Part 7 (2/2)

According to the best authenticated records, the conversion of the Bohemians to Christianity took place about the middle of the ninth century, or still later; and within less than a hundred years we find them in rebellion against the supreme pontiff, because the Latin tongue was employed in the celebration of divine wors.h.i.+p, and celibacy was enjoined upon the clergy. The adoption of a Latin ritual was, however, forced upon Duke Wratislaus, by Gregory VII., who declared that there was a prohibition in Holy Writ, against the use of any other language in addresses made to the Deity. This was in the year 1070. But though the Bohemians yielded so far to an authority which they knew not how to controvert, their firmness, in reference to the celibacy of the clergy, was not so easily overcome. The legate who brought to Prague a bull to this effect in 1197, was set upon by the populace, and stoned to death.

Republican and imperial Rome were not more persevering in their encroachments on the civil rights and liberties of the barbarians, than was religious Rome in her endeavour to establish an universal dominion over the consciences of mankind. One step gained in advance, proved, in every case, but the prelude to another; and the establishment of a Latin ritual and an unmarried clergy, was soon followed by the refusal of the cup in the administration of the Lord's Supper to the laity. In 1350, the cup was withdrawn. Then rose John Milicius, a canon of Prague, and Conrad Stiekna, his friend, to protest by speech and writing, against the measures pursued by the Pope, and to denounce him as Antichrist in the hearing of a mult.i.tude, who listened to their teaching very eagerly. By-and-by, that is, in 1370, Matthias Janovius, the confessor of Charles IV., came to their support in the battle; and in several treatises, which displayed great skill as well as vigour, the Pope was by him denounced. But Charles, though far in advance of his age, was not sufficiently enlightened to adopt the opinions of his confessor. He refused to call a general council on the plea, that the right of so doing was vested in the Pope; and the Pope finally prevailed upon him to send Matthias into banishment. From the period of Matthias' death, which happened in 1394, the Reformers, now a numerous and influential body, began to suffer persecution; and the strong arm of power endeavoured, for a while, to accomplish what fair and open controversy had failed to bring about.

Such was the condition of affairs, when a wealthy and pious citizen of Prague, a German, however, by descent, laid the foundations of a church in the Alt Stadt, which he called the Temple of Bethlehem; to it, now the Tyne Church, John Huss, already celebrated for his oratory and extensive learning, was appointed preacher. He saw the corruption of the age, and was not slow in denouncing it. For a while his rebukes were applied exclusively to the laity, who complained to the king of the preacher's insolence; and the archbishop was, in consequence, requested either to silence or at least to restrain his violence. But the archbishop, as well as the clergy at large, were as yet Huss's admirers; and the king was informed, that as John, in rebuking vice without regard to persons, did not go beyond the spirit of his ordination vow, so there was no power in man to restrain him.

By-and-by, however, Huss adventured into a new field, and the vices of the priesthood were dragged to light. This was neither so convenient nor so agreeable: and the archbishop became, in his turn, the complainant; but the king would pay no heed to the prelate's remonstrances, further than to meet them with the same reply which the pastors now complaining had, on a former occasion, directed to himself: ”Huss is but acting up to the spirit of his ordination vow. He is clearly worked upon by inspiration from heaven,--he must, on no account, be molested.” Thus were the minds of the people kept on the stretch, and the way was paved for still greater operations, which soon began to develop themselves.

About this time arrived from England Jerome of Prague, bringing with him copies of the writings of Wickliff, which he was not backward in getting translated into the vernacular language, and circulated far and near. By-and-by came two Englishmen, bachelors of divinity, from Oxford, who disputing boldly against the Pope's supremacy, drew great crowds after them. Though silenced by public authority, they did not, therefore, cease to wage a war of extermination against antichrist.

They were tolerable limners, so they composed a painting, which, like the s.h.i.+eld in the story, had a two-fold character; for, on one side, it represented Christ and his Apostles, as these are described in the Gospels; and, on the other, the Pope and his Cardinals, as they appear in their pride of place. This they suspended to the outer wall of their lodging; and if there were none to listen to the words of their preaching, there were thousands who came to admire the production of their skill. Moreover, Huss, who perfectly understood the object of their attempt, and entirely coincided with it, made frequent reference to their work of art in his discourses. In a word, the seed was sown; and but a little while elapsed ere the plant sprang up and bore fruit.

The const.i.tution of the University of Prague so far resembled that of our Scottish universities, that in it were recognised those differences of nations, with which the students of Glasgow and Aberdeen are familiar; there being, however, this difference in the arrangements of the two seminaries: that, whereas the nations in Glasgow find their boundaries on the Forth and the Clyde, two native rivers, those of Prague took a much more extended range. There were, first, the Bohemians, under which head were comprised all natives of Bohemia, of Moravia, of Hungary, and Slavonia. There were, second, the Bavarians, including Bavarians Proper, Austrians, Franconians, and Suabians. There were, third, the Saxons: that is, Saxons, Danes, and Swedes. And, last of all, the Poles, or Poles, Russians, and Lithuanians. If students came from other lands, they were not rejected; but under one or other of these heads they must needs be ranged. With an excess of liberality which sometimes overshoots its mark, Charles had given to these several nations an equality of influence in the management of the affairs of the university; and the consequence was, that, as far as the decisions of that learned body might control it, public opinion in Bohemia, was guided not by native scholars, but by foreigners. In the religious controversy which now agitated the minds of men it was impossible that the university should stand neuter. The nations met,--Bohemia declared for the Wickliffites, Bavaria, Saxony, and Poland against them; and numbers, of course, prevailed. But the triumph of Popery was short-lived, even in the university. Huss exerted himself with such vigour, that the foreigners were deprived of their preponderancy, and the Carolinum, under his guidance, became henceforth the great bulwark of the Reformed opinions.

While ardently combating the errors to which she gave countenance, it does not appear that, either now or afterwards, Huss entertained a wish--far less a desire--to break off from the communion of the holy Catholic Church. Both he and his fellow-labourers were quite as much in earnest as any of those by whom the work of the Reformation came, in after-years, to be perfected. Yet were they influenced throughout by principles more settled than belonged to some, and by a genuine and righteous liberality of which others knew nothing. That, however, which their gentleness would have willingly averted, the violence of their enemies brought about. The Church of Rome could not, or would not, depend upon argument. She opposed to the reasoning of the Hussites the rack and the cord; and Bohemia became, in consequence, the scene of persecutions,--of which to read the record is at once painful and humiliating. The martyrdoms of Huss and Jerome were followed by an universal attack upon those who called them masters; and the priest with the layman, the wife with her husband, the child with its parent, sealed their faith with their blood.

From the first dawn of the Reformation in Bohemia, there were among the Reformers two parties, which came, in course of time, to be respectively known as the Calixtines and the Taborites. The demands of the Calixtines were exceeding moderate; they sought only that the cup should be dispensed to the laity in the communion; that the clergy should be deprived of secular authority; that the Word of G.o.d should be freely taught; and that sins publicly committed, should, in public, be reproved. This fourth claim, be it observed, struck at the root of all that influence which the Romish clergy derived from the practice of secret and auricular confession; while the third aimed at a remodelling of the liturgical services, by the subst.i.tution of the vernacular for the Latin language in prayer. Yet were they considered by the Taborites as coming far short of what the exigencies of the case required. These latter, indeed, the Covenanters and Puritans of their day, saw nothing in the Romish church except one ma.s.s of corruption. Her rites, her ceremonies, her polity, her const.i.tution, all were odious in their eyes; and to hold friendly communication with her, on any subject whatever, was, according to their view of religion, to bring the accursed thing into their houses. Accordingly, while the Calixtines endeavoured to soothe and conciliate, the Taborites rushed to arms; and under Ziska, their renowned leader, achieved triumphs such as attend only on the exertions of men whose actuating principle is a strong religious fanaticism.

The career of Ziska, his ferocity and his zeal, are well known. John Chevalier von Trocznow and Machowitz (for such was his real name), enjoyed both rank and fortune in Bohemia; he was n.o.bly born, held large possessions, and had greatly distinguished himself in war long before he adopted the opinions of the Taborites. He was called Ziska, or the one-eyed, because in his great battle with the Teutonic knights in 1410, a wound deprived him partially of sight, and he became, during the religious contests that followed the martyrdom of Huss, totally blind. Yet blind as he was, and led out to war, like King John at the battle of Cressy, between two hors.e.m.e.n, he continued not only to fight, but to arrange plans of campaign, and to direct the movements of armies with equal judgment and effect; and he died as he had lived, in unmitigated hostility towards the pope, the Emperor Sigismond, and all their adherents. The degree of reverence in which his memory continues to be held, testifies to the sort of influence which he must have excited while living. There is no end to the tales which the Bohemians love to tell of his bodily strength and prowess. His favourite weapon--a sort of club, or spiked mace,--is shown with extreme pride; and the tree under which he is said to have slept on the night previous to his battle with the emperor, continues, to this hour, to command that species of reverence which borders at least upon superst.i.tion. In a word, Ziska appears greatly to have resembled, in more than one particular, that Balfour of Burley whom Sir Walter Scott has described, and his fame is still cherished as a national possession, probably because the principles for which he contended have not, like those of which Balfour was the champion, obtained even a modified toleration.

What the arms neither of Ziska nor of Procopius could win, the moderation and talent of John of Rokysan succeeded in procuring. After a long and fierce war, during which excessive barbarities were practised on both sides, the Council of Basle met in 1433. John of Rokysan, one of the most popular among the Hussite divines, attended there to plead the cause of his party, and for a s.p.a.ce of nearly two months, the four points of which I have spoken as claimed by the Calixtines, were debated. But for the present, no results ensued. The papists would yield nothing, and John and his brother delegates returned home. But the popish party, taught wisdom by experience, abstained from a renewed appeal to the sword till they had thrown the apple of discord among their adversaries, and weakened by dividing them. In this, however, they succeeded only in part; so that ultimately, that is, in 1436, the use of the cup was conceded; and visions of religious peace were, for a while, fondly encouraged in Bohemia.

It was during the interval between this happy consummation and the accession of Ferdinand I. to the throne, that certain events took place which seem to me to demand a moment's notice. John of Rokysan, though a zealous reformer in principle, was yet unwilling to break the bond of ecclesiastical union, or, as his enemies a.s.sert, was desirous of gratifying two pa.s.sions at the same time, by uniting the character of a reformer to that of an archbishop in a well-endowed church. The better to conciliate both the pope and the emperor, he had dealt harshly with the Taborites, who, rejecting the terms offered them, had withstood and sustained a defeat from the Calixtines. He found, however, that after the council had decided in his favour, his election to the See of Prague was made by the pope contingent on his renunciation of the privileges just granted to Bohemia. He felt greatly and naturally indignant at the proposal; and under the influence of this feeling, determined to withdraw the church of Bohemia from all dependence on that of Rome. That the church of a single nation could stand alone, however, no communion being held with other churches, seemed then as far beyond the range of possibility, as that a branch torn from the parent tree would flourish; and John, whose principle in this respect was deeply-rooted, cast his eyes in the direction of Constantinople. I am not aware that of this fact, the notice has been taken by ecclesiastical historians which it deserves; yet is it certain, that for two whole years, the reformers of Bohemia were in communication with the patriarch, and that there came to Prague delegates with full powers to admit Bohemia into the bosom of the Greek church. They were never called upon to exercise these powers. Their ceremonies,--more offensively superst.i.tious than those of Rome herself,--gave extreme umbrage to the Hussites, and the matter which they had been commissioned to effect, fell to the ground.

It was at this juncture that the final separation between the Taborites and the Calixtines took place. The former renounced all connexion with Rome, and for awhile laid aside their very priesthood. The latter continued, in name, the children of that church, whose favourite, because most oppressive, edicts they disobeyed. Not that popery was without its adherents in Bohemia all this while; on the contrary, these were very numerous, and they included a large proportion of the hierarchy, as well as many of the n.o.bles. But the university, as it had early adopted Huss's opinions, so it continued steadily, yet mildly, to maintain them. Throughout the wars that marked the commencement of this strife of opinion, the Carolinum was ever present to a.s.suage the rancour of parties. It withstood absolute popery on the one hand, and absolute fanaticism on the other. And when the war ceased, and George of Podiebrad mounted the throne, it gave all its influence to a government of which the policy throughout was just, and wise, and temperate.

Acted upon by the efforts of this seat of learning, the Taborites themselves became gradually tame. They accused John of Rokysan, it is true, of having betrayed them, because he would not place himself at the head of the schism; and they held aloof from familiar intercourse with their rivals; but they made no appeal to the sword. Accordingly John became their advocate with the new monarch, and ample toleration was extended to them. With this they were satisfied. They withdrew into the mountains, built villages and places of wors.h.i.+p, and never addressing each other except as brother or sister, they came, by-and-by, to be known every where as the Bohemian or Moravian brethren. Simple in their habits, and primitive in their ideas, they soon ceased to be objects of terror to the government; and being left to themselves, became, by degrees, at once the most industrious and honest portion of the population. Moreover, the anomaly in the const.i.tution of their church, which at the outset, had been little thought of, began by degrees to make itself felt. They had no appointed teachers or ministers among them; and there was confusion in their very wors.h.i.+p. Their chiefs determined to remove the evil; and seventy of them, from Moravia as well as Bohemia, meeting together, cast lots on whom the priestly office should devolve. Three men, Matthew of Kunwald, Thomas of Przelan, and Eli of Krzenovitch, were chosen; who repairing to a settlement of the Waldenses,--of whom numbers were scattered over Austria and Moravia,--received from the hands of Stephen, one of their bishops, episcopal consecration. From them the brethren derived that apostolical priesthood, which has never since died out, and of which the most perfect model is now to be seen at Hernhut, in Silesia.

Thus fared it with the Reformed religion and its professors in Bohemia, till Ferdinand I. ascended the throne. There was tranquillity, at least, and toleration, under Ladislaus of Poland, and an anxiety expressed everywhere, that the language of controversy might cease; and that the cultivation of letters, which more than a century of civil strife had interrupted, might again occupy men's minds, and soften and humanize their spirits. But Ferdinand had no part in this virtuous longing. Whether it was the influence of his brother, the Emperor Charles V., or his own innate hatred of the inst.i.tutions of Bohemia, that swayed him, is a question not easily answered, if, indeed, it were worth asking,--but it is not. The promises which he had given so liberally when elected, were all disregarded so soon as he felt himself secure; and Bohemia, which ought to have thrown her weight into the scale of the Protestant princes, was kept, at the period of the league of Smalcalde, in a state of fatal neutrality. She could not wield her power against men to whom she was bound by all the ties of sympathy and communion of principle; for by this time, the Lutheran doctrines were taught in her churches, and openly maintained in her university.

Neither would the diet consent that an army should be marched into Saxony. It was a balance of antagonist principles which proved fatal in its results to her own liberties, both civil and religious. The battle of Muhlberg gave to Charles and Ferdinand a superiority which they failed not to improve. The b.l.o.o.d.y Diet sat in Prague; and n.o.bles, and knights, and even cities forfeited their privileges and their property; and the two former, at least, in many instances, their lives.

There remained now but one bulwark of the Reformed faith in Bohemia,--the Caroline University, and against it the efforts of the dominant faction were directed. It was a sore grievance to the court and the popish n.o.bility, that a weapon so powerful as education should be exclusively in the hands of schismatics; so they resolved to counter-work it. With this view, the aid of the Jesuits was called in; and twelve fathers of the order of Loyola took possession, in 1555, of the Clementinum College. At first their unpopularity was such, that they never ventured to show themselves in the streets without being insulted. Yet they pursued their course with unwearied a.s.siduity; and patience, and a mild demeanour, and an anxiety to conciliate even the taste for shows which prevailed then, as well as now, among the citizens, gradually produced their results. The Jesuits were first tolerated, and by-and-by respected in Prague. Moreover the college was raised to the rank of a university, in which theology and philosophy might be taught; and they received from day to day an accession to their numbers. Still the fame of the Carolinum, or Protestant seminary, surpa.s.sed that of the modern university, as far as the Jesuits individually surpa.s.sed the Protestant teachers in urbanity of manner; and hence, though personally tolerated, the latter continued as a party to be objects of extreme suspicion. And so things remained, till the issue of the Thirty Years' War threw all power into the hands of the Catholics, and religious freedom, and civil liberty, became words without meaning in Bohemia.

I have spoken of the house of Austria as indicating from the outset of its connexion with Bohemia, a spirit of decided hostility to the inst.i.tutions of the country. From this general censure, two, and for a brief s.p.a.ce at least, three princes of the line must, indeed, be excepted. Maximilian had no sooner mounted the throne, in 1564, than he proclaimed the most ample religious toleration. The Compacta Basilicana, which had heretofore protected the Utraquists alone, were set aside, and all sects were permitted to wors.h.i.+p G.o.d, according to the dictates of their own consciences. The consequence was, that a large portion of the people became, with the university, avowedly Protestant, and adopted, some the Augsburg Confession as their standard of belief,--others, the opinions of Calvin. In like manner, Rodolph II., and after his deposition, Matthias, stood forth as the champions of absolute freedom of opinion. They looked to matters of more importance than the squabbles of sophists; they laboured to advance the prosperity of their people, and they succeeded. The interval between 1564 and 1610, may, indeed, be described as the golden age of Bohemian history. Then did the diet exercise a sound and const.i.tutional control over the supplies and general policy of the government. Then was the condition of the peasant improved, his proverbial industry encouraged, and himself permitted to share largely in its fruits. There were, in fact, as many elements of civil and religious liberty in Bohemia then as in England;--how wide is the contrast which the one nation offers to the other now!

It would have been strange, indeed, had princes who were wise enough to know, that a monarch's greatness is best enhanced by the prosperity of the people over whom he reigns, failed to give ample encouragement, at the same time, to learning and to the arts. Under Rodolph the halls of the Hradschin were adorned, with the productions of the best masters, which he purchased in Italy, and brought with him into Bohemia. His court, likewise, became a centre of attraction, round which Tycho Brahe, Kepler, and other foreigners of high renown, were gathered; while the native n.o.bility, catching the impulse which their sovereign afforded, devoted themselves, in numerous instances, to the cultivation of letters and of science. There are several histories yet extant, which came from the pens of Rodolph's courtiers; while the same cla.s.s gave professors and teachers, not only to the university, but to many of the most distinguished seminaries in Italy and Germany. Moreover, schools were multiplied both in Prague and elsewhere with unwearying zeal; till, in addition to the sixteen which flourished in the capital, there were at Laun, Salz, Klattau, Leitmeritz, and Chrudim, seminaries, each of which was presided over by a master, of whose fitness to communicate sound and wholesome learning, the Carolinum itself had approved. And it is worthy of remark, that one great object of which these promoters of mental culture never lost sight, was the improvement and extension of their native tongue. There was no country in Europe which could boast of so many statesmen, historians, and professors, by whom the vernacular language was habitually employed, as Bohemia. The printing-office of the Moravian brethren, of which Charles of Zierotin was the founder, multiplied copies of the Bible in the Bohemian tongue.

In the same dialect, Radowsky of Husterzan put forth his treatise on astronomy. John of Hdiejouna used it as well as Charles of Zierotin, and Hajek, Dembrawricky, Wartowsky, and Blahoslaw, all demonstrated its fitness for the purposes of the chronicler. In a word, Bohemia was great, and flouris.h.i.+ng, and happy; and her prosperity rested on a basis which, if wisely dealt with, must have rendered it as enduring as it was conspicuous.

Every movement on the part of the people had for its object, the establishment of a perfect nationality in Bohemia;--the leaning of the court was, perhaps naturally, towards Austrianism. Maximilian, Rodolph II., and for a time Matthias, gave, indeed, no countenance to the latter; but Matthias's constancy seems, in the end, to have been overcome. The Jesuits never ceased to keep in view the ultimate ascendancy of their own order, and they quite understood that to accomplish this, it would be necessary to crush the spirit of independence in Bohemia altogether. Both parties took the alarm; each made its movement to counteract the other, and the results were such as I have described. The Emperor Matthias, supported by the Catholic n.o.bility and the Jesuits of the Clementinum, insisted on nominating his own successor, in the person of Ferdinand II.; the States, to which adhered the Carolinum, and all that were Protestants in Bohemia, protested against so gross a violation of their rights. Then followed an insurrection, the expulsion of the Jesuits from the kingdom, and a demand that neither the university nor any other seminary of education, should again be subject to the control of that order. And finally began that terrible struggle which crushed the liberties, as well civil as religious, of the Bohemians. For Ferdinand, not content to scotch the snake, never rested till it had ceased to be. The Carolinum, with all its endowments, privileges, and libraries, was handed over to its rival. Protestantism was declared to be extinct; and the gibbet, and the stake, and confiscations, and banishments, rendered the decree, in due time, more than an idle boast. There is, probably, no instance on record of an extirpation of a religious creed more absolute than that which the Jesuits effected of Protestantism in Bohemia. It was entirely put out, and has never since so far revived, as to embrace one-hundredth part of the population within the compa.s.s of its rays.

From the close of the war the University of Prague a.s.sumed the t.i.tle of the Carlo-Ferdinandian Inst.i.tution. In one of its branches, indeed,--the Carolinum,--the professors' chairs stood vacant for twelve years, and the building itself was shut up. But at the termination of that period it was reopened, and it has continued ever since to be the seminary in which instruction in the faculties of law and of medicine is communicated. For theology, and moral and abstract philosophy, on the other hand, the student must needs repair to the Clementinum; over which, till the suppression of the order by Joseph II., the Jesuits presided. Nor has the downfall of that most ambitious and subtle body, worked any important change in the const.i.tution of the university. The Carolinum is still the laymen's college; the Clementinum the place of education for the divine,--who seems to be returning, with rapid strides, at least in Prague, to what he used to be while yet Jesuitism was in full vigour.

Such is an outline of the great historical events of which a visit to these two edifices is sure to remind the traveller. Of the buildings themselves, as well as of the system of education that is pursued within their walls, I have very little to say. The Carolinum, entirely remodelled by the Jesuits, retains no resemblance, even in its external features, to what it was at the period when Huss presided over its affairs. It is a handsome pile, doubtless; but all traces of its Gothic architecture are swept away, and in its very dimensions it is changed.

The Clementinum, on the contrary, has grown, both in importance and bulk; for it occupies the site of two churches, of a Dominican convent, and of several streets and squares, which were pulled down in order to make room for it. Of its n.o.ble halls the interior decoration is altogether Italian; and its library, its museum, its cabinets, and scientific collections, are, at least, worth seeing.

Education in Bohemia, as well as in the other provinces of the Austrian empire, goes on under the strict and unceasing surveillance of the police. The clergy, in spite of what travellers a.s.sert to the contrary, have no control over it at all; except so far as they may possess influence enough with the government to recommend such text-books as are adopted in the various seminaries. It was whispered, indeed, in Prague, that since the accession of the present emperor, the clergy have, in this respect, made large strides upwards; and it is very certain that Jesuitism is not what it was some years ago,--a profession which men esteemed it prudent to conceal. But however this may be, as the nomination to vacant chairs in the university is vested in the Board of Education at Vienna, so by the head of the police it is determined by what process eminent philosophers, and divines, and lawyers, shall be fabricated. In like manner the period of attendance on each cla.s.s,--or, to speak more accurately, the s.p.a.ce of time which is necessary to complete an academical course,--is not left either to the discretion of the professors, or to the talent and industry of their pupils. In the first place, the youth, to be admitted, must show that he has attended one of the public schools for three years, at the least. He must bring with him also a slender stock of German, arithmetic, mathematics, Greek, and Latin; which for six years more he labours only to increase. Then comes a fresh distribution of the students, who, throughout these protracted periods, have gone on together; but, who now pa.s.s off into the schools of law, and medicine, and divinity, according to the nature of the professions for which they are respectively intended. The candidates for the cope and the judge's chair complete the course in four years more. From the incipient Esculapius six years professional study is demanded. It is worthy of remark, that not a single lecture is delivered in the vernacular language of the country. German is, indeed, employed, where Latin may have grown into disrepute; but the Bohemian is a dialect of which the use seems restricted to the very lowest and most despised of the peasantry.

It would be idle to conceal that the extreme vigilance of the government in these respects, and, still more, its bigoted hostility to everything which might recall the recollection of Bohemian independence, has given great umbrage to the thinking portion of the people. I have conversed with persons in every rank, and I found none who spoke of it except in bitterness. But it is not by these means alone that the house of Austria endeavours to s.h.i.+eld its Bohemian subjects from the infection of liberalized opinions. I had intrusted to me, before leaving London, an English book, which I was to forward or deliver to a gentleman of rank in the country. He would not send for it by the hands of a common messenger. He came in person many miles to receive it, ”Because,” said he, ”one does not know what may happen, and it is best to avoid collision with the police.” The book was a very harmless one,--it was only the first volume of Lockhart's _Life of Sir Walter Scott_; but my friend did not consider that it would be prudent to make a parade of its reception. Again, I visited a gentleman in Prague, and found upon his table a number of the _Foreign Quarterly Review_. There was an article in it which bore upon the existing condition of Bohemia,--an able paper, on the whole, though here and there inaccurate. I conversed with him about it; and, having an hour to spare, I accepted his offer to carry it to my hotel, and there read it. ”When you send it back,”

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