to recognise the supremacy of Tabor. The war of
the Taborites against the king, the pope,
and all of Europe, was not in the interests of the nobility. After the victory of the Taborites
at Tauss (1431), it seemed that there was no enemy capable of coping with them. But the
Calixtines started negotiations with the enemy. They decided to call to a Diet all barons,
knights, and representatives of the cities, to discuss a plan for a state organization. Tabor
itself was divided. The lower middle-class and the peasantry were indifferent to the
communist programme. They wanted peace. Tabor’s communism was not stable. It had not
the foundation of communist production, therefore equality of the means of subsistence
soon disappeared. There were both rich and poor in Tabor.
The army of Tabor was being overcrowded by ‘crooks and riff-raff of all nations.’ As
soon as the nobility began to recruit soldiers
for a war against Tabor, offering better
conditions than the communist community, treason crept into the ranks of the Taborite
army, and wholesale desertion began. This explains the fall of Tabor. On May 30, 1434, the
Taborites suffered a crushing defeat near Czeski Brod. Out of 18,000 Taborite soldiers,
13,000 were killed. In 1437, they were compelled to conclude a treaty with Sigismund,
who guaranteed them the independence of Tabor. But in spite of this the communist
community of Tabor soon disappeared.
10.
Scourging Friars (Flagellants) – A sect of people who whip themselves. It appeared in
Europe as early as the Eleventh Century, and became widespread in the Thirteenth,
Fourteenth and Fifteenth Centuries. From Italy, the movement
spread through southern
France, Netherlands, Alsace and Lorraine. The Flagellants taught that it was possible to
obtain absolution from sin by inflicting sufferings on one’s body. One of the first
ecclesiastical theorists of this sect, George VII, taught that in this way the faithful emulated
Christ, laboured to obtain a martyr’s crown, deadened and castigated their flesh, and
expiated their sins. This doctrine was in line with the prevailing asceticism of the Middle
Ages, which demanded of the faithful to harden and torture their bodies by fasting, poor
clothing, etc., in the name of Christ. The Flagellant movement, however,
assumed the
character of an epidemic, of a mass psychosis. Thus, in the Thirteenth Century, bands of
people marched through the cities of Italy, whipping themselves with straps and lashes, and
praying for absolution. After the devastating epidemic of the ‘Black Death,’ the movement
assumed a dangerous character. In many localities of Germany, France and Flanders,
Flagellants in mortal terror, imagining that Christ was about to destroy the world for the
sins
of mankind, inflicted cruel punishment upon themselves. In German cities, Flagellant
communities began to come into existence. ‘Those desirous of partaking of self-castigation
had to pay a small fee, and this was all demanded of proselytes.’ In the Fifteenth Century,
the movement weakened, but it did not disappear. The Flagellants of the Fifteenth Century
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spoke evil of the monks and demanded a series of church reforms. The Roman Church,
which at the beginning had not opposed the movement since,
in Italy, it was anti-imperial
and therefore a means of strengthening the Church, began to persecute the Flagellants. In
the Sixteenth and Seventeenth Centuries, the movement became fashionable at court. Sex
elements began to dominate in it. Traces of this sect can be found even in the Nineteenth
Century.
11.
The Lollards – A religious sect widespread among the working populations of England
in the Fourteenth and Fifteenth Centuries. The heresies of those times found favourable
ground not only among the master classes. As a matter of fact, every class formulated its
demands through the reform movement. Thus, among the poorest weavers of England the
sect of
Beghards, or, as they were
commonly called in England, Lollards, came into
existence. (The Lollards were funeral chanters.) The Beghards first appeared in the
Netherlands (Flanders and Brabant), in a country where commerce and industry had
progressed earlier than in the rest of Europe and where sheep-breeding and the woollen
industry were highly developed. The sect of Beghards was in most cases a fraternity of
weavers. Unmarried artisans belonging to the sect lived in common houses, where they
kept a communist household. The movement started in England when the weavers of
Flanders migrated into that country. Norfolk, the centre
of the woollen industry, became
also the centre of the movement of the English Beghards, the Lollards. The Lollard
propagandists, called ‘poor brothers,’ spread the new doctrine over the country. Errant
‘poor ministers’ preached to the people that lay and ecclesiastical possessions should be
common property. They urged the people to pay neither dues nor tithes to the clergy, and
appealed to the servants to refuse to work for the masters. In 1395, the Lollards petitioned
Parliament, demanding a reform of the Anglican Church, abolition of its worldly
possessions and celibacy. The petition was rejected.
The most outstanding representative
of the Lollards was John Ball, the mad minister of
Kent. Coming from the ranks of the Franciscan monks who sympathised with the Lollard
movement, he became one of the leaders of the peasant uprising of 1381 in England.
Beginning with 1356, John Ball preached mainly in Essex and in Norfolk, delivering his
sermons in city squares and cemeteries. They became very popular. He preached common
property, and urged the people to exterminate the nobility. Only then, he said, would people
be equal, and the masters would be no higher than the rest. All men originated from Adam
and Eve, he said. ‘When Adam dolf and Eve span, who was then the gentleman?’ be
queried. He was killed during the suppression of the revolt in 1381.
The Lollard movement gained in importance when it became connected with the
peasant uprising and with the opposition movement of
the middle-class in the cities, After
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