A History of Bohemian Literature

by hrabe Francis Lützow

Žerotin has here in beautiful words expressed thoughts that almost condemn him as a statesman. It is true that shortly after the publication of the Obrana he appeared more prominently on the political scene than at any other time during the struggle between King Rudolph and his brother Matthew; but during the far more momentous struggle of the last years of Bohemian independence (1618-1620) Žerotin as far as was possible chose the part of the prudent mariner, but the port which he finally reached was exile!

Before mentioning the latest historians of this period, I must notice a considerable number of accounts of travels, books which are closely connected with history. The Bohemians were great travellers in those days, and a considerable number of them have recorded their journeys and adventures. I have already referred to John of Lobkovic when dealing with his more celebrated brother Bohnslav,[129] and the travels of Žerotin and Rosenberg have also been already mentioned. Of other records of travel, it will be sufficient to mention those of Prefat, Vratislav, and Harant of Polžic. Ulrick Prefat of Vlkanov, a citizen of Prague, undertook in 1546 a journey to Venice and Palestine, of which he has left us an interesting account. His descriptions of the Holy Land are, however, inferior to those of Harant, written somewhat later. Venceslas Vratislav of Mitrovic, born (1576) of a Roman Catholic family, was educated by the Jesuits, and had from his earliest youth a strong desire to visit distant lands. When not yet eighteen years of age he obtained permission to join the staff of Baron Krekvic, whom the Emperor Rudolph was sending as ambassador to Constantinople. He has left us a record of his journey and imprisonment;[130] for the Turks of that period had little regard for international law and diplomatic privileges. Vratislav's book has a certain youthful grace and simplicity, and he was by no means devoid of the gift of observation.

Vratislav, on his return to Bohemia, published in 1599 the description of his travels and adventures. He afterwards, not unnaturally, took part in several campaigns against his old enemies, the Turks. Educated by the Jesuits and a staunch Romanist, he was, of course, on the side of the Archduke Ferdinand during the Bohemian troubles of 1618 to 1620.

Far more interesting as an author, and far more representative of his time than the two last-named writers, is Christopher Harant, Lord of Polžic and Bezdruzic. It is therefore perhaps not amiss to study his work and his life somewhat more in detail. Harant was born in 1564, of an ancient knightly family of Bohemia. He received the thorough education and literary training which was then customary with many of the Bohemian noble families. Harant, we are told, possessed a thorough knowledge of Greek, Latin, German, Italian, Spanish, as well as, of course, his own language. It has even been said that it was out of patriotism that he published his celebrated book of travels in Bohemian instead of in German, though that would, of course, have secured for the book far more numerous readers. Harant's classical erudition was considered extensive even at that period, when in Bohemia the almost superstitious veneration for the great writers of Rome and Greece was at its height. Harant's own list of his authorities includes almost all known writers, both Greek and Latin, from Homer and Herodotus to Statius and Claudianus. Later Latin writers, such as Gregory of Tours and Orosius, are also quoted by Harant; his vast erudition included even Byzantine writers such as Suidas, Zonaras, and Chalkokondylas. More recent works, such as the writings of Guicciardini, were also well known to Harant; he quotes even from such (now) little known works as the French histories of Du Tillet and Bernard de Girard, and the Res Burgundicæ and Res Austriacæ of Pontus Heuterus. Harant's education was completed at the court of the Archduke Ferdinand at Innsbruck. When referring to his passage through Innsbruck on his way to Venice, Harant gives an interesting account of his stay at the archducal court. The years 1591 to 1597 were spent by Harant in the service of the Emperor Rudolph, who, in his capacity of King of Bohemia, had demanded aid from that country in his wars against the Turks. Harant appears greatly to have distinguished himself in these campaigns, and we are told that Rudolph, in consideration of his services, granted him an annuity chargeable on the Bohemian revenue. Harant's campaigns in Hungary (a large part of which country was then under Turkish rule) may have suggested to him the idea of visiting countries yet farther east. He tells us in his preface to his book of travels that he wished "to see those countries which were the scene of the holiest, wisest, and most celebrated events mentioned in the Old and in the New Testament ... those lands which were once an earthly paradise. These lands," he continues, "I purposed to visit with special ardour and with great danger for my life, and I set out with God's help." A family bereavement—Harant's first wife died in 1597—probably confirmed him in his decision, and he started from Pilsen in April 1598 on his long and perilous journey, accompanied by his friend Herman Cěrnin, Lord of Chudenic, and only one servant.

Harant's account of this journey, published as Christopher Harant's Journey to Venice, and thence to the Holy Land and to Egypt,[131] has assured to the author a not inconsiderable place in the annals of Bohemian literature. Harant undoubtedly possessed the gift of observation to an unusual extent, and his descriptions of the scenery he viewed and the men he met are often very vivid. Though the book is generally written in a grave and somewhat pedantic manner, yet some passages show that Harant was by no means devoid of humour. The work has, however, the fault of being somewhat long-winded, and Harant is too fond of lengthy historical digressions, introduced for the purpose of exhibiting his learning. This is particularly true of the part of the book which deals with Harant's visit to Egypt. He here introduces a lengthy treatise on the early dynasties of Egyptian rulers, which is, of course, valueless from the point of view of modern research. Harant was very fond, almost too fond, of quoting; yet his quotations, chosen from many writers in various languages, are often quaint and amusing, and remind the reader of Montaigne. On the whole, Harant's work is one of those ancient Bohemian books that can still be read with amusement as well as interest.

From Pilsen, Harant and his companions travelled through Tyrol to Venice, where they stayed some time. The indefatigable Harant studied not only the monuments, but also the constitution of Venice, which he greatly admired. The Venetian constitution in many ways resembled that which Harant and his party wished to establish in Bohemia, and he gives a full account of it, "as an example for us and for our benefit," as he writes. Harant and his friend were obliged to remain some time in Venice before they found other pilgrims to the Holy Land, with whom they jointly chartered a ship to Jaffa. Among these new companions was "Lambert the Dutchman," who appears to have been a constant cause alternately of indignation and of amusement to the other travellers. On leaving Venice the pilgrims sailed along the coast of Dalmatia, and by way of the Ionian Islands, Candia, and Cyprus, finally reached the harbour of Jaffa. From here they proceeded to Jerusalem. Harant thus describes their arrival there:—

"When we had arrived within four Bohemian miles of Jerusalem, we noticed everywhere the industry of the Jews and former inhabitants of the land; for they had laid out all those hills in vineyards, gardens, and fields, though they are now deserted and overgrown with thorns, yet the traces of the former divisions of the fields by means of low wells and small steps still remain; we can thus know how full of cities this land was; and on this short journey we remarked the astonishing laziness of the present inhabitants, of whom the country now feeds about ten to a thousand formerly. Yet the northern side of the hill has remained tolerably fertile in vineyards, olives, figs, pomegranates, and other fruits.

"When we were about two miles from Jerusalem the dragoman[132] from that town came out on purpose to meet us; for our dragoman from Rama had hurried on, leaving us behind, and had informed the guardian of the monastery (of St. Salvador) and the other dragoman of our arrival.

"With the guardian the vicarius of the monastery also appeared, and when they came near us they greeted us in Italian and asked us many questions; for instance, from where we came, how we had fared on our journey, and what had happened during our travels in our own country and the lands through which we had passed. And thus continuing our conversation we arrived at the gates of the city of Jerusalem about vesper-time. Our whole journey from Venice to Jerusalem had lasted forty-four days; we had then travelled 458 Bohemian miles from Venice and 582 from Bohemia, both by land and by sea."

Harant and his companions spent a fortnight at Jerusalem as guests of the monks of the Monastery of St. Salvador, and he gives a detailed account of their visits to the historical spots in the city and neighbourhood. Harant's description of his visit to the Chapel of the Holy Sepulchre is interesting. He writes: "When we approached these Turks (there were eight altogether, some of whom sat on stone benches covered with carpets, which since ancient times have been placed beside the gates of the church), one of them came forward with the keys and opened the locked gates of the church; then they immediately let us into the church one by one, counting us till they had got us all in line, then they hastily closed the gates and sealed them; there are two gates, one next to the other, made of fine marble, on which costly figures are carved. That gate which opens on the right into the church is walled up, but the other one opens by halves, and in the lower half there is a gap or window through which one can see into the court, and from the court into the church. And having entered the church, we next arrived before the chapel or cell in which is the grave of our Lord, and then we all immediately knelt down piously. But Master Antonio Donato (one of Harant's fellow-travellers) fell to the ground heavily as soon as he entered the chapel, just as if he had fainted, and we, seeing this, were greatly frightened, for we knew of no other cause of his fall except his great religious ardour; but he soon recovered, and, after he had recited some prayers, he rose together with us. The guardian then put on his vestments ... and first led us to a cupboard in the wall, similar to a blind window. There we saw a portion of a pillar of stone similar to marble; to this column the holy body of Christ was bound while he allowed himself to be scourged and cruelly flogged in the house of Pilate. This portion of the column is three spans in length, and the breadth is somewhat greater; it stands behind a very thick iron trellis fastened to the wall. There is a small window opposite, which opens with a lock, and before the pillar there always hangs a lamp, which continually glistens and burns. At this spot we began to sing the hymn—