A History of Bohemian Literature

by hrabe Francis Lützow

The literary remains of Gregory, all written in Bohemian, are considerable. There are seven so-called Letters to Rokycan, which, though they were all undoubtedly sent to the Archbishop, were yet intended for a wider circle of readers. Two of these letters, the fourth, from which I have quoted extensively, and the sixth, were afterwards republished by Gregory in an enlarged form, the former under the title of The Sufferings of the Brethren under King George, the latter under that of The Answer of the Ancient Brethren. We have letters also addressed to other people. The form of a letter was then a very favourite one for expounding theological views. Other writings of Gregory are The Book on Good and Evil Priests, On the Holy Church, and On the Narrow Path. A treatise, evidently dating from the first days of the Unity, and entitled How People should Behave with regard to the Roman Church, is also generally attributed to Gregory. Recent research renders it probable that it is not his work.

It is, of course, out of place to give here an historical account of the development of the Unity, though such a work would have great interest. The brethren were, however, such indefatigable writers that it is necessary frequently to refer to the history of the community.

Discord broke out among the brethren, who had already become numerous, shortly after the death of Gregory, probably about the year 1480. Matthew, who had been the nominal head of the community during Gregory's lifetime, appears to have been a well-meaning man of weak character, who became helpless after the loss of his sagacious adviser. Several different causes of discord are mentioned as appearing at about the same time. A theological controversy as to the means of salvation was indeed settled by means of a compromise proposed at one of the numerous meetings of the brethren by Brother Prokop, noticeable also as one of the theological writers of the Unity. Shortly afterwards, however, discussions as to "worldly power" led to a rupture. Gregory had, on the whole, held the opinions of Chelčicky,[81] according to which no true Christian should take part in the government of the State, nor should he take oaths or possess worldly goods. Gregory also shared Chelčicky's dislike to towns, "the foundations of Cain." These views had been strictly carried out during the first years of the Unity. The new members had, on joining the community, been obliged to despoil themselves of all worldly possessions and conform to the other doctrines of Chelčicky mentioned above.

In the last years of the fifteenth century men of higher rank, townsmen and nobles, of whom Kostka of Postupic was the first, began to join the community. It now became more difficult to maintain the early regulations in their entire severity. Some of the brethren complained that they incurred persecution on the part of their fellow-citizens because they had refused to hold municipal offices or to appear as witnesses in the law-courts. Two parties soon formed themselves in the Unity. One, known as the "large party," was in favour of somewhat relaxing the rigour of the original regulations; this was evidently necessary if the community was to expand and to acquire the protection of some of the nobles, without which it could hardly have continued to exist long in Bohemia. The other party, known as the "small party," adhered strictly to the original regulations. Many attempts at a reconciliation were made, and frequent meetings of the elders of the Unity took place for this purpose, generally at Reichenau on the Kněžna, or at Brandeis on the Orlice. A last effort of reconciliation was made in 1496, when numerous members of both parties met at Chlumec. Here, as at the previous conferences, both parties maintained their previous views, and the discussion only proved that the standpoints were entirely different and an agreement impossible. Though even after this attempts at mediation were made, the "small party," led by Brother Amos, now seceded from the main body of the community, and after a few years it entirely disappears. The "large party," on the other hand, freed from the original exaggerated regulations, obtained great and deserved fame in Bohemia; it became the cradle of almost all those who, in the last century of Bohemian independence, were prominent as statesmen or authors.

Among the early writers of the "large party," Prokop of Neuhaus or Jindřichuv Hradec deserves mention, though his fame has been obscured by the greater name of his successor, Brother Lucas, who finally secured the victory of the "large party." Prokop appears to have been one of the original members of the community of Kunwald. When the controversy as to the means of salvation sprung up among the brethren, Prokop, as already mentioned, succeeded in inducing the contending parties to accept a compromise. When the discussion whether the brethren were entitled to possess worldly property and to hold state offices began, Prokop expressed views which, though they were not quite in accordance with either party, really prove him an adherent of the "large party." It was on this subject that Prokop wrote his Explanation of the Fifth Chapter of St. Matthew. He here writes that, "though difficult, it is admissible that nobles and mighty men should be received into the Unity and be considered members of it, if they avoid deadly sins, for which poor men also go to hell, and if in all important matters they conform to Christianity and lead a Christian life." Prokop continues to state "that, speaking generally, the brethren may exercise the duties of town-councillors and of other offices, and that they may appeal to the temporal power for aid; for this is for the general good."

It will be seen by this quotation that Prokop generally agreed with the views of the "large party," though he sometimes differed from Brother Lucas, with whom he was indeed several times engaged in controversies. Prokop was the principal orator of the "large party" at the meetings at Reichenau in 1494 and at Chlumec in 1496. He was then, as Blahoslav tells us, "the foremost man of the Unity." Prokop spent the greatest part of his life at Brandeis, and died there in 1507. He has left a considerable number of works, all written in Bohemian. Besides the Explanation of the Fifth Chapter of St. Matthew, which has already been mentioned, he wrote Five Letters to Brother Lucas on his (Lucas's) work entitled 'The Bark,' and the Book against Antichrist.

Better known than Prokop is Brother Lucas, the foremost representative of the "large party" during its struggle; he is yet more noteworthy as the man who after its victory reorganised the Unity, and, to a certain extent, altered its institutions in a more enlightened and liberal manner. The works of Lucas, all written in Bohemian, are numerous; he is indeed, next to Komenský, the most voluminous writer of the Unity. Lucas, generally known as Lucas of Prague, was born about the year 1460. He was greatly impressed by the writings of the early members of the Unity, and, together with his friend the young nobleman Lawrence of Krasonický, he joined the community about the year 1482. He soon attained a prominent position among the brethren, and in 1490 was already a member of the "smaller council." When the differences of the Unity between the "large" and the "small" party arose, Lucas declared himself energetically in favour of the former, and was indeed one of its representatives at several assemblies. The discord among the brethren, and the religious uncertainty which was one of its results, seems to have rendered yet stronger the desire for a return to the primitive Church, which, sometimes more obvious, sometimes scarcely perceptible, can yet be traced in the writings of all Bohemian reformers. Some of the brethren maintained that in distant Eastern lands Christians yet existed who had retained the purity of the primitive Church, both as regards doctrine and the conduct of life. The Unity decided to send out several brethren, who were to discover these communities which entirely conformed with the primitive Church. Lucas, with two companions, started for this purpose for Constantinople, where they separated. Lucas himself appears to have visited Mount Athos and the communities of the Bulgarians, and of the Bohomils in Bosnia. Fertile writer though he was, Lucas has unfortunately left us no account of his travels, for which we could well have spared one or two of his sixty-eight theological works. The first of these works, entitled The Bark, was written shortly after his return from his journey. As already mentioned, it involved him in a controversy with Brother Prokop.

After the assembly of Chlumec and the final victory of the more enlightened party among the brethren, it was resolved to reorganise the community, and to model their institutions to a certain extent on those of the Waldenses. The exact relations between the two communities will perhaps never be known, particularly as the history of the Waldenses or Vaudois is itself very obscure. It is, however, certain that the brethren were fully conscious of an affinity between themselves and the older community. Lucas was intrusted with the mission of visiting the Waldensian communities, and started for Italy and Savoy accompanied by Brother Tuma of Landskron, known as "Němec" (or the German). Among the places they visited was Florence, where they were present at the death of Savonarola (May 23, 1498). Of this journey also Lucas has left us no account. On his return to Bohemia, Brother Lucas obtained a yet more important position in his community. After the death of Matthew an assembly of the brethren which met at Reichenau in 1500 decided to elect several bishops. Lucas was one of those chosen, and appears to have exercised greater influence than his colleagues. The Roman Catholic monk Wolfgang, with whom Lucas engaged in one of his many theological controversies, indeed describes him as "the anti-pope."

During the persecution which again befell the Unity at the beginning of the sixteenth century Lucas displayed admirable courage and energy. Rightly believing that ignorance was the cause of many of the attacks on the brethren, he was indefatigable in expounding their real teaching. He wrote an appeal to the king and a letter to the people of Bohemia, protesting against the judgment of those who had declared that the brethren were "worse than Jews and heathens, indeed equal to devils," Lucas also appealed to Erasmus of Rotterdam against the ignorant misjudgment which resulted in so much suffering for the brethren. He despatched two members of the community to Erasmus as bearers of a written "confession" or "apology" of the Unity. Erasmus, with characteristic prudence, declined to be entangled in the controversy.

About the year 1514 the attitude of the Bohemian officials became less hostile to the Unity. Contemporary records give no reason for this change; but Blahoslav's statement that "the king investigated the doctrine of the Unity and decided in its favour" is most improbable. The influence of some powerful noblemen who had joined the brethren probably secured for the Unity what was really only the tacit toleration of its existence. The fiction that only the Utraquist Church, which was the "State Church," and the Roman creed were recognised in Bohemia was maintained up to a far later date. The last years of the eventful life of Lucas were influenced by the appearance of Luther. Luther's teaching soon became known in Bohemia, and was welcomed by the people of that country. They felt as if their isolation, which had long weighed on them, was ended when even the Germans, the mortal enemies of Utraquism, communicated in the two kinds. The more advanced Utraquists specially sympathised with German Protestantism, and it did not for a moment seem impossible that Bohemia should adopt the teaching of Luther. The brethren, and Brother Lucas in particular, however, declared that they should always maintain their own community distinct from both the German Protestants and the Bohemian Utraquists. They have often been praised for this, but it is very probable that by joining the German Protestants the Bohemians would have obtained powerful allies when, at the beginning of the seventeenth century, the Jesuit reaction attacked their country. The isolation in which the Bohemian brethren, and to a lesser extent the Bohemian Utraquists, continued, alone accounts for the incredible apathy with which the German Protestants viewed the suppression of Protestantism in Bohemia. At the negotiations which preceded the Treaty of Westphalia, the Swedish envoys alone made an ineffective appeal in favour of the Unity and the other non-Roman inhabitants of Bohemia.