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 in sign of victory, and continued their march next day without further attack. When they arrived near Tabor they were met by a large number of "brethren" who were marching to their aid, and these conducted Žižka into the new stronghold with great honours and rejoicings.

Tabor now became the stronghold and centre of all those who most energetically opposed the government of King Sigismund. Townsmen, peasants, and even nobles from all parts of Bohemia flocked to the new town, in which no differences of rank were recognized, and, following the example of the primitive Christians, all were "brothers and sisters." All the advanced opponents of Rome among the clergy also assembled at Tabor, where, besides establishing communion in both kinds, they organized religious services which in many ways differed from the customs of the Church of Rome. All vestments were prohibited, the priests officiating in ordinary clothes. The use of Latin in Church services was also abolished, and was replaced by the Bohemian language.

The accounts we possess as to the internal constitution of the community of Tabor are unfortunately both insufficient and contradictory. The organization was undoubtedly a military one, and almost immediately after Žižka's arrival at Tabor four captains ("heytmane" in Bohemian) were chosen, of whom he, of course, was one. We also find the name of Nicholas of Hus among the first captains of the Taborites. Besides the military leaders, the most prominent and popular among the clergy exercised a great, though ill-defined, influence over the community of Tabor. Žižka, immediately after his arrival at Tabor, undertook a thorough military organization of his followers, most of whom had no previous military training, and were merely religious enthusiasts. From among them he soon formed an almost invincible army. Several small but invariably successful raids against the neighbouring lords of the Catholic party soon gave them greater self-confidence.

Žižka had indeed no time to lose if he hoped successfully