have acquired with so much heroism--if you have cooled towards these gallant islanders, why then I am sorry for you, that is all I can say."[157] Alas, by this time the gallant islanders had been driven out of Rousseau's mind by personal mishaps. First, Voltaire or some other enemy had spread the rumour that the invitation to become the Lycurgus of Corsica was a practical joke, and Rousseau's suspicious temper found what he took for confirmation of this in some trifling incidents with which we certainly need not concern ourselves.[158] Next, a very real storm had burst upon him which drove him once more to seek a new place of shelter, other than an island occupied by French troops. For France having begun by despatching auxiliaries to the assistance of the Genoese (1764), ended by buying the island from the Genoese senate, with a sort of equity of redemption (1768)--an iniquitous transaction, as Rousseau justly called it, equally shocking to justice, humanity, reason, and policy.[159] Civilisation would have been saved one of its sorest trials if Genoa could have availed herself of her equity, and so have delivered France from the acquisition of the most terrible citizen that ever scourged a state.[160] The condemnation of Rousseau by the Council in 1762 had divided Geneva into two camps, and was followed by a prolonged contention between his partisans and his enemies. The root of the contention was political rather than theological. To take Rousseau's side was to protest against the oligarchic authority which had condemned him, and the quarrel about Emilius was only an episode in the long war between the popular and aristocratic parties. This strife, after coming to a height for the first time in 1734, had abated after the pacification of 1738, but the pacification was only effective for a time, and the roots of division were still full of vitality. The lawfulness of the authority and the regularity of the procedure by which Rousseau had been condemned, offered convenient ground for carrying on the dispute, and its warmth was made more intense by the suggestion on the popular side that perhaps the religion of the book which the oligarchs had condemned was more like Christianity than the religion of the oligarchs who condemned it.