Servetus was more annoyed by silence than he could possibly have been by controversy, and he sent back Calvin's copy of the 'Christian Institutes' full of marginal notes, in which he attacked the doctrines it contained. He determined at the same time to put forth his manifesto, his great work on the 'Restoration of Christianity;' which would, so he thought, effect a much greater social and religious revolution in Europe than the Reformation had done. But with a strange mixture of audacity and timidity, although he published it, he did not venture to proclaim himself as its author. {304} He tried first of all to get it printed at Basle; not succeeding there he found a printer at Vienne, in the very diocese where he was living under the protection of the Archbishop, who consented to print it under the seal of secrecy. The production was completed in three months, between September 1552 and January 1553, under the superintendence of Servetus himself. Some say that one thousand and others that eight hundred copies were struck off, and bales were forwarded at once to Lyons, Châtillon, Frankfort, and Geneva. The book bore no name, either of author or printer, but, with an infatuation which would be incomprehensible if it were not for the paternal love of an author for his work, the three initial letters of the name and country of Servetus were placed at the end of it; M. S. V.--Michael Servetus, Villanueva. The public indignation was great; especially in Lyons and Geneva, the former the centre of Catholicism, and the latter of Protestantism. The people of Geneva marvelled that in a city like Lyons, where Cardinal de Tournon and the Roman Inquisitor Matthias Ory resided, no steps were taken to stop the circulation of such a book and to discover and punish the author. There was a French refugee at Geneva, Guillaume de Trie, a zealous Protestant and follower of Calvin, who was in correspondence with a relative at Lyons, Antoine Arneys, who was an ardent Catholic; and, in order to bring De Trie back to the bosom of the Church, Arneys accused the reformers of being without discipline or rules of faith, and of sanctioning the most unbridled licence. De Trie, in his turn, accused the Catholic Church of indifference and inability to repress licence in her own domains; and the name of Servetus, his previous works, his new book, recently printed at Vienne under the very eyes of the Archbishop, and the doctrines taught in the book, were all brought forward in De Trie's letter to the Catholic of Lyons, in proof of the justice of his reproaches. {305} He added: 'In order that you may not think I speak from mere conjecture, I send you the first sheet of the work.' And he did, in fact, send the title-page, index, and first four pages of the 'Restoration of Christianity.'