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 (1433). They earnestly advised the Bohemians to accept the conditions which the Council had authorized them to offer. Though this had been kept secret from the Bohemian envoys, the delegates of the Council had been authorized by it to accept the communion in both kinds as permissible, and even to consent to the other Articles of Prague in a modified form. The influence of the delegates, particularly on the more aristocratic section of the utraquist party, was evidently very considerable; probably through the influence of the utraquist nobles a considerable number of the clergy were induced to accept the Compacts in the modified form suggested by the delegates of the Council. But the agreement, which seemed on the point of success, again failed. The Taborites from the first were opposed to the proposals of the Council, and the opinions of the Calixtine clergy were divided. One party, headed by Magister Přibram, was strongly in favour of peace, and of accepting the Compacts in a modified form. Přibram even declared that all further strife was a mortal sin. On the other hand, many Calixtine priests, under the leadership of John of Rokycan, strongly opposed the system of an optional communion in the two kinds. Rokycan declared that the system of administering communion in both kinds, and in one and the same place, and even in the same church, would prove a cause of constant discord. It was on this point that the negotiations finally failed, and the delegates of the Council left Prague (January 14, 1434). Before starting, they urgently exhorted some of the utraquist nobles with whom they had become intimate to take a more active part in the politics of their country, and to use their influence in favour of a future agreement with the Church of Rome.

The formerly powerful Bohemian nobility had indeed, since the departure of Prince Korybut, played a very insignificant part, the Hussite movement having acquired a more and more democratic character. This was felt by many nobles, and the desire among them became general—were they but assured of the freedom to retain the revered chalice—to act in union with the papal nobles and suppress the turbulent democracy of Tabor. Before the departure of the envoys of the Council, the Estates had decided on electing a regent, who was to rule the country with the aid of a council of twelve members.