nster, and with the neighbouring gentry, who for the most part adhered to the old religion. By their action all communication between the city and the external world was cut off; but, threatened with the loss of their rents and commerce, the citizens made a sally on December 26, surprised the Bishop and the chiefs of the Catholic party in their headquarters at Telgte (east of Münster), and carried off a number of prisoners as hostages. Alarm induced the Catholics to accept a compromise in February, by which Lutheranism was to be tolerated in the six parish churches, and Catholicism in the Cathedral and the centre of the city. Lutheranism, however, while acceptable to the wealthier members of the reforming party, no longer satisfied Rottman and the artisans. Rottman gradually adopted the Zwinglian view of the Eucharist and repudiated infant baptism; and, although condemned by the University of Marburg and the Council of Münster, he was not expelled from the city, but continued to propagate his doctrines among the lower orders, and eventually in 1533 determined to strengthen his position by introducing into Münster some Anabaptists from Holland.
In the Netherlands Charles V was enabled by the strength of his position as territorial prince and by means of the Inquisition to exercise an authority in religious matters which was denied him in Germany, but his repression had the effect of stimulating the growth of extremer doctrines. Schismatic movements had long been endemic in the Netherlands, and nowhere else did Melchior Hofmann find so many disciples. Chief among them were Jan Matthys, a baker of Haarlem, and Jan Beuckelssen or Bockelsohn, popularly known as Jan of Leyden. Matthys declared himself to be the Enoch of the new dispensation, and chose twelve apostles to proselytise the six neighbouring provinces. Beuckelssen was one of them; though not yet thirty years of age he had seen much of the world; as a journeyman tailor he had travelled over Europe from Lübeck to Lisbon; abandoning his trade he opened an inn at Leyden, became a leading member of the local Rederykers, and wrote verses and dramas, in which he himself played a part. Finally he fell under the influence of the Scriptural teaching of Hofmann and Matthys, as whose forerunner he journeyed to Münster in January, 1534, and joined forces with Rottman and the Münster Anabaptists.
The arrival of Beuckelssen and his colleagues precipitated the conflict for which the Catholics and Lutherans had armed as early as the previous autumn. After a few days of ominous silence the insurrection broke out on February 9. It was premature; the Conservatives were still the stronger party, but in a moment of hesitation they consented to mutual toleration. The concession was fatal; in a fortnight the fanatical zeal of the revolutionists made thousands of fresh converts, especially among the women; and the legal security they had won in Münster attracted crowds of their fellow sectaries from Holland and the neighbouring German towns. Matthys himself appeared on the scene; at
