(101) For Thoresby, see his Diary, (London, 1830). Halley's great service is described further on in this chapter. For Nikon's speech, see Dean Stanley's History of the Eastern Church, p. 485. For very striking examples of this mediaeval terror in Germany, see Von Raumer, Geschichte der Hohenstaufen, vol. vi, p. 538. For the Reformation period, see Wolf, Gesch. d. Astronomie; also Praetorius, Ueber d. Cometstern (Erfurt, 1589), in which the above sentences of Luther are printed on the title page as epigraphs. For "Huren-Sternen," see the sermon of Celichius, described later. Melanchthon, too, in various letters refers to comets as heralds of Heaven's wrath, classing them, with evil conjunctions of the planets and abortive births, among the "signs" referred to in Scripture. Zwingli, boldest of the greater Reformers in shaking off traditional beliefs, could not shake off this, and insisted that the comet of 1531 betokened calamity. Arietus, a leading Protestant theologian, declared, "The heavens are given us not merely for our pleasure, but also as a warning of the wrath of God for the correction of our lives." Lavater insisted that comets are signs of death or calamity, and cited proofs from Scripture. Catholic and Protestant strove together for the glory of this doctrine. It was maintained with especial vigour by Fromundus, the eminent professor and Doctor of Theology at the Catholic University of Louvain, who so strongly opposed the Copernican system; at the beginning of the seventeenth century, even so gifted an astronomer as Kepler yielded somewhat to the belief; and near the end of that century Voigt declared that the comet of 1618 clearly presaged the downfall of the Turkish Empire, and he stigmatized as "atheists and Epicureans" all who did not believe comets to be God's warnings.(102) (102) For Melanchthon, see Wolf, ubi supra. For Zwingli, see Wolf, p. 235. For Arietus, see Madler, Geschichte der Himmelskunde, vol. ii. For Kepler's superstition, see Wolf, p. 281. For Voight, see Himmels-Manaten Reichstage, Hamburg, 1676. For both Fromundus and Voigt, see also Madler, vol. ii, p. 399, and Lecky, Rationalism in Europe, vol. i, p.28. II. THEOLOGICAL EFFORTS TO CRUSH THE SCIENTIFIC VIEW.