Slechta then proceeds to the religious troubles, and after expressing general agreement with Erasmus, describes the three main parties into which the life of Bohemia and Moravia was cloven.  First the orthodox Romanists, loyal to the Church and in unity with Germany and the rest of Christendom; finding their adherents amongst the upper classes, together with some of the King’s cities and the monasteries, many of which, though once rich, had now fallen into decay.  Secondly, the Utraquists, otherwise orthodox but practising communion in both kinds, and at their services reading the Epistle and Gospel in the vernacular:  with some supporters among the nobility, a good many gentry, and nearly thirty royal cities.  After tracing their history from the Council of Basle and briefly stating their views, he adds that no one in the kingdom is able to propound a solution of the difficulties existing.  Thirdly, the Bohemian Brethren, whom he styles Pyghards.  This name, from the opprobrious sense in which it is generally used, is now thought to be derived from the Beghards, a mediaeval sect whose vagaries drew down upon it frequent persecution; but Slechta traces it to a foreign vagabond who came from Picardy in 1422 and infected with his pestilent doctrines the army of John Ziska, the Taborite, an army of those that were in distress, in debt, in discontent.

This sect, Slechta tells us, lasted continuously down to the times of the late King Ladislas (d. 1516), and indeed increased considerably under him; for his thoughts were much occupied with Hungary, and he was content if Bohemia could be maintained in an outward appearance of peace.  Then follows a description of their opinions.  ’The Pope and all his officials they regard as Antichrist.  They choose their own bishops, rude unlettered laymen, with wives and families.  They salute one another as Brother and Sister; and recognize no authority but the Bible.  Their priests celebrate mass without vestments, use leavened bread and only the Lord’s Prayer.  Transubstantiation they deny, and the worship of the host they regard as idolatry.  Vows to the saints, prayers for the dead, and confession to priests they ridicule; and they keep no holy days but Sundays, Christmas, Easter and Whitsun.’  ’I will not waste your time with more of these pernicious views.  My feeling is that if the two first-named parties could only be reconciled, this nefarious sect might, with the aid of the King, be exterminated or at any rate reduced to a better state of faith and religion.’

The roads in Bohemia might be dangerous, but the distance to Louvain was not so great as it had seemed at first; for Erasmus’ reply is dated 1 Nov. 1519, only three weeks after Slechta’s letter.  He begins again with the roads.  ’Prevention is better than punishment.  It would be wiser if, instead of these avenging raids, the more frequented roads could be cleared of forest on either side, and held by block-houses and armed posts at intervals.