territories, was not put down without extinguishing the political liberties
of Austrian Germany, the national life of Bohemia, the spirit and ambition
of the Hungarian nobles. The detestable desire of the Emperor Ferdinand,
"Rather a desert than a country full of heretics," was only too well
fulfilled in the subsequent history of his dominions. In the German
provinces, except the Tyrol, the old Parliaments, and with them all trace
of liberty, disappeared; in Bohemia the national Protestant nobility lost
their estates, or retained them only at the price of abandoning the
religion, the language, and the feelings of their race, until the country
of Huss passed out of the sight of civilised Europe, and Bohemia
represented no more than a blank, unnoticed mass of tillers of the soil. In
Hungary, where the nation was not so completely crushed in the Thirty
Years' War, and Protestanism survived, the wholesale executions in 1686,
ordered by the Tribunal known as the "Slaughter-house of Eperies,"
illustrated the traditional policy of the Monarchy towards the spirit of
national independence. Two powers alone were allowed to subsist in the
Austrian dominions, the power of the Crown and the power of the Priesthood;
and, inasmuch as no real national unity could exist among the subject
races, the unity of a blind devotion to the Catholic Church was enforced
over the greater part of the Monarchy by all the authority of the State.

[Reforms of Maria Theresa, 1740-1780.]

Under the pressure of this soulless despotism the mind of man seemed to
lose all its finer powers. The seventeenth and eighteenth centuries, in
which no decade passed in England and France without the production of some
literary masterpiece, some scientific discovery, or some advance in
political reasoning, are marked by no single illustrious Austrian name,
except that of Haydn the musician. When, after three generations of torpor
succeeding the Thirty Years' War, the mind of North Germany awoke again in