These bursts of joy soon came to an end. The bishop had hardly entered the city, when its appearance changed. New faces were seen everywhere—faces which seemed to breathe of nothing but revenge. At night conferences were held at the palace, among the canons and the other partisans of despotic rule. Everyone talked about the horrible resolutions come to in these meetings—it was all the same whether the resolutions were true or fictitious. Many of the reformed were exceedingly distressed. 'The heretics felt great contrition,' says Sister Jeanne, 'for they knew full well that the bishop brought no good to them, but would injure them as much as he could.'[750]
The prelate was firmly resolved to have recourse, if necessary, to force, banishment, and death. But his character and interests inclined him also to accomplish peacefully, if he could, the great revolution he so strongly desired. He wished to act in such a way that appearances at least should be on his side.
Desiring to give his restoration the double sanction of religion and policy, the bishop ordered a grand procession for Thursday, 3rd July, after which a general council of the people should be held. The procession took place: canons, priests, and friars, walking in order, sang or chanted their litanies with great fervour, and prayed that God and the Virgin would be pleased to preserve the holy Roman Catholic Church in Geneva. When the singing was over, the general council was held. The refugees, who had forgotten nothing and learnt nothing, would have preferred a prompt and vigorous repression to this liberal meeting; but the bishop was unwilling to begin by imprisoning citizens. Besides, the impatient exiles would lose nothing by waiting.[751]
=THE BISHOP AT THE GENERAL COUNCIL.=
All the bishop's partisans proceeded proud and joyful to the council of the people; the magistrates with uneasiness, and a few huguenots with sad and suffering looks. As soon as the assembly was formed, the prelate appeared, attended by his nobles. He was determined to claim full sovereign power in Geneva, and to take it by force if it were disputed. Two great principles—the good pleasure of the prince and the constitutions of the people—met face to face on the 3rd of July, in the general council of Geneva. La Baume had taken his precautions; he had brought several distinguished men with him from Franche Comté, and among them the bailiff of Dôle, a learned and eloquent magistrate. This orator, imagining to win the Genevans by flattering and flowery language, delivered a very fine oration; but his Burgundian eloquence produced no great effect upon the huguenots. After him the prince-bishop came forward, and, speaking with a fine clear voice and in very intelligible language, he asked the syndics and the people whether they recognised him for their prince and lord. The question was skilfully put. If they answered No, they made themselves rebels, and severe measures became lawful; while, if they answered Yes, they surrendered to the prelate, and all was over with liberty and the Gospel. The magistrates, who were careful not to fall into a trap, saw that it was necessary to make a distinction. Convinced that they held their charters, franchises, and legislation from God quite as much as the prince did his power, they made a reserve. 'Certainly, my lord,' they replied, 'we regard you as our prince, and are ready to obey you; but in adopting for guide our liberties, customs, and franchises, written and unwritten, which we beg you to respect, as you promised to do a long while ago.'[752] The embarrassed bishop-prince thought it essential not to open up the delicate question of the constitution he had ratified, and, letting alone for the moment all that concerned his temporal power, he spoke only as a bishop, and delivered to the Genevans a devout exhortation on the salvation of their souls. In reality, the great object of his terror was the Reformation; the great desire of his heart was the triumph of the papacy. 'Have the fear of God before your eyes,' he said, 'and keep the commandments of holy Church.' He knew full well that 'holy Church' would recommend the people to recognise his power without any restriction. He pronounced these words 'in so devout and humble a manner that everybody wept, and the general council broke up without dispute or tumult, for which God be praised.'[753]
=THE CHARTERS CONSULTED.=
The Genevans were not, however, ready to bend their necks to receive the yoke the bishop presented to them. The various members of the assembly had hardly dispersed before the agitation broke out. Huguenots and independent catholics declared boldly and with one accord that they would maintain the constitution; the courtiers and mamelukes alone supported the absolute privileges of the prelate. 'No despotic power,' said one party. 'No resistance to the orders of our prince,' said the other. Offended at the new pretensions of the bishop, the citizens resolved to oppose him with the antique monuments of their liberty. There was a vaulted chamber in the hôtel de ville called the Grotto, in which the venerable charters of the Genevan people were enclosed under many bolts and bars. Not suffering themselves to be disturbed by the arbitrariness of the bishop, by the eloquence of his orators, or the terrible bands of Friburg and Turin, the citizens determined to consult the sacred documents of their franchises. The syndics proceeded to the Grotto; the rusty bolts yielded to the stout arms of their officers; they took out the noble parchments of their ancestors, and all eyes were eagerly turned upon the title-deeds in which were inscribed the duties, rights, and liberties of the people. The roll was placed upon the table; it was unfolded, and, while the others listened, one of the magistrates read the words written therein. 'In the name of the holy, perfect, and undivided Trinity, Father, Son, and Holy Ghost.' Could the bishop trample under foot a charter which reposed on so sacred a foundation? The magistrate continued his examination. This document, drawn up by Bishop Adhemar in 1387, contained (to use its own words) 'the liberties, franchises, and immunities which the citizens of Geneva have enjoyed so long that the memory of man runneth not to the contrary.' The Genevans were moved, and passing the parchment from hand to hand, read certain portions of it, and swore to defend their rights.[754]
The syndics having no doubt that these old documents would be received by the bishop with the profoundest respect, quitted the hôtel de ville, carrying their venerable charters with them, which they laid before the prelate. They pointed out to him the immunities that were secured to them, and withdrew full of hope. But Pierre de la Baume did not care the least for these old papers, and would not give himself the trouble to decipher such disagreeable documents: he was in a hurry to see them restored to the cellar where they had slept so long. He intended to govern after a more modern fashion. The Reformation, on the other hand, was about to be accomplished by maintaining, in opposition to episcopal usurpation, the most lawful rights of the most ancient liberty.[755]
=DESPOTIC PLANS.=