A History of Bohemian Literature

by hrabe Francis Lützow

The details of the life of Chelčicky are still obscure, though the recent researches of Bohemian writers, specially of Professor Goll—to whose Bohemian and German works I wish here to acknowledge my indebtedness—have established a certain number of facts as certain. It would perhaps be unnecessary again to mention that the foolish tale that Chelčicky was a cobbler is devoid of truth, had not this statement found its way into an English work dealing with Bohemia that has appeared within the last few years. Peter Chelčicky was born at Chelčic near Vodnan, in Southern Bohemia, towards the end of the fourteenth century, probably as the son of a small landowner. He proceeded to Prague early in life, and remained there for a considerable time occupied with studies principally of a theological character. It is, however, certain that he never took orders, as was formerly supposed, and that he did not pursue his studies at the university. He was indeed debarred from doing so by insufficient knowledge of the Latin language. As he has himself told us, he acquired but a very slight knowledge of that language during his stay at Prague. He had, however, read portions of the works of Wycliffe, to whom he refers frequently, and who is probably the "Magister Protiva" who is often quoted by Chelčicky.

He, however, as he himself tells us, acquired most of his knowledge of the opinions of Wycliffe and other theologians from his frequent conversations with numerous Bohemian priests. It is specially recorded that he had frequent intercourse with the priests of the Bethlehem Chapel, that stronghold of the Bohemian Church reformers. Neither the date of Chelčicky's arrival at Prague nor that of his departure is certain. It is very probable that he was in that city during the last years of the life of Hus, and a passage in one of his writings renders it probable that he was personally acquainted with the great Bohemian reformer. Chelčicky was in Prague during the stormy years 1419 and 1420, and the terrible scenes that he then witnessed no doubt intensified his horror of bloodshed. He probably left Prague not long after the bloody battle of the Vyšehrad (November 1, 1420), and spent the rest of his life on his farm at Chelčic. Though living in retirement, Chelčicky continued to take part in the numerous theological controversies of his time, and it also appears that towards the end of his life some of his followers formed a small community known as the "Brothers of Chelčic," of which he became the head. Chelčicky died about the year 1460.

There is sufficient contemporary evidence to prove that Chelčicky was a voluminous writer, but many of his works have been lost, and up to the beginning of the present century they had all fallen into almost complete oblivion. The strongly democratic character of these writings, and the bitter invectives against the aristocracy and clergy which they contain, rendered them specially obnoxious during the period of reaction that followed the battle of the White Mountain. It is indeed only within the last ten or twelve years that some of Chelčicky's works have been edited, and much further work is required before we can thoroughly appreciate his position in Bohemian literature.

We possess four larger works of Chelčicky, the Reply to Nicholas of Pelhřimov, the Postilla, the Net of Faith, and the Reply to Rokycan which, according to Dr. Goll, than whom there can be no higher authority on this subject, were probably written in the order in which I have enumerated them. Many minor works of Chelčicky are also still in existence, and may be considered as connected with one of the larger works, some part of which is in them treated in a more detailed manner. The Net of Faith (Sít Víry) is superior both as regards style and lucidity to the rest of Chelčicky's works, and I will therefore devote to it more space than to the author's other writings.

The Reply to Nicholas (of Pelhřimov), bishop of the Taborites, who has already been mentioned in this work, is probably the first important writing of Chelčicky, and dates from about the year 1424. Peter has himself told us how it came to be written. When Bishop Nicholas was passing through Vodnan, he sent a messenger to the neighbouring village of Chelčic inviting the peasant-theologian to meet him. When Peter arrived, he found the bishop sitting on the dyke of a fishpond, and Nicholas asked him what the people thought of their (i.e. the Taborites) doctrine with regard to the sacrament of communion. Chelčicky replied that some approved of it, but others blamed it. The bishop then said that their teaching was in accordance with that of the Bible. This meeting was followed by several others, and a correspondence between Chelčicky and Nicholas sprung up. Chelčicky, in one of his letters which has not been preserved, appears to have written very sharply to the bishop, as in the existent Reply to Nicholas he refers to the fact that he had offended his correspondent. The subject of the Reply, as probably of the whole correspondence, is the one that then absorbed all public interest in Bohemia: the correct definition of the real presence of Christ in the sacrament of communion. Chelčicky maintains the real presence of Christ in the sacrament, and lays stress on the fact that Wycliffe, whose immense influence on the religious views of the Bohemians is everywhere noticeable, held the same doctrine. He sharply attacks the view of the Taborite priests, which was similar to that afterwards adopted by the Calvinists.

Though all dates concerning Chelčicky are very uncertain, it is probable that he ceased writing for some time after the appearance of his first treatise. He felt, as already stated, no joy in the victories of his countrymen, and therefore probably remained silent till comparative quiet returned to Bohemia. When this result was obtained in consequence of the battle of Lipan and the agreement between the Bohemians and the Council of Basel known as the "compact," Chelčicky again began writing. His first considerable work after the Reply to Nicholas is his Postilla, written probably between 1434 and 1436. The Postilla, though the largest, is far from being the most interesting work of Chelčicky. The Postilla, a commentary on the gospel of each Sunday in the year, was a very favourite form of literary expression among the Bohemian theologians. Besides the Latin Postilla of Waldhauser, those of Hus and Rokycan—both written in Bohemian—have already been mentioned, and many others, the work of minor writers, are still in existence. The leading ideas of Chelčicky, his absolute objection to bloodshed, his detestation of all distinctions of rank and class, his contempt for the luxury of the rich, and love of a lowly life, these and other similar views are repeatedly—Chelčicky was indeed ever prone to repetition—expounded in this as in his other works.

It will, however, give a far truer insight into the ideas of Chelčicky if we dwell more lengthily on his masterpiece, the Sít Víry, or "Net of Faith," where these views are far more clearly expounded than elsewhere. This book, which has only recently become widely known, is one of the most valuable that have been written in the Bohemian language. The democratic character of the Slav race is noticeable in almost every line of this book, and Chelčicky's very scanty knowledge of Latin, often disadvantageous to him when he attempted theological definitions, here is the cause of the independence and originality which characterise his work. Chelčicky's descriptions of the habits and manners of the different classes of Bohemians in his time, though sometimes coarse, are often quaint, and occasionally very witty. The practice acquired by his earlier writings had also greatly improved his style, and he writes here with a facility that we do not find in his other works. The subject of the Net of Faith is a passage from the Bible[58]—which the author quotes at the beginning of his work—which tells us how Simon, by order of Jesus, cast out his net and the net broke. As Simon Peter's net then broke in consequence of the multitude of fishes, thus since the donation of Constantine, "damned persons, heretics and offenders," have entered the net of faith, which has been pierced by "the two whales," the Pope and the Emperor, the embodiments of spiritual and secular authority. The Net of Faith consists of two parts, the contents of which are thus described by the author of the preface to the first printed edition [1521]:—"The first part," he writes, "explains whence and how such fearful corruption entered the Holy Church, and also states that he who would dig out its true ground and foundation, which is Jesus, must first remove much rubbish, which has been brought into the Church by man; and then only will you find its true foundation."

"The second part of the book explains how 'bands'[59] addicted to various and manifold learning and unchristian religious practices sprung up and mightily increased; and all these bands form a great obstacle to the true knowledge of the creed of our Lord Jesus, for they have clothed themselves with the spirit of haughtiness, and are thus as adverse as possible to the humble and poor Lord Jesus."

The first part of the work, as stated above, deals with the corruption into which Christianity had fallen, and at the same time formulates Chelčicky's ideal Christianity more clearly than the writer has done elsewhere. In chapter xi. Chelčicky writes of the primitive Church: "Therefore, if we consider these early Christians, we will see that they were sufficiently guided in their faith by the Apostles according to the law of Christ; for that law in itself is useful for the purpose of directing God's people to salvation; for only by means of the direction given by that law can God's people be led to that true innocence which God loves in them; they should infallibly seek Him with their whole heart, and preserve truth and affection towards all people, friends or enemies; they should wish or do evil to no one; and if such things are done to them, they should suffer without revenge, returning evil for evil neither to the good nor to the evil; for such and similar matters does the law of Christ enjoin. And those who will not be bound by such injunctions cannot be justified before God. Therefore is it impossible that worldly people, who love the world and wish to live for the world, should submit themselves to this law, for they would have to give up the world if they wished to fulfil this law. Thus, indeed, the first godly assemblies progressed in Christ's law: abandoning totally the errors of the heathens, the incredulity of the Jews, and all the vanities of this world, they ... rapidly progressed without any of the rights of citizens, and without the rule of a high priest, guided only by the law of Christ."

"But later, when these twofold laws, those of the State and those of the Pope, were established, then immediately the state of Christianity was diminished and it declined. And those who write chronicles reflect on this, and we see it with our eyes that these two laws produce the most harmful disturbances and death of faith and of God's law.... I therefore ask, Is the law of God sufficient without worldly laws to guide and direct us in the path of truly Christian religion? Then, though with trembling, I say, It is so, for Christ's law was sufficient to guide Christ's manhood (i.e. Christ as a man), as well as all His disciples, without the interference of any worldly institutions."