All attempts to settle the religious differences in Bohemia having failed, the questions raised by Hus were finally brought before a wider forum. On the suggestion of Sigismund, King of Hungary, and afterwards German Emperor, Hus proceeded to the council that met at Constance in November 1414. He had previously, according to the momentous words of Professor Tomek, received from Sigismund a safe-conduct, according to which he was ‘to come unmolested to Constance, there have free audience, and return unharmed, should he not submit to the authority of the council.’
None the less Hus was imprisoned shortly after his arrival at Constance, and was—as will be known to most readers—burnt alive on July 6, 1415.
The death of Hus caused general indignation in Prague. Almost all the parish priests who ventured to praise, or even to excuse the execution of Hus, were driven from their homes. The Bohemian nobles who met at Prague in September (1415), and who were joined by many Moravian nobles, also expressed their indignation strongly. They addressed to the council a letter known as the ‘Protestatio Bohemorum,’ accusing it of having ‘condemned the venerable magister (i.e., Hus) without having convicted him of any error, merely on the strength of evil statements of treacherous enemies and traitors, and of having deprived him of his life in the most cruel fashion, to the eternal shame and offence of Bohemia and Moravia.’ They further declared ‘before the council and the whole world that Magister John Hus was a man of pure life and irreproachable fame, who taught the law of Scripture according to the doctrine of the fathers and of the Church, who loathed all errors and heresies, who, by word, writing and deed, admonished us and all the faithful to desire peace and to love our neighbours, and by his own quiet and edifying life guided us in the path of godliness.’
A few days after sending to Constance this declaration that caused great indignation there, the knights and nobles united in a solemn covenant for mutual defence. They pledged themselves to defend the liberty of preaching the word of God, to obey the Pope and the bishops of Bohemia as long as their commands were not contrary to Scripture, and meanwhile to recognise the University of Prague as the supreme authority in all matters of doctrine. The University thus first acquired the important position of arbiter in matters of doctrine which it held during the Hussite wars, and, indeed, only entirely lost after the battle of the White Mountain. The fact that the King and Queen were known to favour the national movement alone prevented an immediate general outbreak. Matters became yet more serious when—following the advice of his treacherous younger brother, Sigismund—Wenceslas endeavoured to stem the current.
In 1419 the King issued a decree ordaining that all priests who had been deprived of their livings because of their disapproval of communion in the two kinds, should be reinstated. Only in three churches were the Utraquists, as the adherents of the new doctrine were called, to continue to hold their religious services. The Utraquists, to show their strength, instituted processions through the streets of Prague, during which the sacrament was carried before the faithful. One of the most zealous Utraquists was the priest, John of Zelivo, a former Præmonstrate monk. On July 30, 1419, he headed a procession which, after violently interrupting a religious service which was being held in the Church of St. Stephen, according to the Roman rites, marched to the town hall of the Nové Mesto, situated in the Karlovo Námesti. The release of some adherents of the new faith who had been imprisoned there was demanded, but refused by the burgomaster, who was a Romanist. The Utraquists then, ‘as an affront, called him a German and a hater of the chalice.’[11] Meanwhile the town councillors had barricaded their hall and threw stones on the crowd below, one of which struck the monstrance that Zelivo was carrying. The crowd—led, it is said, by Zizka, afterwards famous as a Hussite leader—stormed the town hall and threw the town councillors into the market-place below, where they were killed by the people.
This ‘defenestration,’ as it was called in Bohemia, marks the beginning of the great religious struggle in Bohemia, as the defenestration from the Hradcany windows in 1618 marks its end; for only two years after the last-named event the battle of the White Mountain established religious uniformity in Bohemia.
The defenestration was followed almost immediately by the death of Wenceslas, who succumbed to repeated apoplectic fits on August 16, 1419. His death was the signal of yet more serious riots, during which many churches and monasteries were destroyed and many valuable relics of Bohemian art perished. The Puritan character of the movement is proved by the fact that no plundering took place and that many houses of evil fame were destroyed. Temporary quiet was established when it became known that Queen Sophia, who was favourable to the national movement, had assumed the Regency. Yet the interval of peace was but short. Armed meetings of Hussites were held in all parts of Bohemia, and it became known that such a meeting had been planned at Prague also for November 10. The Queen and her councillors therefore considered it necessary to take precautions. The Hradcany Castle, the Strahov Monastery and the archbishop’s palace received strong garrisons of German mercenaries. The defence of the Vysehrad was entrusted to the former bodyguard of King Wenceslas. This fortress was carried by assault by the Hussites on October 25; the soldiers of Wenceslas, who probably sympathised with the national cause, offering but very slight resistance. The Praguers, reinforced by allies from the surrounding country, now attacked the Malá Strana. They stormed the bridge (November 4) and occupied the buildings immediately beyond it; and it seemed for a time possible that they should even obtain possession of the Hradcany Castle, from which Queen Sophia fled hastily. Nightfall for a time put a stop to the fighting, but all foresaw that the battle would continue. As an ancient chronicler writes: ‘This night was a dreadful and anxious one for all Prague; during all night the large bells rang, summoning the citizens to remain under arms for the continued battle in the Malá Strana; only long after midnight there was quiet for a short time.’
Fighting was resumed on the following day, and the Royal troops, commanded by Cenek of Wartenberg, who had replaced Queen Sophia as Regent, also received reinforcements. The Royal troops destroyed the town hall of the Malá Strana, and also burnt down the monastery of St. Nicholas in the same part of the town, while the Praguers entirely destroyed the archiepiscopal palace that is said to have contained
