And Kepler comes: he leads science on to greater victories. Copernicus, great as he was, could not disentangle scientific reasoning entirely from the theological bias: the doctrines of Aristotle and Thomas Aquinas as to the necessary superiority of the circle had vitiated the minor features of his system, and left breaches in it through which the enemy was not slow to enter; but Kepler sees these errors, and by wonderful genius and vigour he gives to the world the three laws which bear his name, and this fortress of science is complete. He thinks and speaks as one inspired. His battle is severe. He is solemnly warned by the Protestant Consistory of Stuttgart "not to throw Christ's kingdom into confusion with his silly fancies," and as solemnly ordered to "bring his theory of the world into harmony with Scripture": he is sometimes abused, sometimes ridiculed, sometimes imprisoned. Protestants in Styria and Wurtemberg, Catholics in Austria and Bohemia, press upon him but Newton, Halley, Bradley, and other great astronomers follow, and to science remains the victory.(73) (73) For Campanella, see Amabile, Fra Tommaso Campanella, Naples, 1882, especially vol. iii; also Libri, vol. iv, pp. 149 et seq. Fromundus, speaking of Kepler's explanation, says, "Vix teneo ebullientem risum." This is almost equal to the New York Church Journal, speaking of John Stuart Mill as "that small sciolist," and of the preface to Dr. Draper's great work as "chippering." How a journal, generally so fair in its treatment of such subjects, can condescend to such weapons is one of the wonders of modern journalism. For the persecution of Kepler, see Heller, Geschichte der Physik, vol. i, pp. 281 et seq; also Reuschle, Kepler und die Astronomie, Frankfurt a. M., 1871, pp. 87 et seq. There is a poetic justice in the fact that these two last-named books come from Wurtemberg professors. See also The New-Englander for March, 1884, p. 178. Yet this did not end the war. During the seventeenth century, in France, after all the splendid proofs added by Kepler, no one dared openly teach the Copernican theory, and Cassini, the great astronomer, never declared for it. In 1672 the Jesuit Father Riccioli declared that there were precisely forty-nine arguments for the Copernican theory and seventy-seven against it. Even after the beginning of the eighteenth century--long after the demonstrations of Sir Isaac Newton--Bossuet, the great Bishop of Meaux, the foremost theologian that France has ever produced, declared it contrary to Scripture.