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 which through his victories did so much to secure the intellectual freedom and progress of Europe, will ere long be in a position to pursue once more its independent existence.

The Hussite Wars were fought for an idea, for an abstraction—on the religious side, for the Communion in both kinds; on the civil side, for the rights of the Czech language against the encroachments of the German. These two ideal aims combined made Bohemia irresistible. What people in Europe can boast a prouder title than that which the Czechs won during the long Hussite struggle—“the People of the Chalice”? Bohemia’s greatest historian, Francis Palacky, may surely be pardoned for putting forward the contention that the Hussite War is “the first war in the world’s history that was fought not for material interests, but for intellectual ones, for ideas.” Certain it is that when victory at last crowned the Hussite arms, they made a moderate use of it, and indulged in no revenge of proscription of the beaten side. The Taborites, it is true, showed the same excess of religious zeal as the sectaries of Cromwell’s day. But the Utraquists, as the victorious champions of the Communion, in both kinds came to be called, set a worthy example of tolerance in an intolerant age.

How different was the behaviour of the triumphant Romanist party two centuries later, after the great tragedy of Bohemian history, the battle of the White Mountain (1620)! The