to love God above all; for the sake of His glory and the good of the community, not from avarice and worldly ambition should they teach. I beg the students and other scholars to obey and follow their masters in everything that is good, and to study diligently for the praise of God, for their own salvation, and for that of others." Hus then mentions by name the Bohemian and Polish noblemen present at the Council who had afforded him aid, and expresses his thanks to them. He then refers to his sovereign, King Wenceslas, and more particularly to Queen Sophia, who had always aided the cause of Hus, as far as it had been in her power. He then continues: "I write this while in fetters, expecting my sentence of death to-morrow, full of hope in God, resolved not to recede from the divine truth nor to recant errors which false witnesses have invented and attributed to me. How God has acted towards me, how He is with me during all my troubles, that you will only know when, by the grace of God, we shall meet again in heaven." It is touching to notice that the imminent vicinity of death by no means lessened Hus's interest in his beloved Bethlehem Chapel. Towards the end of the letter from which I have already quoted he writes: "I beg all of you, particularly you men of Prague, to be careful of Bethlehem as long as the Lord God will permit that God's word be preached there. The devil has been much incensed against that spot, and he has stirred up parsons and canons against it, well knowing that that spot is hostile to his kingdom. I trust in God that he will graciously deign to preserve that spot, and that he will obtain there greater advantages by means of others than was possible through so feeble a person as I am." From the time of Hus to the present day it has constantly been attempted to define his doctrine, and to trace the origin of the opinions that are peculiar to him. According to one theory, the teaching of Hus did not aim at a reform of the Church in the manner of the later Church reformers, but was rather an endeavour to return to the Eastern Church, from which Bohemia first received the Christian doctrine. In the seventeenth century Paul Stransky[53] wrote that even after the Latin rites had been generally accepted in Bohemia, "humble people and the populace, contented with the former religious institutions of their land, tenaciously adhered to the rites of the Greek Church." The same theory has in the present century been maintained by Eugene Novikov, Hilferding, and other Russian writers. The patient and thorough investigation of this matter by modern Bohemian historians, particularly by Palacký, Dr. Kalousek, and Dr. Goll, has, however, proved to a certainty that all reminiscences of the Eastern Church had in Bohemia died out before the time of Hus.