The Land of Mila Rechcigl’s Ancestors

Most encyclopedic works describe the Czechlands, the land of my ancestors, as a landlocked country located in the heart of Europe. It is bound by Poland to the north, Austria to the south, Germany to the west and Slovakia to the east. The country can be divided into two topographical regions:

1. Bohemia which is the western region of the country with the Ore Mountains rising in the northwest from the Paleozoic rock hill ranges while the wooded hills of the Bohemian forest lie to the southwest. Towards the southeast the gentle uplands of the Moravian Hills separate Bohemia from the plains of Moravia.

2. Moravia which is the eastern lowland area that lies southeast of Bohemia. The lowland plains of Moravia separate the Bohemian region from the Carpathian Mountains of Slovakia and have formed a narrow corridor between the plains of Poland and the Danube Valley. Moravia is drained by the Danube and Morava Rivers. Major cities (estimated population); Prague (1,285,995), Brno (405,337), Ostrava (314,606), Plzeň (173,932), Liberec (105,240), Olomouc(102,112). Land use: forested 33% pastures 11%, agricultural-cultivated 42%, other 14% (1993).

Frankly, I prefer a more lucid and personal description, as narrated by Karel Čapek, one of the best Czech writers. In his description, he talks, of course, about Czechoslovakia as a whole, which included also Slovakia and Subcarpathian Ruthenia, as it was at the time I was born.

It goes like this:[1] If you were to look for the country of my ancestors, you would only need to put your finger in the middle of Europe, half way between North and South and West and East This small land which is truly in the heart of Europe, represents the transition from Western Europe to Eastern Europe, the watershed and link between the Alps and the Mediterranean on the one hand and the broad steppes of Russia on the other.

It is composed of plains and hill-country where the great European rivers originate, the Labe (Elbe) and the Odra (Oder) and the Vistula, and also where the Danube’s main tributaries flow - the Morava, Vah, Hron and Tisa. The great and lesser valleys of these rivers and their tributaries penetrate the country like fjords, and their sources form natural gateways in the rigged, mountain barriers.

Geological upheavals which forever marked the earth’s crust and gave birth to the European continent did not, of course, spare this little land. Primeval mountains provided the foundation on which the sediments of the sea settled. The volcanoes burst forth and the convulsions that altered the contour of Europe wrinkled this country’s surface as well. Remains of tropical forests were deposited here, and the land was scoured by nordic glaciers. At the dawn of humanity the impenetrable Hercynian Forest and Pontic steppes ran hither. To this day you can enter forests that nearly two thousand years blocked the path of the Roman legions to the north. This is the heart of Europe from the perspective of climate and nature too. Here runs the frontier of the southern vine, maize and tobacco along the very margin of the Nordic forest. Here is the watershed of three seas, and the natural division between the north and south of Europe. The mild oceanic climate of the West meets the rude continental climate of Russia and Siberia. Still more expressively, however, though more modestly and monotonously to the eye, has the last of the geological forces - a thousand years of human toil molded this land.

You will find few lands that are so patiently smoothed by the plough, so intensively tilled to the last inch as the soil here. Over hill and dale stretches the endless chess-board of small peasant fields uninterrupted to the frontier forests where the world still remains as it came from the hand of the Creator - inviolate and great.

It stands to reason that a land located in the geographical center of Europe was, from times immemorial, the crossroads of European humanity and its history. There are few places in the world where, beneath the surface of the soil so many memorials of the earliest ages of man lie buried as here. Beginning with cave dwellers and whole towns of mammoth hunters there lie one over the other the cultural layers of all periods of the 50,000 years of European evolution, and the bones of every European race, This spot of earth was successively overrun by the Celts, the Thracians, the Germanic tribes and the Slavs. Here the oldest European trade routes crossed. Here ran the northern limits of the ancient Roman Empire. Here in the northernmost arch the cultures of Western Rome and Byzantium met, and to-day, as more than thousand years ago, runs the boundary between the Eastern and Western churches. At frontier mountains the incursions of the oriental invaders - Huns and Avars, Tatars and Turks - were held up. Here in the Middle Ages was the seat of the oldest university north of Alps, and for a time the political and intellectual center of the Holy Roman Empire. Here in the heart of Europe, arose the first attempt at a great religious reformation, and on this soil broke out the struggle between Southern Catholicism and the northern Protestantism - a struggle which practically exterminated the Czech nation, and destroyed its national culture for centuries to come.

Being exactly in the center of Europe means being of necessity in the very heart of every melee of history through which Europe has passed, and indeed this country has not been spared any one of the clashes of the races, of cultures and ideas, and has paid with her blood for all that happened with the rest of Europe. Yet here for twenty centuries the small and vigorous nation of the westernmost Slavs has held its ground; held it against neighbors far more powerful than itself, against whom, for the greater part of its often bloody history, it had to defend itself.

O Bohemia

A common instinct beckons men

towards their native land,

Bohemia’s soil attracts her foes,

that swarming, hungry band.

And profiting from no man’s hand

she suffers sore that alien brand.

God save our native land!

Bohemia was bare of men

in distant pagan days;

had never known since time began,

the touch of human ways.

And when, that God’s will should be done,

the Slavic people came,

and Czech, our founder, filled the land,

it multiplied in fame.

Then other nations, filled with spite,

turned evil, envious eyes

on what till now they never sought

nor strove to civilize.

They swarmed into Bohemia

to seize our native soil,

to grind the Czechs to slavery

and live from others’ toil;

to impose their will upon the land,

to rob, to plunder her;

and steadfastly they seek this end

to dominate Bohemia,

or else to ravish her.

Where now the ancient Czechs that smote

the stranger at the gate?

For men today stand by and watch,

or some collaborate;

they rush towards their doom, nor yet

they realize their fate.

o fare thee well, good Czech! Stoop not

to worse humiliation!

the target of each alien band,

the prey of every nation.

God shield you, that you yet may rise,

from earth unto the skies!

By Mikuláš Dačický z Heslova (1555-1626), translated by A. French

Inasmuch as the history of my native country, with its glorious past, has played such an important role in my education and upbringing, shaping my personality and the outlook on life and the world, in general, it seems fitting that I devote a few pages to this subject.

Bohemia, where my ancestors were born, is part of the historic Czech Lands of the Kingdom of Bohemia, consisting of Bohemia, Moravia, and Silesia, and at one time also of Lusatia. The origin of the name Bohemia goes back to Roman days, when the Romans called the land “Boiohaemum” because it was inhabited by a Celtic tribe, the “Boii.” The Slavic tribes which settled the area around the fifth century called themselves Czechs, after a legendary chieftain “Čech” who was supposed to have brought them there.

During the medieval period the Czechs, together with the Moravians, formed part of the seventh-century state, governed by a Frankish merchant Samo, which came under the sway of Charlemagne. In the ninth century the great Moravian Empire emerged, of which the Czechs constituted the western part.

The principality of Bohemia, which emerged out of the ruins of the Great Moravian state, was strongly influenced by Western and Eastern culture, but Western influence clearly predominated. The center of the Kingdom was Prague, seat of the royal house of the Přemyslids. In Saint Vaclav (Wenceslas), the prince who died a martyr’s death in 929, the Czechs acquired their first national saint.

In 1158 Bohemia became an independent kingdom when Vladislav II (ca 1110-1174) acquired the royal crown with hereditary rights. Under Přemysl Otakar II (1253-1278) Bohemia reached a position of great strength. Přemysl conquered Austria, Styria, and Carinthia, and extended his possessions southward to the Adriatic. He might have maintained his realm had he succeeded in becoming the Roman Emperor. But fear of his growing power made the electors choose Rudolph of the Habsburg.

The Přemyslids were followed by the Luxemburg dynasty (1310-1437 ) during which Bohemia expanded, acquiring Silesia and Lusatia. The Golden Age of the Kingdom falls into the reign of Charles IV (1346-1378). The Czech king, who also became the Holy Roman Emperor, treated Bohemia as the heart of Europe and Prague became its capital. According to the Golden Bull of 1356 which regulated the manner of imperial elections, the King of Bohemia became the most important of the seven electors. In 1348, Prague acquired a university, the first in central Europe. The bishopric of Prague was elevated to an archbishopric, ending dependence on German Mainz.

For the church in Bohemia the reign of Charles IV meant increased wealth, power, and prestige, although the abuses began to soon creep in. In the following reign the religious question, together with the increasing penetration of Czech life by the German element, created grave problems. In connection with the general decline of the Church and of the Papacy, a powerful reform movement developed in Bohemia directed against clerical abuses accompanied by strong national sentiment. Finding its leader in Jan Hus,[2] a theologian, preacher and teacher, reform spread through Bohemia. Condemnation of Hus as a heretic by the Council of Constance and his execution in 1415 precipitated the Hussite wars, which lasted until 1434. Led by such men as Jan Žižka of Trocnov,[3] the Hussites successfully defied the forces of the Empire which undertook crusades against them. The Hussite wars showed the independence and dynamism of the Czech spirit.

In 1526 the Czech diet elected Ferdinand of Austria as their King. The Habsburg rulers then controlled the Empire, Austria, Bohemia, and part of Hungary. They believed in absolutism and were militantly Catholic. A growing religious conflict accompanied the political disagreement between the Bohemian Diet and the Habsburgs, since Protestantism had spread rapidly in Bohemia, absorbing most of the Hussite element. In 1618 two representatives of the Habsburgs were thrown out of a window in the Hradčany Castle in Prague by angry Czechs. The incident, known as the “Defenestration of Prague”, started the Thirty Year War. Unfortunately, the Habsburgs won and the Battle of the White Mountain in 1620 proved a turning point in Czech history.

The Habsburgs inaugurated a series of repressive measures against the Czechs. Because of their rebellion the Czechs were forced to forfeit their ancient privileges and liberties. Three quarters of the land in Bohemia was confiscated. Protestants were given the choice of either becoming Catholic or emigrating, and about 30,000 families left the country; the rest of the nation became Catholic. Habsburg ruthlessness deprived Czechs of their political and intellectual leaders and reduced the bulk of the people to the condition of peasantry. The German language was emphasized and eventually made the official language of the country. Czech sank to the level of a peasant dialect.

The enlightened despotic rule of Joseph II brought some advantages to Bohemia, such as religious tolerance and the limitation of serfdom. On the other hand, his strict centralizing policies, which almost integrated Bohemia into Austria, made matters worse. These conditions, coupled with the French revolutionary ideas and reinforced by the romantic movement, led to a Czech cultural revival.

The 1848 Revolution, which shook the Habsburg monarchy, opened great possibilities for the Czechs. While advocating a transformation of Austria along federalism lines, the revolutionaries also fought for the Czech right to become a free member of a Habsburg association of nations. Czech hopes for political autonomy were frustrated by the suppression of the revolution in 1849. Their hopes were again revived when, after being defeated by Prussia in 1866, the Habsburgs were ready to make concessions. But the Habsburgs chose to satisfy the Hungarians by transforming the empire into a dual Austro-Hungarian monarchy, whereas the Czech plans for autonomy were rejected and Bohemia was once more relegated to the position of a subordinate province.

At the outbreak of World War I in 1914, the Czech leaders, notably Karel Kramář[4] and Tomas G. Masaryk,[5] a leading Czech intellectual, hoped for concessions from the Habsburg government, but they originally did not aim at complete national independence. Only the progressive disintegration of the Austro-Hungarian Empire under the pressure of war and the reluctance of its government to recognize the right of its component nationalities to self-determination, led the Czech statesmen to seek complete separation. Skillful diplomatic action by Masaryk and the dissolution of the empire as a result of popular movements for independence led to the creation of a new nation, Czechoslovakia, in 1918. The outbreak of World War I in 1914 gave the Czechs the opportunity of winning complete independence and uniting with the Slovaks, Bohemia, the old traditional kingdom, lay in the past. Czechoslovakia, a modern republic, became the aim of the Czech leaders. The year 1918 saw the realization of this aim. On October 28, 1918, Czech independence was proclaimed, two days later the Slovaks declared for union with Czechs and the Czechoslovak Republic came into being.

During the era of the first Czechoslovak Republic Czechs enjoyed unprecedented progress. Under the leadership of Thomas G. Masaryk, who served as president from 1918 to 1935, Czechoslovakia became a stable parliamentary democracy and the most industrially advanced nation in central Europe. But after the rise to power of Adolf Hitler in Germany in 1933, the significant German minority in the Sudeten border region of Czechoslovakia began to lean toward Hitler’s national socialism. Following the infamous Munich agreement and with the acquiescence of Britain and France, Hitler annexed the German-speaking Sudeten areas of Czechoslovakia in 1938 and occupied all of Bohemia and Moravia by 1939 and turned them into a German Protectorate. Slovakia received nominal autonomy that was dominated by Germany.

After World War II, the Czechoslovak state was restored by the victorious Allies but it soon came under the domination of the Soviet Union and from 1948 it was ruled by a communist government. After the Communist rule collapsed in 1989, separatist sentiments emerged among the Slovaks and in 1992 the Czechs and Slovaks agreed to break up their federated state. On January 1, 1993 the Czechoslovak Republic was dissolved and replaced by two new countries, the Czech Republic, comprised of Bohemia and Moravia, and the Slovak Republic.[6]

When one reads historical monographs and popular accounts, such as those by Alois Jirásek[7], one is struck by the bravery and military skills of Czech worriers and soldiers. which was amply demonstrated against the recurrent attacks and invasions from their aggressive neighbors and other enemies. The Czech rulers were not, of course, adverse to enlarging their territory in the process, which was the order of the day during the Middle Ages.

Thus, Přemysl Otakar II,[8] also known as the "King of Gold and Iron," because of his considerable wealth and his considerable military might, defeated the armies of the Hungarian King in 1256 and again in 1260. This military victory allowed him to annex the Alpine countries - today's Austria and beyond - extending his territories all the way to the Adriatic Sea. Some people claim that this brief period, in which Bohemia controlled territory bordering on the sea, is the basis for Shakespeare's infamous 'Bohemian seacoast' from his play, "The Tempest." He would have normally been elected the Emperor of the Holy Roman Empire had not the “kurfirsts”[9] been afraid of his influence and power. Under John of Luxembourg's rule, more territories, including the regions of Cheb, Lusatia and Silesia, were added to Bohemia. All of these regions together, under the rule of John of Luxembourg, came to be known as the "Lands of the Czech Crown."

Czechs amply demonstrated their military might and skills during the Hussite wars. The mighty Hussites,[10] led by the one-eyed military genius, Jan Žižka,[11] defeated five waves of crusaders in a row: in 1420, 1421, 1422, 1427, and in 1431. Actually, the fifth army of crusaders sent to battle the Hussites turned tail and fled before even catching sight of the famed warriors - because they were so terrified at hearing the refrain of the terrible Hussite battle song, "Ye Warriors of God." It was either that, or maybe just that the warriors didn't sing very well. Well, in addition to fear-inspiring songs and the other tricks the Hussites had up their sleeves, they also had the thing that matters most - conviction that their cause was the just one. Their symbol was the chalice and their motto, "Truth Prevails." (this motto was later used by the first President of Czechoslovakia, Thomas Garrigue Masaryk,[12] as well as by a later President of Czechoslovakia, Václav Havel[13] during the Velvet Revolution.[14]

When talking about their medieval rulers, Czechs don’t, however, emphasize their military exploits but rather refer to their political wisdom and achievements along the cultural and spiritual lines. So rather than talking about Přemysl Otakar II, they prefer to talk about Charles IV, who, besides being a King of Bohemia, also attained the position of Holy Roman Emperor. He brought them the time of peace with “The Golden Age”, characterized by prosperity and extensive cultural development. Another progressive ruler was George of Podĕebrady[15] who came up with a highly original proposal for the creation of a League of European Princes, which has sometimes been claimed as the first germ for the idea of a League Nations. His idea was to bring together Bohemia, Poland, Hungary, France, Burgundy and Venice, with the object of removing the Turkish question from the hands of the Holy See - in modern parlance, to give it a purely political character. There was to be a General Council for the reform of the Church, something to the nature of an international assembly or Parliament, from which the Papacy would be excluded. The constitution of the decaying Empire was also to be reformed. The King of France was to be the head of the Union and thus, in some sense, the political head of the Christian world.

Czechs early on recognized that an idea can be stronger than a sword, as they had shown in the struggle to establish their independent state in 1918 and when they overturned the communist oppression during their bloodless Velvet Revolution in1989. Paradoxically, it was the Czech liberal Marxists who laid the foundation for the demise of communism when they began promoting “Socialism with Human Face” which led to Prague Spring and later to Soviet invasion of Czechoslovakia. They obviously did not want to destroy communism but were motivated by their desire to save it.

After almost three centuries of oppression under the Habsburgs, following the infamous Battle at the White Mountain, one person who restored to the Czech nation its buried past and sounded a veritable clarion call for the future, was František Palacký,[16] the first great historian whom the Czechs had produced. His History of Bohemia made him the father of his people.

It was this achievement, whose full value can only be realized in the setting of an enslaved nation, a long neglected language. a hostile Church and a denationalized middle class, that thrust upon him the political leadership of a new epoch. In the opinion of many, what Palacký did for the Czechs was little short of a revolution. He brought them back to life, gave them courage and belief in a forgotten or despised past, and proved to them that they had achievements in the moral and intellectual sphere of which any nation might be proud, and the restraint with which he wrote only served to heighten the effect upon his contemporaries. In the opinion of the historian Werstadt, Palacký conceived his philosophy of history as an adherent of well-defined national religious, philosophical and political faith. Czech nationalism, enriched and hallowed by the ideals of humanity, justice and rectitude, wholly engrossed the great historian’s reflections on the history of his country.

Another world scholar who significantly participated in the establishment of the Czech national identity was Thomas G. Masaryk, who is credited for unifying the philosophy of modern democracy and humanistic ideals with the Czech democratic and humanitarian traditions. This dated back at least as far as the Czech Reformation in the fifteenth century and to Jan Amos Komeský (John Amos Comenius),[17] culminating in the establishment of an independent Czechoslovak democratic republic as a part of democratic Europe and the world democratic community, as a whole.

Masaryk’s conception of Czech history could be summarized as follows: A small nation cannot in comparison with big nations, based its existence, identity and importance on quantitative indexes or the external power of economics, population, or military superiority. Its chances for survival lie in internal value, intensity of output, labor, scientific and cultural activities, moral strength and truth. Its great history is not enough, national myths are inadmissible, as are any chauvinism, internal narrow-mindedness, trickery, martyr-complex, or waiting for external salvation by a mighty savior. A national identity cannot be built upon a superficial peculiarity or even on malice toward other nations.

The moral strength of a nation is based on its awareness that the national feeling is subordinated to a higher, humanitarian principle which supports one’s democratic world-wide view. The difference of one human being to another is possible only if they respect the principle of humanity based on the acceptance of eternity and equality of non-sovereign people before the sovereignty of God. Similarly, equal co-existence of nations requires a submission to higher principles.

For Masaryk, the Czech question was a world question, in terms of breaking through the barriers of narrow mindedness and chauvinism. For him, the term national was always subordinated to the term humanistic while the identity and the rights of a nation were subordinated to the human and civil rights of the entire mankind. Masaryk’s philosophy of Czech history contributed to the establishment of Czechoslovak democratic statehood, and the Republic was one of the most democratic states of Central and Eastern Europe. In the inter-war period, it created a respectable economy, created great cultural values and made an effort to formulate the distinct Czech “ideals of humanity.”

Just like Masaryk, President Havel, who assumed Presidency after the downfall of communism in Czechoslovakia, was also a philosopher whose emphasis has been on civil society, morality and ethics. As far as civil society is concerned, he mentioned on one occasion that the Czech Republic is situated on a border between a world which has had a tradition in this respect and a world that is only discovering this dimension. The democratic tradition of the Czech nation, that had been forcibly broken, has now been restored. This experience “has put us in a somewhat extraordinary position to understand the feelings of the new democracies and at the same time share the concern felt by the older democracies about the lack of civic engagement”.

According to Havel, democracy is a system based on trust in human responsibility. This responsibility, however, has to be constantly nurtured and cultivated. The state should not believe that it alone knows better than anyone else what the society needs. It should trust its citizens and enable them to share in a substantial way in exercising the responsibility for the condition of the society. To this end, it should offer them a wide range of opportunities for engaging in public life and developing diverse forms of civic coexistence, solidarity and participation.

The territory of today’s Czech Republic has abounded with culture from the times of the Kingdom of Bohemia and before. German, Czech, and Jewish influences have combined over many centuries to produce a rich and diverse culture in this region. Prague's best-known Jewish authors, Franz Kafka and Franz Werfel, were among the finest German-language novelists of their generation. Important modern Czech literary figures include Jaroslav Hašek, whose Good Soldier Schweik is an archetypal Czech hero; émigré authors Josef Škvorecký and Milan Kundera; the Nobel Prize-winning poet, Jaroslav Seifert; and the famous playwright Václav Havel, who was elected president in 1993.Sculpture and painting reached a high point in the late Gothic period and the early 20th century, when Prague was a major center of avant-garde art. The 19th century produced a great trio of Czech classical composers, Dvořák, Smetana, and Janáček, while Prague enjoys fame for its earlier links with the Austrian-born Wolfgang Amadeus Mozart. Nowadays there is a lively jazz scene and heavy rock is another favorite with local people.

An era of continuous artistic development began here with the coming of the Slavs. With the rise of the Great Moravian Empire and the establishment of Christianity, the monumental architecture of stone churches developed. The first written language was Old Church Slavonic, developed in religious hymns and Gregorian chants. From the second half of the 9th century, the art of Great Moravia entered Bohemia, especially the architectural style of the rotunda (St. Kliment in Levý Hradec near Prague).

In the 11th century, under South German influence, architecture and book illustrations (Vyšehrad Codex) developed in particular. The Latin language was dominant in literature until the 14th century, while Romanesque art reached the Central European level, mainly in the form of monastic basilicas (Strahov, Doksany) and noble churches. Princely residences and palaces (Znojmo, Prague), Romanesque castles (Primda) and city homes in the tower style were built.

The 13th century was a period of the ascent of Gothicism, which manifested itself in the construction of castles and in ecclesiastic architecture of the Cistercian monasteries. Noteworthy Gothic structures still erect today are the cathedral in Sedlec near Kutná Hora, and the monasteries of Vyšší Brod and Zlata in South Bohemia. Czech began to be used as a written language.

Gothic art reached its peak during the reign of Charles IV and Vaclav IV, when the Czech lands became one of the focal points of European culture. The artistic center was the workshop of the Saint Vitus Cathedral, led by Matyáš from Arras, and later by P. Parlér (reconstruction of the Prague Castle, construction of the St. Vitus Cathedral, the Přemysl tombs, decoration of the bridge towers). Paintings by court artists Theodorik, Oswald, Wurmser and others were used to decorate Karlštejn, the cloister of the monastery in Emauzy and the chapel of St. Wenceslas in St. Vitus. Religious hymns attained a high standard and in the 14th century independent artistic lay compositions were written. The names of the first composers (Záviš) have been preserved to this day. Renaissance architecture was mediated by Italian builders (Stella, the summer house of Queen Anne), and in particular new types of secular buildings were developed - summer residences, imperial and aristocratic chateaux (Český Krumlov, Jindřichův Hradec, Budĕjovice), decorated with graffiti, wall paintings and stucco (Hvĕzda, Kratochvíle).

From the intermingling of domestic and Italian forms arose the shapes of Czech Renaissance, applied significantly in city architecture (city halls, patrician homes, of which Telc is a good example). Music groups of the manor were formed from among the serfs at aristocratic courts. Renaissance vocal polyphony developed (J. Rychnovský, J. Trojan, K. Harant from Polžice and Bezdružice). The activities of the Bohemian Brethren and their translation of the Bible (Kralická Bible) also contributed to the development of Czech culture.

At the end of the 16th century, an international center of Mannerism arose at the court of Rudolf II (Vries, Spranger, von Aachen, Arcimboldo, and others) and a developed musical culture was cultivated. The post-White Mountain re-Catholicization brought new Baroque artistic elements which asserted themselves in architecture (the Valdštejn buildings in Prague and Jicin), and the design of the buildings of the Jesuit Order (Klementinum), and later even in representative buildings (Černinský Palace in Prague, the Troja chateau). Early Baroque music is represented in particular by Michna from Otradovice, B.M. Černohorský and J.D. Zelenka. Czech Baroque poetry reached its height in the work of B. Bridel.

The influence of Italian Baroque entered Bohemia in the 18th century and was the impulse behind characteristic Czech art of high Baroque. Architecture of this style includes the structure of K. I. Dienzenhofer and the work of G. Santini, creators of a specific phenomenon - Czech Baroque Gothic. In sculpture, the pieces of M. B. Braun and F.M. Brokoff are exemplary. Painting attained its peak in the Brandl painting synthesis of Baroque elements, applied mainly in portraits and altar pieces. Also of significance are the portraits by Kupecký, the wall paintings by Reiner and graphics by Hollar. At that time a number of composers who contributed to the development of world music came from Bohemia, among others were F. Benda, J. Benda, A. Rejcha, and J. Mysliveček.

At the beginning of the 19th century, Classicism reached its peak in Napoleonic style, applied in sculpture to tombs and monuments. The stagnation in painting was rejuvenated by the activities of F. Machek, A. Mánes and J. Navrátil, who combined Classicism with Romanticism instilled with Revivalist ideals. In Romantic poetic composition, Máj by Karel Hynek Mácha revived Czech literature to again reach a European standard.

During the first half of the 19th century, painting reached the Classic phase through the works of J. Mánes and A. Purkynĕ and Kosárek's monumental synthesis of the Czech landscape. Czech pseudo historical architecture found its own expression in Neo-Renaissance (J. Zítek, J. Schultz, A. Wiechel), the generation of the National Theater (M. Aleš, F. Ženíšek, V. Hynais, V. Brožík) contributed to the decoration of contemporary, monumental architecture, while at the same time the socially harmonious genre (J. Schikaneder) and realistic landscape painting (A. Chitussi) developed. Efforts to create Czech national music were realized in the works of Bedřich Smetana, Antonín Dvořák, and Zdenĕk Fibich. The Czech Philharmonic, an orchestra which has become internationally renowned, was established in 1894. Czech literature was incorporated into the European context by J. Vrchlický J.V. Sládek, and J. Zeyer.

At the beginning of the 20th century, European influences from the generation of the 1890s merged with Czech tradition. Symbolism reached its peak (J. Preisler) and A. Slavíček modified landscape Impressionism. A. Mucha contributed to the development of European Art Nouveau. The Group of Eight (B. Kubišta, O. Kubin), the Tvrdošijní Group and the Group of Graphic Arts associated themselves with Expressionism and Cubism. R. Kremlička combined modern trends into an original synthesis. The painter of circus scenes, F. Tichý, refashioned Seurat impulses. Czech Modernism (J. Gocar, K. Honzík, P. Janák) appeared in architecture, which developed into Functionalism after World War I. Poetism (K. Teige) arose after World War I. The 1930s were also significant for the ascension of Surrealism (J. Styrský, Toyen) and expressive tendencies. Masterpieces of Czech literature were created by Karel Čapek, V. Vančura, J. Durych, J. Čep, Vítĕzslav Nezval, V. Holan, J. Zahradníček and Jaroslav Seifert. Leading composers of Czech music between 1890 and 1930 were L. Janáček, J.B. Foerster, V. Novák, and J. Suk.

More recently, Czech culture has made a sizable contribution to world literature and music. The plays of Karel Čapek, František Langer, Pavel Kohout, and Václav Havel are well known in the west, as are the novels of Jaroslav Hašek, Bohumil Hrabal, and Milan Kundera. The Czech poet Jaroslav Seifert was awarded the Nobel Prize for Literature in 1984. Besides Antonín Dvořák, notable Czech composers have included Bedřich Smetana, Leoš Janáček, and Bohuslav Martinů. Among scientists, Jaroslav Heyrovský was awarded the Nobel Prize for chemistry in 1959.

The noted music historian Charles Burney (1726-1814), who traveled through Central Europe in 1772, while collecting material for his History of Music, wrote “I had frequently been told that the Bohemians were the most musical people, perhaps of all Europe. An eminent German composer, now in London, had declared to me that if they enjoyed the same advantages as the Italians, they would excel. I crossed the whole Kingdom of Bohemia from south to north; and being very assiduous in my inquiries, how the common people learned music. I found out at length that, not only in every large town, but in all villages, where there is a reading and writing school, children of both sexes are taught music.” In the 18th century, all Europe was flooded with Czech musicians, so that Bohemia became known as the “Music Conservatory of Europe.”[19] As Bedřich Smetana[20] proclaimed some 150 years later on the occasion of the groundbreaking ceremony for the National Theatre in Prague, “Music is the life of Czechs.”[21]

Bohemia and the Czech Republic can boast a musical tradition that is longer than a millennium.

The earliest surviving musical work with a Czech text is the litany “Lord, have mercy upon us” from the tenth century AD. Some two hundred years later, the famous hymn “Saint Wenceslas,” invoking St. Wenceslas, Patron Saint of the country, was written, containing the memorable words “Let not ourselves nor our descendants perish.” The Hussite movement of the 15th century generated a striking array of hymns and devotional songs that became an important part of Czech heritage. The Hussite hymns are basically folk songs, simple, but full of melodious strength. The most famous of the hymns, “Ktož jsu boží bojovníci” (All Ye Warriors of Lord) allegedly turned the crusaders sent against the Hussites into panic flight even before the battle.

According to Czech musicologist Karel B. Jirák, one aspect of the proverbial Czech musicality that has received universal recognition is the multitude of extraordinarily beautiful folk songs, recorded and still partly living in all regions of the country. Each has its distinctive characteristics, from the western type musical formulation in Bohemia to the more eastern type in Eastern Moravia.[22]

In the 18th century, Bohemia produced several generations of brilliant composers, most of whom made their reputation abroad. Thus Johann Stamic and Franz Xaver Richter were leaders of the Mannheim School which influenced the transition from the baroque to the classical style of music. Jiří Antonín Benda worked in Thuringia and his brothers František and Josef in Berlin. Josef Mysliveček, Jan Ladislav Dussek, Antonin Rejcha and Jan Václav Voříšek achieved fame in Italy, England, Germany, Russia, France, Vienna and other parts of Europe. Only a few music composers stayed home, among them, the most influential was Francis Xaver Brixi (1732-1771), the music director of the St. Vitus Cathedral in Prague, a prolific composer of more than 400 works for the church. Another composer of note was Vaclav Jan Tomášek (1774-1850), for many years known at the “Music Pope of Prague.”

Interestingly, the first music from the Czechlands that crossed the ocean was brought by Moravians who settled in America during the 18th century, chiefly in Pennsylvania and North Carolina[23]. They belonged to a Moravian religious group that was formed in the area of Herrnhut, Saxony, who followed the religious and music tradition of the Bohemian Brethren, the followers of teachings of John Hus and John Amos Comenius.

The central figure of musical revival in the Czechlands in the 19th century was Bedřich Smetana (1824-1884), who almost single-handedly created a national Czech musical style. His comedic opera” The Bartered Bride” remains successful in major opera houses, as does his symphonic tone poem cycle “My Country.” Antonín Dvořák (1841-1904) remains today the best-known Czech composer worldwide. His “Slavonic Dances”, the symphony “From the New World”, Cello Concerto, “American Quartet” and the opera “Rusalka” are played from year to year around the world. During his lifetime, he was highly acclaimed in the United States where he served for several years as the director of a music conservatory in New York City. He is better known abroad than Smetana because his style is more international, based on classicism. The third major composer who was active during Smetana and Dvorak’s lifetime was Zdenĕk Fibich (1850-1900), known for his melodramas.

Among the later composers, one of the most prominent ones was Leoš Janáček (1854-1928) who remained unrecognized for a very long time. Only, when his opera “Jenufa” was successfully performed in Prague in 1916, his fame began spreading throughout the world. Apart from this and other operas, Janacek became widely known for his “Glagolitic Mass.”

During the undiscovered Janáček years, several Dvořák’s pupils dominated Czech music, including Vitĕzslav Novák (1870-1949) and Josef Suk (1874-1935), Dvořák’s own son-in-law.

Their contemporary was Bohemian born Gustav Mahler (1860-1911) who spent his entire career between Vienna and the United States. He wrote nine memorable symphonies and song-cycles. During his lifetime he was, however, primarily known as one of the world’s greatest conductors, in 1907 becoming the new director of the Metropolitan Opera and the following year conductor of the New York Philharmonic.

Bohuslav Martinů (1890-1959), after a checkered start, became the greatest Czech composer of his generation, as well as an international figure. In 1941 he came to America where he mastered symphonic writing. He was a prolific composer, writing almost 400 pieces, including 16 operas, concerti and chamber music.

On the music lighter side, a mention should be made of Rudolf Friml (1879-1972), Prague born American composer of operettas. The best known of his thirty-three light operas are “Firefly” (1912), “Rose Marie” (1924) and “The Vagabond King” (1925). Erich Wolfgang Korngold (1897-1957), a native of Brno, made Hollywood music famous with his exquisite scores for such movies as “The Adventures of Robin Hood”, The Sea Hawk” and “The Kings Row.”

Among the Czech musicians who have lived abroad in a self-imposed exile, after the Communist takeover of Czechoslovakia in 1948, the most successful were conductors and composers Rafael Kubelík and Karel B. Jirák, the brilliant pianist Rudolf Firkušný and two younger composers Oskar Morawetz and Karel Husa. We should also add to the list the world famous opera singer Jarmila Novotná who entertained American audiences at the Metropolitan Opera from 1940 to 1956.

Having lived in a rural environment during my formative years, I was exposed, almost daily, to local folklore, and lived by traditions that have survived from one generation to the next. These traditions, which were so natural in a country setting, were relatively unknown among the city folks.

Just like any other nationality, Czechs have a rich folklore and throughout ages have developed numerous traditions, a number of which are still maintained. Some of them have their roots in ancient times before Christianity was rooted in the Czechlands and are connected with all sorts of superstitions. Most of these traditions relate to a specific season or a particular event.

Most important traditions are observed around Christmas time. On the eve of St. Barbara's Day (December 4), in the rural homes it was customary for the women to dress in white robes or white sheets or dresses with their face covered by a veil. They were called '”Barborky” (Barbaras). The white dress symbolized virgin purity. They carried a basket of fruits and sweets which they distributed among the children. They also carried something resembling a carpet beater which they used for spanking the naughty children, only symbolically, of course..

St. Nicholas' Day (“Svatý Mikuláš,”in Czech), on December 6, has for centuries been connected with rewards, especially for children. Americans changed St. Nicholas to Santa Claus who brings gifts to children on Christmas Day. According to the Czech tradition, "Svatý Mikuláš", wore a full white beard and dressed in the imposing attire resembling a Catholic bishop, with a tall miter on his head and holding a long walking cane, symbolizing his rank. He was always accompanied by an angel and a devil, appropriately dressed. This dignified procession went from house to house, rewarding good children with goodies and naughty children with coal. The devil, who carried the coal, and who normally was dressed in red, looked very scary with his symbolic pitchfork and the noise he made with his rattling chains.

The main Christmas holiday for Czechs was celebrated on December 24th, known as "Štĕdrý večer" (Christmas Eve). This was the time for Czech and most European children to get their gifts, rather than on Christmas Day, as is customary in the United States. It was customary to fast on that day until the appearance of the first star. Children who obeyed this were promised to see "zlaté prasátko na stĕnĕ" (a golden pig on the wall). In some households it was forbidden to sweep the floor in order not to hurt or sweep away dead souls who could be present on that particular day, because they could take vengeance on the family. In the same vein, it was discouraged to paint walls, mill or thrash grains, weave cloth etc. It was also forbidden to buy or sell things, as well as to lend or to borrow anything, in order not to bring about misfortune.

The importance of "Štĕdrý večer" was reflected, above all, in the rich display of varied dishes. Although the menu had its regional differences, many elements were the same. The first course was usually "oplatky s medem" (Karlsbad wafers with honey). Instead of honey, garlic or wild rose was sometimes used. Then came the mushroom or fish soup made from the head of the fish. Mushrooms were also a part of a dish called "Kuba" which was barley mixed with mushrooms. The most commonly used mushroom was "hřib modrák" (type of Boletus), which had a dark color, thus the name “Černý Kuba” (Black 'Kuba). The unique flavor of this dish was due to garlic. Another of the ancient dishes frequently was a pea, millet or semolina porridge. Fish, particularly carp, which is traditionally served now as the main dish, was not always available in rural households. Desert usually consisted of "vánočka" (braided Christmas bread with raisins and almonds) and apple strudel. The festive supper was started and was concluded with a prayer, spoken usually by one of the children. The table was covered with a beautiful tablecloth, on which was placed an un-sliced loaf of bread, "vánočka" and a bowl overflowing with nuts, figs, dates, dried fruit, oranges and apples, symbolically representing the harvest and richness of the land. Some of the served food was given to the cattle, some was placed on the roots of trees and some was put into the well. In some households, where superstitions prevailed, the leftover food was left on the table for "dušičky" (souls of the ancestors). My mother believed in having an even number of people sitting around the table. One extra seat was normally reserved for an unexpected guest. After we completed our meal, it was customary for Dad to cut an apple in half. If a star appeared, that signified a birth in the family. If a cross appeared, that meant a death in the family, which obviously nobody wanted. With practice, you soon learned how to cut the apple to get the desirable results. There were, of course, numerous other customs and superstitions. For example, if you threw a shoe behind your shoulder and it pointed toward the door, that meant that someone in the family would marry outside the house. If the shoe pointed in the opposite direction that meant that the future spouse would live with the family.

The customary Christmas tree was kept in a separate room and under it were placed presents. After the supper, someone rang a bell, which was the signal for children to run to the Christmas tree to see what presents they received. According to European customs, children believed that the presents were brought by “Ježíšek” (infant Jesus), rather than by Santa Claus.

On Christmas Day (December 25) which in Czech is known as “Boží hod” (“God’s feast”), practicing Christians were not allowed to work and not even the beds were made. A festive dinner was always served, consisting of some favorite Czech dish, such as goose. On December 26th, which is St. Stephen’s Day (Den sv. Štĕpána), it was customary to go caroling, called in Czech “koledovat.”

As in other nations, Czechs also celebrate the end of the year “ Na Silvestra,” i.e., New Year’s Eve. One of the customary dishes served at these celebrations is “drštková polévka” (tripe soup) which goes very well with the higher consumption of alcohol. Czechs customarily like to sing, usually with an accompanying harmonica or a guitar. It was a culmination of the year, point of a change where the magic of the first day played a role. In other words, whatever you did on New Year’s Day (“Na Nový rok”), you would do the whole year. To start with, you would obviously take a bath, which the people in rural areas did not otherwise do on a daily basis. My Mother always gave us money to keep in our pocket because that would mean we would have money the entire year. New visitors on that day had a symbolic meaning. If a child or a “virgin” appeared, that was a good sign. A clear sunny day meant a a good harvest. Some people tried to wear new clothing because they believed that they would always then be dressed elegantly. People normally tried to avoid eating poultry because they feared that their good luck could fly away.

The 6th of January was the Day of the Three Kings (“Den tří králů”). Children customarily dressed as three kings, Kašpar, Melichar, and Balthazar, wearing simple masks, paper crowns, beards of cotton-wool, long white shirts in place of expensive robes, tied with a red ribbon or a scarf, and one of the kings had a blackened face. The three kings normally left a sign K + M + B on the door for good luck, using blessed chalk. This was also the day for taking the ornaments down from the Christmas tree.

The period between January 7 and Ash Wednesday was known as “Masopust” (Meat Fast). The last three days of this period Czechs rejoiced, disguised in masks. This was their carnival time, when balls and country dances were held. The dance participants wore all sorts of exotic masks in such a way that they would not be recognized, in order that they could enjoy themselves to the fullest, while making fools of everybody else.[24] In rural areas it was customary for masquerade processions to walk through individual villages, to the sound of drums and all sorts of noise, trying to bring to everybody’s attention the upcoming festivities. It was joyful, hilarious and lots of fun, especially for kids. These parades included a person dressed as a bear, “strakapoun” (colorful exotic bird), chimneysweeper, a Turk, Lord, an old man, an old woman with a basket on her back containing an infant made of cloth, farmhand with a wheelbarrow, or a plough pulled by children. Using the plough they customarily ploughed snow or mud in front of the village pub.

The concluding phase of “Masopust” started on the so-called “Tučný čtvrtek” (Fat Thursday), when it was customary to kill a fattened pig. In our house we did the same. I still remember those joyous moments when, as a small child, I tried to help with making “jitrnice” (white pig sausages) and “jelita” (dark pig sausages, containing pig’s blood which gives the sausage its characteristic dark color). My favorite meat was “ovar” (made of pig’s head), “sulc” (head cheese), and scrambled pig brain with eggs and sauteed onion. There was a prevailing superstition that one should eat a lot on this day in order to be strong for the whole year. “Čeládka” (domestics) were given enough meat to take home to their parents. “Výslužka” (gifts) also included “masopustní pečivo” (Masopust pastries), “koblihy” (Czech doughnuts or fritters), fried in real butter, which were superior to any American doughnuts I have ever eaten, and “šišky” (long pastry rolls), another delicious Czech specialty.

Lent started with “Popeleční středa” (Ash Wednesday), with the characteristic fast. The 5th fasting Sunday (Judica), known as ”Smrtná” (Deadly) or “Černá”( Black), i.e. the Passion Sunday, was noted for its custom of carrying out a death figure (Reaper). It was represented by a female figurine, known as “Mořena”, “Mařena” or “Smrtholka” or “Smrtka”, made of straw, dressed in women's clothing, attached to a long pole, draped with egg shells, empty poppy-heads (“makovice”), empty pods, or ribbons, in other words with useless things, symbolizing infertility. The figurine was carried out in a procession by women or children and thrown into the river or a creek, buried or burnt. Women would jump over the fire to remain healthy. The ashes were spread around the field to keep it fertile. The appropriately dressed “Smrtka” symbolized the old infertile year, later also the winter, and simultaneously was an offering to prevent future infertility and bad luck in farming.

The most joyous holiday for Christians is Easter. The Czech names for the main Easter days are: “Zelený čtvrtek” (Green Thursday, i.e., Maundy Thursday), “Bíla sobota”(White Saturday, i.e., Holy Saturday), “Velký pátek” (Great Friday, i.e. ,Good Friday), and “Boží hod velikonoční” (Easter Sunday). Starting with “Zelený čtvrtek” until “Bilá sobota,” the village boys would walk with “řehtacky” (rattles), “klepačky” (noise beaters), “hrkačky” (crackles), the noise of which was to substitute for bells which, according to superstition, flew to Rome. On Easter Sunday (“Boží hod velikonoční”), it was customary to decorate “velikonoční vajíčka” (Easter eggs), by painting and ornamentation, frequently using wax. The term “kraslice,” as they are usually called, came from the Russian word “krasnyj”, meaning red, because the most beautiful eggs were colored red, symbolically representing the color of blood. Actually the Easter holidays were sometimes called “Červené svátky” (Red Holidays) and the following Monday was known as “Červené pondĕlí” (Red Monday). In the old days, the ornaments frequently represented various protective or religious symbols, however, later they have a mostly decorative function.”Velikonoční pondĕlí” (Easter Monday) was connected with “pomlázka” (Easter thrashing). It was made of braided willow tree twigs, bound on the top with a ribbon. Its great elasticity symbolizes freshness, smartness, and youth. It was used to “šlehat” (whip) young girls and maidens. In Moravia and Slovakia they also poured water on girls. The term “pomlázka” was also used to designate the gift with which village girls would reward the boys. This was usually in the form of a red scarf containing Easter eggs. The reward was not as much for thrashing or whipping the girls as for the results of such an act, i.e., bringing out in them their freshness, youth, and beauty. This was also an occasion for small children to go Easter caroling which would bring them Easter eggs, chocolate eggs and other sweets. The refusal to reward them gave them the excuse to use their “pomlázka” on you.

May 1st throughout Europe has been recognized as the day of love. On the eve of this day the young men in Czech villages frequently placed birch trees, decorated with colorful ribbons, in front of the houses of their chosen girls. Sometimes, they attached them to chimneys or on top of other trees where they would be visible but hard to retrieve. This was also the time to indulge in pranks. Young men would, for example, put a hay-wagon on somebody’s roof which was quite difficult to take down. It was all in the spirit of fun and mischief.

In June the most important holiday was “Den Jana Křtitele” (Day of John Baptist), celebrated on June 24. The holiday has its roots to the pagan times, representing the beginning of summer and harvest. Evening hours are considered to be full of magic and joy to which various customs were connected. Typical was the burning of huge fires on the eve of John Baptist Day. These fires were usually set outside the village, for safety reasons. Children customarily brought used brooms from their home which were set afire and then they ran around the burning fire, while they “pálili čarodĕjnice” (burned witches), which were believed to be present in the air on that night. Young men and women would also jump over the burning fire to which they previously gave their offerings in the form of flowers and wreaths. Fire also symbolized the sun which at that time of the year was the strongest and the villagers wanted to make homage to it. On this night auguries were also fulfilled and the girls foretold the fate of their loves. Plants cut on this night had extraordinary healing power. Witches were believed to be very active on that night and people tried to take protective measures, such as cracking the whip or placing a sod or a thornbush. It was also better not to lend anything to anybody on this night.

In summertime most villages held their own festive fairs, called “pouť” which were usually connected with the day of a saint to which their church was ordained. A merry-go-round and other attractions were brought to the village on such occasions and the boys competed in a shooting gallery for prizes for their girls. As a rule, small rural circuses also came and with it a bunch of gypsies which brought some excitement and also a bit of anxiety. They read from you palm but some of them had to be closely watched because they liked to help themselves to a chicken or other things which were accessible to them.

In the fall, Czech villages held their annual “posvícení”, which is the equivalent to American Thanksgiving, except that each village had it on a different day, usually on a Sunday. Most likely it took place after the harvest was brought home and most of the grains thrashed or milled, seeds sown and fields readied for winter. It was the time not only to rest after the year’s hard work but also to celebrate a good harvest and thus reason for joy. It was not strictly a family affair but the event in which the whole village took part. On this day, relatives and friends from far would visit each other which was reciprocated so that these festivities sometimes lasted the whole fall.

The “koláče” (kolaches) was the symbol of “posvícení.” They were brought to friends of adjacent villages, inviting them to the big event. The feast normally also included “boží milosti” (Czech fried cookies without yeast). The main dish was usually a goose with “knedlíky” (Czech dumplings) and sauerkraut, beer or wine. In some communities, the posvícení celebrations went on for three days, starting on Sunday and ending on Tuesday. On Monday afternoon, after mass, there would be a dance in the local pub, frequently lasting until the next morning. As a remnant of the pagan customs, some animals, such as chickens, were sacrificed. This was done with pomp, i.e., with a procession from a pub to a designated place where a trial was held against a particular chicken, accusing it of a particular crime. After reading the verdict, the masked participants carried out the official beheading of the animal. After the execution, the animal was cooked and eaten.

An uninformed person may wonder what is so special about the Czech character. Let me assure you at the outset that it really exists. I should know, being a Czech myself, and having lived among the Czechs for many years. Based on their racial origins and shaped by geographical location and historical events, the Czechs have developed unique national characteristics which encrusted their souls, when compared to other nationalities. There were even serious studies written about the subject, however, I will not draw upon them but rather stay with my own perceptions and my own experiences.

As a member of the large Slav family of nations, the Czechs are generally considered to be cordial, friendly, jovial, and, above all, very hospitable people. From earliest times on, they have had natural love for land and specifically for land ownership. Land would pass on from father to his oldest son, from one generation to the next. Land would otherwise hardly ever pass hands outside the family. It was considered the most treasured possession. This love for land frequently turned into an obsession since many a Czech farmer would enter into a law suit against his neighbor over the “mez”, i.e., a very narrow strip of land separating two adjacent fields, with catastrophic results.

All Czechs love music which is also reflected in their saying “Co Čech to muzikant” (The Czech - The musician). According to some musicologists, Bohemia was considered “The Conservatory of Europe” and its composers have ranked among the world’s best. Bohemian musicians, who used to travel frequently to foreign lands, are known throughout Europe. Because of this, the word “Bohemian” changed its original meaning and now it usually refers to the unique style and life of musicians and artists.

There is hardly a Czech who does not like to sing. As youngsters, we would sing in school, during our outings, while sitting around the fire baking potatoes; we simply sang at every possible occasion. Singing was not limited to the young. The adults sang as well, while drinking beer in a local pub, at weddings, birthday parties, etc. One could hear singing anywhere you went. Actually, it is this singing which I have missed most after coming to the US.

Being the most western-based Slavs, the Czechs interacted with the neighboring Germans, from whom they acquired some of their traits, including realistic tendencies, their industrious nature, technical skills, organizational ability, exactness, and punctuality. They did not, however, adopt their tendency to follow a leader at any cost, “almost like sheep”, which is so characteristic of Germans. The Czechs, in comparison, are highly individualistic people, and the concepts like togetherness, solidarity and unity are almost foreign to them. It seems that only times of real danger or disaster brought Czechs together and united them in a common cause. This lack of togetherness and unity cost Czechs dearly, as evident throughout their tumultuous history. It was the disunity which brought the end of the Svatopluk monarchy, thus ending the era of the Great Moravian Empire. It was also the disunity among Czechs which ended the glorious period of the Hussites. The tragic outcome of the infamous Battle of the White Mountain, which led to the 300-year Habsburg oppression of the Czech Nation, might have possibly been averted had the Czechs remained united.

Nevertheless, throughout history, Czechs showed an unusual ability to defend themselves against the enemy, frequently against all odds. The victorious battles of Hussites, under the leadership of Jan Žižka, against the eminently stronger imperial forces and crusades are almost legendary. The bravery of Czechs cannot be disputed. The survivability of Czech Nation and Czech language in a completely German environment for more than three centuries is truly phenomenal.

This alone should dispel claims of some people that Czechs are not willing to fight for themselves, based on the supposition that Czechs did not make any effort to stop Germans from invading their country in 1939. How little such people know the history! As a matter of fact, the Czechs were prepared to fight and they had their troops ready and mobilized at its borders. It was only the pressure of their so-called allies, the French and the English, who forced them to accept the humiliating Munich Agreement and give up a part of their territory to Germany without the fight, as the price for averting World War II.

All Czechs possess a high degree of individualism and adaptability. A typical Czech likes to be free, he likes his privacy, and despises any authoritarian rule. He believes in and supports liberal causes for which he is willing to fight, but on his own terms. He supports spontaneous movements for causes he believes in but generally is reluctant to join any mass movements if they come from above.

It is their individualism, resourcefulness, and high degree of adaptability which makes them succeed where other individuals might not. I have seen this, time and time again, in the US where practically all the Czech immigrants, without any means or connections, have succeeded almost at any profession and achieved the highest positions in public life.

All Czechs are realists, pragmatists, to some degree, skeptics, and fiscally conservatives. Whenever they face a problem, they don’t get emotional about it and before they react or act, they first think about it, analyze it and examine the various options available to them. They are very careful, cautious, deliberate, rational, and seem to follow their proverb “Dvakrát mĕř and jednou řez", which means “Measure Twice and Cut Once.” Being realists, does not necessarily mean that they are pessimists, or that they lack idealism. Their idealistic tendencies are plainly discernable throughout their history.

Their realism and pragmatism might be misconstrued by an outsider that Czechs lack emotions or temperament. That is obviously not true, as anybody who has frequented a local Czech pub can testify. It seems that every Czech has his own opinion, almost on any subject, which he vigorously defends. It is not very uncommon to see Czechs engaged in heated debates over political differences or the virtues of one soccer team over another, while enjoying their glass of beer.

Three hundred years of oppression, servitude and bondage under the Habsburg rule have clearly left distinct marks, at least on some of the Czechs, including servility, obsequiousness, and slavishness. Some Czechs also acquired from their Austrian masters bureaucratic tendencies and officiousness, to a degree that they behave “more Pope-like than the Pope himself.” Nevertheless, you would hardly ever find an individual among them suffering of a inferiority complex. Actually the opposite may be true. Most Czechs are very proud people who have a good opinion and good feelings about themselves. The country’s geography might have aided in this. Being separated from most of their neighboring countries by mountain ranges, Czechs have not had much opportunity to interact with other nations, and consequently have developed a somewhat narrow view of the world, bordering on parochialism. This is also reflected in the old saying, “Co je české, to je hezké” (What is Czech is nice). Because of the increased opportunity to travel abroad, some of these traits are understandably disappearing fast.

Most Czechs intuitively respect education and Czech teachers have generally been held in high esteem. Most parents would spend all their savings to assure that their children get the highest education possible. The fact that university professors are appointed by the President of the Republic is another indication of the importance with which education has been perceived among the Czech people. A sign of an educated household was a private library for which wealthier families reserved a special room in their house.

In contrast to the US, where wealth has always been considered one of the highest achievements, being a true intellectual in Czechoslovakia, at least in my days, meant definitely more than just to make money. Interestingly enough, Czech intellectuals have also played a significant, if not the leading role in most populist movements in the country, including the national revival in the 19th century, in the struggle for independence after World War I, in the Prague Spring of 1968 and the Velvet Revolution of 1989. The closeness of the Czech population to its intellectuals can be explained by the fact that most Czech intellectuals came from rural areas and were of humble origin. A typical European intellectual, on the other hand, had his origin usually in the aristocratic or wealthy background.

On the surface, Czechs may appear less religious than other Slavs, particularly the neighboring Slovaks and the Poles. Many of them may indeed not belong to organized churches but inside they are as deeply religious as anyone. Their history speaks for itself. After all, the Reformation, as well as Counter-reformation movements had their beginnings in Bohemia. The Czech martyr John Hus refused to retract his religious beliefs at the cost of his own life and ended by being burnt at stake.

In his recent memoir, the Czech publicist Karel Kornell,[25] who incidentally is also a native of Mladá Boleslav as I am, devoted a few paragraphs to Czech character, which corroborate some of my own conclusions: As he points out, the first thing that strikes one is the solidity of the typical Czech. On the surface he appears to care for the simple comforts of life: good food and good beer, a weekend in the country, by the river or in the mountains, fishing or bathing or indulging in winter sports, or simply putting on his Sunday best and taking his family for a stroll through the streets of Prague or his own town. A hard-working man, he uses his brains to make his work easier and to earn his money. Deep down, in his heart of hearts, he is a quiet sort, a stoic and skeptic receiving blows of fate with a grace, all his own. Good soldier Schweik[26] could only have been Czech. Pretending lack of understanding, he had his own way, no matter what the others thought. He came close to personifying the distinctive Czech philosophy. It may be the tactics of least resistance, it may be the outlook of the “little man”, it may even turn out to be the way a relatively little nation faced those that were superior in numbers. It certainly results in preserving one’s inner privacy as an impenetrable sanctum and is the typical Czech approach to life.

Objectively, it is, of course, always better to have a foreigner talk about the Czech character than Czechs themselves. I like to quote from an American author Rev. Kenneth D. Miller,[27] a recognized authority on Czech Americans: ”The charge that the immigrants are undermining the moral standards of America cannot be brought against the Czecho-Slovaks. A police captain of New York stated that “If all the people in the East Side were as clean, morally and physically, as the Czecho-Slovaks we should have little trouble.” According to Miller, the Czechs are conspicuously quiet, industrious and law-abiding. With reference to life style, he states that family life among the Czechs is generally stable, and marked by unusual faithfulness on the part of man and wife. “Immorality exists among them, of course, but their standards compare favorably with any other element in our population in this respect.”

At the same time, however, Miller makes reference to vigorous quarreling among the Czech Americans. “The writer has time and again seen two Czechs enter upon a heated argument, get very red in the face, put their faces very close together, and tell each other in vigorous and unmistakable fashion what they thought of each other. But they always manage to cool off without resorting to fistcuffs. Czechs raised on the other side very seldom put their hands on anyone, even under the greatest provocation. The newspaper editors flay one another in their columns most unmercifully, using language that would surely cause a suit for slander with Americans. But nothing comes of it, and one is liable to see the contending editors sipping their beer together the next day. Czechs seem to regard quarreling as a necessary incident of life, and they lose no sleep over altercations which would worry others for days. They themselves say: We are very frank people. We say just what is on our minds. Which is often another way of saying: Disagreements and quarrels are the spice of life. Soft speaking and tactfulness mark the weak man.”

In the words of a Nebraska teacher[28] of Anglo-Saxon ancestry,”If I were to put upon the printing page some of the epithets applied to these people from Central Europe, with their hard living, their queer customs, their joyous and sometimes hilarious beer-hall festivals, their old-country music, with its wild notes of passion, despair and defiance, their strange intense language with its jarring Z’s and R’s - by their prairie and backwoods American neighbors, I greatly fear it would not add to the growing cordiality between this group and the rest of us. For me and my three hundred years of Yankee ancestry there was a challenge and a charm in these people. They certainly were different from the rest of us. They were more than different. They were hungry to know the new things in the new land. I had some Czech school children who were dull, but I do not remember one who was not eager. And many of them had minds of extraordinary power and clearness. They were sensitive in so many different ways, to a picture, to a story, to a sentiment. I learned to know and to love the characteristics of these people in spite of all the contrast between them and those of my own breed.”

The distinct characteristics of Czech Americans are also discussed in detail by an American sociologist Robert L. Skrabanek,[29] who was born in the Czech community of Snook in Texas, where the Czech farmers led a distinctive and fiercely proud way of life. “We’re Czechs, they’re Americans,” was an expression commonly used in his home, often accentuated with the additional admonition - “and don’t you forget it!” The expression seemed somehow or other to give the impression to kids that they were a cut above the other white people who spoke English only and lived on small farms near their community. Were their corn rows straighter and neater than those of their non-Czech neighbors? Did their children excel in the local schools and in county-wide athletic contests? The explanation for all these differences seemed simple to them” We’re Czechs, they’re Americans.”

Some people likened the characteristics of the Czech people, such as realism, pragmatism, independence, and love of liberty and democracy, to Americans and called them “Yankees of Europe.” Rev. Miller,[30] in the same vein, concluded that “the Czechs are well fitted to understand the genius of American life.” He believes that this is because both their background and mental equipment give them a splendid preparation for life in America. Liberty, equality, democracy, justice and such ideas and ideals find ready acceptance in the hearts and mind of Czech people.

GOIN' HOME

Goin' home, goin' home, I'm a goin' home; Quiet-like, some still day, I'm jes' goin' home. It's not far, jes' close by, Through an open door; Work all done, care laid by, Gwine (or: Goin') to fear no more.

Mother's there 'spectin' me, Father's waitin' too; Lots o' folk gather'd there, All the friends I knew, All the friends I knew. Home, I'm goin' home!

Nothin lost, all's gain, No more fret nor pain, No more stumblin' on the way, No more longin' for the day, Gwine (or Going) to roam no more! Mornin' star lights the way, Res'less dream all done; Shadows gone, break o' day, Real life jes' begun. Dere's no break, ain't no end, (or: There's no break, there's no end,) Jes' a livin' on; Wide awake, with a smile Goin' on and on.

Goin' home, goin' home, I'm jes' goin' home, It's not far, jes' close by Through an open door. I'm a goin' home, I'm jes' goin' Goin' home, goin' home, goin' home, goin' home, goin' home, goin' home!

Lyrics to "Goin' Home" from Dvořák "New World Symphony"

There could hardly be a better expression of one’s love for the Czech homeland than that expressed in the beautiful music spiritual of Antonín Dvořák[31] for ever memorialized in his New World symphony, second movement, composed specifically for America and his countrymen.

All Czechs possess a special love for their homeland which is also symbolically reflected in their national anthem bearing the title “Kde domov můj,”[32] This attachment is so strongly ingrained in their soul that it stays with them until the end of their lives.

It is a sign of patriotism, a longing for one’s country, and love for one’s nation of which we are a part, a love for the land of our ancestors which has been carried in our genes from one generation to the next.

Persons who were forced by circumstances to leave their beloved Czech homeland often expressed their love by kissing the soil, as they were leaving, with tears in their eyes, and kissing it again upon their return. Some exiles took a lump of their native soil with them and treated it as their most valuable possession abroad.

One of the first eminent Czech emigrants who settled in Colonial America was Augustine Herman who had such a strong attachment to the country of his origin that he characteristically added a suffix Bohemiensis to his name whenever he signed a document, including his Last Testament. Moreover, he named his Maryland estate Bohemia Manor and the river which flowed through his land he called Bohemia River.

Other nationalities, no doubt, also have strong feelings toward their motherland but these feelings can hardly be the same as those experienced by native Czechs. The intensity of Czech perceptions could only be compared to the survival instinct which all beings possess.

A person who would willingly abandon his country is considered a traitor which is so convincingly expressed in the words of Viktor Dyk in his poem “Opustíš-li mĕ, nezahynu, opustíš-li mĕ zahyneš.”[33]

Interestingly, Czechs call their country “vlast” which does not have an equivalent in English and which invariably means one’s country, a motherland, a fatherland, homeland, all combined. Characteristically, the word “vlastenec,” meaning patriot, has the same root, as does the word “vlastenectví,” meaning patriotism. Moreover, pupils in school are taught “vlastivĕda” which stands for national history and geography. In this connection it should be noted that another Czech great, Bedřich Smetana,[34] composed a cycle of six symphonic poems, “Má Vlast”, usually translated as “My Country,” in which he explored Czech legend and history to capture the essence of the Czech nation.

Czechs also sometimes call their land “otčina,” the fatherland, a land of our father, a land that they inherited from the father, who in turn inherited it from his father and so on. The land that has belonged to one’s family could never be sold. It was sacred and passed from generation to generation in an unbroken chain. The strong affinity to one’s land led so far that the neighboring farmers would frequently sue each other over a sliver of the land that marked the border between two adjacent fields.

This inner love for one’s homeland is not all limited to the mere physical craving for one’s piece of land or other property. It goes deeper than that. This inner feeling is far more personal, encompassing spiritual facets as well. It is also the love for one’s family, the love for one’s ancestors, as well as for the family values in which one was brought up, the love for the fellow countrymen, for the nation, and, above all, pride in the historical traditions that have transcended the history of these people for the last millennium.