attribute this attitude mainly to the incapacity of the ancient Bohemians, and who with brutal derision attempt to deduce from it their racial inferiority. I leave it to a more enlightened posterity to decide what conduct is nearer to barbarism—that of the disinterested victor, or that of the imperious and rapacious conqueror. Two centuries later the enemies, after one victory—that of the White Mountain—certainly acted differently, and endeavoured in every way to use their victory for the purpose of material gain. Was their conduct nobler and more Christian? As to the Hussites, they never during their prolonged and heroic struggle ceased to consider it and to term it a struggle for the liberty of God’s word. . . .”
This feeling here so finely expressed by a man of learning is innate in the mass of the Bohemian people; it is as strong in the peasant or workman as in the Bohemian scholar who has studied the annals of his country. “The Hussite battles, as Dr. Gindely[1] wrote, “were fought for a national cause; poets and painters chose them as their subject, the most stirring popular songs date from this time; the names of the leaders of this movement have lingered in the memory of the people; the name of no Bohemian king is as familiar to them as that of the blind leader of the Hussite armies.[2] The violent destruction of the national constitution by Ferdinand II., the sufferings which the country endured during the Austrian war of succession at the hand of Prussians, Bavarians and Frenchmen, events that occurred but one or two centuries ago, are forgotten. On all these occasions the peasant was a mere sufferer, he was deprived of his religious convictions or of his worldly goods, but he never defended himself. In the Hussite wars he had himself been a fighter, he had been a victorious warrior, and his flail and fighting club had successfully beaten back the enemies of his country and his faith.
