enthusiasm that was warm indeed but stopped short of burning point (jusqu’au feu exclusivement). ‘Tant de brouillis qu’en justice on tolère Je l’écrirois, mais je crains la colère, L’oisiveté des prêtres et cagots Je la dirois, _mais gare les fagots_; Et des abus dont l’Église est fourrée, J’en parlerois, mais gare la bourrée.’ So he had written. But his zeal or his art soon outran his discretion. He provoked the enmity which he deprecated. Pursued by the hatred of the Lady of Annet, Diane de Poitiers, of the poet Sagon and the inquisitor Jean Bouchard, the satirist was imprisoned more than once, and at last banished in poverty. Chartres was the last place in which Calvinism was likely to be popular. Marot, there, was as unwelcome as his Psalms. He was seized and imprisoned in the Tour de Roy. The courts recently established in the town were active in the suppression of heresy, and burnt their first victims at the stake in 1553, ‘_qui ne se voulurent jamais confesser ny reconnoistre nostre bon Dieu et sauveur Jesus, ny la benoiste vierge Marie_.’ As time went on the inquisitions grew more exacting. Their increasing severity drew forth increasing resistance on the part of the Protestants. More Huguenots were burnt and hundreds were banished from the town. A bishop, suspected of favouring their cause, was quickly denounced and cited to Rome. He departed amidst popular execration. Chartres remained enthusiastically Catholic of the Catholics. The Church festivals were celebrated with renewed pomp in the Cathedral, and the Mystery of Abraham was performed with impressive solemnity.