part of the nineteenth century entertained towards the tedeschi, who were considered as intruders. When Italy became free the hatred of Germans gradually ceased.
Of Hus’s stay at Nuremburg, Mladenovic, his faithful companion on his last journey, writes:[1] “When he (Hus) then arrived at Nuremberg with the lords, whom I have mentioned, after they had dined, some magister, I think he was one Albert, parish priest of St. Sebaldus, came to them saying that he wished to discourse with them in a friendly manner. After he (Hus) had consented, some other priests came, among whom was a doctor (of theology) and several members of the council of the town. They then discoursed with the master for four hours on various matters connected with him, and on what rumour had reported, and when they had conferred on each one of these matters, they said: ‘For certain, master, this which we have heard is catholic (doctrine). We have for many years taught and held these doctrines and we now teach and believe them, and if there is nothing else against thee, thou wilt certainly leave the council and return from it with honour. And then they all parted in a friendly fashion.” At Nuremburg Hus was informed that King Sigismund had now prepared the letter of safe-conduct for him, and it was suggested that he should proceed to Spires, where Sigismund then stayed, to receive the letter and place himself under the king’s immediate protection. Hearing that many members of the council had already arrived at Constance, and that Pope John XXIII. was already on his way there, Hus decided to continue his journey directly to Constance. He begged his friend Lord Venceslas of Duba to proceed to the imperial court and receive the letter of safe-conduct for him. Hus has often been blamed for this decision, which certainly bears witness to his innate belief in the goodness of human nature, and perhaps to his want of worldly wisdom. Yet if we take the nature of Sigismund into account
- ↑ Palacky, Documenta.
