THE STORY OF BOHEMIA.
I.
FROM THE EARLIEST PERIOD OF BOHEMIAN HISTORY TO THE HUNGARIAN INVASION.
(-885.)
The history of a lost nationality is necessarily tragic and can rarely be commonplace. In the case of Bohemia the interest is increased by the variety of the parts which she was forced to play, each of which, while of great value to the world, assisted in some degree to hasten her ruin. Thus, for instance, the intense desire to maintain her own independent life brought her into collision with neighbouring States which were determined to crush or to absorb her; while, on the other hand, her position as the champion of a race, of which she was but one member, dragged her into further quarrels that were not necessarily the result of her geographical position. And, lastly, the very desire to maintain her national existence, and to defend the freedom of her Slavonic kinsmen, constantly compelled her to mix in the quarrels of that larger world with which she and they had so little sympathy; and even to accept a share in the responsibilities of that Empire, which, calling itself Roman, was always becoming more and more Teutonic, and therefore more anti-Slavonic.
And in that struggle between Teuton and Slav the one thing which, from the earliest to the latest times, has been the most prized treasure, and the subject of the fiercest championship of the Bohemian, is his language. Every effort for constitutional government and national liberty has always directly connected itself with this aspiration for the preservation, development, and general recognition of this great right. Sigismund, in the time of his most cruel attempts to crush out the freedom of his subjects, was denounced as “the enemy of our language,” rather than of our nation. Hus is honoured, even by Roman Catholic Bohemians, as the assertor and developer of their language. It was the great crime of Joseph II. that he desired to destroy it. If we could have talked with a Bohemian Christian of the ninth or tenth century, we should have found his deepest feelings stirred by a reference to the language which was then assuming its first shape; and the same subject has the deepest interest for the Bohemian patriot of the nineteenth century, now that his language has become one of the most varied and expressive of modern Europe.
Nor must we forget the connection of the ecclesiastical independence of Bohemia with her most vivid political life. From the time when the mission of Cyril and Methodius brought to the front the question of a Slavonic ritual, and of an ecclesiastical organisation, which was to be separated as far as possible from Teutonic influences, to the time when Bohemia sank before Ferdinand in the struggle between national Protestantism and Imperial Romanism, the questions of Bohemian language and Bohemian self-government were mixed up continually with the claim to be guided in spiritual things by a clergy who preached and prayed in the Slavonic language.
Even the earliest traditions show that long before the introduction of Christianity the Bohemian ideal of national life had been totally different from that of the surrounding nations. The poem of “The Judgment of Libus̆a,” which seems to embody the earliest picture of Bohemian life, is no Iliad or Niebelungen Lied, no story of robber dens or rapes of the Sabines, but the representation of a peace-loving nation trying to uphold traditions of communal ownership of land, and the gentle guidance of the wisest in judicial affairs, modified by an organised expression of popular opinion.[1]
So great an impression did the poems, in which this ideal is set forth, produce on the Bohemian mind, that extracts from them are translated at full length by the chronicler Cosmas, who took an active part in the bustling politics of the eleventh century, when these ideals must have seemed to belong to a very distant past.
According to this writer, certain people who had been scattered by the failure of the Tower of Babel, wandered into Germany where they found various wild beasts. One party in the course of their wanderings found a plain lying near the mountain Rip, and between the rivers Ogra (Eger), and Wlitawa (Moldau). This plain they called Bohemia after the eldest of the party named Boemus. Here they founded a peaceable and communistic settlement where they desired to make war on none but the beasts. But, some ambitious men having introduced the evil of private property, it became necessary to choose a judge to decide the disputes which now unavoidably arose. So they chose as their judge their best man named Crocco, who founded a camp. He had three daughters, of whom the eldest was skilled in medicine, the second was a kind of religious teacher, who instructed the people in the worship of Oreads and Dryads; while the third, Libus̆a, was distinguished for her political wisdom and foresight, and was supposed to be an inspired prophetess.
Libus̆a was accordingly chosen to the judicial office on her father’s death. But Crocco’s formation of a camp seems to have stirred the military spirit in the Bohemians; and the story which follows clearly indicates the transition from the earlier and more peaceable stage to the later developments of national organisation. Two powerful chiefs are disputing for the land, which has come to them from their father. The question is submitted to Libus̆a, as the chief judge. On the day of the trial she appears in great state, summons before her the heads of the different families or tribes, and submits to them her proposals for settling this question. She declares that, according to the old custom of their people, the land ought either to be equally divided between the brothers, or else they ought to share it in common. The leaders of the tribes, after collecting in some way the votes of the assembly, decide that the land is to be held in common, basing their judgment also on the old traditions of the nation. Thereupon the elder of the disputants rises in anger, and declares that he ought to have retained the land in right of primogeniture, and further that the Bohemians ought not to submit any longer to women, who were fitter for receiving the advances of wooers than of dictating laws to soldiers.