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HISTORY] years of Sigismund I. Another sect, which ultimately found even more favour in Poland than the Calvinists, was that of the Bohemian Brethren. We first hear of them in Great Poland in 1548. A royal decree promptly banished them to Prussia, where they soon increased so rapidly as to be able to hold their own against the Lutherans. The death of the uncompromising Sigismund I. came as a great relief to the Protestants, who entertained high hopes of his son and successor. He was known to be familiar with the works of the leading reformers; he was surrounded by Protestant counsellors, and he was actually married to Barbara, daughter of Prince Nicholas Radziwill, “Black Radziwill,” the all-powerful chief of the Lithuanian Calvinists. It was not so generally known that Sigismund II. was by conviction a sincere though not a bigoted Catholic; and nobody suspected that beneath his diplomatic urbanity lay a patriotic firmness and statesmanlike qualities of the first order. Moreover, they ignored the fact that the success of the Protestant propaganda was due rather to political than to religious causes. The Polish gentry's jealousy of the clerical estate, whose privileges even exceeded their own, was at the bottom of the whole matter. Any opponent of the established clergy was the natural ally of the szlachta, and the scandalous state of the Church herself provided them with a most formidable weapon against her. It is not too much to say that the condition of the Catholic Church in Poland was almost as bad as it was in Scotland during the same period. The bishops were, for the most part, elegant triflers, as pliant as reeds, with no fixed principles and saturated with a false humanism. Some of them were notorious evil-livers. “Pint-pot” Latuski, bishop of Posen, had purchased his office for 12,000 ducats from Queen Bona; while another of her creatures, Peter, popularly known as the “wencher,” was appointed bishop of Przemysl with the promise of the reversion of the still richer see of Cracow. Moreover, despite her immense wealth (in the province of Little Poland alone she owned at this time 26 towns, 83 landed estates and 772 villages), the Church claimed exemption from all public burdens, from all political responsibilities, although her prelates continued to exercise an altogether disproportionate political influence. Education was shamefully neglected, the masses being left in almost heathen ignorance—and this, too, at a time when the upper classes were greedily appropriating the ripe fruits of the Renaissance and when, to use the words of a contemporary, there were “more Latinists in Poland than there used to be in Latium.” The university of Cracow, the sole source of knowledge in the vast Polish realm, still moved in the vicious circle of scholastic formularies. The provincial schools, dependent upon so decrepit an alma mater, were suffered to decay. This criminal neglect of national education brought along with it its own punishment. The sons of the gentry, denied proper instruction at home, betook themselves to the nearest universities across the border, to Goldberg in Silesia, to Wittemberg, to Leipzig. Here they fell in with the adherents of the new faith, grave, earnest men who professed to reform the abuses which had grown up in the Church; and a sense of equity as much as a love of novelty moved them, on their return home, to propagate wholesome doctrines and clamour for the reformation of their own degenerate prelates. Finally the poorer clergy, neglected by their bishops, and excluded from all preferment, took part with the szlachta against their own spiritual rulers and eagerly devoured and imparted to their flocks, in their own language, the contents of the religious tracts which reached them by divers ways from Goldberg and Königsberg. Nothing indeed did so much to popularize the new doctrines in Poland as this beneficial revival of the long-neglected vernacular by the reformers.

Such was the situation when Sigismund II. began his reign. The bishops at once made a high bid for the favour of the new

king by consenting to the coronation of his Calvinist consort (Dec 7, 1550) and the king five days afterwards issued the celebrated edict in which he pledged his royal word to preserve intact the unity of the Church and to enforce the law of the land against heresy. Encouraged by this pleasing symptom of orthodoxy the bishops, instead

of first attempting to put their own dilapidated house in order, at once proceeded to institute prosecutions for heresy against all and sundry. This at once led to an explosion, and at the diet of Piotrkow, 1552, the szlachta accepted a proposition of the king, by way of compromise, that the jurisdiction of the clerical courts should be suspended for twelve months, on condition that the gentry continued to pay tithes as heretofore. Then began a religious interim, which was gradually prolonged for ten years, during which time Protestantism in Poland flourished exceedingly. Presently reformers of every shade of opinion, even those who were tolerated nowhere else, poured into Poland, which speedily became the battle-ground of all the sects of Europe. Soon the Protestants became numerous enough to form ecclesiastical districts of their own. The first Calvinist synod in Poland was held at Pinczow in 1550. The Bohemian Brethren evangelized Little Poland, but ultimately coalesced with the Calvinists at the synod of Kozminek (August 1555). In the diet itself the Protestants were absolutely supreme, and invariably elected a Calvinist to be their marshal. At the diet of 1555 they boldly demanded a national synod, absolute toleration, and the equalization of all the sects except the Anti-trinitarians. But the king intervened and the existing interim was indefinitely prolonged. At the diet of Piotrkow, 1558-1559, the onslaught of the szlachta on the clergy was fiercer than ever, and they even demanded the exclusion of the bishops from the senate. The king, however, perceiving a danger to the constitution in the violence of the szlachta, not only supported the bishops, but quashed a subsequent reiterated demand for a national synod. The diet of 1558-1559 indicates the high-water mark of Polish Protestantism. From this time forward it began to subside, very gradually but unmistakably. The chief cause of this subsidence was the division among the reformers themselves. From the chaos of creeds resulted a chaos of ideas on all imaginable subjects, politics included. The Anti-trinitarian proved to be the chief dissolvent, and from 1560 onwards the relations between the two principal Protestant sects, the Lutherans and the Calvinists, were fratricidal rather than fraternal. An auxiliary cause of the decline of Protestantism was the beginning of a Catholic reaction. The bulk of the population still held persistently, if languidly, to the faith of its fathers; the new bishops were holy and learned men, very unlike the creations of Queen Bona, and the Holy See gave to the slowly reviving zeal of both clergy and laity the very necessary impetus from without. For Poland, unlike Scotland, was fortunately, in those days of difficult inter-communication, not too far off, and it is indisputable that in the first instance it was the papal nuncios, men like Berard of Camerino and Giovanni Commendone, who reorganized the scattered and faint-hearted battalions of the Church militant in Poland and led them back to victory. At the diet of Piotrkow in 1562, indeed, the king's sore need of subsidies induced him, at the demand of the szlachta, to abolish altogether the jurisdiction of the ecclesiastical courts in cases of heresy; but, on the other hand, at the diet of 1564 he accepted from Commendone the Tridentine decrees and issued an edict banishing all foreign, and especially Anti-trinitarian, heretics from the land. At the diet of 1565 Sigismund went

still farther. He rejected a petition for a national pacificatory synod as unnecessary, inasmuch as the council of Trent had already settled all religious questions, and at the same time consented to the introduction into Poland of the most formidable adversaries of the Reformation, the Jesuits. These had already been installed at Poltusk, and were permitted, after the diet rose, to found establishments in the dioceses of Posen, Ermeland and Vilna, which henceforth became centres of a vigorous and victorious propaganda. Thus the Republic recovered her catholicity and her internal harmony at the same time.

With rare sagacity Sigismund II. had thus piloted the Republic through the most difficult internal crisis it had yet encountered. In purely political matters also both initiative and fulfilment came entirely from the Crown, and to the last of the Iagiellos Poland owed the important acquisition of Livonia and the