The gentle figure of Libus̆a presiding over a peaceable community is a marked contrast to the figures of King Arthur and his Knights of the Round Table; and the essentially combative character of St. George suggests directly opposite ideas of saintship to those represented by St. Wenceslaus and St. Adalbert. Nor, when the stream of religious tradition divides into the two branches of Catholic and Protestant, does the contrast cease between the English and Bohemian models. The legendary picture of St. John Nepomuc is more gentle and suffering than even the historical facts would justify, and it offers a strange contrast to all the traditions that gather round the name of Becket; while the loving and hesitating character of Jan Hus is almost equally unlike the sternly defiant figure of Wyclif. There is, however, another reason for the difference exercised on their respective countries by the Bohemian and the English Society. While the stern idealism of the Quakers hindered them from directly influencing the ordinary course of public life, the more accommodating character of the Bohemian Brothers enabled them to affect the general policy of their country by sacrificing something of their perfection as a Christian community. This point of difference will become more clearly evident as the story proceeds; it will now be sufficient to have called attention to the fact that, on both these grounds, the followers of Peter of Chelc̆ic are more closely connected with the course of Bohemian history than the followers of George Fox with the history of England. Peter of Chelc̆ic, like George Fox, was a shoemaker by trade; but he educated himself carefully, both in the Latin language and in the history of his country. He does not seem ever to have wandered far from the little village of Chelc̆ic, in the Prachin district; though the narrowness of his geographical outlook did not hinder him from plunging tolerably early into the important controversies with which his life was concerned. It was he who in 1419 propounded to the Masters of the Prague University his doubts on the lawfulness of religious wars. He was not satisfied with the answer which he received; and the weakness which he detected in Jakaubek’s arguments doubtless strengthened him in his previous convictions. He gradually adopted all those doctrines which we specially associate with the name of George Fox. He rejected all rank and property for Christians; declared that the conversion of Constantine was the ruin of the Church; condemned oaths in law courts, and advocated the passive endurance of injuries.