Sorrow and dismay filled men’s hearts. Geneva lay as it were under one of those funeral palls which are stretched over the dead. No one stirred out, no one spoke; all was motionless and silent; the air of despotism could be felt, as it hung over and benumbed the soul. Besançon Hugues, A. Lévrier, and the other patriots retired to their homes; but they had not lost hope; they waited in silence until God should make the cause of liberty to triumph again in their country.[278] Erelong, however, a few courageous spirits awoke and began to stir. The patriots felt the need of pouring out their sorrows together; and it was told the bishop ‘that several persons of the huguenot sect[279] were in the habit of meeting secretly in various places.’ Then the persecutions began afresh: ‘They spared the good as little as the bad,’ says Bonivard, ‘and accused them of false crimes to be revenged on them.’ A short time before the period we are describing, Amadeus de Joye, one of Berthelier’s friends, had committed an act of little importance in itself, but which was the first sign of opposition in Geneva to the Romish superstitions. Two years earlier Luther had written to Spenlein his beautiful letter on justification by faith; he had expounded the epistle to the Galatians, and probably posted up his theses. Zwingle, who had been appointed preacher at Einsiedeln, was declaiming against pilgrimages, offerings, images, and the invocation of the Virgin and the saints. Had the report of these sermons reached Geneva? It is possible, for, as we have seen, there was constant intercourse between this city and the German cantons. However that may be, many Genevans were already asking if the glory of God ‘was not defiled by so foolish and lifeless a thing as an image?’ Amadeus de Joye, whom we have met before at the Molard assembly, and whom his enemies accused of being the friend of Berthelier, Pécolat, ‘and many other villains,’ felt little respect for the bishop’s _dolls_. Now there was at Geneva a famous black image of wood, between two and three feet high, called St. Babolin. Certain catholics held it in great devotion, carrying it in long processions, and rendering it every sort of honour. One night when the worshippers of St. Babolin had assembled in the house of Ami Motey, one of their number, De Joye, indignant at their idolatry and thinking the ugly figure was more like a devil than a god, carried it off, and, with the intention of giving a lesson to the partisans of the idol, took it to Motey’s house. The window was open; he listened to the conversation of this devout little circle, and taking courage raised the image as high as the casement and flung it into the midst of its worshippers. It must be acknowledged that this was not controversy of the right sort; but it was the sixteenth century, and the Genevans were of a bold and scoffing humour. The startled followers of Babolin looked with astonishment at their saint, which appeared to have fallen from