From a Terrace in Prague

CHAPTER XII. Jesuits and Their Work. Some Historic Figures and Some Britons

JESUITS AND THEIR WORK. SOME HISTORIC FIGURES AND SOME BRITONS WHO CAME TO PRAGUE. EPILOGUE 234

INDEX 257

LIST OF ILLUSTRATIONS

FULL-PAGE COLOURED

THE CITY OF PRAGUE Frontispiece

PAGE

THE "CHARLES BRIDGE" AND "HRADANY" 60

THE CATHEDRAL OF ST. VITUS 154

THE "POWDER TOWER" 220

LINE DRAWINGS

INITIAL LETTER (ARMS OF CZECHO-SLOVAKIA) 15

MAP 17

INITIAL LETTER (A TOWER OF KARLOV TYN) 33

INITIAL LETTER (A SENTRY) 51

THE HRADANY FROM THE FUeRSTENBURG GARDEN 61

INITIAL LETTER (VYEHRAD) 71

OLD BOLESLAV 81

INITIAL LETTER (QUEEN JUDITH'S BRIDGE-HEAD) 89

ST. MARTIN'S, VYEHRAD 95

STRAHOV MONASTERY 102

INITIAL LETTER 107

A RELIC OF THE GHETTO 115

A TOWER OF THE HRADANY 123

INITIAL LETTER 131

INITIAL LETTER (KARLOV) 149

ST. STEPHEN'S 160

INITIAL LETTER 167

VENICE IN PRAGUE 169

TOWER OF NEW TOWN HALL 174

RIVER SCENE 188

"BE THOU LIKE A PROMONTORY" 189

RIVER SCENE 190

INITIAL LETTER 193

ON THE WHITE MOUNTAIN 200

THE CHAPEL OF THE TOWN HALL 201

THE TOWERS OF OUR LADY OF TYN 205

A CORNER OF THE OLD TOWN 207

INITIAL LETTER 217

THE HRADANY FROM THE NEBOZIZEK GARDEN 225

INITIAL LETTER 235

A CORNER OF KIVOKLAT CASTLE 250

TABOR, BY THE WATERS OF JORDAN 252

CHAPTER I

Refers in a general way to several great and historic cities of this earth. Indicates the routes by which Prague may be reached by the traveller from the West, tells a wayside story or two and mentions several very great people, also others of a less degree. Digresses seriously from the purpose of the whole book by raking up the author's personal recollections of people that lived and events that happened right away back in the last century, and far away in the East.

The author then formally introduces a friend, the ancient and venerable City of Prague.

The Psalmist once declared in a burst of enthusiasm, no doubt justified, that "Jerusalem is a city that is at unity in itself." This remark applies with equal right to other great historic cities, as who can deny it that has stood in the "Place de l'Opera" and felt that Paris is indeed at unity in itself?... Or who that has looked upon Constantinople rising out of the pearly depths of the Sea of Marmora will fail to realize that the city of Constantine, despite its many vicissitudes, was indeed a united whole fulfilling its sometime tragic destiny in the history of mankind?

Lisbon, mirrored in the broad waters of the Tagus, is another such city, and so, in yet more marked degree, is Prague. The Psalmist, in poetic exuberance, may appear to have overstated the case, allowance must be made for him, but in the main he was right. The city of Zion had grown up at the feet of the temple of David, and its massive strength impressed the poet who overlooked the bickerings, the quarrels, of the "dwellers therein"; he knew his city was the centre of his race, for "thither the tribes go up," and he took in only the big enduring things; he held the key to the soul of the city.

Let us, then, approach the city of Prague in the right manner, prepared to enter into the spirit of the place, to realize what it stands for, what it has always stood for since those dim days when legend and history entwined.

It is said that "all roads lead to Rome"; as many lead to Prague, as a glance at the map will show. There are first of all those oldest of roads--the waterways--along which moved wandering tribes in quest of betterment and adventure. Two of these waterways meet just above Prague, the Vltava and Berounka; they open out from the wooded heights of the Bohemian Forest, the former river leading up towards a pass in those heights over which you descend to the Danube near Linz, the latter showing the way into the heart of Bohemia from the west from Bavaria. It was by the latter route probably that the Boievari, a Celtic tribe, made their way after a short stay in Bohemia, to settle in the land that is called after them, Bavaria.

Bavarians, who had become thoroughly Germanized, and many other Teutons, frequently found their way into Bohemia by this route, notably in the fifteenth century, when a vast unwieldy army called up by Rome and led by an English Cardinal, tried conclusions with a nation in arms inspired by religious fervour and led by ika the Hussite, and was beaten ignominiously.

All along this route are landmarks of a history which tells of the attraction that Prague exercised on the rulers and people of neighbouring countries.

So Eger and Pilsen tell of the horrors of the War of Thirty Years, for which a Bohemian nobleman was largely responsible. Of him and his doings more hereafter. Eger, by the way is now called Cheb, a guttural Ch which is a difficult sound to begin a word with, but you have got to do it if you wish to be considered up to date. The Czech language is difficult to pronounce, a fact of which the Czechs seem rather proud. Pilsen, which is known to us chiefly (and rightly) for its good beer, is now spelt Plzen; this, however, makes little difference to the pronunciation, and happily none at all to the quality of the beer. The Czechs are just a bit sparing of vowels; they prefer a good fat cluster of consonants, as, for instance, in Vltava, Brno, and other such pretty names, but then you simply insert an indefinite sound here and there between the spiky consonants, and all is well; anyone who knows Hindustani or Arabic will find it quite easy. After all, if the Czechs prefer their language that way it is their concern, as long as they do not expect the world outside Bohemia to learn it.

Another fine broad road leading to Prague is the Elbe, into which flows the Vltava, some thirty miles north of the capital. No doubt the Elbe was the road by which the Slavonic tribes poured into present-day Germany what time all Central Europe was swarming with migrant peoples moving westward under pressure from the East.

That a great part of Germany as we know it now was formerly inhabited by Slavs seems beyond doubt; such names as Berlin, Stettin, Strelitz, Rostock, have a distinct Slavonic ring.

Remains of primitive Slavonic culture have been dug up on the islands in the Baltic Sea and even as far west as Hanover; remains of an identical culture have been found as far east as the Volga, so the Slavs have been widely spread out over Europe in earliest days. The expansion of Slavs so far to westward may have been due to the fact that Wittekind, King of the Saxons, called Slavonic tribes to his aid against the Franks.

Charlemagne and his Franks must have been rather a nuisance to their neighbours. Charles had a mission in life, and people thus afflicted are apt to be tiresome. We are taught to number him among the truly great and good men, but he lived and laboured long ago; moreover, we are not a cheery lot of heathen living happy and unwashed in the depths of primeval forests, so our judgment is warped. As to Charles's goodness, I heard some story about his offering to marry an Empress of the East while his first wife was still alive, not, it appears, from any ardent devotion to the lady--I do not believe he ever met her--but simply from the sordid motive of adding another empire to his business. However, I am no scandal-monger, and all the parties concerned have been dead some time.

Charles must have been rather a prig. He was evidently, immensely pleased with his own little bit of book-learning; he even insisted on talking and writing Latin--pure "swank"--whereas his family would surely have preferred their native Frankish. Worse still, Charles had an obsession, that of a Holy Roman Empire, with himself as head and the Pope as an "also ran," and this obsession led to endless trouble--trouble which is not over yet. Charles also had no sense of humour, or he would have made friends with the Slavs instead of fighting them. Men with a "mission in life" rarely have the "saving gift," and so they cause endless trouble; Charles did.

He hammered the Saxons into Christianity: they were Teutons and could stand it. He tried the same on the Slavs, but force was not the right method in their case. Charles could not see this, and went on killing Slavs, handing over their property to Teuton knights. This method, and especially its results, appealed strongly to Charles's successor, who continued to hack the way of Christianity through Slavonic tribes until eventually the latter were completely subjugated in all the German-speaking countries of to-day. It took a long time to do this, for there is a deal of resilience in the Slav, and his soul remains his own even under much persecution. The Slavs were heavily handicapped too; they were broken up into numerous little tribes and clans, and seldom became united under the leadership of a strong man of their own race. They had no spiritual head who would take responsibility for any crime as long as it was atoned for by a corresponding number of heathen converted or killed. The pagan Slav would not just push his bit of piety on to the priest before dashing into the fray; he had to propitiate various jealous deities in person, not by proxy. This must have been anxious work and a waste of time to boot. Then again, both sides were capable and frequently guilty of abominable treachery, with the difference that the Christian Teuton betrayed his enemy only, which was counted unto him for righteousness, whereas the Slav was inclined to sell his own cause, only to be "let down" by the Teuton in the end. The Slavs were also prone to fight among themselves in their spare time; there has been no marked improvement on either side for the last ten centuries or so; however, the history of other nations and races tends to prove that neither Slav nor Teuton are unique in this respect.

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