From a Terrace in Prague Part 3

We were really still watching the Hradany grow out of Libua's prophecy. The chronicler left it to others to find out where the building stood for which the man in the forest was carpentering the door-sill as described by Libua. That great lady simply said that the work was going on in the forest which surely extended down to the river-bank in those days. This may have encouraged the belief that the first house, built by Libua herself, of course, stood somewhere below the Castle Hill--it is said on the site of the old posting house, but some one obliterated all trace of it by erecting a church, dedicated to St. Procopius, above it, no doubt as part of the business of stamping out paganism. The Church of St. Procopius is no longer in evidence, and as there have been further additions and improvements to the quarter of Prague in question since the eighth century, it is now quite impossible, even to the liveliest imagination, to fix upon the spot where stood that first house. It does not matter very much either. The Hradany itself is easily the most imposing and interesting sight which Prague has to offer.

The ma.s.sive strength of the castle, the Hradany, holds your gaze from whatever quarter of Prague you may happen to look out. The castle, as we know, has a hill to itself, up the sides of which rise cl.u.s.tering palaces, churches, convents and monasteries, buildings of grey stone and red-tiled roofs, standing amidst terraced gardens. In spring this ancient quarter decks itself with glorious apparel of white of cherry, pear and plum, with here and there the delicate pink of almond blossom; in winter, when the snow lies "smooth and crisp and even," the scene is changed into a fairy network as of delicate lace on a foundation of grey and purple; in all seasons it is beautiful.

[Ill.u.s.tration]

[Ill.u.s.tration: THE HRADcANY FROM THE FUERSTENBERG GARDEN.]

The first sight of the Hradany conveys an impression of sheer strength, much as does Gibraltar; it also suggests a lion couchant but watchful and strong to protect the city at its feet; this effect is particularly noticeable from the Furstenberg garden. The beauty of this ma.s.sive pile grows upon you gradually as you see it under the ever-varying atmospheric conditions of Prague. By all the canons of art the long straight lines of the Hradany should be unlovely. The towers which broke those lines no longer stand out boldly as shown in old prints and engravings, at least on the townward side of the castle.

They have been gradually merged into the general ma.s.s of the building as time and progress brought greater demands for living room and lessened the need of defensive measures. The straight outlines are still broken here and there by some trace of the ancient building showing through, a mullioned window, an old stack of chimneys, but on the whole, the ma.s.s by itself is heavy and uniform. Nevertheless, the general effect is splendid, whether you see this stately pile standing out strong and ma.s.sive above the mist from the river or rising in tiers out of dimmed silvery greys against an evening sky all gold and emerald, or flushed with sunset scarlet. The crown of all this terraced glory is the great cathedral. A square ma.s.sive tower stands up out of the body of the church. A purist may find fault with the mixture of styles this tower incorporates. The bulk of its structure is Gothic; at the base of the superstructure appears a nondescript medley of styles (nondescript at least in the eyes of a dilettante) out of which arises a concern of domes and cupolas one above the other, supported at each corner by little pinnacles crowned with onion-shaped tops. The copper coating of these domes and cupolas gives a distinctive touch of colour to the whole edifice of warm grey stone; this note of green you will find repeated elsewhere on the churches and other buildings of Prague, a piquant note but alien to the spirit of Prague both ancient and modern. There has been talk of removing the superstructure from the main tower of the cathedral and replacing it by a Gothic spire such as adorn the towers that flank the west front of the building, spires that gleam like lacework when standing out sunlit against dark banks of cloud. It were best to leave the superstructure of the main tower as it is; it marks an epoch and serves as reminder of a tyranny now overpast. The highest point of the main tower is not adorned with a usual emblem of our faith, a cross or a c.o.c.k, but flaunts instead the "Lion of Bohemia" in all his rampant pride of a double tail. I shall have more to say about this wonderful heraldic animal on some future occasion; it is significant that this crest swings over the sacred fane where rest the remains of St. Wenceslaus, over the cradle of Bohemia's religious life.

You will remember Libua's vision of an endless succession of little Premysls. She overrated Premysl a bit as a good wife should, for the Premysl dynasty ended abruptly with the murder of Wenceslaus III in 1306 at the hand of some unknown a.s.sa.s.sins at Olomouc, by the Germans called Olmutz. Nevertheless, the family had had a good long spell of life and plenty to keep them busy during those six or seven centuries; it produced some very fine rulers; all honour to old farmer Premysl.

The first eleven scions of that line are very faint figures; they are not even dated; only a few of them show more than a shadowy outline in the mist of legend and dawning history. Of these early rulers there is echo of one Mnata, who is said to have built the first stone house on the Hradany for his wife Strzezislava. I wonder what he called her for short? Strz sounds a bit abrupt, Slava is too general among Slavonic people: perhaps he called her Cissie. Strzezislava is certainly too rich for ordinary household use. Cosmas pa.s.ses by this point in silence, which is a pity; it is just those intimate little touches that foster pleasant social relations and justify the chronicler's att.i.tude of omniscience; our ill.u.s.trated Press has reached perfection in that line.

Mnata and Strzezislava flit across the stage and pa.s.s into oblivion without the benefit of gramophone and cinema. Then emerges one Borivoj, first of that name, who stands out more distinctly against the background of misty legend, probably by reason of his having embraced Christianity; he also embraced a lady, Ludmilla, who became his wife and one of Bohemia's moat popular saints and patrons. It happened that Borivoj had occasion to ask his neighbour Svatopluk, Prince of Moravia, for protection, and then he became acquainted with that energetic missionary, St. Methodius. Unhappily we have no precise information concerning date and place of this picturesque event. The chronicler has done his best by giving the following story to fill up the blank. He narrates that Borivoj was not allowed to sit at table with Svatopluk, but was given a low stool apart, as being unfit to a.s.sociate with Christian company. This is what the Christian chronicler says, and he made it his business to bear testimony on all occasions. It is, however, quite conceivable that Borivoj's manners were not up to refined Moravian form. Anyway, Borivoj allowed himself to be converted, and as there is no mention of his table manners we may a.s.sume that he reached the required standard.

After all, manners are a matter of relativity, and not so long ago, somewhere about 1700, the Austrian Court found it necessary to issue a handbook thereon, in which guests bidden to the imperial banquets were requested not to throw their chicken bones under the table, it made so much extra work for the servants. There is quite a modern touch about this.

With all the fervour of a convert, Borivoj set about the salvation of his people from heathen darkness. I have sought diligently for some records of the beliefs held by this branch of the Slavonic race. There is no evidence of any deities of strong if unpleasant personality, such as that obstinate, one-eyed Wotan, or that destructive bully Thor, whose brutality coloured German mentality down to most recent days, and seems to do so still. Neither seem those Slavs to have been subject to visitations in their homes by such doubtful characters as Hermes, nor was their sense of propriety outraged by the "carryings on" of Zeus. No doubt they had some benign deity, and also a malignant, jealous one, no western creed is complete without the latter at least, if only for the benefit of the priests, but they have left no trace on a people that has suffered so much from the wickedness and stupidity of their human oppressors. The western Slavs in general and the sons of Czech in particular, had their flights of fairies, sprites, pixies and other lovable immortals. They are here still; even I, a stranger, claim to have heard them in "den heiteren Regionen, wo die reinen Formen wohnen,"

on the sun-kissed snow of the mountains, in the whispering voices of the forest and the song of the burn in the glen. A sight of these benign beings has been denied me--for this I make the heavy cuisine of Bohemia responsible; but their spirit lives on and informs the sons of Czech in the realm of the spirit, in art and poetry, above all in music.

Borivoj plunged into Christianity with enthusiasm; he is known to have built a church at Levy Hradec, and is said to have laid the foundations of another on the Castle Hill. It appears, however, that the pace he set was rather too hot for his people; they raised a deal of trouble, and Borivoj had to call in the German King Arnulf to help in restoring order. This step did not bring unmixed blessings; it gave the Germans an excuse for interfering in Bohemian affairs. Now Arnulf was a Carolingian, of b.a.s.t.a.r.d blood indeed, but nevertheless under the "Holy Roman Empire" obsession, and therefore convinced of the German right to round up all Christian countries into that Empire. In this action of Borivoj we see the first instalment of the endless trouble caused by the obsession which originated with Charlemagne as mentioned in the first chapter. Moreover, this German intervention gave to the inhabitants of Bohemia their first experience of religious dissension.

Their first contact with Christianity brought them the choice of rival liturgies, the Latin as favoured by the Germans with their "Holy Roman"

idea, and the Slavonic which St. Methodius had introduced. So Christianity in Bohemia began with an exhibition of divergent religious views, which may account for a good deal of the suffering brought upon this country for its own salvation and its neighbours' benefit.

Borivoj's successors, Spytihnev I and Vratislav I, were kept so busy guarding their country against Magyar inroads that it seems they had no time to worry about religious differences. Neighbour Svatopluk's extensive empire had fallen to pieces owing to the quarrels of his sons and under Magyar aggression; this gave Spytihnev the opportunity of freeing himself from the supremacy of Moravia which Borivoj had accepted in return for a.s.sistance rendered him by Svatopluk and the Slavonic liturgy thrown into the bargain. This, again, brought the Germans nearer to Bohemia, as neither Spytihnev nor Vratislav were strong enough to stand alone. As politics and Church worked hand in hand in those days, the Germans imposed the Bishop of Ratisbon, and with him the Latin liturgy, on Bohemia, whereas such Slavs as had taken to Christianity at all were rather inclined to the other version. This must have caused a good deal of trouble, so it is not to be wondered at if the rulers of Bohemia recalled happier, simpler days. There came a certain reaction in the affairs of the Premysl family. We have noted the saintly lady Ludmilla, wife of Borivoj, the first Christian Prince of Bohemia. Ludmilla was very pious indeed; you will find frescoes ill.u.s.trating her good deeds, adorning the walls of Karlov Tyn (Karlstein), a fine old castle of which I will tell you more by and by.

It is quite impossible to be so picturesquely good and pious as was Ludmilla, in these days of mail-orders, wholesale departments, banking accounts and cheque-books. There was another lady of the Premysl family, and she, according to all accounts, was neither good nor pious.

She was a reactionary, a thorough-paced pagan, and it was this lady who caused trouble in the household. The lady's name was Dragomira; she had married Borivoj's second son, and had been left a widow with three sons. This did not have the usual soothing effect upon the lady.

Dragomira, as regent during the minority of her sons, had revived paganism, and this brought her into conflict with the German King, Henry the Fowler. Pious Ludmilla, Dragomira's mother-in-law, was much upset about this conflict, for with all her good works she found time to take an active interest in foreign politics. Here were all the elements of a hearty family row; in addition, Dragomira's sons took different sides: Wenceslaus with his grandmother Ludmilla, Boleslav the younger with his pagan mother. The chronicler sides entirely with Ludmilla and Wenceslaus in his narrative of the domestic dissensions of the Premysl family.

He shows no sympathy for the other side, does not realize that Dragomira must have got very weary of her mother-in-law's piety and annoyed at that lady's interference in the education of her sons. There is a great deal to be said for Dragomira's point of view, and it is a pity that her remarks on the rival Christian liturgies, Latin and Slavonic, have not been handed down to us. Dragomira certainly carried matters too far when she strangled Ludmilla with her own veil one evening in chapel; she made the mistake of furnishing the other side with a first-cla.s.s saint and royal martyr.

Wenceslaus, the pious elder son, was extremely annoyed at this open demonstration of family discord. Dragomira was sent into exile; her name was never mentioned again. The treatment meted out to his mother made of young Boleslav a more determined pagan than he was before; he sat up at night hatching heathen plots against brother Wenceslaus. Boleslav's reincarnation is probably to be found among international financiers of the present day. The result of his machinations must be told in a fresh chapter.

CHAPTER IV

Begins with the accession of Wenceslaus I, tells you how to p.r.o.nounce his name correctly in Czech, and informs you of his piety and general saintliness. There is also mention of other saints as suitable company for Wenceslaus, and a short account of how that prince qualified for a halo himself. We note also the contrition of Brother Boleslav, who made a martyr of Wenceslaus, how Boleslav did a good deal of fighting, most successfully, and extended his dominions thereby. Also how Boleslav learnt to be neighbourly and wise in his choice of a wife for his neighbour who was promptly converted to Christianity. Of the son of Boleslav I and Dubravka, wife of Duke Mieceslav I of Poland. How Boleslav II, called "the Pious," earned that epithet and started Prague with a bishop all to herself. Of churches and convents, and Milada, the pious sister of Boleslav II. Of the growing importance of Prague and how it was recognized and appreciated by Ibrahim Ibn Jacub and many of his race.

With the accession of Wenceslaus, first Premysl prince of that name, Bohemia pa.s.ses out of legend into ordered history; its rulers are henceforth properly labelled and dated. This is chiefly due to the spread of Christianity; priests and monks take up the tale of kindly Saga, and keep careful record of events. These chroniclers were not as a rule unbia.s.sed; I cannot see how they could have been otherwise, for not only did they undertake the task of compiling history, they were constantly making propaganda for their own ideals against the paganism which still had a considerable hold on the sons of Czech. I doubt whether any historian can be absolutely unbia.s.sed; a warm-blooded man--and you must be that if you would record the doings of your fellow-men--is bound to feel sympathy with or dislike for one or other actors in the far-off pageant of history. I frankly admit myself bia.s.sed in favour of Brother Boleslav the hearty heathen, and somewhat bored by that saintly lady Ludmilla. A night out with Boleslav would have been more amusing, if less edifying, than a country walk with pious Wenceslaus, who would be sure to waste a good deal of time at wayside shrines; a picnic arranged by Dragomira and in that lady's company, would have been at least a material improvement on any little outing with Ludmilla, who would surely have discovered some reason for fasting on that particular day. But then I can afford a bias; am only making observations from "a Terrace in Prague."

Monkish chroniclers sang the praises of Prince Wenceslaus. My spelling of this name is incorrect, but it is more familiar to English eyes than any other, as our Christmas carol "puts it with a 'we.'" I do not suggest that this St. Wenceslaus is identical with the "Good King Wenceslaus" we sing about--in fact, I have discovered another ruler of that name who fits the part much better; but of this more anon. The correct version of this saintly prince's name is Vaclav, p.r.o.nounced Vatslav. It is as well to get a proper grip of this word, as the show street in the town is named Vaclavske Namesti, which being interpreted meaneth Wenceslaus Place; the Germans call it Wenzel's Platz, but this designation is not popular at the moment. It is advisable to acquire the Czech version of the name, as the Vaclavske Namesti is in the business and amus.e.m.e.nt quarter of the town. As to the p.r.o.nunciation of Vaclavske Namesti, it presents no particular difficulties, despite the profusion of accents (the Czechs are very liberal in this respect), they seem to make no noticeable difference with exception of the inverted circ.u.mflex, which makes "ye" out of plain "e." This is nothing to what the Czech language can do in the way of tongue-twisters.

The Vaclavske Namesti rises gently towards another hill of Prague, Vinohrady. At the top of the rise, looking right down the broad avenue over the old town and beyond it to the Hradany, is an equestrian statue of St. Wenceslaus. There are other likenesses of the Saint; a number of them adorn his chapel in the Cathedral of St. Vitus, and another statue stands near the castle entrance on the Hradany, in the latter Wenceslaus is shown looking out over the city, his hand upraised in blessing, which is right and proper and quite what the city expects of him. The equestrian statue is the most recent portrait of the pious prince, and is really quite convincing. We know, or at least I am about to tell you, that Wenceslaus was a man of peace, he is therefore represented carrying a lance; the modern sense of propriety requires of a non-combatant that he should sit for his portrait armed. He need not introduce a bunch of bombs or a pot of poison gas into the composition, a sword will do. Wenceslaus brought his lance much as the up-to-date war-winner girds on a sword when he goes to be photographed. Swords may also be worn at weddings, at funerals, also at christenings I believe; anyway, on all filmable occasions.

As far as I can discover, St. Wenceslaus only had one fight in his life, and then he got killed.

Now that we have arrived at the first of authentically dated rulers over Bohemia, Wenceslaus I, 928-935, we may as well take a look round the Europe of that time. We find first of all that the peoples were capable of getting into just as bad a mess as they are in to-day, and that without the aid of any new diplomacy, League of Nations and International Conferences. England was, so to speak, nowhere in those days; Englishmen did not wander about the Continent making observations from terraces, did not even launch missions and commissions on harmless and unsuspecting countries, in order to impress the inhabitants thereof with our wealth and our good taste in getting rid of it. England was very busy with the Scots, Welsh and Danes, who were also causing a deal of trouble to the broken-up remnants of Charlemagne's Empire. The ideal of the Holy Roman Empire still lived and inspired a host of adventurous Counts of the Marches and other bearers of German culture to inroads into territory inhabited by Slavonic races. The idea seemed to be that as each Slavonic tribe, princ.i.p.ality or kingdom adopted Christianity it should come under German domination and be held in trust for Mother Church by German princes as long as the Papacy conformed to their conception of right and wrong. The Papacy itself seems to have had no definite ideas of right and wrong at the time, or at least did not put them into practice; had, in fact, become thoroughly corrupt and ineffective for good. Christendom was in a parlous state, disunited and a.s.sailed by hosts of barbarians, Danes, Saracens, Hungarians. The latter had become especially dangerous to the Slavonic peoples. Before Arpad arrived at Pressburg (now called Bratislava, please) in 829, the territory inhabited by Slavonic tribes, mostly in princ.i.p.alities of varying size and importance, had extended with fluctuating frontiers, from Holstein south-eastward through Central Europe to the Adriatic and the Balkan range. Arpad drove a wedge into this Slavonic ma.s.s and broke it into two parts; Arpad's descendants still separate northern and southern Slavs. We have seen how the Empire of Moravia went down before the Magyars, and that the Bohemians, no longer able to count on support from that side, were forced to turn to Germany. The intrusion of the Magyars into Central Europe, by dividing the ma.s.s of Slavonic races, also weakened the influence of the Eastern Church among the Bohemians and forced those that were inclined towards Christianity into closer communion with Rome via Germanism. German priests were beginning to gain the ascendancy over those of the Eastern persuasion, they objected to services in the Vulgate, and as they knew no language but their own and only sufficient Latin for their clerical duties, their influence began to threaten the Slavonic genius of the Bohemians with extinction. This was undoubtedly their purpose, and it accounts for much of Bohemia's sufferings during the thousand years following the imposition of a German bishop on this country by the German King Arnulf to whom the immediate predecessors of St. Wenceslaus, Spytihnev and Vratislav had appealed for a.s.sistance.

Another social inst.i.tution which was beginning to make its influence felt at the time under discussion was the feudal system. Hitherto, civilized Europe had depended for offensive and defensive operations on large slow-moving armies of foot-folk; these were ineffective against marauding barbarians, Vikings in their sharp-prowed ships, or the light cavalry of Hungarian or Saracen. Moreover, the governmental system organized by Charlemagne had fallen to pieces, and there was no central power to order the movements of a large army. Luckily for the cause of Christendom and western civilization such as it was, the subordinates of Charles's successors. .h.i.t upon the right tactics to employ against the invaders. The nominal subordinates, Counts of the Marches, burgraves, barons, took a very free hand in those days of decentralized authority and bad lines of communication. Based on impregnable strongholds, they met the swiftly moving hosts of marauders with equally mobile troops of mailed hors.e.m.e.n, raised, trained and paid by themselves, and bound to their feudal lords by the ties of discipline out of which grew the tradition of military servitude. It was these feudal lords and their mailed hors.e.m.e.n who saved Western Europe; they took their own reward out of the lands they saved and out of the neighbours whom they insisted on saving, till they eventually became an unmitigated nuisance from which Bohemia suffered as much as any other country. But for the moment we are concerned with the times of St. Wenceslaus and the first half of the tenth century.

It is a pity that no one had thought of holding an International Conference in the early days of the tenth century; there were a great many things to discuss, and a Conference would have added to the gaiety of nations. There was the question of those Northern Slavonic tribes who had steadfastly refused the blessings of Christianity as purveyed by the Teuton; of course, no one could foresee that the Western Church's activities in those northern regions would eventually produce the modern Prussian. Then the Conference would have to decide whether or no Vikings, Hungarians and Saracens should be admitted to the comity of nations, and if not, how to start doing business with those people all the same. Then the place of the Conference would have to be decided; there was quite a fair choice of suitable localities. Paris was becoming popular, had already been discovered by people from over the seas--by the Vikings, who, in quest of souvenirs, on one occasion sacked the city, on another burnt it down. Aix-la-Chapelle had been popular for some centuries before the Vikings discovered the attractions of Paris; it had the waters to recommend it, and also memories of pious Charlemagne, on which members of the Conference might reflect when not engaged in feasting and providing the Press with fiction. Constantinople would also have been well suited to an International Conference in the tenth century. The Emperor Constantine Porphyrogenitus was rather a dull dog, but he kept a glittering court, and none but the most refined society is good enough for secretaries, bottlewashers and other numerous hangers-on of conferences. Kings and rulers would probably have attended the Conference in person, not being willing to afford the luxury of allowing a Prime Minister to neglect home affairs. It would have been a pretty gathering, Constantine Porphyrogenitus the bookworm probably as president, aethelstan of England, Charles the Simple of France or as much as his neighbours allowed him, that doughty poacher Henry the Fowler, German King, and Pope Leo not on speaking terms with him, St. Wenceslaus of Bohemia trying to make peace with Henry, and a make-weight of German counts and churchmen, possibly representatives of Vikings, Hungarians and Saracens. The proceedings would have been marked by a "certain liveliness," as we used to say at the front when the fur began to fly.

The Conference would have differed from those of the present day, by leading to a definite result if only in the form of a handsome row of corpses; Counts of the Marches, Vikings and others would have attended to that. It would have been interesting to note how monkish reporters would clothe, or rather veil, their account of proceedings in suitable language.

On the accession of Wenceslaus I the relations between his house and the German King were strained. This, we have seen, was due to Dragomira's anti-German foreign policy. Wenceslaus, however, as we know, had occasion to send his mother into exile; she cannot have gone very far, as according to popular belief the earth swallowed her up before she had had time to get clear of the Castle Hill. Later generations put up a chapel over the spot where Dragomira vanished; I consider this conduct lacking in tact.

Anyway, Wenceslaus had to face a guileful, determined and quite unscrupulous adversary, who had even called at Prague with an army; so, being a man of peace, he came to terms with King Henry for a slight consideration, namely, an annual tribute of six hundred silver marks and one hundred and twenty head of cattle. This warded off trouble from the west, but there remained the danger of barbarian invasion from the east and there was every reason for erecting strongholds in Bohemia as in other countries of Europe. I have found no trace of any such work by Wenceslaus. He surely must have done something towards strengthening the Hradany, Hrad S. Vaclav or something like that, as it seems to have been called at the time. Wenceslaus had built a chapel here in which to house the relic of St. Vitus; I cannot imagine him leaving such a treasure quite unprotected. This precious relic, namely, the arm of St.

Vitus, had been presented to Wenceslaus by King Henry which was handsome of him, as he only got a trifling annual contribution of money and cattle out of Bohemia, whereas that country was started off with something of sufficient value to account for that n.o.ble fane the Cathedral of St. Vitus. Bohemia did very well in the way of saints and sacred relics; some of her kings were enthusiastic collectors, and we remember that Christianity among the Czechs started with a royal martyr, the saintly Ludmilla, who was shortly to be joined by another, as you will be told later on in this chapter.

We are still trying to find out what Wenceslaus did for his capital and country besides collecting odds and ends of saints and building a chapel here and there, and regretfully state that little record of anything but his piety is handed down to us. Piety, it seems, was no more compatible with statecraft in the early days of Christendom than it is to-day, and as Wenceslaus took the pious line, he gave way too much to the German menace, thus laying up a store of trouble for his successors and the sons of Czech which lasted well up to the present and does not appear to be exhausted yet. In the meantime Wenceslaus, evidently well pleased with himself, continued to set his people a G.o.dly ensample. I should like to know whether they appreciated him to the same extent as did some members of his family, Boleslav for instance, who helped Wenceslaus to a crown of celestial glory by the simple process of hitting him over the head. I am rather inclined to think that the piety of Wenceslaus interfered with some of the innocent amus.e.m.e.nts of his people, among whom paganism was not quite dead yet, as subsequent events show. There was an interesting burial ground lying on the route which Wenceslaus would follow when going from the Hradany to Vyehrad, which remained the seat of government for several generations of Premysls after the pious prince's demise.... This burial ground, a very extensive one, is now covered by the Church of Emaus and its monastic buildings; you can see those twin towers, dark ochre in colour and topped by characteristic steeple and pinnacles, rising from among fruit-trees and red-tiled roofs. Na Morani was the name of this burial ground, after Morana, the G.o.ddess of death. It was the correct thing in pagan society to make pilgrimages to this place in spring: a pleasant afternoon in a cemetery was a pastime as popular then as it appears to be to-day. The _cachet_ of Na Morani had been rather spoilt by the erection of a little church some time in the ninth century, perhaps by Wenceslaus himself. Anyway, the pious prince found this church a convenient half-way house between Vyehrad and Hradany, and he was wont to put up a prayer or two here before going on to drop a tear on the Hradany relics. The little church was dedicated to Cosmas (not the chronicler) and Damian, saints of the third and fourth centuries. It is not known why these gentlemen clubbed together to have a day to themselves, but this need not act as deterrent to anyone who wishes to observe their day. Wherever pilgrims visit, there you will find settlements growing up, beginning with booths and shanties of those who sell appropriate commodities, candles, wreaths and such-like. The traffic in these articles continues; it was only last Palm Sunday that I was offered a variety of wreaths to choose from, small wreaths of snowdrops and fir twigs, to be worn on the wrist, to be blessed by the priest and then to be left lying about the sitting-room until fit for the dustbin. I resisted all temptation to deck myself with snowdrops and fir twigs; their subdued tones do not match my aura.

It seems to me that Wenceslaus did nothing in particular for his people; he concentrated on his part as royal saint and martyr, and was already posing for the statues of himself and the frescoes depicting his good deeds, which later ages produced. There was little to show for all this prince's good intentions. Pious, indeed, was Wenceslaus; he spent a great part of the night in prayer when he should have been recuperating for strenuous work on the following day: there was plenty to do for a country threatened on the one hand by marauding Magyars, on the other by insidious German influence. "He was in the habit of himself cutting off the wheat and grapes that the priests required to prepare the holy wafers and the wine for the sacrament"--I quote Count Lutzow, but his conception of political economy allowed him to pay a large tribute in exchange for German interference and the remains of a saint. He lavished money on the Church, whereas strongholds were required in defence of Christendom, and finally he adopted the tonsure. This struck home to the family and made Boleslav's cup of bitterness o'erflow; he plotted more persistently than ever against Wenceslaus. Another habit of the pious Prince was that of attending Church dedication festivals and their anniversaries, in every part of his dominion. The Church feast of Cosmas and Damian, much patronized by Wenceslaus at a little town called Boleslav, was due on September 28th. Wenceslaus was invited to attend this function by Brother Boleslav, who resided there. Boleslav, by this time very weary of his pious brother, sat up with a few friends of his own way of thinking, waylaid Wenceslaus, and killed him. This happened in 935, and the 28th of September is still kept sacred to the memory of St. Wenceslaus by those who feel inclined that way.

My sympathy with Boleslav does not blind me to the fact that he did wrong in killing his brother. I am glad to report that Boleslav showed signs of contrition. The town of Boleslav henceforth became distasteful to him, so he quitted it and raised another of the same name. Stara (Old) Boleslav, where Wenceslaus gained his degree of martyrdom, is a sedate little town near the banks of the Labe (known as Elbe in Germany) dozing among orchards and lush meadows and o'ershadowed by tall elm-trees. It is by no means a suitable setting for a sensational fratricide; I have been to see the place for myself and consider that the Wenceslaus-Boleslav, drama requires a different scenario. The newer town, Young Boleslav (Jung Bunzlau in German) is much better suited to the film; it stands up high on a rock and looks a likely habitation for an expert in a.s.sa.s.sination such as was Boleslav, brother of Wenceslaus.

Despite all Boleslav's efforts, popular opinion has it that Wenceslaus is not dead, but fast asleep inside a mountain, making up for nights spent in prayer no doubt. I do not believe this report.

[Ill.u.s.tration: OLD BOLESLAV.]

Boleslav succeeded Wenceslaus as first Bohemian Prince of that name. His was a long and eventful reign, from 936 to 967, long at least for those days when rulers were apt to be removed abruptly. None knew this better than Boleslav himself. Monkish chroniclers have little good to say of Boleslav I--allegedly on account of that little affair at Stara Boleslav and of Boleslav's persistent paganism; actually, I imagine, on account of the anti-German att.i.tude he adopted at the outset of his reign. Boleslav ruled with a firm hand; he subdued a number of Bohemian n.o.bles who had allied themselves with the national enemy the German, before he resumed the conflict with Henry the Fowler which his mother had started. Henry, no doubt, was quite ready to quarrel, using the murder of his ally as a pretext, but he died before he had had time to settle down in the saddle, and left his son Otto to carry on. Now Otto, first German Emperor of that name, was a strong man, and is called Great on account of his success in reviving the Holy Roman Empire. Boleslav was a strong man too: Palacky, the famous Bohemian historian, describes him as "one of the most powerful monarchs that ever occupied the Bohemian throne." He succeeded in defending his country from the armies that Otto launched against it, and even the invasion of 950, led by the Emperor himself, brought no decisive victory for the Germans. Boleslav seems to have considered it futile to continue quarrelling with his western neighbour, especially as the usual trouble continued in the east, in which direction the Prince proposed to extend his dominions. By 955 we find Germans and Bohemians allied against the Magyars, who had acquired a habit of ravaging Western Europe once a year. They met their match on the Lechfeld, near Augsburg, and were utterly defeated in one of the most sanguinary and decisive battles fought during the Middle Ages. According to Count Lutzow it appears that a Bohemian contingent of a thousand men formed part of the victorious army. Boleslav himself, with the greater part of his troops, remained to guard the frontiers of his country. The defeated Magyars suffered another defeat at the hands of Boleslav on their retreat through Bohemia, and their leader, Lehel, was taken prisoner. With peace and friendliness on his western front and his eastern enemy thoroughly beaten, Boleslav was in a position to carry out his ambitious plans. He freed Moravia from the Magyars and united it to Bohemia, and he is said to have conquered a considerable part of the country between the Carpathian Mountains and the Danube; probably Slovakia of to-day. By his conquests Boleslav became a near neighbour of Poland and managed to come to a good understanding with Duke Mieceslav I, ruler of that country, by giving that prince his daughter Dubravka in marriage, which would no doubt be considered a friendly act. Dubravka succeeded in converting her husband and his yet heathen people to Christianity. Mieceslav must have taken to it very strongly, for between them he and Dubravka produced a pious son and heir who was to become known as Boleslav the Brave.

Boleslav II of Bohemia, called "the Pious," enjoyed an even longer reign than his father did, from 967 to 999, which is one of those easy dates to remember. Monkish chroniclers seem to have ascribed a good deal of the work done by Boleslav I to his son, probably on account of the former's lack of piety in his early days and the latter's exuberance in that line. Certain it is that Boleslav II was ruler over larger dominions than had ever been held by any Prince or King of Bohemia.

Besides Bohemia itself the power of Boleslav II extended over Moravia, present-day Slovakia, a great part of Silesia, including Breslau, districts of Poland nearly up to the town of Lemberg, with a frontier touching that of the Russian rulers of Kiev. The Bohemian n.o.bles who had troubled his father were entirely suppressed by Boleslav II, who appointed burgraves called "zupans," over the various districts into which his territories were divided, and the central authority became absolute.

It is not certain whether Vyehrad was still the actual seat of government or whether the Hradany had taken its place. Certain it is that the Hradany had grown in importance chiefly in the religious life of the nation. The foundations laid by St. Wenceslaus were extended. It appears that the Church of St. George on the Hradany dates back to this early period; you can see its two rather stunted white steeples standing out over the complex of buildings near the eastern point of the Castle Hill before it dips down towards the Vltava.

The earliest church on this point is attributed to Vratislav, uncle of St. Wenceslaus, but this sounds rather doubtful. Boleslav II, however, is known to have founded a convent here, probably the oldest in Bohemia, and he installed his sister Milada as first abbess. St. Ludmilla was also buried here, so the Hradany was increasing in sanct.i.ty.

Boleslav II is also responsible for providing Prague with her first bishop. We have seen that Henry the Fowler had incorporated Bohemia into the bishopric of Ratisbon; this was before that country could be considered as Christian, with right, as we have noticed the lapse after the demise of St. Wenceslaus. Boleslav II, however, was in a position to point to a much improved state of affairs, and so Otto I consented to the formation of a separate bishopric of Prague. The Pope consented likewise, under the express condition that the connection with the old Moravian archbishopric should be broken, and that the Latin liturgy only should be used. The German connection was further strengthened by placing Bohemia under the supremacy of the Archbishop of Maintz; Thietmar, a German, became the first Bishop of Prague. This worthy was succeeded after a few years by a native of Bohemia, Adalbert, who finally established Christianity in the country. He had a hard task, as many heathen customs, such as polygamy, were difficult to extirpate; there are even in this day very few churches dedicated to St. Anthony, a saint who does not seem to interest or convince the Bohemians. Adalbert carried his ideals farther afield, to the country of the heathen Prussians, who killed him for trespa.s.sing on ground dedicated to one of their deities. Adalbert became the third saint and martyr of Bohemian origin, and was adopted by the Poles as patron saint.

Though there are no buildings other than those on the Hradany mentioned by the chroniclers, we may a.s.sume that a township was growing up by the river at the feet of the Castle Hill. We have the testimony of Ibrahim Ibn Jacub, who speaks of Prague as "a great commercial town of stone-built houses." Ibrahim's visit must have taken place in the reign of Boleslav II. I conclude that he was talking of a town on the left bank of the Vltava, because others of his race who came here in that Prince's day are said to have been allowed to found a school in the Mala Strana quarter. Some fifty years later yet more Jews came to Prague bringing presents for the ruler, Prince Vratislav, and Bishop Gebhard.

They were allowed to build twelve little houses on the outskirts of the town, which would be somewhere about the Harrachove. These Jews promised to be of good behaviour and to pay double taxes, but in three months their numbers had increased to seven hundred, so half of them were ordered to go out over the river to where the old town now stands; another Jewish settlement was established there. The advent of these visitors is proof positive that Prague was becoming not only habitable but also a place of importance.

CHAPTER V

In which good and bad rulers of Bohemia make or mar the fortunes of the country, the points being chiefly in favour of the good rulers, despite the constant intrigues, quarrels and general misconduct of the Premysls.

Of the harm done by Boleslav III, of the sons of Dubravka the Bohemian Princess, Boleslav the Brave and Vladivoj. Of a somewhat tiresome trio of brothers and how the line of Premysl nearly died out. The romantic story of Ulrich and Boena the village maiden, and of their stout-hearted son Bretislav, who reigned from 1037 to 1055 and greatly restored the prestige of his country during those years. How St.

Adalbert was recovered from Poland, and a few appropriate remarks on the subject. Of the buildings and other matters of interest which date from the tenth and eleventh centuries and are to be seen in Prague. Of the bridge built by Judith, Queen of Vladislav II, in 1167. Of some churches in Prague and the round chapels. Of Vratislav, first King of Bohemia, and his fights for the Empire. Of Bretislav II, and how he greatly exerted himself to extirpate paganism, forbidding pilgrimages to the shrines of heathen deities at Arkona on the Island of Rugen, Of Sobeslav, who became hereditary cup-bearer of the Empire. Of Vladislav II, contemporary and ally of Frederick Barbarossa. Vladislav's crusade and campaigns in Italy. Vladislav founder of the monastery called Mount Zion at Strahov. About Strahov and the beauty and interest thereof.

Boleslav II had left dominions more extensive than any Slavonic State before or since could boast of; moreover, he left the name of Premysl in high repute for piety and ability. Boleslav III, his son, undid all the good his predecessors had brought to their dominions and their reputation; in fact, within a few years of his accession he found himself stripped of all his belongings save Bohemia, and his hold on even that country was under dispute at times. It appears that Boleslav III was const.i.tutionally unable to agree with anyone; contemporary chroniclers describe this Prince as cruel, avaricious and distrustful.

The sons of Czech have always had a strong objection to paying for what they do not want, and that is what Boleslav was always expecting of them. He became so unpopular among his own people, who were called upon to finance him in his troubles with his brothers, that they invited their Duke's cousin, Prince Vladivoj, brother of Boleslav the Brave of Poland, to intervene. Vladivoj died young, so his brother took charge of all that had been the Bohemian realm, and incorporated it with his own; Boleslav of Poland, it is said, even contemplated making Prague the capital of his Empire. There is no trace of anything he did for the city, so we must a.s.sume that he did not carry out his intention: he was probably prevented by the inevitable friction with the Germans, who always found some excuse for putting down any attempt at founding a strong Slavonic Empire. In this instance King Henry II intervened on behalf of Boleslav III, who had stooped to becoming a va.s.sal of the German King, with the t.i.tle of Duke. After the usual fighting, Boleslav III was restored to his country for a short period in which he distinguished himself by wholesale a.s.sa.s.sination of his opponents. He eventually died in Poland as prisoner of Boleslav the Brave. Meanwhile, what with his cantankerous brothers, with Polish ambitions and German ill-will, Bohemia was having a sorry time.

In all this unseemly wrangling among the members of the Premysl family I find only one bright spot of human interest, and that is the little affair of Ulrich and Boena. All three brothers, Boleslav III, Jaromir and Ulrich, the last surviving Premysls, were childless, and, failing heirs, their inheritance would pa.s.s to Poland, to the children of Dubravka. A Premysl successor was wanted; Ulrich and Boena provided one. It is undoubtedly true that Ulrich was already married when he encountered Boena, the beautiful village maiden, while she was washing the family linen at the village pump. It was a picturesque event, this meeting of the young prince and the village maiden, and has been satisfactorily ill.u.s.trated by a patriotic Bohemian painter. You will find highly coloured reproductions of that artist's work in a shop window on the Narodni Trida, all ill.u.s.trating events in the history of the Premysl family, and when you see what Boena looked like you will not blame Ulrich. Anyway, Ulrich married Boena. How he managed this without causing complications is not our affair; the ancient chroniclers were satisfied; they insist on the legality of this union, and as we know them to have been very particular in such matters, it is not for us to discuss the point. You must also remember that Christianity was yet young among the Czechs and that they had been strongly addicted to the amiable habit of polygamy. You may also gather what was the att.i.tude of Bohemian chroniclers from the remark which Dalimil, the contemporary of Ulrich, puts into the latter's mouth: "Rather would I entrust myself to a Bohemian peasant girl than that I should take a German queen for my wife. Every heart clings to its own nation; therefore would a German woman less favour my language. A German woman will have German servants; German will she teach my children."