Luther, by his behaviour at Worms in particular, had fastened upon himself the eyes of all Germany. The proceedings before the Diet, made known, as they would be nowadays, by the newspapers, were then published abroad by means of fugitive pamphlets of a longer or shorter kind. Luther's speech in particular was circulated from notes made partly by himself, partly by others. Day after day, and especially during the sittings of the Diet, a number of other short tracts and fly-sheets set forth, mainly in the form of a dialogue, a popular discussion and explanation of his cause. His fate at Worms was immediately proclaimed in a book called 'The Passion of Dr. Martin Luther,' the title of which sufficiently indicated the analogy suggested. Then came the stirring and disquieting news of his sudden kidnapping by the powers of darkness; rumours which only served to stimulate him further in his concealment to speak out and march forwards with undaunted courage and assurance. As writers who now began to labour for the cause in a similar spirit to Luther's and in a similarly popular style and manner, we must not omit to name the following. First and foremost was Eberlin of Günzburg, formerly a Franciscan at Tübingen; next, the Augustine monk Michael Stifel of Esslingen, who came himself to Wittenberg and joined there the circle of friends; and lastly, the Franciscan Henry von Kettenbach at Ulm. The authors of some other influential works, such as the dialogue 'Neu Karsthans' (Karsthans being a name for peasants), are not known with certainty. In these men and their writings, ideas and thoughts already made their appearance, going beyond the intentions of Luther, and into a territory which, from his standpoint of religion, he would rather have seen more exactly defined, and taking up weapons which he had rejected. Thus 'Karsthans' contains the advice to break off, after the example of the Hussites in Bohemia, from most of the Churches, as being tainted with avarice and superstition; and a rising against the clergy is contemplated, in which the nobles and peasants should combine. Eberlin, with his extraordinary energy, not content with the most comprehensive and far-reaching schemes of ecclesiastical reform, plunged into questions affecting the wants of municipal, social, and political life, which Luther, in his Address to the German Nobility, had only briefly alluded to, and had carefully distinguished from his own particular work in hand. To the dealings of the great merchants he showed himself more hostile even than Luther; and put forward such proposals as the establishment by the civil authorities of a cheaper tariff of prices for provisions, the appointment to magisterial offices by election, for which peasants also should be qualified, and free rights of hunting and fishing.