Iconoclasts, encouraged by the accession of nearly all the male Protestants in the village, determined to proceed at once and by rapid marches to Ypres, and there to strike a blow that should rouse all their Flemish brethren into active revolt against that superstition to which the swarm of idle monks and grasping priests owed their wealth and influence. At the gates of Ypres the Calvinists, whose numbers had rapidly increased during their progress, experienced no effective opposition from the slender garrison, who were probably well affected towards their cause. They immediately forced an entrance into the cathedral, raised ladders against the walls, and hurled down images and paintings, which, with the pulpit, choirs, and chancel, were destroyed or defaced by axes. Every altar was stripped of its adornments, and the gold and silver vessels were purloined by a band of thieves, smugglers, sailors, and prostitutes, who had joined the insurgents. Thus did scenes of riot, which originated in the inordinate but well-intentioned demonstrations of religious enthusiasm, speedily lead to the gratification of the basest passions. From the cathedral the furious multitude proceeded in detachments to the richest convents, and everywhere the church ornaments, the gold and silver candlesticks, the costly votive offerings, were stolen, while the refectories and wine-cellars of the monks were forced open, and made the scenes of drunkenness and distraction, to which the city authorities could apply no preventive measures. Many of the more respectable inhabitants were intimidated by the number and audacity of the Calvinists and their auxili

aries, while others were secret adherents to the reformed creed, but wanted courage to avow their defection from the Romish church.

Intelligence of the successful attempt upon the cathedral and churches of Ypres spread with the speed of lightning throughout Flanders and Holland. Similar outrages were immediately attempted and accomplished at Lille, Oudenarde, Menin, Commines, and other places. At Antwerp, where a multitude of strangers had been attracted by the festival of the Assumption of St. Mary, a degree of agitation prevailed which boded a near and terrible explosion. Meanwhile Baldwin had dispatched from Oudenarde his emissaries to Valenciennes, Tournay, Mechlin, Bois-le-duc, and Breda, but all farther excitement was then superfluous. The iconoclastic spirit had gone forth like a pestilence, and in Flanders and Brabant alone four hundred churches were defaced and stripped of images and pictures in the short period of five days. To realize, however, the heavenly promise of his vision was still the primary object and darling purpose of the resolute Baldwin. Conceiving that the dense population and numerous Protestants of Antwerp were become fully ripe for his purpose, he proceeded with a chosen band of unsparing zealots to his native city, determined to fulfil without delay the solemn vow he had made to cleanse its magnificent cathedral from the abominations of idolatry. His tall, erect, military figure being well known at Antwerp, he trusted not entirely to the tawny colouring with which he had stained his complexion. Assuming the

smock frock, the broad-brimmed hat, and the clownish stooping gait of a peasant, he crossed the Scheldt, and passed the gate unobserved. His companions entered the city without difficulty, it being at the time when a multitude of strangers were flocking to the festival of the Virgin.

Baldwin soon ascertained that many of these strangers were Calvinists, who had been actively engaged in destroying the church images of South Flanders, and were now determined, like himself, to irritate the numerous Protestants of Antwerp to an attack upon its richly decorated cathedral and churches. The spirit-stirring language of the enthusiastic preacher, at a nocturnal meeting of the leading image-breakers, imparted to all present his own sanguine hopes of success; but the well-known vigilance and energy of the Prince of Orange, who was then in Antwerp, imposed upon these daring reformers the necessity of a more cautious approach to their object, than they had observed since their success at Ypres. On the following day, however, the Prince was summoned by the Princess Regent to attend a council at Brussels, and his departure was the signal for action. The heat, which had so long been smouldering beneath the surface, now burst into flame. The famous rallying cry of "Long live the Geusen,"* resounded each moment more loudly throughout the

* Geusen, from the French Gueux, or beggars, a term of contempt bestowed by De Berlaimont, a minister of the Princess Regent of the Low Countries, upon the members of the Flemish confederacy of 1566, and immediately adopted by the chiefs of the League as the title of their party.

city. The enemies of Spain and Popery assembled in tumultuous bands, and not many hours after the Prince's departure, a skirmish took place in the cathedral between a party of inveterate image-haters and some equally stubborn Romanists; the latter having been irritated beyond the limits of patience by the scoffing looks and gestures of the reformers, during the festive procession of the Virgin around the cathedral.

On the following day there was an appearance of mysterious activity, a busy interchange of low-breathed communications, among persons obviously no other way connected than by mutual privity to a concerted principle of action, indicating the execution of some bold and formidable design. Towards the evening, groups of men, who seemed to regard each other as parties to one common movement, assembled in the cathedral. These were the confederated Iconoclasts, who had mustered in great force, bearing offensive weapons and instruments of dilapidation concealed beneath their cloaks. As their numbers increased, the Roman Catholics, already intimidated by alarming accounts of riot and destruction, began to withdraw from the church. The few who lingered behind were put to flight by the cry of "long live the Geusen!" uttered by Baldwin, who was there as the leader of the image-breakers, at the highest pitch of his stentorian voice. The moment his adherents found themselves in undisturbed possession of the stately edifice, they called upon him to give out a psalm, one of the new melodies interdicted by the government. Mounting an altar, he acceded to their desire, and

during the singing of the following lines from the CXV. psalm, they attacked the image of the Virgin, keeping time to the cadences of the music as they disfigured it with swords, knives, and axes. At the close of the psalmody, they perfected their work by knocking off its head.

"But wherefore should the Heathen say,

Where is their God now gone?'

But our God in the heavens is

What pleased him he hath done.

"Their idols silver are and gold,

Work of men's hands they be
Mouths have they but they do not speak,
Eyes but they do not see.

"Ears have they but they do not hear,

Noses but savour not;

Hands, feet, but handle not nor walk,
Nor speak they through their throat.

"Like them their makers are, and all
On them their trust that build.
O Israel, trust thou in the Lord,
He is thine help and shield.

"O Aaron's house trust in the Lord,
Their help and shield is he;

Ye that fear God trust in the Lord,
Their help and shield he'll be."

The report of these lawless proceedings had drawn a crowd of thieves and vagabonds to the cathedral for the purpose of plunder, and the demolition of the luckless image was hailed by them as a signal to outdo the operations of the Calvinists themselves in the work of spoliation. A troop of abandoned women seizing the