dissatisfied.
A price revolution, due to the abundance of silver, caused a general dearth.
Besides, the masses of the people in Bohemia were Czechs, while the exploiting upper
layer, the lay and ecclesiastical authorities, were Germans. Therefore the class struggle
here assumed the character of a religious and national struggle of the Bohemians against
the Germans and the pope. In this revolutionary medium, the ideas of the English
reformist, Wycliffe, penetrated into Bohemia. Jan Huss was the literary defender and
propounder of Wycliffe’s ideas.
Huss was born in 1369, in a well-to-do peasant family.
He was professor, and at one
time rector, in the then famous Prague University, and also preacher in the Chapel of
Bethlehem, where services were held in the Czech language. When the Prague University
took a stand against the forty-five theses of Wycliffe, Huss came to their defence (1409). In
1412, Pope John XXIII, being in need of money, organised the sale of indulgences in
Prague. Huss came forth with a heated sermon against the corruption of the Church, and
demanded the termination of the traffic. He also opposed ‘miracles.’ In a special treatise,
Huss proved that true
Christians needed no miracles, and that true faith was contained only
in the Holy Scriptures. Huss asserted that the Church was only an assembly of the faithful
destined for Heaven, whereby he provoked the hatred of the ruling clique, who saw in the
Church the dominance of the higher clergy.
On June 6, 1410, the books of Huss were burned, and he was excommunicated. In
1414, the Church council at Constance accused him of heresy, and though Huss declared
that he wished to receive guidance and instruction from the princes of the Church as to
wherein his opinions differed from the Word of God, he was turned
over to the authorities
and burned at the stake (June 6, 1415). His ashes were thrown into the Rhine.
9.
Hussites (Taborites and Calixtines). The execution of Jan Huss set a revolution afoot in
Bohemia. All the classes of the Bohemian people arrayed themselves against the power of
the pope – for a church reform, and against the Germans – for national independence. In
this nationalist religious struggle the masses of the people revealed their social hatred for
the propertied classes. At the beginning, however, all classes of Bohemia acted in unison.
The slogan of the struggle was the demand for communion under two forms. The rites of
the Catholic Church gave to the layman in communion bread alone, and to the priests bread
and wine. The masses rising against the privileges of the Church demanded equality in
communion. ‘A chalice for the layman!’ – that was the slogan of the movement. The
nobility which joined the movement used this struggle to annex the lands of the Church;
and the clergy held no less than one-quarter of the kingdom’s territory.
The rich
bourgeoisie saw in the Hussite war also a means of gaining more riches from the clergy and
the possessions of the German Catholic cities (Kuttenberg, with its famous silver mines
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was the most desirable of all). The nobility and the rich Bohemian bourgeoisie that joined
the Hussite movement formed the moderate party of the
Calixtines or
Utraquists. Their
centre was the city of Prague. Side by side with this moderate movement, however, there
existed also a democratic one. Its bulk was formed by the peasants who wished to be free
owners of the land, especially after the nobility had appropriated the land of the clergy. The
lower middle-class of the cities and the proletarians were with the peasants. They were
concentrated in the smaller cities of Bohemia. The democratic elements later began to call
themselves Taborites after the name of their military
and political centre, the communist
city of Tabor. The Hussite movement was now headed by a group of communists.
In 1414, the people drove King Wenceslaus out of Prague, after which heretics began to
flow into Bohemia from all parts of Europe.
The Beghards and the Waldenses found in Bohemia a refuge from persecution. The
communists fortified themselves in Tabor where they started their propaganda. They
declared that the Millennium of Christ had come, that there would be no more servants and
masters, and that the people would return to the state of pristine innocence. In various
cities, particularly in Tabor, the insurgents began to organise communist centres. Tabor was
located in the vicinity of gold mines. Commerce and industry flourished there. When the
communists became strong in Tabor they attracted large masses of the people. It is said that
one gathering numbered 42,000 (July 22, 1419). The inhabitants
of Tabor called each other
brother and sister, and recognised no difference between ‘thine’ and ‘mine.’ The Taborites
taught that ‘there should be no kings, no masters, no subjects on earth, and that taxes and
duties should be abolished.’ According to their doctrine there was to be no coercion,
everything was to belong to all, and therefore, they said,
he who possesses property
commits a mortal sin. This communism, however, was of a Christian nature. It was a
communism of consumption, not production. Every family worked for itself, contributing
its surplus to the general treasury. There were among the Taborites the most extreme
communists, who allowed no concessions, and denied the family. Those ‘brothers and
sisters of the free spirit’ called themselves Adamites. The majority of the inhabitants of
Tabor and the knights, under
the leadership of Zizka, launched a struggle against the
Adamites.
The communist community of Tabor was surprisingly well organised. As a military
community it alarmed the German princes for a long while. The Taborites represented the
first regular army, and they were the first to use artillery in battle. That the Taborites could
hold their own for almost a generation is explained by their attention to education, by the
order and discipline in their community. Tabor fell, due, mainly, to a split among the
Hussites. The moderate Calixtines, having appropriated the land of the clergy, did not wish
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