The labyrinth of the world and the paradise of the heart

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THE LABYRINTH OF THE WORLD

THE
LABYRINTH OF THE WORLD

AND THE

PARADISE OF THE HEART

we BY „+
ca) OW AVY , we WHS VALS 3
\ J OHN) AMOS. KOMENSKY ,
(COMENIUS)

EDITED AND TRANSLATED BY

COUNT LUTZOW

Member of the Bohemian Society of Sciences, and of the Bohemian Academy ;
formerly Deputy for Bohemia in the Austrian Parliament ; Author of
** A History of Bohemian Literature,” ‘‘ Bohemia: an Historical
Sketch,” “ Prague” (Medieval Towns Series)

LONDON \
SWAN SONNENSCHEIN & CO, Lim.

PATERNOSTER SQUARE, E.C.
1901

< Nevzali jsme ssebou

Nic, po vsem veta
Jen bibli Kralickou
© Labyrint sveta.”

“ Nothing have we taken with us,
Everything is lost ;
We have but our bible of Kralice,
Our “ Labyrinth of the World.’ ”

— Song of the Bohemian Exiles.

Printed by Cowan & Co., Ltd., Perth.

CONTENTS

Page

INTRODUCTION - ; “ ‘ V M 11

DEDICATION - - - - - : 53

To THE READER - - - - - : 55
CHAPTER I.

On the Causes of this my Pilgrimage through the

World - 4 á i A 59
CHAPTER II.

The Pilgrim obtains Impudence as a Guide - - 61
CHAPTER III.

Falsehood joins Them : | - - 64
CHAPTER IV.

The Pilgrim receives a Bridle and Spectacles : 66
CHAPTER V.

The Pilgrim views the World from on High - - 69
CHAPTER VI.

Fate distributes Vocations - : : : 74
CHAPTER VII.

The Pilgrim beholds the Market-place of the World 77

CHAPTER VIII.
The Pilgrim beholds the State of Matrimony - 89

CHAPTER IX.
The Pilgrim examines the Order of the Tradesmen - 99

6 CONTENTS

CHAPTER X.
The Pilgrim beholds the Fate of the Men of Learn-
ing, at first generally — - : . i

CHAPTER XI.
The Pilgrim comes among the Philosophers publicly

CHAPTER XII.
The Pilgrim studies Alchemy - : :

CHAPTER XIII.
The Pilgrim beholds the Rosicrucians - -

CHAPTER XIV.
The Pilgrim studies Medicine - :

CHAPTER XV.
The Pilgrim beholds Jurisprudence - : -

CHAPTER XVI.
The Pilgrim witnesses the Promotion of Masters and

Doctors - : : k : E:

CHAPTER XVII.
The Pilgrim beholds the Estate of Priesthood -

CHAPTER XVIII.
The Pilgrim beholds the Christian Religion - -

CHAPTER XIX.
The Pilgrim beholds the Order of the Magistrates -

CHAPTER XX.
The Estate of Soldiery - - - :

CHAPTER XXI.
The Estate of the Knights - ; ;

Page

129

146

150

157

160

163

166

171

187

198

204

CONTENTS

CHAPTER XXII.
The Pilgrim finds Himself among the Newsmen -

CHAPTER XXIII.
The Pilgrim beholds the Castle of Fortune, and firstly,
the Entrance to It k i M :

CHAPTER XXIV.
The Pilgrim beholds the Ways of the Wealthy © -

CHAPTER XXV.
The Ways of the Voluptuous in the World - -

| CHAPTER XXVI.
The Ways of the Great of the World - - -

CHAPTER XXVII.
Fama ferme vulgi opinione constat — - - -

CHAPTER XXVIII.
The Pilgrim begins to despair and to quarrel with
his Guides : : - - -

CHAPTER XXIX.
The Pilgrim beholds the Palace of Wisdom, the
Queen of the World - . k ů

CHAPTER XXX.
How the Pilgrim was impeached in the Palace of
Wisdom - - - . .

CHAPTER XXXI.
Solomon, with a Large Multitude, comes to the Palace
of Wisdom - - " - «

212

216

220

226

229

239

241

247

B : CONTENTS

CHAPTER XXXII.
. The Pilgrim beholds the Secret Judgments and the
Government of the World . M

CHAPTER XXXIII.
Solomon discloses the Vanities and Deceits of the

World - - - - - -

CHAPTER XXXIV.
Solomon is deceived and misled % i

CHAPTER XXXV.
Solomon’s Company is dispersed and captured, and
perishes by Terrible Fashions of Death - -

CHAPTER XXXVI.
The Pilgrim desires to flee from the World - .

CHAPTER XXXVIL

The Pilgrim finds his Way Home |- : -—

CHAPTER XXXVIII.
The Pilgrim receives Christ as his Guest : -

CHAPTER XXXIX.
Their Betrothal . M R v :

CHAPTER XL.
The Pilgrim is as one transformed |- -

CHAPTER XII.
The Pilgrim is ordered to enter the Invisible Church

CHAPTER XLII.
The Light of the Inward Christians - “ “

265

268

271

274

277

280

283

„ CONTENTS

CHAPTER XLIII.
The Liberty of those Hearts that are devoted to God

CHAPTER XLIV. :
The Regulations of the Inward Christian |- -

CHAPTER XLV.
Everything is light and easy to the Hearts that are
devoted to God- - k

CHAPTER XLVI.
The Holy Ones have Abundance of Everything :

CHAPTER XLVII.
The Safety of those who are devoted to God .

\

CHAPTER XLVIII.
The Godly have Peace on all Sides - - ‘

CHAPTER XLIX.
The Godly have Constant Delight within their Hearts

CHAPTER L.
The Pilgrim beholds the Christians according to their
States - aj i - - -
CHAPTER LI.

The Death of Faithful Christians ‘ , u

CHAPTER LII.
The Pilgrim beholds the Glory of God - -

CHAPTER LIII.
The Pilgrim is received into God's Household -

CHAPTER LIV.
The End of All > : 2 i

315

318

321

325

332

334

339

INTRODUCTION

I FEEL certain that it is venturesome to attempt to
bring a work of a Bohemian writer before the
English-speaking public, now the largest public
of readers in the world. Even the name of my
country has been known to English readers only
in connection with associations that are both
incongruous and absurd.

It seems to me certain that the judgment that
Bohemian critics have passed on Komensky’s
masterpiece, the “ Labyrinth of the World,” claim-
ing it to be one of the world’s great books, is
not unfounded or based on patriotic predilections.
That the book is so little known must be attributed
to various causes. Almost at the time that the
“Labyrinth” appeared, Komensky’s Church, the
“Unity,” as it was called, of the Bohemian or
“ Moravian” brethren, was expelled from Bohemia,
and it became impossible for a book, written by so
eminent a member of that community, to find
readers in those countries where the language in
which it was written was almost exclusively known.
That language itself declined completely after
Bohemian independence had perished in 1620, at
the battle of the White Mountain, near Prague.

These obstacles continued for many years. Dr.
II

12 INTRODUCTION ©

von Criegern tells us that in 1749 a list of
“dangerous and forbidden books,” published at
Kóniggrátz, included the “ Labyrinth.” Even early
in the nineteenth century an edition of the book
was suppressed. I shall refer to these facts again
later when mentioning the various editions of the
“Labyrinth” and dealing with Komensky’s
religious views; yet it may be mentioned here
already that the “ Labyrinth” is singularly free
from “odium theologicum.” The Bohemians have
always been devoted to the “Labyrinth.” Its
mysticism was very congenial to them, and the
variety of picturesque incident that it contains
appealed to an imaginative people. The book
being prohibited, the few copies that escaped
destruction passed from hand to hand secretly, and
were safely hidden in the scattered cottages of the
Bohemian peasants. The many Bohemian exiles
who left their beloved country rather than forsake
their creed often took the “ Labyrinth” with them.
With the “ Bible of Kralice,’? it was almost their
only worldly possession, according to the words of
their song, quoted by me on the title-page of this
book.

Komensky—or Comenius, as he has generally
been called in England—never shared the fate of
many Bohemian writers; that is to say, complete

* “Johann Amos Comenius als Theolog.”

* This refers to a translation of the Bible that was the joint-
work of several divines of the ““ Unity,” assembled at Kralice,
in Moravia, about the end of the sixteenth century. It is a
model of Bohemian diction, and Komensky modelled his
style on it, to a great extent, when writing the ‘‘ Labyrinth.”

INTRODUCTION 13

oblivion. He has been saved from it by the fact
that some of his educational works, written in Latin,
have always been known to teachers: Thus his.
“ Janua Linguarum” was in use as a school-book
for nearly two centuries. An Anglo-Latin version
of it was published at Oxford as late as in 1800.
Some of Komensky’s other educational works, such
as the “Orbispictus,” also became widely known.
On the other hand, his later philosophical, or, as
he called them, “ pansophic” works have obtained
but limited recognition. The power of condensing
his thoughts and concentrating his mind that
Komensky possessed when he wrote the “ Laby-
rinth ” failed him later in life, though the pansophie
works for a short time attracted some attention,
particularly in England.

"To those who are not either professed pedagogues
or students for whom long-past theories on
natural history and natural philosophy—such as
we find in the pansophic works—have an historical
interest, Komensky’s most valuable work will
always be the “ Labyrinth of the World.” Itisa
work of the author’s youth, though by no means
his first work; and he who later in his life became
somewhat diffuse has here concentrated his ideas,
and given in a few pages an almost perfect picture
of the life and thought of Bohemia and Germany
as they appeared to one living in the early years
of the seventeenth century.

The “Labyrinth of the World and the Paradise
of the Heart "—to give the book its full name—
belongs to that large class of writings that are

14 INTRODUCTION

founded on the world-old conceit that imagines
the world as a city and man as a pilgrim, who
beholds it and examines it. It is natural that this
allegorical idea took very different shapes in the
hands of different writers. Sometimes, as with
Komensky, the world appears twofold—the evil,
earthly world that is but mockery, and the “ para-
dise of the heart" in which the soul finds solace,
even before its union with God, “ the centre of all.”
Oftener the latter ideal world only is delineated, as
in countless works, from Plato downward. It is, I
think, improbable that Komensky knew Plato’s
writings, but I feel certain that he knew the quaint
work of the so-called Kebes,' entitled Ilwagé. There
is no doubt that this now little known work in-
fluenced Komensky to some extent. I have now
before me a copy of the edition of the book pub-
lished at Leyden in 1640. It contains an engraving
that could almost be imagined as being an illustra-
tion of Komensky’s allegorical work. We see the
gate of life, through which all must enter; the
various streets in which men reside, according to
their callings ; and in the heights the dwellings of
eternal bliss. More’s “ Utopia” and Campanella’s
“ Civitas Solis” undoubtedly influenced Komensky
when writing the “Labyrinth,” and he mentions
both More and Campanella by name in the book.
On the other hand, there is no trace in it of the

1This book was long attributed to Kebes, a disciple of
Plato. Recent research has rendered it probable that it
was written by a philosopher during the reign of the
Emperor Marcus Aurelius.

INTRODUCTION I5

influence of “ Verulamius," as Komensky always
calls Bacon, thouch his later writings have evidence
of a considerable study of the works of Bacon,
whom he frequently mentions! It may perhaps
be conjectured that he only studied these works
later, perhaps at Lissa.

The books, however, that influenced Komensky
most when writing the “ Labyrinth ” were some of
the works of John Valentine Andrea.? It is certain
that Komensky studied the works of the Wiirtem-
berg divine during his stay at Brandeis; and it is
obvious that some of these works, such as the
“Fama Fraternitatis," “ Roses Crucis,” “ Peregrini
in Patria errores,” “Civis Christianus,” “ Republicee
Christianopolitana Descriptio "—itself obviously an
adaptation of Campanella’s “ Civitas Solis ”—and
others too numerous to mention, greatly influenced
Komensky when writing the “ Labyrinth.” The
passages culled from these and other works of
Andrea that resemble passages in the “ Labyrinth ”
have been very carefully collected by Dr. von
Criegern in his “Comenius als Theolog.” This
valuable book is, unfortunately, tainted with the
Teutonic mania that strives to deny all originality
of thought to the Slavic race. The mere fact that
these analogies are chosen from various different

1Tn his ““ Physica,’ Komensky writes that Verulamius and

Campanella are “the two Hercules that have vanquished
the monster Aristotle.”

2A Lutheran divine, born 1586, and a very copious writer
in the then fashionable allegorical manner. He was Court
Chaplain at Stuttgart for many years, and then (Protestant)
Abbot at Babenhausen, and afterwards at Adelsherg. He
died at Stuttgart in 1654,

16 INTRODUCTION

works of Andrea weakens Dr. von Criegern’s argu-
ment. It is not my purpose to enter into this
matter here. It is certain that the first chapter of
the “Labyrinth " is little but a paraphrase of the
opening part of Andrea's “ Peregrinus,” that the
pilgrim’s visit to the philosophers (chap. xi.) is
largely founded on a passage of Andrea's “ Mythol-
ogia Christiana,” and that his visit to the Rosicru-
cians! is mainly copied from Andrea’s writings
concerning that community.? Yet this but slightly
detracts from Komensky’s originality of thought.
It has already been noted that the conceit of a
pilgrim travelling through the world, as well as
the conception of an ideal city, are world-old ideas
which belonged to Komensky, as rightly as to
Andrea, whose “ Republica Christianopoli Fanz ”
is, as I have already noted, an adaptation of the
“Civitas Solis.” Even at a slight glance at
Andrea's ponderous writings, it will be seen how
Komensky has enriched and vivified those con-
ceptions that he borrowed from him. Dr. von
Criegern goes so far as to declare that even the
pessimism of the “Labyrinth” is due to the in-
fluence of Andrea. “Andrea,” he writes, “was

1De Quincy, in his ““ Historico-Critical Inquiry into the
Origin of the Rosicrucians and Freemasons,” has conjectured
that Andrea himself was the originator, or at least the
reviver, of that community. His armorial bearings—a St.

Andrew’s Cross and four roses—-were undoubtedly their
emblem.

2 How little Komensky feared the accusation of plagiarism
is proved by the fact that he gives the name of one of
Andrea’s books, ‘‘ Fama Rosaorum," to one of the divisions
of chapter xiii. This, according to the custom of the day,
was equivalent to declaring the passage to be a quotation,

INTRODUCTION 17

entirely pessimistic in his views, and even in his
appearance resembled Schopenhauer.” A more
profound study of the life of Komensky would
have rendered it very clear that Komensky—at
least, the Komensky of the “ Labyrinth "—became
embittered through the circumstances of the time,
and certainly required no foreign influence to
strengthen such feeling. That Komensky, when
writing school-books, wisely refrained from ex-
pressing such views is, I think, very natural; nor is
it to the point that books written many years after
the “ Labyrinth” certainly tend to what is called
optimism.

It is certain that when writing the “ Labyrinth”
Komensky wrote as a pessimist. That term has in
recent years beew used so largely and so vaguely
that it may perhaps be as well to mention the sense
in which I employ it. I consider that man a pessi-
mist who believes that if we sum up the emotions
and sensations of life in this world, we will find
that those that are painful are both stronger and
more numerous than those that are pleasurable.
If we assume this standpoint, a man is neither
more nor less a pessimist whether he believes that
the joys of a future life will make good the horrors
of the present one, or whether he longs for the
quiet of Nirwana, or patiently awaits the absorp-
tion of his individuality in the totality of the
world-soul. To prove that Komensky was a pessi-
mist, it is sufficient to read the “ Labyrinth” with-
out the last chapters (xxxvii. to liv.), to which the

author gave the separate name of the “ Paradise of
B

18 INTRODUCTION

the Heart.” Komensky, though eschewing theolo-
gical controversy, writes as a devout Christian,
and, indeed, member of the Unity. To Komensky
(as I wrote some time ago), “it seemed that happi-
ness, unattainable here, can be found elsewhere.”
This is, I think, the keynote of the “ Labyrinth.”

I have hitherto only referred to works that are
earlier in date than the “ Labyrinth”; but of all
allegorical tales, the one that bears most resemblance
to the “ Labyrinth” is the “ Pilgrim’s Progress.” *
In both books a pilgrim passes through the evil
world, with its great suffering and its many
temptations. Evil guides lead astray both
Komensky’s and Bunyan’s pilgrim, and both finally
find perfect happiness and solace of their sorrows
by means of God’s grace. There are many minor
resemblances—both books, for instance, contain a
somewhat comic trial-—that the reader will discover
for himself. Yet there are great contrasts also
between the two books, founded on the very
different conditions of the writers. Bunyan knew
only the tenets of his own community and the low
life of his time. Komensky, on the other hand,
had, at the time when he wrote the “ Labyrinth,”

1It has been suggested to me that Bunyan may have had
knowledge of the “ Labyrinth,” and that his words, “ Some say
the ‘Pilgrim’s Progress’ is not mine, insinuating as if I
would shine, in name and fame, by the worth of another,”
refer to it. I consider this very improbable. There has, of
course, never been an English translation of the “ Labyrinth,”
and though Komensky may have mentioned his book during his
stay in London, yet no information of this can well have

reached Bunyan. Besides, as I have already stated, the idea

on which both books are founded is far older than either of
‘hem.

Fe o B n o bo

INTRODUCTION 19

travelled widely, studied at schools and universities,
inquired into the latest theological and philosophical
theories of his time, conferred with many learned
men, and by means of his acquaintance with Charles
of Zerotin, acquired some knowledge also of the life
of the great of the world.

Bohemian writers have sought analogies to the
“Labyrinth” among yet later writers, and have
compared Goethe's “ Wilhelm Meister’s Lehr-und
Wanderjahre” to Komensky’s masterpiece. Such
comparisons appear to me to be too far-fetched to
require more than passing notice.

It may be well to give a brief outline of the
“Labyrinth.” The pilgrim, when arrived at that
age “when the human mind begins to understand
the difference between good and evil,” starts on a
voyage through the world to view it, and then
“consider what group of men I should join, and
with what matters occupy my life.” The pilgrim
is now joined by “Searchall” (called also “ Im-
pudence "), and afterwards by “ Falsehood,” evil
guides that are servants of “ Vanity, the queen of
the world.” By permission of “Fate, the lord
regent of the queen,” the pilgrim is allowed to
enter the city of the world. He sees that it is
“built in the shape of a circle,” and is divided into
countless streets, squares, houses, bigger and smaller
buildings. The six principal streets are named
according to the six principal professions, or
“estates,” as Komensky calls them, whose members
dwell in them. They are the streets of the married
people, the tradesmen, the scholars, the clergy, the

20 INTRODUCTION

magistrates and rulers, and lastly, the knights and
Warriors.

Bohemian writers have often remarked that these
divisions appear somewhat arbitrary. It is, for
instance, strange that matrimony should appear as
an “estate” in distinction from other professions or
callings. On the other hand, the reader is surprised
that Komensky, writing in a country so largely
agricultural as Bohemia, should not have mentioned
the peasantry as one of the “estates.” I venture
a conjecture concerning this matter. ‘The sym-
pathy that Slavic writers—from Chelcicky to
Count Tolstoy — have always expressed for the
peasants, “the humble,” is very evident in
Komensky also. I need only refer to such
passages in the “Labyrinth” as p. 306, when
the writer refers to the cruel suffering that the
Bohemian peasants underwent at the hands of the
lords, and yet more of the overseers, whom the
lords—often absentees—placed over them; and to
the passage (p. 307) where the peasants receive
the ironic answer to their complaints, “that if by
willingness, compliance, and true attachment to
their superiors and rulers, they could gain their
favour, they should be allowed to enjoy it.” As
the main purpose of the earlier part of the “ Laby-
rinth” is to prove that all professions are but
vanity, and contain more evil than good, there was
here no place for the peasants, who were humble
by necessity, and had willingly or unwillingly to
follow Komensky’s precept, that it is better to obey
than to rule.

INTRODUCTION 21

After the pilgrim has passed twofold gates, he
beholds the various estates of mankind in the order
mentioned above. When dealing with matrimony,
Komensky expresses very pessimistic views, largely,
I think, to consistently maintain his theory that
everything earthly is evil ; for it may be mentioned
here that Komensky, who became a widower in
1622, married again in 1624, and after losing his
second wife, married again late in life.

The pilgrim now comes to the street of the
tradesmen, and Komensky’s descriptions here throw
a great deal of light on the dangerous and laborious
life then led by those who were employed in trade
and the transport of merchandise. The waggoners
underwent many hardships, and the fate of the sailors
was yet worse. Very picturesque is the description
of a sea voyage and subsequent shipwreck. It is
founded on the author’s experiences during his
journey to England, and is therefore a later
addition, which we first meet with in the edition
of the “Labyrinth” published at Amsterdam in 1663.
Komensky’s comparison of the different parts of
a waggon to the different parts of a ship is one
of the many quaint conceits that render the
“Labyrinth ” so attractive.

The pilgrim then visits the scholars or learned
men. His descriptions of school-life, written from
his own experiences, are very distressing. Plagosus
Orbilius had at that time many imitators in the
Bohemian schools. The pilgrim then pursues his
journey through the halls of higher learning, and
his visit to the scholars is indeed described with

22 INTRODUCTION

far more detail than that to any of the other
“streets.” The pilgrim visits consecutively the
philosophers—here Komensky gives a curious list
of philosophers founded on Andrea—the gram-
marians, rhetoricians, and poets. The writer
violently attacks the heathen poets of Greece and
Rome, whom, indeed, in his capacity as a pedagogue,
he afterwards wished to expel from the schools
and replace by Christian writers. Fortunately,
from the point of view of classical scholarship, this
attempt failed. The pilgrim, or rather Komensky,
then visits the dwellings of those who teach the
various other branches of learning, delivering short,
and sometimes sharp, criticisms on the scientific
theories that were current in his day. Sometimes
he deals, with veiled irony, of matters also that are
now no longer considered subjects of scientific
research, such as the quadrature of the circle, the
philosopher’s stone, astrology and alchemy. As
regards alchemy,! we must, however, remember that
it was considered by learned men a subject worthy
of serious study, even many years after the
“ Labyrinth ” was written.

The pilgrim next visits the street of the clergy.
After referring briefly to the Jews and Mobamme-
dans, Komensky devotes a long chapter (chap.
xvii.) to the Christian creed. The comparative
tolerance shown here to views different from those

1In 1667, Spinoza entered into a correspondence with some
friends on the subject of alchemy. ‘“‘ He was obviously dis-
posed to think seriously of the matter [i.e., alchemy] at that

time.”—-Sir F. Pollock,““ Spinoza,” p. 62. It is but fair to add
that Spinoza’s views on this subject afterwards changed.

INTRODUCTION 23

of the writer deserves notice, though it is always
evident that his sympathy is with the “true
Christians,” as he terms the members of the
Unity. Komensky’s diatribe against unworthy
priests and bishops, “ who wear a coat of mail over
a surplice, a helmet over a barat; who hold the
Word of God in one hand, a sword in the other ;
who carry Peter's keys in front, and Judas’s wallet
behind; whose mind is educated by Scripture,
though their heart is practised in fraud ; whose
tongue is full of piety, though their eyes are full of
wantonness,” will, at the present day, appear
offensive to the members of no Christian com-
munity. Komensky’s conception of Christianity,
as a vast church that has many side-chapels for
those who profess the various Christian doctrines,
is one of the finest allegories in a book in which
fine allegories are frequent.

The pilgrim’s path next leads him among the
magistrates and rulers. The trial of Simplicity
before the judges is very quaint, and proves that
Komensky was by no means devoid of humour.
The names of some of the judges, such as Lovegold,
Takegift, Loveself, remind the reader of Bunyan.

After the magistrates, the pilgrim visits the
rulers. They have neither eyes nor ears nor
tongue, and communicate with their subjects by
means of tubes. Komensky thus describes satiri-
cally the difficulty which a humble man encounters
when he endeavours to approach the rulers, who
see, hear, and speak only through their courtiers
and councillors.

24 INTRODUCTION

The pilgrim is now conducted to the street of the
soldiers and knights. Here the intense hatred
of bloodshed and warfare, so characteristic of the
brethren, is very evident. © The battle-piece
_(chap. xx.) has rightly been admired as one of the
most striking and eloquent things that Komensky
ever wrote. Of the knights, Komensky writes some-
what briefly. His writings show that he shared
the detestation of coats-of-arms, and all hereditary
dignities, that was characteristic of his community,
from Chelcicky 1 (indirectly its founder) downward.
It is scarcely doubtful that Komensky dealt but
superficially with this matter, to show well-deserved
courtesy to Charles, lord of Zerotin, under whose
protection he then resided at Brandeis, and to
whom the “Labyrinth” is dedicated. Charles of
Zerotin, a great statesman and a great Bohemian
writer,” was indeed, as regards his fame, by no
means dependent on the glory of his ancestors.
Yet even a far-seeing and enlightened nobleman
like Zerotin, to whom Komensky’s short and severe
account of knightly life was in no way applicable,
would perhaps have resented sharper attacks on
the knights and nobles of his country.

Having now found but vanity and vileness in
the six principal streets of the city of the world,
the pilgrim, still conducted by his guides, Searchall

For Chelcicky, see my “ History of Bohemian Literature,”
pp. 153-157, and particularly pp. 159-171. I have there trans-

lated part of Chelcicky’s fiercely satirical attack on the
armorial bearings of the Bohemian nobles.

? For Charles of Zerotin, see my “ History of Bohemian
Literature,” pp. 321-325.

INTRODUCTION 25

and Falsehood, proceeds in the direction of the
Castle of Fortune. The guides tell him that those
who have in their estates struggled successfully
in the city here enjoy perfect comfort and all
pleasures. A curious intermezzo occurs here; near
the lower gate of the castle the pilgrim meets the
“newsmen "—it would be an anachronism to call
them journalists—they carry whistles, on which
they pipe different and discordant notes, some
cheerful, some melancholy.

To the castle, one principal gate, that of virtue,
leads; but it is difficult of access, and little
frequented. There are also several side-entrances,
which have various names such as Hypocrisy,
Injustice, Violence, and so forth. Even those who
have passed through the outward barriers are not
all allowed to ascend to the castle itself. This
depends on the caprice of Fortune, who lifts up-
ward on her wheel those who find favour with her.
The castle itself has three floors, in which the rich,
the voluptuous, and the famous men dwell. The
pilgrim first visits the rich, whom he finds hugging
their chains, which they believe to be golden. He
then ascends to the banquet hall of the revellers.
Komensky here gives an incident of a truly comic
character. ‘The pilgrim is at first horrified by the
behaviour of the banqueters, whom he leaves after
having severely rebuked them. He is, however,
induced by his guides to return, and joins in the
revels—but too freely! He then arrives at the
dwelling-places of the famous men, who have
achieved immortality ; but he is disappointed here

26 INTRODUCTION

also, for among those whose fame will endure for
ever he finds Herostratus.

The pilgrim, finding the labours and the joys of
the world equally vain and distasteful, now begins
to despair; but his guides comfort him by telling
him that they will lead him to the palace of the
Queen of Wisdom—which is really that of worldly
wisdom or vanity. He finds the queen surrounded
by numerous councillors and guards, who bear
fantastic allegorical names. His guides then
accuse him before the queen of being “anxious,
disgusted with all things, and desirous of something
unusual.”

The queen none the less receives the pilgrim
graciously, and invites him to remain in her palace,
where he hopes henceforth to live in peace. Mean-
while, Solomon, accompanied by a large following,
consisting of philosophers and scholars of all
countries, arrives at the queen’s court, and claims
her in marriage. The queen answers through
“ Prudence, her councillor,” that “ Wisdom was the
spouse of God alone, and could wed no other.”
Solomon, however, remains at her court, and in his
presence and that of his followers the queen
receives numerous deputations of nobles, scholars,
jurisconsults, labourers, and others. These petitions,
and the replies given to them—like the pilgrim’s
visits to the streets of the world, and afterwards to
the dwellers in the Castle of Fortune—throw a
strong and clear light on many circumstances con-
nected with the social and political life of Bohemia
and Germany in the early years of the seventeenth

INTRODUCTION 27

century. They have, therefore, considerable value
for those who study this period.

On the other hand, it must be admitted that
many of the grievances and complaints contained
in these passages of the “ Labyrinth” are world-
old, belong to all times, and will, no doubt, endure
for ever. Men will always enlarge on the hard-
ships of those who seek fortune, the pedantry and
credulity of scholars, the “odium theologicum " so
great among those who teach the doctrine of peace
and goodwill, the brutality of the soldiery, the
injustice of judges, “ the law’s delay, the insolence
of office.”

But to return to the pilgrim. He had been
listening to the speeches of the deputations, with
the other members of the queen’s Court, when the
audiences are suddenly interrupted. Incensed by
the deceitful decrees of the queen, Solomon ex-
claims with a loud voice: “ Vanity of vanities, and
all is vanity!” He then tears the mask from the
face of the queen, and she, who had previously
- seemed beautiful, now appears as a hideous hag.
Solomon and his followers leave the queen’s palace,
and hurrying to the city of the world, they loudly
proclaim the vanity of all earthly things. The
queen is at first terrified by Solomon’s invective,
but soon recovers her senses, and assembles all her
councillors, asking them to advise her how she can
best expel Solomon from her dominions. Some
advise the arming of all the queen’s forces, but
others suggest that the queen should employ craft
rather than violence; at least, at first. The latter

28 INTRODUCTION

counsel prevails. Three of the queen’s companions,
Flattery, Affability, and Pleasure, follow Solomon
into the city of the world, and entice him into the
street of the married people. His follies there are
described in a manner that very closely follows the
Biblical account. The queen now decides to attack
Solomon, who has been deserted by many of his
followers. A fearful massacre ensues, and the
terrified pilgrim exclaims: “O God, if Thou art a
God, have mercy on wretched me!” and he then
swoons.

We have now reached the second part of the
“Labyrinth,” to which Komensky has given the
name of the “ Paradise of the Heart.” Henceforth
everything is changed; all sordid, and sometimes
coarse, allusions to worldly matters vanish, and we
find ourselves in an atmosphere of purest mysticism.
Christ appears to the pilgrim and welcomes him
home—that is to say, as one who, from his earthly
wandering, has returned to the solitude of his
heart. He then receives Christ as a guest in his
humble dwelling, and they are mystically betrothed.
Christ informs the pilgrim that he is one of those
whom He has chosen, and gives him instructions as
to his behaviour during the time that he will yet
remain upon earth. These instructions are, of
course, entirely in accordance with the teaching of
the Bohemian brethren, the community to which
Komensky belonged.

Though yet remaining on earth, the pilgrim now
beholds the splendour of heaven in a vision, and
sees God on a throne of jasper, surrounded by the

INTRODUCTION 29

hosts of the angels. The influence of the Apocalypse
is here very evident. Komensky, as all the
“brethren” of his time, was an indefatigable
student of Scripture. The “ Bible of Kralice,” to
which I have already referred, was always in their
hands, and the “ Labyrinth” shows many traces of
its study. Komensky’s vision of heaven is very
striking, and I do not hesitate to say that it has
sometimes reminded me of Dante’s “ Paradise.”

After the vision has disappeared, the pilgrim
falls on his knees and addresses to God a prayer,
breathing that passionate and disinterested love of
the divinity that is so characteristic of the mystics.
With this chapter the book ends. But in this
chapter, as in several others, such as that which
deals with the pilgrim’s mystical betrothal with
Christ, we are carried upward to the highest
summits of mystic thought. Had the book been
written in a language better known than that of
Bohemia, it would, I think, have ranked high
among the works belonging to that school of
thought. It would be interesting to examine to
what extent Komensky was influenced by the
writings of the German mystics, but limited space
renders this impossible.

Though the “ Labyrinth ” is, to a certain extent,
a philosophical work, and, to a certain extent, also
a book of adventure, yet it must be considered as
mainly a theological work. It could not be other-
wise as regards a book written by Komensky, who
called himself “hominem vocatione theologum,”
and who, in all his writings, even on other subjects,

30 INTRODUCTION

referred constantly to theological matters. Thus,
in his “ pansophie works,” philosophy is still the
handmaiden of theology, an idea that even in his
days was already becoming obsolete.

If we consider at what time and under what
circumstances the “ Labyrinth” was written, we
shall be surprised to find how little religious con-
troversy and “ odium theologicum” it contains. If
we except a brief allusion’ to the cruelty with
which the Church of Rome enforced its doctrine,
there is in the book no attack even on that Church
that was then cruelly persecuting the brethren.
The more enlightened Catholics have not failed
to recognise this. The learned Bohemian Jesuit
Balbinus,2 wrote in his “ Bohemia Docta”:
“ Komensky wrote very many works, but none that
were aimed at the Catholic Church. When read-
ing his works, it has always appeared to me that
he wrote with great prudence, as if he did not wish
to show preference to any religious doctrine, nor
condemn any.” In the present century also the
historian, Dr. Gindely, a writer of pronounced
Catholic views, has declared that some of the works
of Komensky are as those of a saint. That in spite
of these enlightened judgments, both temporal and
ecclesiastical authorities have several times at-
tempted to suppress the “ Labyrinth” has already
been mentioned. The teaching of Komensky is
that of the “ Unity,’ which insisted mainly on a
holy life, and advised the brethren to live secluded

1 Chapter xvii. 15.
2 Born, 1621; died, 1688.

INTRODUCTION 31

lives ; to eschew as far as possible worldly honours ;
to obey, rather than to command ; in short, to con-
form as closely as they could to the ways of the
first disciples and followers of Christ. Leaving all
doctrinal considerations aside, it cannot be denied
that this was a lofty ideal.

On controversial matters, Komensky, in the
“Labyrinth,” is significantly silent. As Dr. von
Criegern writes, even the questions of free will and
predestination that divided the Lutherans and
Calvinists, to which communities the brethren were
closely related, though they belonged to neither,
Komensky devoted little attention. There are,
however, several passages in the last chapters of the
“Labyrinth” (the “ Paradise of the Heart”) that
afford some evidence in favour of the author’s belief
in predestination. I have already referred to the
mysticism of the “Labyrinth.” The mystic con-
ception of light is very prominent in the book, and
is occasionally rather puzzling to the reader, as the
word appears sometimes in its ordinary, sometimes
in its allegorical, signification. The conception of
Christ as “the centre of all things” is also com-
mon to many mystics, as is the great stress laid on
various odours, as the reader will find in many
passages of the “ Labyrinth.” M. Nordau would,
no doubt, on the strength of this peculiarity, enrol
Komensky among the “ Entartete”; it is, however,
true that mysticism itself is degeneracy, according
to M. Nordau.

I have already written much on Komensky’s

32 INTRODUCTION

life! but I think the readers of the “ Labyrinth ”
will wish to find here a short account of the long
and eventful life of its author. I shall do this as
briefly as possible, except when dealing with
Komensky’s stay at Brandeis, where he wrote the
“ Labyrinth.”

John Amos Komenský“ was born in 1592 at
Uherský Brod, a small town in Moravia. He lost
his parents when quite young, and received his
earliest education at Uhersky Brod, at the school
that the brethren had established there. His
family had long belonged to that community.
Komensky’s experiences at school were very pain-
ful. The almost inconceivable brutality of the
teachers of that day, who looked down on corporal
punishment not merely as a penalty for offences,
but as a measure that was likely to stimulate the
minds of the young to intellectual efforts, deeply
impressed the high-strung nature of young
Komensky. He has alluded to his school-days
in the “ Labyrinth” (chap. x.), and there is little
doubt that the recollection of his early experiences
influenced him when he endeavoured later in life
to amend the educational system. After leaving

1 I have referred to it briefly in my ““ Bohemia: an Historical
Sketch,” and more fully in my “History of Bohemian
Literature.”

2 According to the latest researches, the name of Komensky’s
family was originally Milic; they adopted the name of
Komensky (Latinised to Comenius) when they settled in
the little village of Komna, in Moravia. Komensky’s father

afterwards moved from there to the neighbouring town of
Uhersky Brod.

S I.e., ‘‘ The ford of the Hungarians.”

INTRODUCTION 33

Uherský Brod, Komensky spent some time at the
school of the Unity at Prerov (Prerau), also in
Moravia, and then proceeded to the Calvinist
University at Herborn, in Nassau. That university,
founded in the sixteenth century by Henry, Count
of Nassau, was then one of the strongholds of the
Calvinist creed. The brethren often sent their
promising pupils who were to become clergymen
to that university, rather to the then utrafuist'
University of Prague. It is certain that Komensky’s
views, particularly early in life, show traces of his
Calvinistic training. From Herborn, Komensky
proceeded to Heidelberg, then the residence of
Frederick of the Palatinate, destined shortly after-
wards to become the “winterking” of Bohemia.
Though we have little positive information on the
matter, he seems to have travelled extensively at
this period, to have visited the Netherlands and
Amsterdam, which was to be the refuge of his last
years.

Komensky returned to his own country in 1614,
and was appointed a minister of his Church in 1616,
with residence in the small town of Fulneck, in
Moravia. He married there, and spent a few
peaceful years, the happiest of his long life.

But even a pious preacher and teacher could not

*I.e., receiving Communion in both kinds (subutrague).
This was the official designation of all those not Romanists
who, up to the battle of the White Mountain, enjoyed religious
freedom in Bohemia. The old utrafuist teachings, such
as then prevailed at the University of Prague, differed but
little, except on this one point, from the teaching of Rome;
and the more advanced reformers therefore preferred to send
their youths to foreign universities,

Cc

34 INTRODUCTION

long remain untouched by the vicissitudes of the
Thirty Years’ War, and the unspeakable horrors
that befell Bohemia and Moravia after the battle
of the White Mountain in 1620. In the follow-
ing year, Spanish troops, that came as allies of
Ferdinand II., German Emperor and Archduke of
Austria, attacked the small town of Fulneck. The
town was captured without resistance. Here, as
almost everywhere at that time, the inhabitants
immediately submitted to the victorious Romanists.
Komensky’s house was pillaged and burnt down,
and—to him almost a greater loss—his library and
MSS. also perished in the flames. Komensky fied
to Bohemia with his wife and children, and sought
refuge with Charles, Lord of Zerotin, at Brandeis
on the Orlice.’ I have already mentioned the name
of Charles of Zerotin. During the war that had
just ended he had, though a fervent Bohemian
patriot and member of the Unity, not espoused
the cause of Frederick of the Palatinate, but had
remained faithful to the House of Habsburg. It
was therefore natural that the victors showed
him a certain amount of consideration. His vast
estates were not confiscated by the Austrian
Government, and he was allowed to remain in
the dominions of the House of Habsburg. He
was even tacitly, though by no means officially,
granted yet further privileges; he was allowed
to afford at least temporary shelter to some of
the clergymen of his Church, whom one of the

1 In German, ‘ Adler.”

INTRODUCTION 35

first decrees of the victors had expelled from
Bohemia.

Komensky, as I have already mentioned, was
one of those who availed themselves of the
hospitality of Zerotin. As far as the rather un-
certain accounts inform us, he did not live in the
town of Brandeis, but in a cottage on the opposite
bank of the Orlice, at the foot of the hill still
called “Klopota.” This is confirmed by the fact
that Komensky has thus signed his Latin dedica-
tion of the “Labyrinth” to his patron: “Dabam
sub Klopot Idibus, Dee. 1623.” According to very
old traditions, the wooden cottage or hut (the
Bohemian “chalupa”) in which he lived was of
very ancient origin, having been built with his
own hands by Brother Gregory, one of the
founders of the Unity.

Brandeis, on the Orlice, which will always be
memorable to all Bohemians as the spot where
Komensky wrote the “ Labyrinth,’ was then
already holy ground for a member of the
Unity. It had been one of the earliest settle-
ments of the brethren, and for a long time the
dwelling-place of Brother Gregory, who had first
organised the community. Here, too, Brother
Gregory had died (in 1474), and had been buried,
“like the prophets of the Old Testament, in a
rock-grave near the bank of the Orlice—that is
to say, opposite the castle.’? The owners of

1 For Brother Gregory, see my ‘‘ History of Bohemian
Literature,” pp. 203, 205, 207, etc.

2 Dr. Goll.

36 INTRODUCTION

Brandeis—the lords of Postupic, and afterwards
the lords of Zerotin—had always been well dis-
posed towards the Bohemian brethren; the
Zerotins, indeed, belonged to the Unity. It
was, therefore, natural that Brandeis should have
been frequently chosen as meeting-place for the
synods of the community of which it had become
the centre.

When Komensky arrived at Brandeis, about the
end of the year 1622, he was overwhelmed with
misery to a degree, that only his true Christian
faith and his thorough reliance on the doctrine of
his community enabled him to overcome. As
already mentioned, all his worldly possessions—-
including his beloved books and MSS.—had
perished. Perished also had all prospects of a
successful career as a clergyman and pedagogue,
at least in his beloved native country, for
Komensky well knew that of all “ acatholics," *
the members of the Unity would be the first to
be expelled from Bohemia. During the lengthy
and dangerous journey from Fulneck to Brandeis,
undertaken at a time of pestilence and in the
midst of the horrors of the Thirty Years’ War,
Komensky lost his wife and one of his children ;
the other died shortly after his arrival at Brandeis.
It was not, therefore, as one influenced by tem-
porary irritation or disappointment, but as one
who “bears the whole heaviness of the wronged

1 This, up to comparatively recent times, was the official
designation in Austria of all who did not belong to the
Church of Rome.

INTRODUCTION 37

world’s weight,” that Komensky wrote the
“ Labyrinth.”

Believers in Taine’s theory of “milieu” will
certainly be strengthened in their belief if they
visit Brandeis after reading the “Labyrinth.” The
little town nestles at the banks of the rapid, grey,
dolorous Orlice. The narrow valley in which the
town is situated is encircled, and, as it were,
weighed down by never-ending pine-forests that
rise abruptly in all directions, but particularly in
that of the Klopota Hill, under which Komensky’s
hut stood. This spot, memorable as being the one
where he conceived the “Labyrinth,” is now marked
by a small monument erected to him by his grate-
ful countrymen. Straight before him, separated
only by the Orlice, stood the city of Brandeis, with
its wide market-place, to which all the small
streets converged. Immediately behind the town
stood, as a “ Castle of Fortune,” the ancient castle
of the Zerotins, then already a ruin. Situated on
a steep and abrupt rock, it so entirely overlooks
the town that the traveller can see directly beneath
him the market-place “crowded with people as
with insects.” This is particularly the case during
the summer months, for Brandeis has now become
a fashionable summer resort of the citizens of
Prague.

It is, of course, as a mere conjecture that I
venture to suggest that Komensky had the city of
Brandeis and the neighbouring scenery in his
mind when he wrote the “Labyrinth.” Such con-
jectures have not, perhaps, great value, even when

38 INTRODUCTION

made by one who has been a constant wanderer
in the district referred to. Similar attempts to
connect great writings with the scenery that
surrounded their author while he wrote them have
often been made; and it is certain that a man of
genius—such as Komensky undoubtedly was—
would be more strongly impressed and influenced
by the scenery around him than an ordinary
man.

Meanwhile, Komensky’s stay in his beloved
Bohemia was drawing to an end. The condition of
the brethren at Brandeis was at first a fairly
tolerable one. The Austrian Government, grateful
to Zerotin for his fidelity to the house of Habsburg,
did not at first molest his protégés much. But the
position of non-Catholics became more precarious
in the Habsburg dominions every year. Every
year the regulations against them became more
severe. Komensky, like many of the brethren, lived
in secrecy, and only occasionally returned to
Brandeis. At last the brethren, among whom was
Komensky, decided, at a secret meeting in the
village of Doubraviec, that they would altogether
abandon Bohemia, and settle in Poland and Hungary.
It was also agreed to that certain members of the
community should precede the general emigration,
and seek in these countries places of refuge where
the brethren could continue to worship freely
according to their doctrine. Komensky was chosen
as one of these envoys, and now travelled ex-
tensively in Northern Germany and Poland. It
was decided that Komensky and other brethren

INTRODUCTION 39

should seek refuge at Lesno or Lissa,' in Poland,
under the protection of Count Leseynski, who was
himself a member of their community. It was
during these travels that Komensky first became
acquainted with the so-called “prophecies” of
Kotter and Eliza Ponatovska; together with the
later “prophecies” of Drabik, they had a great
influence on Komensky in his later years. There
is, however, little trace of their influence in the
“Labyrinth,”? so that it is unnecessary to refer to
them here.*

In January, 1628, Komensky, accompanied by
several other exiles, left Bohemia—that he was
never destined to revisit. When the exiles arrived
at the Silesian frontier, “they all knelt down and
prayed to God, with cries and many tears, entreat-
ing Him not finally to avert His mercy from their
beloved country, nor to allow the seed of His word
to perish within it.” *

On the 8th of February, Komensky arrived at
Lissa. He spent there a considerable number of
years conscientiously fulfilling his duties, both as
preacher and schoolmaster of the small Bohemian
community that had settled there. It was at this
time that he wrote many of his educational works

1 In the present Prussian province of Posen.

2 See, however, note 1, p. 393, chap. xlvii.

3The influence of these ‘‘ prophets” on Komensky has
great, though very painful, psychological interest. I have
referred to thein in my “ History of Bohemian Literature,”
as mentioned in the note to chapter xlvii. referred to
above. There is a fuller account of Kotter’s “prophecies”
in my “ Bohemia: an Historical Sketch,” pp. 396-398.

4 Zoubek, “ Zivot Komenského.”

40 INTRODUCTION

that, to a certain extent, preserved his fame, even
when he was least known. Thus a large part of
the “ Didactica Magna” was written at Lissa.
Here, also, Komensky began his pansophic studies
at this time, and his first philosophical (or pan-
sophic) book appeared in 1632. Though written
during the troublous times of the Thirty Years’
War, Komensky’s pansophic studies attracted great
attention. Indeed, the horrors of that war may
have inclined the minds of men to that mysticism
that promised them a delightful future, contrasting
with the wretched present. It is always in times
of great misery that mystic, particularly chiliastic,
ideas, such as Komensky professed in the last
years of his life, appeal most to the minds of men.
The interest in Komensky’s pansophic studies
was not limited to Poland, Bohemia, and Germany.
His fame spread also to far more distant countries’
particularly to England, that did not interfere in
the thirty years’ struggle on the Continent, but
that was then on the verge of civil war. Samuel
Hartlib, well known as a friend of Milton, was
greatly interested in the studies of the Bohemian
pansophist. A correspondence began between
Hartlib and Komensky, to whom Hartlib offered
financial aid to enable him to visit England. After
some hesitation, Komensky accepted this offer. His
temporary hope of returning to Bohemia—founded
on the brilliant victories of Gustavus Adolphus—
had proved vain. Count Lescynski, his old patron,
had died, and shortly afterwards his son had, for
political reasons, adopted the creed of Rome.

INTRODUCTION 41

Other causes contributed to render Komensky less
desirous of remaining at Lissa. He had not, in his
later writings, always shown that generous, large-
minded, truly Christian tolerance that is so con-
spicuous in the “ Labyrinth,’ and was already
becoming involved in those theological controversies
that afterwards embittered his last years. Discord
appears to have arisen between him and other
clergymen of the community of Lissa, though the
fact that he was chosen as the head of that com-
munity seven years later proves that he had by no
means lost its sympathy.

In the summer of 1641, Komensky left Lissa on
his way to England. He arrived in London on
September 21, after a very perilous sea voyage,
of which he has left us a description in the
“Labyrinth.” I have elsewhere referred to
Komensky’s stay in London, and to the very
interesting letter dealing mainly with English
affairs that he sent to his friends on the Continent.
He seems to have been acquainted with many men
of importance in England. Besides Hartlib, on
whose invitation he had come there, Theodore
Haak, John Durie, John Beale, Evelyn were
among those whom Komensky met in London. It
is less certain that he made the personal acquaint-
ance of Milton and of Lord Herbert of Cherbury.?

' This, of course, does not appear in the first edition of the
“Labyrinth.” It is first printed in the edition of the book
published at Amsterdam in 1663.

*That Komensky corresponded with Lord Herbert is

proved by his correspondence, recently published by Mr.
Patera. It contains a letter dated June 15, 1647, addressed

42 INTRODUCTION

It is not my intention to refer here in more detail
to the Bohemian philosopher's stay in London,
where he and his friends wished to found a
pansophic academy. Public events in England
rendered such an undertaking an impossibility.
Komensky therefore decided to leave London,
and started, in June, 1642, only a few weeks before
civil war broke out in England. Through Holland
and Germany, he proceeded to Sweden. He had
been invited to that country by the Chancellor
Oxenstierna, who had heard of his fame as an
educator from Louis de Geer, a rich Dutch
merchant, who had business connection with
Sweden. Oxenstierna wished Komensky to under-
take the task of writing a series of school-books
for use in the Swedish schools. Komensky con-
sented to do so, but refused to take up his residence
in Sweden. He settled for some time (1642-1648)
at Elbing, a small—now Prussian—town on the
Baltic, not very distant from the Swedish coast.
Conscientious as he always was, he worked hard
there at the school-books he had undertaken to
write, while he also laboured hard at his pansophic
works, encouraged by his English friends, who
urged him not to devote all his time to “mere
school-books.”

to the ‘Perillustri atque noblissimo Domino, Domino
Edwardo Baroni Herbert de Cherbury, etc., etc. Domino et
Fautori meo.” Komensky here thanks Herbert for the gift
of the volume, “ De Causis Errorum”’: ‘‘Tam gratum quam
flagranter desideratum munus,” as he calls it. From the
time of his visit to England, Komensky frequently mentions
Lord Herbert’s name when writing to his English friends.

INTRODUCTION 43

Komensky’s stay at Elbing ended in 1648. In
that year Justinus, bishop of the Unity, died at
Lissa, and Komensky was chosen as his successor.
He did not hesitate to accept that dignity, a heavy
burden at a moment when the Treaty of Westphalia
had destroyed the last hopes of the brethren, and
the community seemed doomed to extinction. He
started in the same year for Lissa, to assume the
duties of his new office.

But here also he did not now remain long. He
was summoned to Transylvania by George Rakoczy,
who was then ruler of that country, and of a consider-
able part of Hungary. Rakoczy, a Calvinist, was
naturally anxious to obtain the services of one
whose creed was very similar to his own, and who
already was far famed as an educator. Komensky
stayed some time at Potok,! where the princes of
the house of Rakoezy often resided. In conse-
quence of the favour that he enjoyed with these
princes, he was able to carry out his educational
innovations here on a much larger scale than before.
His labours at Potok have therefore great value for
those interested in pedagogy,” but it is unnecessary
to refer to them here.

In 1654, Komensky returned for the last time to
Lissa, but only for a brief period. He was destined
soon to become a wanderer again. War broke out
in 1655 between Poland and Sweden, and the

1A town in Northern Hungary. Its Hungarian name is
Saros-Patak.

*There is an interesting account of Komensky’s organisa-
tion of the Hungarian schools in Dr. Kvacsala's (German)
‘* Johann Amos Comenius.”

44 INTRODUCTION

Bohemian exiles, though they had been well treated
by the Poles, sympathised largely with the Swedes,
whose Protestantism was somewhat similar to their
own. Komensky, far too great an enthusiast to be
a cautious man, shared this feeling, and gave utter-
ance to it in his “ Panegyricus Carolo Gustavo
magno Suecorum regi.” The Swedes were at first
victorious, overran a large part of Poland, and
captured the town of Lissa. In 1656, however, the
Poles recaptured the town and completely destroyed
it, partly, as Komensky’s enemies alleged, because
of his panegyric on the King of Sweden. Komensky’s
library and MSS. were for a second time destroyed.
He, now already sixty-five years old, found himself
again a homeless wanderer. After staying some
time at Stettin, Hamburg, and other places, he at
last found a refuge at Amsterdam. Lawrence de
Geer, the son of his old patron, Louis de Geer,
invited him to reside there. It was there that
Komensky spent the last years of his troubled life.
His chiliastic views, and his firm belief in so-called
“prophets,” involved him in much theological
controversy, carried on with the discourtesy,
and indeed brutality, customary among the
theologians of his time. Many false or exag-
gerated accusations against Komensky, gathered
from the controversial writings of his opponents,
were afterwards repeated by Bayle in his “ Diction-
naire Historique et Critique,’ and Komensky was
long principally judged according to Bayle’s one-
sided account. The greater interest now shown in
Komensky’s educational work, and, on the other

INTRODUCTION 45

hand, the revival of Bohemian literature, which has
made a book such as the “ Labyrinth" better
known, have caused the great Bohemian writer to
be now judged more fairly.

Komensky's last years were very melancholy ;
his old friends and comrades, Gertych, Figulus (his
son-in-law), and other clergymen of the Unity,
died, and he became more and more solitary. He
doubtlessly believed that the community to which
he had devoted his whole life would perish from
the earth. This was not, however, to be the case ;
Komensky’s grandson, Figulus, or Jablonsky, as he
generally called himself, consecrated as a clergyman
of the Unity Count Zinzendorf, the founder of the
community of Herrenhut, that has continued to the
present day, and which in its principal doctrines is
identical with the old community, occupied to the
last with pansophic studies. Komensky died at
Amsterdam on November 15,1670. An exile even
in death, he was buried on November 22 in the
Church of the French Protestants at Naarden, near
Amsterdam. :

After what has necessarily been a very slight
sketch of Komensky’s career, I return to the
“Labyrinth.” Not to give too terrifying an aspect
to the title-page of this book, I have given on it

1The learned deacon of Herrenhut, Dr. J. Miiller, has
dealt with the connection of his community with the old
brethren in a series of very interesting studies, published
in the Časopis Musea Kralovstoi (Journal of the Bohemian
Museum) for 1885. He says that though there are minor
differences, the teaching of his community is on all important
points identical with that of the old Unity.

46 INTRODUCTION

only the first principal part of the name that
Komensky chose for his work. It may, however,
be interesting to give here the full name, which,
according to the fashion of the day,is very lengthy.
Komenský thus describes his book: “The Laby-
rinth of the World and the Paradise’ of the
Heart; that is, a book that clearly shows that this
world and all matters concerning it are nothing but
confusion and giddiness, pain and toil, deceit and
falsehood, misery and anxiety, and lastly, disgust
of all things and despair; but he who remains in
his own dwelling within his heart, opening it to the
Lord God alone, will obtain true and full peace of
mind and joy.”

Following the example of all former editors of
Komensky’s masterpiece, I have made no external
distinction between the “ Labyrinth of the World”
and the “Paradise of the Heart.” Komensky
himself made no such distinction, and here also the
chapters are numbered continuously, as they are in
the Amsterdam edition of 1663. It has often been
stated that the “ Paradise,’ which is much shorter
than the “Labyrinth,” is also inferior to it. It is
certain that while a large, and perhaps the most
interesting part of the “Labyrinth,” describes the
customs and manner of life of the six “estates”
into which Komensky divides mankind, the lives of
the same classes of men are described, but in a few

'In the first edition, the word ‘‘ Lusthauz,” derived from
the German, is used. In the Amsterdam edition, and all the
subsequent ones, the correct Bohemian word ‘ Raj” is
employed.

INTRODUCTION 47

words after they have become “true Christians,” a
term which, to Komensky, always meant a member
of the Unity. Yet such criticism is founded on
an inadeguate conception of Komensky's purpose
when he wrote the “Labyrinth.” It was not his
intention to extol earthly life, even that of the
most God-fearing pietist, but to enlarge on the
vileness of the world, and to contrast with it the
perfect happiness of those who in heaven are united
with God.

Though Komensky’s works, and the “ Laby-
rinth "—his masterpiece—in particular, have been
the object of much interest since the revival of
Bohemian literature, yet a critical study of the
“Labyrinth,” dealing fully with all philological,
historical, artistic, and other questions connected
with it, is still a desideratum. It is not, therefore,
yet quite certain what chapters of the “ Labyrinth”
formed part of the book as first written, and what
are later editions. Dr. Flajshans, in his excellent
“ Pisemnictvi Ceske,” (ze. Bohemian Literature)
suggests that chapters xxix. to xxxv. did not form
part of the book as written at Brandeis, though
they already appear in the first printed edition of
1631. The description of a shipwreck in chapter
viii., founded on Komensky’s own experience, first
appears in the Amsterdam edition of 1668.

It may be of interest to refer to the various
editions and translations of the “ Labyrinth.”
They are by no means numerous, if we consider the
value of the book. It must, however, be remem-
bered that the suppression of Komensky’s creed in

48 INTRODUCTION

his country followed its appearance very closely,
and that the Bohemian language in which it is
written was, for a time, almost extinct. Though
finished in 1623, the book, as already mentioned, was
first printed in 1631.1. A second enlarged edition
appeared at Amsterdam in 1663. After this there
was no new edition before 17572 when the book was
reprinted at Berlin. Further editions appeared at
Prague in 1782 and 1809. The latter edition,
though it had appeared with the consent of the
“censure,” ® which then decided what books might
be printed in Austria and Bohemia, was yet sup-
pressed in 1820, and the “Labyrinth,” for a time,
again became almost inaccessible to Komensky’s
countrymen. Since the accession of that enlight-
ened ruler, the present Emperor of Austria, Francis
Joseph, these petty molestations have ceased. The
“Labyrinth” has been frequently reprinted, and is
now in the hands of all Bohemian readers, who
have the same affection for the book that their
ancestors had more than two centuries ago. In
consequence of Komensky’s great mastery of his
language, parts of the “ Labyrinth” are read in the
Bohemian schools, in which the national language
is now largely used. It is not necessary to
enumerate the many editions of the “ Labyrinth ”
that have appeared within the last years. The

' According to Mr. Bily, probably either at Lissa or at
Pirna, in Saxony.

2 There is a copy of this edition in the library of the British
Museum.

sSee my ‘History of Bohemian Literature,” passim,
particularly pp. 366-369, and 397-398.

INTRODUCTION 49

best is that published in the present year by Mr.
Bily. I have consulted it for those parts of the
“ Labyrinth" also that I had translated before the
appearance of Mr. Bily's edition. It follows very
closely the Amsterdam edition of 1663, and has
some valuable notes, of which I have availed
myself on several occasions. I must here also
acknowledge my indebtedness to Dr. Kvacsala’s
“Johann Amos Comenius,” Dr. Zoubek’s “ Zivot
Komenského," (z.¢., “ Life of Komensky”), Professor
Kapras’s “ Nástin Filosophie Komenského, (z.e.,
“Outline of Komensky’s Philosophy”), Dr. von
Criegern's “ Comenius als Theolog," and numerous
studies in the Casopis Musea Českého (z2., “ Jour-
nal of the Bohemian Museum”). Of those essays, I
should particularly mention those of Dr. Novak on
the “ Labyrinth of the World,” that appeared in
the Journal in 1895. It would be unnecessary
to give a full list of the authorities consulted, as
these books are almost all written in the Bohemian
language that is practically unknown in England.
The causes, already mentioned, that limited
the number of editions of the “Labyrinth” also
account for the fact that the book has not been
more frequently translated into foreign languages.
An abridged German translation was published at
Potsdam in 1781, and another translation, or rather
- adaptation, appeared at Berlin in 1787 under the
name of “ Philosophisch Satirische Reisen durch
alle Stánde der menschlichen Handlungen.” The
latest German translation was published in 1871 or

1872; the book has no date. This translation,
D

50 INTRODUCTION

published at Spremberg by Dr. Novotny, a Pro-
testant divine, has little or no value. The trans-
lator, who evidently had but a slight knowledge
of the Bohemian language, has made some rather
serious mistakes; he has also, with an audacity
that would appear inconceivable on the part of
one translating from a better known language
than that of Bohemia, omitted considerable pas-
sages of the “Labyrinth,” while he has inserted
a good deal of matter that is not contained in
Komensky’s MS. There are also Hungarian and
Russian translations of the “ Labyrinth.”

In his preface to the “Labyrinth,” Komensky
tells his reader “that it is not a poem that you
will read, although it may have the seeming of
a poem.” I have explained in a note what I
believe to be Komenskys meaning. Yet the
author may also have intended to point out to
his readers that his book was written in a some-
what ornate manner, differing largely from the
rather homely prose that was then usual in
Bohemia. It is, I think, the first duty of a
translator to render as closely and faithfully as
he can the word and thought of the author whose
writings he endeavours to transfer into a different
language; he should, therefore, adhere as closely
as possible not only to the current of thought, but
even to the manner of writing of his author. I
have therefore not hesitated in using some words
that at the present day are hardly used in English
prose, and in employing some rather archaic locu-
tions. Such locutions would, of course, not have

INTRODUCTION 5I

appeared so unusual to Komensky's contemporaries
in England than they may to the readers of the
present day. Komensky, particularly in the
“ Labyrinth,” uses alliteration to a great extent.
As far as the totally different character of the
English and Bohemian languages permitted, I have
endeavoured to follow him in this also.

I must also, writing in a language that is not
my own, beg my readers’ indulgence to such
lapses from the now most usual methods of
writing English that may be found in this
translation.

It is scarcely necessary to mention that a God-
fearing and pious man, such as was Komensky,
admitted nothing into his books that could appear
otherwise than edifying, or at least morally un-
objectionable. Yet the custom of calling a spade a
spade was very prevalent in the seventeenth cen-
tury ; and writers, with no evil intent, alluded to
matters that it is not now customary to mention.
I have therefore thought it advisable not to trans-
late one or two words of the “ Labyrinth,” nor
one somewhat longer passage. I have marked
such omissions by asterisks. On the other hand,
a few expressions that may now be thought coarse,
though they did not appear so in the seventeenth
century, have been retained. The “ Labyrinth”
contains a certain number of Latin words. I have
retained these, as they are not difficult to under-
stand, and are very characteristic of Komensky’s
manner of writing. On the other hand, I have

52 INTRODUCTION

translated into English his Latin dedication of
his book to Charles of Zerotin.

If this translation contributes, even to a slicht
degree, to making Komensky's masterpiece better
known to English readers, I shall not think that
the not inconsiderable labour that it involved has
been in vain.

LuTzow.

ZAMPACH, December 10, 1900,

DEDICATION

To the Illustrious and truly noble Lord, LORD CHARLES,
BARON OF ZEROTIN, the elder, Captain of the
Land of Moravia.*

My Most Gracious LoRD,

I sHOULD not venture in this but too turbulent time,
full of disquietude, to molest your Illustriousness, oh, most
Illustrious Lord! by this short letter, far less by the dedica-
tion of a book, were it not that the book is of those that aim
at strengthening our minds and tranquillising them in God.
I will explain how the matter stands. As in this my retreat
and my painful inactivity, separated as I am from the cares
of my vocation, I yet neither may be nor wish to be idle, I
began within the last months to reflect on the vanity of the
world (which I had various opportunities of beholding in
divers places). Thus then was this work,” which I offer to
your Illustriousness, born under my hands. The first part
depicts the follies and inanity of the world, showing how
mainly and with great labour it busies itself with worthless
things, and how all these things at last end wretchedly, either
in laughter or in tears. The second part describes, partly as
through a veil, partly and openly the true and firm felicity

1 In Latin ‘‘Pro-Marchio.” The representative of the
sovereign, called in German ‘‘ Landeshauptmann,” in
Bohemian ““ Zemsky hejtman,” presided at the meetings of
the Moravian Diet. Zerotin held this office for some
years.

2 Komensky writes “ drama.”

54 DEDICATION

of the sons of God ; for they are indeed happy who, turning
their backs on the world and all worldly things, adhere, and
indeed inhere, to God. I admit that what I offer here is but
begun, not completed. I see, indeed, that the subject is
very abundant, and so fit for sharpening the mind and re-
fining the style that it might, by the means of repeated new
conceptions, be enlarged almost to infinitude. Yet such as
the book is, I wish to collect its contents from my stray
papers and to offer it to your Illustriousness, for what pur-
pose I dare not now clearly to say. But the sagacity of the
mind of your Illustriousness will perceive it while reading
the book, or will be able otherwise to explain it. This only
will I intimate, that I did not consider it inappropriate to offer
this work to one who, after having a thousand times ex-
perienced the storms and sorrows of the sea of the world,
has found repose in the most tranquil harbour of his con-
science. Now it only remains to me to wish that your
Illustriousness, safe from the world and Satan, should live
gladly for Christ, and should joyfully and rightfully look for-
ward to the future life that follows this one (alas, but a
wretched one !), Meanwhile, may the blessed spirit of God
our eternal Redeemer rule us, cheer us, console us, strengthen
us. Amen.

Written under the hill of Klopota, on the Ides of
December, 1623.
Of your Illustriousness,
The most Devoted Client,
J. A. COMENTIUS.

TO THE READER

EVERY being, even an irrational one, tends to
delighting in pleasant and useful things, and to
desiring them. Therefore this is naturally parti-
cularly the case as regards man, in whom the innate
reasoning power has developed that desire for the
good and useful ; and, indeed, it not only develops
it, but induces a man to find more pleasure in a
thing the more good, useful, and pleasant it is, and
the more heartily to strive for it. Therefore the
question arose long ago among learned men, where
and in what that summit of good (summum bonum)
is to be found at which the wishes of man could
stop ; that is to say, that point which a man having
attained it in his mind could and should stop,
having no longer anything further to wish for.

2. If, then, we notice this fact, we shall find not
only that philosophers gave, and give, careful con-
sideration to this question, and to the way in which
it can be solved, but also generally that every man’s
mind endeavours to discover where and by what
means he can obtain the greatest delight ; and we
find that almost all men, fleeing outward from
themselves, seek in the world and its things where-
with to calm and quiet their minds ; one by estates
and riches, another by pleasure and sensuality,

55

56 TO THE READER

another by glory and honours; another, again, by
wisdom and learning, another by gay companion-.
ships, and so forth; generally all strive for out-
ward things.

3. But that that cannot be found there, of that
the wisest of men, Solomon, is witness ; he who also
sought solace for his mind, and who, having
traversed and viewed the whole world, at last said:
“T hate this life; because the work that is wrought
under this sun is grievous unto me ; for all is vanity
and vexation of spirit.” When he had searched
afterwards for the true solace of the spirit, he
declared that it consists in this: that man, renounc-
ing the world such as it is, should seek only our
Lord God, fear Him, and heed His commandments.
For this, he said, is the whole duty of man.
Similarly, David found that that man is happiest
who, dismissing the world from his eyes and his
mind, trusts in the Lord God alone, considers Him
his portion for ever, and dwells with Him in his
heart.”

4. The mercy of God be praised that has opened
my eyes also, so that I have learnt to recognise the
manifold vanities of this world, and its miserable
deceit that is hidden under its outer splendour ;
and also (have I learnt) to seek elsewhere the peace
and security of my mind. Wishing suitably to
place all this before mine own eyes, and also to
show it to others, I have imagined this pilgrimage
or wandering through the world; what monstrous

1 Kecles. ii. 17.
2 Psalm vii. 3.

TO THE READER 57

things I have seen or met with, and where and how
I at last discovered the solace which I had vainly
sought in the world; all this I have, as it were,
depicted in this treatise. With how much wit, I
heed not. May God only grant that my work be
useful to myself and to my fellow-men!

5. It is not a poem,! reader, that you will read,
although it may have the seeming of a poem. It
contains true matter; understanding me, you will
easily recognise this; he, in particular, who has
some knowledge of my life and its incidents. For
I have mainly depicted the adventures that I have
already encountered in the not numerous years of
my life, though I have also described some in-
cidents that I have seen in others, and things con-
cerning them, of which information was given unto
me. I have not, however, alluded to all the
happenings that befell me, partly from bashfulness,
partly because I did not know what instruction
such a narrative would confer on others.

6. My guides, and indeed those of everyone
who gropes through this world, are two. /nsolence
of the mind, which inquires into everything, and
inveterate custom with regard to all things, which
gives the colour of truth to the deceits of the world.
He who follows them prudently will, together with
me, recognise the wretched turmoil of his race; but
if it appears otherwise to him, let him know that

1The “Labyrinth” is neither rhymed nor written in blank
verse. Komensky uses the word “ basen” (poem) rather in its
original signification of creation or fiction, in distinction from
an account of actual occurrences.

58 TO THE READER

the spectacles of the general deception oppress his
nose.

7. As regards the happy ways of those hearts
that are devoted to God, this is deseribed rather
“in idea,” and I do not wish to infer that all this
befalls all those that are chosen. But God will
have no lack of such chosen spirits, and every truly
pious one will be bound to strive to reach the same
degree of perfection. Farewell, dear Christian, and
may the leader of light, the Holy Ghost, show thee
better than I can both the vanity of the world and
the glory, happiness, and pleasure of the chosen
hearts that are united with God.

1 I.e., from my imagination.

THE LABYRINTH OF THE WORLD

CHAPTER I

ON THE CAUSES OF THIS MY PILGRIMAGE
THROUGH THE WORLD

WHEN I had attained that age at which the
difference between good and bad begins to appear
to the human understanding, I saw how different
are the ranks, conditions, occupations of men, the
works and endeavours at which they toil; and it
seemed most necessary to me to consider what
group of men I should join, and with what matters
I should occupy my life.

(The Fickleness of the Mind.)

2. Thinking much and often on this matter, and
weighing it diligently in my mind, I came to the
decision that that fashion of life which contained
least of cares and violence, and most comfort,
peace, and cheerfulness pleased me most.

3. But then,again,it seemed to me difficult to know

59

60 THE LABYRINTH OF THE WORLD

which and what was my vocation, and I knew not
of whom to seek counsel ; nor did I greatly wish to
consult anyone on this matter, thinking that each
one would praise to me his own walk in life.
Neither did I dare to grasp anything hastily, for I
feared that I might not choose aright.

4, Yet, I confess, I secretly began to grasp first
at one thing, then another, then a third, but each
one I speedily abandoned, for I remarked (as it
seemed to me) something of hardship and vanity
in each. Meanwhile, I feared that my fickleness
would bring me to shame. And I knew not what
to do.

5. Thus yearning and turning the matter in
solitude in my mind, I came to this decision that I
should first behold all earthly things that are under
the sun, and then only, having wisely compared
one thing with another, choose a course of
life, and obtain in some fashion the things
necessary for leading a quiet life in the world.
The more I thought the matter over, the more this
matter pleased me.

CHAPTER II
THE PILGRIM OBTAINS IMPUDENCE AS A GUIDE

AND then I came out of my solitude—and began
to look around, thinking how and whence to
begin my voyage. At that very instant there
appeared one coming, I knew not whence. His
gait was active, his sight skilful, his speech quick,
so that it seemed to me that his feet, his eyes, his
tongue, all possessed great agility. He stepped up
to me, and asked whence I came and whither I
proposed to go? I said that I had left my home,
and decided to wander through the world and
obtain some experience.

(The World a Labyrinth.)

2. This pleased him well, and he said, “ But
where hast thou a guide?” I answered, “I have
none. I trust to God and to my eyes, that they will
not lead me astray.” “Thou wilt not succeed,”
said he. “Hast thou heard of the labyrinth of
Crete?” “I have heard somewhat,” I answered.
He then replied, “ It was a wonder of the world, a
building consisting of so many chambers, closets,

and corridors, that he who entered it without a
61

62 THE LABYRINTH OF THE WORLD

guide walked and blundered through it in every
direction, and never found the way out. But this
was nothing compared to the way in which the
labyrinth of this world is fashioned, particularly in
these times. I do not, believe me, counsel a prudent
man to enter it alone.”

(Description of One who was insolent.)

3. “But where, then, shall I seek such a guide ?”
I asked. He answered: “I am able to guide those
who wish to see and learn somewhat, and to show
them where everything is; therefore, indeed, did I
come to meet thee.” Wondering,I said: “ Who art
thou, my friend?” He answered: “My name is
Searchall, and I have the by-name of Impudence.
I wander through the whole world, peep into all
corners, inquire about the words and deeds of all
men, see everything that is visible, spy out and
discover everything that is secret; generally,
nothing can befall without me. It is my duty to
survey everything; and if thou comest with me, I
shall lead thee to many secret places, whereto thou
wouldst never have found thy way.”

4. Hearing such speech, I begin to rejoice in my
mind at having found such a guide, and beg him
not to shun the labour of conducting me through
the world. He answered: “As I have gladly
served others in this matter, so will I gladly aid
you also.” And seizing my hand, “ Let us go,” he
said, and we went; and I said: “ Well, now will I
gladly see what the ways of the world are, and

THE LABYRINTH OF THE WORLD 63

also whether it contains that on which a man may
safely rely.” Hearing this, my companion stopped
and said: “Friend, if thou art starting on this
voyage with the purpose, not of seeing our things
with pleasure, but of passing judgment on them
according to thine own understanding, I do not
know if Her Majesty our Queen will be pleased
with this.” ;

( Vanity, the Queen of the World.)

5. “And who, then, is your Queen?” I said. He
answered : “She who directs the whole world and
its ways from the beginning. She is called
Wisdom, though some wiseacres call her Vanity. I
therefore warn thee in time, when we shall go
there and look round, do not cavil; then wouldst
thou draw some evil upon thyself, even though I
be close to thee.”

CHAPTER III
FALSEHOOD JOINS THEM

Tuus, whilst he talks with me, behold someone
steals up to us, a man or a woman (for he was
wondrously muffled up, and something that seemed
like mist surrounded him). “ Impudence," he said,
“whither dost thou hurry with this man?” “J
am leading him into the world,” he replied. “ He
wishes to behold it.”

2. “And why without me?” the other again
said. “Thou knowest that it is thy duty to con-
duct the pilgrims, mine to show them where things
are. For it is not the wish of Her Majesty
the Queen that anyone who enters her kingdom
should himself interpret what he hears and sees
according to his pleasure, or cavil too much.
Rather doth she wish that all things that exist and
their purposes be told him, and that he should
content himself with that.”

Impudence answered: “ As if anyone could be
so insolent as not to remain with the others; but
this one, meseems, will require a bit.” “It is well;
let us go forward.” Then he joined us, and we

went on.
64

THE LABYRINTH OF THE WORLD 65

(The Ways of Falsehood tn the World.)

3. I, however, thought in my mind: “ Would God
that I had not been led here! These are deliberat-
ing about some bit for my mouth.” And I say to
this, my new companion: “Friend, take it not
amiss; gladly would I know thy name also.” He
answered: “I am the interpreter of Wisdom, the
queen of the world, and I have the duty to teach
all how they can understand the things of the
world. Therefore I place in the minds of all, old
and young, noble and of mean birth, ignorant and
learned, all that belongs to true, worldly wisdom,
and I lead them to joy and merriment, for without
me even kings, princes, and the proudest men
would be in strange anxiety, and would spend their
time on earth mournfully.”

4. On this I said: “ Fortunately has God granted
me thee as a guide, dear friend, if this is true.
For I have set out for the world for the purpose
of seeking what is safest and most gratifying in it,
and then relying on it. Having now in thee so
trusty a councillor, I shall easily be able to choose
well.” “Do not doubt this,” he said, “for though
in our kingdom thou wilt find everything most
finely ordered and most gay, yet is it ever true
that some professions and trades have more con-
venience and freedom than others. Thou wilt be
able to choose from everything that which thou
wishest. I will explain to thee everything as it
is.” I said: “ By what name do men call thee?”

He answered: “ My name is Falsehood.”
E

CHAPTER IV
THE PILGRIM RECEIVES A BRIDLE AND SPECTACLES

HEARING this, I was terrified, and thought within
myself: “ Alas, for my sins have I obtained such
companions! That first one (thus my mind de-
vised) spoke of some sort of bridle; the other one
is called Falsehood. His queen he calls Vanity
(though I think he imprudently blabbed this out) ;
but what is this ?”

2. And whilst I thus continue silently and with
downcast eyes, and my feet move on somewhat
reluctantly, Searchall says: “What, thou fickle
one; methinks thou wishest to go back!” And
before I could answer he threw a bridle over my
neck, and suddenly a bit slipped into my mouth.
“ Now wilt thou,” he said, “go obediently to the
spot for which thou hast started ?”

(The Bridle of Vanity.)

8. And I look at this bridle, and behold it was
stitched together out of straps of pertness, and the
bit was made out of the iron of obstinacy; and I
understood that I should now no longer behold the
world freely as before, but that I should be drawn

66

THE LABYRINTH OF THE WORLD 67

on forcibly by the inconstancy and disconsolateness
of my mind.

(The Spectacles of Falsehood.)

4. Then my companion on the other side said:
“ And I give thee these spectacles, through which
thou wilt henceforth look on the world,” and he
thrust on my nose spectacles, through which I
immediately see everything differently than before.
They certainly had this power (as I afterwards
often experienced), that to him who saw through
them distant things appeared near, near things
distant; small things large, and large things
small; ugly things beautiful, and beautiful things
ugly; the white black, and the black white, and
so forth. And I well understood that he should
be called Falsehood who knew how to fashion
such spectacles and place them on men.

(The Spectacles are made of Illusion and Custom.)

5. Now these spectacles, as I afterwards under-
stood, were fashioned out of the glass of Illusion,
and the rims which they were set in were of that
horn which is named Custom.

6. But, fortunately for me, he had put them on
me somewhat crookedly, so that they did not press
closely on my eyes, and by raising my head and
gazing upward I was still able clearly to see things
in their natural way. I rejoiced over this, and
said within myself : “ Though you have closed my

68 THE LABYRINTH OF THE WORLD

mouth and covered my eyes, yet I trust in my
God that you will not take from me my mind and
my reason. I will go on, and I wonder what then
this world is which the Lady Vanity wishes us to
see, but not to see with our own eyes.”

CHAPTER V
THE PILGRIM VIEWS THE WORLD FROM ON HIGH
(There is Nothing beyond the World.)

WHILE I am thus reflecting, behold, we find our-
selves (I know not how) on a very high tower, and
it seemed to me that I was immediately under the
clouds. Gazing down from here, I see on the earth
a town seemingly fine and beautiful, and very
broad, but I could in every direction perceive its
boundaries and limits. And it was built in the
shape of a circle, and provided with walls and
ramparts; and instead of a ditch there was a
dark, deep valley, which, as it seemed to me,
had neither banks nor bottom. For only above
the city was there light; everywhere around it
there was sheer darkness.

(The Situation of the World.)

2. Now I saw that the city itself was divided
into countless streets, squares, houses, bigger and
smaller buildings; and it was crowded with
people as if with insects. To the east I saw a
kind of gateway, from which a narrow street

led to another gate that looked westward. From
69

7O THE LABYRINTH OF THE WORLD

the second gate only one entered into the various
streets of the city. I counted six principal streets
all running from east to west side by side, and in
the centre of them there was a large, round square
or market-place; behind it there stood to the west,
on a rocky, abrupt hillock, a high and splendid
castle, at which almost all the inhabitants of the
town gazed.

(The Gate of Entrance and the Gate of Separation.)

3. And my guide, Impudence, said to me: “ Here,
pilgrim, thou hast this dear world which thou wast
so desirous to behold. I have, therefore, first led
thee to this height that thou mayest gaze on the
whole world, and understand its order. That
eastern gate is the gate of life, through which all
pass who come to live in the world. That second
gate is the gate of separation, whence each person,
according to the lot he draws, betakes himself to
this or that calling.

(The Conditions of Life ave divided into Six Orders.)

4. “The streets, then, which thou beholdest are
the various estates, orders, and avocations which
men choose. Thou seest six principal streets. In
this one to the south those who belong to the state
of domestic life reside—parents, children, and ser-
vants. In the next street live the tradesmen and
all who are busied in commerce. In that third
street, which is nearest the market-place, live the

THE LABYRINTH OF THE WORLD 71

learned men, who are employed on the works of the
mind. On the other side, again, is the order of the
clergy, by means of whom others avoid practising
religion. Behind them is the order of the magis-
trates and rulers of the world. At last, to the
north, we find the order of knighthood, which is
employed in all the arts of war. And oh, how
noble this is! These beget all; these feed all;
these teach all; these pray for all; these judge
all and preserve them from disorders ; these fight
for all; and all these serve each other, and all have
equal rights.

(The Castle of Fortune. The Market-place and the
Castle of the World.)

5. “ Then that castle to the west is Arx Fortuna,
the castle of Fortune, in which chosen people live,
who there enjoy riches, pleasure, and glory. The
central market-place is for all; for here men of all
classes meet, and discuss what is necessary. In the
middle of the market-place is, as it were, the centre
of everything—that is the residence of Wisdom, the
queen of the world.”

(The Beginning of the Confusion.)

6. And this good order pleased me, and I began
to praise God that He had so nobly divided the
estates of men. But what pleased me not was that
I saw that these streets were broken through in
many places, so that sometimes one ran into another,

72 THE LABYRINTH OF THE WORLD

and this seemed to me a token that confusion and
error might easily happen. Also when I looked at
the roundness of the globe, I clearly saw that it
moved and turned as in a circle, so that I feared
lest I should become giddy. For when I cast my
eyes here and there, I saw that in every direction
everything swarmed with men. When I inclined
my ears, everything was full of knocking, stamping,
scrubbing, whispering, and screaming.

(There was Deceit also.)

7. And my interpreter, Falsehood, said: “Thou
seest, dear friend, how delightful this world is, and
how everything in it is noble ; and that, even when
thou viewest it from afar. What, then, wilt thou
say later when thou beholdest it clearly with its
delight. And to whom would it not be pleasant to
be inthe world ?” I said, “Viewed from a distance,
it pleases me ; I know not how it will be later.”
“ Well, in every way,” he said ; “ only trust me, and
we will go hence.”

(The Fashion of the Life of Childhood.)

Impudence said: “ Wait, I will also show him
that spot to which we shall not come afterwards.
Look, then, backwards towards sunrise ; dost thou
not see that something crawleth through that dark
gate and creepeth towards us?” “I see it,” I said.
And he again : “ These are people who—whence they
themselves know not—have newly arrived in the

THE LABYRINTH OF THE WORLD 73

world; neither do they as yet know that they
are human beings; therefore darkness is around
them, and naught but moaning and crying. But
while they go along this street, grey light and
dawn slowly come to them, till they come to that
gate beneath us. Let us go on and see what is
doing there.”

CHAPTER VI
FATE DISTRIBUTES VOCATIONS
(Fate, the Gate of Life.)

AND we go downward by a dark winding
staircase, and behold, before the door there was a
wide hall full of young folk, and on the right side
there sat a fierce-looking, old man,! who in his hand
held a large copper urn, and I saw that all those
who came through the gate of life stepped-up to
him, and each one put his hand into the urn and
drew from it a tablet on which something was
written. Then each one of them went down one
of the streets, some running and shouting for joy,
while others crept along slowly, looked around
them, groaned and lamented.

(The Callings are distributed)

2. And I step near and looked at the tablets
of some of them, and I see that one had drawn the

1 «* Ad eandem portam vir guidam senex astabat, aliquid
quasi innuens virorum turbac nobis haud intelligentibus quid

id esset. . . . Hic autem senex quem stantem videtis et
habentem altera manu chartam... is angelus est qui
precepta dat ei qui tendit ad hune mundum.... Et

etiam ostendit viam quam si sucedat salvus in ea evadit."—
"Tabula Cebetis,” Edition of Leyden, 1640.

14

THE LABYRINTH OF THE WORLD 75

word: Rule! another: Serve! another: Com-
mand! another: Obey! another: Write! an-
other: Plough! yet another: Learn! another:
Dig! another: Judge! another: Fight! and so
forth. Impudence says to me: “Here vocations
and work are distributed, and according to this
distribution each one has to fulfil his task in the
world. He, however, who apportions the lots is
called Fate, and from him must everyone who
enters the world receive his instructions.”

(The Pilgrim begs first to be allowed to behold
Everything.)

3. Meanwhile, Falsehood nudged me at the other
side, thus indicating that I also should stretch forth
my hand. I begged not to be obliged to choose
any one lot directly without first examining it, and
entrust myself blindly to fortune. But I was told
that without the knowledge and the permission of
the lord regent, Fate, this could not be. Then
stepping up to him, I modestly brought forward
my request, saying that I had arrived with the
intention of seeing everything for myself, and then
only choosing what pleased me.

(The Pilgrim receives the Permission.)

He answered: “ Oh, son, thou seest that others
do not thus; what is given or offered them

76 THE LABYRINTH OF THE WORLD

they take. However, as thou desirest this, it is
well.” Then he wrote on a scrap of paper: “ Specu-
lare " (that is, “look around you,” or “inguire"), gave
it me, and left me.

CHAPTER VII

THE PILGRIM BEHOLDS THE MARKET-PLACE OF
THE WORLD

(He sees the Diversity of Men.)

AND my guide says to me: “As thou hast to see
everything, let us first go to the market-place.”
And he leads me forth. And behold I see countless
multitudes as a mist. For there were there people
from the whole world, of every language and
nation, of every age, growth, sex, estate, class, and
profession. When first gazing at them, I see how
strangely they sway to and fro, like the swarming
of bees, and, indeed, far more wondrous.

(The Various Characters and Gestures of Men.)

2. For some walked, some ran, some rode, some
stood, some sat, some rose up, some again reclined,
some turned in various directions ; some were alone,
others in larger or smaller troops. Their dress and
appearance varied much; some were stark naked,
and had wondrous gestures. When some met one
another there was various juggling with hands,
mouth, knees, and otherwise ; saluting and bowing,

77

78 THE LABYRINTH OF THE WORLD

and other foolish ways. And my guide says to me:
“ Here hast thou that noble human race, that de-
lightful creation, which has been granted sense and
immortality. How it bears on it the image of the
infinite God, and the likeness to Him, that wilt
thou recognise by the variety of His creations. As
in a looking-glass wilt thou see the worth of this
thy human race.”

(Hypocrisy tn All.)

3. I then look at them more carefully, and see
directly that everyone in the crowd, when walking
among the others, wore a mask on his face; but on
going away, when he was alone, or among his
equals, he pulled it off, and when he had to go
among the throng, he again fastened it on. And
I ask what this means. The guide answered:
“That, my dear son, is worldly prudence, so that
each man may not show to all what he is. Alone
in his home a man may be as he is, but before
others it is beseeming that he appear affable, and
that he assume a mien.” Then the desire befell me
more carefully to watch how these people might be
without this dissembling covering.

(Their Wondrous Deformities.)

4, And looking attentively at this, I see that
both in their face and in their bodies all are in
various ways deformed. Almost all were pimpled,
mangy, or leprous; and besides, this one had a

THE LABYRINTH OF THE WORLD 79

pig's lip, another teeth as a dog, another the horns
of an ox, another donkey's ears, another eyes of a
basilisk, another the brush of a fox, another the
claws of a wolf. Some did I see with a peacock’s .
neck stretched out on high; others with the bristling
crest of a lapwing ; others with horses’ hoofs, and
so forth; mostly, however, they had the similitude
of apes.' And I am frightened, and say: “ Nay,
here, meseems, I see monsters!” “ What, froward
one” (the guide said), “ thou speakest of monsters,”
and he threatened me with his fist. “ Look but well
through thy spectacles, and thou wilt see that they
are men.” But some of those who were passing
heard that I had called them monsters, stood still
and growled at me, and even threatened me, as if
they would attack me. Then having understood that
to reason here was vain, I became silent, and
thought within myself: “If they will be human
beings, let them be so; but as for me, what I see, I
see.” I then feared that my guide would press
down my spectacles more firmly and mislead me ;
therefore did I decide to be silent, and rather quietly
- to behold these fine things of which I had seen the
beginning. I then gaze again, and I see how art-

fully some handled these masks, quickly removing
them and then again putting them on, so that they
were able to give themselves a different mien, when-
ever they saw that this was to their advantage.

1 Compare with this : “‘ At bottom they are all respectable,
pompous horse-faces, and self-opinionated donkey-muzzles,
and lop-eared, low-browed dog-sculls, and fatted swine-snouts,

and sometimes dull, brutal bull-fronts as well."—Ibsen,
** When we Dead awaken.”

80 THE LABYRINTH OF THE WORLD

And then I already began somewhat to understand
the course of the world, but I was silent.

(General Misunderstanding among all Men.)

5. I also observe and hear that they talked
among themselves in various languages, so that
they mostly did not understand or answer each
other, or they answered on something different
from what had been said, each one differently.
Wherever a large crowd gathered, almost all spoke,
each one listening to himself and none to the others,
although they plucked at one another to attract
attention. But it happened not thus; rather was
there brawling and scuffling. And I exclaim: “In
the name of God, are we then in Babel? Here
each one sings his own song.' Could there be
greater confusion ?”

(They occupy Themselves with Useless Matters.)

6. Hardly anyone there was idle; all were
employed in some kind of work; but these works
—and this I never should have believed—were
nothing but childish games, and at least were use-
less exertion. Some, indeed, collected sweepings
and divided them amongst themselves; some
hurried here and there with timber and stones, or
dragged them up with a windlass, and then again
dropped them; some dug up earth, and conveyed
or carried it from place to place; the others

1A proverbial expression in Bohemian.

THE LABYRINTH OF THE WORLD 81

occupied themselves with little bells, looking-
glasses, alembics, rattles, and other playthings;
others also played with their own shadow, measur-
ing, and pursuing it, and catching at it; and all this
so vigorously that many groaned and sweated, and
some, indeed, also injured themselves. And almost
everywhere there were certain officers who ordered
and measured out these labours with great hearti-
ness, and with no less heartiness the others obeyed
them. Wondering, I said, “ Alas! Oh, wherefore
does man exist, if he employs the sharpness of his
heavenly talents for such vain and evil endeavours?”
“Why vain?” said the interpreter. “Cannot one
then see here, as in a looking-glass, how men
accomplish everything by means of their talents?
One does this, another that.” “ But all,’ I said,
“ work at such useless things, which are not ade-
quate to their glorious eminence.” “Do not cavil
too much,” he again said. “They are not yet in
heaven, and in the world they must employ them-
selves with worldly matters. Thou wilt see in
how orderly a fashion everything is done among
them.”

(Fearful Disorder.)

7. Then looking again, I see that nothing more
disorderly could have been imagined; for when
one laboured at a thing, and exerted himself,
another, approaching him, meddled with the matter;
thence quarrels, scuffles, fights. Then they re-

conciled themselves, and after a while fought again.
F

82 THE LABYRINTH OF THE WORLD

Sometimes several laid hold of one thing; then
again they all left it, and ran off in different
directions. Those, indeed, who were under the
power of the officers and inspectors more or less
kept to that which was appointed to them, for they
were forced to do so. Yet here also I saw much
confusion. Some broke away from their appointed
places, and ran away; others contradicted the
overseers, being unwilling to do what was ordered
them; others attacked them with cudgels and
robbed ; indeed, everything, was disorderly. But
as all this had to be called order, I dared not say
anything.

(Everything full of Scandal and Evil Example.)

8. I also perceived other disorder, blindness, and
folly. The whole of this market-place was—as
were also the streets afterwards—full of holes, pits,
and ravines, also of timber and stones, that lay
about in every direction, and of other things. No
one, however, put anything away, repaired it, or put
it in proper order. On the contrary, they walked
on unawares, so that first one, then another, knocked
against something, fell, and either was killed or
knocked down, and my heart quivered, beholding
this. But among them, none took notice of this;
indeed, when anyone fell they laughed at him.
Then seeing a stalk, or the trunk of a tree, or a
hole over which some blindly blundered, I began
to caution them, but nobody heeded. Some
laughed at me, others reviled me, others wanted to

THE LABYRINTH OF THE WORLD 83

beat me. Some fell and did not rise again; others
rose again, and then again fell head over heels on
the top of one another. Of weals and bruises
everyone had enough, but they nowise heeded
them, so that I could not but wonder at this their
dulness, which counted their own falls and wounds
for so little; while when one offended another, that

one immediately rose in arms and warred with
him.

(The Fickleness and Unsteadiness of Mankind tn
all Matters.)

9. I also perceived among men great delight in
novelties and changes with regard to clothing,
building, speech, gait, and other matters. Some,
I saw, who did nothing but change their attire,
wearing sometimes this, sometimes that manner of
clothing ; others imagined a new fashion of build-
ing, and after a while destroyed it again. While
working they seized now this thing, now that, and
then again abandoned it, seemingly through in-
constancy. For if one died because of the burden
under which he laboured or if he abandoned it, then
immediately others were found who disputed it,
squabbled and fought about it in a wondrous
fashion. Among them all there was none who
spoke, or did something, or erected an edifice,
without the others laughing at it, misrepresenting
it, destroying it. One fashioned a thing with vast
labour and expense, finding in it great pleasure,
then another, approaching him, overturned, de-

84 THE LABYRINTH OF THE WORLD

stroyed, and injured it, so that I saw that never in
the world a man made a thing without another
injuring it. Some, indeed, did not wait for others ;
they themselves destroyed their own works, so that
I wondered at their fickleness and their vain

endeavours.

(Their Pride and Presumption.)

10. I also saw that many walked on high
pattens; others made themselves stilts (so that,
raised above all, they could view everything from
above), and thus did they strut about. But the
higher one was the more easily was he upset, or
others (from jealousy, I presume), tripped up his
feet; this happened to many, and they drew the
laughter of all on them. Of such instances saw I
many.

(Death, which miserably destroyeth All.)

11. At last I saw Death stalking about every-
where among them, and she was provided with a
sharp scythe, and with a bow and arrows, and with
a loud voice she exhorted all to remember that they
were mortal; but none listened to her call. Each
one was none the less intent on his folly and his
misdeeds. Then seizing these arrows, she threw
them at the people in every direction, and struck
down this or that one from among them, young or
old, poor or rich, learned or unlearned, without
distinction, so that they fell down. He who was

THE LABYRINTH OF THE WORLD 85

struck down sereamed, shrieked, and roared ; those
who were walking near ran a little farther off, and
soon again took no notice. Some coming near
gazed at the wounded man, who was rattling in
the throat, and when he contracted his feet and
ceased breathing, they called éach other together,
sang round him, ate, drank, and shouted,’ and
some somewhat mocked at this. Then they seized
the dead man and threw him over the boundaries
into that gloomy pit which surrounds the world,
and returning thence they again revelled ; but
none escaped Death, though they diligently
endeavoured not to heed her, even when she
closely brushed against them.

(Various Diseases.)

12. I then saw that not all whom she (Death)
struck fell dead to the ground ; some she merely
wounded, lamed, blinded, deafened, or. stunned.
Some after their wound swelled out like a blister,
others dried up as a splinter, others trembled like
an aspen-leaf, and so forth. Thus did a larger
number of men walk to and fro wounded, and with
rotting and soured limbs, than there were healthy
people.

(Help against this ts vainly sought.)

13. And I saw many running to and fro who
sold plasters, ointments, waters, as remedies for
1 It is perhaps scarcely necessary to mention that

Komensky here alludes sarcastically to the feasting at
funerals that was particularly prevalent in his time.

86 THE LABYRINTH OF THE WORLD

these wounds. And all bought these things from
them, exulting thereon and defying Death. But
she heeded not, and indeed struck down and over-
threw even these venders themselves. And it was
a mournful spectacle for me to behold how pitiably,
how suddenly, and by what manifold deaths a
creature destined to immortality perisheth. I also
found, in particular, that when one was most ready
for life, gathered his friends together, made plans
for his future life, built houses, scraped money
together, and otherwise strove for his own welfare,
then the arrow of Death struck him and made an
end to everything, and he who had prepared for
himself a dwelling in the world was very often
torn away from it and his goods became useless ;
then another succeeded him, and the same fate
befell him, and so equally the third, the tenth, the
hundredth. But when I saw that none would
understand the uncertainty of life, and take it to
heart—indeed, that though standing close to the
abyss of death they behaved as if they were
certain of immortality (and it is marvellous that
my heart did not burst from grief)—then I desired
to raise my voice to exhort and beg them to open
their eyes, and to behold Death preparing her
arrows, and in some fashion to strive to escape
them. But I understood that as Death herself
could, by her constant cries and her incessant
appearance before them in her terrible shape,
achieve nothing, my feeble speech would indeed
be fruitless. I then said in a low voice: “ It is for
ever pitiful before God that we miserable mortals

THE LABYRINTH OF THE WORLD 87

should for our misfortune be so blind.” The
interpreter answered me: “My good man, would
it then be wisdom to torment ourselves by think-
ing of death? Just because everyone knows he
cannot escape her, it is better not to heed her, but
to look at one’s own goods, and to be of a cheerful
mind. If she comes, she comes. In some hours
everything will be at an end, and perhaps even in
an instant. Why, therefore, should, because some ~
die, the others cease to be merry? For in the
place of each one how many again are born.” To
this I said: “If wisdom consists in this, then I
understand it amiss,” and then I was silent.

(Men are themselves the Causes of their Diseases and
Death.)

14. But I will not conceal this, that when I
beheld the countless number of Death’s arrows, it
came into my mind: “ Whence, then, does Death
take that mass of arrows, that she never exhausts
them?” And I look, and behold quite clearly that
she had no arrows at all, but only a bow; the
arrows she took from the people, each one from
that person whom she intended to strike. And I
observed that these people themselves trimmed
and prepared these arrows, some even pertly and
audaciously carried them to her, so that it was
sufficient for her to take the arrows from them and
to shoot them in the heart. And I cried: “Now
I see that it is true: ‘Et mortis faber est quilibet
ipse suse" I already see that no one dies who

88 THE LABYRINTH OF THE WORLD

had not by his greediness, intemperance, froward-
ness, lastly by his indiseretion, brought on himself
abscesses, boils, outer or inner wounds (for these
are the arrows of Death). But while I thus care-
fully gaze on Death, and the way she seized the
people, Falsehood pulls me away and says :
“Wherefore, foolish one, dost thou look rather at
the dead than at the living? When one dies, then
it is over with him ; but strive thou to live!” |

CHAPTER VIII
THE PILGRIM BEHOLDS THE STATE OF MATRIMONY

(The Preparation to this State is toilsome and
anxtious.)

AND they lead me forward, and bring me to a
street where, they said, married people lived, and
they said also that the fashion of this delightful
life would be pleasing unto me. And behold, there
was a gate which, as they said, was called Betroth-
ment; in front of it there was a wide square,
in which crowds of people of both sexes walked
about, and each one looked into the eyes of the
other; and not only this, but they also looked at
one another’s ears, nose, teeth, neck, tongue, hands,
feet, and other limbs; also did each measure the
other—how tall, how broad, how stout, or how
slender he was. Then one approached another,
and then again stepped apart from him, examin-
ing him now in front, now from the back, now
from the right side, now from the left, and
observing everything that he beheld of him.
Each one particularly examined (and this I saw
most frequently) the bags, purses, and pouches of
the other, measuring and weighing how long, how

broad, how full, how heavy, or how light they
89 |

90 THE LABYRINTH OF THE WORLD

were. Sometimes several men pointed to one
woman, and then none took her. One man drove
another away, and they quarrelled, struggled, and
fought; murders also did I here behold. Then
one man pushed another away, and was himself
again pushed away; some, after driving others
away, then ran away themselves. Yet another
man, not lingering to examine, seized her who
was nearest, and the couple lead each other hand-
in-hand through the gate. Seeing much fooling
of this fashion, I asked: “ What, then, are these
people doing?” ‘The interpreter answered: “ They
are those who would gladly enter the street of
Matrimony ; but as no one is allowed to pass
through yonder gate alone, but only in pairs, each
one must choose himself a companion. Therefore
is this choosing done here, and everyone seeks
what is convenient to him; he who finds it goes,
as you see, to the gate with his companion.”
“And could not this choosing be done in a some-
what easier fashion?” I said. “How mightily
toilsome this is!” He answered: “This is not
labour, but pleasure. Dost thou not see how
merrily they bear themselves; how they laugh,
how they exult. No fashion of life, believe me,
is merrier than this one.” Then I look, and see
that some indeed laughed and exulted ; but I see
others also who hang down their heads dolefully,
turn round, drag each other backwards and for-
wards, then again retreat; they grieve, do not
sleep or eat, and even become mad. And I say:
“What of these?” He answered: “ This also is

THE LABYRINTH OF THE WORLD OT

pleasure.” “Be it so,’ I said; “let us proceed
and see what befalls farther on.”

(Great Uncertainty as to how they should sit
together.)

2. Then forcing our way through the crowd,
we arrive at the gate itself; and lo! before we
entered it, we behold a balance suspended, which
was provided with two baskets as scales, and
round it stood the crowd. And they placed each
of these couples in the baskets opposite one
another, and watched whether the balance was
even; and in various fashions they descended,
then separated, shook the scales, and then again
steadied them. Then only when they had suffi-
ciently weighed them they allowed them to pass
through the gate. But not all fared equally well.
For some fell through the basket, were derided,
and had to troop away with shame, and took
themselves off; they even crammed a hood or
sack over the ears of some, and made merry at
their expense. And seeing this, I asked: “ What,
then, is done here?” ‘The answer was: “This is
done that the betrothment may be safe; for if the
scales show that they are even and equal, they are,
as you see, allowed to enter this state of matri-
mony; if it is otherwise, they separate.” “And
what, then, do they here consider as equality?” I
said, “for indeed I see that the balance proves
some to be equal in age, estate, and in every
fashion, and yet they allow one of the two to

92 - THE LABYRINTH OF THE WORLD

fall through the basket. Others, on the other
hand, who are most unequal they place together—
old men and young girls, young men and old
women. One stands upright, and the other bends
downward, and yet they say that they may be
joined ; how is this?” He answered: “Thou dost
not see everything. It is true that some old man
or old woman may not be worth a pound of tow,
yet if they have either a fat pouch or a hat before
which other hats are lowered, or something similar
(for all these things are weighed in the scales),
the matter does not stand as it appears to your
judgment.”

(The Fashion in which they sit together is unalterable.)

3. Entering after those whom they allowed to
pass, I see at the gate men who seemed smiths;
these clasp on each couple awful fetters, and only
when fettered allow them to pass. Many people
were present at this fettering who (as they said)
were invited for the purpose of being witnesses.
These played and sang before them, and bade them
be of good cheer. But watching carefully, I
remarked that they did not fasten up these fetters
with a padlock as with other prisoners, but that
they immediately forged, welded, soldered them
together, so that, as long as their lives in this world
lasted, they could not unbuckle them or tear them
off. This frightened me, and I said: “Oh, most
cruel captivity! if anyone once enters it, for all

1 A proverbial expression in Bohemia.

THE LABYRINTH OF THE WORLD 03

eternity he has no hope of recovering his liberty.”
The interpreter answered: “Certainly this of all
human bonds is the most rigid; but the sweetness
of this state is such that man gladly passes under
the yoke; thou wilt see for thyself what a delightful
life it is.” “Let us then go among them, that I
may see,” I said.

(There ts little Pleasure even when Marriage ts most
successful.) ©

4, We then enter the street, and behold, there
was a host of people all in couples, but many, as it
seemed to me, most unequally joined, big ones with
small ones, handsome ones with ugly ones, young
ones with old ones, and so forth. And examining
carefully what they were doing, and in what the
sweetness of this state consisted, I see that they
look at each other, speak to one another, and some-.
times one caressed and also kissed the other. “ Here
you see,” said the interpreter to me, ‘‘ what a pure
thing wedlock is, when it is successful.” “Then
this,” said I, “is the summa of all?” “Certainly,”
he said. And I again, “ Then there is indeed but
little pleasure ; and whether it is worth such fetters,
I know not.”

(The Misery and Worry of all Married
People generally.)

5. I now look further about me among them,
and witness how much toil and anxiety the

94 THE LABYRINTH OF THE WORLD

wretched people had. They mostly had children
around them, who were attached to them by
bridles ; these screamed, squalled, stank, soiled
themselves, groaned, and died, and I am silent as
regards the pain, the tears, the dangers to the
lives of their mothers, with which they entered
into the world. If a child grew up there was
twofold trouble with it; one was to hold it back by
means of the bridle, the other to drive it on by
means of //e spur; and often the children, suffering
neither bridle nor spur, made wondrous mis-
chievous endeavours, causing to their parents
weariness and tears. But if they allowed them to
act according to their will or tore themselves away
from them, shame and death herethrough befell
the parents. And marking this, I began to ad-
monish some of the people, both parents and
children, warning the former against foolish
love for their children and too great forbearance
with them, whilst I admonished the latter to be
somewhat more virtuous. But I achieved little
beyond this, that they looked at me peevishly,
threw jests at me, and some even menaced to kill
me. And when I saw some who were sterile I
declared them happy; but they also complained
and lamented that their life was joyless. Thus,
then, did I understand that both to have and not
to have offspring is misery. Also had almost each
couple with them and around them stranger folk
to serve them and theirs; they often had to bestow
more care on these than on themselves and their
family, and besides had to suffer much discomfort

THE LABYRINTH OF THE WORLD 95

through them. Also were there here, as in that
market-place, many implements and stumbling-
blocks, wood, stones, and pits ; when one stumbled,
he tripped up the other also, fell and injured the
other also ; the other, unable to leave him, had
equally with him to whimper, cry, and suffer pain.
Thus did I understand that everyone in this state,
instead of one care, anxiety, danger, has to suffer
as many cares, anxieties, dangers as there are
people to whom he is tied. And this state pleased
me not.

(The awful Tragedy of luckless Marriage.)

6. While I was then gazing at some of these in
the crowd, I beheld a tragedy. Two were joined
together who were assuredly not of one will; one
wanted to go this way,the other that; then they
quarrelled, disputed, wrangled. One complained
to the passers-by of this, the other of that; and
then when there was nobody to arbitrate between
them, they attacked one another, and cuffed and
cudgelled each other in an ugly fashion. If some
one reconciled them, after a while they quarrelled
again. Some for a long time disputed in words
whether they should go to the right or to the left,
and as each obstinately insisted on what he wished,
one with all his might flung himself in the
direction he wished to go, and the other also in the
opposite direction. Then there was a struggle and
a mournful spectacle who would overcome the
other ; sometimes the man triumphed and dragged

96 THE LABYRINTH OF THE WORLD

the woman after him, although she caught at
the ground, the grass, or whatever she could ; some-
times the man had to follow the woman, and the
others laughed at this. But this seemed to me a
matter worthy rather of pity than of laughter ;
particularly when I saw that during this torment
some shed tears, groaned, wrung their hands heaven-
_ ward, declaring that they wished by means of gold
and silver to redeem themselves from this bond.
And I said to my interpreter: “Can no help, then,
be granted them? Can they not be untied and set
free from one another, they who cannot be recon-
ciled?” “That cannot be,” he said; “as long as they
live they must continue thus.” “Oh, this cruel
bondage and slavery! This is indeed worse than
death!” And he again: “Why, then, did they not
previously reflect more wisely? They deserve their
fate ; let them continue in their dissensions.”

(Voluntary Slavery.)

7. Then I gaze, and lo! Death, with her arrows,
strikes down some and overthrows them, and
immediately the fetters of each of them were
loosened. And I wished them joy of this, thinking
that they also would wish themselves joy, and be
heartily glad of this relief. But behold, almost
every one of them began to cry and lament in a
fashion that hardly ever I had heard in the world,
wringing their hands and complaining of their mis-
fortunes. Of those whom I had before seen living
peaceably together, I understood that one really

THE LABYRINTH OF THE WORLD © 07

grieved for the death of the other. I thought,
however, that they only dissembled thus before the
people. I vowed that they would repent their
error, and teach others to beware of these bonds.
But these, before I had time to observe, wiped their
eyes again, ran outside, and returned afresh in new
fetters, And I said with wrath: “Oh, ye monsters!
ye are unworthy of pity ;” and to my guide: “ Let
us from hence; I find in this state more of vanity
than anything else.”

(The Pilgrim also receives Fetters.)

8. Meanwhile (for I must not be silent as regards
my own adventures), while we are returning to the
gate of separation, and though my intention is
further to look on the world, my guides, both
Impudence and Falsehood, begin strongly to urge
me to try myself, also, the state of matrimony: ;
thus would I better understand it. I replied that
I was young, that the examples I had seen terrified
me, that I had not yet beheld everything in the
world, and so forth. But this availed not; they
induced me to go on to the scales, as it were in
sport, and then into bonds, and I proceeded as one
of four who were joined together ; they also added
to our party a number of others (they said it was
that they should be my servants, and for the sake
of modesty) ; so that, gasping and groaning, I could
hardly drag them along with me. Then suddenly
a tempest came down, with lightning, thunder, and

a terrible fall of hail; and all those around me
G

98 THE LABYRINTH OF THE WORLD

dispersed, except those who were joined to me.
With these I hurry into a corner, but Death, with
her arrows, strikes down my three companions, so
that, mournfully solitary and stunned by horror,
I knew not what to do. My guides said that this
was a favourable moment, and that I could now
easily flee. And I said: “ Why, then, did you
advise me to come here?” They answered that
there was no time for disputing; rather should I
flee. And thus did I hurry away.

(The Pilgrim's Judgment on the State of Matrimony.)

9. And having escaped thence, I yet do not know
what I should say about this state, whether it affords
more pleasure when it is successful (which I pre-
sume would have been the case with me), or more
woe from various causes. That only I remember
that both without it and within it there is much
anxiety, and even when it is successful, the sweet ©
is mixed with the bitter.

CHAPTER IX

THE PILGRIM EXAMINES THE ORDER OF THE
TRADESMEN

(What he saw there Publicly.)

THEN walking on, we arrive in a street where trades
were carried on ; this street was again divided into
many smaller streets and squares, and everything |
was full of various halls, workshops, forges, working-
rooms, shops, and booths, with various wondrous
tools; the people turned round them in a strange
fashion, with much crashing, banging, piping,
blowing, hulloaing, rattling,and scrubbing in various
ways. I saw here that some scraped the earth and
opened mines in it, either ripping it up on the sur-
face or digging deep into its interior like moles.
Others paddled in the water, on rivers, or on the
sea ; others stirred fires; others gaped at the air;
others busied themselves with wild beasts ; others
with stones and wood; others conveyed various
goods to and fro. And the interpreter said to me:
“See what ingenious and pleasant work this is;
well, what here pleases thee most?” I said, “It
may be that there is here somewhat of merriment ;
but with it I see much toiling, I hear much moaning.”

“Not all labour is so arduous,” he said: “let us
99

roo THE LABYRINTH OF THE WORLD

look more closely into these various matters.” And
they led me turn by turn through these places, and
I viewed everything, and for the sake of experience
sometimes touched this thing or that; but I neither
can nor will describe everything in this spot. Only
what I saw openly that I will not conceal.

(A Trades ave Perilous Strivings.) |

Firstly, I saw that all these worldly traffics are
but labour and vain striving, and that each has its
discomfort and danger. I saw, indeed, that those
who dealt with fire were sunburnt and sooty like
Moors; the clattering of hammers ever hummed in
their ears and half hindered their hearing; the
gleam of the fires ever sparkled in their eyes, and
their skins were blistered and cracked. Those
who carried on their trade in the earth had dark-
ness and horror for companions, and not rarely did
it happen that they were buried in the earth.
Those who worked on the waters became as moist
as a thatched roof; like aspen leaves, they shivered
from the cold, their bowels became raw,! and many
of them became the prey of the deep. Those who
busied themselves with wood, stones, and other
materials were full of weals, groaning, and fatigue.
I also saw how stupid were the labours of some,
who yet toiled and strove till they sweated, became
fatigued, fell down, injured themselves, overworked
themselves ; yet, with all their miserable exertion,
they barely succeeded in obtaining their daily

1 I.e., their digestion became impaired.

THE LABYRINTH OF THE WORLD Io!

bread. It is true that I saw others who lived more
easily and more advantageously; but the less
labour there was, the more was there of vice and
fraud.

(Incessant Striving.)

Secondly, I saw that all the work of man is for
his mouth; for whatever a man acquired that he
stuffed into his own mouth, or into those of the
members of his family ; I must except the few who
placed in their wallets that of which they deprived
their mouth; but these wallets, I again saw, were
full of holes; what was heaped into them streamed
out again, and others gathered it up; sometimes
one approached and tore the wallet away; or one
stumbling against another plucked or tore away
the wallet, or he lost it through some other mishap ;
thus did I see clearly that all these worldly em-
ployments are but as the pouring out of overflowing
water; money is won and then again lost, with but
this difference that it flees more easily than it
approaches, whether it is absorbed by the mouth
or by the money-chest. Therefore did I see more
poor men than rich.

(Hard Striving.)

Thirdly, did I see that each of these labours
required the entire strength of a man; if one did
but look backward or somewhat tarry, he immedi-
ately remained behind; immediately everything

102 THE LABYRINTH OF THE WORLD

dropped out of his hands, and before he was aware
of it he was ruined.

(Difficult Striving.)

Fourthly, I beheld everywhere much hardship.
Before a man was well prepared for his trade a
good part of his life had passed, and even after-
wards, unless he was constantly attentive, all his
concerns again went backward ; indeed, even among
those who were the most attentive, as many, I
found, met with loss than with gain.

(Striving that kindles Jealousy.)

Fifthly, did I behold among all (particularly
among those of the same trade) much hatred and
malice. If more work was carried to one, or more
was brought forth from his shop, the neighbours
immediately looked askance at him, gnashed their
teeth at him, and, when able, spoilt his wares ;
thence arose dissensions, discord, cursing ; and some,
out of impatience, threw down their tools, and
defying the others, gave themselves up to idle-
ness and voluntary poverty.

(Sznful Striving.)

Sixthly, I beheld everywhere much deceit and
fraud. Their work, particularly that done for
others, was done hurriedly and carelessly ; yet,

THE LABYRINTH OF THE WORLD 103

meanwhile, they extolled and praised their work
as much as they could.

(Vain and Unnecessary Striving.)

Seventhly, I found there’ many unnecessary
vanities, for I clearly understood that these occupa-
tions were mainly nothing but vanity and useless
folly. For as the human body can certainly be
sustained by little and very simple food and drink,
as it can be clothed with few and very simple
garments, and sheltered by a small and very
simple building, therefore is it clear that but small
and simple trouble and labour are required for
these purposes, as was indeed the case in ancient
times. This also I found here, that the world
either will not or cannot judge rightly ; for men
have become accustomed to employ so many and
such rare things for the purpose of filling their
bellies with food and drink, that to obtain these
things a large portion of the people have to work
by land and on the sea, and to imperil their
strength and their life ; while others, again, have to
be special masters in the art of preparing these
things. Similarly, no small part of the people was
employed in seeking various materials for cloth-
ing and building, and in giving them manifold
monstrous shapes; all this is useless and vain,
and often even sinful. Likewise did I see
craftsmen whose whole art and labour consisted
in making childish trifles, or other toys, for the

1 I.e., among the order of the tradesmen.

IO4 THE LABYRINTH OF THE WORLD

purpose of causing amusement and wasting time ;
others, again, there were whose work it was to
prepare and to multiply the instruments of cruelty
against mankind, such as swords, daggers, battle
clubs, muskets, and so forth. With what conscience
and what pleasure of mind men could attend to all
these trades, I do not know. But this I know, that
if all that was useless, unnecessary, and sinful had
been taken away and eliminated, the larger part of
men’s trade would have had to sink to the ground.
Therefore for this, and for the other reasons men-
tioned before, my mind could find pleasure in
nothing here.

(Striving that beseemed Brutes rather than Men.)

This was particularly the case when I saw that
men worked only with the body and for the body,
though man possessing a superior thing, namely,
the soul, should bestow most care on it, and seek
principally its advantage.

9. One thing, meseems, I should specially relate,
how I fared among the waggoners on land and
among the sailors on the sea. When I was thus
depressed while visiting the workshops of the
handicraftsmen, Impudence said to Falsehood: “I
see that this man is restless, and wishes to con-
stantly move like quicksilver; therefore is there
no place that pleaseth him, and to which he would
desire to be attached. Let us show him the freer
profession of the trades who are at liberty to
transport themselves from one place in the world

THE LABYRINTH OF THE WORLD 105

to another, and fly about like birds.” “Iam not,”
I said, “contrary to seeing this also.” Then we
went on.

(The Totlsome Life of Waggoners.)

10. And then I immediately see a crowd of men
who were turning round and round, and were
gathering, collecting, and lifting up various things,
even chips, morsels of earth and manure, and these
they bound together in bundles. “ What is this?”
I ask. They said that these were preparing to
travel across the world. And I: “ But why do they
not voyage without these burdens? They would
proceed more easily.” The guides answered: “Thou
art a fool. How could they journey otherwise ?
These things are their wings.” “Wings?” say I.
“Certainly wings; for these give to them resolution
and courage, and also ensure to them freer passage
and safe course. Dost thou then think that men
are allowed to rove vainly through the world? In
this fashion must men obtain their livelihood,
favour, and everything else.” I then gaze, and lo!
they heaped as many goods as they could find on
a thing that seemed a pedestal with underlying
wheels ; this they rolled and screwed, and harnessed
cattle to it; they then with all these goods toiled
and plodded across hills, mountains, valleys and
ravines, rejoicing in their minds over their merry
life; and such it appeared to me also just at first.
But when I saw them sticking in the mire, soiling
themselves, puddling in the mud, labouring and

106 THE LABYRINTH OF THE WORLD

strivino; also that from rain, snow, sleet, snow-drifts,
cold, and heat they suffered much discomfort ; and
when I also saw that everywhere on the mountain
passes men lay in ambush for them and emptied
their pouches (and to escape this, neither wrath,
nor scuffling, nor raging availed), and that on the
highroads a rapacious rabble attacked them, then I
lost all pleasure in this order.

(The Discomfort of a Sailor's Life.)

11. They then said that there was a more con-
venient fashion of flying along the world; that
was by means of navigation; there, they said, a
man did not tremble, and was not soiled or delayed
by the mud, and he could fly from one end of the
world to the other, finding everywhere something
new, unseen and unheard of; and they lead me to
the boundary of the land, where we could see
nothing before us but sky and water.

(Description of a Ship.)

12. Then they bade me enter a little hut constructed
out of planks; and this did not stand on the earth,
neither had it a foundation, nor was it strengthened
by any ceiling, beams, columns, or props; but it
stood on the water and rocked to and fro, so that
one had even to enter it with prudence. But as
others went there I also went, not to appear timid,
for they said that this was our carriage. But while
I thought that we should proceed, or rather, as they

THE LABYRINTH OF THE WORLD 107

said, immediately fly on, we remained where we
were on the second, the third, the tenth day.
“ What, then, is this?” quoth I. “ Did you then not
tell me that we should fly directly from one end of
the earth to the other? and now we cannot by any
means leave this spot.” They then said we should
wait till the relays came, and that they had relays
which required neither shelter nor stable, nor forage,
nor spurs, nor whip; they had only to put them to,
and to drive on; I should but wait and I would
see. Meanwhile, they show me cords, ropes, traces,
scales, gambrels, shafts, axle-trees, waggon-beams,
poles and various levers; and all these articles
were fashioned in a manner different from that of
the waggoners’ carts. It was a cart that lay back-
wards, and had at its back shafts (consisting of two
very long pine-trees), which projected high up into
the air; from the top ropes descended to the sail-
yards with various lattice-work and ladders. The
axle-tree of the cart was at the back, and a man
who sat there alone boasted that he could guide
this huge mass in whatever direction he wished.

(Description of Navigation.)

13. Meanwhile the wind arose. Our crew started
up ; they begin to run to and fro, to jump, to scream,
to shout; one seized this thing, another that; some
climbed rapidly up and down the ropes, let down
poles, expanded what seemed to be rush mats,! and

1 T.e., sails; comp. More's ‘‘ Utopia”: ““ The sayles were
made of great rushes or of wickers.”

108 THE LABYRINTH OF THE WORLD

other such things. Then, “ What is this?” I said.
They answered that they were putting to; and lo! I
see that these rush mats swell out to the size of
barns (they said these were our wings), and then
everything above us begins to whizz, while under
us the water is divided and splashes; and before I
could look, the coast, and the land, and everything
vanishes from our sight. “ Whither, then, have we
gone?” I said. “What now will befall us?” They
said that we were flying. “ Well, then, in the name
of God, let us fly,” I said, and I marvel how rapidly
we move on, not indeed without pleasure, but also
not without fear; for when I went above to look
around me, giddiness overcame me; when I crawled
below, the terror of the waves that rushed violently
against the planks of the ship encircled me. And
then I thought in my mind whether it was not grave
foolhardiness to entrust a man’s life to such furious
elements as water and wind, and thus purposely to
encounter death, from which we are separated by
the breadth of two fingers; for no thicker is the
plank which is between us and the terrible abyss.
But having resolved not to allow my fear to be
known, I was silent.

(Disgust at Sea.)

14, Then what seemed a crude form of stench
begins to stun me, and penetrating my brain and
all intestines, it prostrates me. Then I (as well as
the others who were not used to these ways) roll
about, scream, know no counsel; everything flows

THE LABYRINTH OF THE WORLD 109

from me and pours out of me, so that it appeared
to me, not otherwise, as if we were being dissolved
in the waters like snails in the sun. Then I begin
to accuse myself and my guides, not believing it
possible that I should remain living; but from
them, instead of pity, I obtained but mockery.
No doubt they knew from experience (what I
knew not) that this trouble would not endure
more than a few days; and thus it was, and
my strength gradually returned, and I understood
that the furious sea had only welcomed me thus.

(Calm on the Sea.)

15. But what of this? Worse things than these
soon befell us. The wind left us, our wings became
flabby ; we stopped, unable to go anywhere. I
again begin to knit my brow, wondering what
would happen. “ We have been driven into these
deserts of the sea. Oh, shall we ever leave them
again? Oh, shall we ever again see the lands of
the living? Oh, my mother, dear earth! oh, dear
earth, my mother, where art thou? God, the
Creator, gave the water to the fishes, but thee to
us. Alas! the fishes prudently remain in their
dwelling-place, but we senselessly forsake ours.
If Heaven cometh not to our help, we must cer-
tainly perish in this doleful abyss.” Over these
distressful thoughts my soul did not cease to
grieve, till the sailors suddenly began to scream.
Running out, I exclaimed: “ What is this?”
They answered that the wind was rising; and I

rro THE LABYRINTH OF THE WORLD

look and see nothing. Yet they spread out the
sails; and the wind comes, seizes us, and carries
us along. This gave great pleasure to all, but the
pleasure soon became bitter.

(Storm at Sea.)

16. The wind meanwhile had increased so
rapidly that not only we, but also the waves
beneath us, were tossed about, so that terror
entered our hearts. The sea rolled round us in
every direction with such gigantic waves that our
course was up high hills and down deep valleys, now
upward, then downward. Sometimes we were shot
upwards to such heights that it seemed as if we
were to reach the moon; then again we descended
as into an abyss. Now it appeared as if a wave,
coming either straight or sideways towards us,
would surprise us, and immediately drown us; but
it merely lifted us on high, only that this our
barque was thrown about here and there, and
tossed on from one wave to another; sometimes
it declined to this side, sometimes to that; some-
times with its prow it went perpendicularly
upward, sometimes downward. Therefore, not
only was the water spirted skyward on us and
above us, but we could neither stand nor lie; we
were tossed from side to side, and found ourselves
sometimes on our feet, sometimes on our head.
This caused giddiness and the subversion of every-
thing within us.' And as this continued both by

1 I.c., sea-sickness.

THE LABYRINTH OF THE WORLD III

day and by night, everyone can conceive what
anguish and fear we felt. Then I said to my-
self: “Surely these seafaring men must be more
pious than all other men in the world, they who
never for an hour are sure of their lives?” But
looking at them, I observed that they were all,
without exception, eating gluttonously as in a
tavern—drinking, playing, laughing, talking in
an obscene manner; in fact, committing every
sort of evil deed and licentiousness. Grieving at
this, I begin to admonish them, and to beg them
to remember where we were, and ceasing such
things, to call unto God. But what availsit? Some
laughed; others scoffed at me; others struck
out at me; others wanted to throw me over-
board. My guide Falsehood told me to be silent,
and to remember that I was in a strange house,
where it is best to be deaf and blind. “Oh, it
is impossible,” quoth I, “that this matter should
end well when they have such customs!” Then
they again laughed. Seeing such mischievousness, I
was obliged to be silent, for I feared to receive a
whipping from them.

(The Ship is submerged.)

17. At this moment the storm became stronger,
and a terrible gale burst on us. Then, indeed, the
sea, with its waves, begins to rise heavenward ; then
the waves pass us on from one to another as if we
were balls; then the depths open up, and some-
times threaten to devour us, sometimes again toss

II2 THE LABYRINTH OF THE WORLD

us downward; then the wind, encircling us, drives
us hither and thither, so that everything crashed as
if the ship was going to be shattered into a hundred
thousand pieces. Then I became as one dead, and
saw nothing before me but destruction. But the
sailors, who could no longer resist the violence of
the storm, and feared to be driven on to rocks
or shallows, pulled down the wings, and by means
of thick ropes threw out large iron hooks, hoping
thus to remain on the same spot till the storm
should have ceased. But in vain! Some of the
men who climbed along the ropes were shaken off
them by the wind as if they had been caterpillars,
and thrown into the sea; also through the force of
the waves the anchors were broken off and sank
into the depths. And then at last our ship, and we
with it, began to drift about helplessly like a chip
of wood in a stream. Then only did those iron,
wilful giants lose heart; they became pale,
trembled, knew not what to do; then only re-
membered God, exhorted us to pray, and they
also wrung their hands. Then our ship begins to
sink down to the bottom of the sea, to strike
against rocks concealed under the water, and thus
to sink and break up; then through fissures water
flows towards us; and though all, young and old,
were ordered to pour out the water with all their
might, this availed them not; it pressed powerfully
against us, and drew us to it. Then there were
tears, screams, moaning without measure. No one
saw anything before him but a cruel death. But
as life is sweet, everyone seized what he could—

THE LABYRINTH OF THE WORLD II3

tables, planks, poles, hoping that they could save
themselves from drowning and swim forth to some
spot.

And when at last the ship broke up and every-
thing was submerged, then I also, seizing what I
could, arrived at some coast, with a few others.
The terrible abyss had devoured all the others.
When I had somewhat recovered from my fear and
horror, I begin to rebuke my guides that they had
led me here. They said that this would not harm
me; now that we had escaped, I should be of a
cheerful mind. A cheerful mind, indeed! To the
day of my death I shall not allow myself to be led
into anything of this sort.

18. Then looking round, I see that those who
had been saved with me again ran to the shore and
entered a ship. “ Go, then, to encounter all misfor-
tunes, ye foolhardy men,” I said. “I cannot even
look at this.” My interpreter said: “ Not everyone
is so effeminate. Possessions and merchandise, my
good fellow, are a fine thing. To obtain these, a
man must ever risk his life.” Then I said: “ Am I,
then, a beast, that I should risk my life merely for
the sake of my body, and for the purpose of
collecting things for it? Verily, indeed, even the
beasts do not this, and man, possessing within him
a superior thing, namely, the soul, should seek
rather its advantage and pleasure.”

CHAPTER X

THE PILGRIM BEHOLDS THE FATE OF THE MEN OF
LEARNING, AT FIRST GENERALLY

AND my guide said unto me, “I already now
understand thy mind, and which way it tendeth.
Go, then, among the learned men—go among the
learned. Their life hath a charm for thee; it is
easier, quieter, and more useful to thy mind.”
“ Yes, that is true,” said the interpreter ; “for what
could be more delightful than that a man should,
abandoning and no longer heeding the struggles of
this material life, employ himself in studying these
manifold beautiful things? Verily, it is this that
makes mortal men like unto the immortal God, and
almost equal to Him; thus do they become almost
omniscient, exploring everything that is in heaven, or
earth, or the depths, or was or will be. And thus do
they know everything, although not everyone, it is
true, receives these gifts in equal perfection.” “Lead
me then there,” I said. “ Why dost thou tarry ?”

(A Rigid Examination at first.)

2. And we arrived at a gate which they named
“ Disciplina,” and this was long, narrow, and dark.
II4

THE LABYRINTH OF THE WORLD II5

It was full of armed guards, to whom everyone who
entered the street of the learned men had to render
account; also had he to ask of them a safe conduct.
And I saw what crowds of people, mostly young
ones, came up, and immediately underwent divers
severe examinations. Each one was first examined
as to what pouch, what posteriors, what head, what
brain (of this they judged by the secretions from
the nostrils!) and what skin he had. If, then, the
head was of steel, the brain in it of quicksilver,
the posteriors leaden, the skin iron, and the pouch
golden, then these men were praised, and incontin-
ently gladly conducted farther. But if one did not
possess these five things, they either ordered him
to retire or, though foreboding evil, they admitted
him at random. And wondering at this, I said:
“Why, then, do they lay such stress on these
five metals that they search for them so industri-
ously?” “They have great value indeed,” quoth
the interpreter. “If one has not a head of steel it
will burst; if he has not within it a brain of liquid
quicksilver, he will not obtain in it a looking-glass ;*
if he has not a skin of tin he will not be able to
endure the toil of education; if he has not leaden
posteriors he will not be able to endure the seden-
tary life of the student, and will indeed lose
everything; and without a golden pouch whence
could a man obtain leisure, whence masters living
and dead? Or dost thou think those things can be

1According to the ideas of Komensky’s time, these were
believed to be secretions of the brain.

Komensky thus allegorically describes the imagination.

116 THE LABYRINTH OF THE WORLD

procured without cost?” And I understood the
drift of his words, namely, that for the state of the
learned, health, talent, consistency, patience, and
gold are necessary. Then I said: “Truly can it be
spoken, ‘ Non cuivis con tingit adire Corinthum’”
(Not all wood becomes strong).!

(The Entrance to Study is difjicult and painful.
Memoria Artificialts.)

3. And we pass on through the gate, and I see
that each one of these guards sets tasks to one or
more of these men, and directed them. Now he
whispers something into their ears, wipes their
eyes, cleanses their noses and nostrils, pulls out
and clips their tongues, folds together and then
disjoins their hands and fingers; and I know not
what else he did not. Some also endeavoured to
pierce into their heads and to pour something into
them. Then my interpreter, seeing me afraid,
said: “ Wonder not; learned men must have their
hands, tongues, eyes, ears, brain, and internal and
external senses different from the foolish herd of
men; therefore must they here be transformed,
and without trouble and offence this cannot be.”
Then I gaze, and behold how dearly these wretched
ones had to pay for their transformation. I speak
not of their pouches, but of their skins, which had
to suffer ; for fists, canes, sticks, birch rods struck
them on their cheeks, heads, backs, and posteriors
till blood streamed forth, and they were almost

’ Literally musculous.

THE LABYRINTH OF THE WORLD II7

entirely covered with stripes, scars, spots, and
weals. Some, seeing this, turned backward before
entrusting themselves to these guards; and, indeed,
as soon as they had looked through the gate,
others wishing to escape from such educators also
fled. A smaller number only remained, until they
were allowed to return into the open air; and
feeling a desire for this instruction, I also remained,
though not without difficulty and bitterness.

(A Device is given to each Learned Man.)

4. When we pass through the gate, I see that to
each one of those whose wit had been somewhat
sharpened they gave a badge, by which it could be
known that he was one of those who were learned.
This was an inkstand at the girdle, a pen in the
ear, and in the hand an empty book for the
purpose of seeking knowledge. And I also
received these things. Then Searchall said to me :
“ Now, here have we fourfold crossways leading to
philosophy, medicine, jurisprudence, and theology ;
where shall we go first?” “As you judge,” quoth
I. Then he again said: “ Let us first go into the
market-place, where all assemble; there canst
thou behold them all together; then will we
proceed through the various lecture-rooms.”

(Among the Learned also there are Deficiencies.)

5. And my guide leads me into the market-place ;
and behold, there were clouds of students, masters,

118 THE LABYRINTH OF THE WORLD

doctors, priests, youths, and grey-headed men.
Some of these stood together conversing and dis-
puting; others betook themselves to corners, so as
to be out of the view of the rest. Some (as I well
saw, but I dared not speak to them of this) had
eyes, but had no tongue; others had a tongue, but
had no eyes: others had only ears, but neither
eyes nor tongue; and so forth. Thus did I under-
stand that here also defects remained. But as I
now see that all these men enter into the place, and
then again leave it, as bees swarm into and out of
a bee-hive, I insist that we also should go there.

(Description of a Library.)

6. Thus we enter ; and behold, there was a hall
so large that I could not perceive its ending, and
on all sides it was so full of many shelves, com-
partments, and gallipots that a man could not have
conveyed them on a hundred thousand carts; and
each one had its own inscription and title. And I
said: “ What apothecary’s shop have we then
entered?” “Into an apothecary’s shop,” said the
interpreter, “where remedies against the ailments
of the mind are kept; and this, by its proper
name, is called a library. See what endless store-
houses of wisdom are here.” ‘Then looking, I see
long rows of learned men, who arrived from all
directions and turned round these things. Some
chose out the finest and most subtle among them,
extracted morsels from them, and received them
into their bodies, gently chewing and digesting

THE LABYRINTH OF THE WORLD II9

them. Approaching one of these men, I ask him,
“What is done here?” He answered me: “I
improve.”! “And what taste is there, in this ?”
quoth I. And he again: “As long as a man
chews it in the mouth, he feels bitterness and
sourness, but afterwards it changes into sweetness.”
“ And wherefore is this?” I said. He answered:
“Tt is easier for me to carry this within me; also
am I thussurer. Dost thou then not see the use?”
I looked at him with more care, and I see that he
is stout and fat and of comely colour. His eyes
olittered like candles ; his speech was careful, and
everything about him was lively. Then my
interpreter says: “ Let us see these others also.”

(Disorder in the Studies.)

And I gaze, and lo! some here bore themselves
most greedily, cramming down constantly every-
thing that came into their hands. Then looking
at them more carefully, I see that their colour, their
body, and their fat had by no means increased, and
that their bellies only were swollen and puffed out.
I see also that what they crammed down again
crept out of them undigested either above or below.
Giddiness also befell some of these men, or they
maddened; others became pale, pined away and
died. Seeing this, others pointed at them and told
each other how dangerous it was to deal with books
(for this was the name they gave to these gallipots) ;
some fled, others exhorted each ‘other to handle

1 I.e., my mind.

120 THE LABYRINTH OF THE WORLD

them carefully. These, therefore, did not absorb -
everything ; rather did they burden themselves in
front and behind with bags and pouches into which
they crammed these gallipots (on most of them they
saw written—“ Vocabulary, Dictionary, Lexicon
Promptuarium, Floriligium, Loci Communes
Postillas, Concordancy Herbal,” and so forth, accord- —
ing to what each one judged appropriate); these
they carried with them, and when they had to
speak or write something they took them from
their pouches, and put them in their mouth or pen.
Noting this, I said: “ These, then, carry their learn-
ing in their pockets?” The interpreter answered :
“These are Memorize Subsidia; hast thou not
heard of them?” I had, indeed, heard this custom
praised by some; they said that those only who
used them brought forth learned things. And it
may be thus, but I noted other incommodities also.
It befell in my presence that some scattered and
lost their gallipots, while those of others caught
fire while they had put them aside. Oh, how they
then ran to and fro, wrung their hands, lamented,
and cried for help! Now no one for a while
wished to dispute, write, or preach any longer ;
they walked along drooping their heads, and bend-
ing downward and blushed, and endeavoured
wherever they could to obtain another little box,
either by means of entreaties or of money. Those,
however, who had a store within them feared not
such accidents so much.

THE LABYRINTH OF THE WORLD | 121

(Students who study not.)

8. Meanwhile, I see others, again, who did not
put these gallipots into their pouches, but carried
them into a little chamber; entering behind
them, I see that they fit out beautiful cases for
them, paint them in various colours, sometimes
even border them with silver and gold, place them
in shelves, and then drawing them out again, look
at them; then they fold and again unfold them,
and walking to and fro, they show one another how
beautiful these things are; all this superficially.
Some also at times looked at the titles, so that they
might be able to name them. “ Why, then,” quoth
I, “do these men trifle in this childish fashion ?”
The interpreter answered : “ Dear comrade, it is a
fine thing to have a fine library.” ‘‘ Even if you
use it not?” said I. He answered: “ Those also
who love their libraries are counted among the
learned.” I thought within myself: “Just as those
who own a large number of hammers and tongs, but
know not how to use them, are counted among the
blacksmiths.” But I dared not to say this, fearing
that they should give me foul word.

(Disorder in the Writing of Books.)

9. Then when we had again entered the hall, I
see that in every direction the number of these
gallipots increased, and I watched to see whence
they brought them; and I see that they were

122 THE LABYRINTH OF THE WORLD

brought from behind a screen. Going also behind
it, I see many turners, who—one more diligently
and neatly than the other—fashion these gallipots
out of wood, bone, stone, and other materials ; then
they fill them with salve or theriac, and deliver
them up for general use. And the interpreter
said to me: ‘‘ These are the men worthy of praise
and all honour, who serve their race in the most
useful fashion, who regret no labour, no endeavours,
which tend to increase wisdom and learning, and
who share their glorious gifts with others. And
the wish befell me to examine out of what stuff
and in what manner these things (which the inter-
preter called gifts and wisdom) were made and
fashioned. And I see one or two who collected
fragrant roots and plants, cut them up, shook,
cooked, and distilled them, preparing delightful
theriacs, electuaries, syrups and other medicines,
which are useful to the life of man. On the other:
hand, I saw some who only picked out things from
the gallipots of others and transferred them into
their own; and of these there were hundreds.
And I said: “These merely pour out water.” The
interpreter answered: “Thus also is learning in-
creased ; for cannot one and the same thing be done
now in this, now in that fashion? Something can
always be added to the first elements, and they can
be thus improved.” “And spoilt also,” I said with
anger, seeing plainly that deceit was being practised
here. Some also, seizing the gallipots of others,
filled up their own, and diluted the contents as
much as they could, even by pouring in slops;

THE LABYRINTH OF THE WORLD 123

another again condensed the mixture by adding
every sort of hodge-podge, even dust and sweep-
ings, so that it appeared to be freshly made up.
Then they erected inscriptions that were even more
pompous than those of the others, and like other
quacks, each one impudently praised his own wares.
Then I both wondered and angered that (as I said
before) hardly ever did anyone examine the
internal substance; rather did they take every-
thing, or at least without choice ; and if some did
indeed choose, they only contemplated the out-
ward appearance and the inscription.! And then I
understood why so few attained the inward fresh-
ness of the mind; for the more of these medicines
each man devoured, the more he vomited, turned
pale, faded and decayed. And I saw also that a
large number of these delightful medicaments were
not even used by men, but became the portion of
moths, worms, spiders, and flies, and were lost in
the midst of dust and mould in dark presses and
remote corners.

Fearing this fate, some, as soon as they had
prepared their theriac (some, indeed, before they had
begun to prepare it), ran to their neighbours asking
them for prefaces, verses, anagrams; they instantly
searched for patrons, who should lend their names
and purses to the new preparations; they instantly
wrote the title and inscription in the most ornate
fashion; they instantly embellished the divers
figures and engravings with curling flowers; also
they themselves carried them among the people,
1 This, of course, refers to the binding and lettering of books.

124 THE LABYRINTH OF THE WORLD

and, so to speak, thrust them even on those who
were reluctant to receive them. But I saw that
this also availed not, for everywhere the market
was overstocked. And I pitied some who, although
they could have enjoyed simple quiet, yet gave
themselves to this quackery without any necessity
or use, and, indeed, at the risk of their good name,
and to the harm of their neighbours. But when I
gave news of this I earned but hatred, as if I had
injured the common welfare. I am silent as to
how some prepared these their electuaries out of
materials that were plainly poisonous, so that as
many poisons as medicaments were sold; and
unwillingly did I bear such a misdeed, but there
was no one who could have set matters right.

(Discord and Strife.)

10. Then we again enter the market-place of the
learned, and behold, there were quarrels, strife,
scuffles, tumult among them. Rarely was there
one who had not a squabble with another ; for not
only the young ones (with whom it could be im-
puted to the insolence of undeveloped youth), but
even the old men plundered one another. For the
wiser one considered himself, or was by others held
to be, the more he began to quarrel with those
around him, fought and hacked, threw and shot at
them, till it was fearful to behold ; and he founded
his honour and glory on this. And I said: “ But in
the name of dear God, what is this? I had
thought, and this was it promised me by you, that

THE LABYRINTH OF THE WORLD 125

this was the most peaceful career.” The inter-
preter answered: “ My son, thou dost not under-
stand this; these men only sharpen their wits.”
“ What! thou sayest they sharpen their wits!
But I see wounds, and blood, and wrath, and
murderous hate of the one against the other. Not
even among the class of traders have I witnessed
anything similar.” “No doubt,” he said, “ for the
arts of such men are but handicrafts, and are
slavish, while those of the others are free. There-
fore what is not allowed and would not be per-
mitted to them, the others have full liberty to do.”
“ But how this can be called order,” I said, “ I know
not.” It is true that apparently their arms
seemed by no means terrible. For the spears,
swords, and daggers with which they hacked and
stabbed one another were of leather, and they held
them not in the hand but in the mouth. Their
artillery consisted of reeds and quills, which they
loaded with powder that had been dissolved in
water, and they then threw paper bullets at each
other. Nothing of this, say I, viewed superficially,
appeared terrible; but when I saw that if a man
was even slightly struck he was _ convulsed,
screamed, reeled, fled, it was easy for me to under-
stand that this was not jesting, but veritable
warfare. Sometimes many pressed one hardly, till
everywhere around the noise of swords danged in
the ears, and paper bullets fell on him like hail.
Sometimes a man, fighting bravely, defended him-
self and dispersed the aggressors; another, again,
overcome by his wounds, fell to the ground. And

126 THE LABYRINTH OF THE WORLD

I beheld here cruelty unusual elsewhere, for they
spared neither the wounded nor the dead ; indeed,
they hacked and struck all the more unmercifully
at him who could no longer defend himself, mostly
endeavouring to show their valour in this fashion.
Some, indeed, dealt with each other in a more
moderate manner; but these, also, were not free
from disputes and misunderstandings. For no
sooner had one given out an opinion than another
straightly contradicted it ; they disputed even as to
whether snow was white or black, fire hot or cold.

(Great Confusion among them.)

11. Meanwhile, some interfered in these disputes
and began to counsel peace, and I joined these men.
It was also said that all disputes would now
be settled, and the question arose, Who was to
undertake this? The answer was that by per-
mission of Queen Wisdom, the wisest of all classes
were to be selected, and power given unto them—
after hearing the adverse parties—to discriminate
among the divers opinions with regard to all things,
and to proclaim what opinion was the true one.
And many crowded together who either were to be
or wished to be judges; of those, in particular, who
had had dissensions because of the differences of
their views, a large number assembled. Among
these I saw Aristotle with Plato, Cicero with
Sallustius, Scotus! with Aquinas,? Bartolus

1 T.e., John Duns Scot.
2 I.e., St. Thomas of Aquinas.

THE LABYRINTH OF THE WORLD 127

with Baldus, Erasmus with the men of the
Sorbonne, Ramus and Campanella with the peri-
patetics, Theophrastus with Galenus, Hus, Luther
and others with the Pope and the Jesuits,
Brentius! with Beza, Bodinus? with Wier,?®
Sleidanus £ with Surius,“ Schmidlin S with the
Calvinists, Gomarus with Arminius, the Rosi-
crucians with philosophasters,’ and countless
others. When the mediators ordered them to
bring forward their accusations and complaints in
writing, and compressed into as few words as
possible, they laid down such piles of books that
six thousand years would not have been sufficient
to examine them; and they asked that this sum-
mary of their views should for the time be ac-
cepted, but that each one should have full liberty,
later, when the necessity showed itself, to more fully
explain and expound his views. And they began
to look at these books, and as soon as a man began
to look at one of them he became, as it were,

1 John Brentius or Brenz, was one of the German
Church Reformers of the sixteenth century.

2 John Bodinus, a French writer of the sixteenth century.

S Josef Wier, born 1515, was a celebrated physician and
writer, noted for his controversies with Bodin.

* John Sleidanus, whose real name was Philipson, was an
historian of the sixteenth century.

š Lawrence Surius, born at Lubeck in 1522, of Protestant
parents, became a Roman Catholic, and was the author of
theological works that were celebrated at the time
Komensky wrote.

6 Jacob Schmidlin, born 1528 at Weiblingen, was a note-
worthy Protestant theologian.

7 I.e., false philosophers.

128 THE LABYRINTH OF THE WORLD

intoxicated, and attempted to defend it! Among
the arbitrators and mediators also great dis-
sension began, for one man maintained this opinion,
another that one. And having thus settled
nothing, they dispersed, and the learned men
again returned to their quarrels ; and this grieved
me unto tears.
1 I.e., its contents.

CHAPTER XI

THE PILGRIM COMES AMONG THE PHILOSOPHERS
PUBLICLY

THEN my interpreter said: “ Now I will lead you
among the philosophers, whose work it is to remedy
the deficiencies of men, and to show wherein true
wisdom consisteth.” Then I said: “ Here at least
I shall, thank God, learn something certain.” He
said: “ Assuredly, for these are men who know the
truth of everything; without their knowledge
neither does heaven do anything nor the abyss
conceal anything; they nobly guide the lives of
men to virtue; they enlighten communities and
lands. They have God for a friend, and by means
of their wisdom penetrate His mysteries.” “ Let
us go,” I said; “let us go among them as soon as
possible.” But when he led me there, and I saw a
large number of old men and their wondrous follies,
I was amazed. There I beheld Bion sitting down
quietly ; there Anacharsis walked to and fro,
Thales flew, Hesiod ploughed, Plato hunted in the
skies for ideas, Homer sang, Aristotle disputed,

Pythagoras was silent, Epimenides slept, Archimedes
129 I

130 THE LABYRINTH OF THE WORLD

moved the earth,' Solon wrote laws and Galen
prescriptions, Euclid measured the hall, Kleobulus
inquired into the future, Periander measured out
their duties to men, Pittacus warred, Bias begged,
Epictetus served, Seneca praised poverty while
surrounded -by tons of gold, Socrates informed
everyone that he knew nothing; Xenophon, on the
contrary, promised to teach everyone everything ;
Diogenes, peeping out of a tub, insulted all who
passed by; Timon cursed all, Democritus laughed
at all this; Heraclitus, on the other hand, cried ;
Zeno fasted, Epicure feasted; Anaxarchus said
that all things were nothing in reality, but only
appeared to exist. Of other little philosophers
there were many, and each one endeavoured to
prove something particular ; and I did not remember
everything, nor do I wish to be reminded of it all.
Pondering over this, I said: “These, then, are the
wise men, the lights of the world. Alas, alas! I
had hoped for other things; here, as peasants in a
tavern, each one screams, and each one differently.”
The interpreter said to me: “ Thou art a fool ; thou ©
dost not understand these mysteries.” Then behold,
some one stepped up to us, also in the garb of a
philosopher (he was called Paul of Tarsus) and he
said into mine ear: “If anyone thinks himself
wise in this world, let him first be simple, so that
he may become wise. Assuredly the wisdom of
this world is folly before God. For it is written:

1An obvious allusion to Archimedes’ well-known remark
to Hiero, which in the Latin version runs thus: “ Da mihi
punctum et terram movebo,"

THE LABYRINTH OF THE WORLD I3I

‘The Lord knoweth the thoughts of the wise that
they are vain’” (1. Cor. chap. iii., verse 20). But
as I saw from this speech that it agreed with what
my eyes and ears saw and heard, I willingly
acquiesced in this, and “ Let us go elsewhere,” I said.
My interpreter then blamed my folly, for that,
though able to learn something from these wise men,
I yet fled them. None the less I silently went my
way.

(The Pilgrim comes among the Grammarians.)

2. And we entered into a lecture-room which,
behold, was full of men, young and old, who with
pencils drew letters, lines and points; and if one
wrote down a thing or pronounced it differently

| from another, they either derided one another or
| guarrelled. Then they placed words on the walls,

and disputed about them as to which one should
precede the other; and then they composed, disposed,
and transplaced them in various fashions, And
wondering at this, and seeing no meaning in it,
I said: “These are childish things; let us go
elsewhere.”

(Among the Rhetoricians.)

3. We then came to another hall, where, behold,
many stood holding brushes, and they discussed as
to how words either written or spoken into the air
could be coloured green, red, black, white, or what-

ever colour a man might wish. And I asked what

132 THE LABYRINTH OF THE WORLD

was the purpose of this. I was told in answer
that it was done that the brains of the listeners
might be coloured in this fashion or that. I again
said: “Is it for portrayine truth or lies that they
use these colours?” The interpreter answers: “It
is as it happens.” “Then there is here as much
falsehood and vanity as truth and profit,” say I;
and I go from there.

(Among the Poets.)

4, Then we arrive elsewhere, and behold, here
was a troop of agile young men who were weighing
syllables on balances, and measuring them by the
span, rejoicing meanwhile, and skipping round
them. And I marvelled what this was, and the
interpreter said to me: “Of all the arts that spring
from letters, none is more skilful or gayer than
this.” ‘And what, then, is it?” quoth I He
answered: “That which cannot be said in simple
speech can be expressed in these their compositions.”
But seeing that those who were learning this art of
composing words looked into certain books, I look
also, and see names such as “De Culice,” “De
Passere,” “De Lesbia," “De Priapo,”’ “De Arte
Armandi,” “Metamorphoses,” “ Encomia," “Satyree,”
and generally farces, poems, love passages, and
amatory trifling of every sort. Then was I again
disgusted with the whole matter; particularly
when I saw that whoever flattered these measurers
of syllables, him they endeavoured in every fashion
to further. But if one was not agreeable to them,

THE LABYRINTH OF THE WORLD 133

at him they threw sneers from all directions, so
that they used their art only either to flatter or to
sting. Having now remarked what passionate folk
they were, I gladly turned away from them.

(Among the Logicians.)

5. Then proceeding onward, we enter another
building where they manufactured and sold spy-
glasses. I asked: “ What is this?” The answer
was that these were “ Notiones secundas," and that
he who had them perceived everything, not super-
ficially only, but also to the innermost core; parti-
cularly one man could see into the brain of another
and sift his mind. And many came forward and
purchased these glasses, and masters taught them
how to fasten them on, and, if necessary, how to
turn them. The masters, then, who made them
were peculiar in this, that they had their work-
shops in remote corners. But they did not make
them uniform; one made small, another large ones,
one round, the other square ones, and each one
praised his own wares and enticed the buyers, and
they quarrelled implacably, and pelted one another.
Some purchased glasses from all the dealers and
placed them on their noses; others chose only one
and fixed it on. Then some said that they yet
could not see far; others said they could see, and
showed each other their innermost brain and
intellect. But I saw that of these not a few, when
they began to step forward, fell over stones and
blocks or into pits (of such things, as I have

134 THE LABYRINTH OF THE WORLD

already said, there were many). And I asked: “How,
then, is it that though everything can be seen
through these spectacles, they yet do not avoid
such shocks?” It was answered me that this was
the fault, not of the spectacles, but of those who
knew not how to use them. The masters then
said it was not sufficient to have the spectacles of
dialectics, but that the view must also be cleared
by a clear eye-salve composed of physics and
mathematics; therefore should these proceed to
other lecture-rooms and strengthen their eyesight.
And I to my guides: “ Let us also go there.” But I
did not succeed in this before, induced by Searchall,
I had procured and fastened on some of these
spectacles. And it seemed to me that it was true ©
that I saw somewhat more, and that some things
could be viewed in divers fashions. But I continu-
ally insisted that we should proceed so that I might
try the eye-salve of which they spoke. |

(Among the Natural Philosophers.)

6. And we proceeded, and they led me to a
square, in the middle of which I see a large wide-
spreading tree on which grew sundry leaves and
sundry fruits (all, as it were, in the shell); they
told me that this was Nature. Round it there was
a crowd of philosophers examining it, and expound-
ing to one another how each of the branches, leaves,
and fruits should be named. And I said: “I hear
that these men learn how to name things, but that
they comprehend Nature I do not as yet see.” The

THE LABYRINTH OF THE WORLD 135

interpreter answered me: “ Not everyone can be
able to do that; but look at these.” And I saw
some who broke off branches, unrolled the leaves
and fruit, and when they came to the nuts, gnawed
at them till their teeth shook; but they said that
they thus broke the shells, and, picking them up,
boasted that they had obtained the kernel; and
they showed it secretly to some, but only to few.
But taking a careful view of them, I saw clearly
that they had, indeed, broken and crushed the out-
ward rind and bark, but that the hardest shell in
which the kernel lay embedded was intact. Then
seeing here also vain ostentation and idle striving
(for some, indeed, stared till their eyes pained them,
and gnawed till they broke their teeth), I proposed
that we should go elsewhere.

(Among the Metaphysicians— Unum verum bonum.—
P. Ramus.) '

7. Then we enter another hall, and behold here,
these philosophical gentlemen—having before them
cows, donkeys, wolves, serpents, and various wild
- animals, birds and reptiles, as well as wood, stones,
water, fire, clouds, stars and planets, and even
angels—disputed as to how each creature could be
deprived of that which distinguished it from the
others, so that all should become similar; and they

1 Ramus or La Ramée, the well-known French philosopher,
born 1515, killed in Paris on St. Bartholomew’s Day (1572).
Komensky greatly valued his writings, as being opposed to
the teaching of Aristotle.

136 THE LABYRINTH OF THE WORLD

took from them first the shape, then the material,
at last all accessories, so that at last the mere ens
remained. And then they disputed as to whether
all things were one and the same, whether all
things are verily that which they are; and they
asked each other more questions such as these.
Noticing this, some began to wonder, and to tell
how high human wit had risen, so that it was able
to surpass all creatures, and to divest all corporal
things of their corporality. At last I also began to
delight in these subtleties. But then, one rising
up declared that such things were mere phantasies,
and they should desist from them. And he drew
some away with him; but others, again, arose and
condemned him as a heretic, saying that he
separated men from philosophy, which is the highest
knowledge, and, as it were, the head “artium.”
And after listening sufficiently to these disputes,
I went away from this spot.

(Among the Arithmeticians.)

8. And proceeding on our way, we come among
some who dwelt in a hall full of ciphers, and
shifted them carefully. Some took a few from the
lot and placed them differently ; others, again,
collected these separate portions into one; others,
again, divided them and spread them out, so that I
wondered at this their work. Meanwhile, they
said that in all philosophy there was no knowledge
more certain than theirs. Here, they said, there
could be no mistakes, no errors, no superfluity.

THE LABYRINTH OF THE WORLD 137

“ What, then, is the purpose of this science?” I
said. They, wondering at my stupidity, began one
after the other to tell me marvellous tales. One
said he could tell me how many geese were flying
in a flock without counting them ; another said
he could tell in how many hours a cistern, flowing
out through five pipes, would empty itself. A third
man said he could tell me how many “ groschen ”
I had in my pouch without looking at it, and so
forth. Then at last one appeared who undertook
to count the sands of the sea, and immediately
wrote a book about this (Archimedes). Another,
following his example (but endeavouring to show
more subtlety), busied himself with counting the
atoms of dust that fly in the sun (Euclid). And I
was amazed; and they, trying to assist me in
understanding this, said these men had laws called
“regulze trium, societatis, alligationis, falsi.” These
things I but dimly understood. But when they
wanted to teach me the deepest of all, which was
called Algebra or Cossa, I saw such a heap of
weird and crooked writings that giddiness nearly
overcame me, and shutting my eyes, I begged that
I might be led elsewhere.

(Among the Geometrictans.)

9, And we come to another lecture-room, over
which was written, “Oudews ayewuéerpyros eloiro,"
1From the Italian word “cosa,” which the Italian mathe-

maticians of the sixteenth century used to designate the
unknown quantity.

138 THE LABYRINTH OF THE WORLD

and stopping, I said: “Shall we be allowed to enter
here, for they admit only geometricians?” “Go
on, none the less,” said Impudence, and we entered ;
and behold, there were many there who drew lines,
hooks, crosses, circles, squares, and points, each one
quietly and apart from the others. Then one
walked up to another, and showed what he had
drawn. One said that it should be different, and
another that it was well done; and they disputed
about this. But if one found some new line or
hook, he exulted with joy, and calling the others
together, showed it them. ‘These then wondered,
turned their fingers and heads round, and each
returning to his own corner endeavoured to fashion
something similar. One succeeded, but another
did not, so that the whole hall, the floor, the walls,
and the ceiling were full of lines, and they did not
allow anyone to tread on them or to touch them.

(Precipua apud geometras controversia de quadrando
citrculo. John Scaliger'—John Clavius.)

10. Those who were the most learned among
them assembled in the middle of the hall and strove
at something with great labour; and then I saw
that all the others waited with open mouths; and
there was much talk as to this being more won-

1 Besides his better-known philological work, John Justus
Scaliger studied mathematics and algebra.

2Clavius—a Jesuit—was famous as a mathematician and
astronomer. He was consulted by Pope Gregory XIII.,
when that pope established the calendar that bears his name,

THE LABYRINTH OF THE WORLD 139

drous than any subtlety in the whole world; were
it but discovered, they said, nothing would any
longer be impossible. Now I, desirous to know
what this was, stepped up to them and saw that
they had between them a circle, and the question
was how a square could be fashioned out of it.
And when they had striven at this with inexpres-
sible labour, they again stepped apart, advising
one another to meditate further on the matter.
Then, after a short while, one suddenly jumped up,
crying: “I have; I have discovered the mystery ;
I have!” And they all crowded round him, hasten-
ing to see and to wonder. And he carried a large
book in folio, which he showed them; and there
were cries and exulting, such as is usual after a
victory. But another man soon stopped these
rejoicings. He cried out as largely as his voice did
permit, that they should not allow themselves to
be deceived, and that what was shown them was
not a square. He then placed a yet larger book
before them, turned all the supposed squares again
into circles, and mightily strove to prove that it
was impossible for any man to carry out what the
other man had attempted. Then all hung down

their heads, and returned to their lines and to their
books.

(Among the Land Surveyors.)

11. We then come to another hall, where they
sold fingers, spans, yards, fathoms, scales, measures,
levers, cranes, vices, and other such instruments ;

140 THE LABYRINTH OF THE WORLD

and the place was full of those who measured and
weighed. Others, again, measured the hall itself;
and almost everyone measured it differently. Then
they quarrelled and measured afresh. Some
measured a shadow, as to its length, width, and
breadth ; others also weighed it ina balance. They
said generally that there was nothing in this world
nor out of it which they were unable to measure
rightly. But having watched this their craft for
some time, I observed that there was more boasting
than use. Therefore, shaking my head, I proceeded
elsewhere.

(Among the Musicians.)

12. And we come to another chamber which, as I
perceive, was full of music and song, and strum-
ming, and the sound of divers instruments; and
there were some who stood around, who looked
from above, from below, and inclined their ears,
wishing to discover what the sound was, where it
was, whence and whereto it came, why it was
sometimes in tune and sometimes not. Some said
that they already knew this, and they rejoiced,
saying that it was something divine, and a mystery
greater than all mysteries; therefore they drew
these things asunder, placed them together, and
then transposed them with great pleasure and re-
joicing. But in this but one of a thousand was
successful; the others merely looked on. Then if
one attempted to employ his hands also at such
endeavours, then all creaked and scraped; and

THE LABYRINTH OF THE WORLD I4I

this befell me also. Then when I saw that some
who appeared to be men of value held all this to
be but toying and waste of time, I went elsewhere.

(Among the Astronomers.)

13. Then Impudence led me up some steps to
what appeared a gallery. There I saw a crowd of
men who were making ladders, and setting them
up unto the sky; they then crawled up and
caught at the stars, and spread over them strings,
levels, rulers, weights and compasses; and they
measured their courses. Then some, sitting down,
wrote rules concerning such matters as to where,
and when, and how stars must meet or diverge.
And I wondered at the boldness of these people
who dared thus to raise themselves, and to give
orders to the stars; then, finding taste in this
noble science, I also began strenuously to catch
at the stars. But when I had but slightly busied
myself with such endeavours, I clearly saw that
the stars by no means danced in accordance with
the fiddles* of these men. They indeed remarked
this themselves, and named the “ anomalitatem
coeli" as the cause of the evil. They endeavoured
to place the stars in order; now this way, now
that. They even changed their places, tossing
some downward toward the earth, while they
raised others upward. Generally, they thus and
by other means imagined “Hypotheses,” but
nothing verily seemed to avail,

' A proverbial expression in Bohemia.

142 THE LABYRINTH OF THE WORLD

(Among the Astrologers.)

14. Then some no longer climbed thus upward ;
rather did they, gazing from below, study what
the constellations were. They then arranged tri-
angles, quadrangles, hexagons, conjunctions, opposi-
tions, and other aspects;! by means of these they
predicted, either publicly to the world or privately
to certain persons, fortune or misfortune; wrote
prognosties, and distributed them among the people.
Hence sometimes fear and terror arose among the
people, sometimes gaiety; for some heeded them
not, threw the prognostics into a corner, mocked the
astrologers, saying that even without prognostics
one could eat enough, drink enough, sleep enough.
But it did not seem to me fitting to heed so one-
sided a judgment, if but the art itself was a true
one. But the more I watched them, the less cer-
tainty did I perceive. If one prediction came true,
five again proved false. Understanding now that,
even without stars, guessing is easy, and that
guessing rightly obtains praise, and that guess-
ing wrongly is excused, I considered it vain to
be delayed by such matters,

(Among the Historians.)

15. And we enter yet another square, where,
behold, I see something new. For there stood

1 Terms of medizval astrology. The relative positions of
the planets, the sun, and the moon in the zodiac were called
aspects, and it was believed that the fates of men could be
ascertained through them.

THE LABYRINTH OF THE WORLD 143

here some who had certain curved, bent trum-
pets; one end of these they pressed over their
eyes, while they placed the other across their
shoulders on to their backs. When I asked what
this was, the interpreter said that these things
were eye-glasses, with which one could see behind
one’s back. “ For,’ quoth he, “one who wishes to
be a man must see not only that which is before
his feet, but he must heed also that which is passed
and is behind his back, so that he may from the
past learn the present and the future.” And I,
thinking that this was a new thing (for assuredly
I knew not before of such crooked eye-glasses),
begged one of the men to lend me his instru-
ment for a short time that I might gaze through
it; and some gave them to me, and oh, monstrous
thing! through each one the view was different.
Through one something appeared distant, through
another the same thing appeared close; through
one it appeared in this, through another in that,
colour; again, through a third this thing appeared
not at all. Thus did I ascertain that there was
nothing here that I could rely on; nor was it
certain that anything was really as it appeared,
and not coloured before the eyes according to the
fashion in which the eye-glasses were fitted on.
But I saw that each one of these men trusted his
own instrument thoroughly; thence arose much
dispute on many matters, and this pleased me
not.

144 „THE LABYRINTH OF THE WORLD

(Among the Moralists and Politicians.)

16. When they now begin to lead me elsewhere,
I ask: “ Will there not soon be an end of all these
learned men ; for already I feel weary and anxious |
from moving about among them.” “The best
yet remaineth,” said Impudence. And we enter
a certain hall that was full of pictures; those
on one side were pretty and very delightful, but
those on the other side of the hall were ugly and
misshapen. Philosophers walked round the pic-
tures, not only looking at them, but also, by means
of colours, adding to the beauty of some and to the
ugliness of others. And I asked, “ What is this?”
The interpreter answered: “Dost thou then not
see the inscriptions on their foreheads?” And lead-
ing me nearer he showed me inscriptions, such as
Fortitudo, Temperantia, Justitia, Concordia, Reg-
num, and so forth; and on the other side, Superbia,
Gula, Libido, Discordia, Tyrannis, and so forth.
The philosophers then begged and beseeched all
who came near them to love the pretty pictures and
to hate the ugly ones; and they praised the ones as
much as they could, while they abused and blamed
the others as much as they could. This pleased
me well, and I said: “ Now do I here, at least, find
some who have wrought something that is worthy
of the race of men.” But meanwhile, I perceive
that these dear admonishers took no greater interest
in the beautiful pictures than in the others, and,
indeed, feared them less than they did the beautiful

THE LABYRINTH OF THE WORLD. 145

ones ; some, indeed, approached the ugly ones with
great pleasure, and others beholding this, also turned
towards them, and began to trifle and make merry
with these monsters. And I said, with wrath:
“ Here, then, I see that folk (as sop’s wolf said)
say one thing and do another; what their mouth
praises, from that their mind flies ; and that which
their tongue abhors, to that their heart inclines.”
“ I presume, then, that thou seekest angels among
men,” said the interpreter chidingly. “ Will any-
thing, then, anywhere please thee? Everywhere
thou findest but wrong.” Then I was silent and
hung down my head, particularly as I saw that all
the others also, who perceived that I watched them,
gazed at me with disfavour. And leaving them
there, I went outside.

CHAPTER XII
THE PILGRIM STUDIES ALCHEMY

AND Impudence said: “ Now at least come here ;
I will lead thee there where can be found the
summit of human wit, and such delightful labours
that he who once applies himself to it cannot
abandon it as long as he lives, because of the noble
pleasure that it gives to the mind.” And I begged
him not to tarry, but to directly show this to me.
And then he led me into what appeared to be a
cellar; and behold, there were there several rows
of hearths, small ovens, kettles, and divers glass-
work, so that everything glittered ; men hurried
about carrying brushwood and spreading it out;
then they blew on it, lighted it, and then again
extinguished it, pouring out some substance and
mixing it in various fashions. And I asked:
“ Who are these men, and what are they doing?”
Impudence answered: “ They are the most subtle
philosophers, who accomplish that which the
heavenly sun, with its heat, cannot in many years
effect in the bowels of the earth; that is, to raise
divers metals to their highest degree—to wit, to
gold.” “But wherefore is this?” I said; “ for surely

more iron and other metal is used than gold?”
146

THE LABYRINTH OF THE WORLD 147

“ What a dolt thou art!” he said ; “ for gold is the
most precious metal; he who has it fears not
poverty.

(Lapis Philosophicus.)

2. “Besides this, the substance which changes
metals into gold has other wondrous powers; that
one also that it preserves bodily health in its
wholeness up to death, and does not admit death
(except after two or three hundred years). Indeed,
he who would know how to use this substance
could make himself immortal. For this lapis is
nothing other than the seed of life, the essence and
extract of the whole world, out of which animals,
plants, metals, and the elements themselves take
their being.” And I was afeard, hearing such
wondrous things, and “These, then, are immortal?”
I said. “ Not all succeed in finding this substance ;
and those also who obtain it do not always know
how to deal with it fitly.” *“ I should endeavour,”
said I, “if I had this stone, to use it in such a
fashion that death could not reach me; and I
should hope to have enough gold for myself and
others. But whence, then, do they take this stone?”
He answered: “It is prepared here.” “In these
small kettles?” I said. ‘‘ Yes.”

(Lhe Fortunes of Alchemists.)

3. Wishing such wishes, I thus pursue my way,
looking at everything, at what was done and how,

148 THE LABYRINTH OF THE WORLD

and I see that all did not fare equally. One left
his fire too cold, and the substance did not boil.
Another kept it too hot, then his implements burst,
and something evaporated. ‘The man then said
that the azoth! had escaped, and he burst into
tears. Another, while pouring out the substance,
spilt some of it, or mixed it wrongly, and damaged
his eyes by the smoke, and was unable to observe
the calcination and the clearing of the substance ;
or his eyes were so saturated with smoke
that before he had sufficiently rubbed them
the azoth had flown from him. Some also died
from inhaling the smoke. And there were many
of them who had not sufficient coals in their pouch ;
these had to run to others to borrow some ; mean-
while the brew grew cold, and everything came to
naught. And this accident was here very frequent,
almost incessant. For though they admitted no
one among them who had not a full pouch, yet
each man’s pouch dried up, as it were, so quickly
that nothing remained in it, and he was obliged
either to stop his work or to run elsewhere on
borrowing intent.

4, And gazing at them, I said: “ Of those who
work here in vain I see many, but I see no one who
obtains the stone. I see, indeed, that smelting gold
and broiling the element of life, these men squander
and dissolve both. But where are these with their
masses of gold and their immortality?” He
answered me thus: “This knowledge will not be
revealed to thee, nor would I counsel these men to

1 I.c., nitrogen.

THE LABYRINTH OF THE WORLD 149

doso. So precious a thing must be preserved in
secrecy. For if one of the great of the world
should hear of such a man, he would wish to seize
him and make him a prisoner for life. Therefore
must these men be silent.”

5. Meanwhile, I see that some of those who had
been scorched were meeting together and listening
to them. I hear that they were discussing the
failure of their endeavours among themselves.
One laid the blame on the philosophers, saying that
they taught their art in too involved a fashion ;
another complained of the frailty of the glass im-
plements; a third pointed to the untimely and
unfavourable aspect! of the planets; a fourth was
angry because of the earthly and dim ingredients in
Mercury ;2 a fifth complained of the insufficient
expenditure. On the whole, they had so many
excuses that they knew not how to defend their
art. Isaw this. And then, as one after the other
went out, I also went thence.

‘See note, p. 197.
2 I.e., quicksilver.

CHAPTER XIII
THE PILGRIM BEHOLDS THE ROSICRUCIANS

(Fama fraternitatis Anno 1612, Latine ac
Germanice edtta.)

AND then immediately I hear in the market-place
the sound of a trumpet, and looking back, I see one
who was riding a horse and calling the philosophers
together. And when these crowded round him in
herds, he began to speak to them in fine language
of the insufficiency of all free arts and of all
philosophy ; and he told them that some famous
men had, impelled by God, already examined these
insufficiencies, had remedied them, and had raised
the wisdom of man to that degree which it had in
Paradise before the fall of man. To make gold, he
said, was one of the smallest of their hundred feats,
for all Nature was bared and revealed to them ;
they were able to give to, or take from, each
creature whatever shape they chose, according to
their pleasure ; he further said that they knew the
languages of all nations, as well as everything that
happened on the whole sphere of the earth, even in
the new world, and that they were able to dis-

course with one another even ata distance of a
150

THE LABYRINTH OF THE WORLD I5I

thousand miles. He said they had the stone, and
could by means of it entirely heal all illnesses
and confer long life. For Hugo Alverda,? their
preepositus, was already 562 years old, and his
colleagues were not much younger. And though
they had hidden themselves for so many hundred
years, only working—seven of them—at the
amendment of philosophy, yet would they now no
longer bide themselves, as they had already brought
everything to perfection ; and besides this, because
they knew that a reformation would shortly befall
the whole world ; therefore openly showing them-
selves, they were ready to share their precious
secrets with everyone whom they should consider
worthy. If, then, one applied to them in whatever
language, and be it that he was of whatever nation,
each one would obtain everything, and none would
be left without a kind answer. But if one was
unworthy, and merely from avarice or frowardness
wished to secure these gifts, then he should obtain
nothing.

(Varia de Fama Judicia.)

2. Having said this, the messenger vanished. I
then, looking at these learned men, see that almost
all of them were frightened by this news. Mean-
while, they begin slowly to put their heads together
and to pass judgment, some in a whisper, some

1 I.e., Lapis philosophicus—the philosopher’s stone.
2 Hugo Alverda was—according to Komensky—the founder
of the Rosicrucians.

152 THE LABYRINTH OF THE WORLD

loudly, on this event. And walking, now -here,
now there, among them, I listen. And behold,
some rejoiced exceedingly, not knowing for joy
where to go to. They pitied their ancestors,
because, during their lifetime, nothing such had
happened. They congratulated themselves because
perfect philosophy had been fully given unto them.
Thus could they, without error, know everything ;
without want, have sufficient of everything; live
for several hundred years without sickness and
grey hair, if they only wished it. And they ever
repeated: “ Happy, verily happy, is our age.”
Hearing such speech I also began to rejoice, and to
feel hopes that, please God, I also should receive
somewhat of that for which they were longing.
But I saw others who were absorbed in deep
thought, and were in doubt as to what to think
this. Were it but true what they had heard
announced, they would have been glad ; but these
matters seemed to them obscure, and surpassing the
mind of man. Others openly opposed these things,
saying that they were fraud and deceit. If these
reformers of philosophy had existed for hundreds
of years, why, then, had they not appeared before ?
If they were certain of what they affirmed, why,
then, did they not appear boldly in the light, but
express their opinions in the dark, and in corners,
as if they were whizzing bats. Philosophy, they
said, is already well established, and requires no
reform. If you allow this philosophy to be torn
from your hands, you will have none whatever.
Others also reviled and cursed the reformers and

THE LABYRINTH OF THE WORLD E53

‘declared them to be divinators, sorcerers, and
incarnate devils.

(Fraternitatem Ambientes.)

3. Generally there was a noise everywhere in the
market-place, and almost everyone burnt with the
desire of obtaining these goods. Therefore not a
few wrote petitions (some secretly, some openly),
and they sent them, rejoicing at the thought that
they also would be received into the association.'
But I saw that to each one his petition, after all
parts of it had been briefly scanned, was returned
without an answer; and their joyful hope was
changed to grief, for the unbelievers lauched at
them. Some wrote again, a second, a third time,
and oftener ; and each man, through the aid of the
muses,” begged, and even implored, that his mind
might not be deprived of that learning which was
worthy of being desired. Some, unable to bear the
delay, ran from one region of the earth to another,
lamenting their misfortune that they could not
find these happy men. This one attributed to his
own unworthiness ; another to the ill-will of these
men; and then one man despaired, while another,
looking round and seeking new roads to find these
men, was again disappointed, till I myself was
grieved, seeing no end to this.

1 I.e., of the Rosicrucians.
? I.e., through eloquence, poetry, and the liberal arts,

154 THE LABYRINTH OF THE WORLD

(Contumatio Fame Roseorum.)

4, Meanwhile, behold the blowing of trumpets
again begins; then many, and I also, run in the
direction from which the sound came, and I beheld
one who was spreading out his wares and calling on
the people to view and buy his wondrous secrets ;
they were, he said, taken from the treasury of the
new philosophy, and would content all who were
desirous of secret knowledge. And there was joy
that the holy Rosicrucian brotherhood would clearly
now share its treasures bounteously with them ;
many approached and bought. Now everything
that was sold was wrapped up in boxes that were
painted and had various pretty inscriptions, such
as: Porte Sapientiz; Fortalitium Scientiz ; Gym-
nasium Universitatis; Bonum Macro-micro-cosmicon ;
Harmonia utriusque Cosmi; Christiano - Cabalis-
ticum; Antrum Nature; Tertrinum Catholicum ;
Pyramis Triumphalis, and so forth.*

Now everyone who purchased was forbidden to
open his box; for it was said that the force of this
secret wisdom was such that it worked by pene-
trating through the cover; but if the box was
opened it would evaporate and vanish. None the

1 These words of uncouth Latinity form part of the
vocabulary particular to the Rosicrucians, and Komensky
has formed them partly on Paracelolus Venetus. Komensky
was well acquainted with the tenets of the Rosicrucians, as
Andrea, whose pupil he was, and from whom—as noted else-
where—part of the contents of the ‘‘ Labyrinth” are derived,
was one of the prominent Rosicrucians.

THE LABYRINTH OF THE WORLD 155

less, some of those who were more forward could
not refrain from opening them, and finding them
quite empty, showed this to the others; these then
also opened theirs, but no one found anything. They
then cried “Fraud! fraud!” and spoke furiously
to him who sold the wares; but he calmed them,
saying that these were the most secret of secret
things, and that they were invisible to all but “ filiis
scientiz ” (that is, the sons of science) ; therefore if
but one out of a thousand obtained anything, this
was no fault of his.

(Eventus Fame.)

5. And they mostly allowed themselves to be
appeased by this. Meanwhile, the man took him-
self off, and the spectators, in very different humours,
dispersed in divers directions; whether some of
them ascertained something concerning these mys-
teries or not, I have hitherto been unable to learn.
This only I know,that everything, asit were, became
quiet. Those whom I had at first most seen run-
ning and rushing about, these I afterwards beheld
sitting in corners with locked mouths, as it appeared ;
either they had been admitted to the mysteries (as
some believed of them), and were obliged to carry
out their oath of silence, or (as it seemed to me,
looking without any spectacles), they were ashamed
of their hopes and of their uselessly expended
labour. Then all this dispersed and became quiet,
as after a storm the clouds disperse without rain.
And I said to my guide: *“ Is nothing, then, to come

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of all this? Alas, my hopes! for I likewise, seeing
such expectations, rejoiced that I had found nurture
convenient to my mind.” The interpreter answered:
“Who knows? Someone may yet succeed in this.
Perhaps these men know the hour when they
should reveal these things to someone.” “Am I
then to wait for this?” I said. “I who, among so
many thousand who are more learned than I, know
not a single example of one who succeeded? I do
not wish to continue gaping here. Let us proceed
hence.”

CHAPTER XIV
THE PILGRIM STUDIES MEDICINE
(Anatomia.)

THEN my guides, leading me between the physical
and the chemical lecture-rooms, along some small
streets, place me in another open space, where I
beheld a fearful sight. They stretched a man out,
and cutting off one of his limbs after the other,
they examined all his intestines, and with great
pleasure showed one another what they found dis-
covered there. Quoth I: “ What cruelty, then, is
this, to deal with a man as if he were a beast ?”
“It must be thus,” said the interpreter. “ This is
their school.”

(Botanografia.)

2. But these men had meanwhile abandoned
this work, and they now ran in divers directions
through gardens, meadows, fields, and hills; what-
ever things they found growing there they plucked,
and they carried together such heaps that many
years would not have sufficed for merely sifting
and examining them. And each one seized out of
them what he thought good, or what came in his

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158 THE LABYRINTH OF THE WORLD

way, and then ran back to the bodies which had
been cut up, and spread the herbs over the limbs,
measuring them together according to length, width,
breadth. One said that this fitted that, another
that it did not; then they wrangled about this
with much screaming—nay, even as to the very
names of these herbs there was much dispute.
Him who knew most names of herbs, and was
able to measure and weigh them, they crowned
with a garland of such herbs; and they ordered
that he should be called doctor of this science.

(Praxis Medend.)

3. Then I perceive that they bring and carry to
these men many who, either inwardly or outwardly,
had wounds, and were purulent and rotten. Step-
ping towards them, they looked at their putrefied
limbs, smelt the stench that proceeded from them,
handled the filth that leaked out from above and
below till it was loathsome to behold. And this
they called examination. Then they immediately
cooked, stewed, roasted, broiled, cauterised, cooled,
burnt, hacked, sawed, pricked, sewed together,
bound up, greased, hardened, softened, wrapped
up, poured out medicines; and I know not what
other things they did not. Meanwhile, the patients
none the less perished under their hands, many
railing at them, and saying that it was either
through their ignorance or their carelessness that
they had come to ruin. I saw generally that
though their science awarded these good healers

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some gain, it also constrained them (if they wished
to fulfil their duties) to much—indeed, very much
—hard and, in some cases, also disgusting work,
and that it brought them as much disfavour as
favour ; and this pleased me not.

CHAPTER XV
THE PILGRIM BEHOLDS JURISPRUDENCE
(Finis Jurts.)

THEN they again lead me to a spacious lecture-room,
in which I saw more notable men than elsewhere.
All along the walls they had painted masonry
blockhouses, fences, ramparts, rails, partition-walls,
and partitions ; and through these, again, there were
gaps and holes, doors and gates, bolts and. locks,
and together with them divers keys, hinges, and
hooks. All these men in the lecture-room pointed
to this, and attempted to measure where and how it
would be possible to enter or not. And I asked:
“ What, then, are these folks doing?” The answer
was that they were striving to discover how every
man in the world could retain possession of his
goods, and also transfer peacefully to himself the
goods of others while maintaining order and con-
cord. Then I said: “ This is a pretty thing ;” yet
after watching it for some time, it disgusted
me.

(Jus Circa quid Versetur.)

2. And this was mainly because they had en-

closed within these barriers not the spirit or the
160

THE LABYRINTH OF THE WORLD 161

mind or the body of man, but only his worldly
goods, a non-essential matter which seemed not to
me worthy of the very hard toil that was, as I saw,
bestowed on it.

(Fundamentum Juris. Perplexitas Juris.)

3. Besides, I saw that all this science was founded
only on the arbitrament of a few, so that if this
man or that thought well to maintain that this
thing or that was true, the others judged it accord-
ingly; or (I noted this here) according to the
fashion in which a man’s brain whirled, he built up
„or destroyed these fences and gaps. Therefore
there were many things here that were verily con-
trary to each other, and others had to break their
heads in a wondrous subtle fashion to settle and
arrange these differences ; at last I wondered that
they should grow so heated and sweat so over petty
matters, some of which hardly occurred once in a
thousand years, and this with no little arrogance.
For the better a man was able to burst through a
gap and then again to stop it up, the more was he
pleased with himself, and the more did the others
praise him. But some (wishing to show their wit
also) opposed the others, and loudly declared that
thus, and not otherwise, things must be enclosed
and gaps filled up; then there were quarrels and
disputes ; then they stepped apart, and one drew
one design, another a different one, while all en-
deavoured to attract the onlookers. When I had

‘ Le., the law expounded.
L

162 THE LABYRINTH OF THE WORLD

sufficiently viewed this fooling, I shook my head.
“ Let us hurry hence, for already am I afeard,” I
said. And the interpreter to me, with wrath:
“Will nothing then please thee in this world ?
Even in the most noble things, man of an unstable
mind, thou findest somewhat to blame.” Impudence
answered him: “ His mind, meseems, sickens with
religiousness. Let us lead him elsewhere ; there
perhaps will he find attraction.”

CHAPTER XVI

THE PILGRIM WITNESSES THE PROMOTION OF
MASTERS AND DOCTORS

AND lo! the sound of a trumpet, as if they were
summoning men to a festival; and Searchall,
knowing what would happen, says: “ Well, let us
yet turn back; here there will be somewhat to
behold.” “What, then, will happen?” quoth I.
He answered: “The academy will now crown those
who, having been more diligent than the others,
have attained the summit of science.” “These,”
say I, “will now be crowned as an example
to the others.” Now being desirous of seeing so
strange a thing, and seeing that crowds were
already flocking together, I also enter behind them ;
and behold, under a philosophical heaven, stood one
with a paper sceptre, and some out of the crowd
stepped up to him, demanding a testimony of their
profound learning. He favoured their demand,
saying that it was a seemly one, and ordered that
they should explain in writing what they had
learned, and what testimonial they required. Then
one brought forth a summary of philosophy,

another one of medicine, another one of juris-
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164 THE LABYRINTH OF THE WORLD

prudence; and their pouches, to make matters
smoother, abstained not from bribery.

2. The man then led them forward, one by one,
and pasted on their foreheads the words: “This is
a master of the free arts; this a doctor of medicine;
this a licentiate of both laws,”! and so forth; and he
confirmed all this with his seal, ordering all present
and not present, at the risk of the wrath of the
goddess Pallas, not to address them otherwise than
by this title when they met them. And then he
dismissed them and the whole crowd. Then I said:
“ Will, then, nothing more happen?” “ And is this,
then, not sufficient for thee?” the interpreter said.
“ Dost thou not see how all give way to these men
that have been crowned?” And freely the others
made way for them.

3. But none the less, I, who ever wished to see
what would then happen to these men, watched one
of these masters of arts; then they asked him to
count something together, but he knew not how to
do so; they then told him to measure something, he
knew not how todoso. They asked him to name
the stars, he knew not how to do it; they asked
him how to expound syllogisms, he knew not how
to do it; they asked him to talk in strange tongues,
he knew not how to doit; they asked him to speak
in his own language, he knew not how to do it; at
last they asked him to read and write, he knew not
how to doit. “But what a sin is this,’ I said, “to
call yourself a master of the seven arts, and then to
know not one?” The interpreter answered: “If

© AT.e, civil and ecclesiastical law.

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one learneth not, a second, a third, a fourth does;
all cannot be perfect.” Now I understand,” I said,
“that after spending a lifetime in the schools, after
laying out a fortune on this, after having received
titles and seals, it is at the end still necessary to
inquire whether a man has learnt something. God
help me against such mismanagement.” “Thou wilt
not cease thy sophistry,” said he, “till thou hast
come to grief; continue then to prattle pertly, but
I swear that thou wilt encounter some evil.”
“Well, then,” quoth I, “be it that they are masters
and doctors of seven times seventy sciences; be it
that they know all things or none, I will say
naught more. Only let us go hence.”

CHAPTER XVII

THE PILGRIM BEHOLDS THE ESTATE OF
PRIESTHOOD

(The Pagans.)

AND they lead me through certain passages, and
we come to a market-place in which stood a multi-
tude of churches and chapels built in divers shapes,
and crowds were entering them, and then again
leaving them; and we step into the one that was
nearest, and behold, there were in every direction
engravings and casts of men and women, also of
divers animals, birds, reptiles, trees and plants ;
everything also was full of pictures of the sun, the
moon, and the stars, and even of most vexatious
devils. Now of those who entered, each one chose
what pleased him, knelt before it, kissed it, incensed
it, and sacrificed to it. But what appeared to me
wondrous was the concord among these men; for
though each one indeed performed his devotion
differently, they yet permitted this, and peacefully
allowed each one to retain his opinion (a thing that
Isaw not afterwards elsewhere). Butthenacertain
stinking smell overcame me, so that terror seized

me, and I hurried forth.
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THE LABYRINTH OF THE WORLD 167

(The Jews. Talmudi Figmenta.)

2. We then enter into another temple, white and
clean, in which there were but images of living
beings ; some of these were shaking their heads,
muttering somewhat in a low voice ; others raised
themselves, stopped their ears and then opened
their mouths wide, emitting a sound not dissimilar
from the howl of a wolf. Then they crowded
together and looked at certain books; and stepping
up to them I saw wondrous paintings ; for instance,
a feathered and winged beast, birds also without
feathers and wings, beasts with the limbs of men,
and men with the limbs of beasts, one body with
many heads, and then again a head with many
bodies. Some of these monsters had instead of a
head a tail, others again a tail instead of a head;
others had eyes under their belly, and feet at their
backs; some, again, had countless eyes, ears, feet ;
others had nothing of this sort; and all this was
strangely displaced, twisted, bent, crooked, and
most unequal. For one limb was a span, another
fathoms long; one had the breadth of a finger,
another that of a barrel; generally everything was
monstrous, more than can be believed. ‘They,
however, said that these were but vain tales, and,
praising how fine it was, the elders expounded the
mystery to the younger men. And I said: “ Who,
then, could believe there were men who could relish
such tasteless things? Let us leave them; let us
go elsewhere.” And going out, I see that these

168 (THE LABYRINTH OF THE WORLD

men walked about among the others, but displeased
all, and caused but laughter and scorn. This
induced me also to contemn them.

(Lhe Mahomedans.)

3. We then enter another temple, which was
rounded, and no less pretty than that of the others;
but it was without ornaments, except a few letters
on the walls and carpets on the floor. Meanwhile,
the people within demeaned themselves quietly and
piously ; they were clothed in white, and were great
lovers of cleanliness, for they were ever bathing ;
also did they give alms to the poor, so that in
consequence of their behaviour I felt some affection
for them. And I said: “ What motive, then, have
these men for their actions?” Searchall answered :
“They carry under their clothing.” And then I
step nearer and endeavour to see. But they said
that this was fitting but for the interpreters. Still,
I wished to see, and based my request on the
permission that I had received from the lord Fate.

(A Summary of the “ Al Koran.)

4, And a tablet was procured and shown me, on
which stood a tree with its roots extending upward
towards the sky ; but its branches jutted into the
earth. All around a Jarge number of moles were
digging, and one large mole went round, called the
others together and directed their work. And they
told me that manifold delicious fruits grew on the

THE LABYRINTH OF THE WORLD 169

branches of this tree under the earth, which, they
said, these guiet and industrious little animals
obtained. “And this,” quoth Searchall, “is the
summary of this their religion.” And I understood
that its foundation was on the air of vain opinion,
and that its purpose and fruits was but to burrow
in the earth, to seek solace in invisible delights
that existed not, and blindly to search for they
knew not what.

(Mahomedanism ts founded on Force.)

5. And leaving this spot, I said unto my guide:
‘How, then, do these men prove that this is a
certain and true foundation of a religion?” He
answered me: “Come and see.” And we go
behind the church to a market-place, and behold
these white-clothed and well-washed men ran
about with tucked-up sleeves, with sparkling eyes,
biting their lips, roaring fiercely, sabring all they
met, and wallowing in human blood. Then I was
afeard, ran back, and said: “ What, then, are these
men doing?” The answer was: “They are
discussing concerning religion, and proving that
the ‘Al Koran’ is a true book.”

(There ts Discord between the Persians and the
Turks concerning the “ Al Koran.”)

6. And we again enter the temple, and lo! among
those also who carried the tablet there was, as I
ascertained, strife as to which was the foremost mole.

170 THE LABYRINTH OF THE WORLD

Some, indeed, that one alone ruled the smaller
moles, others that he should have two assistants ;
and on this matter they quarrelled among them-
selves, as they had with those outside the temple,
and they disputed by means of iron and fire till it
was terrible to behold.

CHAPTER XVIII
THE PILGRIM BEHOLDS THE CHRISTIAN RELIGION

AND seeing that I was terrified, my guide said :
“Now let us go forth, and I will show thee the
Christian religion, which, founded’ as it is on the
certain revelations of God, satisfies both the
simplest and the wisest; just as it brings heavenly
truth clearly to the light, so also it defeats hostile
errors, and it glories in concord and love. In the
midst of countless adversities, it has remained
unconquered, and will continue so. From this wilt
thou readily be able to understand that the origin
of this religion must proceed from God, and that
here thou canst obtain true solace.” And I rejoiced
over this speech, and we went further.

( Baptism.)

2. And when we arrive, I see that they had a gate
through which all had to pass. The gate stood in
the water, and each one had to ford it, to wash
himself, and assume the badge of these men, which
was of white and red colour, and to swear that he
would stand by their rights and rules, believe as
they did, pray as they did, observe the same

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172 THE LABYRINTH OF THE WORLD

commands as they did. And this pleased me as
somewhat of a beginning of a noble order of things. ”

3. When I had passed through the portal, I see
large crowds of men, and some of them different
from the others by the vestments that they wore.
These stood apart in a recess, and showed the
people what appeared an image, painted so daintily
that the more a man gazed at it, the more he found
in it to admire; but as it was adorned neither
with gold nor with glittering colours, it was not
very visible from a distance. Therefore I saw
that those who stood at a distance were not so
much charmed by its beauty, but that those who
were nearer were never satiated beholding it.

(The Image of Christ.)

4. Those, then, who carried this image praised
it exceedingly, calling it the Son of God, and saying
that in it all virtues were pictured, and that it had
been sent from heaven to earth that men might
find in it an example of how they should practise
virtue among themselves. And there was gladness
and rejoicing ; falling on their knees, they lifted
their hands heavenward and praised God. And
seeing this, I added my voice to theirs, and praised
God that He had allowed me to arrive at this spot.

(The Spiritual Feasts of the Christians.)

5. Meanwhile, I hear many and divers admoni-
tions that everyone should conform to this image,

THE LABYRINTH OF THE WORLD 173

and I see that they meet together at various places,
and that those to whom the imace was entrusted,
make small counterfeits of it, and distribute them
to all, as it were, in a covering, and they with piety
take them into their mouths. Then I ask: “ What
are they doing here?” The answer was that it
sufficed not merely to behold the often-named
image outwardly, but that one must also enter
into its innermost, so that a man could transform
himself into its beauty. For all sins, they said,
must vanish before this celestial medicine. And I,
relying on this message, praised within myself the
Christians as blessed men, who possessed among
themselves such remedies and such help against
evil.

(Dissoluteness among the Christians.)

6. Meanwhile, looking at some of those who had
recently—as they said—received God, gave them-
selves up one after the other to drunkenness,
quarrelling, impurity, thieving, and robbing. But
I, trusting not mine eyes, gaze yet more carefully,
and I see in truest truth that they drink and
vomit, quarrel and fight, rob and pillage one
another both by cunning and by violence, neigh
and skip from wantonness, shout and whistle,
commit fornication and adultery worse than any
of the others I had seen ; briefly, everything they
did was in contradiction to the admonitions they
had received and to their own promises. There-
fore was I troubled, and mournfully I said: “ But

174 THE LABYRINTH OF THE WORLD

what, in the name of the Lord God, are they doing
here?” Here I sought something different. “Wonder
not so much,” answered the interpreter. “That
which is set forth to all men as an example is the
degree of perfection which earthly weakness cannot
always attain; those who lead the others are,
indeed, more perfect, but the ordinary men, occu-
pied with many concerns, cannot equal them.”
“Let us, then,” I said, “go among these leaders,
that I may behold them.”

(On the Barrenness of Preachers.)

7. And my guide then led me to those who
stood on the steps; and these, indeed, exhorted
the people to love the image, but, as it seemed to
me, but feebly. For if one listened and obeyed,
well and good; if he did not do so, it was well
also. Some clanked keys, saying they had the
power to close on those who did not obey them
the gate by which man reaches God; but mean-
while they closed it on no man, or, at least, when
they did so, they did it as it were in jest. Indeed,
I saw that they dared not do this very daringly ;
for if one attempted to speak somewhat sharply,
they reviled him, saying that he preached against
persons. Therefore some, daring not to do so by
word of mouth, in writing raged against sin; but
they screamed against these also, saying that they
spread lampoons. Therefore, they either turned
away from these men or threw them down the
steps, replacing them by other more moderate

THE LABYRINTH OF THE WORLD 175

men. Seeing this, I said: “This is folly that, as
their leaders and councillors, they wish to have
followers and flatterers.” “That is the way of the
world,” said the interpreter, “and it harms not.
If these criers were given entire freedom, who
knows what they would not dare to do. A line
must be drawn for them beyond which they cannot

»
go.

(The Carnality of Clerical People among the
Christians.)

8. “Let us, then,” I said, “go to the spot where
they’ are, so that I may see them alone, and dis-
cover how they manage their affairs outside of their
pulpits ; there, at least, I know that no one measures
their steps or hinders them.” And we enter there
where priests only dwelt, and I, who think that I
shall find them praying and studying the mysteries
of religion, also found that some snored, wallowing
on feather-beds; others feasted, seated at divers
tables, cramming and pouring down things till they
became speechless; others performed dances and
leaps; others crammed with treasures pouches,
chests, and chambers; others pass their time in
love-making and wantonness; others employ them-
selves in fastening on spurs, daggers, swords, mus-
kets; others bestirred themselves with dogs and
hares, so that they spent the least part of their time
with the Bible ; indeed, some hardly ever took it in
their hand, although they called themselves teachers

1 I.e., the priests.

176 THE LABYRINTH OF THE WORLD

of the Gospel. Seeing this, I said: “ Alas! oh my
grief! these, then, are to be men’s leaders heaven-
ward and their models of virtue. Shall I then
never find anything in this world that is free from
fraud and deceit ?” Hearing this, and understanding
that I was complaining of their irregular life, some
of those present looked askance [askew] at me, and
began to mutter: “If I was seeking hypocrites and
superficial devotees, I was to seek them elsewhere ;
they knew how to do their duty in church, and at
home, and in the world to behave in a worldly
fashion.” Then I was obliged to be silent, though I
clearly saw that it is monstrous to wear a coat of
mail over a surplice, a helmet over a barat, to hold
the Word of God in one hand, a sword in the other ;
to carry Peter’s keys in front and Judas’s wallet
behind; to have a mind educated by Scripture and
a heart practised in fraud, a tongue full of piety and
eyes full of wantonness.

(By Heavenly Gifts they help others, but not
themselves.)

9. Then I see some especially who, in the pulpits,
held forth in a very learned and pious fashion, and
pleased themselves and others no less than if they
had been angels; but their life was just as wild as
that of the others, and I could not refrain from
saying: “Lo! here are trumpets through which
good things flow, but they themselves retain them
not.” The interpreter said: “ This also is a gift of
God, to speak prettily of divine matters.” “It is

THE LABYRINTH OF THE WORLD 177

indeed a gift of God, but is it to stop at mere
words?” |

(Disorder among the Bishops.)

10. Meanwhile, seeing that all these men have
over them their elders (called bishops, archbishops,
abbots, provosts, deans, superintendents, inspectors,
and so forth) weighty and worthy men, to whom
_ all rendered much honour, and I thought: “ Why,
then, do not these restrain those of inferior rank ?”
And wishing to discover the cause of this I follow
one of them into his chamber; then a second, a
third, a fourth one, and so forth. And I find them
all so busy that they had no time to watch the
others. Except some things that they had in
common with the others, they seemed to be occu-
pied with counting their revenues and their church
treasures (as they called them). And I said: “ By
mistake, I think, they call these men spiritual!
fathers ; they should be called fathers who receive
revenue.” The interpreter answered: “ Yet care
must be taken that the Church loseth not what
God grants her, and what the pious forefathers
have given her.” Meanwhile, one stepped up to us
who had two keys hanging from his girdle (he was
called Peter), and he said: “ Men and brethren, it
is not seemly that, neglecting the Word of God, we
should labour at desks and chests. Let us then

1 This pun is untranslatable. In Bohemian, “spiritual ” is
“duchovni,” while “duchodni” signifies a collector of rents
or revenues.

M

178 THE LABYRINTH OF THE WORLD

choose men of good repute, and make over this
work to them, while we ourselves are diligent at
prayer and the service of the Word of God.” And
hearing this I rejoiced, for according to my mind
this was good counsel. But hardly any agreed to
this. They continued to add up accounts them-
selves, paid out and received money, while they
either left prayer and the service of God’s Word to
others or performed these duties but hastily.

11. When one of them died and the cares of
leadership had to be transferred to another, I saw
much striving for favour, much searching and
endeavouring to obtain patronage; each one
struggled for a place before even the seat was cold.
But he who had to confer it received judgments
from them, and of them that differed greatly. One ©
man claimed to be a kinsman; another a relation of
the giver’s wife; a third said that he had long
served the elders and therefore hoped for a reward ;
a fourth, that he had a promise on which he relied ;
a fifth claimed to be placed in an honourable office
because of his descent from honourable parents ;
the sixth brought forward the praise that he had
obtained from others; the seventh offered gifts;
the eighth, being a man of deep, high, and broad
thoughts, claimed for himself a place where he could
yet further enlarge his mind; and I know not what
more. And seeing this, I said: “This assuredly is
not beseeming, to thrust yourself forward for the
purpose of obtaining such dignities; they should
© indeed wait till they are called.” The interpreter
answers: “Should then the unwilling ones be

THE LABYRINTH OF THE WORLD 179

called? He who seeks dignities should make his
name known.” ‘I verily believed,” quoth I, “that
we must here await God's call.” Then he again:
“Dost thou then think that God will call someone
from heaven? (God's call is the favour of the
elders, which everyone who prepares himself for
the calling is free to obtain.” “I see, then,” quoth
I, “that it is not necessary to seek for men, or
drive them into the service of the Church ; rather
to drive them from it! Rather, if favour should
be sought at all, it should be sought therein, that
each man should by his humility, quietude, endear
himself to the Church, and not by such means as I
see here employed. Be it as it may, such things
are disorderly.”

(The Christians Trust in Faith without Works.)

12. Now, when my interpreter saw that I insisted
on this matter, he said to me: “It is true that
among Christians, even theologians, there is more
that is unbeseeming than elsewhere; but this also
is true, that even Christians of evil life die well.
For the salvation of man dependeth not on deeds,
but on faith ; if this, then, is true, they cannot fail
to achieve salvation ; if but their faith is certain,
it is enough.”

(There are Disputes also concerning Faith. The
Holy Gospel ts the Touchstone.)

13. “ Do all, then, agree as to their faith ?” quoth
I. He answered: “There is indeed somewhat of

180 THE LABYRINTH OF THE WORLD

difference; but all have the same foundation.”
Then they lead me behind a railing into the centre
of a large church, where I behold a large, round
stone that hung downward by a chain. They
called it the touchstone. The foremost men
walked up to this stone, each one carrying some-
what in his hand, such things, for instance, as a
morsel of gold, silver, iron, lead or sand, chaff, or so
forth. Then each one touched the stone with that
which he had brought, and praised it, saying that
it had stood the test; others who looked on said
that it had not done so. Then they wrangled
among themselves, for no one allowed his goods to
be defamed, nor would he approve of the goods of
another. They then reviled and cursed each- other,
tearing and pulling each other’s caps, ears, and
whatever part they could seize. Others wrangled
about the stone itself, and about its colour. Some
said that it was blue; others that it was green ;
others that it was black. At last some were found
who said it was of changeable colour, and that
according to the thing that touched it, it appeared
differently. Some advised that the stone should
be broken up into bits; when it had been pulver-
ised, then could one see its essence. Others allowed
not this. Others, going farther, said that this
stone caused but strife. It should be taken down
and removed; then would they more easily com-
pose their differences. To this a large number,
even of the foremost, agreed. Others opposed this,
saying that they would rather lay down their
lives than allow it; and indeed, when the strife

THE LABYRINTH OF THE WORLD I8I

and the skirmishing increased, no few were killed,
but the stone yet remained ; for it was round and
very slippery. He who stretched out his hand
towards it could not grasp it, and it continued as
before.

(The Christians are divided into Sects.)

14. Then going outside of this railing, lo! I see
that this church had many little chapels, to which
those went who had not been able to agree when
before this touchstone, and behind each of them
followed a number of men. They gave the people
rules as to how they should differ from the others ;
some said that one should be marked by water or
fire ; others, that one should always have the sign
ready at hand and in the pocket ; others said that
beside the principal image, at which all should gaze,
men should, for greater perfection, carry with them
also as many small ones as was possible; others
said that when praying one should not kneel, for
that was a thing of the Pharisees; others, again,
said that they would not endure music among
them, as it was a wanton thing ; others, again, said
that one should accept the teaching of no man, and
be content with the innermost revelation of the
spirit When gazing at these chapels, I beheld
somewhat wondrous regulations.

(Of these Chapels, one ts the most wondrous.)

15. Now one of these chapels was the largest
and finest, gleaming with gold and precious stones;

182 THE LABYRINTH OF THE WORLD

and in it was heard the sound of gay instruments.
Into this one I was carefully led, and I was ad-
monished to look around me, for here was a religious
service more delightful than any other. And be-
hold, along the walls there were everywhere imaces
showing how a man could attain heaven. Here
some were depicted who had made themselves
ladders, set them heavenward and climbed up
them ; others piled up hills and mountains one on
the other, that they might rise ‘upward by such
means; others fashioned for themselves wings and
fastened them on; others caught up some winged
creatures, tied them together, attached themselves
to them, hoping with them thus to fly upward, and
so forth. There were also many priests of divers
shape, who showed these images to the people and
praised them ; at the same time, they taught them
to distinguish themselves from the others by divers
ceremonies. Now one clothed in gold and purple sat
on a high throne distributing rare gifts to the
followers and councillors who were his intimates.
And it seemed to me that this was right orderly
and more merry than anything else. But when I
had visited the other sections, and saw that these
attacked them, severely censured and blamed these
things,’ I became suspicious; particularly when I
saw that they answered and defended themselves but
timidly, while by means of stoning, water, fire and
the sword, and on the other hand by means of gold, |
they enticed to them the misled people. Also did I
behold among them much discord, disputes, hatred,

I.e., the ceremonies of the Roman Catholic Church.

THE LABYRINTH OF THE WORLD 183

striving to thrust others from their offices, and
other disorders. ‘Thence I went forth from here to
behold those who are called reformed.

(These others endeavour vainly to unite.)

16. And I hear and see that some of these
chapels (two or three that were near to each other)
deliberated as to how they could become one ;? but
they could find no compromise. Everyone main-
tained that which was in his own head, and en-
deavoured to persuade the others to agree to it.
Some foolish ones took up at random any doctrine
that came in their way; others more cunningly
entered or left the divers chapels according to what
appeared to them advantageous ; and at last I was
displeased by the confusion and wavering among
these dear Christians.

(The true Christians* The Pilgrim recognises
them not.)

17. Among these men there were some who said
they had no concern with this strife ; they walked

"In Germany, and jin Bohemia up to the suppression
of all Protestant sects, the Lutherans, Calvinists, and
brethren of the Unity (Komensky’s own church) frequently
endeavoured to formulate a joint profession of faith. This
attempt met with little success. In Bohemia such a pro-
fession, the ‘‘ Confessio Bohemica,” was actually drawn up.
(See my “ Bohemia : an Historical Sketch,” pp. 274-287, and
elsewhere.)

2 Komensky here gives under this name a perhaps slightly
idealised description of the community to which he himself
belonged; he has dealt with the same motif somewhat

184 THE LABYRINTH OF THE WORLD

on silently, guietly, as in thought, looking heaven-
ward, and bearing themselves affably towards all,
and they were insignificant and ragged, exhausted
by fasting and thirst ; but the others but laughed
at them, cried shame on them, hissed them,
scratched and toused them, pointed at them with
their fingers, tripped them up, and mocked them.
But they, enduring everything, went their way, as
if they had been blind, deaf, dumb. Now when I
saw them come forth from behind the railing and
enter the choir, I wished to enter there also and see
what they had there. But the interpreter pulled |
me back. “What dost thou wish to do there? Dost
thou desire to become a laughing-stock ? That
were indeed a desirable thing!” So I entered not,
and, alas! I overlooked this spot, deceived by my
evil companion, Falsehood. I missed here the
centre of heaven and earth, and the road leading to
the place where man is saturated with joy. I was
again led into the turmoil of the labyrinth of the
world, till my God saved me and guided me back
again to the path which I had left at this spot.
What then befell,1 and how it befell, I shall tell
later; but at the time I judged not thus, for

more extensively in the last chapters of this book. As
so many passages in Komensky’s masterpiece have an auto-
biographic character, it may be well to mention that he is
in this chapter referring to the imaginary “pilgrim.”
Komensky himself belonged to the Unity during his
whole life.

*Komensky here refers to his mystical union with God,
which he describes in those chapters of his book, the last
ones, that are entitled the ‘‘ Paradise of the Heart.”

THE LABYRINTH OF THE WORLD 185

seeking but outward peace and comfort, I hastened
away to gape at other things.

(An Accident befalls the Pilgrim while in the Estate
of the Clergy.)

18. I will not pass over in silence what further
befell me in this street. My friend Impudence had
persuaded me to join the estate of the ecclesiastics,
saying that it was my destiny to belong to it; and,
indeed, I confess that this was according to my
wishes, though not everything in that estate
pleased me. And I allow myself to be inveigled ;
I assume cap and cowl, and step with others into
divers side chapels till a separate one was allotted
unto me. But looking back at those behind me, I
see that one turned his back on me; another shook
his head over me; a third winked with his eye at
me evilly ; a fourth threatened me with his fist; a
fifth pointed at me with his finger. At last,! some
rushing at me, push me away and put another in
my place, threatening that they would do yet
worse ; and I was afeard and ran away, saying to
my guides: “Oh, over this most wretched world,

' Though this is a mere conjecture, I think that, in dis-
tinction to the earlier part of this chapter, Komensky here
writes autobiographically. Komensky’s dissensions with
members of his community were, indeed, later than the
year 1623, in which he wrote the ““ Labyrinth.” But it is
known that the later editions, particularly that of Amster-
dam, 1663, from which I translate, contains additions. A
full commentary on the ‘‘Labyrinth” and thoroughly
critical edition of the book have, unfortunately, not yet
been published in Bohemia.

186 THE LABYRINTH OF THE WORLD

one thing after the other fails!” “No doubt,” said
the interpreter. “Why takest thou not heed not
to incite men against thee“ He who would be
among men must accommodate himself to men, not
behave like a fool, as thou always dost.” “I know
now naught but to abandon everything,” I sald.
“Not so, not so,” said Impudence; “ we must not
despair. If thou art not fit for this, thou wilt be
fit for somewhat else. Come but on, and we will
see other things,” and taking me by the hand, he
led me on.

CHAPTER XIX

THE PILGRIM BEHOLDS THE ORDER OF THE
MAGISTRATES

(The divers Ranks of Magistrates.)

WE then enter another street, where on all sides
I behold countless chairs, some higher and some
lower. Now they called those who sat on them
Sir Judge, Sir Burgomaster, Sir Official, Sir Regent,
Sir Burgrave, Lord Chancellor, Lord-Lieutenant,
Lord Justice, Gracious King, Prince, and so forth.
And the interpreter said to me: “ Now, thou hast
before thee the men who deliver judgments and
sentences in law-suits, punish the evil, defend the
good, and maintain order in the world.” “ This is,
indeed, a fine thing, and one that is necessary for
mankind,” quoth I. “But whence do they take
these men?” He answered me: “Some are born
to this estate; some are elected to it either by
these men or by the community because they are
considered the wisest of all, the most experienced,
and the men best informed of law and justice.”
“This also is well,” quoth I.

1. But at that moment it was for a short time
granted me to see clearly, and I behold that some

obtain these seats by purchase, others by entreaty,
187

188 THE LABYRINTH OF THE WORLD

others by flattery, while others, again, occupied them
arbitrarily. Seeing this, I exclaimed: “Lo, what
disorder!” “ Hush, froward one,” said the inter-
preter; “thou wilt fare ill if they hear thee!”
“Why, then,” guoth I, “do not these men wait till
they are chosen?” He answered: “Ha! these
men are no doubt conscious that they are capable
of such work ; if the others admit them to it, what
concern is that of thine ?”

8. Then I am silent; and after putting my
spectacles aright, I look at these men attentively —
and witness an astounding sight—to wit, that hardly
one of them possessed all his limbs; almost every
one of them was devoid of some necessary thing.
Some had not ears through which they could hear
the complaints of their subordinates; some had not
eyes to see the disorder before them; some had not
a nose to scent the plots of knaves against the
right; some had not a tongue to speak in favour
of the dumb, oppressed ones ; some had no hand to
carry out the decrees of justice; many also had not
a heart to do what justice requires.

4. But those who had all these things were woe-
ful men, as I saw; for they were continually
importuned, so that they could neither eat quietly
nor sleep sufficiently, while the others spent more
than half their time in idleness. And I said:
“ Why, then, do they entrust these judgments to
such men, who have not the members necessary for
the purpose?” The interpreter answered that this
was not so, but that it only appeared thus to me
for he said: “‘Qui nescit simulare nescit regnare.’

THE LABYRINTH OF THE WORLD 189

He who would rule others must often not see, not
hear, not understand, even if he sees, hears, under-
stands. This, as thou art inexperienced in public
affairs, thou canst not understand.” “Yet, on my
faith,” quoth I, “I see that they have not the
members they should have.” “And I,” said he,
“counsel thee to be silent; indeed, I promise thee
that if thou ceasest not to cavil thou shalt find thy-
self in a place that will please thee not. Knowest
thou not that censuring judges endangers the neck ?”
(Then I was silent and gazed quietly at everything.
But it does not seem to me fitting that I should
narrate all that I saw at the divers chairs. On two
things only will I touch.

(Disorder and Injustice ave frequent among Judges.)

5. I observed most carefully the law-court of the
senators, and I saw that the names of the lord-
. Justices were as follows:—Judge Nogod, Judge
Lovestrife, Judge Hearsay, Judge Partial, Judge
Loveself, Judge Lovegold, Judge Takegift, Judge
Ignorant, Judge Knowlittle, Judge Hasty, Judge
Slovenly. The president of them all was Lord
Thus-I-will-it. From their names I immediately
began to perceive what manner of judges they
were; but an example of it befell in my presence.
Simplicity was accused by an enemy of having
defamed some good men by calling them usurers,
misers, drunkards, gluttons, tipplers, and I know
not what else. As witnesses, Calumny, Lie, and
Suspicion were brought forward. As council,

100 THE LABYRINTH OF THE WORLD

Flattery appeared for one side, and Prattler for the
other; but Simplicity declared that she needed
him not. Questioned whether she admitted that
of which she was accused, she said: “I admit, dear
my lords. Here I stand; I cannot speak differently.
May God help me!” Then the judges, crowding
together, collected the votes. Nogod said: “ It is,
indeed, true what this wench sayeth; but what
business had she to gossip thus? If we let it pass,
she will use her jaw against us also. I give my
vote in favour of her being punished.” Lovestrife
said: “Certainly ; for if such a thing were passed
over once, others also would ask for forbearance.”
Hearsay said: “I do not, indeed, truly know what
has happened, but as the complainant lays so much
importance on this matter, I conclude that it really
gives him pain. Let herthen be punished.” Partial
said: “I had known before that this chatterer
blabs out everything she knows. It is necessary
to stop her jaws.” Loveself said: “The injured
man is my good friend. She should at least have
spared him, for my sake, and not have affronted
him in this fashion. She deserves punishment.”
Lovegold said: “ You know how bounteous he!
has proved himself; he deserves our protection.” ©
Takegift said: “It is so; we would be ungrateful
if we did not attend to his complaint.” Ignorant
said: “I know no precedent in this case. Let her
suffer as she has deserved.” Then Knowlittle: “I
do not understand the case. I agree to whatever
sentence you may pass.” Slovenly said: “ Be it as
'I.e., the complainant.

THE LABYRINTH OF THE WORLD 101

it may. I accede to everything.” Careless said:
“Can we not defer the lawsuit? Perhaps the
matter will clear itself up later.” Hasty said:
“Not so; let us gladly pass- judgment." Then
the Lord-Justice said: “ Certainly; whom have we
to consider? As the law will sit, so must it be
done.” And rising, he delivered his sentence:
“As this prattling woman has given herself up to
much unbecoming conduct, and shows ill-will to
good men, she shall receive forty stripes, save one,
to subdue her unbridled tongue, and as an example.
This sentence is to be made known to her.” Then
the complainant, with his council and witnesses,
bowed and thanked for this just finding. It was
made known to Simplicity also. But she gave
herself up to crying and to wringing of hands.
Then saying that she had not respected the law,
they ordered her punishment to be rendered yet
more severe, and she was seized and led forth to
punishment. Seeing the injustice that had been
done, I exclaimed, unable to contain myself: “ Oh,
if all tribunals in the world are as this one, may
God the Almighty so help me that I may never be
a judge, or go to law with anyone!” “ Be silent,
madman,” said the interpreter, and he placed his
fist before my mouth. “On my oath, I say that
through thy talking thou wilt receive as bad and
worse punishment than this woman.” And, indeed,
lo! the plaintiff and Flattery already begin to bring
forward witnesses against me. ‘Then perceiving
this, and being afeard, I hurried thence, I know
not how, scarcely drawing breath.

102 THE LABYRINTH OF THE WORLD

(On the Perversity of Lawyers.)

6. While I then take breath outside these law-
courts and wipe my eyes, I see many coming to the
courts bringing plaints, and immediately the advo-
cates (Prattler, Flattery, Guidewrong, Procrastina-
tion, and others), met them and offered their
services, considering not so much what plaint as
what purse each man had. Each man carried with
him carefully his law-book (I think that I had not
seen that among the theologians), and sometimes
looked at it. Now, on some of these books I saw
inscriptions such as “ The Devouring Torment of
the Land,” or “The Rapacious Defraudment of the
Land.” * But unable to look at this any longer, I
went away sighing.

(The unlimited Power of Princes and the
Stratagems of their Officials.)

7. Then Searchall said to me: “The best yet
remains. Come and behold the rule of kings,
princes, and others who reign over their subjects
by hereditary right; perhaps this will please thee.”
And we go to another place, and behold, men sat
there on chairs that were so high and broad that it

1 The Bohemian word “zákon," %.e. law, has also the significa-
tion of “ Bible”’ or “ Testament.”

2 Komensky’s words here are parodies on the names of
ancient Bohemian law-books. His puns are, unfortunately,
untranslatable.

THE LABYRINTH OF THE WORLD 193

was rare that anyone could approach them and
reach them, except by means of strange instru-
ments ; for each one, instead of ears, had long tubes
on both sides, and those who wished to say some-
thing had to whisper into them. But they were
crooked and full of holes, and many words escaped
outward before they reached the head, and those
that reached it were mostly altered. I marked
this, because not all who spoke received an answer ;
at times even when one clamoured loudly enough
the sound did not penetrate to the brain of the
ruler. Sometimes, again, an answer was given, but
it was not to the point. Similarly, instead of the
eyes and the tongue there were tubes, and, seen
through them, things often appeared different from
what they really were, and an answer was given
that differed from the intentions of the ruler him-
self. Understanding this, I said: “ Why, then, do
they not put away these tubes and see, hear,
answer with their own eyes, ears, tongue, as plain
people do?” “Because of the preciousness of their
person and the dignity of their rank there must be
such delaying ceremonies ; or dost thou think they
are peasants, whose eyes, ears, mouth, everyone
may approach ?”

(The Great must have Councillors, however
inconvenient they may be.)

8. Meanwhile, I see some who walk round the
thrones ; of these some whisper somewhat into the

ears of their master by means of these tubes ; others
Cae

194. THE LABYRINTH OF THE WORLD

place vari-coloured spectacles before his eyes;
others burn incense before his nose; others first
put his feet closer together, and then again separate
them; others adorn and strengthen his throne.
Seeing this, I ask: “Who are these? and what do
they ?” The interpreter answered: “ They are the
privy councillors who instruct the kings and great
lords.” “TI should not,” quoth I, “allow this if I
were in their position; rather should I wish to be
able to use my own limbs and act as I wished.”
One man said: “He must not take everything on
his shoulders; nor would he be permitted to do so!”
Then said I: “These great lords are more wretched
than peasants, being so bound that they cannot
even move, except in accordance with the will of
others.” “ Yet are they thus more certain in their

own minds,” quoth he; “but now look at these
men !”

(Without Councillors, Matters ave yet worse.)

9. And I look back, and behold some of those
who sat on these chairs did not allow themselves to
be thus molested, and drove these councillors from
them ; and this was according to my wishes. But
here I immediately found other evils. In the place
of the few that had been driven away, there came
many others, and they tried to blow and whisper
into the ears, nose, and mouth of the ruler; to close
and disclose his eyes in divers fashions ; to stretch
out his hands and feet now in this, now in that
direction; particularly also did each one endeavour

THE LABYRINTH OF THE WORLD 195

to lead and draw him to the spot where he himself
stood. Thus the unhappy lord knew not what to
do, to whom he should give way, whom he should
restrain, nor how he could be a match for them all,
And I said: “I see already that it is better to trust
a few chosen ones than to be the prey of them all;
but could not all this be contrived somewhat
differently ?” “And how could it be contrived ?”
quoth he. “ The estate of the ruler compels him to
receive complaints, accusations, petitions, entreat-
ments, arguments, and counter-arguments from all,

and to grant justice to all. Let it then be according
to the customs of these men.”

(Careless Lords.)

10. Then the interpreter showed me some lords,
who allowed nobody near them except men who
strove and worked for the ruler’s comfort. And I
saw that they had around them men who were
skipping round them, stroking them, placing
pillows under them, and mirrors before their eyes,
cooling them with fans, picking up the feathers
and sweepings around them, kissing their garments
and shoes ; yet all this was but deceit ; some even
licked the spittle and snivel that came forth from
their masters, praising it as being sweet. But all
this, again, pleased me not; particularly when I had
seen that the throne of almost every one of these
rulers frequently shook, and was, when he least

expected it, overturned ; for he lacked those trusty
supporters.

196 THE LABYRINTH OF THE WORLD

(A Dangerous Adventure of the Pilgrim.)

11. Now it befell that in my presence a royal
throne suddenly shook,! broke into bits, and fell to
the ground. Then I heard noise among the people,
and looking round, I see that they were leading in
another prince and seating him on the throne, while
they joyously declared that things would now be
different from what they had been before; and
everyone, rejoicing, supports and strengthens the
new throne as much as he can. Now I, thinking it
well to act for the common welfare (for thus they
called it), came nearer and contributed? a nail or
two to strengthen the new throne ; for this some
praised me, while others looked askance at me.
But meanwhile the other prince recovered himself,
and he and his men attacked us with cudgels,
thrashing the whole crowd, till they fled, and many
even lost their necks. Maddened by fear I almost
lost consciousness, till my friend Searchall, hearing
that they were inquiring as to who had aided and
abetted the other throne, nudged me that I also
might flee. Falsehood said that it was not neces-

1 Komensky here alludes to the temporary expulsion of the
Austrians from Bohemia, the short reign of Frederick of the
Palatinate, and the subsequent victory of Ferdinand II. of
Austria.

2 This allusion to aid given by Komensky to the cause of
King Frederick is somewhat obscure, as he naturally did not
refer to it in any of his writings. His sympathies were, of
course, with the elector Palatine, and his father-in-law
Cyrillus assisted the President of the Prague Consistory,
Dicastus, at the coronation of King Frederick.

THE LABYRINTH OF THE WORLD _ 197

sary. While I then reflect which of them I shall
obey, I am struck by one of the cudgels which they
were brandishing near ; then I recovered conscious-
ness, and I hastily fly into a corner. Thus did I
understand that to sit on these chairs, to be near
them, or indeed to touch them in any way, is
dangerous. Then I went forth from here most
gladly, and I resolved never again to return. And
thus spake I to my guides: “ Let him, who will,
approach these heights. I shall not do so.”

(There is Disorder everywhere among Men.)

12. And I was yet more certain of this when I
discovered that though these men wished to be
called the world-rulers, yet everything was full of
unruliness. For whether the prince permitted his
subjects to communicate with him through the
tubes, or whether he delivered his decrees by means
of the whispers of others, I saw as much evil as
justice ; I heard as much groaning and lamentation
as merriment; I found that justice was inter-
meddled with injustice, and violence with legality.
I clearly understood that the town-halls, the law-
courts, the chanceries are as much the workshops
of falsehood as of righteousness, and that those who
call themselves the defenders of order in the world
are as much (and often more) the defenders of dis-
order than of order. And wondering how much
vanity and glittering misery is concealed within
this estate, I took leave of these men and went
away.

CHAPTER XX
THE ESTATE OF SOLDIERY
(The Cruelty of Man.)

WE then enter the last street, and on the first
market-place I see no few men clothed in red;
approaching them, I hear that they are deliber-
ating among themselves as to how they could give
wings to Death, so that she could in a moment
penetrate everywhere both near and far; item, how
that which had been built during many years could
be destroyed in an hour. And I become afeard on
hearing such speech, for hitherto, wherever I had
looked at the deeds of men, the education and the
increase of mankind, and the furthering of the
comforts of human life, had alone been talked of
and striven for. But these men deliberated on the
destruction of the lives and of the comforts of men.
Then the interpreter said: “ The endeavours of
these men also tend to that purpose, but by a some-
what different path—to wit, they remove that which

is harmful. Later thou wilt understand this.”
198

THE LABYRINTH OF THE WORLD 199

(Recruiting.)

2. Meanwhile we come to a gate, where, instead
of gate-keepers, there stood some with drums, who
asked each one who wished to enter whether he
had a purse. Then when he showed and opened
it, they put some silver into it, and said: “ Let
this hide be considered as paid for.” Then they
bid the man enter what appeared to be a vault,
and atterwards again conducted him out, loaded
with iron and fire-arms ; then they ordered him to
proceed farther into the market-place.

( The Arsenal, or A rmoury.)

And now becoming desirous to see what was in
this vault, I immediately enter it. And behold,
there lay there on the ground an endless mass of
cruel weapons that thousands of carts could not
have transported. There were weapons for
stabbing, chopping, cutting, pricking, hacking,
stinging, cutting down, tearing, burning; there
were altogether so many instruments destined to
destroy life, fashioned out of iron, lead, wood, and
stone, that terror befell me, and I exclaimed:
“ Against what wild beasts are they preparing all
these things?” “Against men,” the interpreter
answered, “Against men!” quoth I. “Alas! I
had thought it was against some mad animal, or
wild, furious beasts. But, in the name of God,
what cruelty this is that men should devise such

200 THE LABYRINTH OF THE WORLD

terrible things against other men!” “Thou art
too fastidious,” he said, laughing. |

(The Life of Soldiers is licentious.)

4. And going onward, we come to a market-place,
where I see herds of these men who were clothed
in iron, and had horns and claws, and were fettered
together in troops. They were crouching before
what seemed troughs and jugs, into which that
which they were to eat and drink was strewn and
poured out for them ; and they, one after the other,
gobbled and lapped it up. And I said: “ Are hogs,
then, being here fattened for butchery? I see,
indeed, the appearances of men, but swinish deeds.”
“That is no inconvenience for men of that estate,”
said the interpreter. Meanwhile, they’ rise from
these troughs, give themselves to frolics and danc-
ing, skipping and shouting. And the interpreter
further: “ Well, dost thou see the delights of this
life? About what need they be anxious? Is it
not merry to be here?” “TI shall await what will
befall later,’ quoth I. But they now begin to
pursue and harry every man whom they met, who ©
was not of their own estate. Then, wallowing on
the earth, they committed —— and every infamy,
without any shame or fear of God. Then I blushed
and said: “ Assuredly they should not be allowed
to do this.” “They must be allowed,” said the
interpreter, “for this estate claims much liberty.”
They then sat down and began to gobble, and after
they had crammed themselves with food and drink

THE LABYRINTH OF THE WORLD 201

till they were speechless, they stretched themselves
out on the earth and snored. Then they were led
into the market-place, where rain, snow, hail, frost,
sleet, thirst, hunger, and every sort of filth rained
on them. Then no few trembled, panted, tottered,
perished, the food of all dogs and crows. Yet
others heeded not, and continued to revel.

(Description of a Battle.)

5. Then suddenly the drums beat, the trumpet
resounds ; then behold, all rise up, seize daggers,
cutlasses, bayonets, or whatever they have, and
strike mercilessly at one another, till blood spurts
out. They hack and hew at one another more
savagely than the most savage animals. Then the
cries increase in every direction; one could hear
the tramping of horses, the clashing of armour, the
clattering of swords, the growl of the artillery, the
whistle of shots and bullets round our ears, the
sound of trumpets, the crash of drums, the cries
of those who urged on the soldiers, the shouting of
the victors, the shrieking of the wounded and
dying. Anawful leaden hail-storm could be seen ;
dreadful fiery thunder and lightning could be
heard; now this, now that man’s arm, head, leg
flew away; here one fell over the other, while
everything swam in blood. “Almighty God,”
quoth I, “what is happening? Must the whole
world perish ?”

Hardly had I somewhat recovered consciousness
than I fled this spot, I know not how, nor whither

202 THE LABYRINTH OF THE WORLD

I went. When I had somewhat recovered my
breath, I said, though still trembling, to my guides:
“Whither, then, have you led me?” The in-
terpreter answered: “Oh, on thee, effeminate one!
To let others feel your power, that is what makes
a man of you.” “What have they then done to
each other?” I said. He answered: “The lords
fell out, and then the matter had to be settled.”
“What! do these men then settle it?” quoth I.
“Certainly,” the interpreter answered, “by such
means; for who could make great lords, kings, and
kingdoms that have no judge above them agree ?
They must decide the differences between them by
means of the sword. He who surpasses the other
in the usage of iron and fire takes the first place.”
“ Oh, barbarity! oh, beastliness!” quoth I. “ Was
there then no other way to reconcile them? Wild
beasts should thus settle their differences, not

”

men.

(Those who remain after the Battle.)

6. Meanwhile, I see that they lead and carry from
the battlefield many whose hands, arms, head, nose
had been cut off, whose bodies had been trans-
pierced, whose skin was in tatters, and who were
everywhere dabbled with blood. While I could,
from pity, scarce look at these men, the interpreter
said: “All this will be healed; a soldier must be
hardy.” “ What, then,” quoth I, “of those who lost
their lives here?” Heanswered: “Their hides had
already been paid for.” “How this?” said I.

THE LABYRINTH OF THE WORLD 203

“ Hast thou, then, not seen how many pleasant
things were previously granted them?” “And
what unpleasant things also had they to endure?”
quoth I; “and even if only delights had previously
been their lot, it is a wretched thing to give food
to a man only that he may be forced to go to the
shambles directly afterwards. It is an ugly estate
in any case. I like it not! I likeit not! Let us
go hence.”

CHAPTER XXI
THE ESTATE OF THE KNIGHTS
(Wherefore Nobility and Coats-of-Arms are given.)

“ LooK now,” said the interpreter, ‘‘ what honour
he receives who demeans himself bravely, and
fights his way through swords and spears, arrows
and bullets.” Then they lead me to what appeared
a palace, and here I see one who sat under a
baldachin, and called to him some of those who
bore them bravely in fight. And many came
carrying with them skulls, crossbones, ribs, fists
that they had hewed off the bodies of their enemies,
and pouches and purses that they had taken from
them. They were praised for this, and he who sat
under the baldachin gave them a painted thing!
and peculiar liberties above the others. They
carried these things on poles, so that all could see
them.

(Others also crowd into this Estate.)

2. Seeing this, many, not only warriors as in the
olden days, but others also who busied themselves

I.e., coats-of-arms.
204

THE LABYRINTH OF THE WORLD 205

with trade or book came forward, and unable to
show wounds and goods taken from the enemy, as
the others did, they drew out and presented their
own purses, or writings which had been up into
books. And to them also such things were given
as to the others—indeed, freguently more gorgeous
ones ; and then they were admitted into a higher
hall.

(The Splendour of Knights.)

3. Entering behind them, I see bands of them
who were walking together; they had feathers on
their heads, spurs on their heels, and steel around
their hips. I did not approach them closely, and I
did well so. For I soon saw that others who
meddled with them fared not well; for those
who approached them too closely, who did not
sufficiently make room for them, who did not bend
their knees to them sufficiently, who knew not how
to pronounce their titles sufficiently correctly, these
they struck with their fists. Fearing that this
would befall me also, I begged that we might go
thence. But Searchall said: “First look better at
them, but be careful.”

(Knightly Deeds.)

4. So I look from a distance and behold their
deeds. Then I see that their work (as they said
because of the privileges of their estate) consisted
in treading the pavement, sitting astride on the

206 THE LABYRINTH OF THE WORLD

back of a horse, hunting greyhounds, hares and
wolves, driving the serfs to soccage,' placing them
in towers,” and then again letting them out, sitting
at long tables laden with divers dishes, and keeping
their feet under them as long as possible, bowing
daintily and kissing hands, playing skilfully at
draughts or dice, prattling without shame of all
obscene and lewd matters, and other such things.
It was, they said, assured to them by their
privileges that all they did should be called noble,
and no one who was not a man cf honour should
assort with them. Some also measured each other's
shields,* comparing the one with the other; and the
greater and the more antiquated a man’s shield was,
the more was he esteemed. But if a man borea
new one, the others shook their heads over him.
I saw much more there that appeared to me
wondrous and absurd, but I may not tell every-
thing. This only will I say, that after looking
sufficiently at the vanities of these men, I again
begged my guides to proceed elsewhere, and I
obtained their consent.

(The Road to the Castle of Fortune.)

5. While we proceed, the interpreter says to me:
“ Well, now, thou hast beheld the labour and striv-
ing of men, and nothing has pleased thee ; perhaps

1In Bohemian, ‘‘robota,” the enforced labour which the
Bohemian lords demanded of their serfs.

2 I.e., prisons.
5 T.e., coats-of-arms.

THE LABYRINTH OF THE WORLD 207

because thou hast thought that these men have
naught but labour. Learn then now, that all these
labours are the way that leads to that rest to which
all who shirked not toil at last attaln ; for when
they obtain estates and wealth, or glory and
honour, or comfort and pleasure, their minds have
sufficient cause to rejoice. Therefore, then, will we
now guide thee to this delightful castle, that thou
mayest see what is the purpose of the labours of

men.” And I rejoiced at this, hoping to find there
rest of the mind and consolation.

CHAPTER XXII
THE PILGRIM FINDS HIMSELF AMONG THE NEWSMEN

WHEN we drew near to the gate, I see a multitude
of men in the market-place to the left, and Impu-
dence says: “Lo! these also we must not omit.”
“ What have they there?” quoth I. He answered:
“Come and see.” And we walk among them, and,
behold, they stood there, two or three together ; and
one pointed with his finger at the other, averted
his head, clapped his hands, scratched himself
behind his ears. Finally some skip for joy;
others cry. “ What, then,’ guoth I, “are these
men doing here? Are they acting a play of
some fashion?” “Thou must by no means take
such things for a play,” said the interpreter ;
“they have real things before them, which, accord-
ing to the manner in which they are fashioned,
produce within them wonder, laughter, ire.” “Yet
would I gladly know what these things are at
which they wonder, at which they laugh, and
which cause their ire.” Then gazing attentively,
I behold that they were busying themselves with
strange whistles, and that one man, bending
towards the other, whistled somewhat into his
ear; and when this piping was pleasing they
rejoiced, and when it pee doleful they were sad.
20

THE LABYRINTH OF THE WORLD 209

(These Whistles have divers Sounds.)

2. This also seemed wondrous, that the same
whistles pleased some vastly that they refrained
not from skipping for joy; to others the same
sound appeared so grievous that they held their
ears and ran away into corners, or they listened
and then began to lament and ery bitterly. And
I said: “This is a monstrous thing, that one and
the same whistle should sound so sweet to some,
and so bitter to others.” The interpreter said: “It
is the difference not of the sound, but of the hear-
ing, that causes this. As one and the same medicine
acts differently on patients according to their sick-
ness, so also according to a man’s inward passion
and inclination to a thing the exterior sound of it .
appears either sweet or bitter.”

(The Limping Messenger.)

3. “And where do they find these whistles ?”
“They bring them from everywhere,” he said.
“Seest thou not the vendors?” Then I look, and
see that some walked and rode out who were
appointed to carry about these whistles. Many of
these rode forth on speedy horses, and many bought
of them ; others went on foot, and some even limped
along on crutches, and prudent men bought rather
from these, believing them to be trustworthy.!

V The ‘limping messenger ” was a proverbial expression
signifying ‘‘later news.” At that period when communi-
cations were uncertain and difficult, the later news often

contradicted that which had been first reported.
Q

2Io THE LABYRINTH OF THE WORLD

(Lhe Delight of News-letters.)

4. Not only did I look at them, but I also lis-
tened myself, stopping at divers spots; and I under-
stood that there was truly some pleasure in hearing
the divers sounds that proceeded from various
directions. But it pleased me not that some acted
in an immoderate fashion, for they bought up all
the whistles that they could obtain; then after
having used them for a short time, they again
threw them away. There were also men of divers
estates who sat but rarely at home, and were ever
on the watch in the market-place, ever giving their
ears to that which was piped there.

(The Vanity of News-writing.)

5. Yet all this pleased me not when I saw the
vanity of the thing; for sometimes a doleful note
resounded, so that all grieved; then after a while
a different sound was heard, and the terror turned
to laughter. Some notes clang so sweetly that all
rejoiced and exulted ; but there soon came a change.
The sound either ceased or turned to a mournful
rattle ; thus those who were guided by it often
rejoiced and grieved over many things vainly, and
it was but smoke.' It was therefore a cause of
laughter that men allowed themselves to be de-
ceived by every gust of wind. Therefore I praised
those who, heeding not such folly, looked only to
their work.

1 I.c., mystification.

THE LABYRINTH OF THE WORLD 2II

(There is Discomfort both with and without
News-letters.)

6. But then, again, I beheld discomfort also
among those who heeded not that which was piped
around them. From every direction many things
fell on their necks.t At last I see here this also
that it was not safe for all to use these whistles,
For as these sounds appeared different to different
ears, disputes and scuffles arose therefrom ; and I
myself met with an accident.? Having found a
sharp-sounding whistle, I gave it to a friend; then
others seizing it threw it to the ground and stamped
on it. Then they threatened me for having
divulged such things, and seeing how furious and
inflamed they were, I was obliged to flee. But as
my guides ever solaced me with the thought of the
Castle of Fortune, we went on towards it.

1 I.e., they were accused of various things.

2 It is very probable that this is an allusion to some adven-
ture of the author, of which otherwise nothing is known, He
appears to have been accused of divulging secret news. It
was not in the nature of a man such as Komensky to be
always cautious,

CHAPTER XXIII

THE PILGRIM BEHOLDS THE CASTLE OF FORTUNE,
AND FIRSTLY THE ENTRANCE TO IT

(Virtue is now but a Ruined Gate to Fame.)

Now when we approach this our dear castle, I first
see crowds of men who were streaming thitherward
from all the streets of the town; they walked
round, endeavouring to spy out how they could
reach the summit. Now to that castle only one lofty
narrow gate led, but it had fallen into ruins, was
covered up with earth, and overgrown with thorns.
It was, meseems, called Virtue. Concerning it I
was told that in olden times it had been built as
the sole entrance to the castle, but that through
some accident it had soon afterwards been covered
up with earth ; therefore some other smaller gates
had been made, while this one was abandoned as
being inaccessible and too difficult to enter.

(The Side Entrances.)

2. They therefore broke through the walls and
made small gates at both sides, and looking at them

I see on them inscriptions such as Hypocrisy, Lie,
212

THE LABYRINTH OF THE WORLD 213

Flattery, Vice, Cunning, Violence, and so forth.
But when I called the gates by these names, those
who were entering heard me; then were they in-
censed against me, grumbled, and wanted to throw
me down, so that I had to keep my mouth closed.
Then looking again, I saw that some still attempted
to climb upward by the ancient gate through
ruins and thorns. Some succeeded ; others did not,
and these returned to the side entrances, that were
lower, and passed through them.

(Fortuna raises up those on whom by chance she
S€1ZES.)

3. Now I enter and see that this was not yet
the castle, but that here also there was a market-
place, in which stood a crowd of people, who were
looking anxiously at the palaces above them, and
heaving sighs. When I asked what they were
doing there, I was told that these were men who
claimed to be admitted to the abode of the gracious
Lady Fortuna, and who were waiting for a glance
from her and for admission to her castle. “ And
are they not all to reach it? Surely all have
striven bravely for that purpose!” The interpreter
answered: “ Each one may strive to the best of his
power and knowledge; but in the end it depends
on the Lady Fortuna, whom she wishes to receive
and whom not. Thou mayest indeed wonder at
the fashion in which it is done.” Then I see that
beyond the spot where I was standing there were
no longer either gates or steps, but only a wheel,

214 THE LABYRINTH OF THE WORLD

that incessantly turned round and round; he who
clung to it was lifted upward to a higher floor, here
only received by the Lady Fortuna, and then per-
mitted to proceed farther. But of those below, not
everyone who wished to seize the wheel was
allowed to do so; indeed, they only whom a
functionary of Fortuna, named Chance, led to the
wheel or placed on it; all others slipped. Now.
this administrator, Chance, walked in the midst of
the crowd, and whom fortuitously she encountered,
him she seized and placed on the wheel: even
although some thrust themselves before her eyes,
stretched out their hands and entreated her, alleging
the hardships they had undergone: their sweat,
weals, slashes, and other proofs of their toil. But
I affirm that she must have been entirely deaf and
blind, for neither did she consider any person nor
heed anyone’s entreaties.

(The Evil Case of those who seek Felicity.)

4. There were many there of divers estate who,
I knew, had grudged nor labour, nor sweat, both
in fulfilling their duties and in endeavouring to
pass through the gate of Virtue, or, indeed, through
the side entrance also; yet could they obtain
felicity ? Another who thought not of such matters
was taken by the hand and lifted upward. But of

1 Comp. ““ Verum quam significationem habet ista mulier,
quee opinionem facit quod czeca sit ac mente capta? Insistit
autem lapidi rotundo,” Haec, ““ respondit Fortuna est. Nec
exca tantummodo est, sed surda etiam.”—“ Tabula Cebetis.”

THE LABYRINTH OF THE WORLD 215

those who were waiting here, many greatly grieved
that their turn never came, and some even became
grey-haired. Some, abandoning all hope of happi-
ness, returned to their toilsome labours; then some
of these were again seized with the same longing,
again climbed upwards towards the castle, turning
their eyes and hands in the direction of the Lady
Fortuna. Thus I learnt that the fate of these dis-

appointed ones was in all cases wretched and
doleful.

CHAPTER XXIV
(The Pilgrim beholds the Ways of the Wealthy.)

THEN I said to my guide: “Now would I gladly
see what there is on high, and how the Lady
Fortuna honours her guests.” “ It is well,” said he,
and before I knew it we soared upward to where
the Lady Fortuna, standing on a globe, distributed
crowns, sceptres, commands, chains, buckles, purses,
titles and names, honey and sweetmeats ; and she
then only allowed them to proceed upward. Now
looking at the construction of the castle, which
consisted of three floors, I see that they conduct
some to the lower, others to the middle, others
again to the upper dwellings. Then the interpreter
said tome: “Here, in the lowest chambers, dwell
those whom the Lady Fortuna hath endowed with
gold and with goods; in the middle chambers dwell
those whom she feeds with pleasure; in the highest
palaces those reside whom she invests with glory,
that they may be observed, praised, honoured by
the others. Thou seest what a happy thing it is
for a man to succeed in coming here.”

(The Fetters and Burdens of Wealth.)

2. “Let us then, by all means, go first among these

men,” quoth I. Then we enter the lower chambers,
216

THE LABYRINTH OF THE WORLD 217

and behold, there was darkness there and gloom ;
indeed, at first I saw scarcely anything, and heard
but some clinking; and the stink of mould proceed-
ing from all directions overcame me. Then when
I somewhat recovered my eyesight, I see that the
chamber was full of people of all ranks, who
walked, stood, sat, reclined, and each man’s feet
were loaded with fetters, and his hands bound with
chains; some had also beside this a chain round
their neck, and on their back a burden of some
sort. And I was afeard, and I said: “On my
faith, have we then come to some prison-house ? "
The interpreter answered, laughing: “ What folly !
These are the gifts of the Lady Fortuna, with
which she endows her beloved sons.” And looking
first at one, then a second, then a third of these
gifts, I see steely fetters, iron chains, and leaden or
earthen crates. ‘ What strange gifts are these! ”
quoth I. “I should not desire them!” “But, oh
fool! thou seest not rightly,” said the interpreter ;
“for all this is sheer gold.” And I look again yet
more carefully, and tell him that I none the less see
there but iron and clay. “ Cavil not too much,” he
answered, “believe others rather then thyself; see
how the others value these things.”

(How the Rich ave deceived.)

3. And I look, and see to my surprise how these
men delighted in being thus fettered ; this one
© counted the rings of his chain; another took them

218 THE LABYRINTH OF THE WORLD

asunder, and then again collected them ; another
weighed his chain in his hand ; another measured
it by the span; another took it to his mouth and
kissed it; another covered it with a kerchief to pre-
serve it against frost, heat, and injury. Sometimes
two or three met together, measured their chains,
‘and weighed them one against the other. He who ~
found his chain the lighter one grieved and envied
his neighbour. He who had a larger and heavier
one strutted about, puffing himself up, boasting and
talking vaingloriously. Yet some, again, sat quietly
in corners, rejoicing secretly only over their chains
and fetters; for they wished not that others
should know of them, fearing, methought, enmity
and thievery. Others, again, had trunks full of
clods and stones, which they carried with them
from place to place. Others did not even put their
trust in such trunks; they fastened and hung so
many precious goods around their person that they
could neither stand nor walk, but merely crept
along gasping and panting. Then seeing this, I
said: “Are these, then, in the name of all the saints,
to be called happy ? Even when I beheld the labour
and striving of men, I saw nothing more wretched
than this happiness!” Searchall said: “It is true
(why should I conceal it?) that merely to possess
Fortuna’s gifts, and not to use them, gives more
anxiety than pleasure.” “But this is not the fault
of the Lady Fortuna,” quoth the interpreter, “ that
some know not how to use her gifts. She is not
chary of her goods, but some misers know not how

THE LABYRINTH OF THE WORLD 219

to employ them either for their benefit or for that
of others. Lastly, be it as it may, it is great
happiness to possess riches.” “I desire not such
happiness as I see here,” I said.

CHAPTER XXV

THE WAYS OF THE VOLUPTUOUS IN
THE WORLD

(Effemindte Voluptuaries.)

SEARCHALL said: “Let us then go upward ; there
wilt thou behold other things, delights only.” And
we mount the steps and enter the first hall ; and
behold, there were here rows of couches that were
suspended in the air, and rocked to and fro; and
they were bestrewed with soft cushions. Now
on these couches some men wallowed who had
around them a large crowd of servants, ready to
render them all services, and carrying fly-flaps, fans,
and other implements. If one of these men arose,
hands were stretched out from all directions to
assist him ; if he robed himself, soft silken gar-
ments only were handed to him; if he had to go
somewhere, he was carried on a chair bestrewed
with pillows.t “ Well, here hast thou that comfort
which thou hast sought,” said the interpreter.
“What more canst thou desire? To have so many
good things that you need not heed anything; to
put your hand to no labour; to have a plenitude of

1 I.e., a litter.
220

THE LABYRINTH OF THE WORLD 22I

all things for which the mind craves; and to be not
even touched by a breath of cold or evil air, is not
that a blessed state?” I answered: “ There is indeed
more merriness here than in those torture-chambers
below ; but here, also, not everything pleaseth me.”
“Of what dost thou again complain?” guoth he. I
said: “I see these idlers with prominent eyes
bloated faces, swollen bellies and limbs, that cannot
be touched, and seem full of sores. If someone
« knocks or rubs against one of them, or an evil
wind blows, incontinently the man sickens. Often
have I heard that standing water rots and stinks,
but here I see instances of it. Thus these men
employ not their life; they sleep through it, and
they lounge! through it. This is naught for me.”
“Thou art a wondrous philosopher,’ quoth the
interpreter.

(Games and Plays.)

2. Then they lead me to a second hall, where
everything appeared charming to the eyes and
ears. I behold delightful gardens, fishponds, and
parks, wild beasts, birds, fishes, sweet music of
divers sorts, and groups of merry companions who
skipped, ran after each other, danced, pursued
each other, fenced together, performed plays; and
I know not what else they did. “This, at least, is
not standing water,” said the interpreter. “That

1 If the word “to loaf” were a recognised one in the English
language, it would convey Komensky’s meaning better than
any other,

222 THE LABYRINTH OF THE WORLD

is true; but let me look at these things.” Then
when I had looked, I said: “I see that no one
is thoroughly satisfied! with these amusements ;
rather does each one soon become tired, and hurry
elsewhere to seek enjoyment in something else.
Therefore this seems to me but small delight.” “Tf,
then, thou seekest delight in food and drink, let us
go there, where they can be found.”

(The Revellers.)

3. Then we enter a third hall, and lo! I see the
loaded tables and boards of the feasters, who had
an abundance of all things before them, and made
merry. Stepping near to them,I see how some
continually cram and pour down food and drink,
so that their bellies sufficed not; they had to
loosen their belts. Others.. . . ; others picked
out only dainty bits, smacking their lips, and
wished that they had necks as long as that of
a crane, so that they might enjoy the taste
longer. Some boasted that for ten or twenty years
they had never seen the sun either rise or set,
because when it set they had never been sober any
longer; and when it rose, they had never yet
become sober again. They sat there, by no means
mournfully, for divers music resounded, to which
each man joined his own voice; thus songs, as of
all birds and beasts, were heard: one howled, a
second roared, a third crowed, a fourth barked, a

1 Literally eats and drinks to sufficiency (“ne nají a ne
napije”’). This explains the interpreter’s answer.

THE LABYRINTH OF THE WORLD 223

fifth chirped, a sixth twittered, a seventh croaked ;

and so forth; and at the same time they made
strange grimaces.

(What Fare the Pilgrim had among the Feasters.)

4. And then the interpreter asked me how I
liked this harmony. “ Not a bit,’ I said. Then
he said: “ What, then, will please thee ? Art thou,
then, a log of wood, that not even this merriment
can enliven thee?” Meanwhile, some of those who
sat round the tables see me; and one began to
drink my health, a second winked at me with his
eye, inviting me to sit down with them; a third
began to cross-question me as to who I was and
what I wanted ; a fourth asked me,in a menacing
manner, why I did not say: “May God bless
you!”+ Then becoming incensed, I said: “ What,
is God then to bless this swinish feasting?” Then,
lo! before I had even finished my speech, plates,
dishes, goblets, and glasses begin to hail down upon
me; I was hardly able to escape them, and to
hurry forth hastily. But it was easier for me, who
was sober, to flee, than for those drunkards to
strike me. Then the interpreter said: “ Well, did
I not say to thee long ago: ‘Keep thy tongue
within thy teeth and cavil not.’ Strive to conduct
thyself according to man’s way, and do not imagine
that others will heed thy noddle!” 2

1It was customary in Bohemia to speak these words when
entering a room or when sitting down to table.

*I.e., pay attention to thy ideas.

224 THE LABYRINTH OF THE WORLD

(The Pilgrim returns to the Flall.)

5. Impudence smiled, and taking me by the
hand, “ Let us go there again,” he said; but I
would not. “Thou must, and canst yet behold
these many things, if thou art but silent. Come,
only act prudently, keeping somewhat aloof.”
And I allow myself to be persuaded, and enter
again ; and—why should I deny it ?—I sat down
among these men, allowed them to drink to me, and
also pledged them, wishing at last to discover in
what these delights consisted. I also began to sing
and skip, and shout with the others; in every way
what they did, I did. Yet did I all this somewhat
timidly, for it appeared to me that this was by no
means fitting for me. Then some who saw that I
did not excel in this laughed at me, while others
were angered that I did not pledge them. But
meanwhile, something under my coat begins to
prick me, something under my cap stings me,
something presses up my throat, my legs begin to
stagger, my tongue rattles, and my head whirls
round. I now become incensed against myself and
my guides, and declare that this was conduct
befitting not men, but beasts ; particularly after I
had witnessed in others the voluptuousness of the

voluptuaries.

(The Wretched Ways of Voluptuartes.)

6. Then I heard some complaining that they
could neither relish food nor drink, nor bring them

THE LABYRINTH OF THE WORLD 225

down their throats; others pitied these men and,
to help them, merchants had to hurry to all parts
of the world in search of things that might be to
the taste of these men; cooks had to examine
samples of spices, that were to give the dainties a
peculiar smell, colour, taste, and aid in conveying
them into the stomachs of these; doctors had...
Thus with much trouble and expense that which
was to be poured and crammed into them' was
sought out, and with much learning and cunning
given unto them, causing them much pain in the
stomach and elsewhere. And thus they constantly
suffered of sickness . . . ; they slept badly,
hemmed, sneezed, slobbered, and vomited; the
tables and corners of the hall were full of divers
filth ; they walked and wallowed about with... ,
podagric feet, trembling hands, blear eyes, and so
forth. “Are such things, then, to be considered
pleasures?” quoth I. “ Let us hence, that I may
not say somewhat, and evil befall me there
through.” Then averting my eyes and stopping
my nose, I went thence.

(Veneris Regnum. Libidinis estus Morb. . .
Libido desperationts Precipetium. .. .)

1 I.e., medicines,

CHAPTER XXVI
‘THE WAYS OF THE GREAT OF THE WORLD
(The Discomforts of the Great.)

WE now enter the higher palace, that was quite
open, having above it no covering but the firma-
ment. And behold, there were here many seats,
some of which were higher than the others; all
were close to the verge that they might be seen
from the city below. Men sat on them, some
higher and some lower, according to the manner in
which the Lady Fortuna had placed them. All
passers-by gave them honour (though but
ostensibly), bent their knees and bowed their
heads. And the interpreter said to me: “Is it
not a fine thing to be so exalted that you are seen
from everywhere, and all have to gaze on you?”
And I added: “ And also to be so exposed that
snow, rain, hail, heat, and cold strike at you.” He
answered: “ What mattereth that? It is, indeed,
a fine thing to be on such a spot, in which you
attract the attention of all, and wherein all must
notice you.” “They do, indeed, watch them,”
quoth I; “but such watching is far more of a

burden than of a comfort. That many watch for
226

THE LABYRINTH OF THE WORLD 227

‘these men, I already see; they may not and
cannot move without all seeing them and passing
judgment on them. What comfort is there in
this?” I felt the more certain of this when I saw
that if before them great respect was rendered to
them, there was behind them and at their sides
just as much disrespect. Then also behind each of
those who was seated on his throne there stood
some who looked asquint at him, muttered about
him, and shook their heads over him, mocked him,
soiled his back with spittle, snivel, and other
matters; others, contriving his fall, undermined his

throne, and in my presence this and other accidents
befell full many.

(The Dangers of the Great.)

2. Now these seats, as I have said, stood on the
verge; if one of them was pushed even very
slightly, it was immediately overturned, and he
who previously puffed himself up now fell down-
ward.! The seats were so unstable that if anyone
touched them they turned over, and he who sat
there found himself on the ground. The higher
a seat was, the easier it was to shake it. I
found also much malice among these men. They
looked at one another jealously; some drove
others from their thrones, deprived them of their
ruling powers, knocked off their crowns, blotted
out their titles. Thus everything was ever chang-

1 It has been impossible to render Komensky’s pun on the
words “„douti" (to swell or puff) and “ dolu " (downward).

228 THE LABYRINTH OF THE WORLD

ing; one climbed up to a throne, another either
crept down or fell down over heels. Beholding
this, I said: “ Oh, this is evil, that the reward of
the long and hard toil that these men had to
endure before they secured these seats should be
so short! Indeed, before a man has begun to
enjoy his honours they have already come to an
end.” ‘The interpreter answered: “The Lady For-
tuna must distribute her gifts in this fashion, that —
all whom she wishes to favour may receive their
share ; one must give way to the other.

' This passage is very characteristic of the period of the
Thirty Years’ War, and its sudden changes of Government.
Thus Frederick of the Palatinate for a time took the place
of Ferdinand of Austria as ruler of Bohemia ; Wallenstein
became Duke of Mecklenburg; Bernhard of Weimar
attempted to establish his sovereignty on the banks of the
Upper Rhine.

CHAPTER XXVII
(Fama ferme vulot Opinione constat.)

“ BESIDES,” the interpreter further said, “the Lady
Fortuna can also honour by immortality those who
bear themselves well in the world, or whose merits
deserve such a reward.” “How, then, is this?”
quoth I. “That is, indeed, a glorious thing to
become immortal! Show it me, then.” And
Searchall bids me turn round, and shows me a
yet higher hall or balcony that projected to west-
ward from the palace; it was also uncovered, and
from the lower hall steps led up to it. At the
foot of the steps there was a small door, at which
sat one who had eyes and ears all over his body,
so that it was monstrous (they called him Censuram
vulgi, Judgeall). To him each one who wished to
enter the hall of glory had to declare his name, and
also to show all the things through which he hoped
to be worthy of immortality, and hand them over
for examination. Now, when in the man’s deeds
there was something singular and unusual, be it
good or bad, they allowed him to go upward; if
not, he was left below. Now, those that arrived
at that gate were mostly of the estates of rulers,
warriors, scholars; a few only were theologians,

tradesmen, husbandmen.
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230 THE LABYRINTH OF THE WORLD

(Indignis guogue confertur. Herostratus.)

2. Then it vexed me much that they admitted
as many evil-doers (robbers, tyrants, adulterers,
murderers, incendiaries, and so forth) as they did
good men. Then I understood that this could but
encourage the perverse in their vices; and, indeed,
it befell that one arrived claiming immortality who,
asked what deed worthy of immortal memory he
had done, replied that he had destroyed the most
glorious thing in the world of which he knew; for
he had purposely burnt down a temple on which
seventeen kingdoms had during three centuries
bestowed much labour and expense, and wrought
its destruction in one day. Then this man Censura
was amazed at such infamous audacity, and, judg-
ing him unworthy, would not allow him to pro-
ceed. But the Lady Fortuna came and ordered
that he should be admitted. Then, encouraged
by this example, others enumerated all the awful
deeds which they had committed. One said that
he had shed as much human blood as he could;
another imagined a new form of blasphemy >
another said that he had sentenced God to
death; yet another said that he had torn down
the sky from the firmament, and immersed it in an
abyss ; yet another had founded a new association
of incendiaries and murderers through which the
race of men was to be destroyed, and so forth.
And all these were allowed to mount upward,
which, I may say, greatly displeased me.

THE LABYRINTH OF THE WORLD 231

(The Vanity of Fame.)

3. Yet 1 followed them upward, and, behold, here
an official of the Lady Fortuna, yclept Fama or
Rumour, received them, and he consisted entirely
of mouths. Indeed, as the one beneath ' was full of
eyes and ears, thus this one was all over full of
mouths and tongues, from which no little sound
and noise came forth; and this dear “Immortalitatis
candidatus” derived at least that advantage there-
from, that through this noise his name became
known far and wide. Now when I watched this
somewhat carefully, I saw that the outery that at
first was raised over the name of each of these men
first decreased and then ceased entirely, while cries
referring to someone else were heard. “ What
immortality, then, is this?” quoth I; “each man
abides here but for a span, then he again drifts
away from theeyes, the mouths, the minds of men.”
The interpreter answered: “Thou dost belittle
everything; but look, at least, at these men.”

(What Honour is there in figuring tm IHistovy ?)

4, Then looking around, I behold painters who
were sitting and gazing at these men and portray-
ing them; then I asked: “Why do they this ?”
The interpreter answered: “ That their names may
not pass away and vanish as a voice; the memory
of these men will endure.” Then I gaze, and lo!

1 I.e., Censura.

232 THE LABYRINTH OF THE WORLD

each one of those who had been painted was then
thrown into the abyss, just as the others; they left
but the image, and that they placed on a pole, that
it might be seen by all. “ What immortality, then,
is this?” I said. “They leave here only the paper
and the ink with which the man's name is daubed
on the paper. The man himself perishes as
miserably as other men. This is but deceit—dear
God, deceit! What is that to me that one bedaubs
me' on paper, if, meanwhile, I know not what
befalls me. I give no import to this.” Hearing
this, the interpreter chides me as a madman, and
asks me what purpose there is in the world for one
whose thoughts were thus contrary to those of all
others.

(lu History also there ts much Falsehood.)

5. Then I was silent, and lo! I discover a new
falsehood. The image of one whom in life I had
seen well shaped and handsome, was deformed; on
the other hand, I saw that they had made the most
beautiful image they could of one who was hideous;
they made two, three, four images of one man, and
each one was different ; therefore both the careless-
ness and the faithlessness of these painters enraged
me. I witness also the vanity of all this. For
when I look at these pictures I see that many were
so antiquated, dust-covered, mouldy, rotten, that
one could recognise little or nothing at all; some
could in the number hardly be distinguished from

! Te. my name.

THE LABYRINTH OF THE WORLD 233

the others — at some hardly anyone looked. This,
then, is fame!

(The Memorials of the Great also perish.)

6. Meanwhile, Fortuna appeared, and ordered
that some images, not only old and faded, but also
new and fresh ones, should be thrown downward ;
then I understood that, just as this dear? immor-
tality in itself is nothing, so also because of the
mad fickleness of Fortuna (for she receives some
in her castle, and then again expels them from it),
no trust can be put in her; thus she and her gifts
became more and more distasteful to me. For she
dealt in the same fashion also with her sons when
she walked about in her castle; to the voluptuous
she sometimes gave delights, and then again took
them from them; similarly she now granted the
rich men riches; now deprived them of them;
sometimes she took all from one and threw him
downward out of her castle.

(Zhen Death at last destroyed all.)

7. Death also increased my terror when I saw
her arrive at the castle, and remove now one man,
now another, but in divers fashions. She shot at
the rich with her usual arrows, or creeping towards
them she strangled and suffocated them by means

* Every student of history will be struck by the accuracy
of this remark.

2 The word “dear” is often used ironically by Komensky.

234 THE LABYRINTH OF THE WORLD

of their chains. She poured poison into the dainties
of the voluptuaries. The famous she threw down
so that their heads broke, or struck them down by
means of swords, muskets, daggers; she led almost
all out of the world in some strange fashion.

CHAPTER XXVIII

THE PILGRIM BEGINS TO DESPAIR AND TO QUARREL
WITH HIS GUIDES

(Sapzentie apex, desperatio de vebus mundi.)

Now, was I afeard, seeing that nowhere in the world,
not even in this castle, is there any enjoyment that
the mind can grasp safely, bravely, and entirely.
And this thought caused me to feel more and more
gloomy, and Falsehood, my guide, though he tried
all means, could not drive it from me. Indeed, I
exclaimed: “Oh! on my misery! Shall I, then,
never find any enjoyment in this wretched world ?
Alas! everything is everywhere full of violence
and anxiety!” Then the interpreter says: “ Whose
fault, then, is this, except thine own? thou loath-
some, peevish one, who art disgusted with all that
ought to please thee. Behold the others, how each
one in his estate is gay and of good cheer, finding

sufficient sweetness in his pursuits.” “ Hither,”
quoth I, “all these are mad, or they lie; for that
they enjoy true happiness is impossible.” “ Become

thou, then, mad too, that thou mayest relieve thy

anxiety.” JI answered: “I know not how to achieve

this; thou knowest that I have looked at many
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236 THE LABYRINTH OF THE WORLD

things, but ever has the sight of the rapid changes
in things, and their wretched purpose, driven me
away.”

(Sn the World the Mind of Man findeth not that
which it seeks.)

2. Then the interpreter: “What but thy own
imagination is the cause of this? If thou didst not
sift too curiously the ways of men, and argue all
questions everywhere, thou wouldst, like the others,
enjoy a quiet mind, pleasure, gladness, happiness.”
“Yes,” I said, “if I clung to outward seemings, as
thou hast; if I considered casual, tasteless laughter
pleasure, thought the reading a few valueless books
wisdom, and a small morsel of accidental felicity
the summit of satisfaction. But why dost thou not
take into account! the sweat, tears, groans, sickness,
want, downfall, and other misfortunes that I see
in all the estates, countless, measureless, endless ?
Alas! oh, alas! Oh, over this miserable life! You
have led me everywhere, and what has it availed
me? It was promised me that I should be shown
riches, learning, pleasure and security. But of all
these things what have I? Nothing! What have
I learnt? Nothing! Wheream I? That I myself
know not. This only I know, that after so much
struggling, so many labours, so much constant
danger, so much fatigue and weariness of the mind,
[ find, at last, but wretchedness within me, and
hatred of me in others!”

! Literally, “ where remain.”

THE LABYRINTH OF THE WORLD 237

(Wherewith are Men misled and deceived ?)

3. Then the interpreter: “It is well thus. Why
wert thou not from the first guided by my
counsel, which was to this purport: distrust
nothing, believe everything, examine nothing,
accept everything, revile nothing, find pleasure in
everything ? That would have been the path by
which thou couldst have journeyed tranguilly,
obtained the favour of others, and enjoyment for
thyself.” To this I answered: “No doubt this
would have been a fine thing if, deceived by thee,
I had maddened as the others; if I had rejoiced
while erring to and fro; if, while groaning under
the yoke, I had skipped; rejoiced, while sick and
dying! I have seen and beheld and understood
that I myself am nothing, understand nothing,
possess nothing ; neither do others; it is but a vain
conceit. We grasp at the shadow, but truth ever
escapes us. Oh, alas! and again alas!”

(He who looks through the World can but grieve.)

4, Then spake the interpreter: “ What I have
said before I will say yet again: ‘ Everything is
thine own fault, for thou demandest somewhat
great and unusual that no man obtains'" I
answered: “All the more do I grieve that not
only I, but my whole race is wretched, and, being
blind also, knoweth not its misery.” Then the
interpreter said: “I know not how and by what

238 THE LABYRINTH OF THE WORLD

means I can give satisfaction to thee and to thy
addled brain. As neither the world nor men,
neither work nor idleness, neither learning nor
ignorance, nothing generally, pleases thee, I know
not what to do with thee, nor what on all this
world I can advise thee.”

5. On this Impudence said: “ Let us now lead
him to the palace of our gueen, which stands near
here ; there he will, perhaps, recover his reason.”

CHAPTER XXIX

THE PILGRIM BEHOLDS THE PALACE OF WISDOM,
THE QUEEN OF THE WORLD

THEN they take me and lead me on; and
behold, the outer walls of this palace gleamed
everywhere with divers beautiful paintings ; and it
had a gate at which guards stood; thus no one
except those who had some power or office in the
world could enter. To these only, as being servants
of the queen and executors of her orders, liberty to
go in and out was granted. Others, if they wished
to behold the palace, had to gape at it from the
outside only. (For it was said that it was not
seemly that all should spy on the secrets by which
the world is ruled.) And, indeed, of such who
gaped at the castle from outside, more with their
mouths than with their eyes, I saw a large number.
None the less was I glad that they led me through
the gates ; for I had also always been desirous to
know what secrets worldly Wisdom possessed.

2. But here also I was not without an accident ;
the guards, stopping me, begin to question me as to
my purpose ; indeed, they begin to drive and push
me back, and to strike at me. But Impudence,
who was well known here also, said I know not

239

240 THE LABYRINTH OF THE WORLD

what in my favour, and taking me by the hand,
led me into the first court, all the same. Then
looking at the building of the palace itself, I see
white-gleaming walls which, they told me, were of
alabaster; but looking at them carefully, and
touching them with my hands, I find naught but
paper, the crevices in which were stopped up by
tow in every direction; herefrom I judged that
these walls were but a hollow, artificial work. I
wondered, and laughed at this deceit. We then
came to the steps by which we were to go upward,
and fearing destruction (and I think that my heart
felt what would now befall me), I would not go
on. Then the interpreter said: “ Wherefore such
fancies, my friend? Then mayest thou also fear
that the heavens will fall down on thee. Dost
thou not see many who come and go upward and
downward?” ‘Then, seeing here also examples in
others, I went up this winding staircase, that was
so high and round that giddiness might have
befallen me.

CHAPTER XXX

HOW THE PILGRIM WAS IMPEACHED IN THE PALACE
OF WISDOM

(The Pilgrim ts placed before the Queen of Worldly
Wisdom.)

THEN they lead me into a large hall, within
which a wondrous lightness streamed towards me.
It did not proceed from any of the many windows,
but rather—as I was told—from the many precious
stones with which the walls were encased ; and the
floor was bestrewn with precious carpets that also
gleamed with gold, but in the place of a ceiling
there appeared to be a cloud or mist. This I
could not fully examine, for my eyes were incon-
tinently fixed on the dear queen herself, who sat
on the highest place under a baldachin ; and around
her stood on both sides her councillors and
servants, a truly glorious company. But I was
terrified by this splendour, and yet more so when
the queen’s ladies, one after the other, began to
look at me. Then Impudence spake: “Fear
naught; approach more closely, that her majesty
the queen may see thee. Be then valiant, but

forget not modesty nor courtesy.” Then he led
241 Q

242 THE LABYRINTH OF THE WORLD

me into the middle of the hall and ordered me to
bow down low ; knowing not how to bear myself,
I did so.

(The Pilgrim ts impeached.)

2. Then my interpreter, who, against my wishes,
had become my interpreter, began thus: “ Most
serene queen of the world, most brilliant ray of
God’s light, magnificent Wisdom! This young man
whom we bring before you has had the good
fortune to receive from Fate (the regent of your
Majesty) permission to view all the ranks and
conditions in this kingdom of the world, over which
the great God has placed you as His representative,
that you may by your prudence rule it wisely from
one boundary to the other. He has been led by
us, who, through your prudent decision, have been
appointed the guides of such men, through all the
estates of mankind. Yet—with humility and
sorrow we confess this to thee—in spite of all our ©
sincere and faithful endeavours, we have not
succeeded in persuading him to choose a certain
estate, establish himself tranguilly in it, and become
one of the faithful, obedient, constant inhabitants
of this our common country; rather is he ever
and on all occasions anxious, disgusted with all,
desirous of somewhat unusual. Therefore, as we
can neither satisfy his wild cravings nor even
understand them, we place him before your
illustrious serenitude, leaving it to your prudence
to decide what is to be done with him.”

THE LABYRINTH OF THE WORLD 243

(The Pilgrim ts afeard. The Adversary; Power;
Endearment.*)

3. Now everyone will judge what my state of
mind was when I heard this speech (which I had
not expected). For I now fully understood that I
had been brought here for judgment. Therefore
was I afeard; and yet more so when I saw lying
beneath the throne of the queen a terrible beast
(whether it was a dog or a lynx, or some dragon, I
do not well know); and when I saw that it looked
at me with sparkling eyes, I clearly saw that it
required little to incite it against me. There stood
there also two soldiers in mail, bodyguards of the
queen; they were indeed in female attire, but
terrible to behold, particularly the one who stood
at the left. For he wore an iron coat of mail,
prickly as a hedgehog (and even to touch it, I saw,
was dangerous); on his hands and feet he had
steely claws; in one hand he held a spear and a
sword, in the other arrows and fire-arms. The
second guard seemed to me laughable rather than
terrible ; for instead of a coat of mail, he wore the
skin of a fox turned inward out; instead of a
halberd he carried the brush of a fox, and in the
left hand he held a nut-twig which he rattled.

(The Queen's Words to the Pilgrim.)

4. Now when my interpreter (or rather, if I may
say so, traitor) had finished his discourse, the queen
1 For the explanation of these names, see later, p. 246.

244 THE LABYRINTH OF THE WORLD

(whose visage was covered by a most soft veil of
lawn), spoke to me this weighty and lengthy speech :
“Worthy young man, thy intention and desire to
behold everything in the world displeaseth me not
(indeed, I wish all my beloved ones to do this, and
gladly through my trusty servants render them
aid). But this I hear of thee with displeasure, that
thou art somewhat fastidious ; and though thou art
in the world as a guest, who should learn what is
new to him, yet thou givest thyself up to cavilling.
Though I could therefore award thee punishment
as an example to others, yet I wish that examples
rather of my peaceableness and kindness than of
my severity should be known to all; therefore I
forbear with thee, and grant thee a residence near
me in this my palace, that thou mayest better
understand both thyself and the order of my rule.
Value, then, this my favour, and learn that it is not
granted to all to reach those secret spots, where the
decrees and judgments of the world are delivered.”
When she had ended her speech she waved her
hand, and I stepped aside, according to the in-
structions I had received, and I was anxious to see
what now again would befall.

(Lhe Queen’s Councillors.)

5. Meanwhile, standing somewhat apart, I ask
the interpreter how these councillors of the queen
are named, what was the order among them, and
what were the duties of each of them. Then he
said to me: “Those privy councillors that stand

THE LABYRINTH OF THE WORLD | 245

nearest to the queen are, at her right: Purity,
Circumspection, Prudence, Caution, Affability,
Moderation. On the left side stand: Truth, Zeal,
Sincerity, Courage, Patience, and Constancy; and
these are the councillors of the queen who ever
surround her throne.”

(The Officials of the Queen.)

6. “Now these who stand beneath the barriers are
the queen’s officials and vice-regents upon earth.
The one who is clothed in grey garments is the
ruler of the inferior regions, and she is called
Industria or Endeavour; then that one garbed in
purple, wearing a slighted necklace and a wreath
(but her, I think, thou hast already seen) is the
ruler of the Castle of Fame, and she is called the
Lady Fortuna. These two and their aids are
employed at their business, now here, now there;
they have both to render services and to receive
judgments and commands. Each of these has
again her inferior officials under her; thus the
Lady Industria has appointed Love to rule over
the married people, Laboriousness over the trades
and matters of commerce, Sagacity over the
scholars, Piety over the clergy, Justice over the
lawyers, and so forth.”

(The Rule of Women in the World.)

7. Now hearing these fine names, and seeing that
none the less all was awry in the world, I would

246 THE LABYRINTH OF THE WORLD

fain have spoken somewhat, but I dared not. I
merely devised with myself: “This is indeed a
wondrous government of the world. The king is
a woman, the councillors are women, the officials
are women; the whole rule is of women. How
could anyone fear it?”

(The Bodyguards.)

8. Now I inquired also about these two body-
guards, what and wherefore they were. He! said
that her majesty the queen also had her enemies
and caballers, against whom it behove her to guard
herself. “This one in a fox’s skin is called
Endearment; the other, with iron and fire, is Power.
When one cannot guard the queen, the other
defends her ; thus by turns they take the place one
of the other. Then that dog who is near them
does duty as watcher, who by barking makes
known the approach of all who are suspect, and
drives them away. He is known at Court as the
Messenger, but those whom his duties please not
much call him the Adversary. But cease now to
gape; listen and attend to what will befall here.”
“Tt is well,” said I, “ with pleasure.”

1 I.e., the interpreter.

CHAPTER XXXI

SOLOMON, WITH A LARGE MULTITUDE, COMES TO
THE PALACE OF WISDOM

(Solomon comes forward, wishing to obtain Wisdom
as his Spouse.)

Now when I prepare to listen to what was to befall
here, a great noise and tumult arises, and as all
looked round, I also did thus. And I see, entering
the palace, one clothed in bright splendour, bearing
a crown and a golden sceptre, and a huge company
followed him. All were afeard, and the eyes of all
—mine also—were turned to him. Then approach-
ing nearer, he declared that he had thus been
honoured by the highest God of gods, that he
could behold the world more freely than all who
had come before him or would come after him, and
more than this, that he would take Wisdom, the
ruler of the world, for wife; therefore had he
sought her.

247

248 THE LABYRINTH OF THE WORLD

(And he called himself Solomon, the King of the
Israelite Nation, the most glorious one under
Heaven. What was answered to him, and
what he then again said.—LEeccl. ii. 7.)

2. Then through Prudence, the chancellor of the
queen, he received this reply, that Wisdom was the
spouse of Christ Himself, and could not wed any
other; but that if he wished to find favour with her,
this would not be refused to him. Then Solomon
said: “Now will I strive to see what difference
there is between wisdom and folly; for nothing
pleaseth me that happens under the sun.”

(The Pilgrim rejotces.)

3. Oh, how greatly I rejoiced, hearing that
now at last—God be thanked !—I should obtain
a guide and councillor different from those I
had had before, one with whom I could dwell
safely, with whose help I could examine every-
thing, and whom, lastly, I could follow where he
went. And I began to praise God within my

mind.

(Solomon's Company.)

4. Now, Solomon had with him a vast company
of servitors and friends, who came with him to
behold Wisdom, this queen of the world. Among

THE LABYRINTH OF THE WORLD 240

those around him there were honourable men of
worthy habit, of whom I was told, on inquiring,
that they were called patriarchs, prophets, apostles,
confessors, and so forth. Further back amidst the
crowd they showed me some of the philosophers—
Socrates, Plato, Epictetus, Seneca, and others. They
all sat down at both sides of the hall, and I did so
also, with great expectation of what would befall.

CHAPTER XXXII

THE PILGRIM BEHOLDS THE SECRET JUDGMENTS
AND THE GOVERNMENT OF THE WORLD

Now I soon understood that those matters
common to all estates only were administered
here; the more private ones were settled, each
in its own place, in town-halls, law-courts, con-
sistories, and so forth. But what now befell in
my presence I will make known as briefly as
possible.

(Complaints of the Disorders of the World.)

2. First, the two officials or vice-regents of the
world, Industria and Fortuna, came forward and
spake of the disorders that come to pass in all
the estates; these, they said, were caused by the
general faithlessness, craftiness, plots and frauds ;
and they begged that in some manner this be
righted. And I rejoiced, seeing that they also
understood what I understood, namely, that there
is no order in this world. Remarking this, the,
interpreter said: “ Thou hadst then believed that
thou alone hast eyes, and that except thee no man
seeth aught. Well, see now how carefully those

to whom this duty is entrusted attend to those
250

THE LABYRINTH OF THE WORLD 251

matters!” “Gladly do I hear this,” I said. “May
God but grant that the right path be found !"

(They seek for the Causes of the Disorders of the
World.)

3. Then I saw that the councillors assembled,
and after they had held council together they
decided that through the chancellor Prudence the
question be put whence these disorders arose. And
after much investigation it was stated that some
rioters and mutineers had stolen in who secretly
and openly spread disorder. The greatest blame
was awarded (for they were all mentioned by
name) to Drunkenness, Greed, Usury, Lust, Pride,
Cruelty, Laziness, Idleness, and some others.

(A Decree ts issued against the Causers of these
Disorders.)

4. They then again took council about these, and
at last they came to a decision that was read out,
and that declared that it should, through open
charters, that were to be hung up in certain
places and sent to all parts of the land, be made
known that her majesty, Queen Wisdom, had
remarked that through the many strangers who
had slyly stolen into the land, many disorders
also had found entrance into it. Therefore she
declared that those who were found to be the ring-
leaders should, for all times, be expelled from her
kingdom, particularly Drunkenness, Greed, Usury,

252 THE LABYRINTH OF THE WORLD

Lust, and others; from this very hour they should
no longer allow themselves to be seen, under penalty
of immediate death. When this decree was issued
by means of the charters that had been prepared,
wondrous jubilation began among the joyful people ;
each one—and I also—now looked forward to the
golden age.

(New Complaints and New Decrees.)

5. But when, after a while, nothing became
better in the world, many hurriedly came forward,
complaining that the decree had not been carried
out. After the council had again met, the queen
appointed as her special commissioners Heednot
and Overlook, and in view of the great importance
of the matter, Moderation, one of the queen’s
councillors was to join them ; they were instructed
to carefully investigate whether some of these evil-
reputed exiles had remained in the land contrarily
to the decree of banishment, or had audaciously
returned. Then the commissioners went their
way, and returning some time afterwards, they
reported that they had indeed found some who
appeared suspect; but these did not count them-
selves among the men who had been banished, and
indeed bore different names. One who appeared
similar to Drunkenness was named Tipsiness or
Merriment; one who resembled Greed was called
Economy; a third, similar to Usury, bore the name of
Interest; a fourth, who resembled Lust, was called
Love; a fifth, similar to Pride, was named Dignity; a

THE LABYRINTH OF THE WORLD 253

sixth resembled Cruelty, but his name was Severity ;
a seventh, similar to Laziness, was named Good-
nature, and so forth.

(The Charters ave expounded.)

6. After this matter had been considered by the
council, it was now decreed that Merriment was
not to be called Drunkenness, nor Economy Greed,
and so forth. Therefore the persons named were
to be left free, as the charter concerned them not.
As soon as this decision was made known, these
incontinently walked abroad freely, and a crowd of
common folk who followed them became acquainted
with them, and associated with them. Looking now
at Solomon and his companions, I see that they
shake their heads; but as these men were silent, I
also was silent; but I heard one of them whisper
to another: “The names (they say) are banished,
but the traitors and destroyers, after changing their
names, have free access. This will not end well!”

(The Estates of the World demand greater Liberties.)

7. And now envoys of all the estates of the world
came forth and demanded audience ; when admitted
they presented, with strange gestures, this humble
entreatment: “Would Her Majesty, the most
Tlustrious Queen, deign graciously to remember how
faithfully and obediently all the loyal estates of the
realm had clung to the sceptre of her rule, consenting
wholly to her rights, decrees, and command over

254 THE LABYRINTH OF THE WORLD

all; now also they were of this and no other intent;
only they humbly begged that, as a reward for
past, and as an encouragement for future and stable
fidelity, Her Royal Majesty would grant them some
increase of their privileges and liberties, according
to the fashion that pleased H. R. M.t They promised
that they would, by constant obedience, prove their
gratitude for this gift.” Then they finished speak-
ing, bowed to the earth, and withdrew. Then
rubbing my eyes, I said unto myself: “ What will
this be? Has the world, then, not enough of
liberty that it demands more? A _ bridle you
require, a bridle. and a whip, and somewhat of
hellebore.” But I devised thus with myself only,
for I had decided to say naught; in the presence of
these sages and grey-haired men, this was more
beseeming for me. |

(The Distribution of New Privileges.)

8. And they again meet in council, and after
much deliberation the queen gave it to be known
that she had ever striven to educate and to adorn
her kingdom, and that of her own free will she
was inclined to this; having then heard the
prayers of her trusty and well-beloved subjects,
she did not wish to leave them unfulfilled. There-
fore had she decided to improve their titles, that
they might be more greatly honoured. Thus would
they more clearly and by greater honour be distin-

1 I follow Komensky’s example in using here the initials
only.

THE LABYRINTH OF THE WORLD 255

guished the one from the other. Therefore did she
decree and ordain that henceforth the tradesmen
should be called “renowned,” the students “ illus-
trious”” and “ most learned,” the masters of arts and
doctors “ most renowned,” the priests “reverend,”
“praiseworthy,” or “worthy of all honour”; the
bishops “most saintly,’ the richer among the
citizens “gentle,” the country gentlemen “ gentle
and valiant knights,” the lords “two-fold lords,” !
the counts “high-born lords and lords,’! the
princes “most potent,” the kings “most splendid
and invincible.” “That this be more firmly estab-
lished, I decree that none shall be obliged even to
receive a letter if any part of his title be omitted
or it be worded wrongly.” Then the envoys went
forth, after giving the queen thanks. And I
thought within myself: “Noble booty have you
obtained ; lines on a morsel of paper.”

(The Humble Supplications of the Poor.)

9. Now, the poor of all ranks came forth with
a supplication, in which they complained of the
great inequality in the world, and that others had
abundance while they suffered want. They begged ©
that this might in some fashion be righted. After
the matter had been weighed, it was decreed that
the poor should be told in answer that H.R.M.

' The custom of twice repeating a title as a proof of
respect — still occasionally met with in Bohemia — was
general in Komensky’s time; an example will be found
in. his dedication of this book to Charles, Lord of Zerotin.

256 THE LABYRINTH OF THE WORLD

wished indeed that all should have as much com-
fort as they could themselves desire, but that the
glory of the kingdom demanded that the light of
some should shine above that of others. There-
fore, in accordance with the order established in
the world, it could not be otherwise than that as
Fortuna had her castle, so also should Industria
have her workshops full of people. But this was
granted them, that each one who was not idle
might raise himself from poverty by whatever
means he could or knew.

(Lhe Supplications of the Industrious Ones.)

10. Now, when the answer given to these
supplicants became known, others after a while
appeared bearing a petition of the industrious.
They begged that in future those who idled not
should be assured, whatever their estate and their
enterprises might be, that they would obtain that
for which they strove and worked, and that blind
fortune should not decide. Concerning this peti-
tion, a lengthy council was held; thence I judged
that the matter was by no means an easy one. At
last it was declared that, though the power and
might that had once been entrusted to Fortuna
and her faithful servant Chance (for it could not
be otherwise) could not be taken out of their
hands, yet their petition would be remembered,
and an order given that, as far as possible, the
industrious rather than the thriftless should be

THE LABYRINTH OF THE WORLD 257

considered; they could therefore act in accordance
with this. And they also went forth.

(The Supplications of the Learned and Famous.)

11. Immediately afterwards followed the envoys:
of some illustrious men. They were Theophrastus
and Aristotle, and they asked for two things:
firstly, that they should not be subject to the acci-
dents of life as other men are; secondly, as they
were, through God’s kindness, distinguished by
great wit, learning, riches, and so forth, above all -
others in the world (and as it would be a general
loss should such men perish), they begged for this
privilege above the common multitude: that they
should never die. After their first request had
been considered, they were told that they demanded
just things; they would therefore be allowed to
protect themselves against accidents as well as they
could; the learned by means of their learning, the
prudent by their prudence, the powerful by their
power, the rich by their riches. With regard to
their second demand, Queen Wisdom gave the order
that all the most renowned alchemists should be
assembled, and should with all diligence study the
means by which immortality could be obtained.
Then those who received this order withdrew. But
when after a time none of them returned, and the
envoys pressed for an answer, they received, pro
interim, a message to the purpose that H.R.M. did
not desire that such precious men should perish

together with the others; but that she knew not
R

258 THE LABYRINTH OF THE WORLD

for the moment how to accomplish this. This
privilege should, however, be given to them, that
while the others were buried immediately after
death, these should be kept among the living as
long as possible ; while the others would after death
be merely under a green sod, these would repose
under stones. This and what else they could
imagine to distinguish themselves from the common
rabble was to be granted them, and a charter given
them to that import.

(Supplications of the Rulers.)

12. When these had departed, some came forward
as representatives of the rulers; they dilated on
the hardships of that estate, and asked for relief.
Then permission was granted them to seek rest,
and rule by means of their vice-regents and
officials; they acquiesced in this, and departed, after
giving thanks.

(Supplications of the Subjects.)

13. Not long afterwards envoys of the subjects,
tradesmen, and peasants came forward, and com-
plained that those who were over them wished
nothing but to drink their sweat ; for they ordered
them to be so driven and harassed that bloody
sweat ran down them. And those whom the lords

1 I.e., serfs.

THE LABYRINTH OF THE WORLD 259

employed for such purposes? were all the more
cruel to them, that they also might obtain a small
dish at their expense. And as a proof of this they
incontinently showed countless weals, stripes, scars,
and wounds; and they asked for mercy. And it
appeared evident that this was an injustice, and
therefore should be stopped ; but as the rulers had
been permitted to govern by means of these
servants, it appeared that they were the guilty
ones; they were therefore summoned to appear.
Summonses were therefore sent out to all the royal,
princely, and lordly councillors, regents, officials,
stewards, collectors, writers, judges, and so forth,
informing them that they must appear without fail.
They obeyed the order, but against one accusa-
tion they brought forward ten. They com-
plained of the laziness of the peasants, their
disobedience, insubordination, conceit, their mis-
chievous ways as soon as their bit was even
slightly loosened, and other things. After these
men had been heard, the whole matter was again
considered by the council. Then the subjects were
told that, as they either did not love and value the
favour of their superiors, or were unable to obtain
it, they must become used to their ferocity ; for
thus must it be in the world, that some rule and
others serve. Yet it was granted them, that if by
willingness, compliance, and true attachment to

1 Komensky here refers to the officials whom the Bohemian
lords appointed to rule their peasants ; these officials had an
evil reputation of cruelty and dishonesty.

260 THE LABYRINTH OF THE WORLD

their superiors and rulers they could gain their
favour, they should be allowed to enjoy it.

(The Grievances of the Jurists and Advocates.—
Ratio Status ts given them as a Precept.)

14, After these had been dismissed, there
remained the jurists (councillors of the kings and
lords, doctors of laws, advocates, judges, and so
forth) who complained of the incompleteness of
written laws,' in consequence of which not all the
disputes that arose among men could be decided
(though they already noted more than a hundred
thousand cases). ‘Thus it happened that they were
either unable to maintain perfect order among
men, or—if they added somewhat out of their own
minds for the purpose of expounding the law and
ending strife—the unwise considered this to bea
misrepresentation of the law, and a perversion of
their case ; thence they incurred dislike, and litiga-
tion increased among them. They therefore
demanded either advice as to their behaviour, or
protection against the forward judgments of men.
Then, after they had been told to withdraw, the
matter was discussed ; but it would be long to tell
what the pleading of each of the queen’s councillors
was. Therefore will I only tell of the decision
that was made known to the jurists after they had
again been called forward—to wit, that H.R.M.

1 The jurists demanded the complete codification of the
laws.

THE LABYRINTH OF THE WORLD 261

knew no way by means of which new laws applying
to all possible cases could be written down, there-
fore should the former laws and customs remain in
force. But H.R.M. deigned to give them this
rule and key, that when expounding the laws and
passing judgment in accordance with them, they
should seek either their own advantage or that of
the community. This rule was to be called Ratio
Status; by means of it they would be able to
guard themselves as with a shield against the
thrusts of vulgar calumny. The fashion of rule
(which not all could understand) required that
some things should remain as they were. The
jurists, having received this their new rule,
promised to conform to it and withdrew.

(Complaints of the Women against the Men, and the
Men against the Women.)

15. But a short time passed, and then the women
came, complaining that they had to live under the
rule of men, as if they were slaves. Immediately
afterwards men also were found who lamented over
the disobedience of women. Then the queen and
her advisers met in council more than once. Then
through the lady chancellor this answer was issued :
“As Nature had given man superiority, this should
remain as it was, but under these important restric-
tions : firstly, as women form half the human race,
men shall do naught without hearing their counsel ;
secondly, as Nature often pours out her gifts more
bounteously on women than on men, every woman

262 THE LABYRINTH OF THE WORLD

whose wit and strength enabled her to lord it over
her lord should be called “ amazon, * and the man
should not be allowed to take the supremacy from
her.” This was the first answer, but neither men
nor women were content with it. The women,
indeed, wished that the men should either share the
rule with them, or that they should take it by turns;
thus would the command change, and be held, now
by the men, now by the women. Some even were
found who wished nothing less than that women
alone should rule, alleging their greater agility
both of mind and of body; therefore, as men had
for so many thousand years had supremacy, it was
time that they should cede it to the women. And,
indeed, a few years since, in the English Kingdom,
a noble example of this was seen.2 When Queen
Elizabeth ruled, she decreed that men should give
their right hand to women? to honour them, and
this worthy custom still endured. As therefore
H.M. Wisdom, the queen of the world, and all her
lady-councillors, had by God been created in this
their sex, and yet placed over men as their rulers,

1 This passage is very difficult to translate; the literal
meaning of the Bohemian ““ muzatka ” would be ““ manness ’
(the German ““ mánnin "

2 Comp. ““Il governo delle donne ha avuta la prevalenza
nel nostro secolo; nuove amazoni sono comparse tra la
Nubia e la Monopotama e in Europa noi abbiamo veduto
regnare Roxolane in Turchia, Buona in Polonia, Maria in
Ungheria, Elisabetta in Inghilterra, Catterina in Francia,
Bianca in Toscana, Margherita nel Belgio, Maria in Scozia,
Isabella che favori la scoperta del nuovo mondo in Spagna.”
—-Campanella, ‘‘ Civitas Solis,” Italian translation, Lugano,
1850.

When leading them into a room.

THE LABYRINTH OF THE WORLD 263

it appeared seemly. (“Regis ad exemplum totus
componi orbus.”)! The same rule as in the world
should prevail in houses and communities also.
By this speech they thought that they would easily
guide the mind of Queen Wisdom to their own
view. Then the men, not to lose their case by
their silence, opposed this; they said that though
God had entrusted the government of the world to
Queen Wisdom, yet He mainly held it Himself in
His own hands, therefore would they do so also,
and so forth.

(An Agreement between Men and Women.)

16. Then they again met in council several
times, and thus I understood that they had never
had so grave a matter brought before them.
Though we were all waiting for the final decision,
we received it not; but Prudence and Affability
were instructed to deliberate secretly with both
parties. These, mediating in the matter, found a
compromise, namely, that for the purpose of peace
and harmony in their homes, men should at least
tacitly grant superiority to the women, and avail
themselves of their advice ; the women, contenting
themselves with this, should outwardly appear
obedient. Thus things would seemingly remain as
before, yet the domestic rule of women would be
strengthened ; for otherwise the great secret that

1 The Latin words are printed thus in Mr. Bily’s last

edition (founded on the Amsterdam MS.), and also in Mr.
Korinek’s recent edition of the “ Labyrinth.”

264 THE LABYRINTH OF THE WORLD

men rule the community, and women again rule
men, might become apparent. The queen begged
both parties to prevent this; this was agreed to on
both sides. Then, seeing this, one of Solomon’s
companions said (Syr. xxvi. 291): “ A woman who
honours her husband is considered wise!” and a
second added (Ephes. v. 23): “The husband is the
head of the wife, even as Christ is the head of
the Church.” But the friendly agreement was
confirmed, and both men and women withdrew.

1 From the Apocrypha.

CHAPTER XXXIII

SOLOMON DISCLOSES THE VANITIES AND DECEITS
OF THE WORLD

(The Mask of Worldly Wisdom is Uncovered —
Ecel. i. 2, 15.)

THEN Solomon, who had hitherto sat looking
on quietly, could no longer contain himself. With
a loud voice, he began to cry: “ Vanity of vanities ;
all is vanity! Cannot that which is crooked be
made straight; and that which is wanting be
numbered?” Then he rose, and with him his
whole following, with great tumult ; and he went
straight to the throne of the queen. And neither
this fierce beast, the Messenger, nor the guards on
both sides could prevent this; for his voice and
his splendour intimidated them all, and, indeed,
the queen, also, and her councillors. Then he
stretched out his hand and took from her face the
veil which had before appeared costly and glitter-
ing, but now appeared as nothing but a spider’s
web. And behold! her face was pale, but swollen ;
there was indeed some red on her cheeks, but it
was paint; and this appeared clearly, for in some

places it had peeled off; the hands also appeared
; 265

266 THE LABYRINTH OF THE WORLD

seabby, the whole body displeasing, and her breath
stank. Then I, and all the others present, were so
afeard that we were almost benumbed.

(Her Councillors also are unmasked.—Kicecl. i. 14.)

2. Then Solomon turned to the councillors of the
pretended gueen, took their masks from them, and
said: “I see that in the place of justice, injustice
rules, and abomination in that of sanctity. Your
carefulness is distrust, your foresight cunning, your
affability flattery, your truth self-deceit ; your zeal
is fury, your valour foolhardiness, your love lust,
your work slavery, your sagacity mere conjecture,
your religion hypocrisy, and so forth. Is it, then,
your task to rule the world instead of the Almighty
God? God will bring to judgment all deeds and
all secret things, be they good or bad. But I will
go forth and announce this to the whole world, that
it may no longer permit itself to be misguided and
misled.”

(Solomon proclaims the Vanity of the World to the
whole World.)

3. Then turning round, he went forth wrath-
fully, and his companions with him; then when
he began to cry out, “ Vanity of vanities, and all
is vanity!” then from all directions men of all
countries and nations, kings and queens from
distant lands, collected around him. And his
eloquence rained down on them and instructed

THE LABYRINTH OF THE WORLD 267

them, for his words were as thorns and nails
that are driven home.

(They hold Counsel as to how they could outwit him.)

4. But I followed them not, but remained in the
palace, standing with my guides, who were horror-
stricken, and beheld everything that further befell
there. The queen, namely, who had recovered from
her faint, began to take counsel with her councillors
as to what should be done. Zeal, Sincerity, and
Courage advised that all the forces should be col-
lected and sent in pursuit of Solomon, that he
might be captured. Prudence, on the contrary,
declared that no good would be done by means
of violence; for not only was Solomon himself
also powerful, but he had almost the whole world
as his following. Thus did the messengers, who,
one after the other, brought news of what had
happened, report; rather should Affability and
Flattery be sent after him, and they should take
Pleasure with them from Fortuna's castle; wher-
ever he was, they should trickishly enwind them-
selves round him, showing and praising the beauty
and loveliness of the kingdom of the world. “Thus,
perhaps,” Prudence said, “he could be caught;
another way she knew not.” And it was ordered
that these three should set out at once.

CHAPTER XXXIV
SOLOMON IS DECEIVED AND MISLED
(Solomon rains forth Wisdom.)

Now, seeing this, I tell my guides that I also
would gladly behold what was to befall. Impu-
dence immediately consented, and went forth;
the interpreter did likewise. Then, when we
had set out, we find Solomon with his com-
panions in the street of the scholars ; and to the
wonder of all, he conversed of the nature of trees,
from the cedar tree that is in Lebanon even unto
the hyssop that springeth out of the wall. He
spake also of beasts, and of fowl, and of creeping
things, and of fishes; of the nature of the earth,
the power of the elements, the constellations, the
thoughts of men, and so forth. And men came
from all nations to listen to his wisdom. Being
thus extolled beyond all measure himself, he began
to delight in himself; this all the more when Affa-
bility and Flattery, cautiously approaching him,
began yet further to increase his praise before the

eyes of men.
268

THE LABYRINTH OF THE WORLD 269

(Solomon devises Learned Crafts.)

2. Then he rose up and went forth to behold
other parts of the world, and entering the street of
the tradesmen, he began to wonder at their divers
arts, and to find pleasure in them; then with his
deep wit he devised for them strange things, such
as the artful fashioning of gardens, orchards, fish-
ponds, the building of houses and towns, and the
furthering of all that delights mankind.

(He is entangled into the State of Matrimony.)

3. Now, when Solomon entered the street of the
married people, Pleasure cunningly led to him all
the most beautiful maidens, adorned in the most
beauteous manner with divers sweet-sounding
music. She told some of the most lovely to
welcome the king solemnly, and they greeted him
as the light of the human race, the crown of the
Israelite nation, the jewel of the world; “as the
estate of the scholars, as well as that of the trades-
men, had,” they said, “gained not little from the
presence of his light and illumination, thus did
the estate of matrimony also strive to obtain
through his presence an increase of its glory.”
After thanking courteously, Solomon said that he
intended to honour that estate by joining it;
then choosing from among the maidens her who
seemed to him most beautiful, he consented to be
weighed together with her" and linked to her

1 See chapter viii.

270 THE LABYRINTH OF THE WORLD

(they called her the daughter of Pharaoh). Abid-
ing now with her, he was struck by her beauty,
and sought rather her glance and pleasure than
wisdom ; then (a thing I should never have
imagined) he allowed his glances to fall on the
crowd of joyous maidens—and cunning Pleasure
brought more and yet more of them before his
eyes; struck by the beauty now of this, now
of that one, he called to him all that came
in his way, without their even being weighed
together. Thus, in a short time he beheld seven
hundred of them?! around him, and three hundred
also that were not wedded; for he held it as glory
to surpass, in such matters also, all who were before
him and would be after him. And now nothing
was to be seen but amorous trifling, and even his
own followers grieved and groaned over this.

(He now visits the Estate of Priesthood, and there
sinks entirely.)

4. Now, when he had passed through this street
he proceeded farther, and entered the street of the
priests, and whither the wretched companions who
were fettered to him dragged him, thither he
allowed himself to be drawn among beasts and
reptiles, dragons and poisonous vermin ;* and he
began to find doleful delight among them.

1 J.e., wives.
2 Of course, an allusion to Solomon’s idolatry.

CHAPTER XXXV

SOLOMON’S COMPANY IS DISPERSED AND CAPTURED,
AND PERISHES BY TERRIBLE FASHIONS OF DEATH

(Solomon’s Companions express Displeasure.)

SEEING Solomon thus deceived, those who were the
foremost among his following—Moses, Elias, Isaias,
Jeremias—began to speak with great zeal; they
protested before heaven and earth that they would
take no part in such abominations, and they
admonished the whole following to refrain from
such vanity and folly. But as no few, none the
less, followed Solomon’s example, their ire became
yet more inflamed, and they thundered yet more
furiously, particularly Isaias, Jeremias, Baruch,
Stephen, Paul, and others. Moses demanded that
those with him should gird on their swords; Elias
that fire should come downward from heaven ;
Ezechias that all those idols should be destroyed.

(They heed not Wheedling Speech.)

2. Seeing this, those who had been sent forth
to mislead Solomon—Affability, Flattery, and

Pleasure, taking with them some of the philoso-
271

272 THE LABYRINTH OF THE WORLD

phers, Mammon, and others—advised the zealots
to moderate themselves and behave in a more
temperate fashion. When the wisest of men,
Solomon, had submitted his mind and become
accustomed to the ways of the world, why should
they walk apart from the others, and continue to
cavil? But this advice was not heard; the more
they saw that Solomon’s example misled and
deceived many, the more they angered, ran to
and fro, screamed and raged; and this matter
caused great riot.

(Public Forces are sent against them.)

3. For the queen, who had been advised of all
this by her attendants, issued charters by which
she summoned all men to her aid. Power, the
leader of her bodyguard, was appointed general,
and ordered to arrest the rioters and punish them
as a warning to all. Then the alarm was sounded,
and many assembled, prepared for the war, not
only men of the estate of the mercenaries, but
also magistrates, officials, judges, tradesmen, philo-
sophers, physicians, lawyers, and even priests ;
women even went forth in divers dresses and with
divers arms (for it was said that against such
public enemies of the world all must give their
aid, be they young or old). Seeing this vast army
rolling along, I ask my guides: “ What will now
befall?” Then the interpreter: “ Now wilt thou
learn what is the fate of those who, by their
cavilling, cause riots and conspiracies among men.”

THE LABYRINTH OF THE WORLD 273

(Battle, Captivity, Murder, Burning, and other
Torture.)

4. Then these men, attacking now one, then a
second, a third, a tenth, strike, cut, and knock
them down, trample them underfoot, capture them,
bind them, lead them to prison, according to the
greatness of their fury against each one of them.
It is wondrous that my heart broke not from pity;
but though terrified by such cruelty and quiver-
ing, I yet dared not budge. Then I see that some
of those who had been imprisoned and struck down
wrung their hands, craving pardon for their deeds ;
while others maintained their opinions, however
cruelly they were treated. Then, incontinent, some
were before my eyes cast into the fire; others
thrown into the water, hanged, decapitated, cruci-
fied, tortured with pincers, sawed, pierced, chopped,
roasted on gridirons—I cannot, indeed, number all
the cruel forms of death that these men suffered ;
but the worldly ones rejoiced and exulted over
this.

CHAPTER XXXVI
THE PILGRIM DESIRES TO FLEE FROM THE WORLD
(The Pilgrim flees the World.)

THEN, unable to behold such sights or to bear
the sorrows of my heart any longer, I fled, wishing
to seek refuge in some desert, or rather, were it but
possible, to escape from the world. But my guides
pursued me, overtook me, and asked me whither
I intended to go. Wishing to reprove them by
silence, I answered naught. But when they, not
wishing. to leave me, continued mischievously to
pursue me, I said: “I see now that matters will
not become better in the world. All my hopes are
ended. Woe on me!” ‘Then they: “Wilt thou not
think better of it, after having seen what is the
fate of those who cavil?” Then I answered:
“Thousandfold do I prefer to die, rather than to
be where such things befall, and to behold vice,
lies, corruption, cruelty. Therefore is death to me
more desirable than life. I shall set out and see
what is the fate of the dead whom I see carried
forth.”
274

THE LABYRINTH OF THE WORLD 275

(Falsehood disappears.)

2. Impudence immediately granted my request,
saying that it was well that I should see and
understand such things also. The other dissuaded
me, and endeavoured to stop me; but heeding him
not, I tore myself away and proceeded on my way.
Then he remained there and forsook me.

(The Pilgrim beholds the Dying and Dead. The
Bottomless Abyss beyond the World.)

3. Looking now about me, I behold the ways of
the dying, of whom there were many ; and I see a
mournful thing—to wit, that all gave up the ghost
with horror, lamentation, fear and trembling, know-
ing not what would befall them and whither they
would go. Although I was afeard, yet wishing
ever to acquire more knowledge, I walked through
_ the rows of the dead to the limits of the world and
of light. Here, where others, shutting their eyes,
blindly cast forth their dead, I threw off the
glasses of Falsehood, rubbed my eyes, and leaned
forward as far as I dared. And I behold awful
darkness and gloom, of which the mind of man
ean find neither the end nor the ground; and
there was here naught but worms, frogs, serpents,
scorpions, rottenness, stench, the smell of brim-
stone and pitch that overwhelmed body and soul,
generally unspeakable horror.

276 THE LABYRINTH OF THE WORLD

(The Pilgrim falls to the Ground terrified.)

4. Then my bowels quaked, my whole body
trembled, and, terrified, I fell swooning to the
ground, and cried mournfully: “Oh, most miser-
able, wretched, unhappy mankind! this, then, is
your last glory! this the conclusion of your many
splendid deeds! this the term of your learning and
much wisdom over which you glory so greatly!
this the rest and repose that you crave after count-
less labours and struggles! this the immortality for
which you ever hope! Oh, that I had never been
born, never passed through the gate of life! For
after the many vanities of the world; nothing but
darkness and horror are my part! O God, God,
God! God, if Thou art a God, have mercy on
wretched me!”

THE PARADISE OF THE HEART’
CHAPTER XXXVII

THE PILGRIM FINDS HIS WAY HOME

(The First Conversion ts the Work of God.)

Now, when I cease speaking, and am still shaking
with fear, I hear above me a mysterious voice that
said “Return!” And I lift my head to see who
was calling; but I see nothing, not even my guide
Searchall ; for he, too, had now forsaken me.

2, And lo! now a voice again resounded
“Return!” Then knowing not how to turn
back, nor whither to go out of this darkness, I
began to sorrow, when lo! the voice again called :
“ Return whence thou camest to the house of the
heart, and then close the doors behind thee.”

1 As I have already mentioned, Komensky has not indi-
cated the division of his book into two parts by any external
signs ; the numbering of the chapters and pages continues
uninterrupted throughout the whole work.

277

278 THE LABYRINTH OF THE WORLD

(The Second Conversion requires our own Endeavours
also.) |

3. This counsel I obeyed as well as I could, and
it was well with me that I thus obeyed God, who
had counselled me; but this was yet a gift from
Him. Then collecting my thoughts as best I
could, I closed my eyes, ears, mouth, nostrils, and
abandoned all contact with external things. Then
I entered into the innermost of my heart, and
behold! everything therein was darkness. But
when, with blinking eyes, I gaze a little around
me, I behold a weak light that penetrated through
the crevices; and I see above me, in the vaulting
of this my little chamber, what appeared to me a
large, round, glassy window; but it had been so
much soiled and bedaubed that scarce any light
came through it.

(Description of Corrupt Nature.)

4, Then, looking around me by means of this
dim, scant light, I see on the walls certain small
pictures of, as it seemed, sometime pretty work ;
but the colours had faded, and some portions of
the pictures had been hewn off, or broken off.
Approaching them more closely, I see on them
inscriptions such as Prudence, Meekness, Justice,
Chastity, Temperance, and so forth. Then in the
middle of the chamber I see divers broken and
damaged ladders, and pincers and ropes, that had
been damaged and scattered about; item, large

THE LABYRINTH OF THE WORLD 279

wings with plucked plumes; lastly, clock-works
with broken or bent cylinders, dents, and little
columns; and all this was scattered about at
random, here and there.

(Corrupt Nature cannot be mended by Worldly
Wisdom.)

5. And I wondered what was the purpose of

these implements, how and by whom they had
been injured, and how they could be repaired.

Now thinking of this and considering it, I could
devise naught; but hope arose in me that He who
by His call had led me to this chamber, whoever
He might be, would again address me, and further
instruct me. For that of which I had here seen
but the beginning pleased me well, both because
my little chamber had not the evil smell of the
other places, through which I had passed in the
world, and also because I found not here rustle and
rush, noise and crash, unrest and reeling to and fro,
tussling and violence (things of which the world is
full). Here everything was quiet,

CHAPTER XXXVIII
THE PILGRIM RECEIVES CHRIST AS HIS GUEST
(Our L[llumination cometh from on High.)

I now devise of this with myself, and wait what
will further befall. And behold, a clear light
appeared on high, and raising my eyes towards it,
I see the window above me full of brightness, and
from out of that brightness there appeared One, in
aspect, indeed, similar to a man, but in His splendour
truly God. His countenance shone exceedingly,
yet could human eyes gaze at it, for it caused not
terror; rather had it a loveliness such as I had
never seen in the world. He then—kindness itself,
friendliness itself—addressed me in these most
sweet words:

(Wherein the Source of alt Light and all Joy lteth.)

2. “ Welcome, welcome, my son and dear
brother.” And having said these words, He em-
braced me, and kissed me kindly. There came
forth from Him a most delightful odour, and I was
seized by such unspeakable delight that tears

flowed from my eyes, and I knew not how to
280

THE LABYRINTH OF THE WORLD 281

respond to so unexpected a greeting. Only sighing
deeply, I gazed at Him with meek eyes. Then He,
seeing me overwhelmed with joy, spoke thus
further to me: “ Where, then, has thou been, my
son? why hast thou tarried so long? by what
path hast thou come? what hast thou sought in
the world? Joy! where could thou seek it but
in God ; and where couldst thou seek God, but in
His own temple ; and what is the temple of the
living God, but the living temple that He Himself
has fashioned—thine own heart? I saw, my son,
that thou wentest astray, but I would see it no
longer. I have brought thee to thy own self. I
have led thee into thyself. For here have I
chosen my palace and my dwelling. If thou
wishest here to dwell with me, thou wilt find here,
what thou hast vainly sought on earth, rest, com-
fort, glory, and abundance of all things. This I
promise thee, my son, that thou wilt not be
deceived here as thou wert there in the world.”

(The Pilgrim gives himself over entirely to Jesus.)

3. Hearing such speech, and understanding that
He who spake was my Redeemer, Jesus Christ, of
whom I had indeed heard somewhat in the world,
but superficially only, I folded my hands, and then
stretched them out, not, as in the world, with fear
and doubt, but with full happiness and complete
faith ; then I said: “I am here, my Lord Jesus;
take me to Thee. Thine I wish to be, and to
remain for ever, Speak to Thy servant, and

282 THE LABYRINTH OF THE WORLD

permit me to hear Thee; tell me what Thou
desirest, and grant that I find pleasure in it; lay
on me what burden Thou thinkest fit, and grant
that I may bear it; employ me for whatever pur-
pose Thou desirest, and grant me that I may not
be found wanting; order me to act according to
Thy will, and grant me grace to do so. Let me be
nothing, that Thou mayest be everything.”

CHAPTER XXXIX
THEIR BETROTHAL
(Goďs Wisdom directs even our Errors.)

“JT ACCEPT this from thee, my son,” guoth He.
“Hold to this, become, call thyself, and remain
mine own. Mine, indeed, thou wert and art from
all eternity, but thou knewest it not. I have long
prepared for thee that happiness to which I will
now lead thee ; but thou didst not understand this.
I have led thee to thyself through strange paths
and by roundabout ways; this thou knewest not,
nor what I, the ruler of all my chosen ones,
intended; neither didst thou perceive by what
means I worked on thee. But I was everywhere
with thee, and therefore somewhat guided thee
through these crooked paths, that I might at last
bring thee yet closer to me. Naught could the
world, naught thy guides, naught Solomon teach
thee. They could by no means enrich thee, content
thee, satisfy the desires of thy heart, for they had
not that which thou didst seek. But I will teach

thee everything, enrich thee, content thee,”
283

284 THE LABYRINTH OF THE WORLD

(A Worldly Striving should be transferred to God.)

2. “This only I demand of thee, that whatever
thou hast seen in the world, and whatever struggles
thou hast witnessed among men, thou shouldst
transfer it to me, and lay the burden of it on me.
This, as long as thou livest, shall be thy work and
thy task; of that which men seek there in the
world, but find not—to wit, peace and joy—I will
give thee abundance.”

(The Pilgrim joins Christ only, his Eternal Spouse.)

3. “Thou hast seen in the estate of the married
people how those who find pleasure in one another
leave everything, that they may belong to each
other. Do thus thou also, leave everything, even
thyself; give thyself up fully to me, and thou
wilt be mine, and it will be well. As long as
thou dost not this, thou wilt, I assure thee,
obtain no solace for thy soul. For in the world
everything changeth ; everything beside me for
which thy mind and thy desire will strive, will,
in one way or another, cause thee toil and dis-
content; at last it will forsake thee, and the
joy that thou hadst found in it will turn to woe.
Therefore I faithfully counsel thee, my son, for-
sake everything and cling to me; be mine, and I
thine. Let us shut ourselves up together here in
this shrine, and thou wilt feel truer joy than can
be found in carnal wedlock. Strive, then, to love

THE LABYRINTH OF THE WORLD 285

me alone ; to have me as thy one counsellor, leader,
friend, companion, and comrade in all things. And
whenever thou speakest to me, say, “I only and
thou, oh, my Lord!’ Thou needest not heed any
third one. Cling but to me, gaze at me, converse
sweetly with me, embrace me, kiss me; expect
also all things from me.

(Christ should be considered our only Gain.)

4. “Thou hast seen in other conditions how the
men who seek gain busy themselves with endless
labours, what artifices they employ, what perils
they risk. Thou must now consider all this
striving as vanity, knowing that one thing alone
is necessary, the grace of God. Therefore, limit-
ing thyself to the one calling which I have
entrusted to thee, conduct thy labours faithfully,
conscientiously, quietly, entrusting to me the end
and aim of all things.

(The Pilgrim is taught to know Christ Himself—the
Bible.)

5. “Thou hast seen, when among the scholars,
how they strive to fathom all things. Let it be
the summit of thy learning to seek me in my
works, and to see how wondrously I rule thee
and everything. Here wilt thou find more matter
for reflection than those yonder,’ and it will be

1 I.e., those of the world.

286 THE LABYRINTH OF THE WORLD

with unspeakable delight. Instead of all libraries,
to read which is endless labour, with little use and
often with harm, while there is always weariness
and anxiety, I will give thee this little book in
which thou wilt find all arts. Here thy grammar
will be to consider my words, thy dialectics faith
in them, thy rhetoric prayers and sighs, thy physic
meditation on my works, thy metaphysics delight
in me and in the eternal things ; thy mathematics
will consist in the weighing and measuring of my
benefactions, and, on the other hand, of the ingrati-
tude of the world ; thy ethics will be love of me,
which will give thee all instructions concerning thy
conduct both towards me and towards thy fellow-
creatures. But thou must seek all this learning, not
that thou mayest please others, but that thou mayest
come nearer to me. And in all these things, the
simpler thou art, the more learned shalt thou be;
for my light inflames simple hearts.

(We must consider Christ Himself our best Leech.)

6. “Hast thou seen how the leeches contrive
divers remedies to defend and prolong life? But
for what purpose shouldst thou trouble about the
length of thy life? Does it, then, depend on thee ?
Thou didst not come into the world when thou
didst wish it, and thou wilt not leave it when thou
wishest, for my providence decides this. Consider,
therefore, how thou canst live well, and I will
consider how long thou shalt live. Live simply
and uprightly according to my pleasure, and I

THE LABYRINTH OF THE WORLD 287

shall find pleasure in being thy leech for thy good ;
for I will be thy life, and the length of thy days.
Without me, indeed, medicine also is poison; but
if I decree it, poison also must become medicine.
Therefore, entrust thy life and health to me only,
and be thou in perfect peace as to such matters.

(The Pilgrim holds Christ to be his Counsellor,
Guide, and Protector.)

7. “In jurisprudence thou hast witnessed the
wondrous and entangled intrigues of men, and how
they dispute over their divers affairs. But this
shall be thy knowledge of law: not to envy any
man either the property of others or his own; to
leave everyone what he has; not to refuse to any
man that which he requires; to give to each one
that which thou owest, and even beyond that, as
much as thou canst; to be conciliant in all for the
sake of peace. If one takes away thy coat, give
him thy cloak also; if one strikes thee on one
cheek, put forth the other also. These are my
laws, and if thou heedest them, thou wilt secure
peace.

(What the Religion of Christ ts.)

8. “Thou hast seen in the world how men imagine
vain ceremonies and strife while performing their
religious duties. Thy religion shall be to serve me
in quiet, and not to bind thyself by any ceremonies,
for I do not bind thee by them. If thou wilt—

288 THE LABYRINTH OF THE WORLD

according to my teaching—serve me in the spirit
and in the truth, then wrangle no further on these
matters with any man, even if men call thee a
hypocrite, heretic, or I know not what.. Cling
quietly to me only and to my service.

(The Government of Christ's Kingdom.)

9. “ While among the great and the rulers of
human society, thou hast seen how readily men
strive to reach the highest places and to rule over
the others. But thou, my son, shalt, as long as
thou livest, ever seek the lowest place, and desire
to obey, rather than to command. For truly it is
easier and safer, and more convenient, to be under
others than on the heights. But if thou must yet
rule and command, then rule thy own self. I give
thee thy soul and body to rule asa kingdom. As
many limbs as thou hast in thy body, and divers
emotions in thy soul, so many subjects shalt thou
have ; see that thy rule over them be good. And
should it please my providence to confide to thee yet
other tasks, then fulfil them obediently and faith-
fully, heeding not thy own fancies, but my call.

(The True Christian's Wars.)

10. “In the estate of the warriors, thou hast seen
that destroying and plundering fellow-men is there
considered heroism. But I will tell thee of other
enemies against whom thou must henceforth prove
thy valour: the devil, the world, and the desires

THE LABYRINTH OF THE WORLD 289

of thine own body. Guard thyself against these
as well as thou canst, driving from thee the two first,
striking down and killing the third. And when
thou hast bravely done this, thou wilt, I promise,
verily obtain a crown more glorious than those that
the world hath.

(Im Christ alone there is Abundance of all.)

11. “Thou hast seen also what the men in that
castle of feigned fortune seek, and in what they
glory: riches, pleasure, fame. Heed thou none of
these things. They give not peace but disquietude,
and they are but the path that leadeth to sorrow.
Wherefore shouldst thou value a multitude of
goods; why desire it? Life requires but little, and
it is my business to provide for those who serve
me. Strive, therefore, to collect inward treasures,
illumination and piety, and I will grant -thee
everything else. Heaven and earth will belong to
thee by inheritance; be thou certain of this.
Neither will such things vex thee and oppress thee
as do the things of the world ; rather will they give
thee unspeakable joy.

(The Pilgrim’s most dear Companions.)

12. “The worldly ones gladly seek companion-
ship; but thou must absent thyself from noisy
striving, and learn to love solitude. Companionship
is but an aid to sin, or to senseless fooling, idle-

ness, or waste of time. Yet wilt thou not be alone;
T

200 THE LABYRINTH OF THE WORLD

fear not, even if thou art alone. I am with thee,
and the multitude of my angels; with us wilt thou
be able to imparl. Yet if at times thou desirest
visible companionship also, seek out those who are
of the same spirit. Thus will your companionship
be a joint devotion to God.

(True Delights.)

13. “ These others find their pleasure in plentiful
banquets, eating, drinking, laughter. But it shall
be thy pleasure, when necessary, to hunger, thirst,
cry, suffer blows, and so forth, for my sake and with
me. Yet if I grant thee pleasurable things, thou
mayest also rejoice (but not because of these things,
rather because of me, and for my sake).

(True Glory.)

14. “ Thou hast seen how these others strive for
glory and honours; but thou must not heed the
reports of men. Whether men speak well or evil of
thee, itimports not, if but I am satisfied with thee.
If thou but knowest that thou pleasest me, curry
not favour with men; their good will is fickle,
imperfect, perverse; they often love that which is
worthy of hate, and hate that which is worthy of
love. Nor is it possible to please all; striving to
please one, thou disgusteth others. By not con-
sidering all these, and by heeding me only, thou
wilt fare best. If we both then agree together, the
voice of man can neither take anything from you

THE LABYRINTH OF THE WORLD 201

nor from me, nor grant anything. Strive not to
know many, my son. Let thy glory be to be
humble, that the world may, if possible, know
nothing of thee; this is best and safest. My angels,
indeed, will know of thee, speak of thee, seek to
serve thee ; announce, if necessary, thy works to
heaven and earth. Be then certain of this. But
truly when the time of the amendment of all
things comes, all ye who have submitted yourselves
to me shalt be led to unspeakable glory before the
angels and the whole world. Compared to this
glory, all worldly glory is but a shadow.

(This ts the Summit of all.)

15. “Therefore, my son, I will say briefly : If thou
hast goods, learning, beauty, wit, favour among the
people, and everything that in the world is called
prosperity, be not too proud; if thou hast not
these things, heed it not ; forsaking all these things,
whether they be with thee or with others, find thy
inward employment with me. And then having
freed thyself from all created beings, denied also
and renounced thy own self, thou wilt find me, and
in me the fulness of peace; this I promise thee.”

(To give yourself up wholly to Christ is the most
blessed thing.)

16. And I said: “Lord, my God, I understand
that Thou alone art everything. He who hath
Thee can easily lack the whole world, for in Thee

202 THE LABYRINTH OF THE WORLD

alone he hath more than he can desire. I erred—
I now understand it—when I wandered through
the world seeking solace in created things. But
from this hour I will delight in naught but in Thee.
To thee I now already give myself up wholly.
Deign, then, to strengthen me, that I may not
abandon Thee in favour of created things, nor
again commit the follies of which the world is full.
May Thy grace preserve me! I put my full trust
in it.”

CHAPTER XL
THE PILGRIM IS AS ONE TRANSFORMED

WHILE I speak thus, it appears to me as if there
were a strange light around me. The small
pictures that I had previously seen partly effaced
and broken, I now beheld intact, clear, and beauti-
ful; for thus did they now appear to move before
mine eyes. The scattered and broken wheels also
were joined together, and out of them was formed
a noble instrument similar to a clock, which showed
the course of the world, and God's wondrous guid-
ance. The ladders also had been repaired and
placed against the windows, through which the
heavenly light penetrated, so that—as I understood
—one could look outward. The wings, also, that I
had seen with plucked plumes had received a new
large plumage, and He who was speaking to me—
our Lord—took them and fastened them on to me,
and said: “ My son, I dwell in two spots, in heaven
in my glory, and on earth in the hearts of the
humble. And I desire that henceforth thou also
shouldst have two dwelling-places, one here at home,
where I have promised to be with thee; the other
with mein heaven, That thou mayest raise thyself
293

204 THE LABYRINTH OF THE WORLD

thither, I give thee these wings (which are the desire
of eternal happines and prayer). If thou dost will it,
thou shalt be able to fly upward unto me, and thou
shalt have delight in me, and I in thee.”

CHAPTER XLI

THE PILGRIM IS ORDERED TO ENTER THE INVISIBLE
CHURCH

(New Bridles and Spectacles.)

“ MEANWHILE, to strengthen thee in this, and that
thou mayest truly understand the joy to which I
have now called thee, I will send thee among my
other servants, who have already forsaken the
world and given themselves up to me, that thou
mayest behold their ways.” “And where, O my
Lord,” quoth I, “shall I find them?” He answered:
“They dwell in the world dispersed among the
others, but the world knows them not. But that
thou mayest know them, and also that thou mayest
be safe from the deceits of this world, in which,
till I call thee to me, thou wilt dwell, I will, in
place of the glasses and bridle which thou borest
before, lay on thee my yoke (which is obedience
to me), that thou mayest henceforth follow none
but me. And I will give thee also these spectacles.
If thou gazest through them carefully, thou wilt
be enabled to see better both the vanities of the
world and the delights of my chosen.” (Now the
outward border of these spectacles was the Word
295

206 THE LABYRINTH OF THE WORLD

of God, and the glass within it was the Holy
Ghost.) “Go now,” He said: “go to that spot that
thou didst pass by before, and thou wilt behold
things that, without these aids, thou couldst not
have beheld.”

(The True Christians tn the midst of the Pretended
Ones, and wherein they differ.)

2. And now, remembering where I had gone
astray before, I arise and go forth eagerly and
in haste; thus, though the tumult of the world
surrounded me, I now no longer perceived it. I
then enter a church that was named “Christianity,”
and then, seeing in its innermost part, that was the
chancel, what seemed a curtain or screen, I immedi-
ately approach it, heeding not those sectarians who
were wrangling in the aisles) Then only I duly
understand what this spot was—to wit, “ Praxis
Christianismi”!; that is, “the truth of Chris-
tianity.” Now, this screen was two-fold ; the outer
screen, that appeared but indistinctly, was of dark
colour, and was named “ Contemptus Mundi "—con-
tempt of the world; the second innermost one was
“ Amor Christi”—the love of Christ. By these two
screens, as I saw, this spot was separated and
divided from the others. He, however, who has
passed through the innermost portal incontinent
becomes somewhat different from other men; he
is full of bliss, joy, and peace.

1 I have here, as elsewhere, transcribed Komensky’s Latin
quotations verbatim, and given his own translation.

THE LABYRINTH OF THE WORLD 207

(There ave but few True Christians, and
wherefore ?)

3. Then I, standing yet outside and gazing,
witness a wondrous and astounding thing: many
thousands of men passed by the sanctuary, but did
not enter it. Whether they saw it not, or merely
heeded it not, or whether, viewed from outside, it
appeared evil to them, I know not. I saw also
that many who were learned in Scripture—priests,
bishops, and others who thought highly of their
holiness—went around the sanctuary; some, indeed,
looked in, but. did not enter; and this appeared
mournful to me. I saw also that when one came
somewhat nearer, a light flashed on him through a
crevice, or a sweet fragrance was wafted towards
him, so that he could but seek how to arrive at
this spot. But even of those who began to seek
the door and look around them, many turned back
when the flash of the world again struck them.

(The Necessity of New Birth.)

4. But the truest reason why so few arrived
there was, as I saw when stepping close to the
screen, the very severe examination which they
underwent there. For he who desired to enter
there had to forsake all his goods, his eyes and
ears, his mind and heart; for it was said that he
who would be wise before God must become simple
of mind; he who wished to know God must forget

208 THE LABYRINTH OF THE WORLD

everything else ; he who wished to possess God must
desert everything else. Therefore, some who would
not forsake their goods and their learning, contend-
ing that such things are helpful to heaven, remained
outside and entered not. I saw also that they not
only examined the garments of those that were
admitted, whether somewhat of earthly vanity was
not hidden therein, but they also (a thing unusual
elsewhere) took asunder their heads and hearts,
that nothing unclean to God might defile His
dwelling. This could not, indeed, be done without
pain, but by means of heavenly medicine it was
done so successfully that it increased rather than
diminished the vital power ; for in the place of the
blood that streamed forth in consequence of the
pricking and cutting, a fire was kindled in their
limbs which transformed a man into a different
one. Then such a man wondered within his mind
why he had hitherto loaded himself with such use-
less burdens, such as the things the world calls
wisdom, glory, pleasure, riches; and verily they
are but burdens. Here I beheld how the lame
skipped, the stammerers spoke eloquently, dull
men confounded philosophers, those who had
nothing declared that they possessed everything.

(The Church ts the Contrary of the World.)

5. Seeing this from the entrance, I now went
farther beyond the screen and viewed all things—
first those that were common to all, then those that
belonged to the divers callings—with unspeakable

THE LABYRINTH OF THE WORLD 299

delight. I see here that everything was contrary
to the ways of the world. In the world I beheld
everywhere blindness and darkness, here clear
light; in the world deceit, here truth; in the
world everything was full of disorders, here there
was the purest order; in the world I had seen
struggling; in the world care and grief, here
joy ; in the world want, here abundance ; in the
world slavery and bondage, here freedom ; in
the world everything was hard and heavy, here
everything was easy; in the world there were
dangers everywhere, here there was sheer safety,
Of this will I narrate somewhat more fully.

CHAPTER XLII
THE LIGHT OF THE INWARD CHRISTIANS

(The Twofold Light of the True Christians.)

THE world and he who strugoles in it is ever
guided by public opinion; the one clings to
the other with regard to their conduct, and they
pick their way fumbling as blind men, stopping
short and stumbling now here, now there. Yet
there dawns on these a twofold clear inward
light—the light of reason and the light of faith—
and both these are guided by the Holy Ghost.

(The Light of Reason.)

2. For although those who enter must put away
and renounce their reason, yet the Holy Ghost
returns it to them, purified and refined, so that they
are, as it were, full of eyes; wherever they go in
the world, whatever they see, hear, smell, taste
above them, under them, around them, everywhere
they see the footsteps of God, and they know how
to turn everything to piety. Therein are they
wiser than the wisest philosophers of the world,
whom by just judgment God blinds, so that though

vainly imagining that they know everything, they
300

THE LABYRINTH OF THE WORLD 301

know nothing ; neither what they have nor what
they have not; neither what they do, nor what—
though it were their duty—they do not, nor to
what purpose they go hither and thither, can they
conceive. Their learning is but on the surface,
mere gaping from outside; to the innermost
kernel, which is God’s glory poured forth every-
where, they do not penetrate. But the Christian
in everything that he sees, hears, touches, smells,
tastes—sees, hears, touches, smells, tastes God ; for
he is certain in his mind that all this is clear truth,
not vain fancy.

(The Light of Faith.)

3. Then the light of faith gleams on him so
brightly that he can already see and know, not
only that which is before him, but also everything
that is absent and invisible. In His work, God has
truly revealed that which is on high, above the
heavens, and in the abyss beneath the earth, as
well as what was before the world, and what will
be after it. The Christian, believing in this, has
all this clearly before his eyes, though the world
does not conceive it. The world will believe but
in that which it sees, touches, holds in its hand.
The Christian, on the other hand, is so wholly ab-
sorbed in invisible, absent, future things that those
that are before him disgust him. The world ever
demands proof; the Christian thinks the Word of
God alone sufficient. The world seeks bonds,
pledges, pawns, seals; the Christian sets up faith

302 THE LABYRINTH OF THE WORLD

alone as a security for all things. The world
examines things for her own purpose in divers
fashions, distrusts, tests, suspects. The Christian
relies fully on the truthfulness of God. And
whereas the world will ever cavil, doubt, question,
feel uncertain, the Christian hath ever Him in
whom he can place his entire confidence, whom he
can obey, and before whom he can humble himself ;
therefore the light of faith gleams on him, and he
can see and know what things are unchangeable,
and must be so, even though he cannot grasp them
by the light of reason.

(The Wonders of God seen in this Light. The Course
of the World.)

4, And looking at this light, I behold wondrous,
most wondrous, things—more than I dare tell. Yet
I will say somewhat. I beheld the world before
me as a vast clock-work, fashioned out of divers
visible and invisible materials ; and it was wholly
glassy, transparent and fragile. It had thousands,
nay, thousands of thousands, of larger and smaller
columns, wheels, hooks, teeth, dents; and all these
moved and worked together, some silently, some
with much rustling and rattling of divers fashions.
In the middle of all stood the largest, principal, yet
invisible wheel; from it the various motions of
the others proceeded in some unfathomable manner.
For the power of the wheel penetrated through all
things, and directed everything. How this was
done, I was not, indeed, able fully to fathom ; but

THE LABYRINTH OF THE WORLD 303

that it was truly done, I saw very clearly and
evidently. Now,this appeared to me both wondrous
and most delightful: though all these wheels shook
continually, and sometimes vanished for a time—
for the teeth and dents, and even the wheels and
little columns, were sometimes displaced and fell to
pieces—yet the general movement never stopped ;
for by some wondrous contrivance of this secret
direction all that was wanting was ever replaced,
filled up, renewed.

(How Everything ts ruled by the Secret Ordinance
of God.)

5. I will speak more clearly: I saw the glory of
God, and how heaven and earth, and the abyss, and
all that can be imagined beyond the world as far
as the endless limits of eternity, were full of His
power and divinity. I saw, say I, how His omni-
potence penetrated everything, and was the founda-
tion of all things ; that all that befell in the whole
wide world was according to His will, the smallest
things and the greatest; that also I saw.

(Particularly among Men.)

6. And, that I may speak of men generally, I
saw how all, both good and bad, live only in God
and with God, thus only move and remain in
existence, and how all their every movements
and breath comes from God and by means of

1 This refers to the heading of the previous paragraph.

304 THE LABYRINTH OF THE WORLD

His power. I saw also how His seven eyes—
each one a thousand times brighter than the
sun—penetrate the whole earth, see everything
that befalls in the light or in darkness, openly or
secretly, and even in the deepest depths, watching
thus over the hearts of men. I saw also how His
mercy was poured out on all His creation, and, of
all, most wondrously on men. For I saw how He
loved all, sought their welfare, suffered the sinners,
pardoned the transgressors, called to Him those who
went astray, received those who returned to Him,
waited for those who tarried, spared the stub-
born ones, overlooked those who offended Him,
pardoned the contrite, embraced those who humbled
themselves, taught the ignorant, comforted the sor-
rowful, warned men from falling, raised up those
who had fallen, gave to those who implored Him,
granted gifts even to those who implored Him not,
opened to those who knocked, went Himself to
visit those who did not knock, allowed those who
sought Him to find Him, appeared Himself to those
who sought Him not.

(He zs the Terror of the Evil.)

7. But I saw also His awful and terrible rage
against the stubborn and ungrateful, and how His
wrath pursued and overtook them whitherward
they might go; thus was it impossible to escape
from His hands, and terrible to fall intothem. All
God’s subjects, indeed, saw how the awfulness and
majesty of God rules everything, and how, according
to His will only, all great and small things befall.

CHAPTER XLIII

THE LIBERTY OF THOSE HEARTS THAT ARE DEVOTED
TO GOD

(The True Christians are unmoved.)

THEY obtain, therefore, that for which all the
wisest men in the world have laboured vainly—to
wit, full liberty of the mind; hence are they
subject and bound to nothing but to God, nor are
they obliged to do anything contrary to their will.
In the world, as I had seen, everything was full of
disappointment; the business of each man went
differently from what he wished. Everyone was
dependent on himself or others more than was
beseeming, and being forcibly carried along by his
own will or that of others, he ever warred either
with himself or with others. Here everything was
calm. For each one of these men had given
himself over wholly to God, heeded nothing else,
recognised no one save God as being above him.
Therefore they obeyed not the commands of the
_ world, flung its promises from them, laughed at its
threats; everything outward they declared evil,
for they were certain of their inward treasure.
305 U

306 THE LABYRINTH OF THE WORLD

(The True Christians ave unyielding.)

2. Therefore the true Christian, who otherwise
is yielding, cordial, willing, and ready to render
service, is unyielding as regards the privilege of his
heart. Therefore he values neither his friends nor
his foes, nor his lord, nor his king, nor his wife,
nor his children, nor lastly himself, so highly that
for the sake of any of these he would abandon his
purpose—to wit, his fear of God; rather does he
walk everywhere with straight step. Whatever
the world around him may do, say, threaten,
promise, advise, beg, counsel, urge, he does not
allow himself to be moved by any of these things.

(Lhe Greatest Freedom and also the Greatest
Bondage.)

3. As the world is ever perverse, and catches at
the shadow rather than at the truth, so doth it
here also; it founds its liberty on this, that he who
is free should grant nothing to others, and should
give himself over to sloth, pride, or passion. But
the conduct of the Christian is far different. Only
guarding his heart well that he may in freedom
preserve it for God alone, he employs everything
else for the wants of his fellow-men. Thus did I
see and understand that no one in the world is
more ready to serve than a man who is devoted to
God. He gladly and willingly undertakes to
render even such humble services of which he

THE LABYRINTH OF THE WORLD 307

whom the world has intoxicated would be ashamed.
If he but sees what can benefit a fellow-man, he
does not hesitate, does not delay, spares no trouble,
does not extol the services he has rendered, nor
reproachfully remind others of them; whether he
meets with gratitude or ingratitude, he continues
serving quietly and gaily.

(And what a Fair Thing this 15.)

4. Oh, blessed servitude of the sons of God, than
which nothing freer can be imagined—a servitude
in which he submits himself to God alone, that he
may otherwise be free in everything! Oh, unhappy
freedom of the world, than which nothing can
be more slavish, wherein man, heeding not God
Himself, wretchedly consents to become the slave
of others, namely, when he serves created beings,
over whom he should rule, and resists God, whom
he should obey. Oh, mortals, did we but under-
stand that there is One, One only, over us—the
Lord our Creator and future Judge! Healone has
the power to give us commands ; but He commands
us not as slaves, but as children who should obey
Him. Free and unfettered He wishes us to be,
even when we obey Him. Verily, to serve Christ
is to be as a king; for to be God’s serf is a far
greater glory than to be the monarch of the whole
world. What, then, must it be to be God’s friend
and child ?

CHAPTER XLIV
THE REGULATIONS OF THE INWARD CHRISTIANS
(Goďs Laws are brief.)

FREE, indeed, the Lord God wishes His children to
be, but not wilful. Therefore has He hedged them
in by certain regulations in a fashion better and
more perfect than anything that I had ever beheld
in the world. There everything was full of dis-
order, partly because they had no certain rules,
partly because, as I saw, even when they had
rules they did not heed them. But those who
dwelt behind the curtain had most noble rules, and
also obeyed them. They have, indeed, laws given
by God Himself that are full of justice, and by
which it is decreed: 1. That everyone who is
devoted to God should acknowledge and know Him
as the only God. 2. That he should serve Him in
the spirit and in the truth without vainly imagin-
ing corporal things. 38. He should use his tongue,
not for the purpose of offence, but for the glorifica-
tion of God’s holy name. 4. The times and hours
that are ordained for God’s service he shall employ
for nothing but His inward and outward service.

5. He shall obey his parents and others whom God
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THE LABYRINTH OF THE WORLD 309

has placed over him. 6. He shall not injure the
life of his fellow-men. 7. He shall preserve the
purity of his body. 8. He shall not seize the
property of others. 9. He shall beware of false-
hood and deceit. 10. And lastly, he shall maintain
his mind within barriers and the ordained
boundaries.

(A Summing-up in Two Words.)

2. The summa of everything is that everyone
should love God above all things that can be
named, and that he should sincerely wish well to
his fellow-men, as to himself. And this summing-
up of the contents of God’s Word was, as I heard,
greatly praised ; indeed, I myself found and felt
that it was more valuable than the countless
worldly laws, rules, and decrees, for it was a
thousand times more perfect.

(The True Christian requires not Copious Laws.)

3. To him who verily loves God with his whole
heart, it is not necessary to give many command-
ments as to when, where, how, and how often he
should serve God, worship and honour Him ; for
his hearty union with God, and his readiness to
obey Him is the fashion in which he honours God
best, and it leads a man to ever and everywhere
praise God in his mind, and to strive for His glory
in all his deeds. He also who loves his fellow-men
as himself requires not copious commandments as

310 THE LABYRINTH OF THE WORLD

to where, when, and wherein he should serve them,
how he should avoid to injure them, and return to
them what is due to them. This love for his
fellow-men will in itself tell him fully, and show
him how he should bear himself towards them. It
is the sign of the evil man that he always demands
rules, and wishes to know only from the books of
law what he should do ; yet at home in our heart
God's finger shows us that it is our duty to do unto
our neighbours that which we wish that they
should do unto us. But as the world cares not for
this inward testimony of our own conscience, but
heeds external laws only, therefore is there no true
order in the world ; there is but suspicion, distrust,
misunderstanding, ill-will, discord, envy, theft,
murder, and so forth. Those who are truly
subject to God heed but their own conscience ;
what it forbids them they do not, but they do that
which it tells them they may do; of gain, favour,
and such things they take no care.

(There is Unanimity among True Christians.)

4. There is therefore equality among them, and
great similitude also, as if they had all been cast in
one mould; all think the same things, believe the
same things, all like and dislike the same things,
for all are taught by one and the same spirit.

And it is worthy of wonder that—as I here saw
with pleasure—men who had never seen each
other, heard each other, and who were separated
by the whole world, were quite similar the one to

THE LABYRINTH OF THE WORLD 3II

the other ; for as if one had been in the body of
the other, they spoke alike, saw alike, felt alike.
Thus, though there was a great variety in their
gifts, just as on a musical instrument the sound of
the strings or pipes differs, and is now weaker, now
stronger, yet a delightful harmony resounded
among them. This is the purpose of the Christian
unity,’ and the foretoken of eternity, when
everything will be done in one spirit.

(Sympathy among True Christians.)

5. From this equality sympathy among them
arises ; thus all rejoiced with those who rejoiced,
were doleful with those who had dole. I had in
the world seen a most evil thing that had
grieved me not once: if one fared ill, the others
rejoiced ; if he erred, the others laughed; if he
suffered injury, the others sought gain therefrom ;
indeed, for the sake of their own gain, pleasure,
and amusement, they themselves led a fellow-man
to his downfall and injury.

But among the holy men I found everything
otherwise ; for every man strove as bravely and as
diligently to avert unhappiness and discomfort
from his neighbours as from himself. Could he
not avert it, he grieved not otherwise than if the
misfortune had befallen himself, and he grieved
because all were one heart, one soul. As the iron
needles of a compass, when once they have been

1Komensky here obviously alludes to the religious
community to which he belonged.

312 THE LABYRINTH OF THE WORLD

touched by the magnet-stone, all point to one and
the same direction of the world, so the souls of all
these men, touched by the spirit of love, all turn to
one and the same direction ; in case of happiness
to joy, in case of unhappiness to dole. And here
also did I understand that those are false Chris-
tians who indeed busy themselves carefully with
their own matters, but care not for those of their
neighbours. They steadfastly turn aside from the
hand of God, and preserving carefully their own
nest, they leave the others outside in the wind and
rain. But different, far different, I found things
here. If one suffered, the others did not rejoice ;
if one hungered, the others did not feast ; if one
was warring, the others did not sleep; everything
was done in common, and it was delightful to
behold this.

(There is Community tin all Good Things among the
True Christians.)

6. As regards possessions, I saw that, though
most of them were poor, had but little of the things
the world calls treasures, and cared but little for
them, yet almost everyone had something that was
his own. But he did not hide this, nor conceal it
from the others (as is the world’s way); he held it
as in common, readily and gladly granting and
lending it to him who might require it. Thus
they all dealt with their possessions not otherwise
than those who sit together at one table deal with
the utensils of the table, which all use with equal

THE LABYRINTH OF THE WORLD 313

right. Seeing this, I thought with shame that
with us everything befalls in contrary fashion.
Some fill and overfill their houses with utensils,
clothing, food, gold, and silver, as much as they
can ; meanwhile others, who are equally servants
of God, have hardly wherewith to clothe and feed
themselves. But, I must say, I understood that
this was by no means the will of God; rather is it
the way of the world, the perverse world, that
some should go forth in festive attire, others naked;
that some should belch from overfilling, while others
yawn from hunger; some should laboriously
earn silver, some vainly squander it; some make
merry, others wail. Thence there sprung up
among the one, pride and contempt of the others;
and among these again, fury, hatred, and misdeeds.
But here there was nothing such. All were in
community with all; indeed, their souls also.

(There is Intimacy among True Christians.)

7. Therefore is there great intimacy among them,
openness, and holy companionship; therefore all,
however different their gifts and their callings may
be, consider and hold themselves as brethren; for
they say that we have all sprung from the same
blood, have been redeemed and cleansed by the
same blood, that we are children of one Father,
approach the same table,! await the same inheri-
tance in heaven, and so forth. Except as regards
non-essential matters, one man hath not more than

1 I.e., at Communion.

314 THE LABYRINTH OF THE WORLD

another. Therefore I saw that they surpassed
each other in kindness and modesty, gladly served
one another, and each one employed his own
powers for the benefit of the others. He who had
judgment counselled ; he who had learning taught ;
he who had strength defended the others; he who
had power maintained order among them. If one
erred in some things, they admonished him; if he
sinned, they punished him; and each one gladly
accepted admonition and punishment, and was
ready to amend everything according to what was
told him, and even to forfeit his life when it was
shown to him that it was not his own.

1 I.e., that it belonged to God.

CHAPTER XLV

EVERYTHING IS LIGHT AND EASY TO THE HEARTS
THAT ARE DEVOTED TO GOD

(It zs easy to obey God.)

Nor is it bitter to them to conform to such orders,
rather is it their pleasure and delight, while I had
seen in the world that each man did unwillingly
what he hadtodo. Verily, God had deprived these
men of their stony hearts, and placed in their
bodies fleshly pliant ones that were obedient to the
will of God. The devil, indeed, with his crafty
suggestions, the world with its scandalous examples,
the body with its innate tardiness on the right
path, troubled them much. But this they heeded
not. They drove away the devil by the artillery
of their prayers; they guarded themselves against
the world by the shield of resolute will; they com-
pelled their bodies to obedience by the scourge of
discipline. Thus did they joyfully perform their
duties, and the spirit of Christ that dwelt with
them gave them such strength that they were
wanting neither in goodwill nor in good deeds
(within the limits of earthly perfection). Here,
then, did I truly see that to serve God with your
315

316 THE LABYRINTH OF THE WORLD

whole heart is not labour, but joy, and I understood
that those who lay too much stress on the weakness
of man do not understand the strenoth and value
of their new birth, and have, indeed, perhaps not
attained it. Let them then take heed of this. I
saw not that anyone among them claimed absolution
from his sins because of the weakness of the flesh,
or excused his evil deeds by the frailness of his
nature. Rather did I see that if a man had
devoted his whole heart to his Creator, who had
redeemed him, and consecrated his body as a
temple, then following his heart, his other limbs
also freely and gradually took that direction to
which God willed them. Oh, Christian, whoever
and wherever thou art, free thyself from the fetters
of flesh! See, know, and understand that the
obstacles which thou imaginest in thy mind are far
too small that they could impede thy will, if it be
but sincere.

2. I saw also that not only to do what God
commands, but also to suffer what God imposes,
is easy. Here no few were slapped, spat on,
whipped by the worldly ones; yet they rejoiced,
and lifting their hands heavenward, praised God
that He had thought them worthy of suffering
somewhat for His sake; for not only did they
believe in Him who was crucified, but they also,
they said, were crucified for His sake. Some who
fared not thus envied the others with holy envy,
fearing God’s wrath if they received no correction,
and separation from Christ if they had no cross.
Therefore they kissed the rod and stick of God

THE LABYRINTH OF THE WORLD 317

whenever they touched them, and gratefully took
His cross upon them.

3. Now, all this sprang from their complete sub-
jection to the will of God; thus they desired to do
nothing, to be nothing, but what God wished.
Therefore are they certain that whatever befalls
them comes to them from God, according to His
prudent consideration. Nothing unexpected can,
indeed, befall such men; for they count wounds,
prison torture, and death among God's gifts. To
live joyfully or dolefully is indifferent to them,
except that they consider the former more
dangerous, the latter safer. Therefore they de-
light in their troubles, wounds and stripes, and
are proud of them. In all things they are so
hardy in God’s faith, that if they suffer not
somewhat, they imagine that they are idling and
losing time. But let all hold their hands aloof
from these men; the more willingly they offer
their back to the stripes, the more difficult it is
to strike them; the more similar they are to
fools, the more dangerous it is to mock them.
For they are not their own masters, but belong
to God; and all that is done unto them God
considers as done unto Himself.

CHAPTER XLVI
THE HOLY ONES HAVE ABUNDANCE OF EVERYTHING

(To be Content with what a Man has is True
| Wealth.)

THE world is full of Marthas, who run and
wander to and fro, toil, and scrape silver together
from all directions, and yet never have enough.
But these holy men have a different nature ; each of
them sits quietly at the feet of his Lord, and this, and
what he receives therethrough, is sufficient to him.
He holds the grace of God that resides within him
as the most precious treasure ; in this alone he finds
delight ; external things which the world calls riches
he considers as a burden rather than a gain, yet
they use them for the necessities of life—for the
necessities only, I say. Therefore, whether the
Lord God grants each of them little or much, each
of them says that he has enough. They verily
believe, and put their trust therein, that they are
under God’s protection, and therefore think it
unseemly to desire anything beyond that which
God has granted them.

2. Now I beheld here a wondrous thing. There

were some among these holy men who had an
318

THE LABYRINTH OF THE WORLD 319

ample supply of riches, silver, gold crowns, and
sceptres (for there are such men also among God's
chosen) ; others had scarcely anything beyond a
half-naked body, that was dried up by hunger and
thirst. Yet the former said they had nothing, and
the latter said they had everything, and both were
of good cheer. And then I understood that he is
truly rich and in want of nothing who knows how
to be content with that which he has. To have a
large, a small, or no house, costly, poor, or no
clothing, many friends or one, or none, high rank,
low rank, or no rank, to have or not to have rank
or office or glory, generally to be something or to
be nothing, is to them one and the same thing; for
as man must believe that to go, to stand, to sit
wherever God leads, or places, or seats him is the
only truly good thing, better even than man can
imagine.

3. Oh, blessed and most desirable abundance!
How happy are those who are rich in this fashion !
For though some may appear wretched and miser-
able in the eyes of the world, yet are they a
thousand times better provided, even as regards
external things, than the rich men of the world ;
for these who are their own purveyors are, with
their goods, exposed to thousands of accidents ;
fire, water, rust, theft, and so forth may deprive them
of them. But the holy men who have God as their
purveyor ever find with Him an inexhaustible store
for all their wants. He daily feeds them from His
store-rooms, clothes them from His chamber, gives
them from His treasury that which they require

320 | THE LABYRINTH OF THE WORLD

for their expenditure; not, indeed, in great abund-
ance, but all that is seemly and sufficient. He
does this not according to the minds of men, but
according to His providence, on which they rely a
thousand times more readily than on their minds.

CHAPTER XLVII
THE SAFETY OF THOSE WHO ARE DEVOTED TO GOD
(The Angels as Guardians.)

Now nothing in the world appeared so exposed and
subject to divers dangers than the band of the
godly, at which the devil and the world looked
angrily, menacing to strike and smite them. Yet I
saw that they were well sheltered ; for I saw that
their whole community was encompassed by a wall
of fire. When I came nearer I saw that this wall
moved, for it was nothing else but a procession of
thousands and thousands of angels who walked
around them ; no foe, therefore, could approach
them. Each one of them also had an angel who
had been given to him by God and ordained to be
his guardian, that he might guard him and preserve
him, and protect him against all dangers and snares,
pits, ambushes, traps, and temptations. They are,
no doubt (I understood and saw this), the friends of
the men who are their fellow-servants, and watch
them that they may uphold the duties for which
they were created by God; thus they serve men
readily, guard them against the devil, evil folk,

and unhappy accidents; and carrying them, if
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322 THE LABYRINTH OF THE WORLD

necessary, on their own hands, they shield them
from injury. Here, too, I understood how great
is the import of godliness ; for these beautiful and
pure spirits remained only where they smelt the
perfume of virtue, while they were driven away by
the stink of sin and uncleanliness.

(The Angels our Teachers.)

2. I saw also (and it is not beseeming to conceal
this) another advantage of this holy, invisible
companionship—to wit, that the angels were not
only as guards, but also as teachers to the chosen.
They often give them secret knowledge of divers
things, and teach them the deep secret mysteries
of God. For as they ever behold the countenance
of the omniscient God, nothing that a godly man
can wish to know can be secret to them, and with
God’s permission they reveal that which they
know, and which it is necessary that the chosen
should know. Therefore the heart of the godly
often feels that which has befallen elsewhere,
mourns with the mournful, and rejoices with the
joyful. Therefore, also, can they, by means of
dreams and other visions, or of secret inspirations,
imagine in their minds that which has befallen,
or befalls, or will befall. Thence comes also other
increase of the gifts of God within us, deep, valu-
able meditations, divers wondrous discoveries by
means of which man often surpasses himself, though
he knows not how he has that power. Oh, blessed
school of the sons of God! It is this which often

THE LABYRINTH OF THE WORLD 323

causes the astonishment of all worldly-wise men,
when they see how some plain little fellow speaks
wondrous mysteries ; prophesies the future changes
in the world and in the Church as if he saw them
before his eyes ; mentions the names of yet unborn
kings and heads of states ; proclaims and announces
other things that could not be conceived either by
any study of the stars or by any endeavour of
human wit.’

We cannot sufficiently thank God, our guardian,
for these things, nor love sufficiently these our
heavenly teachers. But let us return to the
security of the godly.

(God is the Shield of His own.)

Then I saw that every one of the godly was
protected not only by the guard of angels, but also
by the venerable presence of God. Thus terror
befell those who, contrary to the will of God,
endeavoured to touch them. I saw miracles among
some of them, how they were thrown into the water
or fire, or as a prey to lions and wild beasts; yet
they suffered no injury. Human fury attacked
some of them shamefully. Bands of tyrants and
hangmen, with countless followers, surrounded
them. Sometimes powerful kings and whole
kingdoms strove unto exhaustion to destroy them.

V This is an allusion to the so-called prophecies of Kotter,
Ponatovská and Drabik. I have referred to them in my
‘¢ History of Bohemian Literature,” pp. 256-259, and pp.
271-273.

324 THE LABYRINTH OF THE WORLD

Yet nothing befell them; they stood together, or
went their way merrily, pursuing their callings.
And now I understood what it is to have God as a
shield, for He entrusts to His servants certain tasks
in the world, and they manfully do their duty.
He is ever in them and with them, and guards them
as the apple of His eye, that they may not die
before they accomplish the task for which they
were sent into the world.

(The Holy Boasts of the Godly.)

4, This, indeed, the godly know, and they cheer-
fully rely on God’s protection. I have heard some
of them boast that they were not afraid even
should the shadow of death be before them; even
should thousands of thousands be in arms against
them ; even should the whole world be enraged, the
land be tossed into the middle of the sea, the whole
world be full of devils, and so forth. Oh, most
happy security, unheard of inthe world! For man,
closed up and sheltered in the hand of God, is
removed from the influence of all other things.
Let us, then, all ye honest servants of Christ, under-
stand that we have a most watchful guardian,
protector, defender—the Almighty God Himself.
Therefore let us rejoice !

CHAPTER XLVIII
THE GODLY HAVE PEACE ON ALL SIDES

WHILE I had previously seen in the world much
unguietude and toil, trouble and care, horror and
fear among all estates, I now found much quiet and
much goodwill among those who were subject to
God ; for they dreaded not God, knowing well how
kindly His heart inclined to them. Neither did
they find within themselves anything over which
they could grieve. Of all good things (as has
already been shown) they had no want; neither
felt they any discomfort from the things that
surrounded them, for they heeded them not.

(The True Christians heed not the Derision of the
World.)

2. Now it is true that the evil world granted
them but little rest, and, indeed, did everything it
could to spite and mock them; it grinned at them,
bit its thumb at them, pelted them, spat at them,
tripped them up, and whatever worse things can
be imagined. Of this I saw many examples, and I
understood that it befell, according to the orders of
God the Highest, that those who wish to be good

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here must wear cap and bells; for the ways of the
world bring it with them that what is wisdom
before God is to the world sheer folly. I saw,
therefore, that many to whom God had granted
His noblest gifts had to endure the contempt and
derision of the others, often even of those who
were nearest to them. Thus, I say, did it befall;
but I saw also that the godly heeded this not, that
they, indeed, gloried therein that the worldly
stopped up their noses before them as before a
stench, averted their eyes from them as from
something loathsome, scorned them as fools, put
them to death as malefactors. For they said that
their watchword, by which it was known that they
belonged to Christ, was “not to please the world.”
They said also that he who knows not how to
suffer wrongs gaily hath not yet fully the spirit of
Christ; thus spake they of these things, and
fortified each other. They also said that the world
showed no indulgence likewise to those who
belonged to it; indeed, it insulted, deceived,
robbed, tormented them; if, then, it wished to do
the same with the godly, it was well. “If,” said
they, “we cannot avoid this torment, we will
endure it there, where, for the accidental injuries
inflicted by the worldly, we are recompensed by
the bountiful, genercus kindness of God. There-
fore do we consider their derision, injury, and ill-
will as our gain.”

THE LABYRINTH OF THE WORLD 327

(To the True Christian everything is indifferent.)

3. Nay, this also did I understand, that these
true Christians would not even hear of the dis-
tinctions between what the world calls happiness
or unhappiness, riches or poverty, honour or
dishonour ; for everything, they said, that proceeds
from the hand of God is good, happy, and salutary.
Nothing, therefore, grieves them; they are never
irresolute or reluctant. To command or to obey,
to teach others or to be taught by them, to have
plenty or to suffer want, is one and the same thing
to the true Christian ; he proceeds on his way with
a calm countenance, striving only to please God.
They say that the world is not so heavy that it
may not be endured, nor so valuable that its loss
need be regretted. Therefore neither the desire
for anything nor the loss of anything causes the
true Christian suffering. If someone smites him
on the right cheek, he cheerfully turns to him the
other one also. And if one disputes with him
about his cloak, he lets him have his coat also.
He leaves everything to God, his witness and judge,
and feels assured that all these things will, in the
course of time, be revised, amended, and at last
justly decided. |

1 T.e., all external things.

328 (THE LABYRINTH OF THE WORLD

(What the True Christian sees outwardly.)

4. Neither does one of God’s own allow himself
to be disturbed in the peace of his mind by the
nations of the world. Many things, indeed,
displease him ; but he does not, therefore, grieve or
sorrow within his mind. Let that go backward
that will not go straightly forward; that fall that
cannot stand; that perish that cannot or will not
endure. Why should a Christian grieve for this
whose conscience is righteous, and who has in his
heart the love of God? If men will not conform to
our customs, let us then conform to theirs; at least,
as far as our conscience permits it. The world, it
is true, is going from bad to worse, but by our
fretting shall we improve it ?

(The True Christian heedeth not the Tumult of the
World.)

5. The mighty of the world rage and dispute
about crowns and sceptres; thence arise devastations
of lands and countries; but this also the enlight-
ened Christian heeds not greatly within his mind.
He thinks that it is of little or no import who
rules the world; for the world, even should Satan
himself hold its sceptre, cannot destroy the Church.
On the other hand, if a crowned angel ruled it, it
would yet remain the world, and those who desire
to be truly godly would yet have to suffer. It
therefore appears indifferent to them who sits on

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the throne of the world; indeed, if one of the godly
sits on it (and experience has proved this), many
flatterers and hypocrites mix with the band of the
godly, and through this admixture the piety of the
others also cools ; and, on the other hand, in time of
open persecution only the godly serve God, and
with full ardour. It must also be considered that
in such circumstances' many conceal themselves
under the covering of the common welfare, piety,
honesty, privileges; but could we look through
them thoroughly, it would be found that they
seek kingdoms, privileges, glory, not for Christ,
but for themselves. Therefore the true Christian
lets all such matters befall, as they can and will.
To him who is alone in the dwelling of his heart,
God and His grace are sufficient.

(The Godly One also heeds not the Sufferings that
befall the Church.)

6. Neither do the temptations that surround the
Churchtrouble an enlightened soul. Thegodly know
that triumph will at last be theirs. They know
also that they cannot obtain it without a victory,
nor obtain a victory without fighting, nor a fight
without foes and hard conflict with them. They
therefore bravely endure what may befall them or
others ; for they are certain that victory is God’s,
who will guide all things whither He designs them ;
be it even that rocks, mountains, a sea or abyss

! I.e., under the rule of a godly prince.

330 THE LABYRINTH OF THE WORLD

be in the way, yet must they at last disappear.
They know also that all this raging of God's foes
against Him can but increase the glory of His
name. For if some matter begun for God's glory
had met with no resistance, it might be thought
that it had been begun by men and carried out by
the force of man. Now, on the contrary, the more
furious is the resistance of the world and all its
devils, the clearer does the power of God appear.

(The Sorrows of the Godly can easily be driven
away in a Twofold Fashion.)

7. Nay, even if such accidents befell them (and
I saw examples of this) that gave them dole within
their minds, yet they endured not long with them,
and soon vanished, as a little cloud before the sun.
For they have a twofold remedy ; one is the
thought of a happy future, which is of greater
value than the troubles of the world, and which
awaits them, That which befalls here is but
temporary ; it appears and again vanishes, is lost,
disappears ; therefore is it unbeseeming to crave
any of these worldly things much, or to grieve
much at their loss, for such things are but as the
clatter of a moment. The other remedy of the
godly is that they have ever a guest in their
homes, and if they converse but a little with Him,
they are able to drive away every grief, even the
greatest. This guest is God, their comforter, to
whom they cling with their whole hearts, and to
whom they narrate familiarly and openly all that

THE LABYRINTH OF THE WORLD 331

grieves them. They have indeed this brave con-
fidence, that in all their concerns they hasten to
appeal to God. Every one of their transgressions,
offences, deficiencies, weaknesses, sorrows, strivings,
they pour into His fatherly lap, and they entrust
themselves to Him in everything. And as the
Lord God can but love this filial, kind confidence
in Himself, He cannot but grant the godly His
consolation, as well as His help that they may bear
their suffering. Thus the more their sufferings are
renewed and multiplied, the more is God’s peace
renewed and multiplied within them, and that
surpasses all earthly wit.

CHAPTER XLIX

THE GODLY HAVE CONSTANT DELIGHT WITHIN
THEIR HEARTS

(A Good Conscience 7s an Incessant Feast.)

THE godly have not only simple peace within them,
but also joy and pleasure, which flow to their hearts
from the presence and feeling of God’s love. For
where God is, there is heaven; where heaven is,
there is eternal joy, and where there is eternal joy
there men desire nothing further. All the joys of
the world are but a shade, jest, derision, compared
to this joy; only I know not in what words to
describe and portray it. I saw, I saw, I saw and
understood that to have within you God, with His
celestial treasures, is so glorious a thing that all the
glory, splendour, glitter of the world cannot be
compared to it. Itis a thing so joyful that the
whole world could neither take anything from it
nor add anything to it, so great and high that the
whole world can neither conceive it nor contain it.

(N.B.)
2. For how can anything be otherwise than

sweet and joyful to a man who possesses this
332

¢

THE LABYRINTH OF THE WORLD 333

divine light within him through the Spirit of God,
such freedom from the world and its slavery, such
certain and ample divine protection, such safety
from enemies and accidents; lastly, as has been
shown, that feeling of continuous peace? This is
that sweetness that the world understandeth not ;
this that sweetness that he who once tasted it
strives for at any risk ; this that sweetness from
which no other sweetness can separate us, no
bitterness drive us away, no other charm entice us
away, and from which no bitterness, not even
death, can turn us away.

3. And then I understood what sometimes impels
many of God’s saints to throw from them so
willingly honours, favour of the people, their
worldly estates. They would be equally ready to
cast from them the whole world, if it were theirs.
I understood also how others, again, cheerfully gave
over their bodies to prison, whip, or death, ready
to suffer a thousand deaths, could the world repeat
the penalty. Should they perish by means of
water or fire, or under the sword of the executioner,
they were yet prepared cheerfully to sing hymns.
Oh, Lord Jesus, how sweet art Thou to the souls
that have tasted of Thee! Blessed is he who
comprehends this delight !

CHAPTER L

THE PILGRIM BEHOLDS THE CHRISTIANS ACCORDING
TO THEIR ESTATES

I HAVE till now narrated but the incidents common
to all true Christians ; but when I saw that among
them also, as among the worldly ones, there were
divers callings, I became desirous to witness how
they administered their offices. Here, again, I
found a most noble order in everything, delightful
to behold. I will not fully describe all this;
briefly only will I mention some things.

(What Marriage is among Christians.)

2. Their marriage, I saw, was not widely apart
from virginity, for with them there is much
moderation both in their desires and in their cares.
Instead of those steely fetters, I saw here golden
clasps ; instead of endeavours to separate, I saw
joyful union both of bodies and of hearts. Then if
any hardship yet clung to this estate, it was made
good by the multiplication of the subjects of God’s
kingdom that resulted from it.

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THE LABYRINTH OF THE WORLD 335

(What Magistrates the True Christians have among
them.)

3. Now he to whom it befell to sit above the
others and be called magistrate behaved thus to
the subjects that were entrusted to him as is the
manner of parents to their children, that is, kindly
and carefully ; and it was delightful to witness
this. I saw, also, that many of these magistrates
folded their hands and praised God. Then, again,
he who was under the rule of another strove to
bear himself in such a fashion that he was a
subject not only in word but also in deed. He
honoured God in this that he showed great respect
and attention, both in words and in deeds and
thoughts, to him whom He had placed over him,
whatever his character might be.

(The Learned Men among the Christians.)

4. When I had proceeded farther among them, I
found no few learned men, who, contrary to the
customs of the world, surpassed the others in
humility as greatly as they did in learning, and
they were sheer gentleness and kindness. It befell
that I spoke to one of them, from whom it was
thought no earthly learning was concealed ; yet he
bore himself as a most simple man, sighing deeply
over his stupidity and ignorance. The knowledge
of languages they held in slight value, if the
knowledge of wisdom was not added to it. For

336 THE LABYRINTH OF THE WORLD

languages, they said, give not wisdom, but have
that purpose only that by means of them we
can converse with many and divers inhabitants
of the terrestrial globe, be they alive or dead.
Therefore not he, they said, who can speak many
languages, but he who can speak of useful things, is
learned. Now they called useful things all God’s
works, and they said that arts are of some use for
the purpose of understanding Him; but they also
say that the true fountain of knowledge is the
Holy Writ, and the Holy Ghost our teacher, and
that the purpose of all true knowledge is Christ,
He who was crucified. Therefore, as I saw, all
these learned men tended with all their learning to
Christ, as to the centre; and everything, they say,
that was an obstacle to their approaching Christ
they reject, even if it was most learned. I saw
also that they read divers human books, according
to their pursuits; but the choicest only they read
carefully, and they always consider human state-
ments as human only. They write books them-
selves also, but not to spread their fame among the
people, but rather because they hope to impart
something useful to their fellow-men, to aid the
common welfare, to frustrate the wicked.

(The Priests and Theologians of the True
Christians.)

5. Of priests and preachers I saw a certain
number among them, according to the wants
of the Church; all were in simple attire, and

THE LABYRINTH OF THE WORLD 337

their ways were gentle and kind. They spent
their time more with God than with men, in
prayer, reading, and reflection. What time they
have besides they employ in teaching others, either
generally in the assemblies or separately in private.
Their hearers assured me, and I felt it also myself,
that no one could listen to their preaching without
inward emotion of the heart and the conscience,
for the power of divine eloguence came from their
lips. I saw also rejoicing and tears among the
listeners, when the preachers spoke of the mercy
of God, and of the ingratitude of the world; so
truthfully, livingly, and fervently did they preach.
They would have held it a disgrace to teach others
anything wherein they had not already set them
an example; therefore one can learn from them,
even when they are silent. I approached one of
these preachers, wishing to speak to him. He was
a man with venerable grey hair, and on his
countenance somewhat of the divine incontinently
appeared. When he spoke to me, his speech was
full of a kindly severity, and it was in every way
clear that he was God’s ambassador; for he was in
no way tainted by the smell of the world. When,
as is our custom, I wished to address him according
to his rank,' he permitted it not, calling such
things worldly fooling ; it was a sufficient title and
honour for him, he said, if I addressed him as
“servant of God,” or, if I wished it, as ““my father.”
When he gave me his blessing I felt, 1 know not

1 I.e., as preacher or priest.

338 THE LABYRINTH OF THE WORLD

what sweetness and joy that arose within my heart,
and then I truly understood that true theology is
a more powerful and more penetrative thing than
we generally imagine. And I blushed, remembering
the haughtiness, pride, avarice, the mutual quarrels,
the envy, hatred, drunkenness, and carnality of
some of our priests; the words and deeds of such
men, verily, are so wide apart that they seem to
speak as in jest only of the virtues of Christian
life. On the other hand, these preachers, that I
may speak the truth, pleased me, being men of
fervent mind and continent body, men who were
lovers of celestial things, but heeded not earthly
ones. They were careful of their flock, forgetful
of themselves, moderate in wine, though their
minds were intoxicated by the spirit of holiness,
modest of speech, though plentiful in good deeds ;
and each one among them strove to be first in
work, last in good deeds ; in all their deeds, words,
and thoughts, they cared but for their spiritual
progress.

CHAPTER LI
THE DEATH OF FAITHFUL CHRISTIANS
(Death is pleasant to a Christian.)

Now when I had walked sufficiently among these
Christians and beheld their deeds, I at last found
that Death walked about among them also; but
she was not, as in the world, of morose aspect,
naked, unlovely, but she was folded up in the
grave-clothes of Christ, that He had left in his
sepulchre. She approached now this man, now
that one, telling him that it was time that he
should leave the world. Oh, how great was the
joy and delight of those who received such news!
Only that this should befall sooner, they were
ready to endure all suffering, the sword, fire, pincers,
and every torture. Thus did each of them fall
into his slumber, peacefully, quietly, and gladly.

(What befell after their Death.)

2. Then I, who wished to see what would now
befall them, beheld God’s angel, who, according to
His divine command, sought out for each of them
a spot where he was to have his little chamber,

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and where his body should have rest. When it
had been laid there either by friends or by
enemies, or by the angels themselves, they guarded
the sepulchre, that the graves of the holy might
be preserved safely from Satan, and that not even
the smallest atom of the dust within them should
be lost. Meanwhile, other angels took the soul,
and carried it upward with splendour and divine
rejoicing. Then when I put my glasses of faith
aright, I gazed upward, and beheld unspeakable
glory.

CHAPTER LII
THE PILGRIM BEHOLDS THE GLORY OF GOD

AND behold, the Lord of Hosts sat on His throne on
high, and there was splendour around Him from one
end of the heavens to the other, and under His
feet there was a gleaming as of crystals, emeralds,
and sapphires, and His throne was of jasper, and
around Him there was a beautiful rainbow. Thou-
sands of thousands and ten times a thousand times a
hundred thousand angels stood around Him, singing
together: “Holy, holy, holy, Lord of the hosts!
Heaven and earth are full of Thy glory.”

2. Then twenty-four elders fell on their knees
before the throne, laid down their crowns at the
feet of Him who lives in all eternity, and sang with
a loud voice: “ Thou art worthy, O Lord, to receive
glory, and honour, and power, for according to
Thy will do they abide, and have they been
created.”

3. I saw also before the throne another great
host whom none could count; in it were men of
all nations, and races, countries, and tongues; and
as the angels carried upward those of God’s saints
who had died on the earth, the number ever
increased, and the sound ever became louder,

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They exclaimed: “ Amen, blessing and glory,
wisdom, gratitude, and honour, power and
strength to our God in all eternity! Amen.”

4. Now did I behold splendour, light, magnificence,
and unspeakable glory, hear sounds and notes that
are inexpressible, witness things that were joyful
and more wondrous than our eyes, ears, and heart
can conceive.

5. Terrified by the sight of these so glorious
heavenly things, I also fell down before the throne
of divine majesty, ashamed of my sinfulness, and of
being a man of tainted lips, and I exclaimed:
“ Lord, Lord, Lord, Thou who art a strong God,
compassionate, merciful, long-suffering, and plenti-
ful in mercy and justice! He who grants mercy to
thousands, and forgives unrighteousness, trespasses
and sin. O Lord! have mercy on me the sinner
also, for the sake of Jesus Christ.”

CHAPTER LIII
THE PILGRIM IS RECEIVED INTO GOD'S HOUSEHOLD

WHEN I had spoken thus, my Saviour, the Lord
Jesus Christ, from the centre of His throne, spake
these delightful words: “ Be not afeard, my dear
one. I am with thee, thy Redeemer and Comforter,
therefore be not afeard. Thy misdeed has been
taken from thee, and thy sin has been purged.
Rather be glad and rejoice, for thy name is
written down among those of the elect; if thou
servest me faithfully thou wilt be as one of them.
Whatever thou hast seen, use it in fear of me, and
thou wilt behold yet greater things. Be careful of
those things only for which I have called thee, and
walk on that path to glory which I have shown
thee. Abide in the world as long as I leave thee
in it, as a pilgrim, a stranger, a foreigner, a guest;
but remain with me as a member of my household.
I give unto thee the citizenship of heaven. Be
therefore careful in the world. Have a mind that
is—as much as possible—lifted both upward to me
and kindly downward to thy fellow-men. Use,
then, worldly things as long as thou art there, but
rejoice in heavenly ones only. Be compliant to me
only, adverse and refractory to the world and the
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flesh. Guard within thee the wisdom that I have
granted thee, and outwardly the simplicity that I
have counselled thee; have a resounding heart, but
a silent tongue. Be tender in thy feeling for the
suffering of others, but hardy against the wrong
that may befall thee. Serve with thy soul me
alone, with thy body him whom thou canst or
must. What I order thee thou must do; the
burden I lay on thee thou must bear. Be to the
world unbending, and cling ever to me. Let thy
body be in the world, thy heart with me. If thou
wilt but act thus, thou wilt be blessed, and wilt
fare well. Proceed, then, my dear son, and remain
true to thy calling until thy end, but gladly enjoy
the solace to which I have led thee.”

CHAPTER LIV
THE END OF ALL

THEN the vision vanished from mine eyes, and
falling on my knees, I raised my eyes upward
towards my Redeemer and thanked Him as well as
I knew, saying:

“ Be Thou blessed, my Lord and God, Thou who
art worthy of eternal praise and fame, and blessed
be Thy revered and glorious name in all eternity.
May Thy angels glorify Thee, and all the saints
proclaim Thy praise. For Thou art great in Thy
might, and Thy wisdom is unfathomable, and Thy
mercy is greater than all Thy works. I will
glorify Thee, O Lord, as long as I live, and sing of
Thy holy name as long as I exist. For Thou hast
cheered me with Thy mercy and filled my mouth
with rejoicings. Thou hast snatched me from
violent torrents, and saved me from deep whirl-
pools, and placed my feet on safe ground. I was
distant from Thee, O God, and eternal sweetness,
but Thou hast had mercy upon me, and hast come
here unto me. I erred, but Thou didst admonish
me. I wandered about, knowing not whither to
go, but Thou didst lead me on the right path. I had
gone astray from Thee and lost both Thee and my-

345

346 THE LABYRINTH OF THE WORLD

self, but appearing to me, Thou broughtest me back
to myself. I had gone as far as the bitterness of
hell, but Thou, tearing me back, hast led me to the
sweetness of heaven. Therefore may my soul bless
its Lord, and my whole innermost mind praise His
holy name. My heart is ready, my heart is ready ;
I will sing and rejoice in Thee. For Thou art
higher than all height and deeper than all depth,
wonderful, glorious, and full of mercy. Woe to the
foolish souls who leave Thee and think that they
will find solace elsewhere, for it exists but in Thee.
Neither the earth nor the abyss have it. There in
Thee alone is there eternal rest. Heaven and earth
are Thy works, and they are good and beautiful
and desirable, because they are Thy works. Yet
are they not as good, as beautiful, as desirable as
Thou, their Creator. Therefore can they not
entirely fill up and satiate the spirits that seek
solace. Thou art, O Lord, the plenitude of
plenitudes! Late became I enamoured of Thee, O
Eternal Beauty, for late did I know Thee. But I
know Thee when Thou gleamest on me, O Heavenly
Light! Let him refrain from Thy praise who
knows not Thy mercy. But may my innermost
mind profess the Lord. Oh, who will grant it to
me, that my heart be intoxicated by Thee, O
Kternal Odour, that I may forget everything that is
not Thee,O my God? Conceal Thyself no longer
from my heart, O most beauteous of beauties! If
worldly things obscure Thee to me, I die. May I
but behold Thee, be with Thee, never lose Thee
again! Uphold me, O Lord, guide me, support me,

THE LABYRINTH OF THE WORLD 347

that I may not stray from Thee and slip! Grant
that I may love Thee with an eternal love, and that
I may love besides Thee no other things, except for
Thy sake, and in Thee, O Infinitive Love! But what
more should I say, O my Lord ? I am here; I am
Thine. I am Thine own; I am Thine for ever.
I renounce heaven and earth that I may have Thee.
Do not withdraw Thyself from me. I have enough
that is unchangeable through all eternity ; I have
enough in Thee alone. My soul and my body
rejoice in Thee, the living God. When, then, shall
I come to Thee, and appear before Thy countenance ¢
When Thou wishest, O my Lord God, take me! I
am here; I am ready. Call me when Thou wilt,
where Thou wilt, how Thou wilt, I will go whither
Thou orderest; I will do that which Thou dost
command. May but Thy good spirit direct me and
lead me through the snares of the world as through
an even country, and may Thy mercy guide me on
my way, and lead me through the—alas !—doleful
darkness of the world to eternal light !
“ Amen and Amen.”

“(Soria in excelsis Deo et in terra Pax
Hominibus bona Voluntatis.”

THE END

Printed by Cowan & Co., Lid., Perth.

346 THE LABYRINTH OF THE WORLD

self, but appearing to me, Thou broughtest me back
to myself. I had gone as far as the bitterness of
hell, but Thou, tearing me back, hast led me to the
sweetness of heaven. Therefore may my soul bless
its Lord, and my whole innermost mind praise His
holy name. My heart is ready, my heart is ready ;
I will sing and rejoice in Thee. For Thou art
higher than all height and deeper than all depth,
wonderful, glorious, and full of mercy. Woe to the
foolish souls who leave Thee and think that they
will find solace elsewhere, for it exists but in Thee.
Neither the earth nor the abyss have it. There in
Thee alone is there eternal rest. Heaven and earth
are Thy works, and they are good and beautiful
and desirable, because they are Thy works. Yet
are they not as good, as beautiful, as desirable as
Thou, their Creator. Therefore can they not
entirely fill up and satiate the spirits that seek
solace. Thou art, O Lord, the plenitude of
plenitudes! Late became I enamoured of Thee, O
Eternal Beauty, for late did I know Thee. But I
know Thee when Thou gleamest on me, O Heavenly
Light! Let him refrain from Thy praise who
knows not Thy mercy. But may my innermost
mind profess the Lord. Oh, who will grant it to
me, that my heart be intoxicated by Thee, O
Eternal Odour, that I may forget everything that is
not Thee, O my God? Conceal Thyself no longer
from my heart, O most beauteous of beauties! If
worldly things obscure Thee to me, I die. May I
but behold Thee, be with Thee, never lose Thee
again! Uphold me, O Lord, guide me, support me,

THE LABYRINTH OF THE WORLD 347

that I may not stray from Thee and slip! Grant
that I may love Thee with an eternal love, and that
I may love besides Thee no other things, except for
Thy sake, and in Thee, O Infinitive Love! But what
more should I say, O my Lord? I am here; I am
Thine. I am Thine own; I am Thine for ever.
I renounce heaven and earth that I may have Thee.
Do not withdraw Thyself from me. I have enough
that is unchangeable through all eternity ; I have
enough in Thee alone. My soul and my body
rejoice in Thee, the living God. When, then, shall
I come to Thee, and appear before Thy countenance ?
When Thou wishest, O my Lord God, take me! I
am here; I am ready. Call me when Thou wilt,
where Thou wilt, how Thou wilt, I will go whither
Thou orderest; I will do that which Thou dost
command. May but Thy good spirit direct me and
lead me through the snares of the world as through
an even country, and may Thy mercy guide me on
my way, and lead me through the—alas !—doleful
darkness of the world to eternal light !
“ Amen and Amen.”

«“ (Horia in excelsis Deo et in terra Pax
Hominibus bona Voluntatis.”

THE END

Printed by Cowan & Co., Lid., Perth,

BINDING SECT. | NOVA 1978

PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET

UNIVERSITY OF TORONTO LIBRARY

Comenius, Johann Amos

The labyrinth of the
world. Ed. and tr. by
Count Lutzow

brge Seve 64

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