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Related to Taborites: Prokop the Great


see HussitesHussites
, followers of John Huss. After the burning of Huss (1415) and Jerome of Prague (1416), the Hussites continued as a powerful group in Bohemia and Moravia. They drew up (1420) the Four Articles of Prague, demanding freedom of preaching, communion in both kinds (i.e.
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members of the revolutionary antifeudal wing of the Hussite revolutionary movement. The Taborite Community (hence the name Taborites) was made up of heterogeneous social elements: broad strata of the peasantry, the urban poor, the lower clergy, artisans, and a segment of the lower gentry.

Basic to Taborite thinking, especially in the first period of the movement, was the revolutionary antifeudal peasant and plebeian ideology, the basis of which was the chiliastic teaching about “god’s kingdom on earth,” a kingdom of universal equality and social justice. The Taborites rejected the sacraments of the church and the luxuriant Catholic cult, and some rejected all of the Christian sacred rites and ceremonies. The left wing of the movement was made up of the Pickarts, who were opposed by the moderate Taborites, favoring primarily the interests of the prosperous peasants and well-to-do townsmen. In 1421 the moderate Taborites cruelly dealt with the leaders of the Pickarts (Martin Houska, for example).

In spite of disagreements, the Taborites remained the major military force in rebellious Bohemia. They created a field army under the command of Jan Žižka and developed advanced military tactics that provided for maneuverability and the use of battle wagons and artillery. The Taborite army, led by Mikuláš z Husi, Žižka, and Prokop the Great, soundly defeated five crusades organized by the anti-Hussite reaction. Along with the “orphans,” as the troops who had served under Žižka’s direct command called themselves after his death, the Taborites made a series of marches outside Bohemia. The Taborites’ disagreements with the burgher and knight elements (the Calixtines, or Utraquists) led to an open war between them. In a number of battles in 1423 and 1424 the Calixtines were defeated. On May 30, 1434, however, the Taborite army suffered a defeat at the hands of the united forces of the Calixtines and the feudal Catholic camp in a battle at Lipany; individual Taborite detachments continued the fight until 1437, when their last fortress, Sion, fell.




References in periodicals archive ?
In 1424, the Czech thinker writes a Replika proti Mikulasi Biskupci Taborskemi [Reply against the Taborite bishop 'Nicholas'], in which deplores the attitude of the Taborites in relation to the Eucharist, opposing to the conception of the physical presence of Christ in the Eucharist.
Even the dating of Atwood is more correct than Molnar, it is a fact that the writings of Chelcicky point to his separation from both Utraquists and Taborites.
Just remembering the hymn sung by the Taborites presented above.
43) In this cosmic duel against the vile "princes of the earth", the radical reformers of the early 16th century were acting in the traditions of famous precursors, such as the Hussite Taborites.
A critical change took place when the secular State allied with reformist groups--in order to push back papal influence--and, crucially, to counter the radical totalist heterodoxies such as the early Joachites, Taborites or Anabaptists, whose victory would have meant a complete and total transformation of society.
Whereas the remnants of the Waldensians, Lollards and other Joachite-influenced sects could only survive in secret, the Hussite Taborites not only withstood their Czech rivals as well as several crusades, they spread terror across their borders into Hungary, Germany and reaching as far as the Baltic.
14) Jan Pribram wrote in disgust that the radical Taborites considered themselves the sole holy, universal, church and community in all Christendom.
The apocalyptic mood in Bohemia found a context for establishing this idea among the Taborites.
31) Jan Pribram noted further that Taborites advocated the violent abolition of the nobility: "All lords and knights should have their throats cut and their goods ravaged.
An anonymous song, hostile to the Hussites, conceded that the Taborites had achieved an ideal of sorts: "They meet together in peace, unity and love, sharing eggs and bread with one another.
The main body of the book focuses on the heretical wing in the reformation movement, which usually goes under the name of Taborites (with their affiliates the Orebites) and is marked by a rejection of substantial parts of medieval dogma and liturgy.
Even the Taborite chiliasm and the Orebite egalitarianism would continue, in a muted form, as a concept of the chosen people (to reprimand the Roman Church) and as a church of the commoners under later Utraquism.