A History of Bohemian Literature

by hrabe Francis Lützow

The constant contemplation of the evils of his time, of poverty and vice as he saw them in the streets of Prague on the rare occasions when he left his studies for a few moments, produced a remarkable, though not at that period exceptional, effect on the imaginative mind of Milič. It seemed to him that all the preliminary symptoms described in the Revelation of St. John had already occurred. He therefore came to the conclusion that Antichrist was about to appear—he is said to have fixed on the years 1365 to 1367 as the date of his arrival—and sometimes even that he had already come. In a sermon preached before Charles IV., Milič openly denounced that sovereign as the "greatest Antichrist." Though he was imprisoned in consequence of this sermon, Milič remained but a short time in prison. The magnanimous prince condoned the offence against his person in consideration of the great benefits which Milič had conferred on Bohemia, both by his eloquent preaching and by the example of his own spotless and ascetic life. In 1367 Milič proceeded on a journey to Rome, where Pope Urban V. was then expected from Avignon; he wished to inform the Pope of his conviction of the impending end of the world and arrival of Antichrist. Milič arrived in Rome before the Pope, and, as he himself tells us in his Libellus de Antichristo, he caused a placard to be published on the doors of St. Peter's Church announcing that he would shortly preach a sermon declaring that Antichrist had come. Milič was immediately arrested in consequence of this act, and imprisoned in a monastery of the Minorite Friars. The errors in doctrine which he was accused of were probably a mere pretext for proceeding against a man whose eloquent sermons against the avarice and immorality of the clergy had rendered him obnoxious to many monks. As the biographer of Milič tells us, "The friars of the mendicant orders were greatly incensed against him (Milič) because of his sermons on the admission of simoniacs to religious orders, and on the possession of worldly goods by clerical persons, both men and women. He was therefore thrown into heavy bonds, together with Theodoric the hermit, a priest of saintly memory, who had accompanied him."

Eventually Milič and his companion were released by order of Pope Urban, who had meanwhile arrived in Rome. They returned to Prague towards the end of the year 1368, and were received with great enthusiasm by the people. The citizens of Prague rejoiced all the more on the return of their beloved preacher because during his absence they had often heard the mendicant friars announce from the pulpit, "Beloved brethren, very soon Milič will be burnt!" After his return to his native land, Milič, who in 1369 succeeded Waldhauser as rector of the Teyn Church at Prague, continued to devote his life to preaching and to good works. He devoted much energy to rescue work, and reclaimed a very great number of fallen women, for whom, aided by gifts from pious citizens of Prague, he founded a refuge, to which the name of Jerusalem was given. The ascetic and saintly life of Milič did not, however, disarm his constant enemies, the mendicant friars. In 1374 a new accusation against him, consisting of twelve "articles", was brought forward, and Milič travelled to Avignon to defend himself before the Papal See. Evidence as to the result of the trial is very uncertain, but on the whole it appears that the views of Milič were favourably received at Avignon; but the time was now near when he would be beyond the reach of all earthly jurisdiction. Milič died at Avignon, probably in June 1374.

Of the literary works of Milič we unfortunately possess very scanty remains. It is certain that copies of his Bohemian sermons were circulated for a considerable time after his death, but all trace of them has disappeared long since. If we consider the great eloquence which all contemporary writers attribute to Milič, this cannot be sufficiently regretted. The Bohemian book entitled Of the Great Torments of the Holy Church, which has often been attributed to Milič, is really a work of Magister John of Přibram. Of the numerous Latin writings of Milič, only a few, of which the Libellus de Antichristo and the Postilla are the most important, have been preserved. The biographer of Milič has stated very frankly the reason why so many of his works are lost. He writes: "Milič wrote much, and because he, perhaps too audaciously, attacked the vices of the clergy, and those of the mendicant friars in particular, the Hussites (as it is the custom of heretics) praised him as if he had been a friend of their sect, and used his statements as arguments for their own doctrines. Therefore Archbishop Zbynek of Hasenburg caused the writings of Milič to be publicly burnt on a pile, together with those of other heretics."

It is certainly principally through the example of Milič that the better known Thomas of Štitný received the first impulse towards writing his now celebrated works. Štitný, indeed, himself writes: "Had it not been for the priest Milič, perhaps all these books which I have written would not have existed."

Thomas of Štitný was born in 1330 or 1331 at Štitný, a small castle or "tower," to use the Bohemian designation, in Southern Bohemia, which appears to have been in the possession of his family for some time. At a very early age, probably shortly after its foundation in 1348, Štitný visited the University of Prague, where he remained for some years devoting his time to the study of theology and philosophy. He did not, however, seek academic honours, and thus incurred the enmity of the "magisters" of the University, who considered him as an intruder on their domain. Their indignation was increased by the circumstance that Štitný wrote in Bohemian at a time when Latin only was considered to be the fitting language for those who treated the subjects on which Štitný wrote.

His theological and philosophical studies did not, however, so completely engross the interest of Štitný that he did not listen attentively to the sermons of the famous preachers whose eloquence was then attracting the attention of the citizens and students of Prague. He indeed tells us, in the preface to his book Of General Christian Matters, that this (his first original) work contained "what he heard at sermons and from learned men, as well as what he had conceived in his own mind." In his Discourses for Sundays and Feast-days, Štitný refers more precisely to the sermons which he had heard at Prague. Alluding to the attacks which had been made against his own works, he writes: "Thus within my own recollection the devil incited many against Conrad, that noble preacher of God's truth, because he showed up the craftiness of a false priesthood, and because he taught God's truth. Thus also have they acted towards the good Milič, and evil people still speak evil of him, but (they speak) injustice."

At a time which cannot be exactly ascertained, but which was probably somewhat later than the generally accepted date, 1360, Štitný left Prague and returned to his home. After the death of his parents he administered the little family estate, and continued living there for some time with his three sisters. He married about this date, but in 1370 was already a widower. He had several children, for whose benefit he first began writing, though the later editions of his works are evidently written for a wider circle of readers. Štitný outlived all his children except his favourite daughter Anne (Anežka), who was his faithful companion during the last years of his life. In 1381 Štitný returned to Prague, and now devoted his time entirely to his studies. After his death, in the year 1401, his daughter Anežka occupied part of a house next to the Bethlehem Chapel, where Hus was to begin preaching in the following year. It is known that several pious ladies lived in community in a house near Hus's chapel, and a letter addressed to them by him has been preserved. If, as is probable, Anežka of Štitný was one of these pious ladies, the fact forms an interesting link between Thomas and his greater successor.

Štitný did not begin writing early in life. His earliest works, translations from St. Augustine, St. Bonaventura, and other writers, date from about the year 1370. His first original work, the books Of General Christian Matters, one of the two on which his reputation as a Bohemian writer mainly depends, appeared in 1376. It is, however, certain that he had in 1374 already published several smaller tracts or pamphlets that were incorporated with his larger work. The books Of General Christian Matters are therefore rather a collection of minor writings, some of which had already appeared, than a work written from the first on a settled plan and with a continuous range of thought. It was a peculiarity of Štitný that he constantly re-wrote his books, changing their contents very considerably. Of his first book we possess four different MSS., differing considerably. The last, published under the new name of the Books of Christian Instruction, appeared only in 1400, a year before the author's death. In 1852 Erben edited and published the books Of General Christian Matters, following the readings of the best MSS. His work includes a biography of Štitný, which, though recent research has proved that it contains a few minor errors, is still of the greatest value.

The books Of General Christian Matters possess in Erben's edition two prefaces: the first is addressed to Štitný's children, the second to the larger circle of readers for whom the later editions of his works were intended. In the first preface Štitný gives us a general account of the contents of his work, informing us that it will consist of six books.

The first, "Of faith and of hope and of love."