may belong, is justified in objecting to the statements of those writers who—from political rather than from religious motives—describe lengthily the deeds and words of sometimes crazy fanatics, but ignore the teaching of what was for a long time the dominant Church in Bohemia.
The meeting of the Bohemian diet took place immediately after the disputations in the Carolinum. The King of Poland and King Sigismund had both sent representatives. The proceedings were of short duration, and turned principally on the question whether the Bohemians should accept the invitation of Sigismund, who had asked them to send representatives to Cheb, where the conditions of the coming Council were to be again discussed. The Bohemians were at this moment better disposed to Sigismund than to the King of Poland. The conflict between Pope Eugenius IV—Pope Martin had died on February 20—and the Council, which began to assemble at Basel in the spring of 1431, had an indirect but not inconsiderable influence on the course of events in Bohemia. Sigismund was at that moment considered an upholder of the authority of ecumenical councils, which moderate men even in Bohemia were inclined to recognise. The King of Poland then was, or pretended to be, an unconditional supporter of Pope Eugenius. Though there was some opposition on the part of the Orphans, who cherished their hatred of Sigismund as a legacy of their dead leader, the Bohemians decided to send representatives to Cheb. As had become customary, Utraquist nobles with representatives of the communities of Tábor and of the Orphans and delegates of the cities of Prague composed the new embassy. Prokop did not form part of it. He joined the Hussite army, that was then carrying on guerilla warfare in Silesia, and undoubtedly wished at this important moment to bring pressure on the enemies and convey to them that the negotiations had not yet advanced sufficiently to render the conclusion of an armistice possible.
The negotiations which began at Cheb on May 24 were
