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ii, p. 12. I owe the first of these citations to Rydberg, and the others to Montanus. For Geiler, see Dacheux, Geiler de Kaiserberg, pp. 280, 281. (244) The baptism of bells was indeed, one of the express complaints of the German Protestant princes at the Reformation. See their Gravam. Cent. German. Grav., p. 51. For Hooper, see his Early Writings, p. 197 (in Parker Society Publications). For Pilkington, see his Works, p. 177 (in same). Among others sharing these opinions were Tyndale, Bishop Ridley, Archbishop Sandys, Becon, Calfhill, and Rogers. It is to be noted that all of these speak of the rite as "baptism." Toward the end of the sixteenth century the Elector of Saxony strictly forbade the ringing of bells against storms, urging penance and prayer instead; but the custom was not so easily driven out of the Protestant Church, and in some quarters was developed a Protestant theory of a rationalistic sort, ascribing the good effects of bell-ringing in storms to the calling together of the devout for prayer or to the suggestion of prayers during storms at night. As late as the end of the seventeenth century we find the bells of Protestant churches in northern Germany rung for the dispelling of tempests. In Catholic Austria this bell-ringing seems to have become a nuisance in the last century, for the Emperor Joseph II found it necessary to issue an edict against it; but this doctrine had gained too large headway to be arrested by argument or edict, and the bells may be heard ringing during storms to this day in various remote districts in Europe.(245) For this was no mere superficial view. It was really part of a deep theological current steadily developed through the Middle Ages, the fundamental idea of the whole being the direct influence of the bells upon the "Power of the