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Vincent of Beauvais, Reisch's Margarita, or Eck's Aristotle. These peculiar phenomena, made much of by the allegorizing sermonizers of the day, were used in moral lessons from every pulpit. Thus the Carmelite, Matthias Farinator, of Vienna, who at the Pope's own instance compiled early in the fifteenth century that curious handbook of illustrative examples for preachers, the Lumen Animae, finds a spiritual analogue for each of these anomalies.(221) (221) See the Lumen animae, Eichstadt, 1479. This doctrine grew, robust and noxious, until, in the fifteenth, sixteenth, and seventeenth centuries, we find its bloom in a multitude of treatises by the most learned of the Catholic and Protestant divines, and its fruitage in the torture chambers and on the scaffolds throughout Christendom. At the Reformation period, and for nearly two hundred years afterward, Catholics and Protestants vied with each other in promoting this growth. John Eck, the great opponent of Luther, gave to the world an annotated edition of Aristotle's Physics, which was long authoritative in the German universities; and, though the text is free from this doctrine, the woodcut illustrating the earth's atmosphere shows most vividly, among the clouds of mid-air, the devils who there reign supreme.(222) (222) See Eck, Aristotelis Meteorologica, Augsburg, 1519. Luther, in the other religious camp, supported the superstition even more zealously, asserting at times his belief that the winds themselves are only good or evil spirits, and declaring that a stone thrown into a certain pond in his native region would cause a dreadful storm because of the devils, kept prisoners there.(223) (223) For Luther, see the Table Talk; also Michelet, Life of Luther