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Rh of the whole correspondence, is the one that then absorbed all public interest in Bohemia: the correct definition of the real presence of Christ in the sacrament of communion. Chelčicky maintains the real presence of Christ in the sacrament, and lays stress on the fact that Wycliffe, whose immense influence on the religious views of the Bohemians is everywhere noticeable, held the same doctrine. He sharply attacks the view of the Taborite priests, which was similar to that afterwards adopted by the Calvinists.

Though all dates concerning Chelčicky are very uncertain, it is probable that he ceased writing for some time after the appearance of his first treatise. He felt, as already stated, no joy in the victories of his countrymen, and therefore probably remained silent till comparative quiet returned to Bohemia. When this result was obtained in consequence of the battle of Lipan and the agreement between the Bohemians and the Council of Basel known as the "compact," Chelčicky again began writing. His first considerable work after the Reply to Nicholas is his Postilla, written probably between 1434 and 1436. The Postilla, though the largest, is far from being the most interesting work of Chelčicky. The Postilla, a commentary on the gospel of each Sunday in the year, was a very favourite form of literary expression among the Bohemian theologians. Besides the Latin Postilla of Waldhauser, those of Hus and Rokycan—both written in Bohemian—have already been mentioned, and many others, the work of minor writers, are still in existence. The leading ideas of Chelčicky, his absolute objection to bloodshed, his detestation of all distinctions of rank and class, his contempt for the luxury of the rich, and love of a