The outward appearance of the Monk was specially remarkable on account of the brilliancy of his deep-set eyes, to which Pollich, his professor at the University of Wittenberg, had already drawn attention (p. 86). The impression which this remarkable look, which always remained with him, made on others, was very varied. His subsequent friends and followers found in his eyes something grand and noble, something of the eagle, while, on the other hand, some remarks made by his opponents on the uncanny effect of his magic glance will be mentioned later. Anger intensified this look, and the strange power which Luther exerted over those who opposed him, drew many under the spell of his influence and worked upon them like a kind of suggestion.[731] Many remarked with concern on the youthful Luther’s too great self-sufficiency. His then pupil Johann Oldecop describes him as “a man of sense,” but “proud by nature.” “He began to be still more haughty,” Oldecop observes, when speaking of the incipient schism.[732] He will have it that at the University. Luther had always shown himself quarrelsome and disputatious. Oldecop could never forget that Luther, his professor, never held a disputation which did not end in strife and quarrels.[733] Luther’s close connection with Johann Lang, the Augustinian and rather freethinking Humanist, was also remarked upon, he says. We know from other sources that Lang encouraged Luther in his peculiar ideas, especially in his mysticism and in his contempt for the theology of the schools. 3. Luther’s Ultra-Spiritualism and calls for Reform. Is Self-improvement possible? Penance It is clear from the above, that the passionate zeal for reform which inspired the Augustinian proceeded chiefly from his pseudo-mysticism. It would, however, be incorrect to attribute all this zeal simply to mysticism, but neither would it be in accordance with the facts of history were we to deny the connection between his repeated complaints and calls for reform and his spiritualistic ideas.