doers and instruments of Antichrist. They none the less at one time chose Nicholas of Pelhrimov, one of their most learned divines as bishop. His powers were, however, very limited, and his position was similar rather to that of the bishops of the Bohemian brethren—a community that in some respects resembled that of Tabor—than to that of the bishops of the Roman church. The political principles of the Taborites were strictly democratical. They acknowledged no differences of social rank. All members of the community called each other brothers and sisters, and the organisation was at first a communistic one, though this did not continue even to the end of the short-lived community. The battle of Lipany in 1434 marks the downfall of democracy in Bohemia, and with it that of the Taborite community, though the city itself was only captured in 1452 by the utraquist King George of Podebrad, who established there the services of the utraquist or Calixtine church.
As was inevitable in a moment of general intense religious excitement, considerable differences of opinion existed among the Taborites, as among the Calixtines. The best known of all Taborites, John Zizka of Trocnov, was the leader of a moderate division, whose members after his death assumed the name of Orphans. Though Zizka was an ardent democrat and hated with undying hatred Sigismund, whom he rightly considered responsible for the death of Hus, his attitude in matters of religion was very moderate and his views did not differ greatly from those of the Calixtines. His touching devotion to the memory of Hus rendered him unwilling to accept innovations of which the master might not have approved. An intermedial position among the Taborites was that held by Nicholas of Pelhrimov, the bishop of the community. There were, however, among the Taborites also enthusiastic priests whose fanaticism was often pernicious to the cause of church-reform. Such men were John of Zelivo, who has already been mentioned, and Martin Huska, sur-
