notice. Venceslas began by stating that his royal prerogative permitted him to make whatever changes he thought fit at the university, and then pointed out that he had the right to consider the three nations which had joined into one German nation as a single unity. The letter then, with the abundance of biblical quotations customary at that period, blamed the disobedience of those who refused to obey the king, the ruler of Bohemia. It was further stated that the inhabitants of the kingdom of Bohemia, the true Bohemians (regnicolae regni Bohemiae, veri Bohemi), were entitled to receive such privileges as the king thought fit to bestow on them, and that he had rightly given them such privileges with regard to judgments, offices, elections, and other concerns of the university. The foreign nations—the letter continued to say—or rather the Teutonic nation, should humbly obey the decree of the king, which conferred three votes on the Bohemian nation, mindful of the words: “Friend, I do thee no wrong . . . take that thine is and go thy way. . . . Is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good?”[1] The letter then affirms, again bringing forward scriptural quotations to support the affirmation, that the Bohemian nation must be the ruler (rectrix) of the other nations at the university, and that the Teutonic nation therefore, by claiming three votes, claims supremacy over the Bohemian one—a claim that is contrary to the king's wishes and undutiful to God. The Teutonic nation—the letter continues—would never admit that at Vienna or Heidelberg the Bohemians should hold superior rank and rule over the inhabitants. It is written: As ye would that men should do to you, do ye also to them likewise.[2] If, therefore, the Teutons wish that the Bohemians in Germany should not oppose their supremacy, let them in Bohemia act similarly towards the Bohemians. Both canon and civil law teach that the in-
