ulous
enough, where the gratification of his passions was concerned, to sport
with the fate of thousands, and at the same time politic enough to hold
in leading-strings such a people as the Bohemians then were. He had
already taken an active part in the troubles under Rodolph's
administration; and the Letter of Majesty which the States had extorted
from that Emperor, was chiefly to be laid to his merit. The court had
intrusted to him, as burgrave or castellan of Calstein, the custody of
the Bohemian crown, and of the national charter. But the nation had
placed in his hands something far more important--ITSELF--with the
office of defender or protector of the faith. The aristocracy by which
the Emperor was ruled, imprudently deprived him of this harmless
guardianship of the dead, to leave him his full influence over the
living. They took from him his office of burgrave, or constable of the
castle, which had rendered him dependent on the court, thereby opening
his eyes to the importance of the other which remained, and wounded his
vanity, which yet was the thing that made his ambition harmless. From
this moment he was actuated solely by a desire of revenge; and the
opportunity of gratifying it was not long wanting.

In the Royal Letter which the Bohemians had extorted from Rodolph II.,
as well as in the German religious treaty, one material article remained
undetermined. All the privileges granted by the latter to the
Protestants, were conceived in favour of the Estates or governing
bodies, not of the subjects; for only to those of the ecclesiastical
states had a toleration, and that precarious, been conceded. The
Bohemian Letter of Majesty, in the same manner, spoke only of the
Estates and imperial towns, the magistrates of which had contrived to
obtain equal privileges with the former. These alone were free to erect
churches and schools, and openly to celebrate their Protestant worship;
in all other towns, it was left entirely to the government to which they
belonged, to determine the religion of the inhabitants. The Estates of
the Empire had availed themselves of this privilege in its fullest
extent; the secular indeed without opposition; while the ecclesiastical,
in whose case the declaration of Ferdinand had limited this privilege,
disputed, not without reason, the validity of that limitation. What was
a disputed point in the religious treaty, was left still more doubtful
in the Letter of Majesty; in the former, the c