and Krajek, in his championship of so eminent a Brother as Augusta, had insisted much on his right, as a feudal landlord, to protect his dependant against the King. In such a condition of society, it ought not to surprise us that the leaders of the Brotherhood may have sometimes seemed to wink at offences in the nobles which they condemned severely in their more plebeian members. But there was a recuperative force in this Community which showed itself continually at critical moments, and, in 1578, the Bohemian nobility were startled by the news that the Brothers had expelled from their Society, for acts of immorality, two members of that very family of Krajek who had been the steadiest patrons of the Brotherhood. A fierce outburst of indignation and scorn followed; and the Bohemian nobles asked how “Chlapi” (serfs), like the leaders of the Brotherhood, could venture to deal thus with the members of a noble family? Nor was it only the protest of the nobles which showed how far the ideal of the Brothers transcended that of the rest of the Community. A Lutheran congregation at once invited one of the expelled Brothers to join their body, and urged upon him that such a step would be a fit revenge on the ungrateful Brotherhood. The Jesuits saw their opportunity in the sudden unpopularity of the Brotherhood; and they pressed upon several of the nobles to expel these revolutionary heretics from their estates. The Chancellor, Vratislav of Pernstein, was one of those to whom the Jesuits made special advances; and they were able to influence him not only through his prejudices as a nobleman, but through his affection as a husband. Pernstein, like so many of the Bohemian nobles since their country had passed under the rule of the Hapsburgs, had married a Spanish lady; and these wives were, as a rule, zealous champions and obedient pupils of the Jesuits. Frau von Pernstein had a special influence, not only over her husband, but over many of the younger Bohemian women; and, with her help, the Jesuits succeeded in making many converts, even in that town of Litomys̆l where Augusta had once had so much influence. Both there and on other parts of the estate Pernstein now proceeded to close the meeting-houses of the Brothers, and he opened a Jesuit college on the site of their former labours. Adam of Neuhaus and William of Rosenberg carried out the same policy on their estates, and many other nobles followed their example. The Bishop of Olmütz, Stanislaus Pavlavsky, now hoped to rouse Rudolf to give active assistance to this movement. At the bishop’s request, the Emperor issued an order that no book should be sold in Moravia without Pavlavsky’s special permission; and, in order to secure the practical working of this prohibition, he decreed that not more than two printing-presses should be allowed at Olmütz.