The Story of Bohemia

Front matter

JOHN HUS BEFORE THE COUNCIL OF CONSTANCE.—See .

—Frontispiece

THE STORY OF BOHEMIA

Chapter 1

THE STORY OF BOHEMIA.

Chapter I.

FROM THE EARLIEST TIMES TO THE INTRODUCTION OF CHRISTIANITY.

The earliest historical account of the country of Bohemia reaches back into the fourth century B. C. According to Tacitus, the Boi, a Gallic tribe, crossed the Rhine, settled in this region, and from them the country derived its name.

The Boi were the fiercest of the Gallic tribes. Being far removed from the influence of Rome, they knew none of the luxuries of civilization, and consequently were more hardy and able to withstand the attacks of the surrounding tribes. Finally, weakened by internal strifes, they were overcome, scattered, and passed away from the country, leaving no trace of themselves but a few names; such as Vltava, Moravia, Brna, Beroun, and others.

The Boi were succeeded by the Marcomanni, who held the country till about the beginning of the fifth century A. D., when they in their turn were driven out, and the country was settled by a Slavic race. They came from the east, under the leadership of Čech, and finding the country uninhabited, decided to take it their home. They called themselves Čechs, from their leader, and the country Čechy; but the sur- rounding Germanic tribes continued to call the country Bohemia, from the Boi, and the people Bohemians.

The Slavs, and hence also the Čechs, were of medium size, heavily built, had dark-blue eyes, round faces, fair complexion, and brown hair. They were a hardy race, patiently enduring all hardships; such as hunger and thirst, heat and cold. They were experts in regard to rowing and swimming. They lived in settled communities, engaged in raising cattle, agriculture, and various mechanical arts. They built their houses of hewn timber, seeking the most solitary places for their location, in order to escape the depredations of roving, warlike tribes. For themselves, they loved not war, and took up arms only in self-defense.

The country being surrounded by Germanic tribes, that subsisted mostly by plundering their neighbors, the Čechs suffered much from the inroads made into their territory; and, doubtless, would have been destroyed, and passed away from the earth unknown to history, like many other nations before them, had they not found a mighty deliverer in Samo, one of the greatest warriors of that age.

Samo came from the land of the Franks, but it is supposed that he was a Slav, and went to the Bohemians to escape the destruction or bondage that threatened him from the overwhelming numbers of his enemies. The Avers, at this time, rising against the Bohemians, Samo carried on a long and bloody war against them, until their power was forever broken. The nation, out of gratitude, made Samo their ruler; and for many years lived in peace and security.

This great warrior attempted to establish a Slavic State, whose center should be Bohemia. He carried on many wars, especially with the Franks. The king of the Franks, Dagobert, sent messengers to Samo demanding that restitution be made to some of his subjects, who claimed that they had been wronged by the Slavs. As Samo would not grant the request, the Franks prepared for war, calling to their aid the Longobards and Allamans. The southwestern part of Bohemia was soon overrun by the enemy; and for a while destruction seemed to threaten the country. But Samo, having prepared his army, made a fierce attack upon them; a battle, raging for three days, was fought at Domaslitz (Taus), in which the Franks were totally defeated and compelled to flee, leaving their baggage behind them.

After the death of Samo, for a period of about 150 years, very little is known of Bohemia. The great State he had established was broken up, the Servians, Moravians, Čechs, and other tribes, that had been subject to him, became independent, living under their own rulers and princes.

The few historical facts in regard to this period are collected from tradition, from songs, from contemporary histories of other nations, and from the poems of the Queen’s Court manuscript. Although there is little authentic history in regard to Krok and his daughters, their names are so interwoven into the literature of the country, that some knowledge of them is indispensable to the thoughtful student.

Krok was the ruler of Bohemia about a hundred years after Samo. On account of his valor and wisdom, he was greatly beloved; and people from far and near came to him to settle their controversies. He had three daughters, Kasa, Tetka, and Libuse, who also were renowned for their learning and wisdom. Palacký remarks that it is very probable that Krok either had sent his daughters to other lands to be educated, or had obtained teachers for them to instruct them in all the learning of the day.

Kasa was well versed in the knowledge of plants, especially in regard to their medicinal powers; she also excelled in the mechanic arts and occupations. Although she was looked upon as a witch, she was nevertheless held in great honor.

Tetka was the priestess of the nation. Besides conducting religious services, she instructed the people about their gods, and the manner of worshiping them. The fortress Tetin, not far from Beroun, was named after her.

Libuse, the youngest, excelled her sisters in both gifts of mind and heart. Having a wide reputation for wisdom, deep penetration of mind, and great beauty and strength of character, she was greatly beloved, and when her father died, was chosen to be his successor. She ruled her people in a wise, statesmanlike manner. Her court was held in Vyšehrad, the ancient seat of government. On occasions of great moment, all three sisters sat together for judgment.

The people loved Libuse, and rendered her unquestioning obedience. This, however, did not last. The trouble arose out of a quarrel two brothers had over their inheritance. According to the laws of the land, the property had been divided equally between them; but this did not satisfy the elder, who claimed he ought to have a larger share. As the princess could not grant his request without violating the ancient customs, he became rebellious; found fault with her whole government, and finally, before all the people, cursed the land that was governed by a woman, and pointing to the neighboring nations—the Germans—declared that there the laws were just, since the country was governed by men. Libuse, perceiving that Chrudos would not have dared to speak to her thus, had he not had moral support among the other men, at once resigned her authority, and advised them, if the hand of a woman was too light to rule them, to choose a man. This, however, they refused to do, but asked her to choose a husband, and that the two could rule conjointly, and that the nation would be obedient to them.

Libuse sent messengers to a certain peasant in the village of Staditz named Premysl, offering him her hand and the government of the country. He received the message joyfully, and, leaving his oxen in the field, he mounted the horse they brought him, and rode to Vysehrad to meet his future wife.

Premysl was the first ruler of the dynasty of the Premyslides, who ruled Bohemia for six centuries.

Premysl proved to be a wise and able ruler. He passed many new laws for the government of his people. Indeed, the ancient writers were in the habit of referring the old laws to the reign of Premysl and Libuse. After her marriage, Libuse founded the city of Prague, prophesying its future greatness and glory.

To this period belongs the curious story of the war that the women carried on against the men. It was related that after Libuse’s death, the women were not satisied with the government of the men, and so determined to cast off their authority. Vlasta, who had been one of the friends of Libuse, became their leader, and under her able generalship many brilliant victories were won. At first the men felt inclined to treat this uprising with scorn; but seeing how determined the women were, and what success crowned their deeds of valor, they became thoroughly roused, attacked the stronghold of Devin with great fury, and compelled the women to surrender. Thus the power of woman was forever broken in Bohemia, and from that time on she was compelled to occupy an inferior position.

BOHEMIA AND CHARLEMAGNE.

After the coronation of Charlemagne in 800, he was more zealous than ever in his work of Christianizing the surrounding nations, Bohemia being included in that number. In 805 a vast German army invaded the country, offering Christianity or death to the terrified inhabitants. The Bohemians, taken by surprise, were not prepared for war; consequently, dared not meet the enemy in open battle. They therefore resorted to a guerrilla mode of warfare. Forming themselves into small bands, they fell upon the enemy from their hiding-places, killed all they could, and, before the enemy recovered from its surprise, they were gone. The army remained in Bohemia for forty days; but, with the exception of devastating the fields, it accomplished nothing. The following year another expedition was fitted out, but met with no more success than the first. Charlemagne did not succeed, either in compelling the Bohemians to accept baptism or to pay tribute. Christianity was introduced into the country later, but from another direction, and by quite a different method—it came to Bohemia from her sister province of Moravia.

Under the government of Samo, Moravia and Bohemia had been united; but after his death, each became independent. To escape the ravaging army of Charlemagne, the Moravian princes had accepted him as their liege lord. About the middle of the ninth century, Prince Moimir ruled in Moravia. He accepted Christianity, and, by remaining faithful to his lord, Louis the Pious, secured peace for his dominions.

Chapter 2

Chapter II.

FROM THE INTRODUCTION OF CHRISTIANITY TO THE REIGN OF PREMYSL OTTOKAR II.

BEGINNING OF CHRISTIANITY IN BOHEMIA.

In regard to Christianity. Bohemia was more fortunate than the German States around her. She received the new religion through instruction, and not, as they had, at the point of the sword.

The first historical account referring to this important subject is that fourteen Bohemian lords went to Ratisbon, and, after being properly instructed, were baptized. It is not even known who these lords were; and yet their action was most important and far-reaching in its consequences. When Christianity was introduced into the country, the Bohemian Church, by virtue of the action of these lords, was placed under the jurisdiction of the bishop of Ratishon, hence under German influence; and it was through this same influence that the Latin ritual, which the people did not understand, was substituted for the Slavic, which was their mother-tongue.

During the reign of Louis the Pious, both Bohemia and Moravia had peace; but when, at the treaty of Verdun, 843, the empire was divided among the three brothers, all was changed. Louis I, king of Germany, was an enemy of the Slavs, and constantly made war upon them. Not finding Moimir as subservient to his wishes as he desired, he invaded his country, deposed the great ruler, giving the govern- ment of Moravia to Rostislav, the nephew of the unfortunate prince.

Thus far, all the knowledge that the Moravians possessed of Christianity came from the Germans; but this was quite meager, and the ruler and people were anxious to receive more instruction. Although Rostislav had received many favors at the hands of the German king, he was suspicious of the purity of his motives, and therefore did not wish to turn to Germany in this matter. Finally, it was decided to turn for help to the East. Rostislav sent an embassy to Emperor Michael, of Constantinople, beseeching him to send him Christian teachers. The message they delivered contained the following passages: “The land, indeed, is baptized; but we have no teachers to instruct us and translate to us the sacred books. We understand neither the Greek nor the Latin tongue. Some teach us one thing, and some another; consequently, we know not what to believe. Therefore, we beseech thee to send us teachers who can explain to us the words and meaning of the Scripture.”

Wherever the Greeks introduced Christianity, they gave the people the Church service in their mother-tongue, while the teachers sent by the authority of Rome gave it in Latin; and as quite often little more than the service was read, the people remained totally ignorant as to its meaning.

At the time when the embassy was sent to Constantinople, there dwelt in Thessalonica a patrician family, whose head was Leo. This Leo had two sons, Cyril and Methodus, who were renowned for their learning and piety. Being well versed, not only in the classical languages, but also in the various Slavic dialects, they were able to carry the gospel to the neighboring nations—in fact, were the great missionaries of their day. One great and difficult work that they accomplished was to translate the Bible into Bulgarian, this being still the authorized version for all Slavic dialects. It has the same relation to modern Slavic that Gothic has to German.

When the Moravian embassy laid their petition before the emperor, he was so pleased that he decided to send them as missionaries both Cyril and Methodus, the greatest lights of his Church; and they did not come alone, but brought with them a large number of Slavic disciples. The people were filled with joy when they heard both the Scripture and the Church service in a language that they could understand.

The small missionary band labored with such diligence that, in about four years, all the inhabitants of Moravia, having had the word explained to them, laid aside their heathen practices and became Christians, not only in form, but also in reality.

The brilliant success of this missionary enterprise excited the jealousy of the German priesthood. They complained to the pope that heresy was taught in Moravia; that Church services were held in the Slavic tongue, when it was well known that there were only three tongues in which it was proper to hold such services; viz., Greek, Latin, and Hebrew. Cyril and Methodus were accordingly cited to appear at Rome to justify themselves of the imputed heresy. But when Pope Adrian II heard their case, he not only approved of it, but sent them back to continue the good work. But before leaving Rome, Cyril was taken ill, and sought refuge in a monastery. Seeing that his end was drawing nigh, he called his brother to him and said: “Behold, brother, thus far we have labored together, drawing the plow in the same furrow; now I fall by the wayside, ending my life. But thou remain in the work of salvation, and let not love for thy home turn thee aside.”

Methodus returned to Moravia, and continued his missionary labors; and Christianized Moravia was not without its influence upon pagan Bohemia. The new doctrine gradually spread in that country, and the year 873 marks the time when it may be said to have been formally introduced. In that year, Methodus baptized the Bohemian prince Borivoi, together with his wife, Ludmila, who were then tarrying at the Moravian court. Ludmila became a most devoted Christian, being very zealous in her labors to spread and strengthen the new faith. On account of her goodness, her charity, and humble life, she was greatly beloved by all the people.

SWATOPLUK AND BORIVOI.

In the early days of the history of the country. Bohemia and Moravia were so closely connected that one can not intelligently understand the events in the one country without some knowledge of those in the other.

It was related in a previous chapter how the Germans invaded Moravia, deposed Moimir, and placed his nephew Rostislav upon the throne. Intoxicated by their brilliant success, they determined to march home across Bohemia, without even asking permission of the ruler of that country. Very probably, they counted upon the favor of the fourteen lords who had been baptized in Ratisbon, for this was before the baptism of the Bohemian prince. The Bohemians, highly indignant that a hostile army dared cross their territory, hastily collected a large army, fell upon the Germans, and defeated them so that they fled, leaving rich spoils in the hands of the victors.

The result of this was a war with Germany that lasted four years. Both parties finally becoming weary of the struggle, the Bohemians sent envoys to the German camp to treat of peace. During the armistice, the worn-out soldiers relaxed their vigilance, and the wily Germans, taking advantage of this, suddenly fell upon them, expecting thus to gain an easy victory. But this foul treachery so maddened the troops that they fell upon the enemy with great fury, and, after a fierce battle, completely defeated them. The Germans were compelled to give up their arms, to leave a large number of hostages, and to return to their country by the way the Bohemians prescribed.

We now return to Moravia. When Louis deposed Moimir, giving the throne to Rostislav, he thought he was gaining a powerful ally; but in this he was mistaken. From the time Rostislav assumed the government, his one aim was to make his country independent of the Germans. He improved the country, extended its boundaries by annexation of the neighboring States; and, in fact, sought to establish a powerful Slavic State. He was, however, unfortunate in that he was not able to arouse the same ambition in his lords; and, in what was still worse, in meeting with treachery in his own family. His nephew Swatopluk, an ambitious young man, formed a plot to deprive his uncle of the throne. To this end, he entered into an understanding with Carloman, who succeeded Louis, promising to deliver Rostislav into the power of the German ruler. Although the unfortunate ruler discovered the plot, and tried to turn the tables against his perfidious nephew, he was not successful. Swatopluk took him prisoner, and delivered him into the hands of his arch-enemy, Carloman, who put out his eyes and shut him up in a monastery.

The treachery of Swatopluk did not bring him the reward he had expected. The Germans, fearing he would not be any more loyal to them than he had been to his own king, found a pretext for charging him with treason, and cast him into prison to await his trial. In the meantime they again invaded Moravia, causing fearful destruction of life and property. The people, driven to despair, roused all their energies, chose able leaders, and began to defend their country with considerable success. The Germans, in this dilemma, conceived the plan of placing Swatopluk upon the throne, and thus having an ally in that country. They, therefore, began to show him every consideration to heal his wounded spirit. He received their kindness with so much apparent pleasure that Carloman was deceived, and trusted him so far as to place him in command of a large army that was to march against Moravia. As soon as the army reached the walls of Welehrad, Swatopluk entered the fortress under a flag of truce. No sooner did he find himself alone with his countrymen, than he cast aside all dissimulation and explained to them the purpose of his visit. He acknowledged his crime against his uncle, asked their forgiveness, and agreed to make restitution by delivering the whole German army into their hands.

The prospect of becoming rid of their enemies so easily was too tempting to be rejected; therefore, the Moravian lords gladly overlooked Swatopluk’s former crimes, and accepted him as their lawful ruler. Their army then fell upon the unsuspecting Germans, and defeated them with great slaughter. There was mourning all through Germany, in Austria, Bavaria, Carinthia, and other States; for there was scarcely a hamlet where there was not a son, brother, or husband missing.

Swatopluk knew full well that the Germans would not leave his treachery unavenged; and he at once began to put his country in a state of defense. To obtain the assistance of Bohemia, he allied himself with the ruler of that country by marrying his sister. There was little time to spare; for even while the wedding party was on its way to Moravia, it was attacked by the Germans, but fortunately escaped with a loss of some six hundred horses.

The following year two large armies invaded Bohemia and Moravia at the same time. The Bohemian army, commanded by the Prince Borivoi, having under him five of his lords, was defeated by the Germans and driven as far as the river Moldau. The Moravians were more successful. Although no decisive victory was won, the enemy finally left the country. The next year, Swatopluk himself invading the territory of Carloman, marching as far as the river Danube, peace was made, with quite favorable terms to the Moravians.

After this, Swatopluk was not again troubled by the Germans; and Bohemia, being under his protection, likewise enjoyed peace. He was a great and able ruler. He enlarged his dominions, so that they extended into Hungary, Silesia, and even as far as the city of Magdeburg.

His administration of justice was so severe, that to this day, in Moravia, “To seek for Swatopluk,” means to seek for justice. He died in 894.

The reign of Swatopluk was important, not because he extended his boundaries—for after his death these labors came to naught—but because, in his time, Christianity took deep root, both in Bohemia and Moravia. The great missionary, Methodus, was made the Bishop of Moravia; and, what meant a great deal in those days, the Pope took the Moravian Church under his special protection. This was to shield the Slavic priests against the attacks of the Germans, who constantly tried to bring the new Church under their own jurisdiction. How far their enmity extended may be judged from the fact that they dared to take so renowned a man as Methodus prisoner, keeping him, for a long time, confined in one of their monasteries.

ST. LUDMILA.

When Borivoi and his wife, Ludmila, embraced Christianity, the whole court followed the example set by the rulers, and Bohemia soon became a Christian country.

Ludmila and Borivoi had two sons, Spytihnév and Vratislav. The elder, Spytihnév, first ruled in Bohemia, and was followed by his brother Vratislav. Both brothers were very pious, caring more for the spread of Christianity than for their own glory.

Vratislav married a Lutician princess named Drahomira, or Dogmar. Several children were born to them; but those that became of importance in history were Boleslav and Václav. Václav being the elder, was regarded as the heir to the throne; but his father dying when he was but eighteen years of age, Dogmar seized the government as well as the guardianship of her son. Her ambitious designs were opposed by Ludmila, who, on account of her piety and charity, possessed great influence among the people. She had assumed the whole education of Václav, who loved her more than he did his mother, because he perceived with grief that the latter still leaned to paganism. The trouble between mother and daughter-in-law continuing to increase, the latter resigned all court honors and betook herself to her fortress Tetin, resolved to devote her days to prayer and almsgiving. But the hatred of Dogmar followed her to this retreat. One night, while still at prayers, Ludmila was surprised to see strange, evil-looking men enter her chamber. They were assassins hired by Dogmar to carry out her wicked purpose. Not wishing to shed the blood of the unhappy princess, they seized her veil, twisted it around her neck, and so strangled her.

Dogmar afterwards repented of this crime, and caused a chapel to be built near the place. The body of Ludmila was taken to Prague, and buried in the Church of St. George. On account of her cruel death and her great piety, she has always been regarded as a saint.

ST. VÁCLAV.

After the death of Ludmila, Dogmar for a time was the absolute ruler of the realm, but she soon got into trouble with the German king, Henry the Fowler, who was at enmity with most Slavic nations. It is supposed that she sent aid to her kinsmen at Luticia, with whom Henry was at war.

When the enemy invaded the country, Václav, although only twenty years of age, assumed control of the government, and prepared to defend the country. The war which followed, although neither very long nor bloody, proved most momentous in its results to Bohemia. When the German army invaded the country, and coming almost to the very gates of Prague threatened destruction to the city, Václav decided to make a treaty of peace. He agreed to place the Bohemian Church under the jurisdiction of the Bishop of Ratisbon, to pay an annual tribute of five hundred pounds of silver and one hundred and twenty oxen. This was in the year 928 A. D., which marks the beginning of that fearful struggle between Germany and Bohemia that lasted for so many centuries, and has not been fought out to this day. There had been war between the two nations before, and doubtless would have been after this, but by this treaty, Václav, so to speak, put the Bohemian nation in subjection to the Germans, and thus gave them a moral right to interfere in the affairs of that nation.

Vcálav’s brother Boleslav, his mother, and many lords protested against this treaty; but he would not heed their counsel. Educated entirely by his pious grandmother, he desired above all things peace, so that nothing should hinder the spread of Christianity in his dominions. Then, too, war was repugnant to his tastes; he preferred to attend church, to help to serve mass, to engage in long prayers, to give alms, and build churches. He would have made an excellent bishop, but as a political ruler he was a total failure. Nevertheless, he was a popular prince, greatly beloved by his subjects.

Boleslav and his mother Dogmar tried to induce Václav to break the obnoxious treaty; and being unsuccessful, they formed a conspiracy against him.

Being informed of this, he cast his mother into prison; but later, becoming convinced that his suspicions were unfounded, he released her, bringing her back to Prague with great honor. It would have been better had he trusted his mother less; but he learned this when it was too late.

It was the custom of Václav to be present each year at the festivals held on the anniversaries of the dedication of the various churches. On the 27th of September, 935, he went to Boleslav, the city of his brother, to be present at the Church services held on that day. After the service, his brother persuaded him to remain to enjoy with them the festivities of the night. Václav, not dreaming of evil, accepted his brother’s invitation. But even then it was not too late to escape his doom, had he been a little more politic. While at the tournament, he was warned that his life was in danger, and advised to flee. But he would not believe that his brother could he guilty of so foul a deed, and the warning was left unheeded.

The next morning, going to early mass, he met his brother at the church door, and after a loving greeting, thanked him for his hospitality and the pleasant entertainment he had given him. Drawing his sword, Boleslav said, “But I have prepared a still more pleas- ant entertainment for thee to-day,” and with these cruel words he struck the unfortunate prince upon the head with his sword. Václav seized his brother, threw him down, saying, “May God forgive thee, brother, for this deed!” Just then the other conspirators rushed out, fell upon Václav, and stabbed him until he lay quite dead. His friends and attendants, except a few who saved themselves by flight, suffered the same fate. When Dogmar heard of the death of Václav, she hurried to the place, fell upon his body and wept bitterly. Being warned that her life, too, was in danger, she fled from the country, seeking refuge with one of her daughters in Croatia.

The body of Václav lay a long time upon the church steps, no one daring to remove it. At length a priest ventured to take it up and lay it out in his own house, and, not being molested, he finally took it to church. The wicked deed being done, Boleslav thought it would be good policy to repent, and therefore he ordered the body to be buried with great honors. Three years later it was taken to Prague, and buried in the St. Vitus Cathedral, where it rests at the present time.

In those days, whenever a crime was committed, the guilty person repented, did penance by devoting a part of the ill-gotten wealth to build a church or endow a monastery, and then lived on to enjoy the rest with a clear conscience. Boleslav, in addition to other penance, devoted his first-born son to a monastic life.

As might be expected, Václav’s pious life and cruel death won him the reputation of being a saint. The old chroniclers say: “Václav built churches, richly endowing them, so that the service of God went on with us continually as among other nations. And God granted him such grace that he could read Latin books like a priest, and likewise Slavonic ones without error. Not only did he know books, but he kept the faith, helping the wretched, feeding the hungry, clothing the naked, protecting widows and orphans, ransoming prisoners, and loving and caring alike for rich and poor.”

St. Václav is regarded as the first patron of Bohemia. His image is found on old coins, seals, and banners, and whatever is distinctly Bohemian is generally called St. Václavian.