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bells to drive away tempests, futile. Bishop Pilkington, while arguing that tempests are direct instruments of God's wrath, is very severe against using "unlawful means," and among these he names "the hallowed bell"; and these opinions were very generally shared by the leading English clergy.(244) (242) As has often been pointed out, the ceremony was in all its details--even to the sponsors, the wrapping a garment about the baptised, the baptismal fee, the feast--precisely the same as when a child was baptised. Magius, who is no sceptic, relates from his own experience an instant of this sort, where a certain bishop stood sponsor for two bells, giving them both his own name--William. (See his De Tintinnabulis, vol. xiv.) (243) And no wonder, when the oracle of the Church, Thomas Aquinas, expressly pronounced church bells, "provided they have been duly consecrated and baptised," the foremost means of "frustrating the atmospheric mischiefs of the devil," and likened steeples in which bells are ringing to a hen brooding her chickens, "for the tones of the consecrated metal repel the demons and avert storm and lightning"; when pre-Reformation preachers of such universal currency as Johannes Herolt declared, "Bells, as all agree, are baptised with the result that they are secure from the power of Satan, terrify the demons, compel the powers"; when Geiler of Kaiserberg especially commended bell-ringing as a means of beating off the devil in storms; and when a canonist like Durandus explained the purpose of the rite to be, that "the demons hearing the trumpets of the Eternal King, to wit, the bells, may flee in terror, and may cease from the stirring up of tempests." See Herolt, Sermones Discipuli, vol. xvii, and Durandus, De ritibus ecclesiae, vol.