All the more common arguments against the diurnal rotation of the earth are well stated in an interesting little letter (1619) by Thomas Feyens, or Fienus, a professor at the school of medicine in the University of Louvain.[306] Thus Catholic, Protestant, and unbeliever, Feyens, Melancthon, Bacon and Bodin, all had recourse to the same arguments to oppose this seemingly absurd doctrine. [Footnote 306: Translated in Appendix C. For criticism, see Monchamp: 58-64.] Froidmont, or Fromundus, the good friend and colleague of Feyens at Louvain, was also much interested in these matters, so much so that some thought he had formerly accepted the Copernican doctrine and "only fled back into the camp of Aristotle and Ptolemy through terror at the decree of the S. Congregation of Cardinals."[307] His indignant denial of this imputation of turn-coat in 1634 is somewhat weakened by reference to his _Saturnalitæ Coenæ_[308] (1615) in which he suggests that, if the Copernican doctrine is admitted, then Hell may be in the sun at the center of the universe rather than in the earth, in order to be as far as possible from Paradise. He also refers in his _De Cometa_ (1618) to the remark of Justus-Lipsius[309] that this paradox was buried with Copernicus, saying "You are mistaken, O noble scholar: it lives, and it is full of vigor even now among many,"[310] thus apparently not seeing serious objection to it. M. Monchamp summarizes Froidmont's point of view as against Aristotle and Ptolemy, half for Copernicus and wholly for Tycho Brahe. [Footnote 307: Fromundus: _Vesta_: Ad Lectorem.] [Footnote 308: Monchamp: 41.] [Footnote 309: Justus-Lipsius: IV, 947.] [Footnote 310: Monchamp: 48.]