_From the first settlement of the Czekhes, A.D_. 550, _to John Huss, A.D_. 1400.

Of the language of the Czekhes as it existed when they first settled in Bohemia, nothing is left, except the names they gave to the rivers, mountains, and towns, and those of their first chiefs. All these names ent.i.tle us to conclude, that their language was then essentially the same as at the present time, though more nearly approaching the Old Slavic. The first _certain_ written doc.u.ments of the language are not older than the introduction of Christianity. There were indeed discovered, about thirty years ago, some fragments of poetry, which appear to lie derived from the pagan period.[11] The ma.n.u.script has been deposited in the Museum of Prague, and the high beauties and evident antiquity of these poems have secured them warm advocates and admiring commentators. But the circ.u.mstance that Dobrovsky doubted their genuineness, induces us to regard this point at least as not incontestable in respect to the language; in respect to the manners they describe, and the inst.i.tutions they allude to, they bear very strong evidence of a later origin.[12] Another highly valuable fragment is the celebrated ma.n.u.script of Koniginhof, discovered in the year 1817 by the librarian Hanka, half buried among rubbish and worthless papers.[13] This collection, the genuineness of which is subject to no doubt, contains likewise several poems, the original composition of which belongs evidently to the eighth or ninth century.

But the ma.n.u.script itself is not older than the end of the thirteenth century, and cannot therefore be considered as a sure monument of the language in an earlier age. All these national songs have an historical foundation; they celebrate battles and victories; and their evident tendency is to exalt the national feelings. They have not that plastic and _objective_ character which makes Homer and the Servian popular epics so remarkable; and from which it appears that the poet, during the time of his inspiration, is rather _above_ his subject; but like the Russian tale of Igor's Expedition, the epic beauties are merged in the lyric effusions of the poet's own feelings, who thus never attempts to conceal that his whole soul is engaged in his subject.

The oldest monuments of the Christian age are the names of the days, which are of pure Slavic origin. Of the Lord's Prayer in Bohemian, on comparing the oldest copy he could find among the ancient ma.n.u.scripts, Dobrovsky presumes that the form must have been about the same in the ninth or tenth century; although the ma.n.u.script itself is somewhat later. A translation of the _Kyrie eleison_, ascribed to Adalbert second bishop of Prague, dates from the same time. During the eleventh and twelfth centuries many convents were founded and schools attached to them; German artists and mechanics and even agriculturists settled in Bohemia. The influence of German customs and habits showed itself more and more, and the n.o.bility began to use in preference the German language. In the course of the thirteenth and fourteenth centuries, this influence increased considerably, and exhibited itself most favourably in the lyric poetry of the time, an echo of the German Minnesingers; many of the poets belonging like them to the highest n.o.bility. Of all the Slavic nations, the Bohemian is the only one in which the flower of chivalry has ever unfolded itself; and the cause of its development here is doubtless to be sought in their occidental feudal system, and in their constant intercourse with the Germans. The natural tendency of the Polish n.o.bility to heroic deeds and chivalrous adventures was counterbalanced, partly by the oriental character of their relation to the peasantry, which impressed on them at least as much of the character of the Asiatic satrap, as of the occidental knight; and partly by the want of a free middle cla.s.s in Poland, as also in Russia. True chivalry indeed does not require simply the contrast of a low, helpless, and submissive cla.s.s; its l.u.s.tre never appears brighter than when placed side by side with an independent yeomanry.

In calling the Bohemian lyric poetry of this age the echo of the German, we do not mean to say it was wanting in originality; but wish rather to convey the idea, that the same spirit inspired at the time the Bohemians and the Germans, proceeding however from the latter, who themselves received it from the more romantic Provence. Of these heroic love-songs very few are left. There are, however, several productions of this period, in which the German influence is not to be recognized at all, but which exhibit purely Slavic national features.

We will here enumerate the monuments of the Bohemian language from the twelfth and thirteenth centuries, which have been preserved, before we pa.s.s to the fourteenth, which was more productive and exhibited in some measure a new character.

The most remarkable is the above-mentioned ma.n.u.script of Koniginhof.

It contains, besides several epic songs partly complete and partly fragmentary, seven or eight charming lyric pieces. The near relationship of the Slavic nations among each other, is exhibited in no feature more strikingly than in their national popular poetry, especially in the little lyric songs, the immediate effusion of their feelings, wishes, and cares; whilst epic poetry, which draws her materials from the external world, must hence, in every nation, be in some measure modified by their different fortunes and situations. With the exception of this ma.n.u.script and a few scattered love-songs and tales, all we have from this early period is of a religious character, viz. a fragment of a history of Christ's pa.s.sion in rhymes, another of a legend of the twelve apostles, and a hymn on the merits of the Bohemian patron saint, Wenceslaus. There is also a complete Psalter in Bohemian, with a whole series of hymns, or rather rhymed formularies, corresponding to those sung in the catholic church, viz a _Te Deum,_, an office for the dead, a prayer for the intercession of all saints, etc. A piece in prose, ent.i.tled "The complaint of a lover on the banks of the Moldau," a very rare appearance in those early times, was formerly considered as genuine, on the authority of Linde and Dobrovsky; but has since been proved to be spurious. The first historians of Bohemia, Cosmas and Vincentius, born towards the middle of the eleventh century, wrote both of them in Latin. The chronicle of the first is still extant.

During the fourteenth century the German influence increased so much, that the jealousy and impatience of a great part of the nation was powerfully excited. The king kept a German body guard; German fashions in dress and manners prevailed at the court; and even in the year 1341, when the privileges of the city of Prague were first solemnly committed to writing, it was done in the German language. Under the reign of Charles I, or the emperor Charles IV, for he united the two crowns on his head, Bohemia, as we have said, reached the highest point of its splendour. He wisely limited the privileges of the Germans in his own kingdom; and reconciled the minds of the Bohemians by granting to them similar privileges in the German empire. He honoured the Bohemian language so much as to recommend expressly, in the golden bull, to the sons of the Electors to learn it. His capital, Prague, was like the apple of his eye; and he did all he could to add to its embellishments and magnificence. Here he founded in the year 1348 the first Slavic university, on the plan of those of Paris and Bologna. The influence of this inst.i.tution, not merely on Bohemia, but on Germany and indeed all Europe, was decided. From the time of its foundation until 1410, it was the general resort for students from among the Poles, Hungarians, Swedes, and Germans. It was doubtless the wish to give it this very kind of universality, which induced Charles IV, in the statutes of the inst.i.tution, to allow to the Bohemians only one suffrage in the senate, and the three others to foreigners. We shall show in the sequel, with what jealousy this apparent preference was received by the natives, and what a violent reaction it caused in the Bohemian national feelings.

Experience every where teaches, that schools and academies never enkindle the spark of genuine poetry; nay, that the erection of formal scientific inst.i.tutions is even not favourable to the free developement of that high gift. In Bohemia, too, the fourteenth century was indeed very productive in rhymed works; but most of them were utterly deficient in real poetry. On the other hand, as the natural result of a more strictly logical and clearer mode of thinking, by reason of a scientific education, the style of the prose writings became more cultivated, concise, and distinct; and the direction of mind more general and universal. We find in this period several historical works, viz. (1) A chronicle in Bohemian rhymes, extending as far as to 1313, and finished about the year 1318, written under king John the father of Charles IV, when the influence of the German had reached its highest point. A glowing hatred against that nation dictated this work, and made it for more than two hundred years the favourite book of the Bohemian people. The name of the author is not ascertained, although it has been usually ascribed to the canon Dalimil Mezericky.[14] (2) Another Bohemian chronicle, written by order of Charles IV in Latin, but translated into Bohemian by Przibik Pulkawa. It was first published by Prochazka in the year 1786; the Latin original in 1794. (3) Martimiani or the Roman chronicle, translated A.D. 1400 from the German, by Benesh of Horowic. (4) Another chronicle of the Roman emperors, translated from the Latin by Laurentius of Brezow, the writer of several other works, some of which were printed in the course of the following centuries.--There were also several collections of laws; among others the oldest Bohemian statutes, by A. of Duba, a valuable ma.n.u.script, preserved in the imperial library of Vienna; the common and the feudal law, translated from the Latin and kept in the library of Prague; the celebrated _Sachsenspiegel_ or laws of Magdeburg, etc. The constant intercourse with foreigners directed the attention of the Bohemians early to the utility of acquiring other languages, and made the possession of their own valuable to foreigners. We find, consequently, not less than seven dictionaries, or vocabularies as they were called, compiled in the course of this century; one of which, the _Bohemarius_ so called of A.D. 1309, is even written in hexameters. As all these vocabularies are incomplete, and better ones, founded partly upon them, have been since compiled, they have never, so far as we know, been printed; but are extant in several copies, and are preserved in the libraries of Prague, Brunn, and several churches.

Poetry, during this century, took also in Bohemia the same course as in Germany, and degenerated into loose works of fiction between prose and verse, mostly allegorical compositions, and the basis of the modern novel. Such are Tristram, in 9000 verses, a translation from the German; the life of Alexander and the History of Troy from the Latin, both of them more novel than history; and a great number of similar works.[15] Some fragments of an heroic epic, ent.i.tled "The Bohemian Alexander," have been recently found in the archives of Budweis by Professor Kaubek, and published in the Journal of the Museum. All the other poetical productions of this century may be divided into fables, satires, and legends, or other allegorical pieces of an ecclesiastico-didactic tendency, as may be seen even from their t.i.tles; e.g. the Nine Joys of Mary, the Ten Commandments, the Five Sources of Sin, etc. All are equally deficient in poetical merit.

With what thoughts the minds of reflecting men and of the reading cla.s.s were at this time chiefly occupied, and how well they were prepared to receive, in the beginning of the following century, the doctrines of Huss, Jerome, and Jacobellus, those teachers of a purer system of divinity, is manifested in some measure in the theological literature of the day. A treatise upon the great distress of the church, written by a clergyman called John Miliez, before 1370;[16]

several others on the princ.i.p.al Christian virtues; a book of Christian instruction written by Sht.i.tny, a Bohemian n.o.bleman, for his own children; a translation of the Jewish Rabbi Samuel's book on the coming of the Messiah; and several similar works,--all these seem to indicate that the religious system of the day was no longer able to satisfy reflecting minds. We find also that a great part of the Bible was already extant in the Bohemian language in the second half of the fourteenth century;[17] although not yet collected together. Several translations of the Psalter from this period; also of the prophets Isaiah, Jeremiah, and Daniel; and the Sunday lessons from the Gospels; are preserved in ma.n.u.script in the libraries of Prague, Vienna, and Oels in Silesia. Many others have doubtless perished in the lapse of time.

SECOND PERIOD.

_From John Huss, A.D. 1400, to the general diffusion of the art of printing, about A.D. 1500._

At the commencement of the fifteenth century, the university of Prague was in the zenith of its splendour. Several celebrated German scholars occupied the professors' chairs, and the average number of students was twenty thousand. No department of science was neglected; each faculty had its distinguished teachers; but it was theology which excited decidedly the warmest national interest among the Bohemians themselves; it was theology in which the Bohemians maintained the first rank as teachers. The interest in spiritual things was no longer confined, as in former times, to those who intended to devote themselves to the clerical profession; it pervaded all cla.s.ses, high and low. Immediately after Wickliffe's death, an intercourse had been opened between England and Bohemia by the marriage of a Bohemian princess, Ann, sister of king Wenceslaus, to Richard II of England. A young Bohemian n.o.bleman, who had finished his studies in Prague, repaired to Oxford, imbibed the sentiments and opinions of Wickliffe, and on his return put a copy of all Wickliffe's writings into the hands of John Huss, at that time one of the professors of theology at Prague; whose mind was probably already prepared for them, and who began to study them with great zeal and devotion. Indeed, the pretensions of the chair of Rome, and the corruption of the clergy, had been for some time since looked upon in Bohemia with private disgust and open disapprobation; and when the professors Huss, Jerome, and Jacobellus, began to declaim against monks, auricular confession, and the infallibility of the pope, they found a responding echo in the b.r.e.a.s.t.s of their hearers; and all that was novel in their doctrines, was the boldness with which they were p.r.o.nounced, and the logical consistency with which they were justified.

Another difference of opinion, which tended greatly to augment the excitement then reigning at the university, was the contest between the two philosophical schools, viz. that of the Realists, who were defended by Huss, and the Nominalists, to which nearly all the Germans adhered. This contest became very soon a national affair; or, more probably, had its princ.i.p.al origin in the unjust privileges of the Germans and the jealousy of the Bohemians. The preference given to the former at the foundation of the university, viz. the possession of three out of the four suffrages in all matters determined by vote, became anew the subject of debate, and was more especially a.s.sailed by Huss, then rector of the university. After a whole year of resistance, the king at length yielded. A decree of A.D. 1409 ordained that in future the proportion should be reversed, so that the Germans should possess only one suffrage, and the Bohemians three. For this victory of their national pride, the university, the city, nay the whole country, had to suffer severely. Immediately after this decision, the famous literary emigration took place. All the German professors and students left Prague at once. The immediate consequences of this step were, the foundation of the universities of Leipzig, Rostock, and Ingolstadt; and the building up of those of Heidelberg, Erfurt, and Cracow. Prague never again became what it had been; although it obtained a transient l.u.s.tre through the victory itself, and the eminence and martyrdom of some of its national teachers. Before we proceed, we must devote a few words to the personal merits and fortunes of these latter.

John Huss was born A.D. 1373, at Hussinecz, a village in the southern part of Bohemia; from which he sometimes took the name of Huss of Hussinecz, or John of Hussinecz. Although without property himself, he was enabled, at the age of sixteen years, by the pecuniary a.s.sistance of the proprietor of his native village and some other patrons, to prosecute his studies at the university of Prague, where he distinguished himself by his abilities and diligence. In the year 1396 he was made Master of Arts, and two years later began to lecture on philosophical and theological subjects. In A.D. 1402 he was appointed curate and preacher to the chapel of Bethlehem at Prague, the duties of which office he united with his professorship. In the same year the queen Sophia chose him for her confessor. He thus at once acquired an influence over the people, the students, and at court. It was about this time that he became acquainted with the writings of Wickliffe. In the year 1407 he began publicly to oppose and preach against the errors in doctrine and the corruption then reigning in the church. The archbishop of Prague, Zbyniek, an illiterate and violent man, whose ignorance had made him the laughing-stock of the students, by whom he was called the _Alphabetarius_, or ABC doctor, collected two hundred ma.n.u.scripts of Wickliffc's writings; and, without any further authority from the pope than his previous condemnation of them, committed them to the flames in the archiepiscopal palace. Huss, both in his lectures and sermons, not only blamed this act in strong terms; but translated the _Trilogus_ and several other of Wickliffc's works into Bohemian, distributed them among laymen and females, and caused new Latin copies to be made. When the archbishop interdicted his preaching in the Bohemian language, Huss not only refused to obey, but continued to spread, by all legal means, those doctrines of Wickliffe which he approved. At the same time the first translation of the whole Bible--whether a collection of the parts already extant, or a new version, we are not informed--appeared, and was distributed in multiplied copies among the public. It is not known whether this translation was prepared by Huss; but it is certain that he did what he could to promote its circulation. On such proceedings the Romish clergy could not look with tranquillity. Twice he was called to Rome; twice he disobeyed; and at length appealed to a general council. In consequence of his doctrines, and of some tumultuous scenes among his followers, the excess of which he himself highly disapproved, he was by a decree of pope John XXIII solemnly expelled from the communion of the church. Deeming himself no longer safe at Prague under the weak king, he retired to the territory of his friend and patron, Nicholas of Hussinecz, where he prepared new works, some of which are among his most powerful ones, and preached repeatedly in the open fields before an innumerable audience. Those of his works which caused the greatest sensation, were his treatise 'On the Church,' and a pamphlet ent.i.tled 'The Six Errors;' both of which he caused to be fixed on the walls and gates of the chapel of Bethlehem. Both were directed against indulgences, against the abuse of excommunication, simony, transubstantiation, and the like; and, above all, against the unlimited obedience required by the see of Rome; maintaining that the Scriptures presented the only rule of faith and conduct for the Christian.

In consequence of this conviction, the correction and distribution of the Bohemian Bible was his constant care. In all his Bohemian writings he paid an uncommon attention to the language, and exerted a decided and lasting influence on it. The old Bohemian alphabet, which consisted of forty-two letters, he arranged anew; and first settled the Bohemian orthography according to fixed principles.[18] In order to render it more interesting and impressive to learners, he imitated Cyril's ingenious mode of giving to each letter the name of some well-known Bohemian word, which had the same initial letter, e.g.

H, _hospodin_, lord; K, _kral_, king, etc. Thus he devoted his whole life to the different means of enlightening his countrymen; and justly considered a general cultivation of the mind as the best preparation for receiving the truth.

Among the coadjutors of Huss, the most distinguished was Hieronymus von Faulfisch, more generally known under the name of Jerome of Prague; who was, like Huss, professor in the university. In erudition and eloquence he surpa.s.sed his friend; he accorded with him in his doctrinal views; but did not possess the mild disposition, the moderation of conduct, for which Huss was distinguished. His hatred against the abuses of the Romish church was so violent, that he used to trample under his feet the relics regarded as holy by that church.

He is even said to have once ordered a monk who resisted him, to be thrown into the river. He was so great an admirer of Wickliffe, several of whose writings he translated into Bohemian, that even when preaching before the emperor at Buda, he could not but interweave that reformer's doctrines in his sermons; an imprudence which caused him to be arrested immediately afterwards at Vienna. He obtained his liberty in consequence of the solicitation of the university of Prague. He wrote several works in the Bohemian language, for the instruction of the people, hymns, pamphlets, etc. His reputation for erudition and extraordinary powers rests, however, more on the testimony of his cotemporaries, than on his works, of which very few remain.

Another active a.s.sistant of Huss, especially in his improvement and distribution of the Bohemian Bible, was Jacobellus of Mies, known under the name Jacobellus of the [sacramental] Cup, on account of his zeal for the general introduction of the communion in both forms. He wrote commentaries on some of the epistles, sermons, religious hymns, etc. He too was a professor in the university of Prague.

In the year 1414 Huss was summoned to appear before the Council of Constance, to exculpate himself before the united theologians of all the Christian nations of Europe. Without the least reluctance, and rather with rejoicing at the opportunity of justifying himself from the extravagant charges brought against him by his enemies, and of demonstrating publicly the truth of his doctrines, he obeyed this call. Provided with a safe conduct from the emperor Sigismund, and accompanied moreover by several Bohemian n.o.blemen at the express order of king Wenceslaus, he undertook the journey without fear for his personal safety, and arrived on the fourth of November at Constance.

Here, before he was permitted to appear in the presence of the general Council, he had to undergo several private audiences before a few cardinals; at one of which, about three weeks after his arrival, he was arrested, cast into prison, and without being tried or even heard, kept more than _six months_. When the news of this treachery reached Bohemia, it was felt by the whole people as a national insult. Three pet.i.tions, signed by nearly the whole body of the n.o.bility, were in the course of time successively tendered to the Council; and as the two first were without avail, the third was accompanied by one to the emperor, in which he was reminded of his broken word, in terms so strong,--he having pledged his imperial honour for the safety of Huss,--that at length the 5th of June was fixed for a public hearing. Here however every attempt of Huss, not merely to justify himself, but even to speak, was frustrated by the most indecent and tumultuous clamour of the a.s.sembled clergy, who loaded him with invectives and reproaches. In the two following audiences he was indeed allowed a hearing, at the special demand of the emperor, who had been disgusted and offended by the indecent behaviour of the Council. Huss was now permitted to justify himself at large upon all the forty articles brought against him, most of them founded on his writings by the frequent aid of the most unfair deduction; but although he exculpated himself completely from some of the charges, yet he himself acknowledged so many others, that the Council could only be confirmed in its previous determination to condemn him as an obstinate heretic. A month was allowed him, to give in his final answer. During this time cardinals and bishops tried their eloquence to persuade him to recant; especially at the instigation of the emperor, who wished to save his life on account of his own pledged honour. But all these efforts could not move the faith nor firmness of this pious and heroic man; and on the 6th of July, A.D. 1415, he was unanimously condemned, ignominiously degraded from the office of a priest, and burned alive the same day. His ashes were thrown into the Rhine.[19]

His friend Jerome of Prague, on hearing of his dangerous situation, hurried to Constance, to a.s.sist and support him, without even waiting for a safe conduct from the emperor or Council. In the vicinity of Constance he stopped, and tried all possible means to obtain some a.s.surance for his personal safety. Not succeeding in this, he felt himself compelled by prudence to return, although slowly and reluctantly, to Bohemia. But on the road, in consequence of a dispute in which he became engaged with some bigoted priests, he was arrested by the duke of Salzbach and sent to Constance, where the same scenes were repeated before the Council, as in the case of Huss. At his first appearance, a thousand voices exclaimed: Away with him! burn him, burn him! It is most melancholy to read in the reports of the time, that even this strong and pious man could have been terrified into temporary submission; not by the prospect of death, which he met gladly, but by the horrors of a lonely and protracted imprisonment in a noxious dungeon. But his fort.i.tude did not long abandon him; tortured by his own conscience, he solemnly announced at the next audience his recantation; and declared, that of all the sins he had committed, he repented of none more than his apostasy from the doctrines he had maintained. In consequence of this he was subjected to the same condemnation as his ill.u.s.trious friend; and met his painful death with the same magnanimity and resignation. He was burnt the 30th of May, 1416.

The behaviour of both these eminent men; the Christian mildness with which they bore the infamous treatment of their enemies; the generosity with which they forgave their persecutors; the patience, nay cheerfulness of Huss, when during his imprisonment severe bodily sufferings united with the persecutions of his adversaries to make his life a heavy burden; the magnanimity and fort.i.tude with which both of them submitted to their final fate, and maintained the truth of their religious opinions until the very moment of an excruciating death, praising the Lord with soul and voice; all this presents one of the most affecting and at the same time elevating pictures which the history of martyrs has to exhibit. The eloquence of Jerome made a powerful impression on his enemies; and there were some moments during his trial, when even his judges wished to save his life. The celebrated Poggio Bracciolini, one of the revivers of Italian literature, happened to be present at the trial and execution of Jerome; and although not agreeing with him, or rather being indifferent in point of religion, the eloquence, magnanimity and amiable deportment of the unfortunate martyr, excited his sympathy and admiration in an uncommon degree. This is manifested in his letters to Leonardo Aretius; who in his reply found it advisable to warn his friend, not to show too much warmth in this matter.[20]

The instigators of these cruel acts, when they kindled the f.a.ggots by which these two martyrs died, did not antic.i.p.ate that the fire they had lighted would spread over a whole country, and carry horror and devastation through the half of Germany. The war by which the disciples of Huss avenged him, was one of the most b.l.o.o.d.y and destructive known in history. The news of his death, when it reached Bohemia, touched the heart of every individual like an electric spark.

But this is not our province. Keeping only our own object, the fate of the language and literature in view, we must refer the reader to the historical accounts of this distressing period, and limit ourselves to the mention of those events only, which had an immediate influence on these two topics.

Under the guidance of Nicholas of Hussineccz, the friend and patron of Huss, in whom even his enemies acknowledged more a defender of the Reformers, than a persecutor of the Catholics; of Zhizhka of Trocznow, a Bohemian knight of great valour, but disgraced by cruelty; and, after the death of these two, under Procopius, formerly a clergyman; the Hussites carried their victorious arms throughout all Bohemia, into Silesia, Franconia, Austria, and Saxony; and made these unhappy countries the theatre of the most cruel devastations. If, divided into several parties, as they were, they were thus powerful, they would have been twice as strong, had they been united in the true spirit of Huss. But even as early as A.D. 1421 dissensions arose among them; and they finally split into several sects and parties, who mutually hated each other even more than they did the Romanists. Among these the Calixtins or Utraquists, whose princ.i.p.al object was to obtain the sacrament in both forms; and the Taborites, who insisted on a complete reform of the church; were the two princ.i.p.al. The Calixtins comprehended the more moderate of the n.o.bility and the wealthy citizens of Prague; between them and the Romanists a compact was concluded at Basle, in A.D. 1434, by which a conditional religious liberty was granted to them, and they acknowledged the emperor Sigismund as their sovereign; the weak king Wenceslaus having died in 1419. The Taborites were unable to resist any longer the united power of both parties. They partly dispersed; the rest united in the year 1457, in separate communities, and called themselves United Brethren.

Under the severest trials of oppression and persecution, the number of these congregations, the form of which was modelled after the primitive apostolic churches, rose in less than fifty years to two hundred. In the middle of the sixteenth century, numerous emigrations to Prussia and Poland took place, where a free toleration was secured to them. In the beginning of the seventeenth century, their communities in Bohemia were finally dissolved. From the remnant of these persecuted Christians, who were called by the Germans, Bohemian or Moravian Brethren, has sprung the present community of United Brethren, often called in English, Moravians, which was founded at Hernhut in 1722, at first under the protection and ultimately under the patronage and direction of count Zinzendorf.

The consequences of the barbarous measures of the Council of Constance became immediately visible. Even the common people began to show an intense interest in the numberless theological pamphlets, which were published in Bohemia and Moravia for or against Huss. Among the former, one written by a female deserves to be distinguished. The copies of the Bohemian Bible became greatly multiplied; many of them were made by females: and aeneas Sylvius takes occasion to praise the biblical erudition of the women of the Taborites, whilst the abbot Stephen of Dolan in Moravia complains of their meddling in ecclesiastical affairs. In the revision of the text of the Bohemian Scriptures, the clergy were indefatigable. From 1410 to 1488, when the Bible was first printed, at least four recensions of the whole Bible can be distinguished, and several more of the New Testament. The different parties of the Hussites were united in a warm partiality for their own language; the Taborites began as early as 1423 to hold their service in Bohemian. After the compact of 1434, the Calixtins also attempted to introduce the ma.s.s in their own language, an innovation which caused new disturbances and contests. Meanwhile the language of the country a.s.sumed gradually even among the Romanists its natural rights; the privileges of the city of Prague, the laws of the painters' guild, the statutes of the miners, were translated into Bohemian. At the session of the Estates in Moravia in 1480, the Latin was exchanged for the Bohemian; in Bohemia itself not before 1495. The knowledge of the Bohemian language, which Albert duke of Bavaria had acquired at the court of king Wenceslaus, where he was educated, had a decided influence on the Bohemian Estates, when in 1441 they offered him their crown. Under George Podiebrad, diebrad, a Bohemian by birth, this language even became that of the court. After the death of George, one of the reasons which led to the election of Vladislaus, king of Poland, was, that the Bohemians "could hope to see elevated through him the glory of the Bohemian nation and of the Slavic language." [21] Under this king all ordinances and decrees were issued in the Bohemian language, which gained prodigiously in pliancy and extent by the application of it to different uses. The most favourable influence on its formation, however, was effected towards the close of the fifteenth century, by the custom which began to prevail of studying the cla.s.sics, and of translating them with all the fidelity of which the idiom was capable. Thus fostered by judicious application and patriotic feeling, the Bohemian language approached, with rapid steps, the period of its _golden age_,--a time, indeed, in a political respect, of oppression, war, and devastation; but affording a gratifying proof, how powerfully moral means may counteract physical causes.

At the head of the theological literature of this period may be named the Life of Huss, written by P. Mladienowicz. Although, strictly speaking, not a theological book, yet this character was in some measure impressed upon it by the custom which prevailed for a time, of causing it to be read aloud in the churches, in order to communicate to the people all the circ.u.mstances of the martyr's death.

Mladienowicz, acting as a notary at Constance, had been an eye-witness of the whole transaction. Among the Romish theological writers of the day, Hilarius Litomierzicky, ob. 1467, Rosenberg bishop of Breslau, Simon of Tishnow, and others, wrote against the practice of communion in both forms. But they were inferior to their adversaries in talent, and still more in productiveness. Rokycana, archbishop of the Calixtins, ob. 1471, Koranda, Mirosh, and others, defended their right to the sacramental cup; and exerted their pens in doctrinal controversies with the other sects. The Bohemian Brethren, Paleczek, Procopius, Simon, Mirzinsky, and others, wrote interpretations of portions of the Scriptures, polemical pamphlets, religious hymns, apologies, and the like, partly printed, and partly preserved in ma.n.u.script. In the contests of the different parties, the use of weapons of every description was regarded as lawful; and among them, satire and irony were employed with much skill and dexterity by the Hussites.[22] Uricz of Kalcnicz wrote a satirical letter from Lucifer to Lew of Rozhmital. Bohuslav of Czechticz partly wrote and partly compiled the work, "Mirror of all Christendom," with many remarkable ill.u.s.trations.[23] The Bohemian brother, Chelcicky, ob. 1484, called also the Bohemian doctor, because he did not understand Latin, and of course neither Greek nor Hebrew, undertook, nevertheless, besides several other works, to write an interpretation of the Sunday Lessons of the Gospels. His most popular book, called _Kopyta_, i.e. "The Shoe-last," (being himself a shoemaker by trade,) which was much read by the common people, is no longer extant. A pamphlet of Martin Lupacz, ob. 1468, called "The Sprinkling-brush," was likewise in the hands of every body. This clergyman, however, acquired better claims on the grat.i.tude of his cotemporaries, by a careful revision of the New Testament, which he undertook with the aid of several learned friends. Indeed, both among clergymen and laymen, there was an ardent desire for the right understanding of the Scriptures; which induced many individuals, who were not satisfied with the existing Bohemian translations, to undertake the task themselves anew.

Out of this period alone the ma.n.u.scripts of thirty-three copies of the whole Bible, and twenty-two of the New Testament, are still extant; partly copied from each other, partly translated anew; all, however, having been made from the Vulgate.[24] The Bohemian versions made from the original languages belong to the following period.

Although religion filled the minds of the learned during this period more than in any other, it did not absorb their interest so entirely as to occupy them exclusively. It could not, however, be expected, that in the midst of such struggles, both political and religious, the minds of men could elevate themselves so far above their circ.u.mstances, as to look at any science or art in the light of its independent value. Poetry, at least, with a few exceptions, was only regarded as the handmaid of religion. We find many books of legends, biographies of the fathers and saints, both prose and rhyme, written partly by Romish, partly by Hussite writers. The doctrines of Huss did not, like those of Luther a century later, shake the belief in saints.

Dobrovsky mentions a very ancient printed work of 1480, in which the letters of Huss, his life by Mladionowicz, and the letter of Poggio on the execution of Jerome, are annexed to a _Pa.s.sional_, as such collections of the lives and sufferings of the saints are called.

There is also an abundance of Taboritic war-songs; many of them replete with life and fire. These appear to have been partly founded on ancient Bohemian popular songs; for there are pa.s.sages in them which are also to be found in the old chronicles. Altered to suit the existing circ.u.mstances, their effect must have been the more powerful by a.s.sociation. This period was also rich in religious hymns; most of them translated from the Bible as literally as the rhyme would permit.

But no form of poetry was more used, and none operated more strongly on the minds of the people, than the satirical ballads, with which the streets and alleys every where resounded. All these productions are only remarkable, as characteristic memorials of the age. Hynck of Podiebrad, fourth son of king George, who was born A.D. 1452, a highly accomplished and amiable man, is named as one of the most distinguished among the Bohemian poets of the age.

Politics, too, united with religion. Stibor of Cimburg, a patriotic and distinguished n.o.bleman, wrote in 1467 an ingenious work in the form of a novel, "On the goods of the Clergy;" Waleczowsky wrote on the vices and hypocrisy of the clergy; and Zidek, in 1471, instructions on government. All these books were dedicated to king George, and the latter work was even written at his instigation. Hagck of Hodielin, and Wlezek, between 1413 and 1457, wrote strategetical works. Marco Polo's description of the East, and Mandeville's Travels, were translated from the Latin. Kabatnik, J. Lobkowicz, and Bakalarz, wrote descriptions of Palestine between 1490 and 1500; the two first in books of travels. Mezyhor wrote a journal of the travels of Lew of Rozhmital, whom he accompanied as jester through Europe and a part of Asia. Collections of statutes, of the decrees of diets, of judicial decisions, and of other doc.u.ments, were made by patriotic and sometimes eminent men; and those merely extant in Latin were carefully translated into Bohemian.[25] Thus they gathered materials for future historians, although in their own day the field of history was but poorly cultivated, or at least with no more than common ability; for, as to quant.i.ty, there is no want. Procopius, following out the example of Dalimil, wrote a new rhymed chronicle; Bartosh of Drahenicz wrote a chronicle extending from 1419 to 1443, in barbarous Latin, to which he added some notes in Bohemian. Several other chronicles, the authors of which are not known, serve as continuations of those of the preceding century, which were devoted to the affairs of their own country. The above-mentioned Zidck, on the other hand, undertook to write a universal history, after the division of time then customary, into six ages. This book forms the third part of his great work, "Instructions on Government," to which we have above alluded. In this work the author seizes every opportunity to lecture the king, to give him advice, and to rebuke him. According to Dobrovsky, his boldness not unfrequently degenerates into coa.r.s.eness and insolence. It is an amusing reproach, which among others he brings against the king, that he had net one camel, whilst Job had six thousand. The same individual wrote also a large work in Latin, a kind of Cyclopaedia, the ma.n.u.script of which is in the library of the university of Cracow.

We finish the history of this period with a short account of the state of medicine and natural sciences in Bohemia. It is true, that the greater part of the learned men who wrote on these subjects, preferred the use of the Latin language. But many of them were in the habit of making at least Bohemian extracts or abridgments of their most popular works, or sometimes had the whole of them translated by their pupils.

Among the medical writers of this time, Christian Prachat.i.tzky a clergyman, John Czerny and Claudian Bohemian brethren, Albik, and Gallus, must be mentioned; the two latter wrote only in Latin.

This section of the Bohemian literature is particularly rich in herbals. Several works of instruction in botany were also written. A ma.n.u.script of 1447, "On the inoculation of Trees," may be mentioned here, although belonging rather to the department of agriculture.

The Bohemian language, although improving and evidently rising in esteem with every l.u.s.trum of the fifteenth century, had however not yet supplanted the Latin. Many of the most eminent among the learned of this period preferred still to write in Latin: as Hieronymus Balbus, Bohuslav, Ha.s.senstein of Lobkowic, Shlechta, Olomucius, and a number of others; who all contributed nevertheless to elevate the glory of the Bohemian name, and could not but exert a powerful influence on the nation.

In respect to the date of the introduction of printing into Bohemia, the first regular printing establishment at Prague is not older than A.D. 1487. Several Bohemian books, however, were printed before this time by travelling workmen. In regard to the first work printed in the Bohemian language historians are not entirely agreed. According to Jungmann,[26] a letter from Huss to Jakaubek, of 1459. was the first specimen of Bohemian printing; the above-mentioned chronicle of Troy of 1468 the second; and the New Testament of 1475 the third. According to Dobrovsky, the New Testament of 1475 is the earliest printed work in Bohemian. From that year to 1488, only seven Bohemian works appear to have been issued from the press; among which was a Psalter and another New Testament. In 1488, after the foundation of a regular printing office, the whole Bohemian Bible was printed for the first time; in the same year the History of Troy again, and the Roman chronicle; and in the following year the first Bohemian almanac, and the Bible of Kuttenberg. The subsequent editions belong, as to time, to the following period; but are given in the note below.[27]

THIRD PERIOD.

_Golden age of the Bohemian Literature. From the diffusion of printing, about A.D._ 1500, _to the battle at the White Mountain, A.D._ 1620.

It is chiefly for the sake of clearness and convenience, that writers on the literary history of Bohemia separate this period from the former; in its character and its genius it was entirely the same. What the Bohemians had _acquired_ in the one, they _possessed_ in the other; what they had only aimed at in the former, they reached in the latter; what had been the property of a few, was now augmented by an abundant harvest in their diligent hands, and enriched a mult.i.tude.

But the objects, the stamp, the character, of both centuries were essentially the same. Literary cultivation, which during the sixteenth century was every where else monopolized by the clergy and a few distinguished individuals, was now in Bohemia the common property of the people; who for the most part embraced the evangelical doctrines in their manifold, though but little differing shades. But although religion was to them the object of chief interest, it was yet far from occupying their minds exclusively. And this is the point, in which the history of the Bohemian Reformation materially differs from that of some other countries. Luther's elevated mind did not indeed give room to narrow prejudices against those flowers of life, with which a kind Creator has adorned this earth. But almost all the other Reformers were led, either by a one-sided zeal or by circ.u.mstances, to show themselves decidedly opposed to the cultivation of elegant literature and the fine arts; they destroyed or banished pictures, music, statuary, and every thing which they could in any way regard as worldly temptations to allure men from the only source of truth and knowledge; nay, they sometimes went so far as to look at science and art in themselves only in the light of handmaids to religion; and to deem a devotion to them without such reference, as sinful worldliness.

Of such narrowness we do not find a trace in the fathers of the Bohemian Reformation, who were themselves men of high intellectual cultivation; and even their most zealous followers kept themselves nearly free from it. If, as we have seen in the preceding period, political, poetical, and religious subjects were merged in each other, it was only the necessary result of the confusion occasioned by the struggles of the time. Where one object is predominant, all others must naturally become subordinate; but wherever that which appears amiable only as the free tendency of the whole soul, is exacted as a duty, a spiritual despotism is to be feared; of which we find very little in the history of Bohemian literature. The cla.s.sics never were studied with more attention and devotion, were never imitated with more taste. Italy, the cradle of fine arts, and then the seat of general cultivation, was never visited more frequently by the Bohemian n.o.bility, than when three-fourths of the nation adhered to the Protestant Church. At the very time, too, when the Bohemian Protestants had to watch most closely their religious liberties, and to defend them against the encroachments of a treacherous court, they did not deem it a desertion of the cause of religion to unite with the same Romanists, whose theological doctrines they contested, in their labours in the fields of philology, astronomy, and natural philosophy.

The extent of the Bohemian national literature increased during the sixteenth century so rapidly; the number of writers augmented so prodigiously; and the opportunities for literary cultivation presented to the reading public, by the multiplication of books through the press, became so frequent; that the difficulty of giving a condensed yet distinct picture of the time is greatly augmented. A sketch of the political situation of the country may serve as a back-ground, in order by its gloomy shades to render still brighter the light of a free mental development.

After the death of George Podiebrad in 1471, the Bohemians--or rather the catholic party, after the pope had excommunicated this prince--elected Vladislaus, a Polish prince, for their king; who, like his son and successor Louis, united on his head the crowns of Hungary and Bohemia. The different evangelical denominations were during these reigns in some measure tolerated; except that from time to time a persecution of one or another sect broke out, and again after a year or two was dropped, when the minds of the community had become somewhat pacified. It is a melancholy truth for the evangelical Christian, that at this time the most violent persecutors were to be found among the Calixtins or Utraquists. During the first years of the sixteenth century, persecution was mostly directed against the United Brethren and their writings. The latter were burned; the former banished; until, driven from place to place, they found an asylum in the territory of some high-minded n.o.bleman, where they established themselves anew; and then after some years perhaps a new persecution began. Of a more revolting and b.l.o.o.d.y description were the measures directed princ.i.p.ally against the Lutherans in the years 1522-26; in which the most shocking tortures were employed, and several faithful Lutherans and Picardites were burned alive. During all this time the Romanists and Calixtins exercised a severe censorship; and it was ordained, that every individual who brought a newly printed book into the city of Prague, must submit it to the revision of the consistory.

These laws, however, were no better observed than all similar ordinances, when directly in opposition to the spirit of the age.

Meanwhile the Calixtins and Romanists, although writing against all others, had their own mutual contests. When, however, the former caused a new edition of the Bible to be printed in the year 1506,[28]

it was unanimously adopted by the Roman Catholics also; who, as is amusing to observe, did not notice that a wood cut is appended to the sixth chapter of the Apocalypse, in which the pope is represented in the flames of h.e.l.l.

In the year 1526 king Louis died in the battle of Mohaez.

According to a matrimonial treaty, he was succeeded by his brother-in-law Ferdinand, archduke of Austria and brother of the emperor Charles V. This prince was received by the Bohemians with reluctance as their king, and only on the condition, insisted on by the Estates, that he should subscribe the compact of Basle, by which their religious liberties were secured to them. So long as Ferdinand was occupied in Hungary against the Turks, all went well in Bohemia; but when, in the war which followed the league of Smalkalde (1547), the Protestants of this country refused to fight against their brethren, a new and unremitted persecution began against all, who could in any way be comprised under the name of _sectarians_. The compact of Basle was strictly only in favour of the Utraquists or Calixtins; the Lutherans and Taborites, or, as they were then called, United Brethren, as also the Picardites and Grubenheimer, were considered as _sects_, and did not belong to the indulged.[29] Their churches were shut up; their preachers arrested; and all who did not prefer to exchange their religion for the Roman Catholic, were compelled to emigrate. The scene altered under Maximilian II, Ferdinand's successor, a friend of the Reformation, and in every respect one of the most excellent princes who ever took upon himself the responsibility of directing the destinies of a nation; to use Schaffarik's happy metaphor, the benefits of his administration fell on the field, which Ferdinand's strength had ploughed, like a mild and fertilizing rain. During his life, and the first ten years of his son Rudolph's reign, Bohemia was in peace: the different denominations were indulged; literature flourished, and the Bohemian language was at the summit of its glory. But we regret to add, that the Protestants, instead of improving this fortunate period by uniting to acquire a legal foundation for their church, instead of a mere indulgence depending on the will of the sovereign, lived in constant mutual warfare, and attempted only to supplant each other. An ordinance in 1586 against the Picardites, a name under which the Bohemian Brethren were then comprehended; and still more the strict censorship introduced in 1605; first aroused them to unite their strength against oppression; and in 1609 they compelled the emperor to subscribe the celebrated _Literae Imperatoriae_, or edict, by which full liberty in matters of religion was secured to them. During the rest of this period, the Protestants remained the ruling party. The university of Prague, by the side of which from A.D. 1556 another of the Jesuits existed, was by that treaty given entirely into their hands. This inst.i.tution, although in consequence of the foundation of so many similar schools it never recovered completely from the shock it received in 1410, and though for more than a hundred years it had been decidedly on the decline, yet rose in reputation towards the middle of the sixteenth century; and among the professors who filled its chairs, there were always celebrated names. Among the schools of a less elevated rank, those of the Bohemian Brethren at Bunzlau, Prerow, and other places, were distinguished.