ell, pp.
91, 92; also the chapter on Diabolism and Hysteria in this work. For
Fromundus, see his Meteorologica (London, 1656), lib. iii, c. 9, and
lib. ii, c. 3. For Schott, see his Physica Curiosa (edition of Wurzburg,
1667), p. 1249. For Father Vincent of Berg, see his Enchiridium
quadripartitum (Cologne, 1743). Besides benedictions and exorcisms for
all emergencies, it contains full directions for the manufacture of
Agnes Dei, and of another sacred panacea called "Heiligthum," not less
effective against evil powers,--gives formulae to be worn for protection
against the devil,--suggests a list of signs by which diabolical
possession may be recognised, and prescribes the question to be asked by
priests in the examination of witches. For Wesley, see his Journal for
1768. The whole citation is given in Lecky.

IV. FRANKLIN'S LIGHTNING-ROD.

But in the midst of these efforts by Catholics like Father Vincent
and by Protestants like John Wesley to save the old sacred theory, it
received its death-blow. In 1752 Franklin made his experiments with the
kite on the banks of the Schuylkill; and, at the moment when he drew
the electric spark from the cloud, the whole tremendous fabric of
theological meteorology reared by the fathers, the popes, the
medieval doctors, and the long line of great theologians, Catholic and
Protestant, collapsed; the "Prince of the Power of the Air" tumbled from
his seat; the great doctrine which had so long afflicted the earth was
prostrated forever.

The experiment of Franklin was repeated in various parts of Europe, but,
at first, the Church seemed careful to take no notice of it. The old
church formulas against the Prince of the Power of the Air were still
used, but the theological theory, especially in the Protestant Church,
began to grow milder. Four years after Franklin's discovery Pastor
Karl Koken, member of the Consistory and official preacher to the City
Council of Hildesheim, was moved by a great hailstorm to preach and
publish a sermon on The Revelation of God in Weather. Of "the Prince of
the Power of the Air" he says nothing; the theory of diabolical agency
he throws overboard altogether; his whole attempt is to save the older
and more harmless theory, that the storm is the voice of God. He insists
that, since Christ told Nicodemus that men "know not whence the wind
cometh," it can not be of mere natural origin, but is sent directly
by God himself, as David intimates in the Psa