Book 1 - Part 2

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_ Whatever may be said of the equality which the peace of Augsburg was to have established between the two German churches, the Roman Catholic had unquestionably still the advantage. All that the Lutheran Church gained by it was toleration; all that the Romish Church conceded, was a sacrifice to necessity, not an offering to justice. Very far was it from being a peace between two equal powers, but a truce between a sovereign and unconquered rebels. From this principle all the proceedings of the Roman Catholics against the Protestants seemed to flow, and still continue to do so. To join the reformed faith was still a crime, since it was to be visited with so severe a penalty as that which the Ecclesiastical Reservation held suspended over the apostacy of the spiritual princes. Even to the last, the Romish Church preferred to risk to loss of every thing by force, than voluntarily to yield the smallest matter to justice. The loss was accidental and might be repaired; but the abandonment of its pretensions, the concession of a single point to the Protestants, would shake the foundations of the church itself. Even in the treaty of peace this principle was not lost sight of. Whatever in this peace was yielded to the Protestants was always under condition. It was expressly declared, that affairs were to remain on the stipulated footing only till the next general council, which was to be called with the view of effecting an union between the two confessions. Then only, when this last attempt should have failed, was the religious treaty to become valid and conclusive. However little hope there might be of such a reconciliation, however little perhaps the Romanists themselves were in earnest with it, still it was something to have clogged the peace with these stipulations.

Thus this religious treaty, which was to extinguish for ever the flames of civil war, was, in fact, but a temporary truce, extorted by force and necessity; not dictated by justice, nor emanating from just notions either of religion or toleration. A religious treaty of this kind the Roman Catholics were as incapable of granting, to be candid, as in truth the Lutherans were unqualified to receive. Far from evincing a tolerant spirit towards the Roman Catholics, when it was in their power, they even oppressed the Calvinists; who indeed just as little deserved toleration, since they were unwilling to practise it. For such a peace the times were not yet ripe -- the minds of men not yet sufficiently enlightened. How could one party expect from another what itself was incapable of performing? What each side saved or gained by the treaty of Augsburg, it owed to the imposing attitude of strength which it maintained at the time of its negociation. What was won by force was to be maintained also by force; if the peace was to be permanent, the two parties to it must preserve the same relative positions. The boundaries of the two churches had been marked out with the sword; with the sword they must be preserved, or woe to that party which should be first disarmed! A sad and fearful prospect for the tranquillity of Germany, when peace itself bore so threatening an aspect.

A momentary lull now pervaded the empire; a transitory bond of concord appeared to unite its scattered limbs into one body, so that for a time a feeling also for the common weal returned. But the division had penetrated its inmost being, and to restore its original harmony was impossible. Carefully as the treaty of peace appeared to have defined the rights of both parties, its interpretation was nevertheless the subject of many disputes. In the heat of conflict it had produced a cessation of hostilities; it covered, not extinguished, the fire, and unsatisfied claims remained on either side. The Romanists imagined they had lost too much, the Protestants that they had gained too little; and the treaty which neither party could venture to violate, was interpreted by each in its own favour.

The seizure of the ecclesiastical benefices, the motive which had so strongly tempted the majority of the Protestant princes to embrace the doctrines of Luther, was not less powerful after than before the peace; of those whose founders had not held their fiefs immediately of the empire, such as were not already in their possession would it was evident soon be so. The whole of Lower Germany was already secularized; and if it were otherwise in Upper Germany, it was owing to the vehement resistance of the Catholics, who had there the preponderance. Each party, where it was the most powerful, oppressed the adherents of the other; the ecclesiastical princes in particular, as the most defenceless members of the empire, were incessantly tormented by the ambition of their Protestant neighbours. Those who were too weak to repel force by force, took refuge under the wings of justice; and the complaints of spoliation were heaped up against the Protestants in the Imperial Chamber, which was ready enough to pursue the accused with judgments, but found too little support to carry them into effect. The peace which stipulated for complete religious toleration for the dignitaries of the Empire, had provided also for the subject, by enabling him, without interruption, to leave the country in which the exercise of his religion was prohibited. But from the wrongs which the violence of a sovereign might inflict on an obnoxious subject; from the nameless oppressions by which he might harass and annoy the emigrant; from the artful snares in which subtilty combined with power might enmesh him -- from these, the dead letter of the treaty could afford him no protection. The Catholic subject of Protestant princes complained loudly of violations of the religious peace -- the Lutherans still more loudly of the oppression they experienced under their Romanist suzerains. The rancour and animosities of theologians infused a poison into every occurrence, however inconsiderable, and inflamed the minds of the people. Happy would it have been had this theological hatred exhausted its zeal upon the common enemy, instead of venting its virus on the adherents of a kindred faith!

Unanimity amongst the Protestants might, by preserving the balance between the contending parties, have prolonged the peace; but as if to complete the confusion, all concord was quickly broken. The doctrines which had been propagated by Zuingli in Zurich, and by Calvin in Geneva, soon spread to Germany, and divided the Protestants among themselves, with little in unison save their common hatred to popery. The Protestants of this date bore but slight resemblance to those who, fifty years before, drew up the Confession of Augsburg; and the cause of the change is to be sought in that Confession itself. It had prescribed a positive boundary to the Protestant faith, before the newly awakened spirit of inquiry had satisfied itself as to the limits it ought to set; and the Protestants seemed unwittingly to have thrown away much of the advantage acquired by their rejection of popery. Common complaints of the Romish hierarchy, and of ecclesiastical abuses, and a common disapprobation of its dogmas, formed a sufficient centre of union for the Protestants; but not content with this, they sought a rallying point in the promulgation of a new and positive creed, in which they sought to embody the distinctions, the privileges, and the essence of the church, and to this they referred the convention entered into with their opponents. It was as professors of this creed that they had acceded to the treaty; and in the benefits of this peace the advocates of the confession were alone entitled to participate. In any case, therefore, the situation of its adherents was embarrassing. If a blind obedience were yielded to the dicta of the Confession, a lasting bound would be set to the spirit of inquiry; if, on the other hand, they dissented from the formulae agreed upon, the point of union would be lost. Unfortunately both incidents occurred, and the evil results of both were quickly felt. One party rigorously adhered to the original symbol of faith, and the other abandoned it, only to adopt another with equal exclusiveness.

Nothing could have furnished the common enemy a more plausible defence of his cause than this dissension; no spectacle could have been more gratifying to him than the rancour with which the Protestants alternately persecuted each other. Who could condemn the Roman Catholics, if they laughed at the audacity with which the Reformers had presumed to announce the only true belief? -- if from Protestants they borrowed the weapons against Protestants? -- if, in the midst of this clashing of opinions, they held fast to the authority of their own church, for which, in part, there spoke an honourable antiquity, and a yet more honourable plurality of voices. But this division placed the Protestants in still more serious embarrassments. As the covenants of the treaty applied only to the partisans of the Confession, their opponents, with some reason, called upon them to explain who were to be recognized as the adherents of that creed. The Lutherans could not, without offending conscience, include the Calvinists in their communion, except at the risk of converting a useful friend into a dangerous enemy, could they exclude them. This unfortunate difference opened a way for the machinations of the Jesuits to sow distrust between both parties, and to destroy the unity of their measures. Fettered by the double fear of their direct adversaries, and of their opponents among themselves, the Protestants lost for ever the opportunity of placing their church on a perfect equality with the Catholic. All these difficulties would have been avoided, and the defection of the Calvinists would not have prejudiced the common cause, if the point of union had been placed simply in the abandonment of Romanism, instead of in the Confession of Augsburg.

But however divided on other points, they concurred in this -- that the security which had resulted from equality of power could only be maintained by the preservation of that balance. In the meanwhile, the continual reforms of one party, and the opposing measures of the other, kept both upon the watch, while the interpretation of the religious treaty was a never-ending subject of dispute. Each party maintained that every step taken by its opponent was an infraction of the peace, while of every movement of its own it was asserted that it was essential to its maintenance. Yet all the measures of the Catholics did not, as their opponents alleged, proceed from a spirit of encroachment -- many of them were the necessary precautions of self-defence. The Protestants had shown unequivocally enough what the Romanists might expect if they were unfortunate enough to become the weaker party. The greediness of the former for the property of the church, gave no reason to expect indulgence; -- their bitter hatred left no hope of magnanimity or forbearance.

But the Protestants, likewise, were excusable if they too placed little confidence in the sincerity of the Roman Catholics. By the treacherous and inhuman treatment which their brethren in Spain, France, and the Netherlands, had suffered; by the disgraceful subterfuge of the Romish princes, who held that the Pope had power to relieve them from the obligation of the most solemn oaths; and above all, by the detestable maxim, that faith was not to be kept with heretics, the Roman Church, in the eyes of all honest men, had lost its honour. No engagement, no oath, however sacred, from a Roman Catholic, could satisfy a Protestant. What security then could the religious peace afford, when, throughout Germany, the Jesuits represented it as a measure of mere temporary convenience, and in Rome itself it was solemnly repudiated.

The General Council, to which reference had been made in the treaty, had already been held in the city of Trent; but, as might have been foreseen, without accommodating the religious differences, or taking a single step to effect such accommodation, and even without being attended by the Protestants. The latter, indeed, were now solemnly excommunicated by it in the name of the church, whose representative the Council gave itself out to be. Could, then, a secular treaty, extorted moreover by force of arms, afford them adequate protection against the ban of the church; a treaty, too, based on a condition which the decision of the Council seemed entirely to abolish? There was then a show of right for violating the peace, if only the Romanists possessed the power; and henceforward the Protestants were protected by nothing but the respect for their formidable array.

Other circumstances combined to augment this distrust. Spain, on whose support the Romanists in Germany chiefly relied, was engaged in a bloody conflict with the Flemings. By it, the flower of the Spanish troops were drawn to the confines of Germany. With what ease might they be introduced within the empire, if a decisive stroke should render their presence necessary? Germany was at that time a magazine of war for nearly all the powers of Europe. The religious war had crowded it with soldiers, whom the peace left destitute; its many independent princes found it easy to assemble armies, and afterwards, for the sake of gain, or the interests of party, hire them out to other powers. With German troops, Philip the Second waged war against the Netherlands, and with German troops they defended themselves. Every such levy in Germany was a subject of alarm to the one party or the other, since it might be intended for their oppression. The arrival of an ambassador, an extraordinary legate of the Pope, a conference of princes, every unusual incident, must, it was thought, be pregnant with destruction to some party. Thus, for nearly half a century, stood Germany, her hand upon the sword; every rustle of a leaf alarmed her.

Ferdinand the First, King of Hungary, and his excellent son, Maximilian the Second, held at this memorable epoch the reins of government. With a heart full of sincerity, with a truly heroic patience, had Ferdinand brought about the religious peace of Augsburg, and afterwards, in the Council of Trent, laboured assiduously, though vainly, at the ungrateful task of reconciling the two religions. Abandoned by his nephew, Philip of Spain, and hard pressed both in Hungary and Transylvania by the victorious armies of the Turks, it was not likely that this emperor would entertain the idea of violating the religious peace, and thereby destroying his own painful work. The heavy expenses of the perpetually recurring war with Turkey could not be defrayed by the meagre contributions of his exhausted hereditary dominions. He stood, therefore, in need of the assistance of the whole empire; and the religious peace alone preserved in one body the otherwise divided empire. Financial necessities made the Protestant as needful to him as the Romanist, and imposed upon him the obligation of treating both parties with equal justice, which, amidst so many contradictory claims, was truly a colossal task. Very far, however, was the result from answering his expectations. His indulgence of the Protestants served only to bring upon his successors a war, which death saved himself the mortification of witnessing. Scarcely more fortunate was his son Maximilian, with whom perhaps the pressure of circumstances was the only obstacle, and a longer life perhaps the only want, to his establishing the new religion upon the imperial throne. Necessity had taught the father forbearance towards the Protestants -- necessity and justice dictated the same course to the son. The grandson had reason to repent that he neither listened to justice, nor yielded to necessity.

Maximilian left six sons, of whom the eldest, the Archduke Rodolph, inherited his dominions, and ascended the imperial throne. The other brothers were put off with petty appanages. A few mesne fiefs were held by a collateral branch, which had their uncle, Charles of Styria, at its head; and even these were afterwards, under his son, Ferdinand the Second, incorporated with the rest of the family dominions. With this exception, the whole of the imposing power of Austria was now wielded by a single, but unfortunately weak hand.

Rodolph the Second was not devoid of those virtues which might have gained him the esteem of mankind, had the lot of a private station fallen to him. His character was mild, he loved peace and the sciences, particularly astronomy, natural history, chemistry, and the study of antiquities. To these he applied with a passionate zeal, which, at the very time when the critical posture of affairs demanded all his attention, and his exhausted finances the most rigid economy, diverted his attention from state affairs, and involved him in pernicious expenses. His taste for astronomy soon lost itself in those astrological reveries to which timid and melancholy temperaments like his are but too disposed. This, together with a youth passed in Spain, opened his ears to the evil counsels of the Jesuits, and the influence of the Spanish court, by which at last he was wholly governed. Ruled by tastes so little in accordance with the dignity of his station, and alarmed by ridiculous prophecies, he withdrew, after the Spanish custom, from the eyes of his subjects, to bury himself amidst his gems and antiques, or to make experiments in his laboratory, while the most fatal discords loosened all the bands of the empire, and the flames of rebellion began to burst out at the very footsteps of his throne. All access to his person was denied, the most urgent matters were neglected. The prospect of the rich inheritance of Spain was closed against him, while he was trying to make up his mind to offer his hand to the Infanta Isabella. A fearful anarchy threatened the Empire, for though without an heir of his own body, he could not be persuaded to allow the election of a King of the Romans. The Austrian States renounced their allegiance, Hungary and Transylvania threw off his supremacy, and Bohemia was not slow in following their example. The descendant of the once so formidable Charles the Fifth was in perpetual danger, either of losing one part of his possessions to the Turks, or another to the Protestants, and of sinking, beyond redemption, under the formidable coalition which a great monarch of Europe had formed against him. The events which now took place in the interior of Germany were such as usually happened when either the throne was without an emperor, or the Emperor without a sense of his imperial dignity. Outraged or abandoned by their head, the States of the Empire were left to help themselves; and alliances among themselves must supply the defective authority of the Emperor. Germany was divided into two leagues, which stood in arms arrayed against each other: between both, Rodolph, the despised opponent of the one, and the impotent protector of the other, remained irresolute and useless, equally unable to destroy the former or to command the latter. What had the Empire to look for from a prince incapable even of defending his hereditary dominions against its domestic enemies? To prevent the utter ruin of the House of Austria, his own family combined against him; and a powerful party threw itself into the arms of his brother. Driven from his hereditary dominions, nothing was now left him to lose but the imperial dignity; and he was only spared this last disgrace by a timely death.

At this critical moment, when only a supple policy, united with a vigorous arm, could have maintained the tranquillity of the Empire, its evil genius gave it a Rodolph for Emperor. At a more peaceful period the Germanic Union would have managed its own interests, and Rodolph, like so many others of his rank, might have hidden his deficiencies in a mysterious obscurity. But the urgent demand for the qualities in which he was most deficient revealed his incapacity. The position of Germany called for an emperor who, by his known energies, could give weight to his resolves; and the hereditary dominions of Rodolph, considerable as they were, were at present in a situation to occasion the greatest embarrassment to the governors.

The Austrian princes, it is true were Roman Catholics, and in addition to that, the supporters of Popery, but their countries were far from being so. The reformed opinions had penetrated even these, and favoured by Ferdinand's necessities and Maximilian's mildness, had met with a rapid success. The Austrian provinces exhibited in miniature what Germany did on a larger scale. The great nobles and the ritter class or knights were chiefly evangelical, and in the cities the Protestants had a decided preponderance. If they succeeded in bringing a few of their party into the country, they contrived imperceptibly to fill all places of trust and the magistracy with their own adherents, and to exclude the Catholics. Against the numerous order of the nobles and knights, and the deputies from the towns, the voice of a few prelates was powerless; and the unseemly ridicule and offensive contempt of the former soon drove them entirely from the provincial diets. Thus the whole of the Austrian Diet had imperceptibly become Protestant, and the Reformation was making rapid strides towards its public recognition. The prince was dependent on the Estates, who had it in their power to grant or refuse supplies. Accordingly, they availed themselves of the financial necessities of Ferdinand and his son to extort one religious concession after another. To the nobles and knights, Maximilian at last conceded the free exercise of their religion, but only within their own territories and castles. The intemperate enthusiasm of the Protestant preachers overstepped the boundaries which prudence had prescribed. In defiance of the express prohibition, several of them ventured to preach publicly, not only in the towns, but in Vienna itself, and the people flocked in crowds to this new doctrine, the best seasoning of which was personality and abuse. Thus continued food was supplied to fanaticism, and the hatred of two churches, that were such near neighbours, was farther envenomed by the sting of an impure zeal.

Among the hereditary dominions of the House of Austria, Hungary and Transylvania were the most unstable, and the most difficult to retain. The impossibility of holding these two countries against the neighbouring and overwhelming power of the Turks, had already driven Ferdinand to the inglorious expedient of recognizing, by an annual tribute, the Porte's supremacy over Transylvania; a shameful confession of weakness, and a still more dangerous temptation to the turbulent nobility, when they fancied they had any reason to complain of their master. Not without conditions had the Hungarians submitted to the House of Austria. They asserted the elective freedom of their crown, and boldly contended for all those prerogatives of their order which are inseparable from this freedom of election. The near neighbourhood of Turkey, the facility of changing masters with impunity, encouraged the magnates still more in their presumption; discontented with the Austrian government they threw themselves into the arms of the Turks; dissatisfied with these, they returned again to their German sovereigns. The frequency and rapidity of these transitions from one government to another, had communicated its influences also to their mode of thinking; and as their country wavered between the Turkish and Austrian rule, so their minds vacillated between revolt and submission. The more unfortunate each nation felt itself in being degraded into a province of a foreign kingdom, the stronger desire did they feel to obey a monarch chosen from amongst themselves, and thus it was always easy for an enterprising noble to obtain their support. The nearest Turkish pasha was always ready to bestow the Hungarian sceptre and crown on a rebel against Austria; just as ready was Austria to confirm to any adventurer the possession of provinces which he had wrested from the Porte, satisfied with preserving thereby the shadow of authority, and with erecting at the same time a barrier against the Turks. In this way several of these magnates, Batbori, Boschkai, Ragoczi, and Bethlen succeeded in establishing themselves, one after another, as tributary sovereigns in Transylvania and Hungary; and they maintained their ground by no deeper policy than that of occasionally joining the enemy, in order to render themselves more formidable to their own prince.

Ferdinand, Maximilian, and Rodolph, who were all sovereigns of Hungary and Transylvania, exhausted their other territories in endeavouring to defend these from the hostile inroads of the Turks, and to put down intestine rebellion. In this quarter destructive wars were succeeded but by brief truces, which were scarcely less hurtful: far and wide the land lay waste, while the injured serf had to complain equally of his enemy and his protector. Into these countries also the Reformation had penetrated; and protected by the freedom of the States, and under the cover of the internal disorders, had made a noticeable progress. Here too it was incautiously attacked, and party spirit thus became yet more dangerous from religious enthusiasm. Headed by a bold rebel, Boschkai, the nobles of Hungary and Transylvania raised the standard of rebellion. The Hungarian insurgents were upon the point of making common cause with the discontented Protestants in Austria, Moravia, and Bohemia, and uniting all those countries in one fearful revolt. The downfall of popery in these lands would then have been inevitable.

Long had the Austrian archdukes, the brothers of the Emperor, beheld with silent indignation the impending ruin of their house; this last event hastened their decision. The Archduke Matthias, Maximilian's second son, Viceroy in Hungary, and Rodolph's presumptive heir, now came forward as the stay of the falling house of Hapsburg. In his youth, misled by a false ambition, this prince, disregarding the interests of his family, had listened to the overtures of the Flemish insurgents, who invited him into the Netherlands to conduct the defence of their liberties against the oppression of his own relative, Philip the Second. Mistaking the voice of an insulated faction for that of the entire nation, Matthias obeyed the call. But the event answered the expectations of the men of Brabant as little as his own, and from this imprudent enterprise he retired with little credit.

Far more honourable was his second appearance in the political world. Perceiving that his repeated remonstrances with the Emperor were unavailing, he assembled the archdukes, his brothers and cousins, at Presburg, and consulted with them on the growing perils of their house, when they unanimously assigned to him, as the oldest, the duty of defending that patrimony which a feeble brother was endangering. In his hands they placed all their powers and rights, and vested him with sovereign authority, to act at his discretion for the common good. Matthias immediately opened a communication with the Porte and the Hungarian rebels, and through his skilful management succeeded in saving, by a peace with the Turks, the remainder of Hungary, and by a treaty with the rebels, preserved the claims of Austria to the lost provinces. But Rodolph, as jealous as he had hitherto been careless of his sovereign authority, refused to ratify this treaty, which he regarded as a criminal encroachment on his sovereign rights. He accused the Archduke of keeping up a secret understanding with the enemy, and of cherishing treasonable designs on the crown of Hungary.

The activity of Matthias was, in truth, anything but disinterested; the conduct of the Emperor only accelerated the execution of his ambitious views. Secure, from motives of gratitude, of the devotion of the Hungarians, for whom he had so lately obtained the blessings of peace; assured by his agents of the favourable disposition of the nobles, and certain of the support of a large party, even in Austria, he now ventured to assume a bolder attitude, and, sword in hand, to discuss his grievances with the Emperor. The Protestants in Austria and Moravia, long ripe for revolt, and now won over to the Archduke by his promises of toleration, loudly and openly espoused his cause, and their long-menaced alliance with the Hungarian rebels was actually effected. Almost at once a formidable conspiracy was planned and matured against the Emperor. Too late did he resolve to amend his past errors; in vain did he attempt to break up this fatal alliance. Already the whole empire was in arms; Hungary, Austria, and Moravia had done homage to Matthias, who was already on his march to Bohemia to seize the Emperor in his palace, and to cut at once the sinews of his power.

Bohemia was not a more peaceable possession for Austria than Hungary; with this difference only, that, in the latter, political considerations, in the former, religious dissensions, fomented disorders. In Bohemia, a century before the days of Luther, the first spark of the religious war had been kindled; a century after Luther, the first flames of the thirty years' war burst out in Bohemia. The sect which owed its rise to John Huss, still existed in that country; -- it agreed with the Romish Church in ceremonies and doctrines, with the single exception of the administration of the Communion, in which the Hussites communicated in both kinds. This privilege had been conceded to the followers of Huss by the Council of Basle, in an express treaty, (the Bohemian Compact); and though it was afterwards disavowed by the popes, they nevertheless continued to profit by it under the sanction of the government. As the use of the cup formed the only important distinction of their body, they were usually designated by the name of Utraquists; and they readily adopted an appellation which reminded them of their dearly valued privilege. But under this title lurked also the far stricter sects of the Bohemian and Moravian Brethren, who differed from the predominant church in more important particulars, and bore, in fact, a great resemblance to the German Protestants. Among them both, the German and Swiss opinions on religion made rapid progress; while the name of Utraquists, under which they managed to disguise the change of their principles, shielded them from persecution.

In truth, they had nothing in common with the Utraquists but the name; essentially, they were altogether Protestant. Confident in the strength of their party, and the Emperor's toleration under Maximilian, they had openly avowed their tenets. After the example of the Germans, they drew up a Confession of their own, in which Lutherans as well as Calvinists recognized their own doctrines, and they sought to transfer to the new Confession the privileges of the original Utraquists. In this they were opposed by their Roman Catholic countrymen, and forced to rest content with the Emperor's verbal assurance of protection.

As long as Maximilian lived, they enjoyed complete toleration, even under the new form they had taken. Under his successor the scene changed. An imperial edict appeared, which deprived the Bohemian Brethren of their religious freedom. Now these differed in nothing from the other Utraquists. The sentence, therefore, of their condemnation, obviously included all the partisans of the Bohemian Confession. Accordingly, they all combined to oppose the imperial mandate in the Diet, but without being able to procure its revocation. The Emperor and the Roman Catholic Estates took their ground on the Compact and the Bohemian Constitution; in which nothing appeared in favour of a religion which had not then obtained the voice of the country. Since that time, how completely had affairs changed! What then formed but an inconsiderable opinion, had now become the predominant religion of the country. And what was it then, but a subterfuge to limit a newly spreading religion by the terms of obsolete treaties? The Bohemian Protestants appealed to the verbal guarantee of Maximilian, and the religious freedom of the Germans, with whom they argued they ought to be on a footing of equality. It was in vain -- their appeal was dismissed.

Such was the posture of affairs in Bohemia, when Matthias, already master of Hungary, Austria, and Moravia, appeared in Kolin, to raise the Bohemian Estates also against the Emperor. The embarrassment of the latter was now at its height. Abandoned by all his other subjects, he placed his last hopes on the Bohemians, who, it might be foreseen, would take advantage of his necessities to enforce their own demands. After an interval of many years, he once more appeared publicly in the Diet at Prague; and to convince the people that he was really still in existence, orders were given that all the windows should be opened in the streets through which he was to pass -- proof enough how far things had gone with him. The event justified his fears. The Estates, conscious of their own power, refused to take a single step until their privileges were confirmed, and religious toleration fully assured to them. It was in vain to have recourse now to the old system of evasion. The Emperor's fate was in their hands, and he must yield to necessity. At present, however, he only granted their other demands -- religious matters he reserved for consideration at the next Diet. _

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