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boamites, of Judas Judites." Hus, whose knowledge of Scripture was exceptionally extensive for his time, enlarges on these early simonists and then proceeds to more recent events. He writes:

Thus this year lying, lascivious, avaricious men, who by their evil deeds disowned Christ and derided the true path of Christ, have robbed the people by false indulgences, imagining strange speeches and absolutions, and granting remittance of all sins and punishments. And these men having the support of the masters (of the university) robbed the people all the more boldly, and lied as much as they could. But our dear Lord God gave the inspiration of the Holy Ghost to the good priests that they might preach against these liars, and to faithful laymen also (he gave it) that they should bravely risk their lives 1 and they offered up three lives (namely), Martin, John and Stasek 2 who, because they protested against false preaching, were beheaded in Prague, while others were struck, whipped and cudgelled in the church of Prague by the choir-boys, and others again cursed, insulted and imprisoned. Praise be given to Thee, dear Christ, that Thou hast given Thy faithful such grace that they professed Thy truth.”

In the following chapters Hus deals with simony as it appears in the different ranks of the hierarchy. He first-in Chapter IV.— treats of the papacy, and begins by refuting the theory that it is impossible that a pope should commit a sin and therefore that he should be guilty of simony. Hus then denies that the pope is the most holy father, whom sin cannot touch; for only one is our most Holy Father, the Lord God whom sin cannot touch. Hus then proceeds to define in the customary scholastic fashion of his time. the different manners in which a pope can commit simony. Always, however, mainly interested in the affairs of his own country and endeavouring to contribute to its spiritual welfare, he soon refers to the manner in which in Bohemia, as in other countries, papal nominees, often men of detestable reputation, were appointed to

1 In the original, "necks."

'The names of the three young men who were beheaded by order of the magistrates of the old town of Prague. See p. 147.

ecclesiastical dignities. "Is it not," he writes, "contrary to God's regulations that the pope should decree that his cooks, porters, equerries, footmen, should have first claim on the most important benefices even in lands of which they do not know the language?" This matter had great practical importance in Bohemia, where at that moment Roman nominees had even more than in other countries taken the places of native priests.1 In Chapter V. Hus refers to bishops. "A worthy bishop," he writes, "must be of holy life, called by God through the will of the people, and without having bestowed gifts. When he is called, let him consider himself unworthy; and when he is compelled to accept, let him do so meekly for the praise of God, for the salvation of the people, and his own. For if he who accepts a bishopric is of holy life, full of learning and thus able to instruct the people, chosen by God through the people, consecrated and approved without gifts, then he truly enters into (possession of) his bishopric. But how nowadays shall such a one, who is worthy, be elected, and also confirmed by the pope? Sooner will the bridge of Prague break down than that any one shall in this holy manner obtain possession of the bishopric of Prague.” This interesting passage proves that Hus had studied the records of the early church, when men were modestly reluctant to accept the office of bishop, and had almost to be forced to do so. Hus's ideal bishop also contrasts strangely with the bishops of his own time, who were warriors and lawyers rather than priests. Chapter VI. Hus deals with the monks and specially with the mendicant friars. Of these, like most mediæval writers, he speaks unfavourably. After referring to St. Bernard, on one of whose works this chapter is, according to Dr. Novotny, partly founded, Hus writes: "But he who has not the books of St. Bernard, let him observe their (the friars') deeds, how with their meals and their servants, their fattening and dressing (their food), their dishes and goblets, their drinking and their spoons, they surpass the lords of

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1 This matter has been very clearly stated in the Cesky Historicky Casopis (Bohemian Historical Yearbook) by Dr. Krofta in a series of articles to which I have already referred.

the land. Driving in their carriages also and riding on their horses they surpass the lords of the land and the knights. Then in feasting and banqueting with their friends and others, who are compliant to them, they lose (spend) their alms very gaily. And how much do they spend on the keep of their dogs of various breeds? Who can write of their foreign wines of various fragrance? St. Bernard, a monk, describes to us how this one of their wines tastes of wormwood, that of rosemary, that of laurel, that of sage, that of elecampane, that of ginger, how sweet some are, and others how fragrant ; and these they pour out, now from one distillery, now from another. And though thou, St. Bernard, wert not in Bohemia, I will tell thee that they (the friars) have also beer, both old and new, heavy and light. If unknown laymen visit them, they give them this light beer, thinking that they will believe that they (the friars) also drink it, and also that they (the visitors) may drink less. But if they perceive a man of whom they think that he might wish to rest (to be buried) with them after death, or of whom they hope that he may give them something, then they draw for him a good pittance,1 and one pittance follows another, and with them a pittance signifies to drink deeply and to feed well. Thus have these poor people renounced the bodily pleasures of this world that there are no men who have a more delightful dwelling-place for their bodies. Kings, lords, princes have not always food and drink so good, and always ready. The cellars of worldly men are sometimes empty, theirs never. Kings and lords may not find their food cooked and roasted, and may even lack bread, but for them deliciously white bread is always ready."

In the following two short chapters-VIII. and IX.--Hus discourses on simony among the lower clergy, and among the laity. Chapter IX., one of the most interesting, treats of those who indirectly abet simony, and shows how difficult it was at that time to avoid committing that sin. Among those here accused by

1 The Bohemian word pitancie is identical with the English word pittance in the ancient monastical sense. Hus has here made a pun on the similarity of this word with the verb piti" (to drink). It is impossible to render the pun in English.

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Hus we find also the magisters of the university, and this affords to him the opportunity of introducing references to himself that, written with touching humility, appeal to all readers of his works. He writes: "Truly have I in the schools heard the magisters speak of humility, patience, poverty, courage, and other virtues, and very diligently and firmly did they speak, as if nothing could be better, and as if they fulfilled (possessed) all these virtues; but then in their deeds I found naught of these virtues, but a fulness of pride, avarice, impatience, and cowardice. And, as dear Christ states, they lay heavy burdens on the people, issuing their decrees, pressing forward to (obtain) the highest dignities of priesthood; and if men bow not before them like before gods, they wax angry; and if they are not placed at the highest place at table, they strangely mark their displeasure, and they dispute much for the foremost place in the schools." After a reference to the pride of the monk Marik, one of Hus's adversaries at Prague, Hus continues his reflections on the magisters, whom he compares to the Pharisees. He writes: "Our Saviour said that they (the magisters) love the first places at assemblies, they spread out the edges of their robes and cloaks and tabards and mantles. Alas! I also had these tabards, robes with wide sleeves, capes lined with white fur; for, alas! thus have they hedged in the rank of magister that you cannot attain it if you have not these garments. Therefore to guard men against pride did Our Saviour say to his disciples and the people: 'But be not ye called Rabbi, for one is your master, even Christ.' Of these words St. Jerome has said that Christ thus wished to check evil desires, so that none might from pride claim to be called master. And truly I do not understand how a man can worthily be a master unless it be that he may have a better place to teach God's truth, and that he may more bravely speak the truth and defend it. But I have already found that simple poor priests, poor laymen, and women defend the truth more bravely than doctors of the Holy Writ, who from fear flee from the truth and dare not speak it. And I, myself, alas! was he who dared not sincerely and openly preach

1 St. Matthew xxiii. v. 8.

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the truth. And why are we (magisters) thus? Because we are cowardly, fearing some of us to lose the praise of the world, and its favour, others (fearing to lose) our income. We are as the Jewish priests of whom St. John wrote: Among the chief rulers many believed in him, but because of the Pharisees, they did not confess him, lest they should be put out of the synagogue. For they loved the praise of men more than the praise of God.'

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The extreme conscientiousness and the extreme humility of Hus are apparent in this chapter. He deeply repented the natural, momentary pleasure which the son of the peasant of Husinec felt when first arrayed in academic garb, and again felt doubtful whether he had done his duty when he left Prague for Kozi Hradek.

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The last chapter of the treatise on simony endeavours to find a remedy for the terrible abuses which had been so powerfully described in the previous ones. Hus's suggestions are very bold, and they must have added greatly to the already large number of his enemies among the Bohemian clergy. Hus begins by expressing a somewhat utopian hope that Christianity would return to the institutions of the primitive church. "The best way" (to prevent simony), he writes, would be that men be elected bishops and parish priests according to God's will. Thus did the apostles act, having no revelation as to whom they should receive as bishop in place of Judas. Referring to this, St. Jerome 2 says: 'As so great a man as Moses was not allowed to choose the priests of the people according to his own sagacity, or to appoint a substitute, who would there be among the people-who are often excited by rumours, vain-glory and material advantages-who also among the priests, who would consider himself worthy (to be a priest or bishop)? He only to whom, after he has implored God and prayed, God manifests this wish that he should become a priest.' Direct election by God is therefore, according to Hus, the most perfect way by which the priests of the Lord could be appointed. The Bohemian brethren who considered themselves the true successors 1 St. John xii. 42-43.

According to Dr. Novotny these words are quoted literally from the Decretum of Gratian.

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