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160 head over the Church." This argument was clinched by a reference to Exodus. The right hand of the monster, said to be like an elephant's foot, they made to signify the spiritual rule of the Pope, since "with it he tramples upon all the weak": this they proved from the book of Daniel and the Second Epistle to Timothy. The monster's left hand, which was like the hand of a man, they declared to mean the Pope's secular rule, and they found passages to support this view in Daniel and St. Luke. The right foot, which was like the foot of an ox, they declared to typify the servants of the spiritual power, and proved this by a citation from St. Matthew. The left foot, like a griffin's claw, they made to typify the servants of the temporal power of the Pope, and the highly developed breasts and various other members, cardinals, bishops, priests, and monks, "whose life is eating, drinking, and unchastity": to prove this they cited passages from Second Timothy and Philippians. The alleged fish-scales on the arms, legs, and neck of the monster they made to typify secular princes and lords, "since," as they said, "in St. Matthew and Job the sea typifies the world, and fishes men." The old man's head at the base of the monster's spine they interpreted to mean "the abolition and end of the papacy," and proved this from Hebrews and Daniel. The dragon which opens his mouth in the rear and vomits fire, "refers to the terrible, virulent bulls and books which the Pope and his minions are now vomiting forth into the world." The two great reformers then went on to insist that, since this monster was found at Rome, it could refer to no person but the Pope, "for," they said, "God always sends his signs in the places where their meaning applies." Finally, they assured the world that the monster in general clearly signified that the papacy was then near its end. To this development of interpretation Luther and Melanchthon especially devoted themselves; the latter by revising this exposition of the prodigy, and the former by making additions to a new edition.

So great was the success of this kind of interpretation that Luther, hearing that a monstrous calf had been found at Freiburg, published a treatise upon it, showing, by citations from the books of Exodus, Kings, the Psalms, Isaiah, and Daniel, and the Gospel of St. John, that this new monster was the especial work of the devil, but full of meaning in regard to the questions at issue between the reformers and the older Church.

The other great branch of the reformed Church appeared for a time to establish a better system. Calvin's strong logic seemed at one period likely to tear his adherents away from the older method; but the evolution of scholasticism continued, and the great influence of the German reformers prevailed. At every theological center came an amazing development of interpretation. Eminent Lutheran divines in the seventeenth century, like