was to be excommunicated ‘in all churches, monasteries, and chapels,’ with the usual custom of ‘lighted candles, extinguished and thrown to the ground.’ Places which gave him shelter were to be subject to interdict. ‘Three stones were to be hurled against his house as a sign of perpetual curse.’ In a second bull the Bethlehem Chapel was ordered to be razed to the ground, and the person of Hus to be delivered up and burned.
Hus replied by a dignified appeal, which he read in the Bethlehem, from the Pope to ‘the supreme and just Judge who is neither influenced by gifts (supra, p. 60, n.) nor deceived by false witnesses.’ He consoled himself with the memories of Chrysostom and Grosseteste. His hope lay in the meeting of a General Council. Meanwhile he exhorted the people to put their trust in neither Pope, Church, nor prelates, but in God alone. As for himself—a matter which told heavily against him at Constance—he showed how little he cared for the censures of Rome by continuing as before his public preaching, and his administration of the sacraments (see p. 166, n. 1).
The excommunication and attendant interdict soon produced its effect in Prague. ‘The people,’ complained Hus, ‘did not show sufficient courage to bury their dead in unconsecrated ground, and baptise their children themselves.’ Riots broke out on every hand. On September 30 Jerome and others ‘ducked friar Nicholas’ in the Moldau. On October 2 a counter-attack was made on the Bethlehem Chapel, chiefly, says Hus, by the Germans, at that moment the dominant party in the Town Council: ‘What madness! . . . what German audacity! . . . they are not allowed to pull down a bakehouse. The temple of God where the bread of God’s word is distributed they wish to destroy.’ But the Czechs rallied to their national cause, and prevented the outrage, in spite of the archers. But elsewhere the opponents of Hus were victorious. In the University Stanislaus of Znaim and Stephen Palecz were inveighing against their former friend in the presence of Duke Ernest of Austria. (October 1412). Nor was Hus helped by the formal proof of his ally John of Jesenicz, doctor of canon law, that the excommunication was illegal (December 18, 1412). But we are slightly anticipating. Hus, in fact, had already left Prague, on the advice, or rather orders, of Wenzel. This step, as the following letter shows, the Reformer was at first unwilling to take. But Wenzel, who was placed in an awkward