in the negotiations with the Council of Basle; and in the description which Æneas Sylvius gives, in 1451, of the Taborites of Mount Tabor he simply says that some of them are so foolish that they hold the doctrine of Berenger, that the body of Christ is only figuratively in the sacrament.[1]
It was impossible that harmony could be preserved between Taborite and Calixtin when there was so marked a divergence of religious conviction. They quarrelled and held conferences and persecuted each other, but they presented a united front to the levies of crusaders which Europe repeatedly sent against them, and Sigismund's hope of reconquering the throne of his fathers grew more and more remote. The death of Ziska, in 1424, made little difference, save that his immediate followers organized themselves into a separate party under the name of Orphans, but continued in all things to co-operate with the Taborites. He was succeeded in the leadership by the warrior-priest Procopius Rasa, or the Great, whose military skill continued to hold banded Europe at bay. Hussitism, moreover, was spreading into the neighboring lands, especially to the south and east, requiring, as we shall see hereafter, the strenuous efforts of the Inquisition to eradicate it from Hungary and the Danubian provinces. In Poland its missionary efforts called forth an edict from King Ladislas V., April 6, 1424, ordering all his subjects to join in exterminating heretics; every Pole who returned from a sojourn in Bohemia was subjected to examination by the inquisitors or episcopal officials, and all who should not return by June 1 were declared heretics, their estates confiscated, and their children subjected to the customary disabil-
- ↑ Laur. Byzyn. (loc. cit. p. 195).—Martene Ampl. Coll. VIII. 19-27, 249–51, 596-99. Jo. de Turonis Regest. (Mon. Conc. Gen. Sæc. XV. T. I. p. 842, 846).—Jo. de Ragusio Tractatus (Ibid. T. I. pp. 272–4, 278, 285).—Goll, Quellen, II. 17-18, 61-4. Æn. Sylvii Epist. 130 (Ed. 1571, p. 661).{{pbri} Even Rokyzana, in 1436, was with great difficulty forced to express his dis- belief in the remanence of the substance of the bread.-Jo. de Turonis Regest.(loc. cit. pp. 426-7). Yet nothing can exceed the strength of his affirmation of the existence of the body and blood, in his Tractatus de Septem Sacramentis (Cochlæi Hist. Hussit. pp. 473-4). In view of the exaggerated superstitious adoration of the Eucharist by the Calixtins, the assertion of Cardinal Giuliano, in 1431, that the Hussites were wont to manifest their contempt for it by trampling it in the blood of the slain, is a good illustration of the stories invented to stimulate popular abhorrence (Cochlæi op. cit. p. 240).
