At the head of the theological literature of this period may be named the Life of Huss, written by P. Mladienowicz. Although, strictly speaking, not a theological book, yet this character was in some measure impressed upon it by the custom which prevailed for a time, of causing it to be read aloud in the churches, in order to communicate to the people all the circumstances of the martyr's death. Mladienowicz, acting as a notary at Constance, had been an eye-witness of the whole transaction. Among the Romish theological writers of the day, Hilarius Litomierzicky, ob. 1467, Rosenberg bishop of Breslau, Simon of Tishnow, and others, wrote against the practice of communion in both forms. But they were inferior to their adversaries in talent, and still[pg.177] more in productiveness. Rokycana, archbishop of the Calixtins, ob. 1471, Koranda, Mirosh, and others, defended their right to the sacramental cup; and exerted their pens in doctrinal controversies with the other sects. The Bohemian Brethren, Paleczek, Procopius, Simon, Mirzinsky, and others, wrote interpretations of portions of the Scriptures, polemical pamphlets, religious hymns, apologies, and the like, partly printed, and partly preserved in manuscript. In the contests of the different parties, the use of weapons of every description was regarded as lawful; and among them, satire and irony were employed with much skill and dexterity by the Hussites.[[174]] Uricz of Kalcnicz wrote a satirical letter from Lucifer to Lew of Rozhmital. Bohuslav of Czechticz partly wrote and partly compiled the work, "Mirror of all Christendom," with many remarkable illustrations.[[175]] The Bohemian brother, Chelcicky, ob. 1484, called also the Bohemian doctor, because he did not understand Latin, and of course neither Greek nor Hebrew, undertook, nevertheless, besides several other works, to write an interpretation of the Sunday Lessons of the Gospels. His most popular book, called Kopyta, i.e. "The Shoe-last," (being himself a shoemaker by trade,) which was much read by the common people, is no longer extant. A pamphlet of Martin Lupacz, ob. 1468, called "The Sprinkling-brush," was likewise in the hands of every body. This[pg.178] clergyman, however, acquired better claims on the gratitude of his cotemporaries, by a careful revision of the New Testament, which he undertook with the aid of several learned friends. Indeed, both among clergymen and laymen, there was an ardent desire for the right understanding of the Scriptures; which induced many individuals, who were not satisfied with the existing Bohemian translations, to undertake the task themselves anew.
Out of this period alone the manuscripts of thirty-three copies of the whole Bible, and twenty-two of the New Testament, are still extant; partly copied from each other, partly translated anew; all, however, having been made from the Vulgate.[[176]] The Bohemian versions made from the original languages belong to the following period.
Although religion filled the minds of the learned during this period more than in any other, it did not absorb their interest so entirely as to occupy them exclusively. It could not, however, be expected, that in the midst of such struggles, both political and religious, the minds of men could elevate themselves so far above their circumstances, as to look at any science or art in the light of its independent value. Poetry, at least, with a few exceptions, was only regarded as the handmaid of religion. We find many books of legends, biographies of the fathers and saints, both prose and rhyme, written partly by Romish, partly by Hussite writers. The doctrines of Huss did not, like those of Luther a century later, shake the belief in saints. Dobrovsky mentions a very ancient printed work of 1480, in which the letters of Huss,[pg.179] his life by Mladionowicz, and the letter of Poggio on the execution of Jerome, are annexed to a Passional, as such collections of the lives and sufferings of the saints are called. There is also an abundance of Taboritic war-songs; many of them replete with life and fire. These appear to have been partly founded on ancient Bohemian popular songs; for there are passages in them which are also to be found in the old chronicles. Altered to suit the existing circumstances, their effect must have been the more powerful by association. This period was also rich in religious hymns; most of them translated from the Bible as literally as the rhyme would permit. But no form of poetry was more used, and none operated more strongly on the minds of the people, than the satirical ballads, with which the streets and alleys every where resounded. All these productions are only remarkable, as characteristic memorials of the age. Hynck of Podiebrad, fourth son of king George, who was born A.D. 1452, a highly accomplished and amiable man, is named as one of the most distinguished among the Bohemian poets of the age.
Politics, too, united with religion. Stibor of Cimburg, a patriotic and distinguished nobleman, wrote in 1467 an ingenious work in the form of a novel, "On the goods of the Clergy;" Waleczowsky wrote on the vices and hypocrisy of the clergy; and Zidek, in 1471, instructions on government. All these books were dedicated to king George, and the latter work was even written at his instigation. Hagck of Hodielin, and Wlezek, between 1413 and 1457, wrote strategetical works. Marco Polo's description of the East, and Mandeville's Travels, were translated from the Latin. Kabatnik, J. Lobkowicz, and Bakalarz, wrote descriptions of Palestine between 1490 and 1500; the two first in books of travels. Mezyhor wrote a journal of the travels of Lew of Rozhmital, whom he accompanied as jester through Europe and a part of Asia. Collections of statutes, of the decrees of diets, of judicial decisions, and of other documents, were made by[pg.180] patriotic and sometimes eminent men; and those merely extant in Latin were carefully translated into Bohemian.[[177]] Thus they gathered materials for future historians, although in their own day the field of history was but poorly cultivated, or at least with no more than common ability; for, as to quantity, there is no want. Procopius, following out the example of Dalimil, wrote a new rhymed chronicle; Bartosh of Drahenicz wrote a chronicle extending from 1419 to 1443, in barbarous Latin, to which he added some notes in Bohemian. Several other chronicles, the authors of which are not known, serve as continuations of those of the preceding century, which were devoted to the affairs of their own country. The above-mentioned Zidck, on the other hand, undertook to write a universal history, after the division of time then customary, into six ages. This book forms the third part of his great work, "Instructions on Government," to which we have above alluded. In this work the author seizes every opportunity to lecture the king, to give him advice, and to rebuke him. According to Dobrovsky, his boldness not unfrequently degenerates into coarseness and insolence. It is an amusing reproach, which among others he brings against the king, that he had net one camel, whilst Job had six thousand. The same individual wrote also a large work in Latin, a kind of Cyclopædia, the manuscript of which is in the library of the university of Cracow.
We finish the history of this period with a short account of the state of medicine and natural sciences in Bohemia. It is true, that the greater part of the learned men who wrote on these subjects, preferred the use of the Latin language. But many of[pg.181] them were in the habit of making at least Bohemian extracts or abridgments of their most popular works, or sometimes had the whole of them translated by their pupils. Among the medical writers of this time, Christian Prachatitzky a clergyman, John Czerny and Claudian Bohemian brethren, Albik, and Gallus, must be mentioned; the two latter wrote only in Latin.
This section of the Bohemian literature is particularly rich in herbals. Several works of instruction in botany were also written. A manuscript of 1447, "On the inoculation of Trees," may be mentioned here, although belonging rather to the department of agriculture.
The Bohemian language, although improving and evidently rising in esteem with every lustrum of the fifteenth century, had however not yet supplanted the Latin. Many of the most eminent among the learned of this period preferred still to write in Latin: as Hieronymus Balbus, Bohuslav, Hassenstein of Lobkowic, Shlechta, Olomucius, and a number of others; who all contributed nevertheless to elevate the glory of the Bohemian name, and could not but exert a powerful influence on the nation.
In respect to the date of the introduction of printing into Bohemia, the first regular printing establishment at Prague is not older than A.D. 1487. Several Bohemian books, however, were printed before this time by travelling workmen. In regard to the first work printed in the Bohemian language historians are not entirely agreed. According to Jungmann,[[178]] a letter from Huss to Jakaubek, of 1459. was the first specimen of Bohemian printing; the above-mentioned chronicle of Troy of 1468 the second; and the New Testament of 1475 the third. According to Dobrovsky, the New Testament of 1475 is the earliest printed[pg.182] work in Bohemian. From that year to 1488, only seven Bohemian works appear to have been issued from the press; among which was a Psalter and another New Testament. In 1488, after the foundation of a regular printing office, the whole Bohemian Bible was printed for the first time; in the same year the History of Troy again, and the Roman chronicle; and in the following year the first Bohemian almanac, and the Bible of Kuttenberg. The subsequent editions belong, as to time, to the following period; but are given in the note below.[[179]]