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Caesar Scaliger denouncing it as "ridiculous folly."(97) (97) As to encyclopedic summaries, see Vincent of Beauvais, Speculum Naturale, and the various editions of Reisch's Margarita Philosophica. For Charlemagne's time, see Champion, La Fin du Monde, p. 156; Leopardi, Errori Popolari, p. 165. As to Albert the Great's question, see Heller, Geschichte der Physik, vol. i, p. 188. As to scepticism in the sixteenth century, see Champion, La Fin du Monde, pp. 155, 156; and for Scaliger, Dudith's book, cited below. At first this scepticism only aroused the horror of theologians and increased the vigour of ecclesiastics; both asserted the theological theory of comets all the more strenuously as based on scriptural truth. During the sixteenth century France felt the influence of one of her greatest men on the side of this superstition. Jean Bodin, so far before his time in political theories, was only thoroughly abreast of it in religious theories: the same reverence for the mere letter of Scripture which made him so fatally powerful in supporting the witchcraft delusion, led him to support this theological theory of comets--but with a difference: he thought them the souls of men, wandering in space, bringing famine, pestilence, and war. Not less strong was the same superstition in England. Based upon mediaeval theology, it outlived the revival of learning. From a multitude of examples a few may be selected as typical. Early in the sixteenth century Polydore Virgil, an ecclesiastic of the unreformed Church, alludes, in his English History, to the presage of the death of the Emperor Constantine by a comet as to a simple matter of fact; and in his work on prodigies he pushes this superstition to its most extreme point, exhibiting comets as preceding almost every form of calamity.