HE Psalmist once declared in a burst of enthusiasm, no doubt justified, that "Jerusalem is a city that is at unity in itself." This remark applies with equal right to other great historic cities, as who can deny it that has stood in the "Place de l'OpÉra" and felt that Paris is indeed at unity in itself?... Or who that has looked upon Constantinople rising out of the pearly depths of the Sea of Marmora will fail to realize that the city of Constantine, despite its many vicissitudes, was indeed a united whole fulfilling its sometime tragic destiny in the history of mankind?

Lisbon, mirrored in the broad waters of the Tagus, is another such city, and so, in yet more marked degree, is Prague. The Psalmist, in poetic exuberance, may appear to have overstated the case, allowance must be made for him, but in the main he was right. The city of Zion had grown up at the feet of the temple of David, and its massive strength impressed the poet who overlooked the bickerings, the quarrels, of the "dwellers therein"; he knew his city was the centre of his race, for "thither the tribes go up," and he took in only the big enduring things; he held the key to the soul of the city.

Let us, then, approach the city of Prague in the right manner, prepared to enter into the spirit of the place, to realize what it stands for, what it has always stood for since those dim days when legend and history entwined.

It is said that "all roads lead to Rome"; as many lead to Prague, as a glance at the map will show. There are first of all those oldest of roads—the waterways—along which moved wandering tribes in quest of betterment and adventure. Two of these waterways meet just above Prague, the Vltava and Berounka; they open out from the wooded heights of the Bohemian Forest, the former river leading up towards a pass in those heights over which you descend to the Danube near Linz, the latter showing the way into the heart of Bohemia from the west from Bavaria. It was by the latter route probably that the Boievari, a Celtic tribe, made their way after a short stay in Bohemia, to settle in the land that is called after them, Bavaria.

Bavarians, who had become thoroughly Germanized, and many other Teutons, frequently found their way into Bohemia by this route, notably in the fifteenth century, when a vast unwieldy army called up by Rome and led by an English Cardinal, tried conclusions with a nation in arms inspired by religious fervour and led by iŠka the Hussite, and was beaten ignominiously.

All along this route are landmarks of a history which tells of the attraction that Prague exercised on the rulers and people of neighbouring countries.

So Eger and Pilsen tell of the horrors of the War of Thirty Years, for which a Bohemian nobleman was largely responsible. Of him and his doings more hereafter. Eger, by the way is now called Cheb, a guttural Ch which is a difficult sound to begin a word with, but you have got to do it if you wish to be considered up to date. The Czech language is difficult to pronounce, a fact of which the Czechs seem rather proud. Pilsen, which is known to us chiefly (and rightly) for its good beer, is now spelt Plzen; this, however, makes little difference to the pronunciation, and happily none at all to the quality of the beer. The Czechs are just a bit sparing of vowels; they prefer a good fat cluster of consonants, as, for instance, in Vltava, Brno, and other such pretty names, but then you simply insert an indefinite sound here and there between the spiky consonants, and all is well; anyone who knows Hindustani or Arabic will find it quite easy. After all, if the Czechs prefer their language that way it is their concern, as long as they do not expect the world outside Bohemia to learn it.

Another fine broad road leading to Prague is the Elbe, into which flows the Vltava, some thirty miles north of the capital. No doubt the Elbe was the road by which the Slavonic tribes poured into present-day Germany what time all Central Europe was swarming with migrant peoples moving westward under pressure from the East.

That a great part of Germany as we know it now was formerly inhabited by Slavs seems beyond doubt; such names as Berlin, Stettin, Strelitz, Rostock, have a distinct Slavonic ring.

Remains of primitive Slavonic culture have been dug up on the islands in the Baltic Sea and even as far west as Hanover; remains of an identical culture have been found as far east as the Volga, so the Slavs have been widely spread out over Europe in earliest days. The expansion of Slavs so far to westward may have been due to the fact that Wittekind, King of the Saxons, called Slavonic tribes to his aid against the Franks.

Charlemagne and his Franks must have been rather a nuisance to their neighbours. Charles had a mission in life, and people thus afflicted are apt to be tiresome. We are taught to number him among the truly great and good men, but he lived and laboured long ago; moreover, we are not a cheery lot of heathen living happy and unwashed in the depths of primeval forests, so our judgment is warped. As to Charles's goodness, I heard some story about his offering to marry an Empress of the East while his first wife was still alive, not, it appears, from any ardent devotion to the lady—I do not believe he ever met her—but simply from the sordid motive of adding another empire to his business. However, I am no scandal-monger, and all the parties concerned have been dead some time.

Charles must have been rather a prig. He was evidently, immensely pleased with his own little bit of book-learning; he even insisted on talking and writing Latin—pure "swank"—whereas his family would surely have preferred their native Frankish. Worse still, Charles had an obsession, that of a Holy Roman Empire, with himself as head and the Pope as an "also ran," and this obsession led to endless trouble—trouble which is not over yet. Charles also had no sense of humour, or he would have made friends with the Slavs instead of fighting them. Men with a "mission in life" rarely have the "saving gift," and so they cause endless trouble; Charles did.

He hammered the Saxons into Christianity: they were Teutons and could stand it. He tried the same on the Slavs, but force was not the right method in their case. Charles could not see this, and went on killing Slavs, handing over their property to Teuton knights. This method, and especially its results, appealed strongly to Charles's successor, who continued to hack the way of Christianity through Slavonic tribes until eventually the latter were completely subjugated in all the German-speaking countries of to-day. It took a long time to do this, for there is a deal of resilience in the Slav, and his soul remains his own even under much persecution. The Slavs were heavily handicapped too; they were broken up into numerous little tribes and clans, and seldom became united under the leadership of a strong man of their own race. They had no spiritual head who would take responsibility for any crime as long as it was atoned for by a corresponding number of heathen converted or killed. The pagan Slav would not just push his bit of piety on to the priest before dashing into the fray; he had to propitiate various jealous deities in person, not by proxy. This must have been anxious work and a waste of time to boot. Then again, both sides were capable and frequently guilty of abominable treachery, with the difference that the Christian Teuton betrayed his enemy only, which was counted unto him for righteousness, whereas the Slav was inclined to sell his own cause, only to be "let down" by the Teuton in the end. The Slavs were also prone to fight among themselves in their spare time; there has been no marked improvement on either side for the last ten centuries or so; however, the history of other nations and races tends to prove that neither Slav nor Teuton are unique in this respect.

Anyway, the "Holy Roman Empire," describing itself as of German nationality, spread out over Central Europe, absorbing one Slavonic tribe after another until there remained as the most western of them only the Czechs of Bohemia as a coherent body, their national life centred on Prague.

However, we are still on the way to Prague up the valley of the Elbe, an interesting route, as it takes you by Dresden, rich in art treasures and still renowned for its music.

The best time of year to travel by this route is the season when the fruit trees are in blossom. Then the valley of the Elbe is a mass of white and pale green set against a background of yellow sandstone rocks and the sombre greens and purples of pine forests. It is not so very long ago since this district of Saxony formed part of the Kingdom of Bohemia, and many names familiar to travellers in these parts recall memories of Slavonic inhabitants—Blasewitz, Loschwitz, Pilnitz, whither the royal family of Wettin, another Slavonic name, was wont to retire for the summer months. The Wettins have now retired from business as monarchs, and their former subjects are following the prevailing fashion of submission to democratic rule tempered by an occasional diversion in the form of an attempted local counter-revolution. These movements are generally innocuous; they sometimes add to the gaiety of nations by the sheer imbecility of their inception and attempted execution, and they appear to be welcome rather than otherwise, as a means of distracting public attention from the universal muddle and general misguidance of European affairs, to those who consider themselves called upon and qualified to set those affairs right.

You may also approach Prague via Vienna; in former days you were encouraged by Austrian propaganda to do so, and this in order to emphasize the fact that you were expected to regard Prague as a quaint little provincial town lying on the road to nowhere in particular. The hand of the Habsburg lay heavy on Prague, and all the glory of great possessions had to be concentrated on Vienna.

We are still on the road to Prague, which has come into its own at last, whereas the glory of Vienna has departed. You wind up to the Bohemian Forest through lovely scenery, where the grey ramparts of Eggenburg look out over the blue distances, across the uplands of Bohemia, passing Tabor dreaming yet of stirring days of religious strife, its towers mirrored in the waters of Jordan, and onward till a wide curve brings the first sight of the towers and spires of "Zlata Praha," Golden Prague.

The usual travelling Westerner prefers the shortest and most convenient route to Prague, namely, via Paris. You may get right through from London to Prague in thirty-six hours if you just skirt round Paris by the ceinture, but a right-minded wayfarer, who should never hurry, will not miss an opportunity of taking the tonic of a few days in the "Ville LumiÈre." If he be a true wayfarer—that means not only an enterprising traveller but also given to contemplation—he will bestow some thought on the geographical position respectively of Paris and his destination, Prague, which should help him to enter into the spirit of those two cities; but of this more hereafter.

When the wayfarer does tear himself away from Paris he should travel by the train de luxe, which lands him, without the trouble of changing, in Prague at a reasonably early hour of the evening. This route is interesting in itself, as it leads through many notable places, ChÂteau Thierry, with its grim reminders of the Great War, Nancy, and Strasbourg restored to France. Then on to Stuttgart, the capital of a small but healthy German Republic, formerly the Kingdom of WÜrtemberg; there has been no exaggerated display of republican fervour here in this clean and proper capital, and a crown still tops the coat of arms of a line of rulers, on the former royal palace. You cross the fertile country of Franconia, a wide curve gives you a fine view of Nuremberg, and then you ascend towards the pass that divides the Ore Mountains from the Bohemian Forest. There are quaint old towns growing out of crumbling battlements perched on rocks, towns of soft-sounding South German names breathing history of long ago. There is, for instance, Waiblingen, a very ordinary-looking wayside station, yet what memories does that name recall! Memories of Hohenstaufen Emperors, Fredericks and Conrads, down to the last and luckless Conradin, memories of faction fights between the city republics of Italy, within the walls of those cities, between Guelph and Ghibelline, Welf and Waiblingen. This country Bavaria was also at one time the home of the Welfs; they were a strong, determined race, and spent much time and energy in vigorous opposition to Holy Roman Emperors, possibly as men of common sense they considered the whole prevailing idea of empire rather nonsensical; they were eventually banished to the country about Hanover and Brunswick, where they flourished by virtue of their forceful character—and we Britons have reason to be grateful that it was so.

We move along to Eger or Cheb, where we find a last reminder of the Hohenstaufen in the ruins of a castle and a round two-storied chapel built by Frederick Barbarossa.

During the summer season a through coach from Paris is detached at Eger, whence it is taken to Carlsbad, whither go those who have occasion to repent them of the evil they have wrought in themselves by self-indulgence; there they fast and prepare for the next season of overeating, among peculiarly beautiful surroundings.

From Eger onwards we pass out of the zone of German predominance and into the ancient land of Bohemia, over wooded heights and broad fertile fields, past Marienbad, beloved of our King Edward, and where are also many who love his memory, past Pilsen, and winding along a clear river, the Berounka, its banks crowned here and there by castles and chapels, each with a story all its own yet part of the life of the people of Bohemia, until a sharp curve brings you to the meeting of the waters of Berounka and Vltava within hail of Prague.

You should travel to Prague when the days are long, so you will be rewarded by a very fair view as the train crosses the placid River Vltava. Out of a shadowy mass of grey houses with tiled roofs, divided by the glittering, winding river, rises the Castle of Prague, a massive building crowned by a church of which the soaring spires, pinnacles, and flying buttresses s'accusent against the western sky. The train then plunges you into a tunnel, a long tunnel taken slowly, where you may reflect on the vision you have seen, the vision of another city "that is at unity in itself."

You have had your first glimpse of Prague, and it was beautiful, so you set about endeavouring to enter into the spirit of the place, to absorb its atmosphere and to study its character. For every ancient city that has stood up against adversity and overcome it has a very definite character of its own. And it is a mysterious, wonderful thing this character, this cachet of a great city; the charm of Paris or the grandeur of London, the glittering stillness of Venice or the insistent glory of eternal Rome.

The character of a city, as is that of man, is formed by experience, chiefly adverse, and is made evident by the work the city has done for humanity, its creator and its care. From the study of a city's character may you look into its future and presage whether it be likely to achieve success or doomed to failure. For there have been failures among cities as among men, some pathetic owing to inherent weakness, others as a consequence of their own misdeeds.

Contrast Constantinople with Eternal Rome. Constantinople, with its pathetic remains of greatness, failed to remain "at unity in itself"; ancient Byzantium the "Guardian of the Gate" against the invading Oriental, lived to see its churches turned into mosques, below which lie, broken and untended, the porphyry monuments of Paleologue and Cantacuzene.

What of things beautiful was spared wandered to Rome, whence from the crumbling remnants of an old civilization came the light of the Renaissance that spread over Western Europe.

Most pathetic of all cities that have failed is Amarapura, not so long ago the capital of Burma, and a flourishing city on the banks of the Irrawaddy, placed indeed in the most appropriate position for its former purpose.

But a new King came who was not content with the capital of his fathers, so he ordered its removal. A sycophantic priesthood was loud in prophecies of the great future of the new capital to be built some few miles away, but Mandalay is this day the provincial centre of the government of a race alien to those who founded the city; the race of Kings, the last scion of which abandoned the city of his fathers, is all but extinct, and Amarapura has returned to the jungle from which it rose.

Now this, I admit, appears to have nothing to do with the city of Prague; it is indeed a far stretch of vision from "a Terrace in Prague" to the banks of the Irrawaddy.

Nevertheless, memories of far-off days in Burma came surging up one day as I sat on my terrace reading a newspaper printed and published in the city that lay shrouded in historic mist below. The paper brought news of an old acquaintance, not exactly a close, not even a bowing acquaintance, for we were generally kept apart by force of circumstances (which he might have controlled) at a distance of about a rifle-shot. This acquaintance was one Wun Thu, a son of Thebaw, last of the Burman Kings.

Wun Thu objected strongly to British rule, and emphasized his objection by making trouble with his bands of patriots, whom we called dacoits, robbers.

Even my peaceable occupation of surveying the land met with obstruction on the part of Wun Thu, and led to a frequent exchange of perfectly harmless rifle-shots. And here in Prague, looking down over my newspaper from the terrace of my choice, I seemed to see the spires of the city mass closer together and take on the form of giant jungle trees, the broad Vltava to shrink to the narrow silver thread of a mountain stream at the crossing of which Wun Thu's sporting warriors had levelled their blunderbusses lashed to trees and warranted harmless to all but the men behind them; the paper told of another rising led by Wun Thu. Wun Thu had lain "doggo" for many years—at least he had done nothing to attract the attention of Central Europe—yet here he was, a man of my age and on the downward slope, following the post-war instinct of making trouble—for himself chiefly, as his attempt failed. I feel sorry for my old acquaintance; like so many of us of a former generation, he no longer fits into the picture; he is probably too honest to succeed under present-day conditions. However, Wun Thu has been banished to Ceylon, and I am still writing about Prague. Even in this I am last and, I willingly admit, least of a goodly company.

First in time of this goodly company is Cosmas of Prague, who wrote his chronicles early in the twelfth century. There are yet earlier German chronicles which make mention of the Bohemians, but the city of Prague was not in the days in which they were written. Those German chronicles suggest that the Bohemians who came into their land some time in the sixth century were at one time tributary to the Avari, an Asiatic tribe which had taken possession of the greater part of present-day Hungary, and were rather a nuisance to Western Europe.

It will be remembered that Charlemagne had forceful argument with these Avari; it had something to do with that worthy's trip to visit the Empress of the East; there was a squabble about fares, river dues and such matters. However, this is vieux jeu, and has nothing to do with Prague. The Avari were devoted to the time-honoured practice of robbing and ravishing their neighbours, among them the Bohemians. These latter seem to have borrowed one Samo the Frank, a strong man, from one of the northern Slavonic tribes, and as he proved a success, invited him to be King over them.

Samo accepted the invitation, and is said to have founded the first great Slavonic State with Bohemia as nucleus and a strong castle at VyŠehrad, of which we shall have more to tell hereafter. The neighbouring Franks became uneasy at Samo's increasing importance, and under Dagobert, their King, invaded Bohemia, to be badly beaten at Wogastisburg, which, according to Count LÜtzow, was near the present town of Cheb. Samo extended his territory after this victory, and appears to have lived till about the middle of the seventh century.

There ensues a complete lapse in the chronicling of the history of Bohemia until Cosmas took up the tale.

Having no historical records of events since the days of Samo, he drew upon a rich store of legend which, coloured by his lively imagination, forms a glowing and vivid background to the story of this interesting and attractive branch of the great Slavonic race, I am not competing with Cosmas. Bohemia has produced many chroniclers and historians since his day, men whose soul was filled with pride and love of race, whose mind was bent on giving to the world truthfully recorded history, men whose imagination nurtured on lovely legends, on great traditions amid the beauties of one of Europe's fairest countries, found expression in works of lasting worth: I need only mention such names as Palacky, Tomek, and LÜtzow among many.

Of strangers who have been charmed to pertinent utterance by the glory and beauty of Prague there is an imposing array. In the fifteenth century Æneas Silvius, afterwards Pope Pius II, came this way, and described Prague as the "Queen of Towns." Then Goethe, whose glowing pen could add colour to the vibrant beauty of Italian landscape, writes of Prague as "der Mauerkrone der Erde kostbarste Stein." We will interpret this, as it is no longer the fashion to understand German, especially in Prague: "the most precious jewel in the mural crown of this earth." Another German, Alexander von Humboldt, gives to Prague fourth place among the world's "cities beautiful."

Rodin considered Prague as the "Rome of the North," a comparison that seems rather trite at first, but those who feel the meaning of this city will understand and appreciate the French sculptor's judgment. Prague has, at least superficially, one quality in common with Rome; in your wanderings in either city you may come suddenly upon something of beauty so stupendous as to take your breath away.

Other French visitors of importance show a tendency to dwell upon the character of the Bohemians in general rather than on the beauty of their capital. With keen perception they draw the deeper meaning from out the stones of Prague; thus in the fifties of the last century writes Viollet-le-Duc, "Prague est une capitale dans laquelle on sent la puissance d'un grand peuple," and Massieu de Clerval is yet more emphatic: "si un pays peut se vanter d'une nationalitÉ indestructible c'est À coup sÛr la BohÈme.—Une nation qui a passÉ par de pareilles epreuves ne perira, elle a vaincu la mort."

We must not overlook yet another visitor to Prague whose outlook was practical rather than romantic, Ibrahim Ibn Jacub. This Jewish trader from Arabia travelled in Bohemia some time in the tenth century, and was much struck with Prague, "a great commercial town of stone-built houses."

So we who would add a belated word of tribute to the glory of Prague the Golden find ourselves indeed in goodly company. Moreover, we live in the present, and have, as far as this book is concerned, only just arrived in Prague.

The morning sun that tips the pinnacles of the Castle of Prague with gold, that dispels the purple shadows in which the city lies shrouded, and calls forth sparkling facets on the broad river, dissipates our dreams of cities that have failed and perished. It summons us to study this ancient city, old yet ever young. Beautiful, too, in all the varying glints of light upon the spires and turrets of its hundred towers, when the morning breeze comes down-stream and rustles in the trees that deck the islands, to the golden glory of the sunset behind the purple masses of the castle. Then a short star-lit night while Prague rests in dreams of former greatness to gain strength to face its high duties of the morrow.

Indeed, Prague is an ancient city, yet young and active and wonderfully beautiful in all its aspects.

It is not my intention to conduct you round Prague, to introduce to you one by one the many features of the city, and tell you all there is to know about them. This for two excellent reasons: one, that I am far from having got to the end of such knowledge myself, the other that you may be induced to come here and find out for yourself how much of interest and of beauty lies open before you.

As in introducing a friend, I mean to state only a few salient points, to give you a hint of the city's story here and there as told by ancient buildings, as shown in public haunts or quiet nooks, hoping that in your turn you may make a friend of this venerable, this beautiful Prague.