Companion to Central and Eastern European Humanism: Volume 2 Czech Lands, Part 1 9783110650181, 9783110646429

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Companion to Central and Eastern European Humanism: The Czech Lands

Companion to Central and Eastern European Humanism

Edited by Christian Gastgeber and Farkas Gábor Kiss

Volume 2

The Czech Lands

Part 1 A–L Edited by Lucie Storchová

The volume is an outcome of a Czech Science Foundation project, grant no. 16-09064S: Podoby humanismu v literatuře českých zemí (1469–1622) [Forms of Humanism in the Literature of the Czech Lands, 1469–1622], implemented at the Institute of Philosophy of the Czech Academy of Sciences.

ISBN 978-3-11-064642-9 e-ISBN (PDF) 978-3-11-065018-1 e-ISBN (EPUB) 978-3-11-064665-8 Library of Congress Control Number: 2020942475 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2020 Walter de Gruyter GmbH, Berlin/Boston Typesetting: Tomáš Rataj Printing and binding: CPI books GmbH, Leck www.degruyter.com

Quasi nani sumus gigantum humeris insidentes. This volume is dedicated to past generations of scholars who dealt with Humanism in the Czech lands, in memoriam.

Introduction and Acknowledgments This volume is the outcome of several years of collaboration among a team of more than 30 researchers from four countries. As is inevitable in projects of its kind, we have faced a number of challenges over the course of those years. A key issue that arises in the preparation of this type of book are the criteria for the selection of the authors, in this case specifically defining who can be considered Humanist authors in the Bohemian context. In doing so, we had to cope critically with the approaches taken by past generations of researchers: the nationalist history of literature had either considered Humanist literary production in the Czech lands to be a sign of the advancement of civilisation in the region or promoted the thesis of the primacy of Czech-written works and the low importance of Latin, German and Hebrew production. In the interwar period, on the other hand, classical philologists’ interests focused exclusively on the Humanists’ Latin production (mainly poetry, which represented more than two thirds of Latin production at the time). The most significant outcome was the excellent six-volume handbook Rukověť humanistického básnictví v Čechách a na Moravě  / Enchiridion renatae poesis Latinae in Bohemia et Moravia cultae [A Compendium of Humanist Poetry in Bohemia and Moravia], published by Jan Martínek and Josef Hejnic in  Prague in 1966–2012, which was entirely groundbreaking. Given that the Enchiridion renatae poesis contains such a large number of facts and references, we could hardly overlook it (especially in putting together the biographical parts of our entries); nevertheless, we look at most of the Humanist authors in a new light. In selecting authors we decided to proceed from the conception of P.O. Kristeller, who saw the decisive factor in the ‘professional role’ of the Humanists – in the sense of their rhetorical, editorial and literary competence based on their (more or less creative) handling of ancient texts. In contrast to the Enchiridion renatae poesis, which logically focused mainly on Latin poets, we have redefined the group of authors studied and focused on their literary activities in different genres and languages. We have tried to interpret their works to the greatest extent possible, especially in terms of their treatment of the classical tradition. In the end, we have included authors who: a) were active in literature in the period between the last third of the 15th century, when Humanist education began to establish itself in the Czech lands, and roughly the 1630s, when scholarly and literary practices began to change in connection with developments after the battle of White Mountain (in particular after the Utraquist university in Prague was closed and some scholars forced to emigrate); and b) were born in the Czech lands, worked there for a substantial period of time, or were significantly connected with the local nobility and scholars. After careful consideration, we ceded some entries to colleagues working on projects dealing with other https://doi.org/10.1515/9783110650181-202

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 Introduction and Acknowledgments

regions for this editorial series, where these concerned Humanists with strong ties to those regions or of key importance for the local literary and intellectual life there; and c) wrote a substantial number of works in Latin or Greek inspired by ancient classics or edited ancient works or translated them into vernacular languages (we omit several hundred authors included in the Enchiridion renatae poesis who only wrote a few occasional compositions or student texts). We do, however, also pay attention to these authors’ original works in vernacular languages. Some of those authors are here presented to an international audience for the very first time. The first volume includes authors whose surnames begin with the letters A–L. It will be followed by a second volume covering the second half of the alphabet. The first volume is introduced by three synoptic chapters outlining the development of Humanism in the Czech lands and drawing attention to its local specifics and international ties. The individual author entries then contain, besides biographical introductions, detailed discussions of literary and scholarly activities, which are presented in subsections that address particular types of text. The analysis of the works is chiefly focused on how their authors treated the ancient tradition, what type of ancient texts and authorities they preferred and how they used them in their own work. Separate attention is also paid to the scholarly networks (including foreign) in which the authors were involved and to the patrons who supported them The last part of each entry consists of a bibliography – this is not intented to offer a complete or exhaustive list of works; reference is always made to the latest lexicographic entry summarising previous research, and this is only complemented by secondary literature published since that entry. Numerous entries concern authors who have not previously been covered in any research at all and of the scope and importance of whose work scholars had only a vague idea. In these cases, we have tried to provide as much specific factual information as possible and we hope that our entries will become bases for further research. On the other hand, in the cases of the authors who have already been covered in detail in handbooks such as Rukovět humanistického básnictví / Enchiridion renatae poesis (6 vols, 1966–2012), Lexikon české literatury [The Lexicon of Czech Literature] (7 vols, 1985–2008), Verfasserlexikon – Deutscher Humanismus (3 vols, 2006–2015) or Frühe Neuzeit in Deutschland 1520–1620: literaturwissenschaftliches Verfasserlexikon (7 vols, 2011–2019), etc., we have referred to these sources for more detailed information and have added details of their biography and works that are specifically related to the Czech lands. Considering the existence of earlier biographical databases and handbooks (Knihopis, VD 16, etc.), we have provided specific references to the places of deposition and shelf marks of original works only for previously unknown manuscripts and early printed books.

Introduction and Acknowledgments 

 IX

This volume is an outcome of a project supported by the Czech Science Foundation, grant no. 16-09064S: Podoby humanismu v literatuře českých zemí (1469–1622) [Forms of Humanism in the Literature of the Czech Lands, 1469–1622)], implemented at the Institute of Philosophy of the Czech Academy of Sciences in 2016–2018. As already mentioned, the research, analysis of materials and entry composition are the joint work of a team of colleagues; the greatest thanks are thus due to them. While we were working on the project, the volume of material to be processed increased somewhat unexpectedly as we discovered authors and works that had been neglected; so also the size of the volume grew considerably in comparison with our original expectations. The book would not have been possible without the contribution of a large number of colleagues. We thank Kateřina Millerová, Anna Barton, Laura Lawrence, Barbara Day, Josef Šebek, Magda Králová, Tomáš Rataj, Marta Vaculínová and Eva Zezulková for translation, proofreading, typesetting and preparing the indices. The authorial team is very grateful to Marta Vaculínová, who read the Czech version of most of the entries, for her helpful comments and suggestions. Since this book underwent a standard review process prior to publication, we would also like to express our gratitude to both anonymous reviewers. Furthermore, we would like to thank all the institutions that have provided us during the course of the project with materials, especially manuscripts and early printed books, necessary for the preparation of particular entries. These include the National Museum in Prague, the National Library in Prague, the Strahov Library in Prague, Ratsschulbibliothek Zwickau, Österreichische Nationalbibliothek in Vienna, Universitätsbibliothek der Medizinischen Universität Wien, Staatsbibliothek Berlin, National Széchényi Library in Budapest, Syracuse University Libraries (USA), and many other libraries.

Editorial Note The editorial rules for this volume are based on the rules of the entire series; these are described in detail in the first volume concerning Hungary (to be published in 2021). In some cases, those rules needed to be adapted to suit the Czech material. Because of the existence of earlier bibliographic handbooks, our entries e.g. do not include references to the shelf marks of manuscripts and early printed books (with the exception of previously unknown works). Due to the relatively small number of modern editions and translations of Humanist works, these are listed at the ends of the entries. According to the rules written Latin has been adjusted to the classical use and texts in earlier Czech and German have been transcribed based on generally accepted rules. Humanist authors’ names presented a specific problem. In the headings of the entries of Latin-writing authors, preference was given to Latin forms of their names; in the cases of authors writing in vernacular languages, their Czech or German names have been

used. In all cases, as many known forms of their names as possible in the various different languages used at that time are included in parentheses. Berlin, July 2019 Lucie Storchová (on behalf of the entire team of authors)

Content Introduction and Acknowledgments  List of Abbreviations 

 VII

 XIII

Petr Voit Humanism in the Czech Lands in the First Half of the 16th Century 

 1

Lucie Storchová Humanist Literature in the Czech Lands (from the 1550s until the Late 1580s)   23 Jan Malura, Marta Vaculínová The Literature of Late Humanism (from the 1590s until the Early 1620s) 

Companion: A–L A 

 63

B 

 132

C 

 219

D 

 357

E 

 406

F 

 416

G 

 433

H 

 489

I 

 590

J 

 604

K 

 618

L 

 685

 41

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 Content

Selected Bibliography  Index of Names 

 735

Index of Places 

 773

 727

List of Abbreviations List of Institution Abbreviations AUK BSB HAAB Weimar KB Haag KMK

Archiv Univerzity Karlovy (Archive of Charles University in Prague) Bayerische Staatsbibliothek in München Herzogin Anna Amalia Bibliothek in Weimar Koninklijke Bibliotheek in Haag Knihovna Metropolitní kapituly (The Library of the Metropolitan Chapter in Prague) KNM Knihovna Národního muzea (National Museum Library in Prague) NKČR Národní knihovna České republiky (National Library of the Czech Republic) NM – ČMH Národní muzeum, České muzeum hudby (National ­Museum in Prague, the Czech Museum of Music) ÖNB Österreichische Nationalbibliothek in Vienna OSZK Orzságos Szechényi Könyvtár in Budapest SLUB Dresden Sächsische Landesbibliothek – Staats- und Universitätsbibliothek in Dresden StB Staatsbibliothek Berlin StK Strahovská knihovna (Library of the Royal Canonry of Praemonstratensians at Strahov in Prague) Stockholm KB Kungliga biblioteket in Stockholm ULB Halle an der Saale Universitäts- und Landesbibliothek Sachsen-Anhalt, Halle an der Saale

List of Abbreviated Book Titles Boldan, Neškudla, Voit 2014: K. Boldan, B. Neškudla, P. Voit, The Reception of Antiquity in Bohemian Book Culture from the Beginning of Printing until 1547. Turnhout, 2014. Businská 1975: Renesanční poezie [Renaissance Poetry], ed. H. Businská. Praha, 1975. Cerroni, 1: Joannes Petrus Cerroni. Scriptores Regni Bohemiae, Tomus I.: A–B, Johann Peter Cerroni. Spisovatelé Království českého [Writers of the Kingdom of Bohemia, Vol. I: A–B], ed. J. Matl, O. Podavka, M. Svatoš. Praha, 2016. DH 1480–1520: Deutscher Humanismus 1480–1520: Verfasserlexikon, ed. F. J. Worstbrock. 3 vols, Berlin – New York 2008–2015. Čaplovič, Telgársky: Bibliografia tlačí vydaných na Slovensku do roku 1700 [Bibliography of Early Printed Books Published in Slovakia before 1700]. 2 vols, ed. J. Čaplovič, J. Telgársky, Bratislava, 1972–1984. Dittmann, Just 2016: R. Dittmann, J. Just, Biblical Humanism in Bohemia and Moravia in the 16th Century. Turnhout, 2016. Fejtová 2014: O. Fejtová, Jednota bratrská v městech pražských v době předbělohorské a rejstřík členů pražského sboru [The Unity of the Brethren in the Towns of Prague before the Battle of White Mountain and an Index of the Members of the Prague Congregation]. Praha, 2014. Flood 2006: J. L. Flood, Poets Laureate in the Holy Roman Empire: A Bio-bibliographical Handbook. 5 vols, Berlin, New York, 2006.

https://doi.org/10.1515/9783110650181-204

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 List of Abbreviations

Holý 2010: M. Holý, Zrození renesančního kavalíra. Výchova a vzdělávání šlechty z českých zemí na prahu novověku (1500–1620) [The Birth of the Renaissance Cavalier: The Upbringing and Education of the Nobility from the Czech Lands at the Threshold of the Modern Age (1500–1620)]. Praha, 2010. Holý 2011: M. Holý, Ve službách šlechty. Vychovatelé nobility z českých zemí (1500–1620) [In the Service of the Nobility: Tutors to Noblemen from the Czech Lands (1500–1620)]. Praha, 2011. INC: Knihopis českých a slovenských tisků od doby nejstarší až do konce XVIII. století, Vol. 1: Prvotisky (do r. 1500) [Handbook of Czech and Slovak Early Printed Books, Vol. 1: Incunabula]. Praha, 1925. Just, Klosová, Steiner 2011: Hned jsem k vám dnes naschvalí poslíka svého vypravil. Kněžská korespondence jednoty bratrské z českých diecézí z let 1610–1618 [Today I Deliberately Sent My Messenger to You Immediately: The Correspondence of Unity of the Brethren Priests in Bohemian Dioceses, 1610–1618], ed. J. Just, M. Klosová, M. Steiner. Praha, 2011. KGW: Johannes Kepler, Gesammelte Werke. Im Auftrag der Deutschen Forschungsgemeinschaft und der Bayerischen Akademie der Wissenschaften. Begründet von Walther Dyck und Max Caspar. Fortgesetzt von Franz Hammer. Band I–. München, 1937–. Killy Literaturlexikon: Killy Literaturlexikon: Autoren und Werke des deutschsprachigen Kulturraumes. 13 vols, ed. W. Kühlmann, Berlin, Boston, 20008–2013. Knihopis: Knihopis českých a slovenských tisků od doby nejstarší až do konce XVIII. století [Handbook of Czech and Slovak Early Printed Books]. 10 vols, ed. Z. Tobolka et al. Praha, 1925–1967. Kouba 2017: J. Kouba, Slovník staročeských hymnografů (13.‒18. století) [A Dictionary of Old Czech Hymnographers (13th – 18th Centuries)]. Praha, 2017. Koupil 2015: O. Koupil, Grammatykáři: gramatografická a kulturní reflexe češtiny 1533–1672 [Grammarians: Czech Grammaticography and the Cultural Reflection on the Czech Language 1533–1672]. Praha, 2015. Kunstmann 1963: H. Kunstmann, Die Nürnberger Universität Altdorf und Böhmen. Beiträge zur Erforschung der Ostbeziehungen deutscher Universitäten. Köln, Graz 1963. Kuzmík 1976: Jozef Kuzmík, Slovník autorov slovenských a so slovenskými vzťahmi za humanismu [A Dictionary of Slovak Authors and Those with Slovak Relations during Humanism]), 2 vols. Martin, 1976. LČL: Lexikon české literatury. Osobnosti, díla, instituce [The Lexicon of Czech Literature: Personalities, Works, Institutions]. 7 vols, ed. V. Forst et al. Praha, 1985–2008. Martínek 2012: J. Martínek, Jan Hodějovský a jeho literární okruh [Jan Hodějovský and His Literary Circle]. Praha, 2012. Martínková 2012: D. Martínková, Literární druh veršovaných popisů měst v naší latinské humanistické literatuře [The Literary Genre of Verse Descriptions of Towns in the Latin Humanist Literature in the Czech Lands]. Praha, 2012. MBW: Melanchthons Briefwechsel. Kritische und kommentierte Gesamtausgabe, im Auftrag der Heidelberger Akademie der Wissenschaften, herausgegeben von H. Scheib­­le, seit Band T 11 von Ch. Mundhenk. Stuttgart-Bad Cannstatt, 1977–. MGG: Die Musik in Geschichte und Gegenwart, 2nd ed., 26 vols, ed. L. Finscher. Kassel, Stuttgart, 1994–2008. Minárik 1985: Jozef Minárik, Renesančná a humanistiská literatura: svetová, česká, slovenská [Renaissance and Humanist Literature in the World, Bohemia and Slovakia]. Bratislava, 1985. NGDMM: The New Grove Dictionary of Music and Musicians, 2nd ed. 29 vols, ed. S. Sadie. London, 2001. Rataj 2002: T. Rataj, České země ve stínu půlměsíce. Obraz Turka v raně novověké literatuře z českých zemí [The Czech Lands in the Shadow of the Crescent: The Image of the Turk in Early Modern Literature in the Czech Lands]. Praha, 2002.

List of Abbreviations 

 XV

RHB: Rukověť humanistického básnictví v Čechách a na Moravě [A Handbook of Humanist Poetry in Bohemia and Moravia]. 6 vols, ed. J. Hejnic, J. Martínek, Praha, 1966–2011. RMK: A Régi magyar könyvtár, 5 vols, ed. K. Zsábó, Budapest, 1879–1912. Segert, Beránek 1967: S. Segert, K. Beránek, Orientalistik an der Prager Universität 1348–1848. Prag, 1967. Seidel 1994: R. Seidel, Späthumanismus in Schlesien: Caspar Dornau (1577–1631). Leben und Werk. Tübingen, 1994. Steinschneider: M. Steinschneider, Catalogus librorum hebraeorum in Bibliotheca Bodleiana. 3 vols, Berlin, 1931. Storchová 2011: L. Storchová, Paupertate styloque connecti. Utváření humanistické učenecké komunity v českých zemích [Paupertate styloque connecti: The Shaping of the Scholarly Community in the Czech Lands]. Praha, 2011. Storchová 2014: L. Storchová, Bohemian School Humanism and Its Editorial Practices (ca 1550– 1610). Turnhout, 2014. Vaculínová 2012: M. Vaculínová, Zikmund Hrubý z Jelení a jeho život v Basileji [Sigismundus Gelenius and His Life in Basel]. In: LF 135 (2012), 91–124. VL: Die deutsche Literatur des Mittelalters. Verfasserlexikon. 14 vols, ed. B. Wachinger et al. Berlin, New York, 1978–2008. VL 16: Frühe Neuzeit in Deutschland, 1520–1620: literaturwissenschaftliches Verfasserlexikon. 7 vols, ed. W. Kühlmann et al. Berlin, Boston, 2011–2019. Voit 2006: P. Voit, Encyklopedie knihy. Starší knihtisk a příbuzné obory mezi polovinou 15. a počátkem 19. století [Encyclopaedia of the Book: Earlier Book Printing and Related Fields between the Middle of the 15th Century and the Beginning of the 19th Century]. Praha, 2006. Voit 2013: P. Voit, Český knihtisk mezi pozdní gotikou a renesancí. Vol. 1: Severinsko-kosořská dynastie 1488–1557 [Czech Book Printing between the Late Gothic and the Renaissance, I: The Severin-Kosořský Dynasty (1488–1557)]. Praha, 2013. Voit 2017: P. Voit, Český knihtisk mezi pozdní gotikou a renesancí. Vol. 2: Tiskaři pro víru a tiskaři pro obrození národa 1498–1547 [Czech Book Printing between the Late Gothic and the Renaissance, II: Printers for Faith and Printers for the National Revival in 1498–1547]. Praha, 2017.

List of Abbreviated Journal Titles and Databases AC ADB AUC – HUCP AUC – PH AUPO BBKL BCBT BSČZ CNCE ČČH ČČM ČL ČMKČ

Acta Comeniana: International Review of Comenius Studies and Early Modern Intellectual History Allgemeine deutsche Biographie Acta Universitatis Carolinae: Historia Universitatis Carolinae Pragensis Acta Universitatis Carolinae: Philosophica et historica Acta Universitatis Palackianae Olomucensis Biographisch-Bibliographisches Kirchenlexikon Bibliografie cizojazyčných bohemikálních tisků do roku 1800 Biografický slovník českých zemí Censimento nazionale delle edizioni italiane del XVI secolo Český časopis historický Časopis Českého musea Česká literatura Časopis Musea království českého

XVI 

 List of Abbreviations

ČMM ČNM DVT EMLO FHB Frühneuzeitliche Ärztebriefe GW HOP ISTC Knihopis LF MORST MVGDB NDB OSN RAA

Sammlung Bergmann SPFFBU SCetH SK SNM-C VD16 VD17 ZJKF

Časopis Matice moravské Časopis Národního muzea Dějiny věd a techniky Early Modern Leters Online Folia Historica Bohemica Frühneuzeitliche Ärztebriefe des deutschsprachigen Raums (1500– 1700) Gesamtkatalog der Wiegendrucke Historie – Otázky – Problémy Incunabula Short Title Catalogue Knihopis českých a slovenských tisků od doby nejstarší až do konce XVIII. století Listy filologické Miscellanea oddělení rukopisů a starých tisků Mitteilungen des Vereins für Geschichte der Deutschen in Böhmen Neue deutsche Biographie Ottův slovník naučný Repertorium alborum amicorum. Internationales Verzeichnis von Stamm­büchern und Stammbuchfragmenten in öffentlichen und privaten Sammlungen Sammlung Bergmann, Staatsarchiv Dresden Sborník prací Filosofické fakulty brněnské univerzity Studia Comeniana et historica Strahovská knihovna Sborník Národního muzea v Praze, řada C – Literární historie (Acta Musei Nationalis Pragae – Historia litterarum) Verzeichnis der im deutschen Sprachbereich erschienenen Drucke des XVI. Jahrhunderts (VD 16) Verzeichnis der im deutschen Sprachbereich erschienenen Drucke des XVII. Jahrhunderts (VD 17) Zprávy Jednoty klasických filologů

Other Abbreviations d. died s.a. sine anno (no year of publication) s.l. sine loco (no place of publication) s.t. sine typographo (no publisher)

Petr Voit

Humanism in the Czech Lands in the First Half of the 16th Century Utraquists, Catholics and Non-Conformist Religious Communities The reception of Humanism in the Czech lands before the middle of the 16th century differs from the other European regions as a  result of two major factors that were at play in the Jagiellonian period and at the beginning of Ferdinand I of Habsburgʼs reign as king of Bohemia (1526). The first of these factors was the plurality and competition of religious confessions, which drew attention away from worldly themes. The second was the low level of education among the nascent burgher class, which had a negative impact on the development of both scholarly and textbook literature and fiction. Both these factors were consequences of the Czech lands’ political and cultural isolation following the Hussite wars (1419–1436 and 1467–1479). The isolation and messianistic tendencies of Utraquist intellectuals increased the vigilance of the majority of the society towards foreign cultural influences and led to a preference for Czech-language literature over works written in Latin or German. In 1485, religious peace between the Utraquists and Catholics was declared, as a result of which both denominations received the status of state confessions. This tolerant coexistence in a  dualistic model was a  significant novelty within Europe. Utraquism defended the symbolic minimum of the Hussite era, specifically communion for the laity, and therefore became a religion with which the conservative majority of society identified itself (the Catholic faith was only professed by about one-tenth of the population, mostly consisting of aristocrats and higher clergy). Nevertheless, Utraquism hardly developed any theology of its own, with the exception of its teaching about the Eucharist – in spite of all their reservations about Rome, Utraquists still considered themselves part of the Catholic community.1 Nevertheless, the two denominations differed until the middle of the 16th century in their approach to university education: Catholics principally received their education abroad while Utraquists were most frequently educated in Prague. At the university of Prague, which had come under Utraquist control, only the Faculty of Arts remained in operation after the Hussite storms.2 It became a typical local educational institution, in which foreigners were not interested. Since it primarily edu-

1 M. Nodl, Česká reformace [Bohemian Reformation]. In: Umění české reformace (1380–1620), ed. K. Horníčková, M. Šroněk. Praha, 2010, 17–33; Boldan, Neškudla, Voit 2014, 9–13; Voit 2017, 143– 9, 347. 2 J. Pešek, Pražská univerzita a  městské latinské školy [The University of Prague and Town Latin Schools]. In: Dějiny Univerzity Karlovy 1347/48–1622, I, ed. M. Svatoš. Praha, 1995, 219–26. https://doi.org/10.1515/9783110650181-202

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cated future priests, officials and teachers, only a relatively small number of creative Utraquist intellectuals were widely active in public life (as lawyers, notaries public, chancellors, etc.) in Bohemia. Due to the practice of manual text copying, there is not even any evidence of the involvement of domestic printing houses of the Jagiellonian period in the educational programmes of the university of Prague or Latin schools, unlike in Padua, Venice and other Central European metropolises (Cracow, Vienna, Leipzig, etc.).3 The masters of the Faculty of Arts in Prague were able to write treatises on the Eucharist and make astronomical calendars, but they hardly wrote any other works and until the middle of the 16th century, they did not have their works printed. In this, we can see a  reflection of their different approach to ancient values. Catholics active in literature (in Český Krumlov, Olomouc and Pilsen) were inspired by classical tradition and in their works, they emphasised the grandeur and benefits of learning. More or less successfully, they attempted to build on their Italian models (this is evident e.g. in the works of → Jan of Rabštejn, → Racek Dubravus of Doubrava or → Bohuslaus of Lobkowicz and Hassenstein). Until the beginning of the 16th century, Humanist learning benefited from contact between the Czech Catholics and Aeneas Silvius Piccolomini, who as it happens also influenced Utraquists (→ Šimon of Slaný) and whose Historia bohemica – in Czech translation – was the first historical work printed in Czech (→ Mikuláš Konáč of Hodíškov). In the first third of the 16th century, the Utraquist elites (who outside Prague were mostly lay people) still considered learning to be a distraction, while the Unity of the Brethren (Unitas fratrum) even regarded it as dangerous. The situation finally began to change in the 1520s with the German reformation.4 Saxon universities first inspired non-Catholic towns in south-western Bohemia (Jáchymov, Most, Žatec), and later Wittenberg and Basel and eventually the Unity of the Brethren in the middle of the 16th century. In the Czech lands, Catholic authors had neither printers nor many readers and thus published their works abroad. This marginalised them in Czech production but brought them advantages and recognition abroad. The literary activities of the Utraquists, on the other hand, were concentrated in Prague. They were initiated by altruistically minded members of the lower aristocracy and maintained at first by the laity (→ Viktorin of Všehrdy, → Řehoř Hrubý of Jelení) and from the beginning of the 16th century largely by members of the lower clergy. The idea recurring in all of these social environments was that rather than private political or property benefits,

3 R. A. Müller, Humanismus und Universität im östlichen Mitteleuropa. In: Humanismus und Re­ naissance in Ostmitteleurope vor der Reformation, ed. W. Eberhard, A.  A.  Strnad. Köln, Weimar, Wien, 1996, 246–72. 4 G. Walther, Humanismus und Konfession. In: Späthumanismus. Studien über das Ende einer kul­ turhistorischen Epoche, ed. N. Hammerstein, G. Walther. Göttingen, 2000, 113–27.

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a society destabilised after the Hussite wars needed to support a virtuous life for each individual and develop the ‘common good’ through it. The Utraquists were led by the messianic belief that a society reformed and improved in this manner would become a model for other European Catholics. The main remedy was religious and moral literature, which could only be mediated to the domestic environment in Czech. Utraquist men of letters were chiefly engaged in translations, which they addressed to burghers and the lower aristocracy, both Utraquists and Catholics. These efforts culminated in the activities of Mikuláš Konáč, who combined translation, adaptation, publishing and printing work while endeavouring to reform morals. Of course, literature was also written outside the framework of both the official churches. Religious pluralism began to develop from 1485 onwards, but it was not accompanied by religious tolerance. Every non-conformist community (the Unity of the Brethren, Anabaptists, the Moravian sect of Habrovany, and several others), however small their numbers, considered itself the true and salvific church of Christ and almost denied the other communities, however similar their beliefs, the right to exist. At the same time, these communities were persecuted by both the state confessions. This resulted in another type of literary activity, characteristic of all religious groups – religious polemics and apologetic writings by members of particular churches. After the beginning of the German Reformation, polemics appeared all over Western Europe from the 1520s onwards, and these found a unique and significant base in the Czech lands, precisely because of the religious pluralism that had begun to develop there more than 35 years before Luther. These polemics also often involved laymen (→ Václav Písecký, Racek Dubravus, Mikuláš Konáč), which further endowed them with a political dimension. Besides literary activities, religious life affected also readers’ reception. Literate members of non-conformist churches, whether burghers or peasants, were recommended to read only such literature as was dogmatically related to their faith (e.g.  apologetic writings or, in particular, hymn books). As a  consequence of confessional disputes, the scope of the topics and genres in Czech literature before the middle of the 16th century was much narrower than in foreign countries, but the publishers tried to publish works for readers of different confessions, with increasing success.5 Foreign literature could only be read by a narrow linguistically educated class – the average burgher’s general level of education (not to mention that of peasants) was still rather low at the time. There were no deep ties between literature written in Latin and Czech. Most works were copied by hand, as was usual previously; they were not

5 P. Voit, Konfesionální flexibilita a česká knižní kultura první poloviny 16. století [Confessional Flexibility and Czech Book Culture in the First Half of the 16th Century]. In: Documenta Pragensia 32 (2014), 611–22.

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printed on a massive scale.6 This phenomenon in combination with the absence of the fictional and scholarly genres led to little progress in the socio-cultural processes that would have moved Czech society away from the medieval style of thought, lead it to reflections on the Italian Renaissance and thus bring it closer to the secular way of life. The Utraquists rather focused on their own past; they were isolated and suspicious of everything foreign, let alone heathen; this slowed down the reception of ancient literature. In studying the Utraquists’ possible interest in Humanism, it is important to recall one particular incident thanks to which the patriotic Prague burghers became reserved towards Humanism. It was related to the activities of Conrad Celtes, a  famous Humanist at the time. When he came to Prague from Cracow in 1491, he was received with sympathy by many Old Town scholars. Nevertheless, Celtes spread several Latin epigrams among his supporters, and subsequently also in a wider circle, which disparaged the chalice as a symbol of Utraquism, as well as Czech cuisine and the Italian bishop Augustine, who had ordained Utraquists as priests. His derogatory verses combined a  scholar’s pride with Catholic intolerance and nationalism, disdaining the Czechs as Slavs. Celtes soon felt the welcome grew cold. For fear that his verses would incite public opposition, he hastily fled from Prague to Nuremberg in the autumn of 1491.7 Utraquist scholars repeatedly assured themselves that Czech was as valuable a  language as Latin or Greek. Their relationship with German, on the other hand, was much more complicated. It was the language of the neighbouring nation, politically perceived as a hegemon, whereas Latin and Greek were considered to be the languages of the Bible. There are only a few extant manuscripts written in German between 1450 and 1550, and the first German printed books did not leave Bohemian and Moravian printing workshops until the 1530s. On the other hand, at the end of the 15th century Viktorin of Všehrdy, a member of the Czech-speaking scholarly elite, highlighted the cultural benefits of translations into German, thanks to which the German empire was to head towards peace and prosperity.8 Czech-language patriotism, typical among the Utraquists and non-conformist religious communities, stemmed from their conservative relations to the Hussite past and corresponded to the low level of language knowledge among the burghers. With the exception of Grammatyka česká [Czech Grammar], published in Náměšť nad Oslavou in 1533, language knowledge was not until the 1570s based on the systematic

6 B. Neškudla, Knihovny a čtenářská recepce v období raného humanismu v Čechách [Libraries and the Reader’s Reception in Early Humanism in Bohemia], an unpublished doctoral dissertation at the Faculty of Arts, Charles University in Prague, 2014, 57–64. 7 F. Machilek, Konrad Celtis und die Gelehrtensodalitäten, insbesondere in Ostmitteleuropa. In: Hu­ manismus und Renaissance in Ostmitteleurope vor der Reformation, ed. W. Eberhard, A. A. Strnad. Köln, Weimar, Wien, 1996, 137–55. 8 Voit 2017, 37, 75.

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study of Czech grammar, which built on foreign grammars of Latin, Greek, Hebrew as well as vernacular languages (Dante Alighieri, Lorenzo Valla, Leonardo Bruni, Pietro Bembo and Johann Reuchlin). Rightfully, neither Catholics nor Utraquists who wrote in Latin (the latter from the 1540s) shared this exaggerated focus on Czech; they were worried that it would compare poorly with the language of the Greek and Roman classics. Despite their scepticism about Czech, however, these advocates of Latin remained ardent patriots. The not particularly varied terrain of literature was not improved by the low level of interest in original works, although this resulted in fervent translation activities (→ Jan Češka called also Pseudo-Češka, → Jan Petřík of Benešov, Řehoř Hrubý, Mikuláš Konáč, Viktorin of Všehrdy, etc.). A series of lectures on ancient literature given by Master Řehoř Pražský / Gregorius Pragensis in the 1480s was unique, but more attractive visits by Humanists (Hie­ ronymus Balbus and Conrad Celtes) stimulated interest in Humanist learning as well as efforts to reform the Prague university. Nevertheless, Václav Písecký abandoned his solitary struggle for Humanist reform at the university in 1509 and left for Italy, where he unexpectedly died (never having returned to the Czech lands). Matěj Korambus / Mathias Chorambius, who pursued private study of Greek, decided for a priestly career after 1510. The introduction of Greek Studies at the Faculty of Arts kept being postponed, although the funds for their implementation had already been collected in 1537. When → Sigismundus Gelenius / Zikmund Hrubý of Jelení, Písecký’s former student, then already established in Basel, was ask to teach Greek at the university, he refused, and Greek Studies were thus not initiated until 1541 under → Matthaeus Collinus. Meanwhile, a  teacher of Hebrew was unsuccessfully sought in 1516–1518 by →  Matthaeus Aurogallus (who also subsequently left for Wittenberg). Although the foreign universities to which these various supporters of Humanism moved were likewise long dominated by the model of scholastic instruction and Humanism penetrated them only slowly and differentially, as late as in the 1490s, its establishment was not hindered by the specifics of state religion (conservative Utraquism) as it was in Prague.

The Religiously Conditioned Relations to Antiquity In post-Hussite Bohemia ancient culture was perceived very religiously (as heathen) until the beginning of the 16th century. In addition, this view was combined with an aversion to papal Rome.9 Since the university of Prague primarily intervened in religious matters, it was not systematically devoted to ancient history, philosophy, literature and poetics. Although future Utraquist priests travelled to Italy to be consecrated, in the early 16th century common non-Catholic Czechs had no reason or desire to deal

9 Boldan, Neškudla, Voit 2014, 19–26.

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with the polytheism and worldly eroticism of Greek and Roman mythology. Therefore, → Oldřich Velenský / Ulrichus Velenus, following the model of Řehoř Hrubý of Jelení, accompanied his 1519 translation of Erasmus of Rotterdam’s Enchiridion militis christiani with 78 explanatory commentaries.10 In the second half of the century, readers no longer needed such assistance. Interest in ancient culture was fairly well demonstrated in regional centres, but, as shown by reports of an unpreserved translation of Plato’s Politeia from 1484–1494, educated and inquisitive aristocrats maintained a  distinctly private interest, which was always satisfied with a single manuscript.11 Indeed, the Prague manuscript collections of Řehoř Hrubý’s translations, which originated in 1509–13, were of more or less private nature as well. They only mediated ancient culture to a limited number of court officials and Prague Utraquist aldermen. The number of florilegia copied for school use significantly increased in 1514, when Mikuláš Konáč translated and printed Pseudo-Burleigh’s reading book, the first systematic anthology of the history of ancient philosophy. The same shift from a private text to a public textbook occurred in the case of an ancient ethics anthology of Jan Češka, printed in 1529. The society’s changing relationship to antiquity is also reflected in the composition of scholarly libraries.12 Until the appearance of Martin Luther, libraries followed the model of two permitted religions and thus had a mixed Catholic-Utraquist character. From the literary point of view, a non-negligible part of these libraries consisted of handwritten or printed copies of Greek and Roman classics, made at home or imported from abroad. Even though these works comprised as much as 20 % of the renowned Humanist author Bohuslaus of Lobkowicz and Hassenstein’s library, not all Catholics would have been so enthusiastic about classical ancient texts. →  Václav of  Rovné, a Catholic chancellor of Rožmberk / Rosenberg, for instance, exchanged letters with Bohuslaus of Lobkowicz and Filippo Beroaldo, but did not share their approach to antiquity. Although he collected some ancient works in his library (5 %), he did not write any notes in them, as he did in other books, which rather suggests that he did not read them.13 There are also no notes in the printed copies of foreign ancient literature purchased for the library of the significant Utraquist and master of the university of Prague Václav Koranda the Younger (d. 1519).14 Regardless of confession, at the

10 B. Neškudla, Český překlad Erasmovy Rukověti křesťanského rytíře [The Czech Translation of the Enchiridion Militis Christiani by Erasmus of Rotterdam]. In: SK 10 (2011), 91–104. 11 E. Pražák, Český překlad Platonovy Politeie z 15. století [A Czech Translation of Plato’s Politeia from the 15th Century]. In: LF 84/1 (1961), 102–8. 12 Boldan, Neškudla, Voit 2014, 26–38. 13 J. Hejnic, Knihovna Václava z Rovného jako historický pramen [The Library of Václav of Rovné as a Historical Source]. In: Knihtisk a kniha v českých zemích od husitství do Bílé hory, ed. F. Šmahel. Praha, 1970, 178. 14 J. Marek, Václav Koranda mladší. Utrakvistický administrátor a literát [Václav Koranda the Younger: A Utraquist Administrator and Man of Letters]. Praha, 2017.

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beginning of the 16th century owning ancient works may have been a matter of fashion for some scholars. On the other hand, even Bohuslaus himself did not make notes in his books, but his knowledge of ancient authors was clearly reflected in his own writings. Catholics who had studied at foreign universities (→ Augustinus Moravus, Racek Dubravus, Bohuslaus of Lobkowicz and Hassenstein, Jan of Rabštejn, etc.) had better prerequisites for understanding. When they wrote their works in Latin and published them abroad, they only partially mediated their knowledge of ancient culture and learning to Czech readers. The domestic literary scene did not begin to work systematically with the tradition of ancient culture until the 1530s, when Jan Hodějovský the Elder of Hodějov gathered around himself a circle of Neo-Latin poets, for whom antiquity and the idea of the patronage of ancient type were of constitutive importance. Their work was based on intertextual relations to ancient works: they imitated classic metrics and used classical literary works as a source of phrases and expression.15 It thus took more than two decades after Oldřich Velenský’s efforts before ancient learning and mythological stories became a strong, permanent and motivating model in the way that the Bible and newly translated patristic literature, mainly focused on the creation of the ‘common good’ on religious and moral bases, had so far been for the Utraquists and non-conformist churches. Research in the second half of the 20th century described the establishment of ancient learning in the Czech lands too optimistically, assuming that the Czech lands had experienced a ‘long Renaissance’, in which antiquity ‘was used to solve current social as well as general human problems and became part of the laicisation line of Czech literature from the end of the Hussite wars until the Battle of the White Mountain’.16 Whereas Viktorin of Všehrdy was described from the 19th century as a founding figure of so-called ‘national’ Humanism, his Latin-writing contemporary Bohuslaus of Lobkowicz and Hassenstein and the Latin poets of Hodějovský’s circle did not fit into this concept of Humanism. Until recently, researchers over-estimated the share of ‘national’ Humanism in periodʼs literature; therefore, Latin poetry, using a different language, themes and genres, was considered secondary in the nationalistic and Marxist interpretations of literature during the 19th and 20th centuries.

15 Storchová 2014, 20–7. 16 M. Kopecký, Pokrokové tendence v české literature od konce husitství do Bílé hory [Progressive Trends in Czech Literature from the End of the Hussite Movement until the Battle of the White Mountain]. Brno, 1979, 46.

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Humanism, Renaissance and Reformation In the second half of the 20th century, historians of earlier literature were influenced by Marxism – some explicitly and rather programmatically (e.g. Josef Hrabák and Milan Kopecký), others rather implicitly (Jaroslav Kolár, Eduard Petrů and Emil Pražák). Nevertheless, both groups saw the key to understanding the literary development of the early modern period in ‘laicisation’ and ‘democratisation’ as the progressive heritage of the Hussite revolution. Consequently, they did not pay attention to the persistence of late medieval elements even in the society of the 16th century, which they imprecisely referred to as the Renaissance.17 These Marxist literary historians faced relatively smaller challenges in their interpretation and editing of medieval works. Their evaluation of literature written between the Hussite wars and the Battle of the White Mountain, however, contained more pronounced political opinions, especially in the sense that these historians interpreted the cultural phenomena of the time as more ‘progressive’ than they actually were. Humanism was studied in terms of the ideological attitudes of the researchers, as a result of which the studies often involved a simple view through the service to the common people – almost always without taking into account the religious and social context of the Czech lands, where, unlike in other regions in Europe, the combination of ancient values and Humanism as a  philological–philosophical method was prevented by specific religious conditions. Not only in the visual arts, but also in literature produced in the Czech lands (especially printed works), manifestations of the Renaissance and Humanism remained quite modest until almost the middle of the 16th century. Both terms, Humanism and Renaissance, were (and are still, sometimes) used in modern research as a tool to better incorporate the Czech nation into the European cultural space.18 In reality, however, this entry was complicated by the traditionalism of the cultural and social environment in the Czech lands, so that no labelling of this epoch is entirely reliable. According to the Marxist literary historians, before the Battle of the White Mountain literature was characterised by ‘laicisation’ and ‘democratisation’, to which ‘national’ Humanism was supposed to lead. Humanist literature written in Latin played only a secondary role. As concerns Latin literature, especially the founding Jag-

17 P. Voit, Koncept humanismu v marxisticky formované paleobohemistice (1956–1996) [The Concept of Humanism in Marxist-influenced Old Czech Literary History]. In: ČL 66/6 (2018), 777–812. 18 M. Bartlová, Renesance a  reformace v českých dějinách umění: otázky periodizace a  výkladu [The Renaissance and Reformation in Czech Art History: Issues of Periodisation and Interpretation]. In: In puncto religionis. Konfesní dimenze předbělohorské kultury Čech a Moravy, ed. K. Horníčková, M. Šroněk. Praha, 2013, 23–48 and L. Storchová, The ‘Apostle’ of Renaissance Humanism in Moravia? In: Augustinus Moravus Olomucensis, ed. P. Ekler, F. G. Kiss. Budapest, 2015, 150–1.

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iellonian period was appreciated, specifically at the end of the 19th century.19 Further outcomes of research into Latin literature began to be published in 1908 and then again in 1966 in a  bio-bibliographical dictionary, the well-known Rukověť huma­ nistického básnictví / Enchridion renatae poesis (RHB 1–6). In the second half of the 20th century, Marxist-oriented scientists promoted an approach based on the language criterion. Czech-language ‘national’ Humanism was considered to be more ‘productive’ than its Latin branch, which was regarded as cosmopolitan and thus useless for the nation. Several individual researchers (Josef Hejnic and Jan Martínek) rightfully rejected this generalisation, but they did not attempt to describe the multi-layered literary activities systematically. Czech-language literature thus enjoyed more attention from researchers – not only literary historians and philologists, but also historians of the Middle Ages and the early modern period. From the 1930s, ‘national’ Humanism was thus accompanied by another six labels (‘burgher’, ‘Utraquist’, ‘Christian’, ‘Renaissance’, ‘Reformation’ and in 2007 also ‘civic Humanism’),20 illustrating the fact that the researchers could not agree on what Humanism in the Czech lands was actually like. As already mentioned, Marxist literary historians described the literary ground selectively so that it would match the scheme of progressively perceived ‘laicisation’ and ‘democratisation’. They sidelined Latin production and religious polemics, as if they had not existed; from the Utraquist line of the first third of the 16th century, they highlighted three lay Utraquists, alleged supporters of ‘national’ Humanism: Viktorin of Všehrdy, Řehoř Hrubý and Mikuláš Konáč. Nevertheless, the focus of these three authors’ works was translation – of classical Roman literature of the Golden Age in a few cases, but mainly patristics; medieval and contemporary works with religious and moral-educational content. This trend had been common in Europe for a  long time and need not be perceived as ‘national’ (or exclusively ‘Humanist’). In the Czech lands, however, this was a  novelty that resulted in the first translations for many decades, during which Czech-language literature had been only rarely patronised21 (on the other hand, there had been systematic support for Latin production from the end of the 1530s in particular by Jan Hodějovský the Elder).22 Viktorin of Všehrdy, Hrubý and Konáč did not translate word for word: they adhered to the principle of ‘sense-for-sense’ translation (while their successors one generation later, →  Mikuláš Klaudyán and Oldřich Velenský, translated ‘word for word’ under the influence of the conservative philology of the Unity of the Brethren’s

19 J. Truhlář, Humanismus a humanisté v Čechách za krále Vladislava II. [Humanism and Humanists in Bohemia under King Vladislaus II]. Praha, 1894. 20 On the conceptualisation of Humanism in recent Czech research, cf. Boldan, Neškudla, Voit 2014, 13–8; Voit 2017, 32–9. 21 Voit 2013, 383 and 396, including the names of the patrons and publishers occasionally engaged in the support of literary activities. 22 Storchová 2011, 120–6.

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bishop Lukáš of Prague). Despite coming close, Viktorin of Všehrdy never achieved a  Humanistically conceived translation.23 Yet he was still considerably important for the further development of Czech-language literature because he indicated the reform potential of proto-Christian literature, from which, according to him, one should rather focus on texts encouraging a virtuous life than on theological apologies of Christianity. By focusing on patristics, he created a  kind of bridge between the reform efforts of the Hussite movement, which had often turned to the Church Fathers, and Luther’s Reformation. Several translations of patristic works were published: John Chrysostom in 1501 in the translations by Viktorin of Všehrdy and Hrubý; Cyprian in 1501, translated by Viktorin; St Augustine in 1506 without the translator listed; Lactantius in 1511 in Konáč’s translation; and Hermas in 1518 in a translation most likely by Klaudyán. Richly annotated translations by Řehoř Hrubý chiefly reveal philological interest. Nevertheless, none of his contemporaries, with the exception of the long-neglected Oldřich Velenský, were meticulous enough to continue in his footsteps and publish their own works in print.24 Whereas Hrubý wrote his treatise for the elite class, which was to provide a  remedy for society, Viktorin of Všehrdy and Konáč addressed the wider public and hence departed from the Humanist approach. According to the model of foreign Humanist editions, however, Konáč created in Czech-language literature new types of prose and verse paratexts (dedications, prefaces and epilogues). From 1510, he even experimented with hendecasyllabic verse organised into a complex Sapphic stanza (ababccc). Yet the metre of ancient poetry was not well received by Czech readers and Konáč abandoned this form for good in 1516. Nevertheless, the style, genre and function of his paratexts prove Konáč’s efforts not only to mediate the original as well translated literature for the wider public, but also to facilitate reading and motivate his readers to read every day.25 Within the above-mentioned triumvirate, Viktorin of Všehrdy played the role of restorer and promoter of Utraquistic reform endeavours while Hrubý mostly approached selected representatives of the state and municipal authorities in the role of an agitator. Konáč, on the other hand, could be considered a populariser, because it was through his activities that Utraquist moral-education literature was mediated to burghers and the lower aristocracy. The social situation in the first third of the 16th century led these three authors to juxtapose medieval and early modern attitudes. They appeared to be supporters of irenicism, based on Hussite traditions, but none of

23 E. F. Couceiro, O národním humanismu, jeho domnělém zakladateli a takzvaném manifestu [On National Humanism, Its Alleged Founder and So-Called Manifesto]. In: ČL 62/2 (2014), 252–68. 24 B. Neškudla, Řehoř Hrubý z Jelení a takzvaný národní humanismus (k pětisetletému výročí úmrtí Řehoře Hrubého z Jelení) [Řehoř Hrubý of Jelení and So-Called National Humanism (On the Five-Hundredth Anniversary of the Death of Řehoř Hrubý of Jelení)]. In: ČL 62/5 (2014), 728–51. 25 P. Voit, Mikuláš Konáč z  Hodíškova. Inspirace k úvahám o humanismu [Mikuláš Konáč of Hodíškov: Inspirations for Reflection on Humanism]. In: ČL 63/1 (2015), 3–39.

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them came to terms with the religiously pluralistic society. In the eyes of Czech society at the time, a reform could only be implemented through Utraquism. From Viktorin’s time, Czech translators’ activities were focused on short proto-Christian writings, offered (in today’s terminology) in the form of ‘reader editions’, which met the needs of clerics. The Humanist demand for a ‘critical edition’ of patristic literature, rid of the layer of medieval Scholasticism, was fully formulated by →  Sixt of Ottersdorf in 1547.26 Once Erasmus of Rotterdam’s ad fontes Humanist principle indicated that the Vulgate was not the most important version of the biblical text, the Catholics (Racek Dubravus), Utraquists and, from the 1520s, also the Unity of the Brethren raised objections, fearing a decline in religion. The bishop of the Unity of the Brethren, Lukáš of Prague, defended the primacy of the Vulgate in his polemics with Luther about the translation of the Bible in 1523 using the words: ‘We are in no need of teachers of different languages, in particular Greek and Hebrew, among ourselves’.27 Neither was the Humanist philological approach applied by the Catholic Racek Dubravus in his Latin exegeses of the Epistles of St Paul to the Galatians (Dresden 1525).28 I suggest referring to the style of literature previously called ‘national’ Humanism as the ‘proto-revival’ of the burghers of the Jagiellonian period, because already from the turn of the 16th century it shared a number of aspects with the ‘national revival’ of the 19th century.29 Regardless of its label, it is an entirely distinctive stream in Viktorin’s, Hrubý’s and Konáč’s works and was a direct successor to the national emancipation efforts of the Hussite movement. Opinions as to its social impact may vary, however: whereas the Marxists supposed that the Hussite movement had a positive influence of on Czech society, the term proto-revival mirrors the Hussite movement’s negative impact on Czech burghers’ education and reflects the need for change felt by the contemporary elite. This literary ‘proto-revival’ addressed readers in widely comprehensible Czech and narrowed its objectives, which were not identified with Humanism until the

26 Ammonius Alexandrinus, Život Pána našeho Jezukrista [The Life of Our Lord Jesus Christ]. Praha 1547, fols. A3b–A4a: ‘And I am asking someone good … to assume the work of properly and prudently translating … the biographies and works … of also other saints … from foreign languages even into our own, Czech language – without those miscellaneous additions present in the fictitious legends and passionals, … as already recently begun by some Hermannus Bonnus in Latin.’ 27 Lukáš Pražský, Odpověd bratřie na spis Martina Luthera [The Reaction of the Brethren to the Work of Martin Luther]. Litomyšl, 1523, fols. H1b–H3b. The full quotation was reprinted in Voit 2017, 269–70. For more on this topic, see also Dittmann, Just 2016. 28 D. Martínková-Pěnková, Neznámý dopis českého humanisty Racka Doubravského [An Unknown Letter of the Czech Humanist Racek Dubravus]. In: LF 78 (1955), 57–61; D. Martínková-Pěnková, Polemika dr. Racka Doubravského proti Martinu Lutherovi [The Polemics of Dr. Racek Dubravus against Martin Luther]. In: LF 78 (1955), 241–6 and 79 (1956), 88–90. 29 Boldan, Neškudla, Voit 2014, 16; Voit 2017, 194, 195, 512, 513, 558 and 567.

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modern period, to the religious and moral reform of the individual. The reform of the ‘common good’ thus suppressed the Renaissance secularising tendencies until the 1530s, when the number of practically-oriented topics began to increase. Besides religious and moral educational literature, the works published in print in this second phase included dictionaries, grammars and conversation guides, as well as treatises on horticulture and viticulture, colour and ink preparation and metal testing. In addition, educational texts in German and Latin also came out. The Renaissance spread among the burghers precisely thanks to this enhancement of the secular aspect and in reaction to the centralist tendencies of king Ferdinand I (1547).30 Over the course of the following decades, this trend was continued by printers →  Jiří Melantrich of  Aventin and →  Daniel Adam of Veleslavín, to whom earlier research wrongfully attributed primacy.31

The Beginnings of Humanism Although Utraquists and non-conformist religious communities (with the exception of the German-speaking Anabaptists) preferred Czech as the language of the broad masses, in the first half of the 16th century Latin was actively used by better educated clergy and other intellectuals as a common language for communication and literature.32 Czech, Latin and German texts existed side by side at this time, even though their authors did not always have a  Humanist approach. Among the Utraquists, a Humanist approach to philology was most visible in the work of Matěj Korambus, a  leading representative of the Utraquist Consistory, who sent seven penitential psalms paraphrased in Latin verse abroad for publication (Basel 1508) and was publicly engaged in Prague in the Utraquists’ negotiations with Rome as well as being a known opponent of the Unity of the Brethren. Catholic authors writing in Latin pursued their studies abroad, mainly in Cracow, Vienna, Leipzig, Padua and Bologna. Those who studied in Bologna included the church lawyer and diplomat Jan of  Rabštejn, whose Dialogus (1469) is the earliest Humanist manuscript work in Bohemia but did not receive a wider social and political response because of the religious diversity in the first half of the 16th century. Whereas Utraquist intellectuals had been deliberately isolated from abroad, Catho-

30 Voit 2017, 557–9. 31 M. Bohatcová et al., Česká kniha v proměnách staletí [The Czech Book over the Centuries]. Praha, 1990, 214–27, containing a chapter on Melantrich and Adam entitled ‘První český nakladatelský dům’ [The First Czech Publishing House]. 32 M. Vaculínová, Užití jazyků v humanistické poezii raného novověku v Čechách [The Use of Languages in the Humanist Poetry of the Early Modern Period in Bohemia]. In: K výzkumu zámeckých, měšťanských a církevních knihoven. Pour une étude des bibliothèques aristocratiques, bourgeoises et conventuelles. Jazyk a řeč knihy, ed. J. Radimská. České Budějovice, 2009, 31–9.

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lics of Rabštejn’s type established contact with Humanist scholars and poets during their studies, which they maintained through Latin correspondence, sending books, or through personal meetings even after their return. This is how Humanist circles ended up forming in Catholic towns around a Latin town school (Pilsen) or around the bishopric (Olomouc).33 The conditions for their existence were different from those in Vienna, Leipzig or Cracow at least in as far as they were not in touch with the university of Prague or with domestic book printers. These circles did not receive much interest from Utraquist scholars (not to mention the Unity of the Brethren and other non-conformist religious communifties), with the exception of, for instance, the circle of such Utraquist intellectuals as Hrubý or Viktorin of Všehrdy, who were in contact with Bohuslaus of Lobkowicz and Hassenstein at the time when he worked in the royal chancery. The Humanist circles maintained their elite character and until the 1530s, they were not involved in the Utraquists’ reform programme. Nevertheless, the Catholics were not only active in the field of exclusive Latin. At the turn of the 16th century, Pilsen in West Bohemia was → Mikuláš Bakalář’s workplace; he had become acquainted with the book culture of the university city of Cracow during his studies and had enough education and experience to be able to participate in the activities of the Humanists in Pilsen, but instead adopted Czech-language religious as well as secular literature in his printing workshop. He addressed readers from among burghers ignorant of Latin, who needed to be presented with more comprehensible works of religious and practical-moral appeal, not intellectual Humanism. Another Pilsener a  generation younger, →  Jan Mantuán Fencl  – imprecisely labelled as a Humanist – also did not join the ranks of the Pilsener Latin scholars, but instead published (in Nuremberg) translations of works on the border between educational and secular entertainment literature, which were of Renaissance rather than Humanist character. Latin production developed more in Olomouc, the seat of the Moravian Catholic bishops.34 First of all, this was based on frequent correspondence with foreign

33 J. Hejnic, Počátky renesančního humanismu v okruhu latinské školy v Plzni [The Beginnings of Renaissance Humanism in the Circle of the Latin School in Pilsen]. In: Minulostí Západočeského kraje 19 (1983), 117–36; J. Hejnic, Latinská škola v Plzni a její postavení v Čechách (13.–18. století) [The Latin School in Pilsen and Its Position in Bohemia (in the 13th–18th Centuries)]. Praha, 1979; P. Wörster, Hu­ manismus in Olmütz. Landesbeschreibung, Stadtlob und Geschichtsschreibung in der ersten Hälfte des 16. Jahrhunderts. Marburg, 1994; L. Storchová, Latinský humanismus [Latin Humanism]. In: Dějiny Olomouce, Vol. 1, ed. J. Šmeral. Olomouc, 2009, 303–8; L. Storchová, The Role of (Trans)National (Meta)Narratives in Representations of Cultural Transfers: The Case of European and Bohemian Renaissance Humanism(s). In: Processes of Cultural Exchange in Central Europe, 1200–1800, ed. V. Čapská. Opava, 2014, 59–68. 34 M. Rothkegel, Der lateinische Briefwechsel des Olmützer Bischofs Stanislaus Thurzó. Eine ostmittel­ europäische Humanistenkorrespondenz der ersten Hälfte des 16. Jahrhunderts. Hamburg, 2007, 58–9.

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­scholars. When the members of the Olomouc societas wanted to publish their Latin fiction, they did so with printers abroad; they approached local printers chiefly in the interest of driving a  Counter-Reformation. This can be best illustrated by the example of canon Augustinus Moravus (Olomucensis), who published his texts in Venice, Rome, Vienna and Leipzig; in Moravia, however, he did not defend Humanist works but rather Catholicism, destabilised by the Unity of the Brethren. Printer Konrad Baumgarten came to Olomouc from Gdańsk with the idea of serving Latin education. Nevertheless, this was not in the interests of the bishopric. Two years later (1500–1502), he thus left for Wrocław and later for Frankfurt an der Oder to realise his potential. Both foreign educational centres enabled him to publish ancient works, school textbooks and contemporary scholarly literature. In Olomouc Baumgarten cooperated at least with the prominent figures in local education. At their instigation, a Latin textbook, metaphorically called Spica or ‘An Ear of Corn’, came out in Olomouc. Its author was Antonio Mancinelli, an Italian poet and Christian Humanist of European renown, a  pedagogue, philologist and editor of Roman classics.35 It is indisputable that a  request to print the popular textbook Latinum idioma came from the same circle. This latter textbook was written by teacher → Paulus Niavis / Schneevogel, a native of Cheb, who later taught at Saxon and Lusatian schools.36 It included a collection of real-life dialogues observed between various teachers and their beginner pupils, which inculcated the author’s basic attitude towards rhetoric and Humanist Latin. After its first edition in Leipzig in 1486/87, it was reissued more than 40 times. The Olomouc edition from 1501 is probably the only evidence of the spread of Niavis’s textbooks by means of domestic printing. Baumgarten was superseded for only a short time by Libor Fürstenhain, who printed a Latin textbook entitled Pedagogus grammatices in  Olomouc in 1504. This had been compiled by → Marcus Bauernfeind / Rustinimicus, a graduate of the university of Vienna and headmaster of the school of St Maurice in Olomouc.37 The grammar is framed by abundant paratexts (poetic dedications to members of the town council of Olomouc, canons and students of the school of St Maurice). Based on the current state of knowledge, the last Latin verses were printed in the Czech lands in the 1540s. Evidently, not even Celtes’s second visit to Olomouc in 1504 helped foment the literary activities of its societas38 and increase its involvement in the project Germa­ nia illustrata more than had been done by the canon of Olomouc Konrad Altheimer around the middle of the 1490s.39 Nevertheless, some members of the Olomouc socie­

35 R. Sabbadini, Antonio Mancinelli, saggio storico-letterario. Velletri, 1877, 35–7. 36 VL 8: 777–85. 37 DH 1480–1520, 2/3, 776–80. 38 J. Martínek, Pobyt Konrada Celta na Moravě [The Stay of Celtes in Moravia]. In: LF 105 (1982), 23–9. 39 Wörster, Humanismus in Olmütz, 73–97.

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tas (especially → Ioannes Dubravius, but also → Bernard Mírovský, Martin Sinapius called Hořčička, → Stephanus Taurinus) did publish their works. After Fürstenhain’s departure from Olomouc left them without a printer, however, after 1514 they delivered their works to Johannes Singriener the Elder’s printing workshop in Vienna (one such example is the epic poem Stauromachia by Stephanus Taurinus, printed in 1519, which is a remarkable source on the great peasant war in the Kingdom of Hungary). The majority of Catholic scholars active in literature, most of whom were priests and professional prelates, remained isolated from Czech-language literature, which was characterised by more or less apparent anti-Roman tendencies. In their forms and motifs, the Latin poetry and prose they produced was based primarily on ancient heritage; building on that and partly also on medieval tradition, they served the practical or professional needs of society. Given their significant production of textbooks, which were definitely not only used by Catholics, and historical materials that consolidated national patriotism, this production cannot be indiscriminately labelled as elitist.40 However, the activities of scholars writing in Latin were only modest in scope and some (autograph) manuscripts from this area of literature were soon lost (including Microcosmos by → Jan Šlechta of Všehrdy and works on Czech history by Matthaeus Aurogallus). What has been preserved (e.g. by →  Václav Philomathes, →  Šimon Villaticus, Ioannes Dubravius, Racek Dubravus, Bohuslaus of Lobkowicz and Hassenstein) is of varied quality. Of these, Bohuslaus of Lobkowicz and Ioannes Dubravius achieved the highest respect for their production, which also became well known abroad. For Central European Humanists, Bohuslaus was the perfect model of an author using classical Latin. He also studied Classical Greek and Hebrew. Ioannes Dubravius was one generation younger. His work was read and published widely, even in the following centuries. He wrote a historical treatise of high literary quality that ingeniously works with ancient tradition, and he also mastered numerous other genres of Latin literature (including e.g. orations). Although annotated editions of earlier Latin works were rather commonly used in Humanist literature abroad, Dubravius’s critical edition of the Latin allegorical satire by Martianus Capella, published in 1516, may be considered the earliest example of an annotated edition prepared in the Czech lands, and remained the only such work for a  few decades. Likewise, many works by other Czech authors matched the highest contemporary standards of Humanistically oriented foreign production. Hence they were repeatedly published abroad (e.g. Latin guidelines for writing letters by Racek Dubravus from

40 Kopecký, Pokrokové tendence v české literatuře, 16: ‘Latin Humanism is created, but it does not mirror the everyday reality of the social group that created cultural values after the Hussite wars and does not address its issues.’ Slightly further below (p. 23), however, his stance is already more conciliatory because ‘Latin literature was not indiscriminately non-national, cosmopolitan, for many works by Czech Humanists writing in Latin are full of warm patriotic feelings and react to contemporary national and social issues.’

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1501 and a treatise on music by Václav Philomathes from 1511 are the earliest examples of instruction manuals written in Latin). Catholic authors liked to prove their membership in the supranational community of Humanists by including recommendations from their foreign colleagues, frequently from the university towns where they had studied (Vienna, Leipzig, Cracow), when they printed their literary works. Latin texts were read by more experienced readers in those towns than in the Czech lands. Since works written in Czech were not of interest for foreigners, approximately one hundred contemporary Latin texts penetrated abroad between the 1490s and the 1550s thanks to these Catholic scholars.41 These Catholic authors who published abroad often demanded a  small number of copies; Czech intellectuals hence received only a few copies of their works and, where there are copies held in Czech libraries now, these are mostly later acquisitions. Although the interests and competences of Humanists in the first third of the 16th century were different from the needs of the predominantly Utraquist society, one should reject the ahistorical interpretation that considered this type of literary production not good enough. Latin Humanist texts did not find their way to Czech printers until the above-mentioned second phase (i.e. from the 1540s onwards); this was related to three factors. The first of these was the reduction of religious pluralism in the Czech lands during the reign of Ferdinand I of Habsburg. The second was an increase in education among burghers and a  consequent increase in practical and secular topics rather than religious works. The third factor was the introduction of the Antiqua style of typeface.

Humanism and the Humanist Typeface (Antiqua) Antiqua was imported to Prague from Nuremberg thanks to printer → Jan Had in 1536 (it comprised five complete alphabets of different heights, including italic type form). This typeface is significant because in the transfer of Humanist ideas from abroad it was also important to adhere to formal standards. For the publication of Humanist works, foreign printers used such typefaces as Rotunda and especially Antiqua,42 but the only typeface that was available to Czech printers before 1536 was Schwabacher type, which was not suitable for the publication of Latin texts. Utraquists differed from Catholics not only in their opinions on scholarship, but also in their use of Antiqua. As late as in Jagiellonian Bohemia, this typeface was associated with the papist adversaries who had suppressed the Hussites. Between 1488 and 1536 it was thus only owned by a few printing workshops – and even those had only a set of five letters C I L V X, which they used to typeset page numbers and

41 This information is based on the author’s excerpts from the six volumes RHB 1–6. 42 Boldan, Neškudla, Voit 2014, 38–62.

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years in roman numerals (léta Páneˇ M: D: XXII).43 Religious confession hence played a significant role in the selection of typesets, which in turn influenced literary production. In the Czech lands, the Late Gothic Bastarda was used for longer than anywhere else in Europe (until 1522)  – there was some reservation over the use of Humanist typefaces (with a few exceptions in some offices).44 Had’s import of complete Antiqua alphabets made it possible in the Czech lands for the first time to print scientific prose, religious and occasional poetry in Latin, which had previously been commissioned to foreign printers and aimed at foreign readers. One Humanist poem was published in Latin in 1539, when Utraquist → Martin Kuthen of Šprinsberk complemented the edition of his chronicle with two Latin elegiac couplets praising the Old Town of Prague. In 1540 and 1543, this was followed by the first longer works of Latin poetry (Martin Kuthen and Šimon Villaticus) in Jan Had’s Prague printing workshop. Between 1545 and the forced closure of the Prague printing workshops in 1547, the prestige of domestic poetry increased both among the aristocracy and in ecclesiastical circles – mainly thanks to poems connected with the court and the spiritual lyrics of Matthaeus Collinus. A major role in this was played by Had’s successor, printer Jan Kantor Had. In the three years before Ferdinand’s ban on book printing (1547–49), he managed to print – as far as we know – eight collections of Latin poetry (besides Villaticus and Collinus, he also published → Ioannes Schentygarus). Therefore, in the new political climate at the beginning of 1550, a number of ambitious burghers capable of writing literary works seized the opportunity to build on these earlier activities and offered their unpublished works for printing. Between 1550 and 1559, Jan Kantor Had published another 34 collections of Latin poetry, and we presume that the total number of volumes he published was even higher than this (in addition, Kantor Had signed the Humanist thesaurus Libellus synonymorum as a co-editor in 1551).45 In the 1540s, Latin scholarly texts were not yet published in Prague but greater interest was evidently shown in occasional poetry, for which it was easiest to receive patronage from political and church leaders. The predominance of spiritual, Lutheran poetry written in ancient metres was caused by the influence of the University of Wittenberg, through which numerous Czech authors had passed and departed from Utraquism in favour of the teachings of Luther or Melanchthon. In Moravia, Latin poetry became part of printer →  Jan Günther’s editorial programme, which was supported both by the availability of a suitable typeface (Antiqua) and by an educated readership in Olomouc, Prostějov and Kroměříž.46 Unlike the Prague Had family, however, Günther did not begin to publish until 1548, and only four publications from the 1550s have been preserved. This difference cannot be

43 Voit 2006, 55–60; Voit 2013, 102, 103, 107–10; Voit 2017, 299–302, 304, 325, 375, 376, 580–8, 595–7. 44 H. Pátková, Česká středověká paleografie [Czech Medieval Palaeography]. Praha, 2014, 138–40. 45 Voit 2017, 692–735. 46 Voit 2017, 646–91.

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explained by a lack of authors in Moravia, where e.g. University of Wittenberg student → Laurentius Span became a Humanist author while working as a town physician in Olomouc, but must be explained historically; in Moravia, there had been no resistance to the Habsburgs and no penalties were thus imposed after 1547 that might have initiated literary activities, as in Bohemia. Last but not least, the University of Wittenberg’s influence in Moravia was generally smaller, and this led to a lesser interest in Latin occasional poetry.

The Diffusion and Imitation of Humanism: Two Instruments of Social Renewal after 1547 The high number of Latin publications from the printing workshops of both the Had family and Günther was connected with an increase in the prestige of practical and educational guides on official, economic, craft and leisure topics, as well as school textbooks. These were imported from the imperial book market, but only in single copies, because it was still cheaper to copy texts as part of instruction than to obtain multiple printed copies. Whereas the Catholic printers in Olomouc, Pilsen and later Nuremberg printed bi- and multilingual dictionaries, grammars and conversation guides, in the 1520s the Utraquists still underestimated book printing and focused on religious and moral reform. The printers hence brought incentives that led to the renewal of Moravian publishing centres and literary circles in Prostějov and Olomouc and also had an impact on political life after 1547. Regardless of their own confession, the creative figures of the 1530s and 1540s associated with Prague, Prostějov and Olomouc (→ Paulus Aquilinas, Pavel Bydžovský, Matthaeus Collinus, Martin Kuthen, Jan Petřík, Tomáš Rešel, → Jan Straněnský, Sixt of Ottersdorf, etc.) gradually realised that for the Czech burghers and lower aristocracy to be able to pursue their careers, it was necessary not only to promote religious and moral reforms but also to cultivate language instruction and topics connected with everyday practical needs.47 The years 1536 and 1547 thus represent turning points that increased the demand for education – first slowly, gradually ‘from below’ (through the introduction of the Antiqua typeface, among other things) and then suddenly by force ‘from above’ (through the royal authority’s intervention in the unsettled printing situation). This disturbed the cultural isolation of Bohemia after the Hussite wars, inter alia by increasing domestic and partly also German production, and brought it closer to contemporary European literature. Consequently, the medieval mentality was overcome, the religious definition of ‘we’ (Utraquists) versus ‘they’ (Catholics) was weakened, and a secular relationship with reality was developed. The need for cosmopolitanism, legitimised from 1526 onwards by the changed political situation after the integra-

47 Voit 2017, 516–626.

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tion of the Czech lands into the Habsburg Monarchy, continued to grow. Nevertheless, it took another two decades to bridge the gap in Czech Humanism48 and complete the transition to an early modern society. Earlier researchers developed the terms ‘Renaissance’ and ‘national Humanism’ for the entire Jagiellonian period rather than analysing the contemporary efforts to reform society; this made it impossible to show how the society’s mentality was transformed or to demonstrate how long the society continued to adhere to older values and engage in confessional disputes. The milestone year of 1547 and the subsequent events meant that, after the estates’ unsuccessful opposition to involvement in the Schmalkaldic War, the royal towns were deprived of their property and political power.49 Post-Hussite experience no longer sufficed and the burghers, who formed the most powerful base of conservative Utraquism, had to reconsider their attitude towards reality. They found new self-fulfilment in cultural activities and self-presentation.50 In the first, largely still late medieval phase of social reform, the burghers came under the influence of Utraquist clergy and the lower aristocracy; after the Schmalkaldic War, the cultural model was aristocracy, which directed burghers towards Renaissance values. Religiously motivated reasons for cultural isolation disappeared, but the burghers still emphasised their own social identity and national feeling. The importance of education, in particular at Latin schools and the university of Prague, in this process kept growing. These institutions provided education to future officials; schools also influenced cultural life in towns. From the 1540s, thanks to Melanchthon’s student Matthaeus Collinus, the university of Prague began to provide Humanist education, and this direction of the new generation of teachers in turn affected urban education soon after that. Due to the political transformation following the Schmalkaldic War, burghers in particular began to develop new cultural practices and to focus on other confessional aspects of life. Nevertheless, it would be a mistake to connect these changes in burgher culture solely with the changes of 1547, although this marked a significant political milestone. The transformation was initiated more than a quarter of a century earlier in Catholic Pilsen, where contact with Nuremberg and its printing practice were opened up to the Czechs. After 1536, through the endeavours of Jan Had and from 1544 also Jan Günther, trades of a new type began to move to Prague and Prostějov. These two domestic centres – and later a third in Olomouc – were finally able to

48 L. Storchová, Humanistická komunikace a její sociální rozměr [Humanist Communication and Its Social Dimension]. In: ČMM 122/1 (2003), 61–97; Neškudla, Řehoř Hrubý z Jelení, 743. 49 P. Vorel, Velké dějiny zemí Koruny české [The Great History of the Lands of the Bohemian Crown], Vol. 7. Praha, 2005, 168–94. 50 N. Rejchrtová, Města jako středisko náboženského života [Towns as Centres of Religious Life]. In: Česká města v 16.–18. století, ed. J. Pánek. Praha, 1991, 163–73; J. Mikulec, Výzkum církve a náboženského života v raně novověkých městech [Research into the Church and Religious Life in Early Modern Towns]. In: Documenta Pragensia 32/2 (2013), 139–151.

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transform what had previously been only individual and occasional creative activities into a  long-term publishing programme of multi-confessional character. An almost espionage relationship developed between Olomouc and Prague in moral-education, enlightenment and school literature as early as the mid-1540s, which made it possible to produce early and frequent re-editions (although often in the form of pirated reprints).51 The primacy of many of these belonged to Prague. Nevertheless, the time sequence was less important than the fact that spatially remote printing workshops built closer relationships with one another and ceased to be controlled by their confession. Humanism played a significant role in this process. From the 1530s, diffusion of Humanist education and an imitation of foreign Humanist models were more influential than original learned works. Humanist education had already spread by cultural transfer from Italy to the lands north of the Alps in the 15th century.52 At the end of the 15th century, several mostly Catholic scholars from the Czech lands established direct contact with Italian scholars thanks to their university studies. Later, some Humanist topics and approaches were brought from the German lands to the Czech lands, with a certain delay, thanks to book printing, especially through Czech printers’ connections to Nuremberg.53 Through the diverse languages of the transfer, this diffusion reached all literate parts of society – scholars and officials commonly used Latin or German, craftsmen communicated in Czech. Whereas bilingual readers could satisfy their needs with imported books, readers who spoke only Czech had to rely on domestic production, translations and adaptations, which adapted ancient and medieval works for the wider public. The diffusion of foreign Humanist literature covered above all fiction (ancient, biblical, apocryphal and legendary); it had educational and entertainment functions and spread from aristocratic to burgher milieu. As one work of European renown – De piscinis by Ioannes Dubravius (1547) – proves, also original Latin scholarly works that were full of references to ancient literature but showed interest in economic topics.54

51 P. Voit, Moravský knihtisk první poloviny 16. století a jeho vztahy k českým tiskárnám [Moravian Book Printing in the First Half of the 16th Century and its Relation to Czech Printing Workshops]. In: Knihtisk v Brně a na Moravě, ed. J. Kubíček. Brno, 1987, 103–15. 52 J. Helmrath, Diffusion des Humanismus. Zur Einführung. In: Diffusion des Humanismus. Stu­ dien zur nationalen Geschichtsschreibung europäischer Humanisten, ed. J. Helmrath, U. Muhlack, G. Walther. Göttingen, 2002, 9–30. 53 P. Voit, Role Norimberku při utváření české a moravské knižní kultury první poloviny 16. století [The Role of Nuremberg in the Formation of Bohemian and Moravian Book Culture in the First Half of the 16th Century]. In: Documenta Pragensia 29 (2010), 389–457. 54 Z. Horský, Die europäische Bedeutung der böhmischen Tradition der „neuen Wissenschaft“ im 16. Jahrhundert. In: Studien zum Humanismus in den Böhmischen Ländern, ed. H.-B. Harder, H. Rothe. Köln, Wien, 1988, 275–89.

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When it came to diffusion, the usefulness of the knowledge was more important than its origin; therefore, ancient wisdom is often interpreted through medieval tradition. This applies to the earliest Czech translations of German textbooks. The movement of texts between antiquity and the Middle Ages is demonstrated well by a legal anthology by → Brikcí of Licsko (1541), which pretends to be a direct reflection on the Code of Justinian, but part of whose text was taken from the book De regulis iuris compiled by Dinus Mugellanus, a 13th century Italian populariser of Roman law. Another example of the tradition reaching from antiquity to the first third of the 16th century is Donatus’s work Elementa, printed in Nuremberg around 1540. School children in western and southern Bohemia encountered earlier versions of this printed guide to the eight parts of speech already in 1527–1528. The Nuremberg textbook is based on the early modern Latin and Latin-German adaptation by Heinrich Glarean (1536), to which a  Czech editor added a  Czech version. The result was the earliest interlinear polyglot grammar not only in the Czech lands but in the entire German empire.55 The continuity between the Middle Ages and the 16th century is also documented by multilingual dictionaries. These began in Pilsen in 1509–10, and through re-editions in Leipzig and Vienna, made their way to Nuremberg and Prague. Over those fifty years, the selection of lexical entries changed. The original emphasis on religious practice was complemented by an interest in the urban and rural economy. The dictionaries by Martin Kuthen and Matthaeus Collinus, once labelled as ‘Humanist’, thus built on an earlier lexicographic tradition and were a result of adaptation, not of an original philological reflection, as in the case of foreign lexicographers such as Petrus Dasypodius.56 Not all textbook texts, however, were modernised like these grammars and dictionaries. In 1540 Ondřej Klatovský of Dalmanhorst compiled a  Czech and German conversation guide that became one of the most published domestic texts, along with a Pilsen book of similarly oriented dialogues (first published in 1527) and the phraseological collection of Sebald Heyden (first published in 1529). Based on the dedication, his practically oriented dialogues were intended for young aristocrats, but the topics of the dialogues met the interests of lower burghers (the same features were

55 E. Ising, Die Anfänge der volkssprachlichen Grammatik in Deutschland und Böhmen. Dargestellt am Einfluss der Schrift des Aelius Donatus De octo partibus orationis ars minor. Vol. I: Quellen. Berlin, 1966, 17–8 and E. Ising, Die Herausbildung der Grammatik der Volkssprachen in Mittel- und Osteuropa. Studien über den Einfluss der lateinischen Elementargrammatik des Aelius Donatus De octo partibus orationis ars minor, Vol. II. Berlin, 1970, 74. 56 There is a useful analogy to this rather gradual assertion of Renaissance needs against a medieval background. The moral-educational work of → Šimon Lomnický, written at the turn of the 17th century, is, following Konáč’s example, framed by dedications, prefaces, encomiastic and defensive verses, which greatly rely on the fashionable poetics of Latin prose and collections of poems. Lomnický, however, often enriches the main texts with medieval exempla, which are attractive to his readers and listeners and retain their original spiritual-moral content.

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already exhibited in Jan Češka’s anthology of ancient wisdom from 1529, adopted from Petrarch’s collection of moral dialogues between allegorical characters De remediis utriusque fortunae). By 1614, Klatovský’s textbook had been published approximately ten more times. It is interesting that both the style of the language and the thematic structure of the dialogues remained the same for as many as seven decades, over which the intellectual demands of burgher readers must have increased. Scholars writing in Latin probably considered Klatovský’s work to be too barbaric (popular) and different from the subject matter of instruction at Latin schools, as a  result of which they deliberately left him out of their adaptations. These textbooks, along with anthologies, collections of gnomic aphorisms and biographies of ancient philosophers (but not translations of patristic works, about which Viktorin of Všehrdy used to enthuse) became the main instruments of burgher education. Nevertheless, this was a gradual process. After Czech translations of Greek and Roman classics appeared (Seneca published by the printing workshop of Mikuláš Bakalář in 1505, Lucian in 1507, Theophrastus in 1509 and Cyrillus in 1516 in a translation by Mikuláš Konáč, Isocrates in 1512 in a  translation by Václav Písecký, etc.), no other complete work by an ancient author was translated until 1552–1553, when Paulus Aquilinas published The Jewish War by Flavius Josephus. With this, the Czech lands finally received a printed publication of an extensive Latin work, moreover one that contained a topical warning against religious disunity.

Lucie Storchová

Humanist Literature in the Czech Lands (from the 1550s until the Late 1580s) During the 1540s treatment of the classical tradition and classical texts in the Czech lands began to change significantly. This shift was affected by a number of factors, which were religious (the spread of Reformation), social (the strengthened position of burghers) and technical (the development of book printing). The dynamics of this transformation varied in different regions and diverse confessional groups. The bishop of Olomouc, →  Ioannes Dubravius, published his chief Latin works in Moravia around the middle of the 16th century. He was able to move confidently across genres and styles. In the early period, when he was heavily influenced by his studies in Italy and scholarly contacts in Vienna, he published an edition of a late ancient work. Later he wrote complicated allegorical poetry, refined diplomatic orations, educational writings on fish farming and religious polemics. In the early 1550s he completed his most extensive project: a history of Bohemia, Moravia and Silesia in 33 books. Another centre of literary activities in Moravia was formed by the group of authors who cooperated with → Jan Günther’s printing workshop, which published the above-mentioned history by Ioannes Dubravius as well as books on the plague by → Laurentius Span and an encomiastic topography of Olomouc by → Šimon Ennius (as early as 1550), in which Ennius followed the footsteps of the Lutheran poets that were very influential in the Czech lands, in particular Helius Eobanus Hessus. In Bohemia, the Catholic authors connected to the Viennese cultural circle were rather isolated. →  Jan Horák of  Milešovka, a  former professor at the university in Leipzig and an important polemicist with Lutheranism, worked at the court of Ferdinand I as preceptor to his children. The less important but all the more typical poet and physician → Matthaeus Cervus, from Jáchymov, who maintained client relationships with the family of the lords of Rožmberk  / Rosenberg and was in touch with Humanists from Český Krumlov and Žatec, also studied in Vienna. There were thus several local Humanist centres in the Kingdom of Bohemia before the mid-1540s (at schools in German-speaking border regions, in Pilsen, and groups of authors working in South Bohemia and linked to the Rožmberk patronage) , but their influence on the development of Humanist literature in the second half of the 16th century was rather marginal. A major breakthrough in dealing with the classical tradition, which was to have a significant impact on the future, came with the experience gained by a group of Czech students at the Lutheran University of Wittenberg in the 1540s and 1550s. Students from the Czech lands began to go to Wittenberg in greater numbers at a  time when Melanchthon’s educational reform had already been fully established and his corpus of textbooks based on the dialectical method was in use, both in the https://doi.org/10.1515/9783110650181-002

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instruction of classical languages and – within the Master’s degree – in the fields of medicine, natural philosophy, history and theology.1 Latin, in particular, was taught at the preparatory Faculty of Arts in a manner sufficiently intensive and thorough as to prepare talented students for successful careers. Probably the most famous Humanist scholar from the Czech lands, → Sigismundus Gelenius, studied in Italy and briefly in Wittenberg before moving to Basel, where he became an assistant to Erasmus of Rotterdam at Johann Froben’s printing workshop and a colleague of Beatus Rhenanus; this gave him the opportunity to be involved in Humanist editorial projects of European importance. Most Czech students, however, returned to the Czech lands after some time and tried to apply their newly acquired skills there. The Wittenberg model of instruction and Humanist production had a significant impact in the Czech lands: over the following three to four decades, it substantially influenced the method of teaching at the university of Prague and town schools, the functioning of the communication network of local scholars, the Latin style used among non-Catholic authors, the way in which these authors handled the classical tradition2 and the topics they chose – not only when writing in Latin but also in their vernacular production and when they translated into Czech. The influence of this type of Humanism can be traced until the end of the 1580s, which also delimits this chapter. The 1580s can be considered a breakthrough period in many respects. First of all, changes were made to the instruction in Wittenberg itself – Czech students continued to go there, but they received a rather practical, clerical education. Meanwhile, the Czech milieu became characterised by greater internationalism and pluralism of intellectual life. Ever more Prague university students were pursuing further studies abroad and becoming involved in transnational scholarly networks. The influence of Jesuit education in Prague and Olomouc increased; scholarly literature was produced not only by Catholics but also by other religious minorities, especially the Unity of the Brethren (Unitas fratrum). Literature in the Czech lands had to react to new stimuli, especially after the imperial court moved to Prague in 1583, rendering the previously provincial city a place of interest for European intellectual elites and opening up new patronage possibilities for Czech authors. All of this brought diversification both in terms of the languages, genres and styles used, and in terms of the content of literary works; Latin literature began to deal with new topics in less classical forms. Production in Czech gradually abandoned Latin models. Despite all of these innovations, however, one cannot fail to notice a surprising continuity with the situation in the middle of the century, in particular at the university of Prague and at the town schools

1 For the most recent overview, cf. Philipp Melanchthon. Der Reformator zwischen Glauben und Wis­ sen. Ein Handbuch, ed. G. Frank. Berlin, Boston, 2017 (chapters: Naturphilosophie, 469–482; Anthropologie, 483–494; Medizin, 495–513). 2 On that, see Storchová 2014, 27–54.

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it controlled. After all, the vast majority of the authors mentioned in this book passed through the Latin educational system based on Melanchthon’s model.

Latin Production (mid-1540s–1560s) What was typical of Humanist literature after the end of the 1540s, when the first generation of Wittenberg graduates began to return to the Czech lands? Scholars such as → Matthaeus Collinus and, several years later, → Petr Codicillus, → Jan Fortius, the brothers Ambrož and → Sixt of Ottersdorf, →  Šimon Proxenus, → Ioannes Rosinus, → Ioannes Schentygarus, → Laurentius Span and → Ioannes Strialius had acquired basic knowledge of theology, natural philosophy, astrology and medicine, but also more importantly knowledge of both written and spoken Latin, based on the imitation of authors of the Golden Age, and to some extent also Greek (less frequently Hebrew too). The essential authority in this model was Cicero. For further Czech development what was crucial was that the skills taught at the University of Wittenberg included not only declamation but also poetic composition, especially building on Virgil, Ovid and Horace (among contemporary poets, lectures were given e.g. on the poetry of Helius Eobanus Hessus,3 whom Czech poets later acknowledged as their model). The first works written by Czech students were thus training poems, sometimes declamations by Melanchthon or other professors directly converted into verse form, which they succeeded in having published by local university printers while they were still in Wittenberg. These compositions often took the form of elegies or Humanist odes (i.e. compositions intended for singing). Thematically, they comprised interpretations of Old Testament allegories, praise of education and poetic paraphrases of the Psalms. A specific type of composition was associated with Protestant theology and natural philosophy. These were works most frequently celebrating the Birth  – or slightly less often the Passion – of Jesus (the type de nativitate was later used as a  New Year’s gift); theologically relevant themes included i.a. the Fall of Man and Divine Providence. Scholarly poems on medical (e.g. the plague) and astronomical topics (e.g. solar or lunar eclipses), which had been completely unusual in the Czech lands before, also enjoyed popularity, as did compositions on the Turkish threat and natural calamities, often with eschatological messages. Petr Codicillus mastered precisely this type of poetry in Wittenberg and subsequently used it when he started working at the university of Prague. Poetic composition was also tied to music production and liturgy; these were metric song texts, frequently in the form of Humanist odes. Monophonic songs with religious themes (usable e.g. during the liturgical year) were published by → Venceslaus Nicolaides in Wittenberg as early as 1554. In student

3 T. Fuchs, Philipp Melanchthon als neulateinischer Dichter in der Zeit der Reformation. Tübingen, 2008, 39–40.

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poems and early collections, one could also already encounter  typical attempts to include prestigious Greek, whether in the form of quotations or entire compositions (such were written by Collinus). The essential literary type as well as the means of communication among scholars and patrons was Latin occasional poetry (later also in vernacular languages). As the entries in our volume show, the overwhelming majority of Humanists in the Czech lands wrote (sometimes even exclusively) occasional poetry. Their conception of occasional poetry and its purpose developed the Wittenberg model more than other intellectual traditions.4 Likewise, in the Czech lands most poems were the result of a learned literary practice (not a form of personal expression based on subjective experience). They were an important part of instruction at lower schools as well as at university and had a  social character. Poets used them for communication and to establish and maintain social ties. The most frequent poems were epithalamia (wedding poems), epicedia (condolence poems) and genethliaca (childbirth poems). Various congratulations with encomiastic elements, laudatory hodoeporica and topographies were frequent, too. From the middle of the century, congratulatory, recommendation and encomiastic poems were also included as part of other works – they became paratexts. During the 1550s, certain metric types were already gaining popularity. It comes as no surprise that Czech poets employed the metrical units preferred by Protestant poets: besides dactylic hexameter and elegiac couplets, used by all regardless of confession, they also liked to write in iambic dimeters and lyrical metres (Sapphic stanzas, Asclepiadean, Alcmaic and Phalaecian verses). The individual metres were associated with particular occasions and with the functions they had in antiquity. However, the scholarly game went beyond the selection of metres and the imitation of specific classical authors: since the poems frequently reacted to social events, the poets enriched them with chronostics, acrostics and telestics, anagrams and other playful figures representing proper names or specific dates. Most types of occasional poetry in the Czech lands were revived by Collinus, who wrote some collections himself, and compiled and edited others. The first collections came out when Collinus was still working in Wittenberg – he published the first collection of epithalamia (Tria epithalamia) there in 1545; in the same year, he began to publish at → Jan Had’s printing workshop in Prague, specifically his first collection of epicedia (De morte Elisabethae), after which he wrote condolences for other deaths in the ruling family. The genre of genethliaca was introduced by → Ioannes Banno five years later (Duo genethliaca). The beginnings of the genre of epicedia are connected with collective volumes compiled by Collinus and published on the occasion of the deaths of Czech students → Martinus Hanno and Briccius Sithonius in Wittenberg in

4 Storchová 2014, 36–43. On the model of occasional poetry at the university of Wittenberg: Fuchs, Philipp Melanchthon als neulateinischer Dichter, 23ff.

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1551, of which an expanded version was issued by Jan Kantor Had’s printing house in Prague as soon as 1553. Encomiastic topographies, especially celebrations of towns, were also published at around this time.5 From the early 1550s Prague already had sufficient technical background to print Humanist texts. More importantly, however, there was already a group of potential authors, consumers and patrons there who were acquainted with this literary practice. In the collection Tria epithalamia, Collinus declared a kind of poetry programme derived from contemporary German literary practice; it was partly competitive, with its aim being to show the erudition of Czech poets and thus also the level of civilisation of the Czech lands.6 From the beginning, the Bohemian Humanists were consciously open about their strong ties to contemporary Lutheran education and literary practice. Nevertheless, the example of Collinus’s educational texts simultaneously shows that he also developed earlier domestic traditions. A certain continuity with earlier poetry, e.g. in the selection of genres, is reflected in the occasional poetry of the time as well. Although Collinus’s peers and students did not use the same Latin style as poets around 1500 and chose different topics, efforts were made to improve the knowledge and accessibility of the work of Bohuslaus of Lobkowicz and Hassenstein (this resulted i.a. in editions of his poems and letters from 1560–70, prepared by → Thomas Mitis). This group also acted as Bohuslaus’s ‘continuators’, which was probably related to their attempts to legitimise their literary efforts and acquire patrons and prestige in the eyes of foreign scholars.7 In addition, Bohuslaus’s former student → Matthaeus Aurogallus worked in Wittenberg; part of this tradition was mediated to Western European scholars by Sigismundus Gelenius. If we ask what the main sources of inspiration for Bohemian Humanism were in the middle of the century, the answer is thus complex: those that prevailed from the end of the 1540s were 1) chiefly the form of Humanist education whose main sources were the Lutheran universities in Saxony, but enriched by 2) elements of an earlier Czech literary tradition that could also be handed down in manuscripts, and through them, too, by 3) elements of Italian Humanist education and 4) the Humanist Italian inspiration present in Melanchthon’s model.8 Moreover, Bohemian Humanists eventually adapted the Wittenberg experience for the needs of their own cultural milieu and transformed it into a distinctive scholarly and literary practice. Where was the model of Wittenberg university Humanism applied the most after the middle of the 16th century? Apart from the university of Prague and town schools,

5 Martínková 2012. 6 Storchová 2011, 116–7; there is a  parallel between this activity and Caspar Hirschi’s concept of ‘honour’ as a basic category which stood at the centre of international competition of humanist scholars (C. Hirschi, The Origins of Nationalism: An Alternative History from Ancient Rome to Early Modern Germany. Cambridge, 2012). 7 Storchová 2011, 142–155. 8 L. Vogel, Italien. In: Philipp Melanchthon, ed. G. Frank, 729–737.

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it was in the circle of poets supported by Jan Hodějovský the Elder of Hodějov (deputy judge from 1537 until he abandoned the office in 1555). This group of authors, who returned from their studies at imperial Protestant universities just after the middle of the century, cooperated in literary projects until the 1560s and established itself at the university and at town schools. Its leading figure was Collinus, whom Hodějovský i.a. helped to secure a  position as an external lecturer at the university. Although he was not a full professor, his external lectures greatly contributed to the introduction of a new form of Latin instruction (and Greek to some extent).9 Collinus and his co-workers were also responsible for the first instruction manuals and school editions of the classics, as well as the implementation of sophisticated school rules following the Wittenberg model, which prescribed the curriculum and compulsory reading for the individual grades at the town schools. Collinus did not only organise literary life; he also educated the younger generation of humanists (who sometimes helped him to teach at his private school) and obtained the support of patrons for them. In addition, a number of his contemporaries turned to him to check the style of their Latin works.10 Hodějovský was not the only patron. Nevertheless in the middle of the 16th century, according to existing research, he supported around one hundred authors and stood behind most of the literary projects of the time (including e.g. the publication of the costly chronicle by → Václav Hájek of Libočany). He tried to introduce lectures for the reading of early Christian poets at the university of Prague. Because of his previous education,11 Hodějovský also supported Latin occasional poetry (both on single occasions and in the long term), especially when it concerned him or his family personally. From the older generation, Hodějovský was in regular contact with such authors as Matthaeus Collinus, → Sebastianus Aerichalcus, → Paulus Aquilinas and Thomas Mitis. Younger poets were usually recommended by their teachers; Hodějovský de facto assigned subjects to them for poetic treatment although it was rare that they had any direct contact with him. Hodějovský offered his clients monetary and material gifts: often food, legal intervention, or intercessions for the acquisition of official or aristocratic titles.12 Furthermore, he procured books and various materials for them for their poems. The poets then conceived their works as literary gifts. Hodějovský i.a. financed also the four-volume Farragines poematum, published in 1561–1562, which contained a representative selection of poems addressed to him (the volumes were edited by Collinus. Mitis and also the Humanist poet and physician →  Georg

9 L. Storchová, „Durchschnittliche“ Gelehrtenpraxis im Humanismus nördlich der Alpen? Der Umgang mit Homers und Vergils Epen in den Prager Universitätsvorlesungen des Matthaeus Collinus im Jahr 1557. In: SNM–C 57/3 (2012), 41–54. 10 J. Martínek, Dvě díla Matouše Collina [Two Works of Matthaeus Collinus]. In: LF 82/1 (1959), 115. 11 J. Martínek, O zahraničních studiích Jana Hodějovského [The Jan Hodějovský’s Studies of Abroad]. In: LF 83 (1960), 135–40, 275–79. 12 Storchová 2011, 125–8; Storchová 2014, 41.

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Handsch). In addition to strategies for obtaining patronage, these poems provide evidence of Czech scholars’ increasingly confident self-presentations. From the early 1550s onwards, Czech poets were already making efforts to gain support from the ruler and members of the Viennese court. Collinus, for example, intensively corresponded with  the chancellor Kaspar von Niedbruck, →  Martin Kuthen with the bishop of Vienna Frederic Nausea. Several volumes appeared celebrating rulers and members of their families, especially on key occasions such as their appearances in the Czech lands and their coronations as kings of Bohemia. As in occasional poems, here too we observe a tendency to present Bohemian poets and their literary quality to the ruler. One example of this is a description of the ceremonial arrival of Emperor Ferdinand I in Prague that was published by Kuthen and Collinus in 1558, thanks to materials borrowed from Pietro Andrea Mattioli, a personal physician to Archduke Ferdinand of Tyrol. Archduke Ferdinand’s two-decade-long stay in Prague with his court generally enabled Czech scholars to establish international contacts. The archduke’s library even comprised several books by Czech authors, in particular Latin poetry;13 nevertheless, he mainly supported the creation of works on medicine and natural philosophy. When the court departed for Tyrol in 1567, the archduke’s new personal physician, Georg Handsch, went with it. His further career at the Ambras court shows how Humanists, with the basic literary skills they had acquired during their studies in Wittenberg (Handsch had received medical education at Italian universities), were able to adapt to the new cultural environment. In connection with the court milieu and the university of Vienna, one should also mention the tradition of naming poets laureate, which introduced a new type of production. In 1541 the title of poeta laureatus was bestowed on a poet originally from the Czech lands for the first time: → Caspar Bruschius, a native of Horní Slavkov. Over the following years, he addressed Habsburg rulers in a number of dedications and encomiastic poetic compositions (besides Charles V, who had awarded him the title, he also praised his brother Ferdinand and nephew Maximilian II, and Ferdinand of Tyrol). → Caspar Cropacius, originally from Pilsen, received the title poeta laureatus during his studies in Vienna in 1560. Subsequently, he wrote several encomiastic compositions praising Habsburg rulers, mainly Ferdinand I and Maximilian II. Besides historic moments, these included calls to fight against the Turks.

13 M. Vaculínová, M. Bažil, Básnická díla [Works of Poetry]. In: Knihovna arcivévody Ferdinanda II. Tyrolského: Texty, ed. I. Purš, H. Kuchařová. Praha, 2015, 287–327.

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University and Urban Humanism From 1560 the collective volumes written for the Viennese court came under the auspices of the university of Prague.14 Over the next twenty years, occasional Latin poems became an important means of communication between scholars associated with this institution. This raises the question of how this new type of Humanism was applied at the university of Prague and in the system of town schools it administered. It was easier to promote the Wittenberg model of instruction at the lower level of education, as the example of Venceslaus Arpinus proves: he failed to obtain a professorship at the university but in 1542 successfully reformed the town school in Žatec. Town-school instruction gradually began to proceed from texts written by authors in the second and first centuries BC, especially Cicero, Terence, Plautus or Virgil and Horace. On the basis of these texts, students learned Latin grammar and vocabulary as well as poetics and prose style, from the very outset of their schooling. Emphasis was placed not only on excerption, memorization and imitation, but also on declamation. Latin instruction went hand in hand with efforts to cultivate piety. It is fitting at this point to make a brief mention of the instruction manuals that were written or edited by Collinus and his co-workers following the Wittenberg model and published at →  Jan Had’s printing workshop from the beginning of the 1550s. They covered the entire scope of the basic curriculum, including primers, grammar and other essential texts, dictionaries, and anthologies of sentences and phrases. Within them, the classical texts were reduced to a set a fragments suitable for further writing or conversation. A less significant line is represented by textbooks by Paulus Aquilinas, comprising conversation guides, books of sentences, dictionaries and even an adaptation of Melanchthon’s grammar. Unlike other textbook authors, however, Aquilinas did not build exclusively on imperial Protestant works. Collinus, on the other hand, used the Wittenberg model to prepare the dictionaries that were to be used as supplementary teaching material (Nomenclatura rerum 1555). In 1568, Thomas Mitis published an adaptation of a popular edition of Terence, which contained Me­lan­chthon’s and Erasmus’s commentaries. Works published in the 1570s and 1580s included a Latin translation of Antigone for teaching purposes, which was prepared by Petr Codicillus based on Veit Winsheim, and a version of a set of manuals by Georg Fabricius, which provided students with suitable phrases from plays by Plautus and Terence and from Cicero’s letters. Although these books were simple, they had a major impact on Latin instruction for several decades. As far as the university of Prague is concerned, it was reduced to a single faculty (the Faculty of Arts) after the Hussite period, but continued to provide instruction in various subjects, including medicine and astronomy. Its quality resembled that of an excellent local grammar school; it was only accessible to Utraquist students. Never-

14 Storchová 2011, 166.

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theless, it managed to create a well-functioning school system and a relatively close group of scholars sharing similar literary practices and intellectual expectations, which gave rise to regular literary communication in the 1580s.15 A group of Wittenberg graduates (e.g. Václav Zelotýn, Jindřich Dvorský / Curius, Řehoř Orinus) worked at the university of Prague from the end of the 1540s, but they were not able to push through a radical reform of instruction. The first group of subjects taught were artes formales (grammar, rhetoric and dialectic), where changes were made relatively quickly. Students also had the chance to acquaint themselves with the new system of Humanism at frequently attended private lectures (e.g. Collinus’s lectures on Homer and Virgil).16 As already shown elsewhere, the concept of loci communes in Collinus’s lectures only partially fulfilled the function of a basic method of text analysis and the creation of valuable and convincing arguments. Within Collinus’s university readings, it assumed a new function as a kind of axis along which reflection on the common good, based on Melanchthon’s moral philosophy, was structured.17 By means of loci communes, students also learnt to write Latin and Greek texts. The second group of subjects taught at the university of Prague comprised artes reales, which was the Aristotelian curriculum gradually transformed in the spirit of Melanchthon’s dialectic, moral and natural philosophy (traditional lectures on Aristotle’s Organon and Ars nova continued to be given until the 1590s).18 Besides Porphyry’s Isagoge and earlier commentaries, Melanchthon’s textbooks concerning astronomy, physics and medicine gradually gained popularity. The students’ linguistic and rhetorical skills were further reinforced by rehearsals of theatrical plays on biblical themes, which were intended to inspire moral reflection. The earliest preserved play of this type at the university of Prague is Toboeus by → Ioannes Aquila, written in 1569 (school plays on Old Testament themes, e.g. by

15 Storchová 2014, 45f. On the university in earlier studies, cf. M. Svatoš, Humanismus an der Universität Prag im 15. und 16. Jahrhundert. In: Studien zum Humanismus in den böhmischen Ländern, ed. H.-B. Harder H. Rothe. Köln, Wien, 1988, 195–206; F. Šmahel, Die Karlsuniversität Prag und böhmische Humanistenkarrieren. In: Gelehrte im Reich. Zur Sozial- und Wirkungsgeschichte akade­ mischer Eliten des 14. bis 16. Jahrhunderts, ed. R. Ch. Schwinges. Berlin, 1996, 505–13; M. Truc, Die gesellschaftliche Aufgabe der Prager Karls-Universität in der zweiten Hälfte des 16. und am Anfang des 17.  Jahrhunderts. In: Später Humanismus in der Krone Böhmen 1570–1620, ed. H.-B. Harder, H. Rothe. Dresden, 1998, 203–10. 16 J. Pešek, Výuka a humanismus na pražské univerzitě doby předbělohorské [Instruction and Humanism at the University of Prague in the Period before the Battle of White Mountain]. In: Dějiny Univerzity Karlovy, I: 1347/48–1622, ed. M. Svatoš. Praha, 1995, 231. 17 Storchová, „Durchschnittliche“ Gelehrtenpraxis. 18 J. Pešková, Ordines Lectionum jako pramen poznání výuky na artistické fakultě pražské univerzity v letech 1570–1619 [Ordines Lectionum as a Source of Information on the Instruction at the Faculty of Arts of the University of Prague in 1570–1619]. In: AUC – HUCP XXX (1990), 9–30; Pešek, Výuka a humanismus, 231–3.

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→ Pavel Kyrmezer, were being written in Czech as well by this time). The instruction further included Latin poetry composition. According to earlier researchers, grammar and poetry prevailed in the instruction until the late 1580s and the number of lectures associated with the mastery of Latin only began to decrease a decade later.19 In the 1580s–1590s, half of the university’s bachelors and three-quarters of its masters were able to write occasional poetry.20 Collinus and other graduates from Wittenberg (e.g. Codicillus) also promoted Latin as a  means of communication between the university management and students – some of the intimations, invitations, schedules and other information related to the operation of the institution began to be issued in the form of poems. Collective volumes of occasional poetry prepared by the university were published from the mid1580s; the first congratulatory volume is documented in 1583. University masters put together volumes of occasional poetry on the deaths of their colleagues or various events in the lives of their former students, to which students also frequently contributed, often with their first works; these were published by affiliated printers (Jiří Dačický, →  Jiří Nigrin, →  Daniel Adam of Veleslavín, Daniel Sedlčanský, etc.). This practice resembled that of the Saxon universities and differed e.g. from Jesuit school poems (the Jesuits taught in Prague from 1556, in Olomouc from 1576).21 Collections of poetry and notes written by Prague university masters have also been preserved in manuscripts (→ Marek Bydžovský). It was during the early 1580s that the network of town schools and regional literary centres from which students would come to the university was formed. The main areas cooperating with the university included Central, East and south-western Bohemia and a much smaller part of Moravia.22 Most of the students came from the burgher class, but village boys and noblemen were also represented.23 The other regions of the Czech lands were in the catchment areas of the Catholic universities in

19 Pešková, Ordines Lectionum, 23. 20 Pešek, Výuka a humanismus, 230. 21 J. Martínek, Gratulační sborníky k bakalářským a magisterským promocím v 16. a 17. století [Congratulatory Anthologies Published on the Occasions of Bachelor’s and Master’s Degree Graduations]. In: AUC – HUCP VII (1966), 122. 22 Storchová 2014, 46 (with references to earlier Czech literature, especially the works of F. Šmahel, P. Svobodný, J. Pešek and M. Svatoš). 23 F. Šmahel, L’Université de Prague de 1433 à 1622: recrutement géographique, carrières et mobilité sociale des étudiants gradués. In: Les universités européennes du XVIe au XVIIIe siècle: histoire sociale des populations étudiantes, ed. D. Julia, J. Revel, R. Chartier. Paris, 1986, 65–88; P. Svobodný, Sociální a regionální struktura literárně činných absolventů pražské university v letech 1550–1620 [The Social and Regional Composition of graduates from the University of Prague Active in Literature in 1550–1620]. In: AUC – HUCP XXVI (1986), 22ff.; J. Pešek, Pražská univerzita, městské latinské školy a měšťanské elity předbělohorských Čech (1570–1620) [The University of Prague, Town Latin Schools and Burgher Elites in Bohemia before the Battle of White Mountain]. In: ČČH 89 (1991), 341ff. (tables on p. 347).

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Cracow llage boys and a less numeviversity al centres for ished formation , Vienna, and Ingolstadt or of the Lutheran universities in Saxony. Through its collections of occasional poetry, the university maintained contact with its graduates, who had gone on to become teachers at town schools, officials or scribes, Utraquist pastors, physicians, lawyers, etc. A number of them also became patrons of the new generation of students. A substantial proportion of Prague university graduates dedicated their first works to the town councils or burgher patrons who had supported them during their studies. It was no accident that numerous collections concerned towns, their topography and history. In the 1580s, the form of volumes of occasional poetry was still being negotiated and some unique projects emerged in the urban milieu – e.g. the stylistically and thematically very original collection of epithalamia edited by → David Crinitus for → Matyáš Gryllus (1583). Over the course of the next decade, the form of these volumes stabilised. Their number and size increased sharply after 1600,24 when they comprised, besides official university documents, congratulations on degrees obtained and on the establishment of town councils, epicedia, epithalamia, genethliaca and New Year’s greetings, and also e.g. propemptica for students going abroad. The community of Latin writers associated with the university shared not only literary techniques but also a number of common themes, which built on the subjects taught and contributed to the formation of a collective identity (the history of education, the role of schools in the social system, etc.). At the end of the 16th century, hence beyond the period under review, this was still a  relatively closed communication structure. Moreover, the university continued to acknowledge its Melanchthonian roots for a very long time, even when it had begun to abandon them in instruction and e.g. Ramism was gaining in popularity.25 The university’s strong ties to towns persisted even after the imperial court moved to Prague, bringing with it new patrons and a whole new literary scene.

Confessional Pluralism and Increased Foreign Influence in the 1570s and 1580s During the 1570s, the structural conditions for Humanist production in the Czech lands began to change. Literature was still influenced relatively little by aristocratic patronage; the authors supported by Vilém of Rožmberk / Rosenberg (e.g. → Bavor Rodovský of Hustiřany) were an exception in this respect. On the other hand, the university of Prague and the urban literary circles associated with it retained a large influence. In

24 Martínek, Gratulační sborníky, 119–120. 25 L. Storchová, Varieties of Reception of Ramism at the University of Prague around 1600 (forthcoming).

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the meantime, an entire generation of authors had experienced Latin and in some cases Greek instruction of the new type at the university. They formed a group that commonly wrote occasional poetry, was able to communicate in Latin, had a rather extensive knowledge of classical texts and had insight into ancient mythology and realia. Most of these graduates of the Prague university used this basis to develop careers as teachers at town schools and occasionally as town officials active in literature. A smaller number of them built on it during long-term studies at universities abroad, travelled across the European lands and acquired unprecedented contacts and skills, which were then reflected in their works. Until the 1580s, Latin poetry was frequently concerned with religious themes typical of Wittenberg Humanism; this also affected the less numerous Latin prose works. This is exemplified e.g. by → Prokop Lupáč’s historical calendar. Nevertheless, efforts were being made to enrich it with new features, such as experimentation with graphic elements in poems or with combining languages. Wittenberg graduates at first largely avoided combining Latin with vernacular languages. From the middle of the century onwards, parallel texts in two languages (Latin and Czech) were already used e.g. in instruction manuals, and Paulus Aquilinas oscillated between the two languages in his poetry at that time. In the early period Aquilinas preferred Latin, but he later began to write prayers and religious songs in Czech, probably also with regard to liturgical practice. In the generation of Collinus’s students, bilingual works were written by David Crinitus, in particular religious poetry and hymns. A similar tendency can be observed in the case of the most important author of religious poetry, Thomas Mitis. Languages seem to have been combined more frequently when the works were intended for religious singing. Nevertheless, Crinitus based his compositions on Latin, primarily using ancient metres (he conceived some collections as a presentation of metric types). In his collection of bilingual paraphrases of the Psalms (1581), Czech verses rather imitate the rhythm of Latin poems, to which the selected melody corresponded. Only six years later, → Jiří Strejc from the Unity of the Brethren published purely Czech and linguistically highly valuable paraphrases of the Psalms intended for singing. Another purely musical work is the relatively extensive collection of songs Bicinia nova (1579), for which Prokop Lupáč wrote Latin lyrics, C. wrote a Czech paraphrase of them, and Ondřej Chrysoponus Jevíčský set them to music. More significant differences are evident in the German-speaking areas along the border, which were more strongly tied to the Saxon cultural space. Men of letters found their bases at local town schools or worked as Lutheran pastors, which provided another institutional framework separate from the university of Prague. Intellectually and in their publishing activities they were more connected to the German lands. German educational writings and sermons by the Jáchymov parson → Johannes Mathesius appeared in numerous reeditions. Another example is the mostly pedagogical work of → Albertus Lyttichius, also from Jáchymov, especially his textbooks for lower school grades. The work of → Clemens Stephani, who was active in Horní

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Slavkov and later in Cheb, shows greater permeability between Latin and German than at the university of Prague. As well as writing Latin poetry, he translated Terence’s comedies from Latin to German and published collections of vocal polyphonic music of different genres with Latin and German texts. In addition, he wrote several theatrical plays in German – they also had a moralising tendency, but with a strong Humanist element and imitation of ancient schemes. Bohemian non-Catholics were a relatively heterogeneous group: apart from the conservative Utraquists, they also included groups more heavily influenced by Lutheranism and non-conformist churches, such as the Unity of the Brethren. Although the Bohemian non-Catholic estates’ attempt to legalise their faith (the Bohemian Confession of 1575) was unsuccessful, the Unity of the Brethren gradually drew closer to the non-Catholic mainstream. The influence of Humanism increased, in particular in Bible translations. Works for the needs of the community of the Brethren were published by the printing workshops in Ivančice and Kralice. Whereas → Jan Augusta was still writing his theological treatises in Czech in the 1530s, → Jan Blahoslav, himself a graduate from Wittenberg and composer of musical works, made a translation of the New Testament (preceding the publication of the six-volume Bible of Kralice) at the same time that reveals a precise knowledge of Humanist Latin and Greek and works with the latest Greek-Latin editions. Greater differences in literary and intellectual life can rightly be expected in the case of authors from another minority confessional group, namely Catholics. Only Utraquists were allowed to study at the university of Prague, but the number of Catholic authors originally from the Czech lands grew because of conversions, the rapidly developing Jesuit system of education, the patronage of the court and the restored archbishop of Prague, and Catholic universities in neighbouring regions. The early work of →  Henricus Dominatius is one example of a  precursor of further development in the Rudolphine period. For instance, he wrote extensive panegyric poems on high church dignitaries and Rudolf II as well as the poetic composition Argo pentaloge (1585) celebrating the award of the Order of the Golden Fleece to Vilém of Rožmberk. Unlike poetry influenced by Wittenberg Humanism, he did not have a strongly quotational style but interconnected encomiastic elements with ancient mythology. In the Catholic milieu, too, Latin texts were innovatively combined with music, but differently from those that originated among Protestants. The literary life at the Jesuit college at the Prague Clementinum was also specific. A five-class grammar school functioned there from 1556. The instruction focused to begin with on basic rhetorical training; lectures on moral philosophy were included in the curriculum as late as in 1572.26 Although the Jesuits were not yet publishing many works in printed form at that time, their influence on literary life and e.g.

26 I. Čornejová, Jezuitská akademie do roku 1622 [The Jesuit Academy until 1622]. In: Dějiny Univer­ zity Karlovy 1347/48–1622, 1, ed. M. Svatoš. Praha, 1995, 255ff.

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patronage had been increasing since the end of the 1550s. This is illustrated by the affair associated with the description of the ceremonial arrival of Emperor Ferdinand I in Prague that was published by Collinus and Martin Kuthen in 1558. The Jesuits – quite rightly – interpreted the passage concerning them as libellous and achieved its revision in the second edition.27 Jesuit scholars often moved between different schools in their province (in this case between Olomouc, Vienna and Graz), although some spent most of their time in Prague.28 Their collective volumes of occasional poetry, which began to emerge at the end of the 1580s, were less numerous than those from the Prague university. They also differed in their lower emphasis on individual authorship, greater rhetorical ornamentation and wordplays, which was in line with the practices of late Humanism, also documented in poems by Olomouc Jesuits from the 1580s.29 Until the 1580s, the Cle­ men­tinum teachers mostly wrote Latin interpretations for school use – language textbooks, biblical exegeses, the history of the foundation of the Clementinum (Georgius Varus), an oration on St Wenceslas and a school play with an Old Testament theme (Edmund Campion, otherwise considered to be a scholar with a Humanist outlook). One extensive editorial project was a Latin translation of the complete works of the Jesuit Francis Borgia, published in → Jiří Melantrich’s printing workshop in 1577. In the 1580s they also began to publish theological treatises, works on the history of the Jesuit Order and religious polemics (Balthasar Hostovinus and later Václav Šturm) in printed form. The first Clementinum College graduate successful in literature was → Jacob Pontanus, later one of the co-authors of the general Jesuit school rules (he studied in Prague from 1558). The form of Humanist literature was influenced not only by religious diversification but also by the increasing number of international scholarly contacts. This was related to the fact that a growing number of students from the Czech lands were studying abroad as well as to an increasing number foreign scholars spending time in the Czech lands, especially in Prague. The relocation of the imperial court to Prague in 1583 represented a breakthrough in this respect. One example of an author whose work was innovated thanks to the influence of his studies abroad is → Jan Kocín of Kocinét. He studied abroad for nine years, i.a. in Strasbourg under the guidance of Johannes Sturm, and in Padua, where he specialised in law. Besides translations of historical and consolatory writings, he published prosaic works in Latin, which were connected to contemporary foreign legal production. Likewise Kocín’s editions of ancient texts were outside the Bohemian mainstream (in Strasbourg in 1570–71 he

27 Martínek, Dvě díla Matouše Collina, 111–4. 28 Čornejová, Jezuitská akademie, 264ff. 29 J. Martínek, K pozdnímu latinskému humanismu na Moravě [Late Latin Humanism in Moravia]. In: ZJKF 5 (1963), 22–44.

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published five rhetorical works by Aristotle and Pseudo-Hermogenes in the Greek original with a Latin translation by Johannes Sturm for school purposes). The Prague university’s communication model based on occasional Latin poetry did not change much before the end of the century (which does not mean, however, that there was a  lack of poetic alternatives). The growing network of international contacts was more substantially reflected in scientific prose, especially on medicine and astronomy. Whereas the university of Prague continued to reproduce the natural philosophy of Wittenberg type as late as the 1580s (this is evident, for example, in Czech-language astronomical calendars issued by university masters), scholars with more extensive foreign experience were involved in international astronomical debates – e.g. → Tadeáš Hájek’s works interpreting the famous nova of 1572 met with a significant response abroad as well. Tadeáš Hájek published some of his astronomical treatises in Jiří Melantrich’s printing workshop; in the 1560s that workshop had already published works by foreign authors linked to the Habsburg patronage, e.g. medical letters by Pietro Andrea Mattioli (1561) and De divinis attributis by Caesar Aevolus (1571). Shortly after its arrival in Prague, the court of Rudolf II drew a number of foreign authors writing in Latin and interested in Hermeticism, Paracelsianism, astrology and emblematic literature to spend time in the city.

Vernacular and Translated Literature Exemplified by Printers Jiří Melantrich and Daniel Adam of Veleslavín It is relatively difficult to summarise the effects of Humanist tendencies on vernacular literature before 1590 in general, mainly because the vernacular literature comprised a large and varied group of texts, which developed earlier literary traditions. After the middle of the century, most works in Czech and German comprised religious writings. The growing influence of the Reformation resulted in specific interest in the translation and publication of biblical books, where the Humanist skill of analysing Latin and Greek texts could assume great importance, as discussed in the case of Jan Augusta above. After all, in Melantrich’s edition of the Bible → Sixt of Ottersdorf had already included the Third Book of Maccabees, which had been discovered not long beforehand, and which he knew from a Latin edition.30 Nevertheless, Bible translation projects were sporadic and required specific intellectual efforts; from the 1550s, religious writings were more and more often translated from German. Published Lutheran authors included e.g. Urbanus Rhegius and Johann Spangenberg; their sermons, postils and systematic theological interpretations were also in demand (the postil and sermon genres were popular among Catholics as well). Most printers and readers were interested in textbooks, original or translated practical manuals

30 Dittmann, Just 2016, 188.

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(medical or astronomical calendars, and in legal literature the work of → Pavel Kristián of Koldín in particular), entertainment literature and moral-education and consolatory writings. The reception of important Humanist scholars, e.g. Erasmus of Rotterdam, often concerned precisely the area of moral-education and consolatory literature.31 The most extensive translation of a  classical work into Czech was Aquilinas’s translation of Flavius Josephus (Prostějov, 1553). More sophisticated translations of classical works began to be published later, but Aquilinas’s translation offers a first taste of an approach that was to become more popular during the following decades. This approach could be called, following Peter Burke, cultural translation  – in the sense that it sees translation not as the mere passage of a text from one language to another, but as a more complex process of change that adapts the text to the conditions and environment of the reception culture.32 This results, among other things, in a number of additions and textual combinations that may seem unrelated to the original text. The number of printed publications written in Czech sharply increased from the 1570s. Language choice was significantly influenced by topic, expected readership of a particular work and the printers’ commercial interests. Earlier researchers have already shown on the example of Melantrich how varied the language structure may have been as early as in the 1560s: half of Melantrich’s works were published in Czech, one third in Latin,33 and the rest in other languages or multilingually (besides German, a few works were also written in Italian and Spanish). Among the Latin poets of the mid-sixteenth century there were already several authors that marginally also wrote texts in Czech (Kuthen, Codicillus, Proxenus, etc.). Their Czech writings contained, besides accompanying Latin paratexts (most frequently encomiastic poems), a number of allusions to ancient traditions, ancient realia and exempla, paraphrases or quotations from classical authors (often in the original languages). In later years, most authors of Czech-language works (and translators into Czech) on history or astrology or moral-education literature concerning individual ethics, marriage, household economy, and community administration, were graduates from the university of Prague. This issue deserves much more detailed research, but the indications we have are that the skills these authors and translators acquired through their studies of classical authors at the university had a significant impact on their works in non-classical languages. We observe e.g. the addition of commonly comprehensible Latin and Greek expressions to their Czech text, added Latin verses, stylistics influenced by Latin, widely shared quotes and moral exempla from

31 Cf. the entries about Jan Günther and Jiří Melantrich. 32 P. Burke, Translating Knowledge, Translating Cultures. In: Kultureller Austausch. Bilanz und Per­ spektive der Frühneuzeitforschung, ed. M. North. Köln, Weimar, Wien, 2009, 69–70. 33 Voit 2006, 580.

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ancient history. In this sense, the Wittenberg type of Humanism had a relatively longterm impact. Among the Lutheran pastors who studied in Wittenberg in the 1570s, traces of that education can still be found much later. → Martin Philadelphus incorporated a number of allusions to ancient realia, classical authors and even shorter Latin verses into his postil from 1592. → Jan Achilles combined a Melanchthonian biblical interpretation with ancient themes and authors as late as in his postil from 1611. A similar approach can be found in the work of → Vavřinec Leandr Rvačovský. A more sophisticated translation programme was developed primarily by the former university teacher Daniel Adam of Veleslavín (d. 1599). His father-in-law and predecessor Jiří Melantrich had rather Lutheran doctrinal writings translated; a more significant endeavour was the translation of the extensive treatise Oeconomia by the noteworthy Jáchymov author Johannes Mathesius (1574). One of his most sumptuous publications was Mattioli’s extensive commentary on Dioskorides, published in vernacular languages with a high number of woodcuts – the Czech translation by Tadeáš Hájek of Hájek was published in 1562 and the German translation by Georg Handsch one year later. Daniel Adam’s editorial programme included truly elaborate translation series. In addition to Latin works (extensive dictionaries, textbooks and occasional poetry) and a much smaller number of German works, Adam specialised in publishing demanding translations into Czech with a wide thematic scope and high typographical quality. He based his conception on socially relevant moral-education literature, which was connected with reflection of the past and the order created by God, observable in nature and society. The translated authors were largely contemporary Lutheran scholars and late ancient and patristic authors. Besides Carion’s Chronicle, Adam had works by some late ancient historians translated. The fourth book of the translation of Regentenbuch by Georg Lauterbeck (1584) i.a. contains the earliest Czech translation of Plutarch’s Pracepta gerendae rei publi­ cae by Jan Kocín.34 Adam also published an adaptation of The Jewish War by Flavius Josephus (1592). The translation was made by Václav Plácel of Elbink from a German adaptation; it is thus a multiple adaptation, moreover with a relatively strong eschatological character. Two years later, Adam’s printing workshop published a  truly extensive and typographically demanding work: an edition of ecclesiastical histories in two-volume Czech translation by Jan Kocín (Historia ecclesiastica by Eusebius of Caesarea and the treatise Historia Ecclesiastica Tripartita, which was supposed at the time to have been written by Flavius Cassiodorus). Kocín did not translate from the Greek originals either; he used translations into Latin by Protestant scholars. Adam ideologically linked the edition of ecclesiastical histories, which, according to him,

34 E. Svobodová, K nejstaršímu českému překladu Plutarcha [On the Earliest Czech Translation of Plutarch]. In: LF 78 (1955), 247–254.

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described the enemies of the true church, with the edition of Kocín’s translation of Neue Chronika türkischer Nation by Johannes Löwenklau (1594). Adam further published several moral-education writings, including translations of works attributed to St Augustine. He complemented other works with shorter patristic translations (interpretations of Saint Augustine, Saint Cyprian, the sermons of John Chrysostom). Adam’s interest in patristic authors is also evident in his publication of a school edition of the treatise De officiis ministrorum by St Ambrose, prepared by → Trojanus Nigellus (1597). His interest in Church Fathers was typical for the time, not least in the Catholic environment; in the 1580s, Augustine’s treatises were also translated and used polemically by e.g. → Adam of Vinoř. Earlier researchers long perceived Daniel Adam through a  nationalist prism as an example of Humanist patriotism.35 Far more, however, he focused on the proper functioning of the community and tried to cover a very wide array of socially relevant subjects. In general, his publication efforts were motivated by commercial interests, but the topics of his editorial enterprises as well as the specific argumentation of his numerous scholarly forewords, entirely exceptional in the Czech lands, indicate an interesting continuity of the Wittenberg type of Humanism, especially in terms of its permeation into a  part of vernacular literature. Paradoxically, this happened in Czech-language texts, which had already been significantly emancipated from the Latin language. Nevertheless, interest in certain thematic wholes (the natural and social order, divine providence, scholarly eschatology, the fight against the Antichrist), established argumentation procedures and quotations from selected classical authors remained popular. No more significant transformation of the literary terrain began until the 1590s.

35 L. Storchová, Nation, Patria and the Aesthetics of Existence: Late Humanistic Discourse of Nation and Its Rewriting by the Modern Czech Nationalist Movement. In: Whose Love of Which Country? Composite States, National Histories and Patriotic Discourses in Early Modern East Central Europe, ed. B. Trencsényi, M. Zaszkaliczky. Leiden, Boston, 2010, 245–54.

Jan Malura, Marta Vaculínová

The Literature of Late Humanism (from the 1590s until the Early 1620s) Late Humanism was a period of considerable growth in literary production as well as remarkable changes to literary life. In many aspects (the topics in focus, the range of genres), the literature of late Humanism developed and deepened tendencies that had emerged in the previous period. The relocation of the imperial court from Vienna to Prague in 1583 proved an impulse that strongly determined the character of cultural events thereafter. The period between the 1590s and 1620s was characterised by an increase in the number of patrons, a growing proportion of whom were urban intellectuals (frequently graduates of the Prague university). The ruler, nobles, court officials and church dignitaries also continued to provide significant support. Moreover, cultural life was greatly influenced by the historical events of the period. Central Europe was affected by the permanent threat from the Ottoman Empire; although most of the fighting took place in Hungary, Turkish raids targeted the eastern regions of Moravia as well. Anti-Turkish and anti-Islamic propaganda were a  common part of literary production; this intensified during armed conflicts and assumed various forms, including leaflets, songs and prayers, travelogues (→  Kryštof Harant), anti-Turkish war agitation (→  Bartoloměj Paprocký) as well as complex polemics with Islam (→ Václav Budovec).1 It was also a  period of conflicts within the Habsburg dynasty, which had military consequences for Bohemia (e.g. the invasion of Prague by the Passau army in 1611). Furthermore, substantial climactic fluctuations (droughts, floods) and very frequent epidemics of plague afflicted the Czech lands at this time. These events led, among other things, to an increased perception of disasters as punishment for human sins and to an overall pessimistic tone in numerous writings. Radical eschatological motifs, images of the decline and decay of the world appeared in many works, most of them written by non-Catholics. The most prominent driver of tension and conflict at this time was religious division. The ruler’s denomination was different from that of the vast majority of the inhabitants of the Czech lands. Bohemian Humanists’ attitudes towards the Habsburgs’ approach to non-Catholics in Upper Hungary, for example, indirectly led to the Bocskai uprising, militarily supported by the Turks. Non-Catholic writers from the Lands of the Bohemian Crown condemned the religious policy in Upper Hungary, but they did not dare to criticise it openly. In Latin printed literary works this attitude

1 For an overview of the subject, see Rataj 2002. https://doi.org/10.1515/9783110650181-003

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was not manifested until many years later, during the short reign of Frederick of the Palatinate. In the Rudolphine period, Prague was a major European information hub. Leaflet news(especially concerning the war) developed there to an unprecedented degree and laid the foundations for the periodical press. This became another source of conflict, which is shown by some cases of censorship, self-censorship and persecution, e.g. of Prague printer → Sixt Palma and aristocratic Lutheran publisher → Henyk of Valdštejn. From the beginning of the Bohemian War, the number of political prints increased and numerous offensive satirical pamphlets appeared in Czech, German and Latin. It is typical of this genre that the leaflets and pamphlets were often published anonymously or under a pseudonym, with fake printing press details (a classic example is given by the defamatory satires written by → Michal Pěčka after the execution of the Bohemian Revolt’s leaders in 1620).2 On the other hand, the Czech lands were, especially at the beginning of Rudolf’s reign, considered to be very tolerant, which enabled (mainly in  Prague) the development of natural philosophy, astronomy, alchemy, etc. Likewise the university remained tolerant for a long time, practically until it came under the jurisdiction of Defensores (a body of elected defenders of non-Catholic denominations), and it did not begin to act more radically until the Bohemian War. Whereas in other lands the Calvinists were driving out the Lutherans and vice versa, Bohemian (Neo-)Utraquists drew inspiration from both of these denominations (although e.g. the university clearly preferred the Lutheran faith) and even non-Catholic clergymen of Lutheran and Calvinist orientations cooperated with each other, although the religious orientation of non-Catholic clergymen and scholars from the Czech lands was not always clearly defined or identifiable. Czech literature was also influenced by other nations. As a consequence of political changes in their home countries, e.g. Catholics from Poland and non-Catholics from Upper Hungary sought refuge in the Kingdom of Bohemia (especially Prague). Foreigners of various faiths were attracted to the court in Prague, where important foreign diplomats were based (including the papal nuncio, the Spanish ambassador San Clemente, the envoys of the elector of Saxony). Prague was also a centre of Hebrew culture and Hebrew book printing.3 Another figure living there was Elias Hutter, a  publisher of the Gospels in  twelve languages (including Czech); in his quadrilingual dictionary, he was inspired by → Sigismundus Gelenius’s Lexicon symphonum. Hebrew was taught at the university of Prague and at the Lutheran grammar school at

2 Cf. J. Hubková, Fridrich Falcký v zrcadle letákové publicistiky. Letáky jako pramen k vývoji a vnímání české otázky v letech 1619–1632 [Frederick of the Palatinate in the Mirror of Leaflet Journalism: Leaflets as a Source on the Development and Perception of the Bohemian Issue in 1619–1632]. Praha, 2010. 3 O. Sixtová, Hebrew Printing in Bohemia and Moravia. Prague, 2012.

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the church of the Holy Saviour. Two Hebrew language textbooks (by → Daniel Basilius and → Fabianus Natus) were published in Prague almost simultaneously. In 1609, the Bohemian Protestant estates made the Holy Roman Emperor, Rudolf II, sign the Letter of Majesty, a  document granting religious freedom. According to it, no one was to be forced to conform to any religion against his or her will. In the following period, the self-confidence of the Protestant estates further increased and the radical attitudes of the Catholic party did not change. This was one of the driving forces behind the escalation of tension between the king and the estates. In 1618, the radical wing of the Bohemian opposition provoked the third Prague defenestration and the estates’ rejection of the Habsburg government grew ever stronger. These events culminated in the deposition of Ferdinand II from the Bohemian throne on 19 August 1619 and the election of Frederick of the Palatinate as king of Bohemia. The estates defended their actions throughout Europe i.a. by distributing printed leaflets and pamphlets. The Habsburg side also chose this form of communication, hence this is referred to as the Pamphlet War. The Prague defenestration is considered to have marked the beginning of the Thirty Years’ War, whose first phase (the Bohemian War) ended in 1620 with the defeat of the Bohemian estates at the Battle of White Mountain and severe persecution throughout the kingdom. In any case, a  major breakthrough occurred in 1618–1620. This was a  time of increased literary production, greater political engagement, and the de facto end of all censorship restrictions. In 1619, Frederick of the Palatinate appeared on the scene; as an important addressee of dedications, he indirectly influenced the content and focus of literary works, but his own interests lay outside literature. After 1620 the situation rapidly changed. In 1622 a mandate was issued ordering all evangelical priests to leave the Kingdom of Bohemia; in the same year, the university of Prague was handed over to the Jesuits and underwent re-Catholicisation. Hand in hand with this, the rules of literary life in the Czech lands changed and the late Humanist practice gradually faded away in exile communities (see below). Quantitatively, late Humanism was dominated by Latin production (including a minimum of Ancient Greek). This mainly comprised short occasional works of a few pages, published in a small number of copies, whereas Czech-language prints were often bulky, repeatedly published volumes. In comparison with these two literary languages, the share of German production was much lower.4 To some extent, these layers overlapped, which was reflected in bilingual versions of printed production or translations. Hebrew production was abundant, too, but rather independently.

4 A. Baďurová, Der Prager tschechische und fremdsprachige Buchdruck und seine analytische Bibliographie. In: Studien zum Humanismus in den böhmischen Ländern IV. Später Humanismus in der Krone Böhmen, ed. H. B. Harder, H. Rothe. Dresden, 1998, 211–6.

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In many aspects, this period has the features of a  transitional stage, already foreshadowing the Baroque era. Some researchers associate it with Mannerism,5 which is characterised, mainly in Latin poetry, by a certain ‘decomposition’ of the classical form, the occurrence of unusual metres, and in places by a return to (previously unthinkable) medieval verse metres, such as Leonine hexameters, but also to a  simple rhyme scheme as commonly used in vernacular languages, by puns, archaising vocabulary, refrains and word repetition. What is specific to the Bohemian university environment is the rhymed metrical poetry of → Ioannes Campanus and his students. Collections of anagrams and symbola form a  genre characteristic of late Humanism. Czech-language literary production bears these features of intellectual and formal play to a much lesser extent; nevertheless, feelings of uncertainty, scepticism and ideas of deviation from the order are more frequent in it than before.6 The text below focuses on literary circles and the institutions of literary life; within them, it draws attention to linguistic stratification, to key genres, typical authors and important works. It must first be mentioned that numerous genres of both Czech and particularly Latin literature appear in practically all literate circles (epithalamia and other occasional poems of a more general nature, historical writings, medicine, journalism, diaries, correspondence, weather lore, sentences).

The Imperial Court The presence of the imperial court in Prague changed the cultural life in the Czech lands. Not only did the court function as a centre of power and administration, with multiple offices and the space for information mediation, but it also fulfilled a representative function. All of these activities brought i.a. remarkable scholars and artists there. During the reign of Rudolf II, these tendencies were further enhanced by the emperor’s educated interests: he was a lover of science, art and literature and a non-dogmatic sceptic open to new intellectual currents.7

5 On late Humanism and Mannerism, cf. G. R. Hocke, Die Welt als Labyrinth. Manierismus in der eu­ ropäischen Kunst und Literatur. Reinbek, 1987; N. Mout, „Dieser einzige Wiener Hof von Dir hat mehr Gelehrte als ganze Reiche Anderer“. Späthumanismus am Kaiserhof in der Zeit Maximilians II. und Rudolf II. (1564–1612). In: Späthumanismus. Studien über das Ende einer kulturhistorischen Epoche, ed. N. Hammerstein. Göttingen, 2000, 46–64. 6 M. Kopecký, Český humanismus [Bohemian Humanism]. Praha, 1988, 206–44. 7 On Rudolf’s intellectual profile and the scholars at his court, cf. R. J. W. Evans, Rudolf II and His World: A Study in Intellectual History 1576–1612. Oxford, 1973; Rudolf II and Prague: The Imperial Court and Residential City as the Cultural and Spiritual Heart of Central Europe, ed. E. Fučíková et al. Prague, 1997.

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The literature cultivated at the imperial court was dominated by scholarly works, i.e. astronomical, medical, alchemical, and emblematic. Their authors were directly supported by the emperor and many of them held court office in  Prague. The conditions for natural research were somewhat more favourable than at the university and the setup had a  rather different character. The emperor was interested in the Neoplatonic conception of the world, based on the study of the natural and supernatural world as a whole; thus from the 1590s, foreign scholars interested in Hermeticism and Paracelsianism came to his court.8 They then published their Latin works on these subjects in Prague. This circle dealt with disciplines such as alchemy, astrology and magic, searching for secrets of nature that are not revealed to everyone.9 A key figure in the circle of scholars at the Rudolphine court was → Tadeáš Hájek of Hájek, who also represented a link to the previous generation of scholars. He was a polymath, an expert in hermetic philosophy, and personal physician to Maximilian II, and gained influence in the circle of scholars around Rudolf II. Based on his correspondence, he was also an active member of the international scholarly network, including Tycho Brahe, →  Johannes Kepler, Hungarian Humanist and diplomat Andreas Dudith, English alchemists and astrologers John Dee and Edward Kelley, etc. Hájek had a  significant hand in persuading Rudolf II to invite Tycho Brahe to his court. After Tycho’s death in 1601, Johannes Kepler was appointed the imperial mathematician. In Prague, he wrote his crucial work (Astronomia nova 1609), which became the basis for a new conception of an astronomical description of planetary motion. Kepler, a highly educated Humanist scholar, mainly wrote in a sophisticated Latin style with many allusions to antiquity and did not avoid the techniques of fiction either. This is shown i.a. by his Somnium (written in Prague in 1608, published later), which describes a journey to the Moon in the form of a dream and illustrates the Copernican theory of the Moon’s motion. At Rudolf’s court emblematic literature developed too, ingeniously integrating artistic and verbal components. As early as 1581, Juan de Borja published the popular work Empresas morales in the printing workshop of →  Jiří Nigrin in Prague. In the Czech lands this genre culminated in a  monumental three-volume encyclopaedia of the emblems of ecclesiastical and secular dignitaries, Symbola divina et humana, prepared by the court historiographer Jacob Typotius, the Dutch Humanist and naturalist active at Rudolf’s court Anselm Boetius de Boodt, the engraver and graphic artist Aegidius Sadeler, and Rudolf’s antiquarian Ottavio Strada. The work includes an emblematic celebration of emperor Rudolf II himself. The emperor’s physicians

8 On the characteristics of Rudolphine intellectuals in terms of philosophical tendencies, cf. S. Sou­ sedík, Philosophie der frühen Neuzeit in den böhmischen Ländern. Stuttgart-Bad Cannstatt 2009, 62–75. 9 V. Urbánek, Učenec [A Scholar]. In: Člověk českého raného novověku, ed. V. Bůžek, P. Král. Praha, 2007, 372.

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included the Lutheran Michael Maier, later author of the famous emblematic book Atalanta fugiens, which combines fine arts, music, poetry and alchemy.10 Although the Latin poetry of the court circle was specific, it did not cross certain boundaries. Poets were an adornment and were considered to be guests (the only poet employed there was Hieronymus Arconatus, a  secretary to the court war council). Poets in this circle included in particular → Paulus Gisbicius, → Elizabeth Jane Weston, and → Georgius Carolides. A large number of authors at the Rudolphine court came from Silesia, which was a poetic power more generally at the time. In this, it seems that imperial councillor Johannes Matthaeus Wacker von Wackenfels may have played a certain role. Himself a Silesian convert, he maintained correspondence with Humanists all over the world, was interested in the natural sciences and poetry, and wrote verses himself (largely only preserved in manuscript form). Other Silesian authors at Rudolf’s court included the poets laureate → Balthasar Exner and Caspar Cunradus. During this period, we observe a certain devaluation of the title poeta laureatus. The older generation of poets laureate (Carolides, Arconatus, Reusner and Bartholdus Pontanus) was characterised by representative poetry and fulfilled its duty to praise the emperor and the ruling family. From the 16th century onwards, becoming poet laureate was also a step on the way achieving elevation to the nobility. Many Humanists chose this path to receive a coat of arms (e.g. the physician → Matthias Borbo­ nius, who was named poet laureate and subsequently elevated to the nobility for his composition about Holy Roman Emperors, after which he stopped writing poetry). The emerging generation of poets laureate, mainly represented by Paulus Gisbicius, used its influence to crown poets without significant literary work. Consequently, → Bartho­lomaeus Bilovius awarded laurels in his own house to friends of Gisbicius for a fee. At that time, a laurel wreath no longer guaranteed an author respect within the community of Humanist writers. The fact that this practice was not regulated by the court in any way shows how little importance the emperor and his courtiers attached to poetry. Culture at the Imperial Court was associated with the ruler’s self-presentation. In the case of Rudolf II, it comprised a highly developed sphere of artistic, mostly Mannerist expression. Mannerism was characterised by a lesser emphasis on written texts and a  preference for visual media, paintings, art prints, medals, and visual-verbal genres, such as the above-mentioned emblematic literature. The periodʼs representations of Rudolf II were dominated by his anti-Turkish stance. The emperor had himself been celebrated as a  warrior and a  defender of Christendom against the infidel; these accents naturally increased during the Long Turkish War at the turn of the century. Anti-Turkish calls addressed to the emperor

10 On alchemy at the Rudolphine court, cf. Alchemy and Rudolf II: Exploring the Secrets of Nature in Central Europe in the 16th and 17th Centuries, ed. I. Purš, V. Karpenko. Prague, 2016.

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and appeals to European nations to join forces in the fight against the Turkish enemy were relatively frequent in literary works (Bartoloměj Paprocký, Paulus Gisbicius, Pěčka of Radostice and others). Many of these texts emerged at the time of the land diet that decided on the campaign against the Turks (and they were dedicated not only to the emperor but also to commanders of the land militia and generals). The authors naturally also wrote encomiastic poems about the emperor Matthias II, in whom Bohemian Protestants placed great hope. Within Latin poetry, ‘lines of rulers’ (Herrscherreihen), which always concluded with the reigning ruler, were typical literary expressions by authors hoping to be named poets laureate or elevated to the nobility (this tradition had begun in the middle of the 16th century and continued in this period with Carolides, Borbonius, Czernovicenus and other poets). Prague, as the emperor’s seat, was celebrated too, although only a few poetic descriptions of Prague have been preserved (one by → Henricus Clingerius from the court milieu, and two from the non-Catholic urban environment by → Ioannes Hubecius and → Bartoloměj Martinides). Rituals and festivities demonstrating the ruler’s power and the existing order formed an important component of courtly life. The election and coronation ceremonies, official arrivals, visits and feasts of Matthias II and Anna of Tyrol were artistically rendered in → Jiří Závěta’s extensive Czech and German cycle. Latin occasional poetry of this period, however, reflects festivities less than before, when descriptions of such events had been relatively frequent among the poets supported by Jan Hodějovský the Elder of Hodějov and from the circle of Ferdinand II, Archduke of Further Austria. There are some echoes of e.g. the visit of the Persian delegation in 1602, but not even this event is treated separately. The court commissioned work from major printers as well, first and foremost from Jiří Nigrin, the most important Bohemian printer of illustrated educational and artistic publications. His printing workshop was one of the first in Bohemia able to combine copperplate engraving with relief printing.11 Nigrin printed the above-mentioned Empresas morales (1581), prepared by Juan de Borja, the Spanish ambassador to the court of Rudolf II, with one hundred coloured copperplate emblems engraved by Erasmus Hornick. It is the oldest Spanish book of this genre and the very first book of emblems printed in the Czech lands. Nigrin’s printing workshop also specialised in the production of printed sheet music, especially vocal polyphonic music from the circle of the Rudolphine court (Ondřej Chrysoponus Jevíčský, →  Iacobus Handl Gallus). The majority of the court circles were composed of noblemen. Places on the ruler’s advisory bodies and posts in his service were sources of prestige and drew attention to the selected noblemens’ positions within society. European Humanists, including Erasmus of Rotterdam, Antonio de Guevara, Baldassare Castiglione

11 Voit 2006, 187–8.

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and Justus Lipsius, often discussed courtiers’ conduct and the ideals of nobility and ­gentility. A unique court mirror from the Czech lands is Schola aulica, to jest Dvořská škola [Schola aulica, That Is Courtly School] (1607), probably written by Michal Pěčka.

Aristocracy As in previous periods, literary life was associated with the Bohemian aristocracy. Nevertheless, the specific character of this literary circle cannot be overestimated. On the one hand, the literary life was typical of the court circle; on the other hand, some attitudes held in these circles came very close to the burgher perception of book culture (such as an emphasis on practical use and a liking for entertainment literature). After all, the privileged social class did not constitute a unified whole but an internally structured community. There was a difference between the education given to the high aristocracy (lordly estates) and that provided to the lower aristocracy (knights, burghers elevated to the nobility). Higher aristocrats were prepared for estate management from their youth and thus well instructed in economic issues, modern languages and the customs of their social class. Burghers elevated to the nobility and knights were expected to hold positions within the state administration, for which it was ideal to have a university education, preferably in law. By their considerable wealth and social prestige, prominent families attracted men of letters, but they were not significant patrons. After all, in this period, aristocrats did not demonstrate much personal initiative in the creation of their own libraries (only Karel the Elder of Žerotín and Petr Vok of Rožmberk / Rosenberg are known to have been particularly active in library development). Although they usually had basic knowledge of Latin, their education continued to emphasise living tongues, conversation, etiquette and fencing, which practically prevented any extensive understanding of e.g. epic Latin poems. It became common for noblemen to have translations made from Latin (or even German) into Czech  – for instance the travelogues published by the famous printer Theodor de Bry, entertainment literature, etc. Such translations were often intended only for the nobleman’s own personal use and remained in manuscript form. The library of a common Bohemian nobleman comprised handbooks on mining and alchemy, aimed at economic profit, to a lesser extent herbaria and health regimens (which was a genre represented in the libraries of all social classes), historical, political and legal works, and leaflets on contemporary events. The distribution of handwritten news on demand was also common. Higher aristocrats, in particular, tried to present themselves as educated patrons, but only a few educated noblemen (e.g. Václav Budovec and Karel the Elder of Žerotín) were able to conduct a dialogue with men of letters. Some aristocratic families were obliged to support writers thanks to their strong family tradition, such as the Hodějovský family of Hodějov, descendants of patron Jan Hodějovský the Elder of Hodějov.

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A rather broad group of scholars, men of letters and artists centred around the Rožmberks, the most important family in Bohemia. In some respects, their patronage resembled that found at the ruler’s court, with which the Rožmberks traditionally competed. In addition to traditional institutions, they supported musicians, alchemists and other natural scientists and men of letters. The literature from the Rožmberk circle was primarily Latin and German poetry of common occasional genres (in many cases, the poetry was not directly ordered by the aristocratic family, but was rather the author’s attempt to please them). It further comprised Czech and Latin funeral sermons, Czech religious- and moral-educational literature, and historical works (by →  Šimon Lomnický, →  Matěj Cyrus, →  Václav Březan, Theobald Höck, →  Henricus Dominatius, Ioannes Campanus, and many other Humanists from town circles and the university of Prague). The authors tried to praise the distinguished Rožmberks, write about the key events in their lives (diplomatic and military activities, social recognition, trips, marriages, deaths), build family memory and present the lords of Rožmberk as active agents in the moral and religious cultivation of society. The Rožmberk family owned one of the biggest libraries in Central Europe and the largest library in the Czech lands before the Battle of White Mountain. According to the catalogue made by family chronicler Václav Březan, it included around 10,000 volumes in various languages, divided into thematic sections, mostly comprising theological books, an above-average share of historical literature (more than two thousand items), numerous works on medicine and the natural sciences, and collections of maps and sheet music.12 A notable literary circle also formed around the Moravian provincial governor (Landeshauptmann) Karel the Elder of Žerotín. This included e.g. the physician and poet Johannes Crato von Krafftheim and → Caspar Dornavius, as well as many authors from the Unity of the Brethren (→ Matouš Konečný, and among the younger ones J. A. Comenius) and the Calvinists (→ Amandus Polanus). Žerotín supported and personally co-organised the activities of the Unity of the Brethren’s printing house in Kralice. The structure of his library seems to have been similar to that of the Rožmberk library – it contained both ancient and contemporary Renaissance literature (Jerusa­ lem Delivered by T. Tasso), but its core was formed by theological works (including a number of religious polemics) and the literature of the Unity of the Brethren.13 Aristocrats strongly focused on the creation of family memory. For the sake of family representation, some works of literature dealt with mythical as well as real ancestors and their heroic deeds. This led to the development of genealogical-histor-

12 L. Veselá, Knihy na dvoře Rožmberků [Books at the Rožmberk Court]. Praha, 2005. 13 On Žerotín, cf. T. Knoz, Culture, Politics, and Law in the Lives of Charles of Žerotín the Elder and the Moravian Nobility. In: Between Lipany and White Mountain: Essays in Late Medieval and Early Modern Bohemian History in Modern Czech Scholarship, ed. J.R. Palmitessa. Leiden, Boston, 2014, 217–47.

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ical writings and family chronicles (Bartoloměj Paprocký) with records of a number of family and coat-of-arm legends, which usually created fictitious ties between the given family and an ancient forefather who had become famous for a courageous act, kinship with the royal or ducal dynasty, or even connections with a major figure in ancient history. Other works comprised Latin epics and panegyrics on individual aristocratic families (such as → Václav Clemens’s Smirzicias) or on particular actions or honours (e.g. Henricus Dominatius on the award of the Order of the Golden Fleece to Vilém of Rožmberk, Georgius Carolides on the foundation of the church in Litíč, Campanus on the establishment of the school in Nové Sedlo by Bohuslav of Michalovice). Other genres associated (not only) with aristocratic culture include Latin and Czech epithalamia and epicedia; of those in Czech, it is worth mentioning at least Pohřební píseň o smrti and pohřbu Petra Voka [A Funeral Song about the Death and Funeral of Petr Vok] (1612) by Šimon Lomnický. There are a large number of extant Latin epithalamia; they were often set to music, but the notation has only rarely been preserved. Sometimes, occasional poems remained in decorative manuscripts that were given as gifts. Epitaphia were displayed at funeral ceremonies and subsequently issued in collective volumes. In addition, numerous funeral sermons were written, largely based on ancient rhetoric (e.g. Sigismundus Dominatius, Matěj Cyrus). The aristocratic classes also rather enjoyed entertainment and moral-educational poetry; among the more important and extensive works in this genre note e.g. Lomnický’s Instrukcí aneb krátké naučení … hospodáři mladému [Instructions or a  Brief Lesson … for a  Young Estate Manager] and Paprocký’s Nová kratochvíle [A  New Pastime], a  cycle of epigrams, anecdotes in verse and translations from ­Kocha­nowski’s farces. Latin didactic poetry was written as well; this is evidenced in Georgius ­Carolides’s moral-educational works (some even with Czech versions – see his Praeparatio pueritiae). The cultural interests and literary ambitions of the aristocracy are clearly evidenced by the autobiographies and travelogues of the period. Moreover, remarkable collections of aristocratic correspondence have been preserved. The epistolography of Karel the Elder of Žerotín and Václav Budovec of Budov is of high cultural-historical and literary value. It provides reflections on political and religious issues, the defence of viewpoints, and the observations of their bodies and diseases (including melancholy). The nobleman’s lifestyle in the early modern period involved intensive travel. Noblemen undertook grand tours before their marriage (for university studies, sightseeing and integration into the broader nobility) as well as other travels e.g. in the diplomatic service, on journeys of discovery or on military campaigns. All this provided the inspiration for travelogues and autobiographies; these took the form of exclusively printed books (Kryštof Harant), manuscripts (Václav Vratislav of  Mitro­ vi­ce, Bedřich of Donín, Jindřich Hýzrle of Chody), or personal collections of records and ego-documents not intended for publication (→  Vilém Slavata and the private diary of Adam the Younger of Valdštejn).

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The University and Other Educational Institutions During the previous period the university already had a substantial influence on literary life in the Czech lands. Literary production from the university circle was abundant, but it had its limits, mainly caused by little openness and limited foreign contacts. 90 % of students came from Bohemia, usually from burgher families or from rural areas. Because of the rich offer of foreign non-Catholic universities, members of aristocratic and burgher families often practiced study peregrination, frequently attending the traditionally favoured universities in Wittenberg and Leipzig and also the academy in Altdorf, which actively recruited potential students from the Czech lands.14 Bohemian and Moravian Protestants also studied in more distant lands – the Netherlands and England – that were politically close to them. France continued to be a popular destination on grand tours. Foreign universities were also sought after by those interested in specialisations that the university of Prague could not satisfy, reduced as it was at the time to just the Faculty of Arts. This primarily concerned students of medicine, who often headed to Italian universities, but also e.g. to Basel and Geneva, which were popular destinations for members of the Unity of the Brethren. Catholic students most frequently pursued their education in Ingolstadt and Vienna; studies in Rome were no exception among students of theology. These journeys to foreign universities enriched students and their preceptors with new literary practices and played a significant role in the establishment of contacts, often with such important figures as Theodore Beza, Jakob Zwinger, Joachim Camerarius, Justus Lipsius and Johann Jakob Grynaeus. Abroad, Bohemian and Moravian Humanists participated in occasional collective volumes; on their journeys, noblemen financially supported foreign Humanists, purchased books and in some cases even entire libraries (Jiří Zikmund of Zástřizly and Theodore Beza).15 After they returned from their trips, their foreign inspiration was reflected in their domestic literary works. Some Bohemian Humanists achieved significant university careers abroad, such as the theologian and poet Amandus Polanus in Basel. University communication made use of specific literary genres. Poetic production included carmina gratulatoria, mostly published in collective volumes. The most remarkable poets associated with the university included →  Ioannes Chorinnus, Ioannes Campanus and →  Václav Clemens). Prose comprised university laudatory speeches, orations and disputations (→  e.g. Adam Rosacius). The university environment also penetrated into polemical prose. When → Ioannes Matthias presented his explanation of the origin of the Bohemians in Eastern Europe, his opponents among the masters, convinced that they had originated from Croatia, used personal

14 Kunstmann 1963. 15 L. Veselá, M. Vaculínová, Die Bibliothek des Theodor Beza: verloren oder zerstreut? In: Guten­ berg Jahrbuch 93 (2018), 208–27.

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i­nvectives against him and eventually left the university. This case showed that ‘the majority discourse backed by an institution reproducing knowledge did not allow for any focused discussion.’16 A significant area of production in the university circle is, of course, formed by scholarly works: → Ioannes Iessenius dealt with natural philosophy and medicine; → Laurentius Benedictus was mainly engaged in grammatography, but also proposed an instructional reform; → Adam Zalužanský focused on medicine and botany and unsuccessfully tried to introduce medical studies at the university; →  Adam Huber became famous for his translation of Mattioli’s commentary on Dioskorides into German and health regimens; and the mathematician Martin Bacháček participated in Kepler’s observations. Many scholars’ activities at the court and the university were closely interconnected, in particular where physicians and astronomers were concerned. At the same time, the two spheres differed in numerous ways. Essential scientific activities were mostly carried out at the Rudolphine court, whereas the university played a significant role in disseminating key discoveries. Iessenius’s first public autopsy in the Czech lands, performed at the university, became an event not only for scholars but also for a wider circle of educated burghers. It is further necessary to mention the university professors’ interest in history, strongly associated with Ioannes Campanus, who taught history at the university and influenced a number of his students (→ Paulus Gessinius, → Pavel Stránský). These later wrote historical works and published historical sources. The poems Ioannes Campanus and his students and colleagues wrote were often based on manuscripts from the university collections. After the Letter of Majesty was signed and the university of Prague came under the authority of the non-Catholic estates, reforms were initiated to make the university more competitive, creating better conditions for professors and rationalising university management. Unfortunately, insufficient support from the estates and disunity among the professors meant that not all the plans were carried out. Nevertheless, all four faculties were partly restored; new rules were issued for town schools; professors began to specialise17 and their compulsory celibacy was abolished. Moreover, the position of university typographer was formally introduced. In January 1618, this title was given to Pavel Sessius, who had worked as a printer in Prague from 1606 and had already published a substantial proportion of the university’s printed materials earlier, including theses, announcements and literary works by the professors. Typo-

16 Urbánek, Učenec, 368; L. Storchová, A Late Humanist Treatise on the Origin of the Bohemians, the Academic Polemics and Their Potential to Perform the Other: De origine Bohemorum et Slavorum by Johannes Matthias a Sudetis. In: AC 22–23 (2009), 149–206. 17 L. Storchová, Ramism as a Situated Scholarly Practice. Varieties of its Reception at the University of Prague around 1600 (forthcoming).

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graphically undemanding Latin occasional prints with little text formed the main source of income for Sessius’s printing workshop. When considering the importance of the university environment for literary and cultural life in the Czech lands, we must recall that the Prague Carolinum was not the only such institution. The Jesuit academy in the Clementinum, which was to be a Catholic counterpart to the university of Prague, provided students from the Catholic nobility and burghers with thorough preparation for further study at foreign universities. Although the emperor supported it, he did not participate in its activities. It was further supported by powerful Catholic aristocrats, Spanish envoys and papal nuncios. Unlike previously, when e.g. Edmund Campion had worked there, in this period very few professors at the Clementinum academy were renowned scholars. A similar higher education institution was the Jesuit academy in Olomouc, which was attended by students from the Nordic countries as well. Both Jesuit schools produced typical school literature, influenced by Roman rhetoric. They also organised student theatrical performances. In Olomouc, however, literary life was concentrated not so much at the academy as at the court of the bishops of Olomouc, who were patrons of art.18 Furthermore, from its establishment in 1616 onwards, the Lutheran grammar school at the Church of the Holy Saviour in the Old Town of Prague offered a high quality education comparable with that provided by the university. It was founded by Lutheran noblemen, led by Jáchym Ondřej Šlik / Schlick, with support from the elector of Saxony. Although this school was, in a way, in competition with the university, there was no significant confessional conflict between them and writers from both educational institutions jointly contributed to occasional anthologies. Nevertheless, when Fabianus Natus, a Hebraist from the Holy Saviour, applied for the position of Professor of Hebrew at the university, preference was given to Daniel Basilius, who was already teaching there.

Towns As is clear from the previous chapter, Latin production in towns was very closely interconnected with the university centre at this time. Most writers from Bohemian and Moravian towns passed through the university of Prague, since the university had an elaborate system of placing teachers in town schools and recommending preceptors to non-Catholic families, as well as distributing textbooks and religious manuals to town and parish schools. It also played a key role in the training of new clergymen to work in town parishes, who were often then active in literature; after

18 P. Wörster, Olmütz in der Zeit Rudolfs II. Zu Fragen des Späthumanismus in Mähren. In: Stu­ dien zum Humanismus in den böhmischen Ländern IV. Später Humanismus in der Krone Böhmen, ed. H. B. Harder, H. Rothe. Dresden, 1998, 279–305.

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all, the university masters were significantly involved in the operation of the lower consistory (the administrative body of the Utraquist church), which had its seat in the Carolinum. The extent of the parish network thus considerably overlapped with the catchment area of the university of Prague, which included Central Bohemia, the adjacent regions of West and North Bohemia, the whole of East Bohemia, the Bohemian-Moravian border, a part of South Bohemia, and smaller enclaves in South and East Moravia. The authors of Latin Humanist poetry usually worked at town schools, parishes or as town scribes (→ Jan Felix Streicius, Martin Mylius, → Jakub Acanthis, → Vences­ laus Ripa, → Ioannes Czernovicenus). As Lucie Storchová mentions: ‘In addition, the Prague academy assumed the role of editor and publisher of most collective volumes created in urban circles; it thus controlled all phases of poetic production […]. The essential role of the university in the entire literary field is also indicated by the fact that urban circles did not cooperate with each other within broader regions but maintained contact through the university centre.’19 Typical genres of urban Humanist Latin poetry included topographies, poems about calamities and disasters (in particular floods and fires), collections on the appointment of new town councils, and on various other events and accidents of the time, whose source was often contemporary journalism. Collections of political-educational sentences were also popular. CzechLatin bilingual poetry was not exceptional either – one example is the extensive dialogic epicedium by Jiří Hanuš Lanškrounský, Epitaphia jucundissimae spei et optatis­ simae indolis puelluli Johannelli Hanuss (1611). Occasionally Latin-German poetry was also produced (→ Gregorius Tarco, → Leonhartus Albertus). Latin Humanist poetry was, however, only read by the educated urban or university elites. The intellectual horizons of an ordinary burgher, recorded in the inventories of burgher libraries, cannot be overestimated. A typical burgher’s (e.g. merchant’s, craftsman’s or pharmacist’s) book collection at that time only rarely exceeded 100 titles; approximately half of this would be religious literature (religious educational literature, the Bible, postils, hymnals); moralistic writings were common; the collections also included legal guides (most frequently diverse redactions of the Town Privileges of the Kingdom of Bohemia by → Pavel Kristián of Koldín), historical works (very often the chronicle of → Václav Hájek and the calendars of → Daniel Adam of Veleslavín), economic and medical textbooks, travelogues and geographical literature (Münster’s cosmography). Entertainment literature, ancient works and writings by European humanists were represented to a much lesser degree, and poetry only rather exceptionally. As far as language was concerned, the libraries were mostly of Czech-German-Latin character, Czech being the predominant language.20

19 Storchová 2011, 232. 20 O. Fejtová, Beitrag zur Problematik der bürgerlichen Buchkultur in Böhmen und Schlesien in der Zeit vor der Schlacht am Weißen Berg. In: LF 126 (2003), 173–87; J. Pešek, Měšťanská vzdělanost

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Czech-language production, although strongly associated with the urban environment, was quite distant from university Humanism; it mostly comprised moralistic and religious educational literature. It was this type of literature that was most often published in print and was the most represented in burgher libraries. The authors were usually very productive and well connected within the urban environment. Their works chiefly served as mediators of ethic models and the internalisation of religious life; they led to the cultivation of self-control among burghers and to the adaptation of their behaviour to the shared, often very conservative norms of the urban community; lamentations over moral decline in society formed a common component of these texts. According to Jaroslav Kolár, the religious-moral character of Czech literature of the time was a consequence of the pressure exerted on contemporary printing production by the ‘cultural horizon of the burgher circle of readers as the main recipients.’21 This concerns primarily prose but also poetry and includes mainly non-Catholic production (→ Havel Phaëton Žalanský, → Jiří Dikast, → Matouš Konečný, → Nathanael Vodňanský, Adam Klemens), exceptionally also Catholic (Bartoloměj Paprocký), and sometimes confessionally neutral texts (→ Tobiáš Mouřenín, Šimon Lomnický). The texts of moralistic and religious educational literature usually take the form of prescriptive treatises or, more often, genre-syncretic (hybrid) books, in which prose is mixed with numerous verse insertions and the structured treatise exposition is, to varying degrees, complemented with narrative elements. Works conceived in this way are characterised by pronounced genre-text interference and all-pervasive intertextuality, features that took their place within the literary norms of European Humanism. Many of them are characterised by rich paratexts (dedications, prologues, epilogues); in both verse and prose, their authors address their patrons as well as potential readers, comment on and defend their literary methods and objectives. These framework parts of works in Czech often also contain Latin poems written by authors from the university Humanist circle (most frequently Ioannes Campanus). Typical topics in the moralistic prose of late Humanism included images of youth vs old age, the human body, illnesses, maternity and marriage, relationships between parents and children, reflections on the role of women. Some moralistic literature contains a high number of ancient allusions. ‘Domestic books’ of various kinds make up a specific area within the abundant religious education literature (so-called Erbauungsliteratur) of the time. Their main

a kultura v předbělohorských Čechách 1547–1620 [Burgher Education and Culture in Bohemia before the Battle of White Mountain in 1547–1620]. Praha, 1993; J. Pešek, Prager Leser der rudolfinischen Zeit. In: Studien zum Humanismus in den böhmischen Ländern IV. Später Humanismus in der Krone Böhmen, ed. H. B. Harder, H. Rothe. Dresden, 1998, 217–24. 21 J. Kolár, Der literarische Horizont der tschechischen Stadtbewohner an der Wende zwischen dem 16. und 17. Jahrhundert. In: Studien zum Humanismus in den böhmischen Ländern IV. Später Humanis­ mus in der Krone Böhmen, ed. H. B. Harder, H. Rothe. Dresden, 1998, 167.

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objective was to deepen laymen’s religious life and provide guidance for their everyday life with God. Examples of such works include e.g. by Postila každodenní [Everyday Postil] by Jiří Dikast and Domovní kazatel [A Home Preacher] by Matouš Konečný. In the urban environment, plentiful educational, e.g. legal and medical, literature was printed and distributed. As in the previous period, entertainment literature too had its place there; it was often adapted from German originals, both prosaic (For­ tunatus, Faust) and in verse (Tobiáš Mouřenín).22 Sentences or dicta, i.e. proverbs (the first large collection of Czech proverbs was published by → Jakub Srnec of Varvažov), were a  very popular genre, not only among burghers. These were often accompanied by explanations in verse or prose, inspired by Vives’s Satellitius and Erasmus’s Adagia. The text of Prostopravda [The Simple Truth] by → Mikuláš Dačický, a burgher from Kutná Hora, chronicler and satirical poet, is also based on gnomes and sentences. In late Humanism, literature by urban authors was published by several printers, chiefly in Prague: Daniel Carolides, Sixt Palma, and the Šuman printing workshop, which also abundantly printed university publications. Nevertheless, many texts from the urban environment remained in manuscript form, including numerous town chronicles (e.g. Jiří Kezelius Bydžovský about Mladá Boleslav, Mikuláš Dačický about Kutná Hora, Hans Kriesche about Česká Lípa).23 These are written in Czech or German; Latin appears only in the accompanying poems. Unique cases of chronicle works, likewise drawing from contemporary Latin-language historiography, are also documented from the Hebrew milieu (the chronicle of David Gans), in which the writing of chronicles was not common at all at that time.24 Some urban intellectuals left behind diary entries. Those written by the Prague physician Matthias Borbonius reflect his educational path, his patients’ diseases and treatment, weather changes, but also his dreams and their prophetic meaning. A specific and so far little-explored area is the literature of mining towns, which naturally comprised more scientific works focused on mining, mineralogy and balneology, and in the religious sphere mining postils following the model of Sarepta by →  Johannes Mathesius. This literary production, largely written in German and Latin, is characterised by its particular ties to and analogies with the literary culture of mining towns in other countries, not only in neighbouring Saxony but also, for instance, in Upper Hungary. It experienced its greatest boom between 1618 and 1620, when the Lutherans from German-speaking areas became engaged in the religious

22 On translations of German prose epics into Czech, cf. J. Hon, Übersetzung und Poetik. Der deutsche Prosaroman im Spiegel tschechischer Übersetzungen der Frühen Neuzeit. Heidelberg, 2016. 23 M. Tošnerová, Kroniky českých měst z předbělohorského období. Úvod do studia městského kro­ nikářství v Čechách v letech 1526–1620 [Chronicles of Bohemian Towns before the Battle of White Mountain: An Introduction to the Study of Town Chronicles in Bohemia in 1526–1620]. Praha, 2010. 24 J. Šedinová, David Gans: pražský renesanční židovský historik [David Gans: A Prague Renaissance Jewish Historian]. Praha, 2016.

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conflict and published a  higher number of religious works as well as editions of earlier works.

Ecclesiastical Circles at the Time of Confessional Tensions In the period after 1590, confessional conflicts gradually grew stronger, and this was reflected in literary life. The texts that were then written mirrored confessional shaping and religious radicalism. They were often grouped around ecclesiastical institutions and key figures associated with them, such as the bishop of Olomouc, Stanislav II Pavlovský, a  notable patron at this time.25 His circle included e.g. Bartoloměj Paprocký, → Adam of Vinoř, Jesuit writers and Jan Rozenplut, the editor of Kancionál [Hymnal] (Olomouc 1601), which was the first Czech hymnbook of strongly re-Catholicising character (it came out with the support of the new bishop of Olomouc, František of Ditrichštejn). Authors connected with the Prague archbishopric included → Georg Pontanus and, close to him, Valentin Leucht and Hořčička of Tepenec (both of whom were also significantly connected with the imperial court). Other addressees of dedications and supporters of literature besides the archbishop and bishops included abbots of important monasteries in Bohemia and Moravia (e.g. Louka, Kladruby, Teplá, Strahov). Unfortunately, our knowledge of the Catholic circles of late Humanism is very poor.26 The literature of late Humanism in the Czech lands comprised a high number of polemical works. Polemical treatises were often focused against the Unitas fratrum; they were written by the Jesuits (Václav Šturm, Václav Brosius, etc.) and, from the non-Catholic camp, especially the Lutherans (Jan Štelcar Želetavský and → Samuel Martinius). The Unity of the Brethren was often defended by Matouš Konečný. Catholic religious practice was the target of literary attacks by multiple writers close to Calvinism, many of whom emerged in the years immediately following the Prague defenestration (1618–1620). For example, Havel Žalanský sharply attacked the feast of Corpus Christi in his Kázání o velikých modlářských bludích [A Sermon on the Great Delusions of Idolatry]. Polemics were also conducted concerning the veneration of paintings and sculptures (Zachariáš Bruncvík). The work Cíl and praktiky papeženců and jezuitů [The Aims and Practices of Papists and Jesuits], which was probably written by Václav Budovec, mocked the Jesuits in particular. There was no lack of anti-Jewish polemical literature either – Martin Kraus of Krausenthal translated two tractates by Ernst Ferdinand Hess from German, Flagellum Judaeorum and Speculum Judaeorum (1603). It should be noted that the frequency and forms of these

25 Stanislav Pavlovský z Pavlovic (1579–1598). Biskup a mecenáš umírajícího věku [Stanislav Pavlovský of Pavlovice (1579–1598): A Bishop and Patron of the Dying Age], ed. O. Jakubec. Olomouc, 2009. 26 Storchová 2011, 308–14.

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polemics have numerous analogies in other regions of the Central European space in this period, which may be considered an epoch of advanced confessionalisation. A frequent topic at the time was that of patron saints and martyrs. In this respect, the most important works in the Catholic circles were written by Georg Pontanus. Non-Catholics presented their own conception of sanctity, largely based on the figures of Bohemian martyrs, especially John Hus (Havel Phaëton Žalanský, Sixt Palma). Some works stood aloof from these interconfessional disputes and interpreted the stories of the saints soberly, or rather with the ambition of telling a colourful story, such as Kancionál aneb Písně historické [A Hymnal or Historical Songs] by Šimon Lomnický and Život a putování sv. Krystofora [The Life and Wandering of Saint Christopher] by Tobiáš Mouřenín. Nevertheless, it must be emphasised that other voices did emerge in the tense situation of radicalising opinions. Moderate Utraquists advocated a  kind of golden mean.27 For instance, in his Postila každodenní, Jiří Dikast consistently strove for the spread of ‘peace and unanimity’. The awareness of a certain religious crisis and instability in society raised the need for literary production providing comfort and the internalisation of spiritual experience. From the 1580s onwards, a higher number of contemplative and prayer works were published in the German milieu in order to help cultivate as well as regulate private piety (the phenomenon of Erbauunglitera­ tur). Likewise, the Czech environment also responded to this strong wave of Protestant private reading: an entire range of translations of contemplative books by Martin Moller, Johann Gerhardt etc. were published, undoubtedly at the instigation of the Bohemian printers, for whom this production was an attractive business opportunity.28 After all, many printers, together with the authors and translators closely related to them, were then at the time engaged in confessionally pluralistic activities (Jiří Nigrin, Sixt Palma, Tobiáš Mouřenín). The end of the period under review is clearly delimited by the defeat of the Protestant estates at the Battle of White Mountain. Both immediately afterwards and in subsequent waves (1622, 1626–1627), an enormous number of non-Catholic Bohemian scholars went into exile. These departures interrupted the continuity of late Humanist literary production. For some time, it was possible to maintain the original Humanist tradition abroad in the places with the highest concentration of Bohemian exiles (Pirna, Dresden, Leszno, Trenčín); for a  short time, there were even printing workshops in these places publishing exile production. The authors in exile built on their original literary practices by publishing occasional poetry (which, however, increasingly remained only in manuscript form), but they also wrote religiously and polit-

27 On this conception, cf. Z. David, Finding the Middle Way: The Utraquists’ Liberal Challenge to Rome and Luther. Washington D.C., Baltimore Md., 2003. 28 J. Malura, Zur Rezeption der deutschen Meditationsliteratur im tschechischen protestantischen Milieu des Späthumanismus. In: AC 51 (2014), 75–102.

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ically oriented polemical works. Production within the exile community was most frequently written in Czech; Latin works were directed to an external readership and served to defend and promote the exiles’ interests in their new environment. German too gradually began to be used. Only a  few authors succeeded in the new literary community (→ Jiří Galli, → Tobias Hauschkonius). A common theme in their poetry were celebrations of the heroes of the Thirty Years’ War (Gustav Adolf etc.); efforts for recognition also resulted in occasional poetry focused on the acquisition of patrons abroad (→ Jan Sictor, Václav Clemens, etc.). The literature written in the Czech lands was significantly altered: it became more receptive, its composition in terms of genres narrowed, the monopoly of the Catholic Church on higher education caused a  step back in the natural sciences (e.g. Jesuit astronomy). In other European countries, the development was different; in German Protestant principalities, for example, science and literature then continuously developed in the mother tongue. The period of the Thirty Years’ War also affected book collections in the Czech lands, brought destruction to a significant proportion of historical libraries both as a result of confiscations after the Battle of White Mountain and then during the invasion of the Swedes, when entire libraries became part of the war booty and were removed from the Kingdom of Bohemia for good.

Companion: A–L

A Acanthis, Jakub (Acantis, Acanthes, Acanthida-Mitis, Acanthides, Acanthido-Mitis, Megapolomensis, Megapolomaeus, Megapolensis, Velkopolomský, Tichý Stehlí­ kovic) 1580 (?), Velká Polom – after 1623 a Humanist poet, teacher and parson I Biography A. came from Silesia. He was born in an Utraquist family in Velká Polom. His father was Pavel Acanthides Horažďovický, a  Neo-Utraquist pastor in Dří­ nov near Kralupy nad Vltavou. In reference to his birthplace, A.  used the surname Velkopolomský, in Latin Megapolomensis, Megapolomaeus, Megapolensis (Pesch­ ke 2006); from 1611, he preferred the name Mitis, coming from his uncle Ioannes Mitis, a prominent mayor of Velvary (in 1604–1613). His life was connected with the Protestant intellectual milieu of town schools and parishes. He received an elementary education in Opava, but then he left for Bohemia, where he spent most of his later life. He studied at the town schools in Velvary and Rakovník. He was fortunate enough to have educated and inspiring teachers. In Velvary, he was taught by Petr Soukup  / Saucupiades Zavlekovský, an author of Latin poems and later a  burgher and councillor in Jičín. In Rakovník, he was instructed https://doi.org/10.1515/9783110650181-004

by Ioannes Gotsmanius / Jan Kocmánek, also a Humanist poet and later a Master at the university of Prague. A.  followed Gotsmanius to Prague, where he then studied at the school at the Church of St  Henry. Subsequently, A.  studied in Louny, which he left for Klatovy one year later (in 1596), and then he returned to St Henry’s school. Afterwards, he worked as an assistant teacher at the school in Třebenice and at the school at the Church of St Nicholas in the Lesser Town of Prague. He received his Bachelor’s degree on 10 June 1603 after he defended his thesis Utrum artes humaniores ad virtutem et dignitatem homines evehant. He dedicated his disputation to his patron Henyk of Valdštejn  / Waldstein, who had supported him during his studies and who, after their completion, secured him the position of the headmaster of the school in Dobrovice near Mladá Boleslav. A. was engaged there in a personal dispute with the Nymburk dean Eliáš Šud of Semanín, an important figure of the Utraquist community at the time, from 1609 the parson at the Church of Our Lady before Týn and the head of the Utraquist Consistory, who had been offended by some of A.’s poems. At the behest of the university of Prague, A. had to apologise to him in writing. In 1605, at the instigation of Henyk of Valdštejn and the remarkable Utraquist Humanist and preacher Václav Slovacius Turnovský (Kákošová 2004), A. decided to pursue a priestly career. He studied in ­Wittenberg, where he was ­consecrated

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on 15 August 1608. After his return to Bohemia, he married Alžběta, the widow of the Dobrovice parson and his supporter and godfather Martin Dentulinus of Turtl­ štejn. Afterwards, he worked as a pastor in Říčany near Prague (1609), in Kounice near Český Brod (1610), and in 1611, he became a pastor in Dřínov near Kralupy nad Vltavou after his father. In 1614, he was moved to the parish in Kralovice near Uhříněves and, in the same year, to Skramníky near Český Brod. At that time, he frequently stayed at the nearby court of the last lords of the Smiřický family, Albrecht Václav and Albrecht Jan, in Kostelec nad Černými lesy (Záhorka, Rišlink 2008). After the Battle of White Mountain, he was terrorised by the mercenaries of the victorious imperial army and Albrecht von Wallenstein, a new lord of the Smiřický estate. In 1623 (according to different sources already after 13 December 1621), he went into exile and his traces were lost (Novotný 2004). As a  major representative of the Czech Utraquist community, he was dedicated several poems and collections. His friend Jiří Morávek dedicated his poem Anagrammata (1610) to him. The collection Ad virtute et doctrina ornatissimum virum d. Iacobum Acanthidem Megalo­ polomaeum… (Prague 1608) was published in memory of his ordination Mass (Storchová 2011). The collection Hyme­ naeo virtute et doctrina ornatissimo, viri dn.  Iacobi Acanthidi Megalopolomaei… (Prague 1609) came out on the occasion of his wedding on 24 February 1609. Both of them – like A.’s own literary works – included significant contributions by → Ioan­nes Campanus.

II Work A.’s work is closely connected with the Bohemian Neo-Utraquist and generally Protestant community. It mostly comprises occasional poems and compositions dedicated to important figures of this community, including A.’s relatives, friends and supporters. The second area of A.’s work includes philosophical and especially religious literature. In addition, A.  is the author of sermons and religious songs. In the first stage of his work, A. wrote in Latin; he gradually began to write in Czech; from 1615, he used exclusively Czech in his separately published works (Novotný 2004). Although he did not receive the highest university degrees, his education was very good, which was reflected in both his Latin and Czech works. His high-quality classical education is mirrored in his excellent mastery of Latin, from which he not only translated but in which he also actively wrote, as well as in his excellent knowledge of ancient literature and metrics. In his verses, he most frequently used dactylic hexameters, elegiac couplets and more complex Greek metres. 1 Occasional poetry The collection In natalem… (Prague: officina Othmariana 1602) contains congratulations on the name day of A.’s uncle, the mayor of Velvary Ioannes Mitis, and two Velvary councillors (Jan Bárta and Jan Lipnický), congratulations on the wedding of Jan Bartoloměj Brandýský and on the birthday of Jan Jonáš Stannarius, a  burgher and councillor in Třebenice. The last of these congratulations was also printed separately in the same year (Martínek 1966). Through these

Acanthis, Jakub  

congratulations, the poet celebrated all of the above-mentioned burghers as the patrons of education, religious life and cultural efforts. The encomiastic congratulatory com­­position Corona recentis hymenaeo lec­tis­simorum coniugum… (Prague: ty­pis Otth­marianis 1602) was written for the wedding of Iosias Gigenius, the headmaster of the school in Beroun and a Humanist poet, and Žofie, daughter of the distinguished Protestant preacher →  Jiří Tesák. The poet combines passages in hexameters with Asclepiad and Sapphic stanzas. The composition further contains numerous classical allusions – the broom’s greetings to Apollo and the Muses, followed by encomiastic poems for each of the nine Muses. Genethliacon nobili … viro s. Mar­ tino Den­ tulino a  Turttlsstein… (Prague: Daniel Sedesanus 1604). The core of the collection is an encomiastic poem in honour of the birth of Dentulinus’s son Adam Lukáš (on 14 October 1604). In addition, A. celebrates Dentulinus there as his patron, but the collection also contains verses criticising envious people (In quendam occultum Theonem, coram Ores­tem), probably directed against Eliáš Šud. The composition is written in hexa­ meters and Asclepiad verses; it contains anagrams, acrostics and chronodistichs as well as allusions to ancient mythology. The collection CarMen aD noVas N ­ vptIas iambico-rythmicum… (Prague: ty­ pis Geor­ gii Hanussii 1611) was written in honour of the second wedding of A.’s uncle, Ioannes Mitis, and the widow Ludmila Longoliová, held on 2 November 1611. The core of the collection is formed by a  poem of twenty stanzas in iambic

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di­meters celebrating marital status and containing allusions to the Scriptures. The Czech-written consolation Asy­ lum piorum… (Prague: Jiří Hanuš 1613) is based on the interpretation of Psalm 3. It is introduced by a Latin dedication to the town council in Kouřim, containing New Year’s greetings for 1613, written in iambic dimeters and formally inspired by Catullus. The composition Ara exequiis … Ioan­nis Mitis Horazdiovini… (Prague: ty­ pis Matthiae Pardubiceni 1613), written in elegiac couplets and interspersed with chronodistichs, asks the burghers of Velvary to honour the memory of the man who was a generous patron of social, cultural and religious life of the town and i.a. played an important role in the construction of the local cemetery Church of St George. It was written on the occasion of his funeral as an obituary in memory of A.’s favourite uncle Ioannes Mitis, who was A.’s lifelong model and from whom he took over his other surname. The poem includes an ancient story, adopted from the pseudo-Plutarchian work Regum et imperatorum apofthegmata, in which dying Scylurus, on the example of fasces, asks his son for unity; analogously, A. does the same in relation to his cousins, sons of the deceased. Vinš pobožný v rythmy uvedený šťast­ ně na svět narozenému pacholátku, synu Tobiáše Štefka z Koloděj [Pious Wishes for a  Baby Happily Born to the World, Son of Tobiáš Štefek of Koloděje, Written in Verse] (Prague: Daniel Karolides z Karlsperku 1616) is a  congratulatory poem on the birth of Tobiáš’s son, addressed to Tobiáš Štefek of Koloděje, originally a  Náchod burgher and later

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a regent of the Smiřický estate, elevated to the nobility and a prominent figure of the anti-Habsburg resistance, executed on the Old Town Square in Prague on 21 June 1621. 2 Philosophical-Ethical and Religious Treatises and Translations The core of the work In honorem dica­ tum … generoso ac magnifico dn. dn. Heni­ cio de Valsstein in Dobrowicz, Kunstbergk et Chotiessicz etc. (Prague: officina Otth­ mariana 1603) is formed by A.’s Bachelor’s thesis Utrum artes humaniores ad virtutem et dignitatem homines evehant, converted into hexameters. In the introductory letter, A. emphasises the usefulness of the liberal arts and celebrates his patron, the nobleman and poet Henyk of Valdštejn, to whom the work is d ­ edicated. In the work Cunae theanthropi mun­ do nati (Prague: Jiří Hanuš 1612), dedicated to the literati choir of the town of Velvary, A. comments on the chapters of the Holy Scripture concerning the birth of Jesus Christ. Kratičké a sprosté městské správy vys­ větlení [A Short and Simple Explanation of Town Administration] (Prague: Matěj Pardubský 1612) is a treatise on the proper town administration, complemented by moral advice, in which A.  calls for temperance and criticises drunkenness and profligacy. Catechesis religionis verae Christia­ nae pro pueris in scholis Christianorum lingua vernacula exposita …  – Katechys­ mus náboženství pravého křesťanského … jazykem českým vyložené… [The Catechism of the True Christian Religion … Explained in the Czech Language] (Prague: Pavel Sessius 1619) is a translation of the

Heidelberg Catechism into Czech adapted for school purposes. In the preface, A. justifies the Czech edition of the Heidelberg catecheses with the words that he was ‘publishing them in Czech in order to make them understandable to Christian children’. Introductory recommendation verses by Ioannes Campanus are followed by a prose text in Latin and in a Czech translation (Hrej­­sa 1912). The catechism is divided into 52 Sundays, and each chapter is written in the form of questions and answers (Tumpach, Podlaha 1912). For the second time, A.’s translation was published in exile in Krosno in southern Poland in 1723, for the third time in the Czech lands again. Its publisher was the Nosislav pastor and later superintendent of the Moravian Church, Michal Blažek (1753–1827). 3 Sermons After A.  entered the priesthood, he became an author of a  number of both moralistic and especially funeral sermons. The most important among them is Kázání pohřební nad pánem Albrech­ tem Smiřickým z Smiřic v Skramníkách pronesené [A Funeral Sermon Given for the Lord Albrecht Smiřický of Smiřice in Skramníky] (Prague, 1615), dedicated to the memory of the remarkable and popular Czech Protestant nobleman. A.  also contributed short poems to the work Processus aneb vypsání slavného pohřbu [Processus or a  Description of a  Famous Funeral] (Prague: Daniel Ka­ ro­ li­ des z  Karlsberka 1614), containing a description of the famous funeral procession of Albrecht Václav Smiřický from Kostelec nad Černými lesy to Náchod, which A. personally attended (Michlová

Acanthis, Jakub  

2016). He dedicated the Czech work Zpráva o  rodu a  i života skonání pána Albrechta Václava Smiřického ze Smiřic, v rhythmy české uvedenou [An Account of the Family as Well as the Death of the Lord Albrecht Václav Smiřický of Smiřice Set in Czech Verse] (Prague: Matěj Pardubský 1614) to the same lord. A.  also dedicated the funeral sermon Lessus fu­ nebris, to  jest pláč a  žalostivé úpění nad smrtí Jeho Milosti uroz. p. p. Albrechta Jana Smiřického ze Smiřic… [The Weeping and Pitiful Moaning over the Death of His Grace, the Noble Lord Albrecht Jan Smiřický of Smiřice] (Prague, 1619) to Václav’s brother Albrecht Jan, a member of the directorate (a governmental body of non-Catholic estates) of the Kingdom of Bohemia and one of the leaders of the Bohemian Revolt. The sermon is interspersed with numerous quotations from the Bible and history. 4 Short Poems, Prayers and Religious Songs A. is the author of a number of Czech poems (often paraphrases of Latin poems written by him or other authors), some of which he published in the anthology Modlitby a  písně (Pardubice: Matěj Pardubský 1614). His Píseň na pokoj (Dej nám, Hospodine, pokoj) [A Song for Peace (Lord, Give Us Peace)], inspired by contemporary political events, has become famous. It was published as part of the collection of prayers and religious songs by Jan Sudlicius Modlitby svaté z žalmův Davida proroka božího [Sacred Prayers Drawn from the Psalms of David, the Prophet of God] (Prague: Anna Dačická 1620), which are a  free translation of the work of the Italian Protestant and

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Humanist Pietro Martire Vermigli (1499– 1562). III Bibliography Work: Knihopis K97–103, K2344, K3846, K3848. Bibl.: For an overview of previous research, cf. RHB 1: 26–30 and RHB 6: 33. F. Hrejsa, Česká konfese [The Bo­he­ mian Confession]. Praha, 1912; J.  Tum­ pach, A.  Podlaha, Český slovník boho­ vědný [Czech Dictionary of Theology]. Praha, 1912; J. Martínek, Průzkum za­ hraničních humanistických bohemik r.  1965 [Re­search into Foreign Humanist Bohemica in 1965]. In: LF 89/2 (1966), 183–92; P.  Král, Rituál a  ceremoniál. Na příkladu pohřebních slavností na šlechtických dvorech v raném novověku [Ritual and Ceremonial: Funeral Ceremonies in the Courts of the Nobility in the Early Modern Period]. In: SPFFBU  – C 49 (2002), 71–86; Z. Kákošová, Humanisti 16. storočia ako širšie kulturne a  literárne spoločenstvo [Humanists of the 16th Century as a Wider Cultural and Literary Community]. In: Česko-sloven­ ské vztahy, Evropa a svět, ed. I. Pospíšil. Brno, 2004, 41–53; J. Novotný, Acanthido-Mitis Jakub. In: P. Vošahlíková, Biografický slovník českých zemí. Praha, 2004; M. Peschke, International Ency­ clopaedia of Pseudonyms. München, 2006, 9; J. Záhorka, V.  Rišlink, Areál fary ve Skramníkách [The Complex of the Parish in Skramníky]. In: Standardní nedestruktivní stavebně-historický prů­ zkum. Kouřim, Praha, 2008; V. Pumprla, Knihopisný slovník českých, slovenských a  cizích autorů 16.–18. stol. [The Bibliographical Dictionary of Czech, Slovak and Foreign Authors of the 16th–18th ­Centuries].

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Praha, 2010; S ­ ­torchová  2011; Cerroni, 1; M.  Michlová, Smrt a  pohřby slavných aneb poslední cesty osobností našich dějin [The Deaths and Funerals of the Famous, or the Last Journeys of Outstanding Figures of Czech History]. Praha, 2016. Lubor Kysučan

Acanthis, Kašpar Ladislav (Caspar Ladislaus, Gaspar, Achantis, Stehlicius a Czienkow, Stehlík) 6 January 1571, Pilsen – 1613, Pilsen a Humanist poet and astronomer I Biography A.  came from a  Pilsen Catholic burgher family engaged in malting, one of the most influential and affluent in the city. From May 1583 until 29 July 1591, when he received his Bachelor’s degree, he studied at the Jesuit College of the Clementinum in Prague and lived in the so-called house of the poor of St Wenceslas College. He abandoned his original plan to become a  priest and turned to natural philosophy. During his studies, he took an interest in mathematics and astronomy, and he also attended lectures by the masters of the university of Prague. In 1594–1596, he taught Latin at town schools; in 1595, he became the headmaster of the town school in Pilsen. Nevertheless, in 1596, he left for the university in Ingolstadt, where he received his Master’s degree in 1598. In the same year, on 29 May, his father, Bartoloměj Stehlík the Elder, received from Emperor

Rudolf II the coat of arms with the nobiliary particle ‘of Čenkov’ (Pokorný 1971). Thanks to this elevation and on the recommendation of his university friends, he came to the imperial court. In 1599, he became the imperial geometrician and, subsequently, in the same year, a  secretary and a  co-worker of Tycho Brahe (Jáchim 1995; Eichler 2012). Together with him, he tried to escape the plague in Prague by leaving for the imperial castle in Nové Benátky, where A. helped him to establish an observatory and a chemical laboratory. In the same year however, he returned to Pilsen, because he completed his social ascension with his marriage to the rich widow Anna Geronisová of Třebnice, daughter of a  wealthy Pilsen patrician and chronicler, Šimon Plachý of Třebnice (Šváb 1955), which had been arranged by his father. Afterwards, he lived mostly in Pilsen. Nevertheless, the settled burgher life did not suit him much; therefore, he occasionally went to see Tycho Brahe in Nové Benátky and in Prague, where they both cooperated in astronomical research also with →  Johannes Kepler, Johannes Barvitius and Martin Bacháček. After the death of Tycho Brahe in 1601, A. returned for good to Pilsen, where he was fully devoted to his family and public service. In 1600, 1607 and 1609, he was a  senior in Pil­sen; in 1614 and 1611, he was a member of the municipal council there. At the same time, he was the prior of the literati brotherhood. He founded a  family archive and gathered a  rich library; his books also contained his ex libris (Kašparová 1988). Because of his scientific interests and political and literary activities, A.  was in extensive contact with the masters of

Acanthis, Kašpar Ladislav  

the Prague university and writers, with whom he shared an interest in physics and astronomy (→ Petr Codicillus, → Tadeáš Hájek, Martin Bacháček, →  Adam Huber). Encomiastic verses in his honour were written by Ioannes Ursus a  Bernfels; he was mentioned with respect by → Bartoloměj Paprocký of Hloholy in his treatise Diadochos and → Pavel Stránský in his work Respublica Bojema. A.  died in 1613 at the age of 42, he was buried in the family tomb in front of the altar of St Lawrence in the Church of St Bar­ tholomew in ­Pilsen. II Work Thanks to his Jesuit grounding, A.  re­ ceived universal education including classical languages and ancient culture as well as natural sciences, especially physics and astronomy. The depth and scope of his education are also reflected in the wide range of subjects covered in his work, in which he manifests himself as an educated Humanist of broad knowledge. With the exception of Czech calendars and almanacs (minutiones sanguinis), A.’s work is mostly written in Latin, several poems even in Greek. His work has a  wide breadth, including scientific treatises, historical writings as well as occasional poetry. The author has a brilliant knowledge of Latin and of ancient literature; he very often refers to ancient authors; in his poems, he uses common metric forms (dactylic hexameters and elegiac couplets). A.’s work can be divided into five basic areas: 1 Calendars and Almanacs Already as a  teacher in 1596, A.  began to publish Czech calendars, in which

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he continued with minor interruptions until 1611. He issued astronomical calendars containing weather lore (Kalendář hvězdářský k psaní a ku poznamenání věcí potřebných spravený a  lidem všelikého důstojenství a  povolání užitečný [An Astronomical Calendar for Writing and Noting Necessary Things and Useful for People of All Ranks and Vocations], Prague: Mikuláš Pštros 1596), office calendars (Kalendář hospodářský ku potřebě úřed­ níkům, písařům, prokurátorům, kupcům, historikům a  obchody vedoucím [A  Business Calendar for Officials, Scribes, Prosecutors, Merchants and Shopkeepers], Prague: Jan Schumann 1602) and almanacs containing weather lore (Minucí a  pranostika nová [A New Almanac and Weather Lore Book], Prague: Mikuláš Pštros 1598). It contains a  dedication to A.’s father from 24  July 1598, including the abbreviation M. (Master) before A.’s name, which makes it possible to date the completion of A.’s studies. In this almanac, A. also uses the nobiliary particle ‘of Čenkov’, which proves his social advancement. 2 Occasional Poetry A.  is the author of several occasional poems, among which it is worth mentioning in particular a Greek poem in the extent of 37 verses written in hexameter in the collection Carmina Gratulatoria, published in 1587 in honour of graduated Jesuit masters. At the beginning of the poem, the author appears in an unknown landscape in front of an unknown house. Then he suddenly hears a  voice from heaven asking him to come inside, where everyone is already waiting for him. He thus attends the graduation ceremony

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of learned young men, to whom wreaths of victory are handed over by the Muses and who receive congratulations on their wisdom by Pallas Athena herself. The last verse contains wordplay with the author’s surname. It is evident from the vocabulary used that A.  mastered the language of Homeric epics and he occasionally used lexical experiments. Nevertheless, the poem also contains several typographical errors and other orthographic errors, some of which probably come already from A., because the metre of the poem is based on them. In addition, A. wrote a short poem in the composition of Severin Táhlo Epitha­ lamion (1602). He is also considered to be the author of an elegy on the death of his friend Tycho Brahe, who died on 24 October 1601. This lament is signed with the initials A.  I. (Amicus Intimus). Since none of Braho’s friends used such general abbreviations, this composition, although without specific evidence, is hypothetically connected with A., who, as a Catholic, thus did not want to show ostentatiously his connection with the Protestant Tycho Brahe (Pokorný 1971). 3 An Astronomical Treatise A.  wrote the tractate De concursu pla­ netarum, which apparently dealt with the constellation of Saturn, Jupiter and Mars in 1605. The work is lost; its title is mentioned by A.’s distant descendant, the Pilsen historian and alderman Fabián Stehlík of Čenkov and Treustätt (1727–1791), in his treatise Notata von der uralten Familie Stehlík.

4 An Allegorical Encomiastic and Congratulatory Composition The introduction of the volume Victoria literaria dicata … eruditis adolescentibus (Prague: Michael Peterle 1587) contains the names of graduated candidates; its conclusion includes a  thirty-line poem in Greek, which was written by Vitus Pachta. The core of the work is formed by a  composition in verse, comprising 590 dactylic hexameters; it was written by Ladislav Stehlík already during his studies. It is an allegory in which, in the spirit of Humanist school poetry, learning fights with ignorance (Barbaries). Scholarship is represented by twelve graduated Bachelors, brave young men, who, with the help of the Muses, try to conquer a castle occupied, after the expulsion of wit, by Barbaries, accompanied by her wicked helpers, personified properties – Somnus, Ignavia, Egestas, etc. Having conquered the castle, the young men liberated its prisoners: virtues, good manners, letters, bound Latin and Greek. The composition fully employs the ancient mythological apparatus and abounds in ancient, mainly Virgilian allusions. The victory of science and the liberation of prisoners symbolise the Humanist conception of civilisation based on both classical education and moral virtues. A.  wrote the poem Carmina gratulatoria in honorem … Christophori Sommer, civis Pilsnensis… (Ingolstadt: Wolfgang Eder 1597) in dactylic hexameters and in the form of an ancient epithalamion during his studies in Ingolstadt as congratulations on the wedding of an important Pilsen burgher Kryštof Sommer and the widow Ludmila Kašpárková.

Acanthis, Kašpar Ladislav  

The core of the work Triumphus laureatus in honorem nuptiarum… (Prague: Nicolaus Straus 1605) is formed by an epithalamion in the length of 241 hexameters in honour of the marriage of the Prague burgrave Jakub Menšík to the countess Alžběta Pětipeská of Chýš. In the allegorical poem, the Muse Clio reveals to the author all the triumphs celebrated at the Roman Capitol. In his congratulations, the author predicts analogous success for Jakub Menšík. 5 Historical Writings A. was very interested in the family history. He founded the family archives, a part of which was in the 19th century given to the Archives of the City of Pilsen and another to the National Museum Archives in Prague. The latter-mentioned archives also comprise an autograph of his manuscript Všelijaké poznamenání [Various Remarks] with brief records of the history of his as well as other families, which he began to write in 1593 (Pokorný 1969). In memory of his friend Tycho Brahe, A.  preserved also Braho’s portrait in his archive. Its origin is unclear, but it was deposited in A.’s archive for 270 years. III Bibliography Work: Knihopis K15674–87; BCBT37982, BCBT30977. Bibl.: For an overview of previous research, cf. RHB 1: 30–2 and RHB 6: 33–4. J. Král, Řecké básnictví humanistické v Če­chách až do konce samostatné univer­ zity Karlovy [Greek Humanist Poetry in Bohemia until the End of Independent Charles University]. Praha, 1898, 86–105; J. Strnad, O rodu Stehlíků v Plzni [About the Stehlík Family in Pilsen]. In: ČČM 63

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(1889), 421; K. Hrdina, Cen­to­nes vergi­lia­ ni českých humanistů 16. a 17. sto­letí [Centones Vergiliani of Bohemian Humanists of the 16th and 17th Centuries]. In: Pio Vati: Sborník prací českých filologů k  uctění dvoutisícího výročí narození Vergilio­ va. Praha, 1930, 80–94; M.  Šváb, Opisy Fabiána Stehlíka, zvláště opis kroniky Vincentiovy a  Jarlochovy [Handwritten Copies Made by Fabián Stehlík, Especially His Copies of the Chronicles of Vincentius and Jarloch]. In: S ­ PFFBU – D 4/2 (1955), 143–51; Z.  Pokorný, O začátcích plzeňského rodu Steh­líkovského [About the Beginnings of the Pilsen Stehlík Family]. In: Minulostí Západočeského kraje 5 (1967), 163–72; Z. Pokorný, Třeští­ kové z  Hyršova  – Rodopis měšťanské rodiny plzeňské z  16.  stol. [The Třeštíks of Hyršov  – The Pedigree of the Pilsen Burgher Family from the 16th Century]. In: Zpravodaj Krouž­ ku přátel rodopisu a  heraldiky v  Plzni při Městském archivu v Plzni 1–2 (1969), 6–23; Z. Pokorný, Vypůjčený predikát [A Borrowed Nobiliary Particle]. In: Acta genealogica et heraldica  – Listy genealogické a  heral­ dické společnosti v  Praze 15 (1971), 3–16; Z. Pokorný, Mistr Kašpar Ladislav Steh­ lík z Čeňkova a  jeho rod III  – Jeho ka­ lendáře [Master Kašpar Ladislav Steh­lík of Čeňkov and His Family III  – His Calendars] (an unpublished typescript). Deposited in the Archives of the City of Pilsen, Box LP999, s.a.; L.  Zejfart, Po­ kus o řešení některých monogramů v Rukověti humanistického básnictví [An Attempt to Decipher Some Monograms in Enchiridion renatae poesis]. In: LF 104/3 (1981), 187–8; J.  Kašparová, Zajímavé exlibris humanisty Kašpara Ladislava Steh­ líka z  ­ Čenkova z  konce 16. století

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[­ Interesting Ex Libris of the Humanist Kašpar Ladislav Stehlík of Čenkov from the End of the 16th Century]. In: LF 111/1 (1988), 44–6; F. Jáchim, Praha na přelomu 16.  a  17. století  – středisko rozvoje astronomie [Prague at the Turn of the 17th Century  – Astronomy Development Centre]. In: Historický obzor 6/3–4 (1995), 78–81; J.  Douša, Činnost astronoma a  matematika Kašpara Ladislava Steh­ líka z Čenkova v Praze a  Plzni v  letech 1599–1612 [The Activities of the Astronomer and Mathematician Kašpar Ladislav Steh­lík of Čenkov in Prague and Pil­sen]. In: Minulostí Západočeského kraje 44 (2009), 362–9; D.  Eichler, Haunting Prague with Kepler and Tycho. In: As­ tronomy 40/2 (2012), 53–5. Lubor Kysučan

Achilles, Jan (Jan st. Achilles Berounský, Jan Achilles the Elder of Beroun, Joannes Achilles Veronensis, Beraunensis) second half of the 16th century, Beroun – 1618 (?), Přibyslav an author and translator of sermons and exegetic literature I Biography The information we have about A.’s life comes from the prefaces to his writings and from a  record in the Ordinierten­ buch of Wittenberg University, the latter of which mentions that he studied the basics of language and theology at the university in Prague. Having taught at a  school in Chotěboř for three years he

chose a  spiritual path, specifically in Čáslav, whence he then left to study in Wittenberg, taking with him recommendations of the local deacon in Čáslav, Adam Městecký, and → Šimon Proxenus. He enrolled with Paul Eber in Wittenberg and on 10 May 1569 he was ordained as a  priest. He provided further valuable biographic information in his preface to Vejklad krátký na proroctví Daniela Pro­ roka [A Brief Commentary on the Prophecy of Daniel the Prophet] (1590): after his return from Wittenberg he became a  chaplain in Chrudim, before being summoned to serve as a  clergyman in Rosice and Chroustovice, with the support of the members of the family of the Slavatas of Chlum and Košumberk. After that he worked in Pacov, where he is documented as a  church administrator in 1588, 1589 and 1593. His other workplaces are only mentioned in his prefaces. In 1593, he received his Master’s degree in Prague. In 1598, he is recorded as a ‘citizen of Horažďovice’; in 1602, he was in Miličín. In 1611 and 1613, he is referred to as a pastor in Přibyslav, where he spent the end of his life under the protection of Jan Rudolf Trčka of Lípa. He died there, probably in 1618. A.’s intellectual ties originate from his education and employment. He came to the circle of Prague priest and printer → Jiří Hanuš of Kronenfeld, who published two of A.’s books and gave him an encomiastic poem for his postil (ἘΟΡΤΟΛΟΓΙΑ, 1611). Other authors of Latin poems from the same book were also part of that circle: →  Ioannes Campanus, →  Procopius Poeonius Suetnovinus and → Daniel Basilius. A. and Ioannes Campanus prepared a posthumous com-

Achilles, Jan  

memoration of Michal Španovský of Lisov (Campanus wrote an eteostichon, A.  a funeral sermon for Španovský). An encomiastic poem for Postila, totiž krátcí vejkladi na evanjelia [A Postil, or Brief Commentaries on the Gospels] was written by → Thomas Mitis. Another distinct circle of his ties was made up of his friends, officials and active priests at the places where he worked: in 1587–89 →  Benedictus Pole­ nius, the headmaster of a school in Pacov, priest Jan Gela­ sius, who in 1593 married A.’s daughter Dorota, Pacov scribes Martin Razonius Písecký and Jan Faberius Vožický, the Mayor of Pacov Jakub Taurel Nymburský, and from an earlier period priest Jan Jis­ kra of Hartvíkov, to whom A.  dedicated the poem Promissio Dei. II Work Jan Achilles was an active author of spiritual works, especially exegetical writings and sermons. He only translated from Latin. He published exclusively in Czech; from his Latin production, only short occasional texts and poems have been preserved. His most important work is a festive poem in which he – in the spirit of Philippistic homiletics  – combined biblical exegesis with ancient materials. 1 Occasional Latin Poetry A.’s Latin work includes the broadside folio Promissio Dei de perpetua missione ministrorum fidelium in ecclesiam. This encomiastic poem written for Jan Jiskra of Hartvíkov, a  priest in Chotěboř, contains 18 distichs in which a  quotation from Isaiah 30: 20–21 is interpreted in verse. The folio was issued during A.’s stay in Chroustovice (i.e. between 1569

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and 1589). A.  further wrote an epithalamium for the wedding of his daughter Dorota to priest Jan Gelasius entitled Echo, consisting of 10 distichs with the popular epistrophic effect of an echo: the repetition of internal rhymes at the ends of verses (In nuptias reverendi ac eruditi viri domini Ioannis Gelasini Morassiceni verbi divini ministri sponsi, 1593, No. 1). 2 Translations into Czech A. chose selected his translation material exclusively from recent Latin Lutheran exhortatory production. In addition, all of the authors he translated had studied or worked in Wittenberg and were directly influenced by Philipp Melan­ chthon. He translated the work Cesta života věčného [The Path of Eternal Life] (Prague: Jiří Jakubův Dačický 1587) by Niels Hemmingsen based on the Latin version Via Vitae. Christiana et ortho­ doxa instituti (first published in Leipzig in 1574). It is a spiritual exhortatory and catechetical guide to inner Christian life, focused on the articles of faith, Christological theses and the conception of the prayer of a true Christian. Krátký vejklad historie evanjelitské o umučení Pána na­ šeho Ježíše Krista [A Brief Account of the History of the Passion of Our Lord Jesus Christ] (Prague, 1612) by Hieronymus Weller is a free translation based on the Latin version Brevis enarratio historiae de Passione Domini nostri Iesu Christi (Leipzig 1573). The source for Postila, totiž krátcí vejkladi na evanjelia… [A Postil, or Brief Commentaries on the Gospels] (Prague: Jiří Jakubův Dačický 1589) seems to have been the treatise Enarrationes in Evan­ gelia Dominicalia by Cheb Lutheran

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J­ohannes Habermann and not the work of Lucas Osiander the Elder, as claimed by earlier research (see Knihopis 6662 and 6663). Neither is Osiander’s work likely to have been the source for the treatise Vej­ kladové krátcí na epištoly, kteříž se přes celý rok v nedělní dni čtou v shromáždění církevním [Brief Commentaries on the Gospels, Which are Read Throughout the Year at Sunday Church Congregations] (Prague: Jiří Jakubův Dačický 1595), but the exact source is not known yet. 3 Biblical Exegesis In addition to an unpreserved interpretation of the first and second chapters of Revelation, A.  wrote the treatise Vej­ klad krátký na proroctví Daniele proroka [A  Brief Commentary on the Prophecy of Daniel the Prophet] (Prague: Jiří Jakubův Dačický 1590), which is based on the historical interpretation of Da­ niel’s prophecy (in the context of the Seleucid occupation of Egypt). A. does not emphasize the eschatological dimension that appears in later exegeses. Kratičký výklad na troje zaslíbení Pána Boha naše­ ho o Kristu Pánu… [A Brief Commentary on Three Promises of Our Lord Regarding Jesus Christ] (Prague: Matěj Pardubský 1613) concerns God’s promises of Christ’s arrival and salvation given to people. Biblí malá, obsahujíc v sobě … celoroční řeči [A Small Bible Containing Speeches for the Whole Year] (issued by Anna of Hradec in 1593), which was soon published in two further editions (Prague: Jiří Jakubův Dačický 1599, 1607), is a selection of liturgical periscopes compiled based on the translation of Melantrich’s Bible. The first edition has not been pre-

served, but it is mentioned in the prefaces to the second and third editions. Previous research attributed this work to Lucas Osiander the Elder (see Knihopis 6660), but both the conception of the whole and the mentions in the prefaces imply that it is in fact A.’s own work. 4 Homiletics The festival postil ἘΟΡΤΟΛΟΓΙΑ, to jest kázaní sváteční aneb vejkladové kratičcí… [ἘΟΡΤΟΛΟΓΙΑ, That Is Holiday Sermons or Brief Exegeses] (Prague: Jiří Hanuš Lanškrounský 1611) is the most important work A. published during his activities in Přibyslav, and is dedicated to Jan Trčka of Lípa (1557–1634). In it A.  combines biblical exegesis with ancient argumentative material, thus creating a type of Philippistic homiletics uncommon in Bohemia of the turn of the 17th century and comparable only with the work of →  Martin Philadelphus Zámrský. In his preface, A. proclaims the use of ancient legacy: he advocates for the introduction of secular stories with Cicero’s statement that ‘history is the teacher of life’. The sermons regularly begin with an etymological analysis of the name of the saint; the explanation continues with a formally structured and numbered dispositio from the life of the saint to anagogic theses, whose argumentation material is often adopted from ancient similitudes and exempla: 16 out of 34 texts include a significant ancient topic (he mainly quotes Plutarch, Herodotus, Homer and others). Achilles defends the connection between antiquity and Christianity as a source of knowledge, also arguing that numerous ancient thinkers were able to recognise the meaning of salvable biblical events

Adam of Veleslavín, Daniel  

and the arrival of Jesus Christ (e.g. Ovid, Pliny, Justin, Plutarch, etc.). Kázání pohřební nad Michalem Špa­ novským z Lisova [A Funeral Sermon on Michal Španovský of Lisov] (Prague: Daniel Sedlčanský 1602) is dedicated to Jan Bunzon of Bunzov and Jiří Košetický of Horky. The sermon consists of a short discussion of the concept of funerals, including ancient contexts, and personal information on Michal Španovský. It concludes with a Latin poem welcoming Michal Malovský of Malovice. Kázání kratičké o morovém povětří [A Short Sermon on Plague-Infested Air] (Prague: Daniel Sedlčanský 1599), a reaction to the plague of 1598, is dedicated to Jakub Taurel Nymburský, Martin Razonius Písecký and Jan Faberius Vožický. Besides the above-mentioned writings, the Index bohemicorum librorum prohibi­ torum by A. Koniáš (published in Prague in 1770) also records three works that have not been preserved: Knížka o polním hejtmanu [A Book on a Field Commander], 1595; Krátký a sprostný vejklad někte­ rých Písem svatých [A Brief and Simple Exegesis of Some of the Scriptures], 1616; Krátký a sprostný vejklad na dvě kapitoly, první a  druhou Zjevení sv. Jana [A Brief and Simple Exegesis of Two Chapters, the First and Second of the Book of Revelation], 1617. III Bibliography Work: Knihopis K89–96, K2934, K6660; RHB 1: 59; Cerroni, 1: 36–7. Bibl.: For an overview of previous research, cf. RHB 1: 59. B. Wižďálková, Vzácný konvolut re­formačních tisků [A Rare Binder’s Volume of Printed Reformation Books]. In:

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Knihovna 8 (1971), 7–50; J. Kučera, J. Ze­ man, Spisovatelé Chrudimska [Writers of the Chrudim Region]. Hradec Králové, 1999, 4; H. Bouchal, Achilles v Při­ bys­ lavi. Několik poznámek k nástupu baroka na českém venkově [Achilles in Přibyslav. A Few Notes on the Beginning of Baroque in the Czech Countryside]. In: Sborník Havlíčkobrodské společnosti pro po­ vznesení regionálně historického povědomí 1 (2001), 24–31; T. Havelka, Antické prvky v české renesanční postilografii [Traces of Antiquity in Czech Renaissance Postilography]. In: Historia Olomucensia, Supplementum 34 (2014), 121–132; Historia litteraria v českých zemích od 17. do počátku 19. století [Historia litteraria in the Czech lands from the 17th century until the Beginning of the 19th century], ed. J. Förs­ter, O. Podavka, M.  Svatoš. Praha, 2015, 123; Cerroni, 1: 36–7. Tomáš Havelka

Adam of Veleslavín, Daniel (Adamus, Adamus Pragenus, Veleslavín, z Veleslavína, a Veleslavina, a Weleslavina, Danyel Adam z Weleslawjna) 31 August 1546, Prague – 18 October 1599, Prague a printer and translator I Biography Daniel Adam, who went on to become probably the most renowned Czech Humanist printer, received his Bachelor’s degree at the university of Prague in

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1568 and his Master’s degree a  year later. During his studies, he was influenced by the generation of teachers who had graduated from Wittenberg University and had established the Melanchthonian teaching model in the Czech lands (→  Prokop Lupáč, Václav Zelotýn and → Petr Codicillus). Based on the sources available, A. never studied abroad (RHB 1: 38); he spent his whole life in Prague. In  1572–6 he gave lectures on history at the university; he then succeeded Prokop Lupáč in the history professorship and also held several lower university posts – for instance as a university treasurer. In November 1576 he married Anna, daughter of an influential Prague printer (→ Jiří Melantrich of Aventin); two years later, he became a burgher of the Old Town of Prague. A.  grew rich and worked in the municipal government; he was the chairman of the ten-lord court of justice and represented the Old Town at land diets. As early as 1578–79, A. enriched Me­ lan­ trich’s printing production by publishing his own work (a shorter edition of Kalendář historický [A Historical Calendar] from 1578). After Melantrich’s death in 1580, A.  took over the printing workshop; the first of his own publications appeared in 1582. A.’s printing workshop soon became one of the main centres of Prague literary life. A.  was an active member of the Unity of the Brethren (Uni­ tas fratrum), but confessional concerns only partially influenced his work  – he was always guided by commercial considerations as well. A.  maintained extensive contact with the Bohemian scholars of his time. He was in constant touch with university masters; RHB provides examples of

the masters inviting him to take part in negotiations or to act as a  mediator in the settlement of disputes (RHB 1: 38). A. established cooperation with scholars associated with the university of Prague, who translated from Latin and German for his printing workshop  – his closest associates included →  Jan Kocín of  Kocinét, →  Matouš Hosius Vysokomýstký, → Václav Plácel of Elbink, → Adam Huber of Riesenpach, as well as Petr Codicillus, →  Nicolaus Albertus, and →  Trojanus Nigellus of Oskořín. Several poets wrote dedication poems for works published in A.’s workshop. Poems about A.’s family members were written by → Thomas Mitis, → Georgius Carolides, →  Bartoloměj Havlík, →  Jan Kherner and →  Ioannes Campa­ nus. Contributions to the collection of epithalamia for A.  entitled In honorem nuptiarum (1576), which was published in his father-in-law’s printing workshop, were written by scholars working at the university (Prokop Lupáč, Petr Codicillus, → Matyáš Gryllus) as well as learned Prague burghers (Bartoloměj Havlík of Varvažov, Jan Kaňha, Tomas Mitis), students and fresh graduates teaching at Prague town schools (Jan Hynconius, Linhart Nemelius), Humanists living in the town of Louny (Adam Cholossius, Ioannes Rosacius), and the young Görlitz scholar Martin Mylius. Latin recommendation verses in his works were written by Georgius Carolides, Konrad Rittershausen, and →  Ioannes Rosinus (cf. RHB 1: 39). RHB also includes Matyáš Gryllus and Jan Stander among A.’s Latin-writing friends (RHB 1: 39). Collections on A.’s death were edited by both Havlík and Carolides with Matyáš Gryllus and

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→  Laurentius Benedictus (on behalf of the Žatec school). Because of the large number of works published by the printing works, A. addressed a wide range of supporters; his most frequently mentioned advisors from among the lower nobility include Karel the Elder of Žerotín, Vít Flavín of Rottenfeld, the brothers Jan the Younger and Přech of Hodějov, Vilém Ostrovec of  Kralovice (RHB 1: 39), and →  Sixt of Ottersdorf’s children. The addressees of the forewords in A.’s publications were largely selected to suit the topics of the works  – A.  wrote dedications to town councils, learned burghers and officials, but also e.g. to noblewomen – in the cases of works on matrimony and household management as well as books of prayers. A.  (known under the name given to him during the National Revival – Veles­ lavín) later became part of the collective memory and played an important role in the shaping of the modern Czech national movement. From the beginning of the 19th century, A.  was considered representative of the so-called golden age of Czech literature. The production of A.’s printing workshop was regarded as a  language model for modern Czech, A.’s works came out in new editions and A. was celebrated as an exemplary patriot (Storchová 2010: 245–54). From  A.’s marriage with  Anna Me­ lan­trichová, only his son Samuel Adam of Veleslavín (also Adami, 15 April 1592  – after 1641, Prague) survived to adulthood. After A.’s death, his printing workshop was run by his widow, who died in 1606; from 1608, young Samuel was involved in the editorial plan. At that time, he was still in the care of his guard-

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ians and was studying in Marburg after spending time at the universities in both Herborn and Heidelberg. He returned to Prague in 1612 and soon afterwards claimed his inheritance. Samuel Adam was a more radical Protestant than those of his father’s generation; he was close to Calvinism and was involved in the Bohemian Revolt in 1618–20. After the Battle of White Mountain (November 1620), he fled to the Low Countries and England and exposed his family in Prague to persecution. He had his property confiscated and was sentenced to death. After his return to Bohemia in 1628, he converted to Catholicism and received a  general pardon; in the 1630s, he lived in Milín, a town near Příbram in Central Bohemia, where he worked as a  secretary to Jan Kav­ka of Říčany. Just after his return from his studies, poets associated with the university of Prague (Ioannes Campanus), its fresh graduates (→  Melchior Colidius, →  Václav Kochan of Prachová), former graduates working as town officials, e.g. Ondřej Hubaeus in Kutná Hora, and the Kutná Hora parson Václav Stephanus all dedicated epithalamia to him. Poets connected with Campanus also prepared a  smaller collection of epithalamia on Samuel Adam’s second marriage in 1619 (with contributions by Samuel’s peers (→ Jan Sictor and Pavel Krupský). At the end of his life, Samuel was in contact with the Jesuit scholar Václav Ignác Johanides (RHB 1: 42). Samuel Adam published smaller and less sumptuous books than his father. He also prepared reprints of books on which he had made a profit, e.g. legal and religious writings. Samuel did not write such

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long forewords and he addressed his dedications to a smaller number of supporters. Following the family tradition, he published Biblí česká [The Czech Bible] (1613) immediately after taking over the printing workshop. His publication of the very long and costly travelogue Putování … do země svaté [A Pilgrimage … to the Holy Land] by → Kryštof Harant (1608) was quite an exceptional editorial achievement, although this was published while Samuel was still completing his studies abroad. II Work Besides the publication of Latin works (extensive dictionaries, textbooks and occasional poetry mostly by authors associated with the university of Prague) and a  much smaller number of German works, Daniel A. primarily specialised in demanding and typographically exquisite translations into Czech (on typography, cf. Voit 2006: 38–9). During A.’s life, the printing workshop published almost 140 volumes. The thematic scope of the works translated was unprecedentedly wide at that time – besides historical writings, A.’s production included works on administration and law, astronomy, medicine, herbaria, travelogues, prescriptive writings on marriage and household management, religious works and moral-educational literature. A.’s conception was grounded in the works’ instructional value and social topicality, with an emphasis on reflections on the past and on religion. A. drove the printing workshop’s editorial strategy, participated in translations and wrote forewords. In terms of the modern understanding of authorship (which is quite different from

the conception at that time), A.’s only ‘original’ work was the influential Ka­ lendář historický (1578, a  further edition known as the ‘great edition’ was issued in 1590). A.  expressed most of his ideas in the numerous forewords to his published books, some of which were as long as several dozen pages (on an edition of these, cf. Bohatcová 2005: 208–390). A. sometimes also translated the works’ original paratexts into Czech. Some of A.’s forewords were published posthumously, and a number of them were later reprinted by his son Samuel. A.  had very good command of Latin, although he wrote only a  few Latin dedications, mostly for dictionaries, textbooks and editions of Latin works for schools (Bohatcová 2005: 213–8, 265–7, 270–4, 280–3, 298, 302–3, 355–9, 363–4). In his Czech forewords, A.  used long Latin quotations, frequently from Cicero (Greek quotations, on the other hand, are quite rare; when A.  refers to Greek authors, e.g. relatively often to Plato, he does so in their Latin translation). A. referred to a number of classical realia, which he used for the most part as examples of proper conduct and municipal management. Certain thematic units and specific expressions recur frequently in A.’s forewords  – these include topics such as the common good, unity and community order, patriotism, appeals for the cultivation of Czech literature, the decline of morals since the time of the ‘old Bohemians’, the demise of empires and the Turkish danger.

Adam of Veleslavín, Daniel  

1 The Latin Production of A.’s Printing Workshop A.’s Latin and multilingual dictionaries were works of great importance for Humanist education. He published the first of them, Dictionarium linguae Latinae, ex magno Basilii Fabri thesauro collec­ tum et concinnatum (Prague: Melantrich 1579), before he took over the printing workshop. He then published Nomencla­ tor omnium rerum propria nomina tribus linguis, Latina, Boiemica et Germanica explicata continens (Prague: Adam 1586), which was inspired by a dictionary by the Dutch philologist Hadrianus Junius. In 1598, A. published two further dictionaries, both of which he reworked from a sixyear old book by Helfricus Emmelius (at the time of its publication, Emmelius was cooperating with Rihel’s printing workshop in Strasbourg). Nomenclator quadri­ linguis Bohemicolatinograeco­germa­ni­cus thus came out simultaneously with Sylva quadrilinguis vocabulorum et phrasium Bohemicae, Latinae, Graecae et Germa­ nicae linguae in usum studiosae iuventu­ tis (Prague: Adam 1598). In the year of A.’s death, the fifth edition of Voka­bulář vnově spravený a  rozšířený. Vocabula­ rium trilingve [A Revised and Expanded Dictionary. Vocabularium trilingve] by → Pavel Pressius was published. Apart from these dictionaries and the Latin forewords, which were directly A.’s own work, Latin production at his printing workshop largely consisted of occasional poetry; frequently published authors included Salomon Frencelius  / Salomon Frenzel von Friedenthal and → Georgius Carolides. Besides occasional poetry A.  published editions of Latin works for schools, Latin interpretations

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of the Psalms (Thomas Mitis, Jan Scheffelius) and volumes of spiritual lyrics (Salomon Frencelius, → Ioannes Chorinnus), as well as works on topics connected with the Turkish wars  (Laurentius Scheurl, Krysztof Warszewicki, Andreas Calagius); in the context of the conflict with the Ottoman Empire, A.  also published several of the Hungarian Parliament’s resolutions in Latin. A. published collections of poetic congratulations addressed to noblemen and to land and highly high-ranking town officials on various social occasions (their authors included Salomon Frencelius, Samuel Radešínský, Carolides), several encomiastic poems for members of the Habsburg family (Venceslaus Otterus  / Wenzel Otter von Otterau, Salomon Frencelius), a  large number of epithalamia for important burghers and family members of scholars associated with the university of Prague (their authors included David Crinitus, Petr Capella of Elbing, Jakub Popovický of Popovice, Theodor Kaulius, Salomon Frencelius), as well as epita­ phia and elegies for university scholars and students (Frencelius, Capella) and members of the Bohemian nobility (Ca­ rolides). He also published occasional poems for foreign noblemen connected with the Rudolphine court (Cornelius ab Enden, Frencelius) and neighbouring lands, e.g. Silesia (Calagius). In the early 1590s and, especially, in 1597 and 1598 A.’s printing workshop published several poetic collections by Georgius Carolides, whose Farrago symbolica sententiosa (1597) also contains epigrams on A. and his children. In the same year, Carolides published two collections in A.’s printing workshop containing paraphrases of

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Phaedrus’s sentences, whose contents he converted into epigrams written in elegiac couplets (Aureae XXII sententiae and Sententiae LVI). The very close connection between A.’s workshop and the university of Prague is evident from the vast number of collections on the receipt of university (especially Bachelor’s) degrees, which were edited by the university dignitaries Petr Codicillus, → Marek Bydžovský and Trojanus Nigellus, whose own writings A.  published, too. A.  further published volumes for teaching purposes: school editions of two works with moral-educational content for students were published in 1586, namely Ad veram sapien­ tiam introductio by Juan Luis Vives and Isocratis ad Daemonicum Paraenesis de officiis, which is a  revision of an earlier version by Hieronymus Wolf (the printed books have the same graphic layout; they contain Latin text and a  parallel translation into Czech). In the same year, A.  published biblical texts (the Book of Sirach / Ecclesiasticus/, the Book of Proverbs and the Book of Ecclesiastes) with a  Czech commentary for use in schools and Ordo studiorum (1586) containing school rules for Czech schools by Petr Codicillus. A.’s edition of the school comedy Toboeus by →  Ioannes Aquila (1587) was likewise connected with instruction. Further teaching manuals par excellence include a selection of excerpts from  Cicero for letter writing, Elegan­ tiarum puerilium ex Marci Tullii epistolis libri tres (Prague: Melan­trich 1581), and a  selection of conversational phrases, Elegantiarum e Plauto et Terentio libri duo (Prague: Adam 1589), both of which A.  reworked from earlier editions pre-

pared by the imperial Protestant Humanist Georg Fabricius. 2 The Vernacular Production of A.’s Printing Workshop In the vernacular languages, A.’s printing workshop published works in a broad range of thematic areas. Because of the Latin character of the school system at the time, teaching manuals in the vernacular were rather marginal (A. published three editions of a book about how to learn Czech and German by → Ondřej Klatovský of Dalmanhorst); in many other subjects, however, A.’s publications were the most important and extensive works yet published in Czech. Shorter and less sumptuous books published at A.’s printing workshop included printed books for everyday use, such as popular astronomical calendars and almanacs (minutiones sanguinis), land diet articles, ordinances, etc.; nevertheless, most of the Czech translations in the fields of history, medicine or religious literature were both intellectually and typographically demanding and costly. It is typical of A.’s approach that in such cases, he not only translated individual works, but he also combined various works and genres by topic into bigger collections (e.g. works on the Turkish issue, historical writings, etc.). A. strove for the best-sounding and most explanatory translation into Czech; he and his co-workers treated the source texts creatively and complemented them with various excursions or realia of relevance to Czech readers of the time. As far as his selection of works for translation is concerned, A.  focused on German-written Protestant literature; he also took up

Adam of Veleslavín, Daniel  

Latin editions of ancient classics from this intellectual milieu. 3 Historical Writings One of the main areas of A.’s translation production was historical writings. Besides Kalendář historický (1578, an extended edition 1590), which is A.’s original work and provides an overview of historical events for each day of the year, A.  also adapted works by contemporary or recent authors: he published a translation of Carion’s Chronicle (1584), Kroni­ ka moskevská [Moscow Chronicle] based on Alexander Guagnini (1589), Kronika nová o národu tureckém [A New Chronicle of the Turkish Nation] based on Johannes Löwenklau and Ogier Ghislain de Busbecq (1594). A particularly innovative editorial achievement of A.’s was that he combined →  Martin Kuthen’s Czech chronicle with translations of works by Aeneas Silvius Piccolomini and other historical writings under the title Kroniky dvě o založení země české [Two Chronicles on the Founding of the Land of Bohemia] (1585). Another publication with a  significant historical dimension was Politia historica, a  translation of Regen­ tenbuch, a  very extensive work on the history of administration, offices and law by Georg Lauterbeck (1584); the fourth book of the translation i.a. contains the earliest Czech translation of Plutarch’s Praecepta gerendae rei publicae by Jan Kocín (Svobodová 1955). A.  also had works by some ancient and late ancient historians translated. It is worth mentioning in particular an adaptation of The Jewish War by Flavius Josephus, published under the title His­ toria židovská [Jewish History] (1592). The

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translation was made by Václav Plácel of  Elbink from a  German work (probably Jüdische Chronic from 1552), which itself was an adaptation of Flavius. The translation has a  relatively strong eschatological character. Two years later Adam’s printing workshop published a  truly extensive and typographically demanding work, an edition of ecclesiastical histories translated by Jan Kocín in two volumes: Historia ecclesiastica by Eusebius of Caesarea (which contained a biography of the emperor Constantine the Great by the same author) and His­ toria Ecclesiastica Tripartita, which was then supposed to have been written by Flavius Cassiodorus (but in fact consists of excerpts from three books of ecclesiastical history written by Socrates Scholasticus, Sozomen and bishop Theodoret of Cyrrhus). Kocín did not translate from the Greek originals; he used translations into Latin written by Protestant scholars and did not even translate those literally but did so creatively, including a number of passages that render the subject more accessible to the Czech reader; besides forewords, he also enriched Tripartita with supplements, which are mainly focused on Christology (Petrů 1968). 4 Legal Writings A.’s printing workshop also published works on law, both in Czech and in Latin, e.g. Práva a zřízení zemská království českého [Land Laws and Ordinances of the Kingdom of Bohemia] by →  Pavel Kristián of  Koldín (1594), Práva městská království českého [Municipal Laws of the Kingdom of Bohemia] by the same author (1579), and Processus iuris municipalis by → Vitus Opthalmius (1585).

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5 Medical Writings The medical writings published at A.’s printing workshop were translated by his co-worker Adam Huber of  Riesenpach; they include scholarly treatises on health (a translation of the work by Heinrich Rantzau published under the title Regiment zdraví [The Regimen of Health], 1587) and a  reedition of Herbář aneb Bylinář velmi užitečný [A Very Useful Herbarium] by Pietro Andrea Mattioli (1596), which was extremely demanding in terms of both translation and typography; it was translated by Huber from the German version by Joachim Came­ rarius (in the 1560s, the herbarium was also translated into German by → Georg Handsch). Another book, this time containing translated excerpts from Mattioli’s herbarium, entitled Apatéka domácí [Home Pharmacy] (1595), is briefer and practically oriented. A.’s medical production was otherwise strongly focused on the plague, in particular advice and instructions on how to behave during a  plague epidemic (in Czech and German). 6 Religious and Moral Educational Prose A.’s printing workshop was very active in the field of religious literature. As well as an edition of the New Testament (1597), A.  published original and translated books of prayers (e.g. translations of works by Johannes Habermann), religious songs, postils, and commentaries on the Psalms and Epistles. A.  further published a  number of works of moral educational prose. These include i.a. translations of popular works attributed to St Augustine: Soliloquia animae ad

Deum and Manuale (1583). Both editions were reissued at the end of the 18th century. Another work, Škola aneb cvičení křesťanské a věrné duše pobožného člově­ ka [The School or Exercises of a Christian and Faithful Soul of a Pious Man] (1589), incorporated translated interpretations by St Augustine, St Cyprian and Girolamo Savonarola. A. complemented a work by Andreas Hyperius about caring for the poor in the town community, which was translated by Trojanus Nigellus (under the title Traktát o opatrování chudých [A Treatise on the Care of the Poor], 1592), with translations of a  thematically relevant sermon by St John Chrysostom on mercy and alms and of the tenth chapter of Juan Luis Vives’s work De subventione pauperum. A.’s interest in patristic authors is also evident in his publication of a school edition of the treatise De officiis ministrorum by St  Ambrose prepared by Nigellus Trojanus (1597), which came out under the title Ethica Christiana (1597). A.  published translations of contemporary Protestant works on specific dogmatic issues related to divine providence (Jean de lʼEspine) and angelology, and the treatise Štít víry pravé, katolické a  křesťanské [The Shield of the True, Catholic and Christian Faith] (1591), which is a complex doctrinal work revealing a  peculiar adaptation of Protestant influences. His other religious publications include a  translation of the popular Protestant work Itinerarium sanctae scripturae by Heinrich Bünting (1592), providing the readers with the topography of the Holy Land according to biblical books (well known thanks to its map supplement), and a translation of Christiaan van Adrich’s description of the city

Adam of Veleslavín, Daniel  

of Jerusalem and its surroundings in the New Testament period, which also contains maps with explanations (1591). The ideas of the virtue of the individual and the functioning of the Christian community were associated with works on family, marriage, and household management (e.g. Jan Kocín, Ioannes Rosacius), which were significantly influenced by contemporary Protestant literature; A.  further published Czech treatises on proper relations between subjects and rulers, menials and the master of the house, and town officials. III Bibliography Work: For the bibliography of Adamʼs works, see RHB 1: 40–1. BCBT30984, BCBT30992, BCBT30994, BCBT31015, BCBT31017–31019, BCBT31021–31025, BCBT31027, BCBT31037, BCBT31057, BCBT31063, BCBT31101, BCBT32466, BCBT32474, BCBT32475, BCBT32666, BCBT32708, BCBT33339, BCBT33340, BCBT33343, BCBT33373, BCBT33375, BCBT33918, BCBT33961, BCBT33968, BCBT34217, BCBT35863, BCBT35944, BCBT36267, BCBT36283, BCBT36313, BCBT36342, BCBT36350, BCBT36405, BCBT36422, BCBT36426, BCBT36428, BCBT36430, BCBT36437, BCBT36440, BCBT36507, BCBT36511, BCBT36587, BCBT36590, BCBT36601, BCBT36603, BCBT36614, BCBT36645, BCBT36764, BCBT36872, BCBT36979, BCBT37007, BCBT37011, BCBT37015, BCBT37048, BCBT37062, BCBT37084, BCBT37092, BCBT37108, BCBT37113, BCBT37118, BCBT37131, BCBT37164, BCBT37169, BCBT37350, BCBT37378.

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Knihopis (printed books until A.’s death in 1599): K00058, K00059, K00066, K00331–00334, K00339, K00880, K00888, K01308, K01361, K01464, K01470, K02004, K02169, K02196, K02197, K02253, K02272, K02390, K02402, K02404–K02406, K02539, K02707, K02797, K02817, K03285, K03389, K03397, K03524, K03628, K03636, K03637, K03943, K03944, K04159, K04160, K04564, K04735, K04823, K05163, K05414, K05417, K05470, K05931, K06057, K06628, K06669, K13885, K14318, K14347, K14667, K14742, K14912, K14912a, K15190, K15399, K15424, K15846, K15916, K15923, K16000, K16011, K16046, K16225, K16585, K16617, K16617b, K16717, K17077, K17117, K17214, K17529, K17530, K17531, K19138. Modern ed.: M. Bohatcová, Obecné do­ bré podle Melantricha a Veleslavínů [The Common Good According to Melantrich and the Veleslavíns]. Praha, 2005 (editions of A.’s forewords on pp. 208–390); J. Ratajová, L. Storchová, Žena není příšera, ale nejmilejší stvoření Boží. Dis­ kursy manželství v české literatuře raného novověku [Woman Is Not a  Monster but the Sweetest Creature of God: Discourses on Matrimony in Early Modern Czech Literature]. Praha, 2009 (containing editions of the works: Jan Rosacius, O svor­ nosti manželské [On Marital Harmony], 12–118; Čest a  nevina pohlaví ženského [Female Honour and Innocence], 121–262; Jan Kocín, Abeceda pobožné manželky a  rozšafné hospodyně [The ABC of a  Pious Wife and a  Prudent Housekeeper], 265–310); Johannes Löwenklau, Kronika nová o národu tureckém [A  New Chronicle of the Turkish Nation], ed. E. Petrů, J. Kolářová, T. Kohoutová. Olomouc,

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2013; paratexts to the work Elegantiarum puerilium … libri tres (1st ed. 1581), Storchová 2014: 157–70; Isocratis ad Daemo­ nicum paraenesis… (1586), Storchová 2014: 171–8; Elegantiarum e Plauto et Te­ ren­tio libri duo (1589), Storchová 2014: 179–86; Ethica Christiana… (1597), Storchová 2014: 302–8; Daniel Adam z  Veleslavína, Nomenclator quadrilinguis Boe­mico-Latino-Graeco-Germanicus. ed. A.  M. Černá, T. Berger, A.  Hadravová, K. Pořízková. Praha, 2015; Heinrich Rantzau, Adam Huber z  Riesenpachu, O zachování dobrého zdraví [On the Maintenance of Good Health], ed. R. J. Weiniger, M. Žemla. Praha, 2017. Bibl.: For the most recent bibliography, see Storchová 2014: 79–80 and 82. For earlier biographical entries, see RHB 1: 38–41, LČL 1: 28–30; Voit 2006: 37–41. E. Svobodová, K  nejstaršímu českému překladu Plutarcha [About the Earliest Czech Translation of Plutarch]. In: LF 78 (1955), 247–54; E. Petrů, Eusebiova Historie církevní a otázky českého humanis­ tického překladu [The Church History of Eusebius and Issues of Czech Humanist Translation]. In: LF 91 (1968), 62–73; L.  Prudková, Veleslavínův tisk Historie židovské z  roku 1592 [Veleslavín’s Publication of the Jewish History in 1592]. In: Knihy a dějiny 4 (1997), 6–26; M. Hej­ nová, Pietro Andrea Mattioli a  jeho herbář  / Pietro Andrea Mattioli and His Herbarium. In: Siena v Praze: dějiny, umění, společnost. Praha, 2000, 36–43; J. Kotous, Čelední ďábel  – ruko­věť ná­ mezdně pracujících z XVI. století [The Devil Tempting Menials: A Handbook of Wage Earners from the 16th Century]. In: Právněhistorické studie 40 (2009), 411–24; L. Storchová, Nation, Patria and the

Eesthetics of Existence: Late Humanistic Discourse of Nation and Its Rewriting by the Modern Czech Nationalist Movement. In: Whose Love of Which Coun­ try? Composite States, National Histories and Patriotic Discourses in Early Modern East Central Europe, ed. B.  Trencsényi, M. Zaszkaliczky. Leiden, Boston, 2010, 225–54; J. Pišna, Typografický popis tisků Melanchthonovy la­tinské gramati­ ky v české adaptaci Trojana Nigella [A Typographical Description of the Printed Editions of Melanchthon’s Latin grammar in the Czech Adaptation of Trojanus Nigellus]. In: Bibliotheca Antiqua (2014), 49–57; M. Vajdlová, Jakostní a  modifikační adjektiva ve slovnících Daniela Adama z Veleslavína [Qualitative and Modifying Adjectives in the Dictionaries of Daniel Adam of Veleslavín]. In: LF 140/1–2 (2017), 173–200. Lucie Storchová

Aerichalcus, Sebastianus (Sebastianus Presticenus, Šebestián Měděný, Miedienny, a Przestitz, S.AE.P.) 1515 (?), Přeštice – 20 November 1555, Prague a poet and author of teaching manuals I Biography A.  came from a  scholarly family, which is probably the reason why he went to study in Wittenberg (1540–1544), where he received his Master’s degree. In 1545, he became a  professor of the Faculty of Arts in Prague and gradually held several

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administrative positions (a college provost and head, a  vice-dean, a  dean, and in 1551–53 the chancellor). His early lectures on Quintilianus and Johannes de Sacrobosco are documented; he is likely also to have lectured on Cicero’s treatise De officiis, but the alleged handwritten interpretation of this work has not been preserved (Hejnic 1964: 30). In 1550, the patron Jan Hodějovský the Elder of Hodějov offered to the university to establish a foundation for the reading of the Christian classics Sedulius, Arator, Juvencus, Prudentius and Lactantius, and he selected A.  as the lecturer. The university eventually allowed the lectures, but only privately, outside official instruction. At the end of his life, A.  was a  member of the Utraquist consistory. He bequeathed his library to the university, specifically the Great College. A.  was in touch with a  number of scholars, connections established with his position of a  university professor as well as with his  ties to the poets supported by the patron Jan Hodějovský the Elder of Hodějov. Among foreign Humanists, poems were dedicated to him by further unknown Georgius Moserus. Concerning university scholars, A. allegedly maintained close ties with Jan Hor­ tensius, →  Jakub Srnovec of Varvažov and Jakub Codicillus. From the early 1550s, A. was in touch with members of Hodějovský’s circle, especially with former graduates from Wittenberg University, and contributed to their works. A. recommended other promising authors, e.g. Ioannes Artophidius, to Hodějovský and judged poems by younger members of Hodějovský’s circle (→  Thomas Mitis, → Bohuslav Hodějovský). He wrote dedi-

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catory poems or prefaces in the works of Thomas Mitis, →  Paulus Aquilinas and →  Ioannes Balbinus (to whom A.  probably mediated contact to the painter Travný, to whom Balbinus dedicated one of his first epithalamia). A. had close ties especially with →  Matthaeus Collinus, who wrote recommendation poems in A.’s works but also probably mediated contacts to other scholars (Šimon En­ nius, Martinus Hanno). Before his death, A.  entrusted Collinus with the publication of the work De ratione rei numariae; as reported by another student of A.’s, →  Šimon Proxenus, Collinus was planning to collect, prepare and to publish posthumously also other works by A. II Work A.  was one of the founding generation that promoted Humanism of Wittenberg (Melanchthonian) type at the university of Prague. Moreover, his literary work corresponds to the standards at Protestant imperial universities. A. used almost exclusively Latin; he wrote in a  refined style imitating the authors of the Golden Age; his arguments are clearly structured. Following the Wittenberg model, he was also well versed in astronomy, natural philosophy, music and other fields and he tried to write school comedies on biblical themes (RHB 1: 50). A. is likely to have had a  good command of Greek as well, but there is evidence of only Greek quotations in his prosaic texts (e.g. from Homer, Aristotle or the Bible), a short Greek recommendation poem (in elegiac couplets) and extant mentions of the fact that he tried to increase the importance of Greek in the instruction at town schools and translated a  Greek

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poem by Bohuslav Hodějovský, probably an epitaphium on Ioannes Orpheus (RHB 1: 52). A.’s work was dominated by poems. A.  was one of the first authors of occasional poetry in the Czech lands (he wrote especially poetic gifts addressed directly to Jan Hodějovský the Elder of  Hodějov, published in the collection Farragines poematum; A.  used hexameters as well as elegiac couplets and wrote the types of poems popular in Wittenberg, such as New Year’s greetings and epitaphia). A. further published dedications in prose (addressed to students, like in the case of Aquilinas’s work Elegantissimae col­ loquiorum formulae, in whose preface A.  explains the importance of Terence in school education, or to the readers of Mitis’s collection Liber primus sacrorum carminum). A. also wrote teaching manuals corresponding to the Melanchthonian teaching model. 1 A Poetic Treatise on Natural Philosophy A.’s poetic work Descriptiones affectuum, quae extant in libello De anima… (s.l.: s.t. c. 1546) was written soon after A.’s return from his studies in Wittenberg. It exhibits a number of similarities to the production of Wittenberg Humanists. A.  dedicated the treatise to his maternal uncles, who supported him in his studies: the renowned scholar Jan Kulata of Javořice, who was then an administrator of the Utraquist consistory, and the Soběslav parson Benedikt of Javořice. In the prose preface, A. i.a. deals from the Protestant perspective with such topics as the corruption of human nature through inherited sin, the relation between the concepts

ratio – cor – mens, and the best form of education, which would include all the subjects necessary while leading to the fear of God, etc. At this point, the preface is in agreement with the Wittenberg teaching model as well as with the below-mentioned letter to Simon Haliaeus Zdiarenus. The preface is followed by the actual poem in dactylic hexameters. It is written at a high stylistic level, with evident influence especially by Virgil. The poem is divided into twelve chapters of different lengths (the longest of which has 126 verses) dealing with so-called affec­ tus, i.e. sudden movements of the heart and the resulting emotions, which individuals cannot control and which thus cause damage not only to them but also to the entire community. Already Josef Hejnic (1964: 26, RHB 1: 51) convincingly proved that this was a  faithful conversion of the respective chapters of one of the early editions of Melanchthon’s work Commentarius de anima into verse (first in Wittenberg 1540), to which A.  added a poetically original part of the myth of Pandora and her box. The passage is incorporated into the fourth chapter, dealing with the affect that Melanchthon later removed from his treatise, namely ‘hope’ (spes). It should be added that it is likely that A. treated this topic during his studies at Wittenberg University. The collection is concluded by an occasional poem concerning another popular topic among the Humanists influenced by the Wittenberg model, namely astronomical signs portending the impending punishment of God, here the war with the Turks (‘Carmen de eclipsi solis, quae fuit anno 1546, die 9. Iunii’).

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2 Teaching Manuals Argumenta in duas comoedias Terentii… (Vienna: Ioannes Carbo 1550) are also inspired by the instruction at Wittenberg University. It is the oldest teaching manual of this type in the Czech lands. In the introduction, A.  reflects on the usefulness of Terence’s plays, the reading of which mediates not only suitable style and a  number of rhetorical figures for spoken Latin, but also a  number of examples (loci) of human behaviour and nature; he provides students with instructions on how to behave individually and how to manage family and community. The book summarises the contents of Terence’s comedies Andria and Eunu­ chus for school purposes (hence the title of the work) – it first summarises the plot of the entire comedy and subsequently of individual acts and scenes (Storchová 2014: 85–6, Hejnic 1964: 27). Nevertheless, it does not contain specific conversation phrases and expressions from Terence, as was usual in later manuals. The short oration paraphrasing Virgil Oratio Annae ad Didonem, quae extat libro IV. Aeneidos Vergilii, reddita paraphrastice corresponds to the overall plan of the work as well. In it, Anna comforts her sister Dido, who has unhappily fallen in love with a stranger, and tells her about the importance of marriage (Storchová 2014: 87–9). Already Hejnic stated (1964: 27) that this method of commentary on Terence resembles e.g. Reich’s edition of In P. Terentii comoedias sex novus com­ mentarius (1566), which is a  collection of commentaries as practiced under Me­ lan­chthon’s guidance at the university in Wittenberg.

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The treatise De ratione rei numa­ riae et valore diversorum numismatum nec non mensurarum… (Cologne: Maternus Cholinus 1556) was prepared for publication by Matthaeus Collinus after A.’s death. In a  letter addressed to Collinus, which A.  wrote six weeks before his death, he explains that it should be a manual for students studying texts by Livy and Suetonius and the Bible. As already shown in detail by Josef Hejnic (1964: 27–9), the following prosaic text comprises reworked commentaries on the treatise Breviarium de asse from the quill of the famous French Humanist Guillaume Budé written by Melanchthon and Joachim Camerarius (published as the treatise Vocabula rei nummariae in Wittenberg in 1549, which contained, besides the commentaries, also a re-edition of Breviarium de asse). A.’s explanation first concerns coins and their value (including examples from specific ancient works); A. complemented the conversion to the current currency by Czech examples as well; this is followed by a shorter treatise about dry and liquid measures. 3 A Letter A.’s letter is part of the printed book Epis­ tolae de vocandis idoneis fidelibusque Ec­ clesiae ministris, eorumque conditionibus et virtutibus (Rostock: Jacobus Lucius 1577 – the only copy, not discussed by researchers, has been preserved in the Herzog August Bibliothek in Wolfenbüttel). A.’s letter is presented here in a context that is entirely different from the original situation. The printed book contains a set of five letters, three of which, signed only with unclear initials and without the name of the addressee, relatively vaguely

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discuss the situation and the decline of the church in the Czech lands in the middle of the 1550s. The collection is concluded by a letter from 1575 addressed to Simon Haliaeus Zdiarenus, then a pastor in Velké Meziříčí, and to other pastors in the Czech lands. The letter provides general information on the discussions concerning the newly emerging confession of faith, patrons and contacts with Leipzig, Wittenberg and Frankfurt. Its author was Benedikt Jičínský, a pastor in Uherský Brod, who may have also published the whole collection of letters although he did not claim to. In any case, A.’s letter from 1549 is included in the collection as introductory even though it was written more than 25 years before the concluding letter and has a  slightly different theme and style than the rest of the letters. It is also addressed to Simon Haliaeus Zdiarenus, then a newly ordained pastor. The letter contains several pieces of advice concerning theological studies and the vocation of a pastor, for which the addressee allegedly asked A.  before his departure for studies in Italy. Besides the praise of the priestly vocation and warning against godless opinions, A.  focused on a  suitable model for studies, which he presented entirely in the spirit of Wittenberg principles; apart from the Bible and the Church Fathers, he repeatedly referred to Melanchthon and other Wittenberg masters. A.  sees the essential prerequisite for quality theological studies in the knowledge of other disciplines  – rhetoric, Greek, history, arithmetic, natural philosophy and especially logic. A. basically recommends the study of the Bible and other texts using the dialecti-

cal method, following the model of Me­ lan­chthon’s loci communes. In the letter, he also directly lists the basic theological categories to which a student should adhere when reading the Scriptures. In addition, loci are also the means of teaching the Scriptures and writing sermons. In its aim and argumentation, this letter is thus close to A.’s teaching manuals. III Bibliography Work: For the bibliography of A.’s works, see RHB 1: 50–2. Knihopis K05622, K15240; VD16 A 391– 392, VD16 ZV 5123. Modern ed.: The paratexts for the treatise Argumenta in duas comaedias Terentii (1550) have been edited in Storchová 2014: 85–90; A.’s preface to the treatise of Paulus Aquilinas Elegantissimae collo­ quiorum formulae (1550) has been edited in Storchová 2014: 93–5. Modern transl.: Businská 1975: 52–5 (a trans­lation of the poems). Bibl.: For an overview of previous research, cf. Storchová 2014: 69; RHB 1: 52. J. Hejnic, K  charakteristice literární tvorby humanisty Šebestiána Aerichalka [On the Characteristics of the Literary Work of the Humanist Sebastianus Aerichalcus]. In: ZJKF 6 (1964), 26–30. Lucie Storchová

Ailberus, Petrus  

Ailberus, Petrus (Peter Ailber) 23 August 1588, Krebes, now part of the municipality of Weischlitz – 1 December 1648, Schönfeld in Saxony a Lutheran theologian, Latin poet and author of German sermons I Biography A.’s father Johann worked for the nobleman Georg von Reitzenstein as an official; his mother Anna was the daughter of Johann Januarius, a  parish priest in Krebes. When A.  was seven years old, he was sent to a  Latin school in Hof, which he attended for three years; he then continued his education in Plauen and briefly also in Naumburg. In 1602 he enrolled at the university of Jena; in 1604 he moved to Leipzig; in 1605 his financial situation forced him to interrupt his studies and he made his living as a tutor in Altenburg. In 1606 he received a scholarship from the Elector of Saxony and was once again able to study in Leipzig. He received his bachelor’s degree in philosophy in 1607 and his Master’s degree in theology in 1610. He was ordained as a  Lutheran pastor in Dresden at the beginning of April 1611. A. was fundamentally influenced by Matthias Hoë von Hoënegg (1580–1645), a  Lutheran theologian working in Saxony who in 1611, at the request of the Elector Johann Georg I, accepted the position of headmaster at the newly established German Lutheran school at the Church of the Holy Saviour in Prague’s Old Town. A. and Hoë already knew each other, as A.’s congratulations on Hoë’s new position in Prague Comes

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bonae fortunae (Leipzig: A.  Lamberg 1611) demonstrate. At the proposal of Leipzig professors and probably also Hoë himself, A.  was then invited to work at the Lutheran school in Prague, where he took up residence at the end of July or the beginning of August 1611. In the first year, he held the position of collega primarius; in the second year, he was the deputy headmaster. He developed a  curriculum and prepared school rules. This met with opposition from the university of Prague, which supervised the majority of schools in Bohemia. The disputes between the university and the school at the Church of the Holy Saviour were partially settled after A. and some other teachers were accepted as members of the Faculty of Arts in August 1612 and had to promise allegiance to the faculty. A. was offered the opportunity to become an evangelical clergyman and delivered a  trial sermon in John Hus’s Church in Prague’s Lesser Town on 19 February 1613. In April 1613 he was summoned by Friedrich of Bílá to work as a pastor in Řehlovice / Schocha near Ústí nad Labem  / Aussig. He delivered a  farewell sermon to the Prague school as soon as 22 April 1613. Upon his departure, he received a certificate from the dean of the Faculty of Arts at the university of Prague. During his work in Řehlovice he established friendly relations with pastors in the vicinity, in particular Paul Rüdinger, the pastor in Roudníky and in Modlany (Raudnig  – now a  part of the town of Chabařovice  – Karbitz; Modlan) and his family, which lasted until A.’s death. His friends  – including P. Rüdinger as well as Freiberg medical doctor David Sätler, Freiberg deputy headmaster and poeta laureatus Andreas

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Quelmaltz, and others  – congratulated A. on his marriage to Susanne, daughter of Erasmus Heiden­reich, the mayor of the mining town of Krupka / Graupen, with a collection of poems Eπιδορπισμλτλ pro reverendo  … M.  Petro Ailbero (Freiberg: G. Hoffman 1614). A.  left Bohemia in 1615. On 4 October 1615, he assumed the position of pastor in Schönfeld near Meißen, 30 km north of Dresden, where he worked until his death. His friends there included Gottfried Rüdinger, the pastor in Hosterwitz and Pilnitz, for whose wife Rosina A.  wrote the funeral sermon Davidis ex angustia liberatio (Dresden: heirs of G.  Bergen) in 1641. Seven years later, G.  Rüdinger gave a  funeral sermon in honour of A. – Abriß eines treuen Lehrers und Predigers (Dresden: C. and M. Bergen 1649). A.  continued to maintain significant contacts with M. Hoë, who became a senior Saxon court preacher in Dresden in April 1613. Hoë was a very productive writer and a staunch enemy of Catholics and Calvinists, and strongly influenced Saxon politics during the Thirty Years’ War. A total of twelve children were born of A.’s marriage. Only one son and five daughters were still alive at the time of his death (1648); three of his adult daughters were married to Saxon evangelical pastors. His son Erasmus A.  was recorded in April 1647 as a  student of theology in Wittenberg  – this is all that is known about him. A.’s sons Josef and Johann Peter A. matriculated at the university of Leipzig in the summer term of 1633; Johann Peter was further documented in 1642 as the author of an epicedium for his father’s funeral sermon on

Rosine Rüdinger. Both brothers are likely to have died before 1648. A.’s studies were sponsored by Kas­ par Werner, a Leipzig burgher, and Martin Aichmann (1550–1616), a  Dresden privy councillor, theologian and lawyer, the latter of whom also gave him books when he was ordained as a pastor. M. Hoë took A. under his wing. A.’s patron in Bohemia was Friedrich of Bílá. Little information about A.’s intellectual relations in Bohemia is available, but he may have been in contact with the aristocratic and burgher representatives of German Lutheranism in Prague and Prague German Lutheran pastors, such as David Lippach and Tobias Winter. II Work At first, A.  primarily wrote Latin anagrammatic poetry, of which he was a recognised master. In Prague, he wrote in Latin and German for the needs of the Lutheran school at the Church of the Holy Saviour, and later mainly sermons and epicedia. 1 Poetry From the beginning of his studies, A. wrote Latin Humanist poetry. He commenced his work with occasional compositions, through which he expressed his gratitude to his patrons: Epicedion super obitum … Dn. Johannis, Ducis Saxo­ niae (Jena: T. Steinmann 1605), Collegium Musarum in onomaseria, sive honorem et festivitatem diei natalis Dn. Caspari Werneri (Leipzig: J. Popporeich, 1606), Threnos in … obitum … D. D. Sibyllae Eli­ sabethae … D. D. Iohannis Georgii, Ducis Saxoniae coniugis (Altenburg: s.t. 1606). Other poetic texts  – epithalamia, epice-

Ailberus, Petrus  

dia and encomiastic poems dedicated to his colleagues and friends – often had religious themes: In natalem Domini ac Sal­ vatoris nostri Jesu Christi (Jena: T. Steinmann 1606), Decas Epigrammatum sa­c­ro­rum (Leipzig: J. Popporeich 1608). A.’s main work is the extensive collection Cen­ turia anagrammatum prima (Leipzig: H. Gross sen., M. Latzenberger 1611) containing anagrammatic poems based on the names of his supporters, teachers and friends. Every set of ten poems is completed by one or two laudatory poems on A. by his friends. A. used classical metres. He liked punning and was regarded highly by his contemporaries as a  brilliant anagrammatist. He was awarded the title of poeta laureatus as early as 13 April 1611. His mastery of form is demonstrated by the figurative epithalamium Eteostichon pro illustrissimis sponsis Augusto, postulato … Duce Saxo­ niae et Elisabetha, Ducissa Brunsvicensi ac Luneburgensi (Prague: D. Sedesanus 1612). He wrote encomiastic and recommendatory poems for the publications of his friends. 2 Works Connected with the School at the Church of the Holy Saviour in Prague’s Old Town The opening of the school at the Church of the Holy Saviour in August 1611 was accompanied by solemn speeches and sermons, whose main authors were M. Hoë and A. and which were published in the collection Publicatio et introductio scholae novae evangelicae Pragensis. Das ist: Eröffnung und Einführung der Newen Evangelischen Schul In der Königlichen Alten HauptStadt Prag (Leipzig: A.  Lamberg 1612). It includes A.’s speech Oratio

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panegyrica proceribus nationis Bohe­ mo-Germanae Palaeo-Pragensis in en­coe­ niis novae scholae dicta, his thanks to the patrons and Ratio docendi ac discendi In singulis instituti paedagogii evangelici nationis Gemanicae Pa­laeo-Pragae clas­ sibus. The school rules specify the general objectives of instruction in the six individual grades of the school, the content of the instruction, the teaching texts used as well as the timetable for school days. Out of gratitude to Hoë, A.  wrote the short treatise Christo Sartatectae nos­ tro (Prague: s.t. s.a. /probably 1613/), in which he interpreted and poetically rendered Psalm 121, which was taught at the school in Prague. Part of the process of A.’s acceptance as a member of the Faculty of Arts at the university of Prague was his disputation De causis per se dis­ putatio (Prague: J. Hanuš 1612). 3 Sermons Having abandoned his teaching career, A.  delivered a  number of sermons in German, although he had them printed under a  Latin title. The collection Mara amara (Freiberg: G. Hoffman 1615) contains his Prague trial sermons, the farewell sermon for the Prague school and his inaugural sermon in Řehlovice. The collection is dedicated to M. Aichmann. He liked to embellish his sermons with Latin and German verses, both his own and others’; he also translated some Latin quotations into verse. He gave the funeral sermon Exequiae Bilaeae (Freiberg: G. Hoffman 1614) over the coffin of Anna Beatrice, daughter of his supporter Fried­ rich of Bílá, and accompanied it with several epicedia; another epicedium with anagrammatic elements was added by

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the Freiburg poet A. Quelmaltz. In Saxony A.  delivered several funeral sermons and wrote epicedia for sermons given by others. For the centenary of the Reformation, he delivered a series of sermons to his congregation on M. Luther, Tuba Ver­ bi Divini (Halle: Ch. Bißmarck 1620). 4 Theological Polemics The treatise Circulus horologi lunaris et solaris (Hanau: Wechel 1616) by →  Vác­ lav Budovec of Budov aroused extensive controversy among Lutherans and Calvinists, and M. Hoë reacted to it with two publications. Budovec defended himself in the work Gnomon Apologeticus cir­ culi horologii (Hanau: D. and D. Aubry, C.  Schleich 1618), and publications by the Calvinist Martin Borichius and Julian Poniatowski, a  member of the Unity of the Brethren (Unitas fratrum) supported him. A.  too stepped into the controversy, defending M. Hoë’s opinions with his extensive treatise Dissertatio Prodromo, quem responso suo ad Tractatum lucu­ lentum Anti-Calvinisticum Dn. D. Matthi­ ae Hoe, … praemisit Martinus Borichius, … opposita a  M. Petro Ailbero (Leipzig: A. Lamberg 1620). There followed a short treatise in opposition to Hoë and A. entitled Martini Borichii Schidium… (s.l.: s.t. 1621) which was written by the famous Calvinist theologian Abraham Scultetus (under the pseudonym Theophilus Mosanus). III Bibliography Work: RHB 1: 61–62; RHB 6: 34–35; Knihopis K00247; VD17 1:030081B, 1:727590V, 3:308869Z, 12:119315N, 12:123940D, 12:131317Z, 12:139774X, 14:011570N, 14:085136A, 14:641480M,

14:679052E, 14:680328M, 14:680347S, 14:689491Y, 14:706663T, 23:291341V, 23:333834E, 32:703641B, 39:105850G, 39:112618W, 39:131617R, 125:002406H, 125:003827E, 125:004405K 125:006488T, 125:009134B, 125:020904T, 125:048151A, 547:659988N, 547:717569R, 547:732189S. Bibl.: For an overview of previous research, cf. RHB 1: 61–62 and RHB 6: 34–35. A.  Eckert, Die deutschen evangeli­ schen Pfarrer der Reformationszeit in Nord- und Ostböhmen. Rappenau-Obergimpern, 1977, 29–30; N. Rejchrtová, Vác­ lav Budovec z Budova [Václav Budovec of Budov]. Praha, 1984, 190; M.  Wacht, Ailberus, Petrus. In: Die deutsche Literatur. Biographisches und bibliographisches Lexikon, Reihe II. Die deutsche Literatur zwischen 1450 und 1620, 1, ed. H.-G. Roloff. Bern etc., 1991, 848–54; Flood 2006, 1: 36–7. Václav Bok

Albertina a Kamenek, Elisabetha (Alžběta z Kaménka, de Kameneck, Elisa­beth Albertin von Kameneck, Elisa­ betha Albertin von Kameneck) d. 25 October 1659, Dresden (Germany) a daughter of a Hebrew professor, the head of the municipal school for girls in Dresden I Biography A.  was a  daughter of →  Nicolaus Albertus, a translator and professor of Hebrew at the university of Prague. Already in her

Albertina a Kamenek, Elisabetha  

youth, she was famous for her knowledge of five languages  – Latin, Greek, Hebrew, German and Czech. She seems to have learned Italian later as well. She was briefly married to Matthias Pflugbeil, probably a town physician in Žatec. After the Battle of White Mountain, she had to leave Bohemia because of her faith. She resorted to Dresden, where she is documented by 1634 at the latest. From roughly 1640 until her death, she was the headmistress of the municipal school for girls there, at which she i.a. taught languages. Her last will, dated 30 September 1659, has been preserved in the Saxon State Archives in Dresden (Sächsisches Hauptstaatsarchiv Dresden). During her stay in Prague, A.  maintained contact with both domestic and foreign intellectuals and students (→  Bal­ thasar Exner dedicated a  poem to her in his collection Epigram­ma­tum li­ber II. in 1608 and published her letter in his collection Anchora utriusque vitae (1619); she wrote an entry in the alba amicorum of → Ioannes Filicki, → Flo­rian Vermilius and Menold Hillebrand von Harsens). She is mentioned by →  Elizabeth Jane Weston in her collection of poems Parthenicon III (1616, fol. F8a). Her friends in Dresden included local intellectuals  – the headmaster of the school at the Dresden Kreuzkirche (Church of the Holy Cross), the Orientalist Johann Bohemus (the editor of the collection of epicedia on her death), the poet and secretary of the chancery of the Elector of Saxony Adam Tülsner, and the emigrant from Bohemia →  Tobias Hauschkonius. She bequeathed her small fortune to the physician originally from Silesia Mat­ thias Schneider.

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Although the number of A.’s known works is so small, she can undoubtedly be included among the most learned women of Rudolphine Bohemia. Apart from Elizabeth Jane Weston, she is the only woman in the Czech lands from that time whose Latin poetry has been preserved. II Work The first of the two known occasional Latin poems that A. has written is dedicated to the poet laureate Gregor Kleppis, who worked at the Imperial War Chancery of Albrecht von Wallenstein. It is included in his collection of religious songs Himmlischer Jordan  / Jesu Christi Tauffe (Nuremberg: Wolfgang Endter 1630). It is a  conventional, rather mediocre, expression of the praise of the addressee, written in elegiac couplets. The author draws on ancient poets (Ovid, Virgil, Statius). The second poem forms part of the collection of propemptica for the Dresden court preacher Arnold Menge­ ring, edited by Matthias Hoë von  Hoënegg Προπεμπτηρια pro auspicatissimo tran­ situ (Dresden: Georg Beuther 1635). Not even this poem goes beyond a beginner’s tentative attempt. It contains frequent borrowings from ancient poetry (Virgil and Ovid are joined by Horace), but it also proves the knowledge of Neo-Latin poets (Jakob Micyllus, Friedrich Taubmann). In addition, A. is the author of the letter published in Exner’s above-mentioned collection of poems. This letter is often quoted in the literature for its content: In it A.  regrets that she has been given an education by her father because she, as a woman, cannot take proper advantage of it – it did not help Weston either. The

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entries written in alba amicorum in her hand exhibit female style. She always selects one biblical quotation, usually with a  female theme, which she then writes in beautiful hand-lettering in five languages (e.g. Inimicitiam ponam inter te et mulierem and Quis probam mulierem inveniet?). Similar entries in alba amico­ rum are known from the Dutch Orientalist Anna Maria van Schurmann. III Bibliography Work: RHB 1: 64; RHB 2: 114. Modern ed.: For an edition of A.’s letter to B. Exner, cf. Elizabeth Jane Weston: Collected Writings, ed. D. Cheney, B. Ho­ sington. Toronto, 2000, 403. Bibl.: For an overview of previous re­ search and the bibliography of A.’s works, cf. M. Vaculínová, Včela na rů­ žích… Alžběta z  Kaménka, dcera praž­ ského profesora hebrejštiny [A Bee on Roses… Elisabetha Albertina a  Kamenek, a  Daughter of a  Prague Professor of Hebrew]. In: Libri magistri muti sunt: pocta Jaroslavě Kašparové. Praha, 2013, 383–400. Marta Vaculínová

Albertus, Nicolaus (Mikuláš Albert z Kaménka) 1547, Chrapkovice (now Krapkowice, Poland) – 16 December 1617, Prague a university teacher, Hebraist, translator from Hebrew into Czech

I Biography A. studied in Jena, Frankfurt an der Oder and Wittenberg (1567–1573), where he learnt the basics of his Hebraist education from the Lutheran Hebraist Valentin Schindler. After his departure from Wittenberg, he attended other German universities as well. From 1573, he worked as the headmaster of the schools (from 1581 also as a parson) of the Unity of the Brethren (Unitas fratrum) in Mladá Boleslav, Zábřeh, Choustníkovo Hradiště, Ivančice and Fulnek. In Ivančice (later in Kralice), he was, along with Lukáš Helicz, fundamentally involved in the Unity’s translation of the Old Testament in the Bible of Kralice from Hebrew into Czech. The translation experience and long-term cooperation with the Jewish convert Helicz were essential for A.’s knowledge of Hebrew. Because of this knowledge and his positive evaluation of Jewish sources, he was – like → Jan Fortius – suspected to be of Jewish descent. For unknown reasons (probably around 1600), he left the Unity of the Brethren and subsequently worked as a town scribe in Opava, and as a pastor in Oslavany and in the monastery at Louka near Znojmo. In 1603, he tried to obtain the position of the headmaster of the grammar school in the Carolinum in Prague, but he did not manage to settle permanently in Prague until 1610, when he began to teach Hebrew privately in his flat in the Lesser Town. It was as late as in the next year that he, after delays on the part of university masters, received at the renewed Theological Faculty of the university of Prague a permanent post of the professor of Hebrew and the function of the prefect of the ‘model gymnasium’, which was established and managed by

Albertus, Nicolaus  

the university itself. For the instruction, he used the latest manuals by Valentin Schindler and Johannes Buxtorf; he also supervised several dissertations on topics related to Hebrew studies or the Old Testament (Adamus Hippius, Johannes Lanczmanius and others). Despite the consistently low number of students, A. managed to make the last generation before the Battle of White Mountain wellversed in Hebrew. A.’s contacts include the circle of the members of the Unity of the Brethren, the university of Prague (Nicolaus Troilus and →  Petrus Fradelius, both of whom dedicated posthumous poems to him; → Ioannes Campanus, who contributed a poem to the edition of his opening lecture; →  Daniel Adam of  Veleslavín, who mentions him in the dedication of Sylva quadrilinguis) and Orientalists (Johannes Drusius, Kaspar Waser, Johannes Buxtorf the Elder, Laurentius Fabricius, and the Bohemian native →  Christoph Crinesius), whom he mentions in his introductory speech after his appointment to the university. He was engaged in controversy about academic degrees with → Ioannes Matthias. He also opposed his theory on the origin of the Bohemians in Eastern Europe. The Altdorf professor Konrad Rittershausen, famous for his relation to Bohemia, dedicated Hymnus de nomine Iesu to the representatives of the university →  Adam Huber, Ioannes Campanus and A. as a New Year’s gift in 1613. Having been elected dean in 1612, A.  received a  congratulatory collection from his friends, mostly Humanists originally from Silesia, Germany and the German-speaking areas of Bohemia (→  Johann Steinmetz, Melchior Agricola, etc.).

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II Work A.’s contribution to Bohemian Hebrew studies consisted not only in his teaching activities but also in his translation of the Bible of Kralice (in particular the Old Testament), in which he was involved in 1576–1593. Although he is not the author of any scientific treatise or a Hebrew textbook, he, through his knowledge of the latest works, was the first to mediate direct contact with Western European Lutheran Hebrew studies for the Bohemian society. He formulated his opinions and ideas about the method of instruction in his opening lecture at the university of Prague Oratio de Hebraeae linguae studio (Prague: Georgius Hanussius 1611). In the introduction, he presented standard period opinions on Hebrew and the languages that were then perceived as its dialects (Biblical Aramaic, Syriac and Arabic). He mentioned the emergence and development of other languages derived from Hebrew. In this connection, he i.a. rejected the opinions of the Dutch Humanist Johannes Goropius Becanus on Antwerpian Brabantic as the original language. Among the benefits of studying Hebrew, he included, besides traditionally mentioned aspects (the study of the original biblical texts), also the possibility of a mission to the Jews and Turks. On the other hand, however, he also discussed the linguistic contribution of Christian-Jewish coexistence, according to which the Jews enriched the German language with Hebrew expressions. A.  was very open in the controversial issue of the use of Jewish, and actually also Arabic, literature, which can, according to A., be relatively quickly accessible through the knowledge of Hebrew. In his speech, he

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openly recommended the study of Jewish philosophers (he mentions especially the commentaries by the Jewish philosopher Moses ben Nahman), physicians and natural philosophers (works by Avicenna and other Arabic authors) and historians. A.  drew attention to the stagnant Hebrew studies in Bohemia and the need to support them; he recalled that Hebrew had been taught at European universities for centuries (as a supplement to his speech, he also published the decision of the Council of Vienne, by which Hebrew and Arabic were introduced at universities already in 1311). A.’s speech further contains unique information on his method of instruction: having acquired the elementary knowledge based on the grammar of Johannes Buxtorf (Praecepta hebraeae grammatices, Basel 1603), the students proceed to reading and interpreting texts (first the Old Testament), after which they practise speaking and writing. The advanced students that have mastered Buxtorf’s more detailed grammar may begin to study Aramaic, Syriac and Arabic and texts of the Old Testament, which contain not only Hebrew but also Aramaic texts. From lexicographical literature, he recommends the dictionary of Valentin Schindler (Lexikon Pentaglot­ ton, Frankfurt 1612). A.’s speech was published in an unaltered form in 1734 by the Lutheran theologian Gottfried Balthasar Scharff (Dresden, 1734) with an extensive introduction about scholars from Silesia engaged in Oriental studies  and about A.’s life. In addition, A.  was the author of a number of occasional Latin prints connected with his work at the university of Prague in various posts, especially as the

dean. He wrote intimations, the dean’s announcements, graduation invitations, introductions to collections of congratulatory poems, e.g. for graduations, etc. These texts contain a  number of allusions to ancient authors, mainly Greek philosophers and poets. He often emphasises the importance of studying ancient classics as well as the Hebrew language and the Eastern wisdom. He criticises the approach to education that prefers French and Italian to Latin, German and even to Czech in the instruction, which he considers to be lamentable. Drawing on university annals, he recalls the glorious past of the university, its founder Charles IV and its remarkable graduates in the Middle Ages. He also comments on contemporary issues, e.g. his polemics with Ioannes Matthias and the state of the university. III Bibliography Work: RHB 1: 63–6; Knihopis K1107 and K1109, RHB also mentions cooperation with Daniel Adam of Veleslavín in the case of K2253; BCBT (s.v. Albert z Kaménka, Mikuláš) Bibl.: For an overview of previous research, cf. RHB 1: 63–6; Segert, Beránek 1967: 30–49. J. Peterek, Mikuláš Albrecht z Kaménka. In: Vlastivědný sborník okresu Nový Jičín 49 (1992), 35–45; L. Veselá-Prudková, Židé a česká společnosti v zrcadle literatury. Od středověku k  počátkům emancipace [Jews and Czech Society in the Mirror of Literature: From the Middle Ages to the Beginning of Emancipation]. Praha, 2003, 20–1; Storchová 2011: 269–7; L.  Veselá, Hebrew Typography at Non-Jewish Bohemian Printing Hous-

Albertus Schlacovaldensis, Leonhartus  

es during the 16th and 17th Centuries.  In: Hebrew Printing in Bohemia and Moravia, ed. O. Sixtová.  Prague, 2012, 165–75 (here 170–1). Lenka Veselá, Marta Vaculínová

Albertus Schlacovaldensis, Leonhartus (Albert) before 1583 Ležnička (Stirn) near Horní Slavkov (Schlaggenwald) – after 1607 (?) a Latin, German and Greek poet and teacher I Biography A. probably attended the Latin school in  Horní Slavkov and later studied in Prague with the support of the Slavkov town council. In 1601 he dedicated his first published work Liber Judithae to the town councillors of Slavkov as an expression of his gratitude. From 1601 to 1607 he lived in Prague, where he worked as a private teacher; most of his poetry was written and published during this period, largely in 1602–1603. The sons of the imperial councillor Jan Bezdružický of  Kolovraty and of the knight Oldřich Svatkovský of  Dobrohošť were among  A.’s pupils. He was supported by a number of patrons – the procurator and highly regarded lawyer →  Jáchym of  Těchenice, to whose circle of poets he may have belonged (Martínek 1971: 72); Henyk of  Valdštejn, whom A. in his poems calls a supporter of schools; the royal procurators Jakub Menšík of  Men­

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štejn and Vít Dentulinus of  Turtelštejn; and the royal scribe Erhart Doupovec of Doupov. He dedicated one book of poems to the administrator of Ungelt, Jakub Granovský of  Granov, another to the Prague New Town burgher Eliáš Rosin of Javorník. A.’s relationship to the family of Matyáš of Jizbice, councillor for the accounts of the Bohemian Chamber, was a significant one. He dedicated his published Ode on the Resurrection of Christ (1602) to Matyáš and gave that poem the place of honour at the centre of his collection Epigrammata (1603). He taught Greek to Matyáš’s sons Matyáš and Jan and possibly also to his stepson Václav, and as a poet became close to the circle of another of Matyáš’s stepsons, →  Paulus Gisbicius, whom he valued very highly as a poet. Gisbicius wrote the introductory poem to his first publication; A. contributed to three of his collections of poetry in return. Gisbicius also published a celebratory poem about himself in his collection Periculorum poeticorum, and named A. as its author. However, in the course of Gisbicius’s conflicts with university masters of which this was part of the evidence, A. denied this authorship. It is not known how this episode influenced the relationship between the two poets; Paulus Gisbicius did not, however, publish any more poems addressed to A. The last recorded poem from A. to Gisbicius is his epicedium of 1607, which is also the last evidence we have of his life. A. did not only exchange poems with Paulus Gisbicius, but also with → Henricus Clingerius, and Silesians → Balthasar Exner, Ioannes Cyaneus and →  Caspar Dornavius. It is possible that he taught in a private school under the guidance of → Adam Huber, to

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whom he dedicated a copy of his work Dialogus. In addition to Huber, he was in touch with other Humanists from the Prague university (Ondřej Mitýsko etc.). By 1602 he had been crowned as poet, probably by →  Bartholomaeus Bilovius, to whom he also dedicated a  poem. According to his own words, he was living in  Upper Hungary sometime before 1603, and dedicated one book of poems to Joseph Gantz, the imperial military treasurer there. It is possible that A. was introduced to Gantz by the Hungarian Humanist Ioannes Bocatius, close to the Paulus Gisbicius circle, who himself also dedicated a poem to Gantz. A. came from the German-speaking region of West Bohemia closely linked to German towns. Its literary production influenced by Lutheranism and German-language work from the other side of the border is reflected in A.’s own choice of themes and literary models. His contacts, dedications and occasional poetry, however, predominantly reflect the Prague milieu in which he worked as a teacher. A.’s motto was Lucem Amo (I love light); he had symbols of transience portrayed on his seal: an hourglass, skull and crossbones. II Work A. developed into a talented poet. He wrote poems in Latin, Latin-German and Ancient Greek, and had a good command of more poetic metres than the elegiac distichon and dactylic hexameter conventional at that time. As well as separate prints of longer individual poems (around 200–900 lines) dedicated to specific patrons and dealing exclusively with religious themes, he published

a collection of epigrams on secular subjects. Corresponding with his Lutheran orientation, he deliberately chose serious themes (Lapsus Adae) and prided himself on this fact, saying that even in his epigrams he avoided unrestrained jokes in the style of Martial. He thus distanced himself from a large part of the epigrammatic work of Paulus Gisbicius and his circle. In religious work besides traditional subjects (the resurrection and nativity of Christ, the story of Judith) he also chose original themes (glass production), which in some cases he treated in parallel in two languages (Latin and German). Alongside them however he often relied on a prose model; specifically, the works of mediaeval and Early Modern authorities (Bernard of Clairvaux, Martin Luther, Ludwig Baer) and the German-language theatre plays they inspired. A.’s style is simple and free of exaggerated rhetorical ornament, with a clear effort to bring the theme close to the reader, to engage and instruct them. It is remarkable that just one Prague printer  – Jan Othmar Dačický – published all of A.’s work. 1 Poetic Treatment of Biblical Themes A. treated biblical themes in dactylic he­ xa­meter, which corresponds to their seriousness. Liber Judithae (1601) tells the story of Judith, previously treated by other Latin Humanists (for example, Ioan­ nes Angelus, Ludovicus Glogoviensis), follows the Old Testament model and refers to numerous echoes from ­Virgil. Carmen heroicum, quo iudicium ... Adae et Evae ... describitur (1602) relies on the one hand on Bernard of  Clairvaux’s sermon for the feast of the Annunciation to the Virgin Mary; on the other,

Albertus Schlacovaldensis, Leonhartus  

it is inspired by the play by Lucas Maius Ein Schöne unnd newe Comedien von der wunderbarlichen vereinigung göttlicher gerechtigkeit und barmhertzigkeit (Wittenberg, 1562), published with a German translation of the aforementioned sermon by Bernard. Before A., the theme of the judgement of Adam and Eve had been treated in Bohemia by →  Ioannes Hubecius in 1592; both authors use Virgil to a  great measure, and in some places they paraphrase the whole of his verse. Hubecius devoted less space to the judgement and was clearly inspired only by Bernard of  Clairvaux or another unknown model. This topic was also treated later, for instance in the Czech-Latin poem by →  Simeon Partlicius entitled Adamus iudicatus (1613). 2 Religious Poems in German and Latin Dialogus continens institutionem hominis Christiani ad evadendum insidiosas Dae­ monum objectiones (1602)  – a conversation between an ailing Christian and the devil based on a prose model by Ludwig Baer (1479-1554) – scrambled by A. as ‘Ludovicus Berottusʼ, a Swiss Catholic theologian and Humanist, secretary to Erasmus, from his work Pro Salutari hominis ad felicem mortem praeparatione (Basel 1549, fols. P3r–P5r and 1551, fols. P2v– P4v), is very faithfully transcribed into Latin in the form of an elegiac distich and into German, as was the convention, freely rhymed. Half a century earlier the same dialogue inspired the Cheb cantor → Clemens Stephani to write the five-act German drama Eine Geistliche Action etc. A.’s dialogue was dedicated to the knight Oldřich Svatkovský of Dobrohošť, father of his pupil Václav, to whom he probably

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taught both the languages used in the poem. Carmen Latinogermanicum, docens, qua ratione conficiatur vitrum et de qui­ bus nos vasa vitrea admoneant (1603) is a didactic poem with an allegorical interpretation in which A. compares the fragility of glass with the transience of earthly life. The symbolism of the poem is highly developed and reminiscent of later Baroque composition; the emphasis is laid on the figure of the devil, a popular motif in A.’s work, the glassworks with the burning furnace being compared to hell, etc. In the descriptive passages A. relies on the fifteenth sermon about glass making (Die fünfftzehende Predig vom Glass­ machen) from the popular work Sarepta sive Bergpostill by →  Johannes Mathe­ sius. The poem was addressed to the royal military treasurer in  Upper Hungary, Joseph Gantz. 3 Religious Poems in Latin A. usually treated themes of the birth, suffering and resurrection of Christ with a Sapphic strophe and an elegiac distich: Carmen sapphicum de … Iesu Christi … re­ sur­rectione (1602), Elegia de passione et morte … Iesu Christi (1602) and the Ode Sap­phica de salutifera Christi ex Maria virgine nativitate (1605). The anti-Turkish prayer Precatio con­ tra Turcam (1602) is a poetic treatment of a German work by Martin Luther, Ver­ manunge zum Gebet, Wider den Türcken (Wittenberg: Schirlentz 1541). Anti-Turkish literature was considerably cultivated in Bohemia at the beginning of the seventeenth century, in connection with the struggle in Hungary and later also in

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Moravia. A. dedicated the poem to his patron, Vitus Dentulinus. Carmen recitans breviter sex praeci­ pua sanctorum angelorum officia (Prague: Jan Othmar 1603) dedicated to Jakub Granauer of Granau, names the six duties of the angels. The lawyer Otto Melander treated a similar theme in his work Ora­ tio poetica, detestans angelorum lapsum etc. (Wittenberg, 1590). It was a generally popular theme among contemporary authors, Catholic and non-Catholic.

Greek poems suggests that A. had thoroughly studied the Homeric epic and The Greek Anthology with which he also concurs in his choice of themes for the Greek epigrams. In addition to giving advice on how to reach ἀρετή and fame, or on how to overcome difficulty, A. offers an engaging epicedium on the seven-year-old son of Adam Huber in which discusses the inevitability of death, and a poem for the birthday of Henricus Clingerius written in the form of a playful dialogue.

4 Collection of Occasional Poetry Leonharti Alberti Schlacovaldensis Epi­ grammatum liber I. (Prague: Jan Othmar 1603), dedicated to the procurator Jáchym of  Těchenice, presents A.’s secular work. He created mainly occasional poetry for his patrons (he also reprints dedications to earlier works), pupils and relatives. At the end of the book he arranged a short section of epigrams targeted against various enemies whom he does not name directly. A. alternated verse forms and composed Greek epigrams to which he sometimes attached a Latin version, or which are alternatively variations of an epigram given first in Latin. From a comparison of the two language versions of the parallel epigrams, it is evident that A.’s poems are not mere translations from one language to another, but that he knew how to write poetry creatively in both classical languages. Nevertheless, the Greek poems, whether parallel Greek-Latin or independent, are usually shorter (max. 8 lines) and are written exclusively in elegiac couplets, which may indicate that A. was more proficient in Latin than Greek. The vocabulary used and the structure of the

III Bibliography Work: RHB 1: 67–9; RHB 6: 35. BCBT33299–33304. Modern ed.: Carmen Latinogermanicum, docens, qua ratione conficiatur vitrum et de quibus nos vasa vitrea admoneant (Prague 1603): with Czech and German translation in: S. El-Kholi, J. Lněnič­ ková, M. Vaculínová, Leonhartus Albertus und sein Gedicht über die Glasherstellung. In: LF 135 (2012), 377–84. Bibl.: For earlier research see RHB 1: 67– 69; RHB 6: 35. J. Martínek, Zkoumání vztahu ně­ meckých humanistů k  českým zemím [Exploration of the German Humanists’ Relationship to the Czech Lands]. In: LF 94 (1971), 69–79; M. Vaculínová, Užití jazyků v humanistické poezii raného novověku v  Čechách [The Use of Languages in Humanist Poetry of the Early Modern Period in Bohemia]. In: K  výzkumu zámeckých, měšťanských a  církevních knihoven. Jazyk a řeč knihy. České Budějovice, 2009, 37; S. El Kholi, J. Lněničková, M. Vaculínová, Leonhartus Albertus und sein Gedicht über die Glasherstellung. In: LF 135 (2012), 367–402; S. El-Kholi, Ein poetisches

Alginus, Daniel  

Zeugnis für Buchausleihe im frühen 17.  Jahr­ hundert: das Briefgedicht des Leon­hartus Albertus an Jan Theodor von Ottersdorf. In: Wolfenbütteler Notizen zur Buchgeschichte 38/1–2 (2013), 49–55. Marta Vaculínová, Marcela Slavíková

Alginus, Daniel (Algenus, Bobrovinus) 1591 (?), Bobrová – 18 December 1638, Pirna (Germany) a teacher, Utraquist parson and the author of commentaries and poems I Biography A.  was born in Bobrová near Žďár nad Sázavou. From 1606, he studied in Prague – first at the school at the Church of St Peter at Poříčí, from 1610 at the school at the Church of Our Lady before Týn. He enrolled at the university of Prague in 1611, where he received his Bachelor’s degree on 6 September of the same year and his Master’s degree on 26 September 1614. According to Kunst­ mann, he studied in Altdorf, but he is not recorded in the local registry (Kunst­ mann 1963: 79). From 1611, he taught at the school in Domažlice, in 1614 in Písek, from 1615 at the school at the Church of St Nicholas in the Lesser Town of Prague. He became a priest and was ordained to the vicarage in Klenčí near Domažlice (where he married), in 1618 to Střelské Hoštice, and one year later to Vraný near Louny. After the Battle of White Mountain, he was hiding in Strakonice in the

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house of Ondřej Vermilius, but he was caught and imprisoned. In 1624, he left for Saxony; during the Saxon invasion, he returned to Bohemia and briefly worked as a pastor in Prague and Vraný again. He died in exile in Pirna. During his studies at the university, A.  was close to →  Petrus Fradelius and →  Ioannes Campanus. He later made friends with Humanists at his workplaces  – with →  Iacobus Iacobaeus in Písek and the vicar of Domažlice Ondřej Kracovský, for whose works in Czech he wrote introductory poems. Already in Prague, he became friends with →  Sa­ muel Martinius, to whom he dedicated a number of poems both at home and later in exile. In Saxony, he joined the exile community and was in touch with Martinius and → Tobias Hauschkonius; he referred to Jan Živnůstek Dačický as his patron in exile. Collections of epithalamia were published on A.’s two marriages (RHB 1: 76); the first of them is remarkable in that it contains two poems written in Czech. II Work A.  wrote prose and poetry exclusively in Latin. As a student, he published his Bachelor’s thesis and commentaries on paraphrases of the Psalms by Ioannes Campanus; later, he only wrote conventional occasional poetry. Besides common elegiac couplets, he also used Asclepiadean strophes; during his studies, he also wrote, according to Campanus’s model, in Leonine hexameters. 1 The Bachelor’s Degree Disputation Although A.  defended his theses at the university of Prague, they were pub-

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lished in print in Altdorf (Brevis oratiun­ cula pro prima in philosophia laurea, Alt­ dorf: Conrad Agricola 1611), where A.’s teacher Petrus Fradelius had departed as a preceptor. He can also be considered as a co-author of the theses. The publication of theses at a place other than the venue of the disputation is exceptional. All the other theses by Czech students published in Altdorf were the product of their studies at the academy there. The actual subject of the theses, namely the abolition of the celibacy rule for university professors, was then topical at the university of Prague. The thesis entitled An philosopho uxor ducenda lists, as customary at the time, the advantages and disadvantages of the marriage of intellectuals. Although the conclusion of the disputation is indecisive, the accompanying texts clearly speak in favour of marriage and thus correspond to the Protestant conception. They comprise recommendation poems by the professors who were engaged in the reform of the university of Prague after 1609 and were strong supporters of the abolition of celibacy (Ioannes Campanus, →  Laurentius Benedictus) and an encomiastic poem by A.  addressed to the professor → Nicolaus Troilus, who had revoked the rule of celibacy and had married already in 1610. The abolition of the celibacy rule for university professors was one of the points of the planned university reform that began after 1610. The disputation is written in both prose and verse. The author quotes biblical and ancient authorities and provides examples of the contemporary universities where the professors’ celibacy has already been abolished. The discussion about the celibacy of the professors and its abolition

was part of an attempt to reform the university that began in 1610 and mainly concerned financial and administrative issues (e.g. the abolition of the system of colleges, the efforts to restore the four faculties) as well as more specific structuring of the studies (most recently Storchová, forthcoming). Professors were allowed to marry in 1612. This disputation was thus one of the expressions of the reformist wing of professors; its controversial character may be the reason why it was not published in Prague. According to RHB (1: 77), it is ideologically dependent on Fradelius, who defended, for instance, the marriage of the clergy in a similar way two years later in his congratulations on the birth of the daughter of the priest Ioannes Rosacius, Plausus … de nata Lidomilla (1613). 2 Commentaries on Paraphrases of the Psalms Brevis commentariolus in sex psalmos … M. Ioannis Campani etc. rhythmometricos, Ramea methodo illustratus (Prague: Matthaeus Pardubicenus 1613) is dedicated to the town council of Domažlice, where A. then worked as a teacher. The manual is a unique example of how Ramist methods of work with texts established themselves in the instruction at town schools (Storchová, forthcoming). A.  read the recently published Odarum … liber prior by Ioannes Campanus (1611) with his students dialectically. The manual contains a  commentary on six of Campanus’s poetic paraphrases of the Psalms. It shows that the reading procedure was relatively simple. The texts of the actual odes are represented by their incipits; in the commentary section, A.  reflects

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on the religious significance of a  Psalm paraphrase and describes its structure (partes, thema, confirmatio). This is followed by doctrinae and loci communes, showing how the students reading the Psalms employed individual dialectical categories such as propositio, assumptio, subjectum, causa and adjunctus, effec­ tum, par, dissimilis, etc. The treatise does not contain any Ramist paratexts (e.g. dichotomic tables). 3 Occasional Poetry A.  wrote several dozen occasional poems, most frequently epithalamia and introductory poems for the publications of his friends, which he published in exile as well. His occasional poetry is rudimentary, just like his prosaic works. III Bibliography Work: RHB 1: 75–8, VD17 39:139858V. Bibl.: Kunstmann 1963: 79; M. Vacu­lí­ no­vá, Má se vzdělaný muž ženit? Vývoj tématu od konce 15. do počátku 17. století v českých zemích [Should an Educated Man Get Married? The Development of the Topic in the Czech Lands from the Late 15th Century to the Early 17th Century]. In: Kuděj. Časopis pro kulturní dějiny 1–2 (2007), 3–15; M. Vaculínová, An philosopho uxor ducenda: Development of the Topic from Late 15th Century to Early 17th Century in Czech Lands. In: Philoso­ phy  – Theology  – Culture: Problems and Perspectives, ed. T. Iremadze, T. Tschkadadze, G. Kheoshvilli. Tbilisi, 2007, 154–70; L. Storchová, Varieties of Reception of Ramism at the University of Prague around 1600 (forthcoming). Marta Vaculínová, Lucie Storchová

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Altersperger, Přemysl (Przemislaus Altersberger) A. lived at the turn of the 17th century, but the dates of his birth and death are unknown. a Prague burgher, university master, historian and poet I Biography A. was born into a burgher family living in the Old Town of Prague. He studied at the university of Prague, where he received his Bachelor’s degree on 6 September 1611. The topic of his Bachelor’s thesis was: Capitaneus dedens civitatem civibus fame morientibus estne absol­ vendus? Martin Mylius wrote an elegiac couplet in praise of A.’s degree in the collection Onomastica honori et decori virtute et doctrina commendatissimorum XII philosophiae candidatorum… (1611). In the same year, A.  took part in a  disputation at the College of All Saints on the kings Vratislaus and Vladislaus II. In 1615, he visited Germany and participated in a  disputation on medical alchemy at a  grammar school in Coburg. He received his Master’s degree at the university in Prague on 26 March 1615 based on a successful disputation on the topic Terrae motus num sapienti sunt formidan­ di? (Kozák 1975: 148). In 1618, he was involved in the Bohemian Revolt. After the defeat at the Battle of White Mountain he was persecuted but was granted mercy. For that, however, he still had to pay 300 threescore Meissen groschen in 1628, when he was mentioned as a  citizen of the Linhart Quarter in the Old Town of Prague.

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II Work A. was from a circle of educated burghers connected with the university of Prague (Martínek 1971: 70) and his work is written exclusively in Latin. It primarily consists of scientific literature on history, alchemy and natural philosophy. A  few examples of occasional poetry have also been preserved. The author has an adequate knowledge of ancient culture, especially history and mythology, to the latter of which he frequently refers. 1 Historiography Positiones polemico-historicae ex his­toria Vladislai, secundi Bohemiae regis, et hunc secuti interregni erutae (Prague: Geor­ gius Hanussius 1611). These are extended theses intended for the disputation A.  defended at the College of All Saints under the chairmanship of its chancellor, →  Ioan­nes Campanus, on 30  June 1611. A. provides a chronological outline of the main events in the life of king Vladislaus of Bohemia and his successors, particularly emphasising his military achievements and the help he provided to Frederick I, Holy Roman Emperor, for which he was granted the title of King of Bohemia. He often quotes Cosmas’s continuators from the 12th and 13th centuries as well as the later Humanist authors → Ioannes Dubravius, →  Václav Hájek of Libočany and →  Daniel Adam of Veleslavín. He supports his statements with quotations from ancient authors, mainly Horace and Virgil. A. also wrote theses on king Vratislaus, but these have not been preserved. 2 Natural Philosophy D.O.M.A. Exercitationis Casimirianae loco trium quaestionum scitu iucundarum ex­

plicatio: I. De medicamine Tyriorum … II. De auro in homine nato … III. De ven­ triculorum lapides… (Coburg: Caspar Bertschius 1615). These are theses for disputations presented at the grammar school in Coburg. A.  was present at all of these disputations, but he was only actively involved in the third, i.e. De ven­ triculorum lapides, arenas, ossa, aurum, argentum et alia concoquentium virtute ex historiis miris. In it, he discusses issues on the border between alchemy and medicine and examines bizarre natural phenomena. He frequently refers to ancient authors, in particular Diodorus Siculus. In the introduction, he dedicates the work to Count Jáchym Ondřej Šlik  / Schlick; at the end, there are encomiastic verses in A.’s honour written by Georg Eisen­binner (a Coburg theologian) and Jan Felix Řečický (a Prague burgher, lawyer and, at the time of A.’s disputation, a student in Coburg; later an exile, after the Battle of White Mountain). 3 Occasional Poems A.  published several congratulatory poems in almanacs in honour of colleagues from the academic community. The poems are panegyric in nature; they are written in elegiac couplets and contain a  number of allusions to ancient mythology. They include, for example, the poem ‘Crinibus insignis, cum toto formosus Apollo…’, dedicated to Professor Petrus Fradelius from Schemnitz in the collection Brevis Oratiuncula pro prima in philosophia laurea… (Altdorf: Konrad Agri­cola 1611), and a poem in honour of the Silesian Humanist Martin Anserides of Krapice, ‘Blanda voluptatis nisi ven­ tis verba dedisset’, in the collection Ho­

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no­ri primae laureae virtute et eruditione ornatissimi viri iuvenis Domini Martini Anseridis Crappiceni… (Prague: Daniel Sedesanus 1613). III Bibliography Work: BCBT35023, BCBT34446, BCBT33285. Bibl.: For an overview of previous research (including a  list of A.’s work), cf. RHB 1: 79. J. Martínek, Zkoumání vztahů ně­ mec­ kých humanistů k českým zemím [Exploration of the German Humanists’ relationship to the Czech Lands]. In: LF 94 (1971), 69–79; J. Kozák, Die Darstellung von Erdbeben in alten europäischen Drucken. In: Geofysikální sborník XXIII (1975), 148. Lubor Kysučan

Anemius, Simeon (Šimon Větrovský, Melnicenus) 20 July 1584, Mělník – c. 1630, Jičín a poet and teacher I Biography A. was born in a burgher family in Mělník in Central Bohemia. He studied at town schools in Louny under → Nicolaus Troilus (until 1602) and in Kutná Hora under Václav Melissaeus. In April 1605, he was admitted to the university of Prague, where he studied under Martin Bacháček and → Ioannes Campanus and began to be active in literature. He later dedicated several poems to his teachers. In April

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1606, Martin Bacháček, then the chancellor of the university, sent him to Jičín with a  special recommendation for the local pastor →  Jiří Dikast for A.  to work at the town school there. In April 1607, Bacháček confirmed him as its headmaster. A. did not receive his Bachelor’s degree at the university in Prague until four months later. While working at the Jičín town school, A. published his three most important works. Nevertheless, he abandoned the position of town teacher in 1609, when he married a  daughter of a  distinguished Jičín burgher (Stáhlík 1924: 4), purchased a  house on the square in Jičín and became a  burgher himself. At that time, he limited his literary activities. After 1612, he worked as a town scribe or notary and an inspector of the Jičín school (RHB 1: 88); in 1619 he became a member of the town council. During the disputes over inheritance after the death of Albrecht Jan Smiřický, A. supported his daughter Eliška Kateřina. After her death in 1620, he was accused of showing a  lack of respect with regards to other burghers and the manager of the estate Jeroným Bukovský; he was removed from all of his posts in the town council and briefly imprisoned (Francek 2010: 103–4). In 1625, he acted as a regent in the service of Albrecht von Wallenstein. He died probably at the end of the 1620s (Francek 2010: 104; Menčík 1902: 207). A.  maintained literary contacts mainly with his friends from university such as Ioannes Campanus, → Iacobus Zabo­nius and → Jan Jaroměřský the Younger, with whom he exchanged several poems. In his collection Epigrammata aliquot… (1607), A.  dedicated two poems also to

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his brother Jan (RHB 1: 87), who in 1604 dedicated one of his unpreserved works to Karel the Elder of Žerotín. II Work A.  wrote exclusively in Latin. The poetic description of the town of Mělník consists of dactylic hexameters; on the other hand in occasional poems and epigrams, A. mostly used elegiac couplets, Phalaecian hendecasyllabic verses and hexameters alone and in combination with iambic dimeters. In 1605–1615, he also published four short compositions in collections or works by other authors. However, his most productive period overlaps with the end of his university studies and work at the school in Jičín. Through occasional poems, he sought support among university teachers, the representatives of the town of Mělník and mainly Jičín, where he then worked. He devoted his most extensive composition to the description of his hometown, which was one of the favourite genres among his contemporaries. This is also proved by the second verse description of the town of Mělník by Ioannes Mylius from 1612 (Martínková 2012: 44, 74). When A. worked in the Jičín town administration, he published an epithalamion for the wedding of the headmaster of the Jičín school Václav Pustiměřský (1612) and recommendation verses for the description of Prague by → Bartoloměj Martinides, a  future Jičín headmaster (De­ scriptio amplissimae atque ornatissimae regiae urbis Pragensis…, Prague 1615). 1 A Poetic Topography The work Topographiam Melnicensem … dedicat … Simeon Anemius Melnicenus

(Prague: Paulus Sessius 1608) is introduced by a  recommendation poem by Ioannes Campanus. It is followed by 164 hexameters with a verse encomiastic description of the town of Mělník, sent to the Mělník town council in March 1608 (Stáhlík 1925: 7–8). After the introduction and the invocation of God, A.  describes the beginnings, important buildings and fame of Mělník, its location and fertile surroundings. At the end, he addresses the town and the town council and dedicates the composition to them out of gratitude. 2 Epigrams The collection Epigrammata aliquot (Prague: Paulus Sessius 1607) also begins with an introductory poem by Ioannes Campanus. The introductory poems are dedicated to Campanus and remarkable figures of Jičín and the local estate. Other poems were dedicated by A. to his friends and two to his brother Jan. The end of the collection, including two poems contributed by the author’s friend →  Iacobus Zabonius, contains a  literary controversy with A.’s opponent disparaging his p ­ oems. The collection Studia observantiae, gra­ titudinis et amicitiae… (Prague: Paulus Sessius 1607) comprises more than twenty poems from different times published by A.  on the occasion of the New Year 1607. The addressees include the author’s teachers, friends and prominent public figures in Mělník, Jičín and their surroundings. The purpose of the collection was probably to win their favour. Some compositions are chronostics, resembling those previously written by → David Cri­ nitus. The end of the collection consists of

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poems about A.’s hometown, the author himself and his literary opponent. III Bibliography Work: RHB 1: 87–89. Bibl.: For an overview of previous research, cf. RHB 1: 89. V. V. Tomek, Paměti o školách čes­ kých z rektorských let M. Martina Bacháčka (1598–1612) [Memories of Czech Schools from the Time of the Chancellorship of M. Martin Bacháček (1598–1612)]. In: ČČM 19 (1845), 604–40; F. Dvorský, Paměti o školách českých. Listář školství českého v Čechách a na Moravě od l. 1598 do 1616 s  doklady starší i pozdější doby [Memories of Czech Schools: A Book of Letters of Czech Schools in Bohemia and Moravia from 1598 to 1616 Complemented by Both Earlier and Later Evidence]. Praha, 1886; F. Menčík, Dějiny města Jičí­ na I/1 [The History of the Town of Jičín]. Jičín, 1902; J. Stáhlík, Matyáš Prušák Táborský (Dodatky) [Matyáš Prušák Táborský: Supplements]. In: Výroční zpráva o státním reálném gymnasiu na Mělníce n. Labem za školní rok 1924–1925, 3–8; J. Francek, Dějiny Jičína [The History of Jičín]. Praha, 2010; J. Kilián et al., Měl­ ník. Praha, 2010; Martínková 2012. Jiří A. Čepelák

Aquila, Ioannes (Jan Aquila z Plavče, Joannes Aquila a Plavcze, Joannes ab Albis Aquilis, Vorel) 1520 (?), Prague – 1573/4 (?) a playwright and poet

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I Biography A. was the son of a Prague burgher named Jiří. The name of his father’s house ‘U bí­ lých orlů’ (By the White Eagles) in the New Town of Prague inspired A.’s name. He studied in Leipzig and Wittenberg, where he received his Bachelor’s degree in 1540 and his Master’s degree in 1543. After his return to Prague, he was accepted among the professors of the university of Prague but hardly taught there because he had married Anna Třemovská of Předenice. He belonged to the group of poets around Jan Hodějovský the Elder of Hodějov, but further information on his other contacts is not available. II Work All of A.’s known work is written in Latin. The former understanding that A. wrote his comedy about Tobias in Czech is probably based on a  misinterpreted mention in the Liber Decanorum Facul­ tatis Philosophicae Pragensis ab … 1367 ad 1585; there is no evidence to support the existence of a Czech version and it is very unlikely that any play in Czech was staged at the university at that time. Besides one theatrical play and two short poems, nothing else is known of his literary work – it was apparently only a marginal, occasional activity for him. 1 Theatrical Plays Toboeus. Comoedia sacra et nova… (Pra­ gue: Daniel Adamus 1587) is the earliest-known play on this topic from the Czech lands. Based on the information on the title page, A. wrote it in 1569 and dedicated it to the professors of the Faculty of Arts and its dean, who in that year was mathematician, astronomer and

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physician Václav Zelotýn of Krásná Hora. The title page further contains a  handwritten dedication to Master Václav Cyrill, the chancellor of Prague’s New Town. Josef Král (1913: 32) hypothesised that this dedication is written in A.’s own hand, but this is a  mistake caused by the date of A.’s death having previously been erroneously understood to be after 1587. According to more recent literature, A.  died earlier than this, which means that Toboeus was not printed until after his death. The play was staged, but it is not clear when exactly: the Liber Decanorum mentions that Toboeus by Master Jan Aquila of Plaveč was performed on 8 August 1575 within the so-called deposition, a  semi-official initiation ritual for new university students (beani). This date raises several questions: it is neither the year in which the play was written nor the year in which it was printed, so that there is no obvious reason for it to have been performed then especially since its author was no longer alive at that point. A note written on the title page of the printed edition mentions an upcoming performance (exhibebitur), taking place on 19 August, probably in the year of publication, i.e. 1587. Toboeus could also refer to the play on Tobias performed in 1569 and mentioned by Z. Winter (1899: 467). In the 16th century, biblical plays were a  very popular genre in particular in the German-speaking area. Themes from the Bible provided authors with the opportunity to write theatrical plays that combined a  morally harmless, religious theme with an ancient form: a  Plautine or rather Terentian comedy with a Chris-

tian theme. A. mentions this objective in the introduction to his play: he defends himself against possible objections to the sacred theme he has chosen for his play by stating that he has done so in order to acquaint ignorant people with the Holy Scripture and provide a  moral example for the younger generation. In the 16th century, the story of To­ bias was one of the most frequently dramatised themes. In the same year as A.’s play, another play called Tobaeus was written by a significant Dutch playwright, Cornelius Schonaeus. According to earlier literature, this play could have been A.’s model or at least inspiration. Nevertheless, the two plays are considerably different both in structure and in character, and direct quotations are negligible. In addition, since Schonaeus’s play was not published in print until 1570, this hypothesis seems rather unlikely. In his treatment of biblical themes, A. relatively faithfully adheres to the original – he captures the biblical story in its entirety. Nevertheless, he significantly expands the role of the demon Asmodeus (vernacular biblical plays typically give a significant role to demons – see Kome­ dia o Tobiášovi [A Comedy about Tobias] by →  Pavel Kyrmezer) and adds several comic characters (e.g. servants, a  cook, Sarah’s nanny Berenice). A. was only freely inspired by classical comedy (in comparison with C. Schonaeus and with the play Bretislaus by →  Ioannes Campanus): unlike other comedies, which used a  wide range of metres inspired by Plautus and Terence, Toboeus is only written in iambic trime-

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ter. Likewise, A.’s play contains few allusions to classical authors. 2 Occasional Poems Of A.’s poetic production only two rather short poems survive. For the introduction to the collection Liber sacrorum carminum primus by → Thomas Mitis, he wrote an epigram in which he praises Mitis’s art of poetry. The second extant poem is an elegy printed in the collection of poems Secunda farrago elegia­ rum et idylliorum… (1561), dedicated to Jan Hodějovský the Elder of Hodějov. In it, A.  asks Hodějovský for a  meeting concerning an unspecified issue, probably a  family dispute over inheritance in which A. was assisted by Jan Hodějovský the Younger of Hodějov. III Bibliography Work: RHB 1: 92–3; BCBT36764. Bibl.: For an overview of previous research, cf. RHB 1: 92–3; LČL 1: 72. Z. Winter, O životě na vysokých školách pražských knihy dvoje: kulturní obraz XV. a XVI. století [Two Books on Life at Prague’s Tertiary Educational Institutions. The Cultural Depiction of the 15th and 16th Centuries]. Praha, 1899; J. Král, Aquilova komoedie o Tobiášovi [Aquila’s Comedy about Tobias]. In: Sborník filo­ logický IV (1913), 32–54; F. Černý et al., Dějiny českého divadla [The History of Czech Theatre], 1. Praha, 1968, 113, 361; M. Cesnaková, Jan Aquila z Plavče. In: Starší divadlo v českých zemích. Osobnos­ ti a díla, ed. A. Jakubcová. Praha, 2007, 24–5; M. Cesnaková, Johannes Aqui­ la von Plaveč. In: Theater in Böhmen, Mähren und Schlesien. Von den Anfängen bis zum Ausgang des 18. Jahrhunderts. Ein

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Lexikon, ed. A. Jakubcová, M. J. Pernerstorfer. Wien, Prag, 2013, 12–3; M. Jac­ ková, Křesťanští Terentiové v českých zemích. Antické inspirace ve třech bohemikálních hrách o Tobiášovi [Christian Terences in the Czech Lands: Antique inspiration in three Bohemical plays based on Tobit]. In: ČL 67/6 (2019), 827–48. Magdaléna Jacková

Aquilinas, Paulus (Aquilinus, Aquilin, Aquilín, Hradecký, Vorličný) after 1530 (?) in Hradec Králové – d. around 1569 a poet and translator, an author of Latin teaching manuals, religious poetry and songs I Biography Before he enrolled at the university of Prague (in 1544), A.  studied at the town school in Žatec. He received his Bachelor’s degree in 1546, after which he worked as a  teacher at the school at the Church of St Nicholas in the Lesser Town of Prague. From the beginning of the 1550s, he participated in collective literary works of Hodějovský’s circle. He left Prague for Prostějov, a small cultural centre in Central Moravia, where he became the deputy headmaster of the town school. At the same time, he cooperated with the printer → Jan Günther, who also published almost all of his works written in Czech and Latin. He was ordained a priest (according to previous research,

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he received the ordination from the bishop in Venice, RHB 1: 95); in 1553, he took over the office of a  Utraquist parson in Prostějov. From 1546, he was a parson in Kyjov in East Moravia. He tried to influence the course of the Reformation in Moravia; he acted as an unofficial advisor for Vojtěch of Pernštejn / Pernstein; while in Kyjov, he unsuccessfully attempted to enforce the Moravian Confession, which he prepared with the priest Bene­ dikt Ostrožský and which was to unify non-Catholic Churches active in Moravia, including the Unity of the Brethren (Uni­ tas fratrum, see RHB 1: 95). He called for the unification of non-Catholic Churches also within the entire Czech lands (e.g. in the poem for Martin Bulemachus). A. maintained a wide network of contacts across denominations. He acknowledged Venceslaus Arpinus of Dorndorf as his Žatec teacher and addressed occasional poems to him, i.a. an epithalamion for the wedding of Arpinus’s daughter with another scholar, Nicolaus Artemisius. His former classmate from the Žatec school →  Thomas Mitis acquainted him with the patron Jan Hodějovský the Elder of Hodějov  – A.  exchanged letters with him from 1547. A.  maintained contacts with the poets of Hodějovský’s circle, especially Mitis; A.  taught at the same school in Prostějov as → Šimon En­ nius. In addition, he was in contact with Vien­ nese Humanists: Jakob Taurellus, the lawyer and secretary of the bishop Frederic Nausea, and the professor at the university Bartholomeus Reisacher. The contact to Taurellus is likely to have been mediated for him by Ennius (Storchová 2014: 68), who included a poem by A. in his work Historia ex libro, qui inscribitur

Hester (1550), dedicated to Taurellus. A.  published the work Orationes piae aliquot (1555) at Taurellus’s cost. Contributions to A.’s works were written by various poets of Hodějovský’s circle, e.g. Šimon Ennius, →  Matthaeus Collinus, →  Sebastianus Aerichalcus. A.  was also in contact with Martin Bulemachus and → Vitus Traianus. A poem by A. was published by →  Pavel Kyrmezer in his work Confessio fidei et doctrinae christianae (1577). Since A.  came from a  not very wealthy family, he completed his studies only thanks to the support of his patrons. Besides Hodějovský, he was financially supported by the councillor of Hradec Králové Jan Damašek, to whom he, out of gratitude, dedicated the work Regulae communes civilis vitae (1550), which he had already written in Prostějov. During his stay in Moravia, his patrons included Vojtěch of Pernštejn and Albrecht Černohorský of Boskovice, the highest judge of the Margraviate of Moravia. II Work A.  left relatively extensive and varied work behind, sharing a  strong focus on instruction and religious issues. In Latin, it comprises mainly occasional poems and poetic orations as well as diverse types of school manuals (in the middle of the century, he was their most important author besides Matthaeus Collinus). The set of Latin school manuals included conversation guides, books of sentences, dictionaries and an adaptation of Me­lan­ chthon’s grammar. They differed from Collinus’s manuals, which were eventually given preference in the instruction at Czech schools, in that they were not

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based exclusively on the imperial Protestant production but combined several sources and often contained translations into vernacular languages (Storchová, forthcoming). The few quotations in the Greek original indicate A.’s basic knowledge of the Greek language. While working in Prostějov, A.  began to publish more in Czech. In this language, he wrote religious lyrics and prepared a  very extensive hymnbook. His translation of Flavius Josephus was one of the longest and most complicated Czech-written literary achievements of that period. Some of A.’s works written in Czech have probably not been preserved  – →  Jan Blahoslav still criticised the language mistakes in his ‘weather lore for the summer of 1551’ (RHB 1: 95). A.’s authorship of another  – this time Czech-language – teaching manual published by Günther, namely Slabikář český [A Czech Primer] (1547), remains uncertain (cf. RHB 1: 95). A scientific discussion was also held concerning his share in the work Srovnání pobožné, jednomysl­ né a  právě křesťanské všeho kněž­ stva, přináležejícího k  děkanství Prostějov­ské­ mu [Pious, Unanimous and Truly Christian Reconciliation of All the Clergy Belonging to the Deaconry of Prostějov] (Prostějov, 1558) – cf. RHB 1: 95. 1 Occasional Poetry Shortly after the completion of his studies, A.  wrote mainly occasional poems, which are of conventional character, but their style is of high quality. He complemented his later works with poems as well. Metrically, A.  preferred elegiac couplets. Besides encomiastic poems, he wrote usual genres such as epithala-

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mia, birthday wishes, New Year’s wishes, epicedia and elegies. During his cooperation with the printer Günther, A.  also contributed introductory poems to other works, e.g. to the school manual Civilitas morum Erasmo authore (Olomouc, 1556), which presents Erasmus’s work in the form of questions and answers in Czech and Latin. An original early collection is Epithalamion de nuptiis d. M. Vencesilai Arpini et Catharinae, filiae … M. Nicolai Artemisii (Prostějov: Jan Günther 1548), whose central poem conventionally celebrates the parents of the engaged couple (in particular A.’s former teacher Arpinus) and the town of Žatec. The following elegy is a moralising reflection on the purpose of marriage, which was established by God and should not be aimed at the accumulation of fortune. 2 Prayers in Verse A. wrote poetic prayers in Czech and Latin; he preferred Latin in the early period. When he lived in Prostějov, he wrote the collection Orationes piae aliquot (Vienna: Michal Zimmermann 1555). The work was published at the cost of the secretary of the bishop of Vienna Frederic Nausea, Jakob Taurellus, to whom the work is dedicated. It includes thirteen prayers of conventional contents written in artful elegiac couplets, i.a. prayers against temptation, for community and church leaders, for peace, for the Church, a penitential prayer, thanks, etc. A. converted some prayers from prose into verse, probably in connection with teaching practice (e.g. ‘Veni sancti spiritus’ and ‘Oratio ad Deum Patrem’). The prayers for community and church leaders contain several allusions to the Psalms and the New

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Testament. In the first-mentioned group, A. included the celebration of Habsburg rulers. At the end of the prayers, there is a poetic paraphrase of Psalm 117. The collection includes two poems of similar content by the Viennese mathematician and physician Bartholomeus Reisacher, a friend of Taurellus’s (RHB 3: 305): the relatively extensive Oratio Do­ mi­nica in Sapphic stanzas, which paraphrases the Lord’s Prayer, and a  prayer to the Holy Trinity for peace in elegiac couplets. Later, A. wrote prayers in the Czech language, which he published in the extensive collection Modlitby pobožné a díkův činění Pánu Bohu [Pious Prayers and Thanksgiving to God] (Olomouc: Jan Günther 1564). The book was dedicated to Albrecht Černohorský of  Boskovice and contains prayers for specific Sundays and holidays throughout the year, which are related to the reading from the Epistles and the Gospels. The second part of the collection, which contains two hymns about Christ’s birth, was dedicated to Václav Bzenecký the Elder and A. describes it as a  poetic gift, hence analogously to Latin occasional poetry. Apparently, the book was well received; inter alia, its second edition was published already in 1589 by the Prague printer Burián Valda complemented by other songs. 3 A Hymnbook The peak of A.’s Czech-written song production is Kancionál český [The Czech Hymnbook] (Olomouc: Jan Günther 1559). The printed book has no preface; it is very long (the songs alone cover almost 450 folios). A.  seems to have compiled the hymnbook from various sourc-

es – among earlier authors, he builds on Kliment Bosák; Jireček (1878: 18) indicated that some came from the Unity of the Brethren. A.  proceeded with respect to liturgical, probably Utraquist, practice (the book even has a user-friendly index); the tunes are indicated by the first words of other songs. The songs are written in verse with rhyming couplets (aabb), often heptasyllabic and hexasyllabic, sometimes shorter. The book contains religious songs for holidays throughout the year. A.  divided the songs into thematic wholes and also added some types not included in the liturgical calendar: songs about the birth, passion and resurrection of Christ, songs about the descent of the Holy Spirit, about the Holy Trinity, about the body and blood of Christ; songs celebrating the Apostles’ Creed and the Ten Commandments are complemented by songs about human mortality, songs for the time of the plague, funeral songs and songs about doomsday. The collection also contains compositions on some Sunday readings and the Epistles, songs about the Virgin Mary and the apostles, songs for canonical hours, etc. At the end of the collection, A.  incorporated songs attributed to Kliment Bosák, a  Franciscan active in Jindřichův Hradec who sympathised with Lutheranism. 4 Latin Teaching Manuals The work Elegantissimae colloquiorum formulae (Prostějov: Jan Günther 1550) is a  collection of conversation phrases from Terence’s comedies translated into Czech and German. This teaching manual was to improve the students’ conversational skills. The preface is addressed to A.’s students Jan and Matouš of Nadě-

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jov, sons of Šimon of Nadějov, a notary in Prostějov. Aquilinas probably reworked the treatise Ex Publii Terentii Comoediis latinissimae colloquiorum formulae or­ dine selectae una cum eiusdem poetae insignioribus sententiis by a collaborator of Erasmus of Rotterdam and Catholic Flemish author  – Cornelius Graphaeus de Schrijver  / Scribonius (1482–1558), which was published e.g. in 1529 in Vienna in the printing workshop of Johannes Singriener the Elder (RHB 1: 96, Storchová 2014: 91–6). The source is thus different from those of the teaching manuals of M. Collinus, which were based on the texts of Saxon Protestant authors (especially Melanchthon and his circle). A. used Graphaeus’s selection of conversation phrases according to their order in individual comedies and translated the phrases into Czech and German (the text is divided into three columns based on the language), after which he added sentences with a  moral message and translated them in the form of distichs. Regulae communes civilis vitae ho­nes­ te instituendae (Prostějov: Jan Günther 1550) are already A.’s teaching manual. They contain 129 excerpts, which A.  selected from the same corpus as in the previous work, i.e. Terence’s comedies. They are divided by individual comedies, acts and scenes. Each quotation is explained by means of several different distichs. These are followed by a  Czech translation of the excerpts, which consists of two hendecasyllabic rhymed verses. In the introductory poem, dedicated to the patron Jan Damašek, A.  highlights the importance of Terence’s comedies. It is remarkable in terms of the teaching process that the volume is a  collection of

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excerpts that the students could use for both writing and speaking, but it is also a  practical guide on how to create new distichs on the given topic, which was an important intellectual competence in the context of Bohemian school Humanism (Storchová 2014: 97). Another example of a teaching manual is the work Catonis Disticha moralia (Olomouc: Jan Günther 1561; the first edition from 1558 has not been preserved), which was probably utilised as complementary material at the beginning of instruction because it contained simple phrases and language expressions translated into Czech. A.  used the version of Disticha made by Erasmus, which had been reissued multiple times, including Erasmus’s short preface, which he translated into Czech along with Erasmus’s adages and distichs, then erroneously attributed to Marcus Porcius Cato Censo­ rius (Cato the Elder). The adages have been translated into Czech in prose, the distichs in the form of Czech couplets; the commentaries and analyses of the meanings of words and language phenomena are written only in Latin. A.’s approach was different from that used in the Saxon environment – in the translation and interpretation of Latin sentences (ordo constructionis), he proceeded according to the model of the famous Zürich scholar Johannes Fries from 1551, who himself followed the French Humanist Mathurin Cordier / Corderius (RHB 1: 98; Storchová 2014: 137). This teaching manual was used for a  relatively long time, which is evidenced not only by the number of its editions but also by its parallel publication in Moravia and Bohemia  – in Olo­ mouc and in Prague; it was published

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almost twenty times by the end of the century (Storchová 2014: 137). A.  complemented this manual from 1561 with Celebria dicta sapientum Graecis. The first edition has not been preserved either. Also this manual was later repeatedly published under the title Dicta Graeciae sapientum, interprete Erasmo Roterdamo in Prague and Olomouc (cf.  Storchová 2014: 140). The whole work is almost literally taken from Erasmus’s original, to which A.  added Czech translations for the needs of the students. The work contains Latin sayings of the Seven Sages of Greece, their poetic paraphrase by Decimus Magnus Auso­nius (in various metres) and senten­ tiae attributed to Publilius Syrus (again in Erasmus’s school edition). All the sayings and sentences are translated into Czech and accompanied by Latin scho­ lia taken from Erasmus, which could be used in instruction because they explain diverse realia, language phenomena, metrics, etc. 5 A Dictionary for School Purposes The school dictionary Vokabulář. Nomen­ clatura rerum domesticarum (Prostějov: Jan Günther, 1560) built on an earlier domestic tradition; there is evidence of an almost identical version of Vokabulář from 1550, whose author was probably Ioannes Vopatovinus (RHB 1: 97, Hejnic 1964: 167–8). Both works build on a  relatively heterogeneous group of authors: Petrus Dasypodius, working in Zürich and Strasbourg, the Nuremberg Lutheran Sebald Heyden, and the Augsburg poet Johannes Pinicianus. A. did not add any paratexts of his own, but he took over the introductory poems by Sebald

Heyden, Francisco Nentel and Johannes Sturm. The dictionary contains the basic vocabulary in Czech, Latin and German (God, celestial bodies, seasons of the year, months, days of the week, parts of the day, weather, places in town; there is a separate dictionary of household utensils and tools). This section is followed by conversation phrases concerning illnesses, again in three languages (with the main one being Latin), which A. also adopted from a dictionary published ten years earlier (Hejnic 1964: 167–8). 6 A Latin Grammar For school purposes, A.  also published the first edition of Grammatica Philip­ pi Melanchthonis Latina (Olomouc: Jan Günther, 1560). This edition further contains A.’s explanations in Czech – albeit brief and not very elaborate  – and marginal notes in Latin. It does not have a  preface. The grammar enjoyed great popularity  – in the next twenty years, it was reissued five times. It is complemented by the treatise De ortographia by Joachim Camerarius from 1552, which, based on the title of the entire work, A.  considered to be instructive for both teachers and students. According to Jan Pišna (2012), A. used some of the Leipzig editions of the grammar published after that year. From them, he is also likely to have adopted the introductory poem by Helius Eobanus Hessus. 7 Translations into Czech A.  published the first Czech translation of the history by Flavius Josephus under the title O válce židovské kníhy sedmery [Seven Books on the Jewish War] (Prostějov: Jan Günther 1553). It is a  very ex-

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tensive translation that, to some extent, anticipates the translation and publishing practices of printers in the 1580s such as →  Jiří Melantrich and →  Daniel Adam of Veleslavín, although it is not so linguistically mature. The work contains a translation of a short passage by Saint Jerome mentioning Flavius Josephus, an autobiography attributed to Josephus, The Antiquities of the Jews in seven books, two books against Apion of Ale­ xandria addressed to Epaphroditus (including a short passage also translated in verse) and a  book about the martyrdom of the Maccabees. Nevertheless, A.  did not translate from Greek originals – he is likely to have worked with Latin translations by → Sigismundus Gelenius (Storchová 2014: 67). The preface is dedicated to Vojtěch of Pernštejn. A. explains in it the primarily moralising purpose of his work  – according to him, the book by Flavius Josephus is to serve as a  warning to contemporary Christians because it describes how the Jewish people, the nation chosen and particularly loved by God, was cruelly punished for its sins, especially pride and rebelliousness (the seventh book also describes the signs of the coming punishment of God). III Bibliography Work: For the bibliography of A.’s works, see RHB 1: 95–99. Knihopis K01477–1495; K15240; K19116; K02365; K01880–1898; K17898– K17901; K15240; K03627; K03718; K05474, K05477; K05479–5481; K19151; K19159; K03718; K00240–2; K16615; K18229. Modern ed.: Paratexts for the works Elegantissimae colloquiorum formulae (1550), Regulae communes civilis vitae

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(1550), Catonis disticha moralia (1560) and Celebria dicta sapientum have been edited in Storchová 2014: 92–6; 97–103; 138–42. Modern transl.: Businská 1975: 76–81 (translations of the poems). Bibl.: For an overview of previous research, cf. Storchová 2014: 67–8; RHB 1: 99; LČL 1: 73. J. Jireček, Dějiny církevního básnic­ tví českého až do XVIII. století [The History of Czech Religious Poetry until the 18th  Centu­ ry]. Praha, 1878; J. Hej­nic, K  našim prvním humanistickým slov­ níkům [About the First Humanist Dictionaries in the Czech Lands]. In: LF 87 (1964), 167–71; J. Pišna, Typografický popis tisků české adaptace Melan­ chthonovy latinské gramatiky [A Typographical Description of the Printed Versions of the Czech Adaptation of Melanchthon’s Latin Grammar]. In: Bib­ liotheca Antiqua 2012. Olomouc, 2012, 205–16; L. Storchová, Matouš Collinus, školský humanismus a  transmise melan­chthonismu do českých zemí po roce 1550 [Mat­ thaeus Collinus, School Humanism and the Transmission of the Wittenberg Model to the Czech Lands after 1550] (forthcoming in the issue of the journal Antiqua Cuthna devoted to Matthaeus Collinus). Lucie Storchová

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Augusta, Jan (Johannes Augusta, Jan Kloboučník) 1500, Prague ‒ 13 January 1572, Mladá Boleslav a bishop of the Unity of the Brethren, a theologian and hymn writer

I Biography The most substantial source of information about A.’s life is the biography written by Jakub Bílek (Bednář 1942; Čejka 2016). A. was born into a Utraquist family; his father was a  hatter (klouboučník in Czech) and Jan was apprenticed in his craft, hence the name ‘Jan Kloboučník’. He never received higher education and frequently voiced views against it (e.g. Rozmlouvánie jednoho muže učeného… [A  Discussion of a  Learned Man…], (Mladá Boleslav: Jindřich Šturm, 1532 and around 1550), which resulted in a  bitter dispute between him and  →  Jan Blahoslav in the 1560s. A.’s interest in leading a  truly religious life, deepened by reading works by John Hus and Matthew of Janov, made him look beyond Utraquism. For a  short time, he entered the religious sect of the followers of the lay preacher Mikuláš Vlásenický (called mikulášenci in Czech) in Tábor. On the advice of a  Utraquist priest, he sought out the congregation of the Unity of the Brethren (Unitas fratrum) in  Mladá Boleslav. He joined the unity, which he had previously condemned, in 1524. He studied under Lukáš of Prague and briefly stayed in Turnov. In 1529 he became a deacon; in 1531 he was ordained a  priest in  Brandýs nad Orlicí; in 1532

he was elected a  consenior of the Inner Council and became the administrator of the congregation in Benátky nad Jizerou. In 1532 he moved to Litomyšl, where he served as the administrator of the congregation until 1548 and took care of the Protestant clergy in East Bohemia. He was consecrated bishop in 1537 (sometimes incorrectly given as 1532) and in 1547 he became the bishop-judge, i.e. the first among the bishops of the Unity of the Brethren. In the 1540s Ferdinand I suppressed the opposition of the estates, in which noblemen from among the Brethren had been actively involved. In addition, St Jacob’s mandate, which outlawed the Unity of the Brethren, was renewed in 1547. A.’s congregation in Litomyšl was subsequently disbanded and a number of its members went into exile. As the bishop-judge, A.  was accused of political activities, to which his contact with reformers abroad contributed. Nevertheless, modern research considers it unlikely that he was involved in such political activities at all, or to any more than a  very small extent  – as late as 1547 he had discouraged the Brethren estates from participating in the opposition. In 1548, while he was hiding near Litomyšl, he was captured, and was then tortured and imprisoned for many years at Křivoklát Castle, although he continued to work during his imprisonment. His connection to the Brethren while in prison was frequently interrupted and their relations deteriorated mainly because of an uncommunicated election of bishops and the unauthorised editing of A.’s works by the Brethren. A. pledged allegiance to the Utraquist Church in 1560–1561 while trying to be released

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from prison and perhaps hoping for unification with the Utraquists; the Brethren then renounced A.  and deprived him of his position as bishop-judge. He was released from prison in 1564, after which he reconciled himself with the leaders of the Unity and was once again confirmed as bishop-judge. Nevertheless, some tension remained until A.’s death. A. had long been exploring the possibilities of bringing the Unity of the Brethren and Utraquists closer; in this, he was an opponent of such fellow believers as Jan Blahoslav and Jan Černý. He maintained a  positive relation with the Utraquists, although he had also written polemics, for instance Pře Jana Augusty… [Jan Augusta’s Dispute…] (Nuremberg: Jan Günther 1543; cf. Voit 2017: 647). He was in frequent contact with Utraquist priests: around 1530 he had discussions with the parish priest of Žatec, Matěj Lounský; in 1534 he negotiated with the administrator Václav Unhošť; he targeted his work Kniežka tato bez Tytule… [This Untitled Book…, 1534], printed in Litomyšl, especially to the Utraquists and negotiated with them repeatedly until the early 1540s. He also continued these endeavours after he was released from prison. In 1571, he published a work entitled Instrukce k  reformaci utrakvistické kon­sistoře… [Instructions on the Reformation of the Utraquist Consistory…], which has not survived. A. established contact with Luther in the 1530s and visited him six times. According to contemporary testimonies, they had long conversations. Unlike Lukáš of Prague, A. remained on friendly terms with Luther, probably because their characters were similar (→  Jan

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Blahoslav mentions certain analogies between their sermons), and he sent students of theology from the Unity of the Brethren to study in Wittenberg. A.  also had discussions with the elector of Saxony, John Frederick I (1503‒1554), and corresponded with other Western European reformers  – Martin Bucer, Wolfgang Ca­ pi­to and Jean Calvin. II Work A. had a good command of German and a somewhat worse command of Latin; he wrote mainly in Czech. In some works, his Czech was positively evaluated both by his contemporaries (Jan Blahoslav) and national revivalists (Josef Dobrovský). His works were mainly printed in  Litomyšl (where his archive burnt in 1546) by Alexandr Oujezdecký, often with no place or printer mentioned on the title pages, but the majority remained only in manuscript form. 1 Polemical Treatises and their Translations A.  wrote his polemical treatises in the 1530s‒1540s, defending the teachings of the Unity of the Brethren against the Utraquists. His repeatedly-published treatise Kniežka tato bez Tytule… (first printed in Litomyšl in 1534), dealt with the certainty of salvation, based on Luther’s theology. After that, the tone of A.’s writings severely sharpened in the early 1540s in the works Ohlášenie a oz­ vánie Jana Augusty… (Litomyšl, c.  1541) and, Pře Jana Augusty…, in which he summarised the polemics with the Utraquists and defended the priesthood of the members of the Unity of Brethren. He also translated part of Luther’s

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t­ reatise Wider Hans Worst, namely Zr­ cadlo kněžské… [A Priestly Mirror…] (Litomyšl, 1542), which angered King Ferdinand I and resulted in him issuing an arrest warrant for A. The defensive work O závazcích křesťanských… [On Christian Obligations…] (1540) has not been preserved. A further polemical work Dialog, to jest, Dvou formanuo rozmlouvaní [Dialogue, i.e. Discussion of Two Coachmen] (Prostějov: Jan Olivetský z Olivetu the Elder 1543), has been newly attributed to A. (Landová 2017b). 2 Dogmatics As early as the 1530s, A.  co-authored the Confession of Faith for the Unity of the Brethren with Jan Roh (published in Czech in 1536, a  Latin translation in 1538). A.  is sometimes also attributed a  share in the earlier German editions of 1532 and 1533 (VD16 A 4137–40; cf. Schweitzer 2013). He may also have been involved in the translation of a treatise by Luther O  pravém užívání… [On the Correct Using…] (Voit 2017: 466). He wrote his own dogmatic treatises in the early 1560s in connection with his negotiations concerning his joining of the Utraquist Church. In 1561 (according to some sources, 1562) he wrote Smysl a úmysl Kristuov… [Christʼs Meaning and Intention] on the theology of the Lord’s Supper, which has been preserved in manuscript form. In it, he contemplates the possibility of receiving Communion from the hands of the Utraquists and considers the Lord’s Supper, mostly in Zwingli’s view, to be instrumental within the theology of the Unity of the Brethren. The treatise was confiscated in 1562.

3 Practical Theology A.  is the author of several preserved Czech sermons (from 1535, 1540 and 1544) and pastoral letters (1547, 1548 and 1551), and of numerous hymns, e.g. Písně  … bratra Jana Augusty… [Hymns Written by Jan Augusta] (1562, manuscript, probably an autograph), a  complex Reformation hymnbook theologically based on the Creed (Baťová 2018). During his imprisonment, he composed more than 200 songs and c. 20,000 verses and overall he became the most productive hymnographer of the Unity (Kouba 2017: 19; Baťová 2018). He was involved in the publication of Roh’s Hymnbook in 1541 (K 12856), which contains many of A.’s songs, as does the so-called Sza­ motuły Hymnbook from 1561 (K 12860). A.’s editorial share in octavo re-editions of Roh’s Hymnbook is being considered (Voit 2017: 464; Kouba 2017: 15). A.  enriched the Czech tradition with Lutheran melodies (Kouba 2017: 18) and some of his songs were translated for M. Weisse’s German hymnal. The authorship of some songs has only recently been determined (Mladějovská 2015). Church organisation was the subject of Pravidlo těch, jenž sbory Páně navštěvují… [Rules for those who Attend the Lord’s Congregations…] (1537, manuscript) and the unpreserved manuscript Instrukce k  reformaci utra­ kvis­tické konsistoře [Instructions for the Reformation of the Utraquist Consistory] (1571). A.’s pastoral masterpiece is the anony­mously published Umění práce díla Páně služebného… [The Art of Labour in Service of the Lord…] (1550, printed in Olomouc by Jan Günther in 1560; cf. Voit 2017: 671). It is a  handbook of practical

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theology with roots in the first half of the 1540s (cf. Landová 2017a), providing detailed instructions for pastoral care, which was generally accepted by the Unity of the Brethren. It was written before the work of Andreas Hyperius, who has been called the father of practical theology, which makes it the world’s first theory of practical congregational activities in Reformation Churches. A.’s greatest liturgical work is the recently identified Summovník [A Collection of Sermons], which he wrote in 1555‒1557 and was eventually published by an unknown printer around 1570 (cf. Just 2017). It builds on efforts in the 1540s to introduce a  unique system of pericopes according to the Credo (cf. Dittmann 2017). Soon after 1555, A. wrote the unpreserved Register, a collection of pericopes (printed after adjustments probably in 1557‒1559, K 14768). In 1558, he compiled the liturgical handbook Rejistrum piesní bratřie sjednocený… [A Unified Hymnal of the Unity of the Brethren…], preserved in a manuscript, probably an autograph (cf. Baťová 2012; Baťová 2018). The bishops of the Unity of the Brethren repeatedly refused to print the Summovník. In the 1560s, the Unity returned to the Old Church pericopes, although it preserved some elements of A.’s system for morning worship. Around 1570, A.  succeeded in having the Summovník printed in a  printing workshop not that did not belong to the Unity of the Brethren (the colophons in the printed book refer to the manuscript from 1557), but an intervention on the part of the Brethren or A.’s death resulted in printing ceasing again after only the second volume. The two extant printed volumes contain the

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wording of the pericopes and sermons for a part of the Church Year (Landová 2014: 131; Landová 2017c). A more extensive manuscript fragment of the Summovník from the 1560s has also been identified (Baťová 2016: 15). The wording of the pericopes indicates the direct influence of the Latin Biblia Tigurina, which was available to A. during his imprisonment. This makes it the first extant coherent translation of non-Vulgate extracts from different parts of the Old Testament. 4 Correspondence A.  exchanged letters inter alia with the theologians J. Calvin, M. Bucer, W. Capi­ to and M. Luther (in Latin) as well as the noblemen Jan of  Pernstein, Jindřich of  Plavno and Václav of  Ludanice (in Czech). His correspondence with reformers consists largely of individual letters, and mostly concerns dogmatic issues (the concept of celibacy, the relation to secular power, etc.). More significant correspondence was exchanged between A.  and Bucer, including six preserved letters (some in Czech translation only, cf.  Molnár 1972), and between A.  and Luther. In a  few preserved letters to Czech noblemen, especially from 1547, A.  defended himself against his alleged participation in the resistance of the Bohemian estates in the same year (Acta Unitatis Fratrum, vol. VII). A.’s pastoral letters and several letters from the time of his internment at Křivoklát are written in Czech and were chiefly intended for the internal use of the Unity of the Brethren (cf. Baťová 2018). A.  received letters at Křivoklát from conseniors.

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III Bibliography Work: Knihopis K845‒857, K4055, K5128, K16003, K18245; VD16 A 4137‒4141, VD 17 23:329162U. Modern ed. (selection): J. Augusta, Umě­ní práce díla Páně služebného [The Art of Labour in Service of the Lord], ed.  F. Bednář. In: Věstník Královské české společnosti nauk, třída pro filosofii, historii a  filologii 2 (1941), 3–139; J. Bílek, Jan Augusta v  letech samoty 1548‒1564 [Jan Augusta in the Years of Isolation, 1548‒1564], ed. F. Bednář. Praha, 1942; M. Čejka, Historia pravdivá… [A True History of…], [undated], available at , [retrieved on 5 November 2016]; A.  Molnár, Českobratrská vý­cho­va před Komenským [Education among the Bohemian Brethren before Comenius]. Praha, 1956 (i.e. an edition of part of A Sermon about Marriage); Čeští bratří a  Martin Bucer. Listy kritického přátelství [Bohemian Brethren and Martin Bucer. Letters of Critical Friendship], ed. A. Molnár. Praha, 1972, 29–60, 64–6 (editions of A.’s correspondence with reformers). Bibl.: For an overview of previous research, cf. LČL 1: 89–90; J. Just, Biblio­ grafie k  dějinám jednoty bratrské [Bibliography of the History of the Unity of the Brethren], 2002, available at , 2002, available at , 35–6 [retrieved on 5 November 2016]. E. Baťová, Koncepce liturgického roku v hymnologické činnosti Jana Augusty. In: Hudební věda 49/1‒2 (2012), 33‒44; F. J. Schweitzer, Die Böhmi­ schen Brüder und die „Rechenschaft

des Glaubens“ von Jan Augusta (1533). Der Wittenberger Druck zwischen Böh­ mischer und Lutherischer Reform. Hamburg, 2013; T. Landová, Liturgie Jednoty bratrské (1457‒1620) [The Liturgy of the Unity of the Brethren]. Červený Kostelec, 2014; J. Just, Internace Jana Augusty na Křivoklátu jako příklad konfesního násilí a  problém její interpretace [The Internment of Jan Augusta at Křivoklát as an Example of Confessional Violence and the Problem of Its Interpretation]. In: FHB 30/1 (2015), 33–46; A.  Mladějovská, Několik písní Jana Augusty v novém kontextu [Several Songs by Jan Augusta in a New Context]. In: Bohemica litteraria 18/1 (2015), 13–39; E. Baťová, Prolegomena k interpretaci a dataci nově objeveného Augustova Summovníku [Prolegomena to the Interpretation and Dating of Jan Augustaʼs Newly Found Summovník]. In: Clavibus unitis 5 (2016), 1–16; R. Dittmann, Textologie perikop Augustova Summovníku [Textology of Pericopes in Augusta’s Summovník]. In: Studie a  texty Evangelické teologické fakulty 28/1 (2017), 57–80; J. Just, Summovník Jana Augusty a  jeho dochování. Příspěvek k tématu bratrské knižní kultury a  k možnostem jejího dalšího výzkumu [Jan Augusta’s Summovník and its Copies: A Contribution on the Brethren Book Culture and its Research Prospects]. In: Studie a texty Evangelické teo­ logické fakulty 28/1 (2017), 41–56; Kouba 2017; T. Landová, Augustovo Umění prá­ce. K myšlenkovému pozadí a otázce adresáta prakticko-teologického spisu [Augusta’s Umění práce: On the Background and the Problem of the Addressee of the Work of Practical Theology]. In: Studie a  texty Evangelické teologické

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fakulty 28/1 (2017a), 15–40; T. Landová, Zjevná a skrytá skutečnost: pojetí církve Kristovy u Jana Augusty [An Evident and Hidden Reality: Jan Augusta’s Concept of Christ’s Church]. In: LF 140/3‒4 (2017b), 375‒405; T. Landová, Preaching according to the Apostlesʼ Creed: Inquiry into the Origin and Purpose of Summovník by Jan Augusta. In: AC 31 (2017c), 93–122; Voit 2017; E. Baťová, Písně bratra Jana Augusty. Druhá tvář bratrské hymnografie [Brother Jan Augusta’s Hymns: The Other Face of Brethren Hymnography]. Praha, 2018. Robert Dittmann

Augustinus Moravus Olomucensis (Augustin Olomoucký, Augustin Käsebrot, Käsebrod, Käsenbrot, Käsenbrod, Augustin von Wssehrd, Augustinus Bemus, Olmützi Ágoston) March 1467, Olomouc – 3 November 1513, Olomouc Moravian author of Latin prose and poetry, royal clerk, provost in Olomouc and Brno I Biography A.  is generally considered the foremost Moravian humanist of his time. In comparison to some humanist authors born in the Bohemian Lands, A.’s biography is relatively well documented (RHB 1: 111–2; Martínek, Martínková 1980: 214; Hlobil, Petrů 1999 etc.). A.’s family was German on his father’s side and Bohemian

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on the mother’s; his father was Aegidius (Jiljí) Käsenbrot, his mother was Margaret. A.’s father died before (Bauch 1904, 119) or not long after (Hlobil, Petrů 1999: 157; Czapla 2008: 61) his birth. His mother’s brother, Andreas Stiborius  / Cti­­borius (d. 1496) was an important support figure to him during his childhood, as well as later during his studies. When his uncle died, A. had a tomb stone erected in his memory. A. enrolled at Cracow University under the name ‘Augustinus Egydii de Olomuncz’, in 1484, obtaining his Bachelor of arts degree in 1486 and his master of arts degree around 1488. After this, A. studied in Padua. Over the course of the five years (c. 1490–1495) he spent in Italy, he conducted literary and publishing activities and showed a vivid interest in astrology and astronomy. On 16 April 1494, A.  obtained the degree of doctor in canon law  in Padua. In addition to canon law, A. also held a doctorate in artes. (According to some of the literature, A.  studied in Ferrara as well, and received his doctorate in Ferra­ ra, see Martínek, Martínková 1980: 214; Czapla 2008: 62). In 1494 A.  is mentioned as the canon of Olomouc. A. then lived in Buda from 1496 to 1511, working for King Vladislaus II’s Bohemian chancellery. From 1497 onwards he used the following titles: ‘secretary of the King of Pannonia’ (regis Pannoniae secretarius), ‘prothonotary of the royal majesty’ (regie maiestatis protonotarius), ‘vice-chancellor of the Kingdom of Bohemia’ (vicecancellarius regni Bohemiae), and ‘royal secretary’ (regius secretarius) (Rupprich 1934: passim; Bauch 1904: 98–9). In 1497 he was a  canon in Brno; from 1498 (in fact, probably only from 1506) he was the

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provost of Olomouc. The years 1511–1513 represent the last stage of A.’s life; at this time he was once again living in his hometown of Olomouc. He probably left the royal chancellery at the beginning of 1511. In Olomouc he conducted regular literary and publishing activities, and was in contact with the young Joachim Vadianus (Joachim von Watt, 1484–1551) and with Johannes Cuspinianus (1473– 1529). In February 1512 Augustinus’s ecclesiastical benefices are: ‘Olomuncensis et Brunnensis praepositus, Metropolitanaeque Pragensis ac utriusque Vratislauiensis eclesiarum Canonicus’ (Anti­ logion, Vienna, 1512, fol. Av). On 1 June 1512 a  document written in Czech refers to A. as a ‘former’ secretarius (‘sekretáři někdy našemu’). A. died on 3 November 1513 in Olomouc, where he is buried. A.’s life can be divided into three main periods, partly related to his main contacts. During his years in Italy, he maintained working relations primarily with Italian Humanists and professors. During his stay at Buda, he had close ties with key members of Sodalitas. Finally, over the years in Olomouc at the end of his life, he had intense working relationships with Cuspinianus and Vadianus. In addition, he obviously made contact and friends with various other personalities in Eastern-Central Europe. The name Andreas Stiborius features in several of A.’s works: the letter at the end of the prognosticon for the year 1492 (1491) is dedicated to him; as well as one of the letters in De modo epistolandi (1495); the letter at the end of Dialogus in defensionem poetices (1493); and the dedication at the head of the Johannes Blanchinus edition (1495). In all four cas-

es, A.  addresses his uncle as ‘amice beneficentissime’, hinting at his generosity and assistance. A. contributed to issuing the Tabulae Alfonsinae (Tabulae astro­ nomicae, 1492), which bear the name of Alfonso X (Alfonso the Wise, 1221–1284, King of Castille, León and Galicia), by whom they were commissioned. For 300 years, the Tabulae Alfonsinae were the most popular astronomical tables in Europe. They open with A.’s dedication to Venetian printer Johannes Lucilius Santritter, in which he extols the significance of book printing. While staying at Buda, A. had contact with → Jan Šlechta of Všehrdy, →  Bohuslaus of Lobkowicz and Hassenstein, and Hieronymus Balbus / Girolamo Balbi. He was a decisive figure in the Buda group of the Sodalitas Litteraria Danubiana. He had close contact with Conrad Celtis, as testified by their correspondence. A.  met Urich von Hutten (1488–1523) in Moravia in 1511 (Ábel 1880: No. 14; Gastgeber 2015: 27–8). Their friendly encounter is recorded by Vadianus, who in his dedication letter of Exhortatio to Georg Tannstetter Collimitius, likens A.  to Echeneus using a  parallel from Homer (Homer, Odyssey 7, 155; Ulrich von Hutten, Ad divum Ma­ xi­­mi­lianum … exhortatio, Vienna, 1512, fols. A1v–A2r). In the summer of 1512 Hie­ ronymus Vietor and Ioannes Singrenius praised A. as their patron. Joachim Vadianus received Camillo Paleotti’s manuscript Sylva from A.  It was printed in Vienna in December 1513. In the edition containing two of Cardinal Bessarion’s works (Strasbourg, December 1513) – which came out after A.’s death – S. Murrho praises A.  as a  very well educated man. The Strasbourg edition is

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the first printed version of the two small items. The edition was based on the Bessarion Codex, which was held in the Corvina library in the early 16th century, and is now kept at the National Széchényi Library (Cod. Lat. 438). A. too must have studied the text in Buda, entrusting the editorial work to Vadianus. As a  ‘correspondent’ humanist, A. was later seen as a model to follow. This is confirmed in a  letter Stephanus Taurinus penned to Joachim Vadianus in December 1516. Taurinus, who was also from Moravia, asks Vadianus to have his correspondence with A. copied and sent to him, as the Breslau bishop Johannes Thurzó (Ján Turzó, 1466–1520) is planning to collect and publish it. He claims that by releasing the letters, Vadianus might obtain a good reputation for himself, and immortality for A.  (Gastgeber 2015: 29, No. 68). A few years later, in the index to the Stauromachia (under the entry Olomouc) Taurinus again acknowledges A., referring to him as his patron. Valentin Eck’s (ca. 1494-1556) pane­ gyricus of nearly 300 hexameters underlines Augustinus’s prestige, education, outstanding house and library, as well as his great hospitality (Cracow, c. 1513; the full text is given in Ekler, Kiss 2015: 167–81). A.  showed a  vivid interest in art. During his stay at the Buda chancellery, among others, he managed to acquire for himself Leon Battista Alberti’s De re aedi­ficatoria from the royal Corvina library. This codex is now kept in Olomouc (Zemský archiv v Opavě, pobočka Olomouc, Sbírka rukopisů Metropolitní kapituly Olo­mouc, a shelf mark CO.330). At the bottom of the title page A.’s he-

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raldic symbol is superimposed on the original heraldic symbol of Matthias Corvinus (Hlobil, Petrů 1999; Mikó 1985; Mikó 2009). Johannes Cuspinianus had Libellus de lapidibus preciosis by Bishop Marbod of Rennes (c. 1035–1123) issued in Vienna in 1511. In his recommendation letter to A., Cuspinianus acknowledges his collection of books and antiquities. A.’s famous library was transferred to the Olomouc prebend’s collection. For the use of the Sodalitas Litteraria Danu­ bia­na he had a  golden bowl manufactured (1508), which was decorated with original antique coins. II Works Augustinus produced his literary work in Latin. However, there is evidence that in his office work he also used the Czech language. His prose work includes the themes and genres of prognosticon, dialogue, historiography, polemical treatise, and a manual on letter writing. Some of his poetry has been lost. His extant poems were edited by Péter Ekler and Farkas Gábor Kiss (2015: 157–66). 1 Poetry Treni neglectae Religionis, a hitherto unnoticed poem by Augustinus addressed to King Vladislaus II, was associated with an oration held in Buda in 1500, in which the Venetian Sebastiano Giustiniani asked for help against the Turks from the king of Bohemia and Hungary. Treni depict Religion as a Lady, using the rhetorical tools of prosopopoeia and personification, as she stands in front of the king in a tattered dress and implores him for help against the Turks. (The full text is given in Ekler, Kiss 2015: 163–5.)

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A.  contributed to the preparation and publication of the Catullus amendments by Hieronymus Avantius (15th century). The Emendationes in Catullum et Priapea were issued in Venice in 1495. Although the manuscript was completed by 1493, Augustinus had the text ‘proofread’ by scholars in Verona and Padua. At the head of this edition we find Augustinus’s dedication to the ‘studiosa iuventus’, in other words, to young readers rather than to a  particular person (Gaisser 1992; Hausmann 1980). 2 Prosaic Works a Defence of Poetry Augustinus’s best-known work is probably the Dialogus in defensionem poe­ tices (Venice, 1493), which is dedicated to the Bishop of Breslau Johannes IV Roth (1426–1506) and has an epilogue addressed to Andreas Stiborius. At the beginning there is a  poem by A.  (‘Ad libellum’). The dialogue, written and situated in Padua, depicts a  vivid discussion between A., the author’s alter ego, Laelius, a  defender of medicine, and Bassareus, a  comic doctor, on the merits of poetry as compared to other arts and sciences, especially to medicine. A.  based his attack against medicine on the importance of astrological influences and cosmic sympathies. A.’s ideas on the defence of poetry were framed within the context of the translatio studii, as he thought that his age was an ‘elected’ one, when scholarship might flourish again thanks to the printing press. The detailed comparison of poetry with medicine not only serves to demonstrate the inferiority of the med-

ical use of language compared to the purity of Latin poetry, but also points to the common root of poetry and medicine, their oracle-like character and their cosmic-astrological correspondence. Drawing on a  large number of late antique and Renaissance sources, A.  produces a  synthetic defence of poetry in which traditional lines of controversy are melted with astrological and moralizing arguments (Kiss 2015; text edited in Svoboda 1948). b Historical Work In March 1511, A. had the Catalogus epis­ coporum Olomucensium issued. At the beginning of the volume, there are poems by Cuspinianus, Vadianus and A., followed by A.’s recommendation letter to Olomouc bishop Stanislaus Thurzó (1470–1540) and Thurzó’s answer, then a poem by A., and at the end of the print a poem by Peter Eberbach (Vienna, 1511). The Catalogus is a  brief historiography. Edited by A., it features a list of the Olo­ mouc bishops. The dedication letter is to Stanislaus Thurzó, who was bishop of Olo­mouc from 1497 to 1540. The catalogue introduces the bishops’ lives and activity, ranging from the beginnings to the chapters mentioning Tas of Boskovice (Tas Černohorský z Boskovic, Protha­sius von Boskowitz und Černá Hora, d. 1482; bishop in 1457–1482). A. refers to sedis vacan­ tia after Tas of Boskovice and mentions Jan Filipec, who was the administrator of the Olomouc episcopate for some years. The catalogue finishes with a mention of Stanislaus Thurzó (Wörster 1994: 145– 55; Rothkegel 2007: 64–65, 101–4).

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c Historical and Political Work A.  edited the Antilogion Guarini et Pog­ gii in 1512. At the beginning of the print, there are letters addressed to Joachim Vadianus and the Bishop of Breslau Ioannes Thurzó (1466–1520), both dated in Olomouc in February 1512. In addition, the print contains one poem by Stephanus Taurinus (d. 1519), and two by Joachim Vadianus. The authors Guarino Veronese and Poggio Bracciolini were significant personalities in the Quattrocento. The Antilogion contains a  comparison of the personalities and activities of Scipio Africanus and C. Julius Caesar, thus comparing the republic and autocracy through the figures of the two political leaders. Guarino’s letter to Poggio (‘Guarinus Veronensis Poggio Apostolico secretario S. P. D.’) is followed by ‘Poggii defensio’. d Astronomy and Astrology A.  compiled a  prognosticon for the year 1492 (Venice, 1491), which he dedicated to the Hungarian and Bohemian King Vladislaus II. At the end of this piece, we find letters to Andreas Stiborius and Ioannes Basilius. The prognosticon contains two poems by A.: One is ‘Ad populum de anni oeconomis’, the other is an epigram addressed to Andreas Stiborius (‘Ad eundem epigramma’). Chapters I–III are about the planets (Venus, Jupiter, Sa­ turn) that will define nature, the seasons and people’s lives in 1492. Then he talks about where there will be wars, epidemics and diseases and what the harvest will be like. Chapter VII is a  prophecy intended for King Vladislaus II himself. In chapters VIII–X and XII–XIII, we find prophecies written for people and groups living under the influence of or depend-

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ing on the gods and planets of Saturn, Jupiter, Mars, Venus, and Mercury. A.  also compiled a  prognosticon for the year 1494 (Iudicium anno Domini 1494, Rome, 1494), which is dedicated to Bohuslaus of Lobkowicz and Hassenstein and contains an epilogue addressed to Antonius Laurus Patavus. The message of the dedication letter is contained in quotations by Pliny and Cicero on the beauty and importance of astrology and astronomy (about a  third of the dedication is made up of direct quotes from Cicero’s De natura deorum, which give a  brief overview of stoic theology). A.  disapproves of a  method used by some astrologers for the coniunctiones. In chapter II, he names the planets defining the coming year and events (Venus, Mars, and Mercury). Chapters III and IV describe the planets’ alignment and their effects, expected natural phenomena and catastrophes, before wars (chapter V) and diseases (chapter VI) are forecast. Chapter VII predicts the next harvest. Chapters VIII–XI contain prophecies about Pope Alexander VI, the Roman King Maximi­ lian, King Vladislaus II and the power and rule of the Republic of Venice. The prognosticon contains two poems by A.: ‘De Veneris et Martis congressu hexa­ stichon ad Vulcanum’ and ‘Ad populum tetrastichon’. One of the main sources of the prognosticon was the collection issued in Venice in 1493, containing works by Ptolemy, Albumasar, Messahalla and others (GW M36394). A.’s interest in astrology and astronomy is manifest in the two prognosticons he compiled, his contribution to the issue of the Alfonsine tables, and his publication of Bianchini’s A ­ stronomical

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Tables (Tabulae caelestium motuum ea­ rum­que canones, Venice, 1495). Giovanni Bianchini (Johannes Blanchinus, c. 1410 to 1469) was a  professor of mathematics and astronomy at the University of Ferrara, as well as court astrologer to Leonello dʼEste. A.’s achievement is the greater because 1495 was the year of the first publication of Bianchini’s astrology table. The dedication is addressed to Andreas Stiborius. e Polemical Treatise The Tractatus de secta Valdensium (hen­ ceforth: Tractatus, Olomouc, 1500) is a document of religious polemics in Bohemia and Moravia, dealing with the conflicts between the Catholic Church’s dogmas and the teachings of the Unity of the Brethren (Unitas fratrum Bohemorum). In it, A. talks to and holds a debate with the doctor Johannes Niger (Jan Černý), strictly warning him not to associate with the Unitas or to feel any sympathy for it. In this work, A. refutes the Unitas approach to the following points: a) preaching, b)  reverence for saints, c) relations between the clergy and laity, d) views on purgatory. Due to its theme, the Tractatus is different from A.’s other works in that it takes arguments and citations from the Bible. The Tractatus makes references to or directly quotes some eighty sections of the Bible. Persius, Sallustius, Proclos and Saint Jerome and Lactantius are the only ancient authors he cites. The Tractatus was issued on 29 October 1500 in Olomouc. It was reissued in 1512, while A. was still alive, as part of a larger collection containing documents on the religious debates (Leipzig, 1512, fols. Biiiv–Ciiv). This publication com-

prises: a) documents issued by the Uni­ tas, b) Augustinus’s letters, and c) Jakob Ziegler’s works. The 1512 collection contains six letters by A.: four letters are to Johannes Niger (Epistolae contra perfi­ diam Waldensium, Buda, 1500; Olomouc, 1501; Buda, 1501 and Olomouc, 1503), the first of which is the Tractatus de secta Waldensium; and a further two letters are addressed to King Vladislaus II (Binae litterae ad regiam maiestatem de haeresi Waldensium, dated Buda, 1506; the second letter is not dated). f Manual on Letter-Writing, Correspondence The De modo epistolandi (Venice, 1495) is a short and simple manual teaching letter-writing. After a general description of the genre, it follows the train of thought in book four of the Rhetorica ad Heren­ nium by presenting various rhetorical devices, and finally gives thirteen letters in Latin as positive examples. Addressed to Heinrich Oseven (‘ad Henricum Oseuen decanum Glogoviensem et canonicum Vratislaviensem’), the dedication letter at the very beginning explains the reasons that prompted Augustinus to write De modo epistolandi. He explains that the letter was often mistaken for other genres (primarily oration), and consequently, some writers tend to divide letters into concrete sections as they would divide speeches, and similarly, some authors over-decorate their letters with rhetorical devices. A. considers these procedures wrong, although he does not name any particular writers or works. Referring primarily to the styles and practice of Cicero and Seneca the Younger, he stresses that the letter as

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a  genre is different from other genres (historiography and oration), and that their methods, features and rules should not be imposed on the style or structure of letters. According to A., a simple style is appropriate for epistles. Only in very well justified cases should we use ornamentation and embellishment in letters. In his exact description of the letter style, A. relies on two works by Cicero (De ora­ tore, Orator). For Cicero, the ideal orator is calm and simple; his listeners regard his way of expression as so natural that they imagine they themselves could speak like that – although imitating simple speech is by no means easy; on the contrary, it is a very hard task. The simple style is based on everyday colloquial language; nevertheless its formulation requires great care. The middle third of the work is the abstract based on the Rhetorica ad He­ rennium. The thirteen letters featuring after the theoretical chapters constitute about one third of the whole De modo epistolandi. Together with the dedication letter addressed to Heinrich Ose­ven, there are a  total of fourteen letters, all of them from A., but each addressed to a  different recipient (e.g. Cassandra Fe­ de­le, Filippo Beroaldo). Most of the letters are undated: they must have been composed in 1493–1494 when A.  was staying in Italy. They mostly constitute the exchange of news between A. in Pa­ dua and his friends and acquaintances in Ferrara, Bologna and Venice. As they report on their shared literary experiences and encounters, these letters are important documents of their friendship.

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They have a pleasant tone, with no signs of polemic (Ekler 2014). Based on the text of the manuscript kept in Munich (Cod. Lat. 24.106), K. Wotke published Augustinus’s letter to King Vladislaus II dated August 1493, in which A.  cites Beda’s work on ‘finger speech’ known as De computo vel loquela digito­ rum (De temporum ratione, I, 1). In this letter, A.  quotes the classical sources and explains the use of numerical hand signs. In order to help comprehension, the codex also provides A.’s 36 small illustrations of how the fingers are held (Wotke 1898: 49, 66–70; Czapla 2008: 69; Kiss 2016: 146). For a list of A.’s letters, see ‘Publications of A. M. O.’s letters’, and ‘Bibliography’, in: Ekler, Kiss 2015: 184–5, 185–6. III Bibliography Work: RHB 1: 111–6; GW 1258, GW 305761, GW 3098, GW 4410, GW M15600, VD16 G 3856, VD16 K 8, VD16 Z 442. DH 1480–1520, 1: 61–72 (the author of the entry: R. G. Czapla 2008); Augusti­ nus Moravus Olomucensis: Proceedings of the International Symposium to Mark the 500th Anniversary of the Death of Augusti­ nus Moravus Olomucensis (1467–1513). 13th November 2013, National Széchényi Library, ed. P. Ekler, F. G. Kiss. Budapest, 2015, 183–5. Modern ed.: Episcoporum Olomucensium series, ed. F. X. Richter. Olomouc, 1831; Tractatus de secta Valdensium, ed. J. Nechutová, M. Rösslerová. In: ­SPFFBU – E 30 (1985), 133–47; Dialogus in defen­ sionem poetices, ed. K. Svoboda. Praha, 1948; Poems by Augustinus Moravus Olomucensis, ed. P. Ekler, F. G. Kiss. In: Augustinus Moravus Olomucensis.

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B ­ udapest, 2015, 157–66; Der lateinische Brief­wechsel des Olmützer Bischofs Sta­ nis­­laus Thurzó: eine ostmittel­euro­päi­sche Humanistenkorrespondenz der ersten Hälf­te des 16. Jahrhunderts, ed. M. Rothkegel. Hamburg, 2007 (for A.’s correspondence with Stanislaus Thurzó from 1505–1513, see Nos 6, 7, 14, 15). Bibl.: For the most recent list of secondary literature, see Augustinus Moravus Olomucensis (2015), 185–6, 186–94. The following list refers only to works explicitly mentioned in the main text. J. Ábel, Magyarországi humanisták és a  dunai tudós társaság. [Humanists in Hungary and the Sodalitas Litteraria Danubiana]. In: Értekezések a  Ma­ gyar Tudományos Akadémia Nyelv- és Széptudományi Osztálya köréből, VIII, Budapest, 1880, 21–32; Archiv český čili staré písemné památky české i moravské, sebrané z archivů domácích i cizích, ed. J. Kalousek. Praha, 1897; K.  Wotke, Augustinus Olomucensis (Au­gus­tinus Käsenbrot von Wssehrd). In: Zeitschrift des deutschen Vereins für die Geschichte Mährens und Schlesiens 2 (1898), 47–71; G. Bauch, Zu Augustinus Olomucensis. In: Zeitschrift des deutschen Vereins für die Geschichte Mährens und Schlesiens 8 (1904), 119–36; Der Briefwechsel des Kon­ rad Celtis, ed. H.  Rupprich. München, 1934; F.-R. Hausmann, Carmina Priapea. In: Catalogus Translationum et Commen­ tariorum: Mediaeval and Renaissance Lat­ in translations and commentaries. Anno­ tated lists and guides, 4., ed. F. E. Cranz, P. O. Kristeller. Washington, 1980, 433–439; Bohuslai Hassensteinii a  Lob­ kowicz Epistulae, 2: Epistulae ad familia­ res, ed. J. Martínek, D. Martín­ková. Leipzig, 1980; Á. Mikó, Az olomouci Al-

berti-corvina – Augustinus Olomucensis könyve [The Olomouc Alberti-Corvina  – Augustinus Olomucensis’s Book]. In: Művészettörténeti Értesítő 34/1–2 (1985), 65–72; J. H. Gaisser, Catullus. In: Cata­ logus Translationum et Commentariorum: Mediaeval and Renaissance Latin transla­ tions and commentaries. Annotated lists and guides, 7, ed. V. Brown, P.  O.  Kristeller, F. E. Cranz. Washington, 1992, 232–9; P. Wörster, Humanismus in Ol­ mütz. Landesbeschreibung, Stadtlob und Geschichtsschreibung der ersten Hälfte des 16. Jahrhunderts. Marburg, 1994, 145–55; I. Hlobil, E.  Petrů, Humanism and the Early Renaissance in Moravia. Olomouc, 1999, 49–53, 157–61; M. Rothkegel, Der lateinische Briefwechsel des Olmützer Bischofs Stanislaus Thurzó: eine ostmitteleuropäische Humanistenkorres­ pondenz der ersten Hälfte des 16.  Jahr­ hunderts. Münster, 2007; Básník a  král. Bohuslav Hasištejnský z  Lobkovic v  zrca­ dle jagellonské doby [Poet and King: How was Bohuslaus of Lobkowicz and Hassenstein represented in Jagellonian era]. ed. I. Kyzourová, P. Kalina. Praha 2007 (exhibition catalogue), 120 (the author of the entry: Lubomír Konečný); Á. Mikó, A reneszánsz Magyarországon [Renaissance in Hungary]. Budapest, 2009, 63–5; P. Ekler, Classical Literature as a Model and Standard in the ‘De Modo Epistolandi’ of Augustinus Moravus Olomucensis. In: Investigatio Fontium: Griechische und lateinische Quellen mit Erläuterungen. Beiträge der Tagung Klassisches Alter­ tum – Byzanz – Humanismus der XI. Un­ garischen Konferenz für Altertumswissen­ schaft, ed. L. Horváth. Budapest, 2014, 159–69; F. G. Kiss, Augustinus Moravus and the Transmission of Ancient Wis-

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dom in the Context of Poetry. In: Augusti­ nus Moravus Olomucensis (2015), 77–91; Ch.  Gastgeber, Augustinus Moravus und seine Beziehungen zum Wiener Humanistenkreis. In: Augustinus Moravus Olomucensis (2015), 11–29; F. G. Kiss, The Art of Memory in Hungary at the Turn of the Fifteenth and Sixteenth Centuries. In: The Art of Memory in Late Medieval Central Europe (Czech Lands, Hungary, Poland), ed. L. Doležalová, F. G. Kiss, R.  Wójcik. Budapest, Paris, 2016, 109– 64. Péter Ekler

Aurogallus, Matthaeus (Matouš Aurogallus, Golthan, Goldhahn, Aurigallus) after 1490, Chomutov – 10 November 1543, Wittenberg a professor of Latin, Greek and Hebrew A.  was a  leading European scholar of the 16th century excelling in talent and erudition. His life and work combined the traditions of Bohemian Humanism, Utraquism and the emerging Reformation. Thanks to his knowledge of Hebrew, he held a  prominent place at his alma mater Wittenberg University and, as a result of his excellent language education (trium llinguarum professor), he became one of Martin Luther’s main collaborators for his translation of the Holy Scriptures, specifically the books of the Old Testament.

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I Biography A.  was born into a  German-speaking burgher family sometime after 1490. His grandfather came to Chomutov in 1476 and purchased a  house with land there and later a garden (see Martínek 1960). The family was in close contact with the lords of  Veitmile, the Chomutov estate owners. It was at their instigation that the talented young A.  began to study at the Jewish school in neighbouring  Údlice. The rabbis there taught him Hebrew. When he moved to the Humanist school at Hasištejn Castle near Kadaň around 1600, he had a  good command of Latin and his Hebrew was even better than that of his teacher Johannes Sturnus. At the school, he studied with the nephews of →  Bohuslaus of Lobkowicz and Hassenstein, the owner of the above-mentioned castle, as well as with other sons of aristocrats and burghers including Wolfgang of  Kadaň, an illegitimate son of Jan Hasištejnský of Lobkovice / of Lobkowicz and Hassenstein. At the Hasištejn school A.  also learnt Greek, which then made him a  real homo trilinguis, one of only a few among the Bohemian Humanists. After the death of Bohuslaus of Lobkowicz and Hassenstein A.  departed for Leipzig, where he was recorded in the university registry in 1512. He received his Bachelor’s degree at the university of Leipzig on 30 May 1515; he probably never received a  Master’s degree. Not much is known about where he lived in 1516–1518. RHB (1: 116) mentions that he may have attempted, unsuccessfully, to be appointed a  lecturer in Hebrew at the university of Prague. In the summer of 1519 he was in Leipzig, where he was engaged in literary disputes between

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Petrus Suavenius and Johann Cellarius, in which he supported the latter, his former teacher. In the same year he then left Leipzig for the university in Wittenberg, where, thanks to recommendations from Melanchthon and Luther, he became a  professor of Hebrew in 1521. He held this post very successfully in the spirit of Reformation ideas; Luther and Melanchthon both expressed satisfaction with his work. In 1542 A.  became the chancellor of the university in Wittenberg, where he died the next year. A. maintained not only a good working relationship but also friendship with Martin Luther. In a  letter from 1530 Luther recalls how, while translating the Old Testament Book of Job from Hebrew, the two of them and Melanchthon had only managed to complete three lines of text in four days of intensive work (see Hlaváček 2008). A.  referred to himself as Bohemus. During his time abroad he maintained lively contacts with the Czechs, especially with the Reformation Churches. In 1529 he visited Žatec and its famous town school, and a  year later Hasištejn, where he had studied. He discussed the publication of the works of Bohuslaus of Lobkowicz and Hassenstein with → Sigismundus Gelenius. He was friends with →  Matthaeus Collinus, whom he met in Wittenberg and who opened a  private school in the New Town of Prague in 1548. As a tutor, A. intensively supported Czech students in their studies at Wittenberg University; he maintained contact with his hometown and was responsible for the good education of Adam Vodička from Žatec. A.  was highly regarded for his excellent education both in the Czech

lands and in Germany. The author of the epigram on A. is Caspar Cunradus. After the death of Bohuslaus of Lobkowicz and Hassenstein, A.  acquired several rare books from his library, which was famous and highly valued among Humanists. After A.’s death, Kaspar von Niedbruck made efforts to acquire his library. II Work Although A. spoke several languages, his works are written only in Latin. He wrote grammars and also proved to be a competent encyclopaedist with a  sense of critical thinking. He addressed Bohemian history in both prose and verse. A. was engaged in a rich variety of Hebrew-related activities: he is the author of one of the first Hebrew grammars, Com­ pendium grammaticae Hebraicae (Com­ pendium Hebraeae grammatices), which he published with a  Latin commentary (Wittenberg: Johannes Rhau-Grunenberg 1523). In the second edition (Wittenberg: Josef Klug 1525), he complemented it with a  grammar of the Chaldee language (Com­pen­dium hebreae chaldeae­ que gram­ma­ti­ces). This manual became pop­ u­ lar among many European scholars. A.  corrected some misconceptions about the Holy Land, dating from the Middle Ages, in the encyclopaedia De Hebraeis urbium, regionum, populorum, fluminum, montium et aliorum locorum nominibus (Wittenberg: Josef Klug 1526). It is worth mentioning two works on Bohemian history, which he did not publish in print in his lifetime: the prosaic work Commentarii rerum Behomicarum sive Chronica and the poem Rhapsodiae. After A.’s death, a move to publish these works was led by the Humanists Matthaeus Col-

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linus and Venceslaus Arpinus and, after Collinus’s death, →  Thomas Mitis. They turned to foreign scholars Georg Fabricius and Christoph Manlius for help. Despite their efforts, the works dealing with Bohemian history were never published, and they did not survive in their entirety even to the end of the 16th century. To this day only fragments have been preserved; these are in the so-called Manuscript of Bohuslav Balbín in the Strahov Library (shelf mark DH I 23, 282ff.). In addition, A.  is the author of an encomiastic poem (epitaphium) on Jan Žižka. III Bibliography Work: RHB 1: 116–7 (a bibliography of A.’s works). BBKL 304; VD16 W 3762, VD16 W 3735, VD16 G 2554, VD16 G 2549, VD16 G 2557, VD16 W 3758, VD16 W 3733, VD16 G 2550; VD16 M 6665, VD16 G 2558, VD16 M 3489, VD16 G 2551, VD16 G 2555, VD16 G 2553, VD16 G 2548, VD16 G 2552, VD16 G 2547, VD16 G 2556; OSN 2, 1052. Bibl.: RHB 1: 116–7 (including an overview of previous research), H. Bočková, Aurogallus, Matthaeus. In:  Biografický

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slovník českých zemí. Praha, 2004, 143–4; NDB 1: 457; ADB 1: 691– 2. J. Martínek, De Aurogalli chronicae fragmentis Iosepho Dobiáš septuagenario d. d. d. In: LF 81/1 (1958), 28–31; J. Martínek, De Matthaei Aurogalli ori­gi­ ne, Eunomia, Ephemeridis. In: LF suppl. 4/2 (1960), 56–9; J.-M. Olivier,  Le codex Aurogalli des Geoponica.  In: Revue dʼhistoire des textes  10 (1980), 249–56; G. Stübiger, Osobnosti Chomutovska. Aurogallus Mathaeus (Goldhahn Matyáš) [Remarkable Figures of the Chomutov Region. Matthaeus Aurogallus].  In: Památky, příroda, život. Vlastivědný čtvrt­ letník Chomutovska 24/3 (1992), 93–4; P. Hlaváček, Humanista Matthaeus Aurogallus († 1543), rodák z Chomutova, a  jeho angažmá v době evropských reformací [The Humanist Matthaeus Aurogallus (d. 1543), a Native of Chomutov, and His Engagement in the Period of European Re­formations].  In:  Comoto­ via 2007: sborník příspěvků z konference věnované výročí 550 let udělení znaku města Chomutova (1457–2007). Chomutov, 2008, 79–86. Erika Juríková

B Bakalář, Mikuláš (Mikulass Bakalarz, Štetina, Štětina, Sstietina) d. between 1514 and 1520, Pilsen a printer, publisher and translator I Biography B. is one of the few people of foreign origin who settled in the Czech lands in the post-Hussite period, had a successful career and left indelible traces behind. Neither the date nor the place of his birth is known. His biographical data have been determined on the basis of references in his printed books. Indirect evidence indicates that he came from Upper Hungary (present-day Slovakia; Voit 2012: 69). We know from other mentions that his original surname was Štetina and that he studied at the university in Cracow. He then used his Bachelor’s university degree as his new surname. He was first mentioned in 1493 as a burgher of Pilsen, where he owned a  house and founded a printing workshop. As a Catholic, B. had most likely settled in Pilsen because it was the most important Catholic town in the Czech lands at the time. The last mention of B. comes from 1514, when he purchased a lot in Pilsen for the construction of a  new house. B.’s  intellectual and artistic contacts can only be reconstructed from his editorial activities. He published books by authors and https://doi.org/10.1515/9783110650181-005

editors of both main confessions, including the Catholic Franciscan preacher Jan of Vodňany (c. 1460 – c. 1534) and leading Utraquist intellectuals →  Viktorin of Všehrdy and →  Řehoř Hrubý of Jelení; they may have been involved in B.’s editorial programme at least as advisors (Voit 2012: 83). There is a  hypothesis that B. trained Pavel Olivetský in his craft in Pilsen and that → Mikuláš Konáč took over as B.’s typesetter (Voit 2012: 79). Among contemporary foreign authors, B. published only the unique almanac (minutio sanguinis) of the Viennese Humanist Georg Tanstetter (1482–1535), but no direct connection between B. and Tanstetter has been documented. II Work B. worked as a printer and publisher. He is also likely to have been involved in his own publications as an editor and translator, but his specific achievements in this area have not been studied. He ran the business and focused on the operation of the printing workshop. Therefore, he cannot be assumed to have been involved in the actual printing work (Voit 2012: 70). B. probably established his printing workshop using materials from Pilsen or Nuremberg, which provided him with his first typeface set and two process-blocks (Voit 2012: 73). After 1500, he entered into cooperation with Hieronymus Höltzel’s Nuremberg printing workshop, where he had almanacs printed. In his cooper-

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ation with Nuremberg printers, B.  was a pioneer: he broke the imaginary barrier preventing Czech ‘heretics’ from establishing relations abroad and thus opened the door for other printers to make similar contacts, such as → Mikuláš Klaudyán and → Jan Mantuán Fencl. The earliest documented printed items from B.’s Pilsen workshop date from 1498. Approximately 31 titles are known but recently found fragments of two texts of entertainment literature indicate that there were more than this (Voit 2012: 87). B.’s editorial programme was the first in the history of Bohemian book printing to cover almost the entire range of the genres of contemporary, until then handwritten, literature and thus follow the practices of foreign printers who had converted earlier manuscript into printed production. B. certainly used his printing experience from Cracow, and the influence of his Humanist studies is also perceptible here. The number of earlier proven works printed, and thus preserved, by B. is higher than the total number of such works printed by other printing houses, which rather focused on the distribution of contemporary production. Among extant printed literature, the ratio of secular to religious works is approximately 2:1. B. printed theological and religious educational literature as well as instructional, moral education and entertainment literature. B.’s fundamental innovation was that he produced printed versions of popular medieval fiction, which had previously circulated in manuscript copies. This mainly concerns Czech language entertainment literature, which formed roughly half of his produc-

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tion. Ancient literature was missing from B.’s programme because most Czech readers were not sufficiently educated for it and had not had any experience with it (Voit 2012: 85). Nevertheless, the demand for the entertainment form as well as for themes from Classical Antiquity is evidenced by fragments of the editions Gesta Romanorum and Kronika o  Apolloniovi, králi tyrském [The Chronicle of Apollonius, King of Tyre]. The majority of the production of B.’s  workshop consists of Czech translations from Latin. B.’s Czech-language production was his reaction to the import of books from Germany. With this choice of printing language, he also adapted himself to the genres preferred by the domestic public, which preferred to read in the vernacular. Nevertheless, B. continued the tradition of Pilsen book printing and did print some works in Latin (letters of indulgence, language dictionaries), which ensured a more diverse readership and better sales. His customers included rich patricians as well as the middle and lower burgher classes (Voit 2012: 83). Some of his successful titles were reprinted. B.’s typography was simple. It corresponded to the contemporary late Gothic conception that survived in Czech printing workshops at the time, lagging behind foreign production (Voit 2012: 75). The form of B.’s books was adapted to the needs of insufficiently advanced lower burgher readers, who had not had the opportunity to obtain higher quality foreign-language books imported from abroad. The books were of a  uniform octavo format with condensed text complemented by modest paratexts. The

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unimpressive typography was empha­ sised by the low quality of the accompanying illustrations. Nevertheless, B. is credited with initiating some important changes in Czech typography and editorial activities. He replaced the Bastarda typeface that was then common in Bohemia with Schwabacher, imported from Nuremberg. B.’s editions only rarely had an independent title page; he sometimes included an introductory summary of the history of the published work, which was a novelty. B. further enriched Czech book culture with a Humanist element – the introduction of his own dedications in printed books (first in O napravení padlého [The Correction of the Fallen] and Žádný nemuož uražen býti od jiného než sám od sebe [One Can Only Be Offended by Oneself] by John Chrysostom and O potupení světa [On Condemnation of the World] by Cyprian; Pravý a  grun­ tovní výklad na modlitbu Páně [A True and Profound Interpretation of the Lord’s Prayer]  – all of these works were published in one volume in Pilsen in 1501). In accordance with the contemporary social mood, dedications by Řehoř Hrubý and Viktorin of Všehrdy emphasise the educational mission of Czech translations of patristic literature for contemporary society and the common good (Boldan, Neškudla, Voit 2014: 104). The last of B.’s major changes is the use of indices, albeit often primitive, not only in religious texts, which had been customary in the Czech lands, but also in texts of a secular nature. In 1513, B. ended his business and sold off his workshop. Most of the equipment was moved to the workshop of Mikuláš Konáč of  Hodíškov. At the end of

the 1520s, after B.’s death, some of his more successful titles were republished by the Pilsen printer Jan Pekk. It is highly likely that Pekk had largely taken over B.’s editorial programme (for instance Albrecht’s Lékařství koňská [Horse Medicine] or Rada zhovadilých zvířat a ptac­ tva k  člověku [The Guidance of Beasts and Birds for Man]), but earlier editions of these works are unknown (Voit 2017: 63). Jan Pekk’s connection to B. is evident in two moral educational titles (Kroniky římské o čtyřech stěžejných ctnostech [Roman Chronicles of the Four Cardinal Virtues] by Joannes Guallensis and Knížky o řádném mluvení a  mlčení [The Art of Speech and Silence] by Albertanus Causidicus Brisciensis). B.’s work was also referred to in later re-editions in the Rudolphine period (the third edition of Mandeville’s travelogue, printed by Bu­ rian Valda in 1576, and the revised edition of the novel Barlaam, published by Jiří Dačický in 1593). 1 The Bible and Biblical Stories Actual biblical texts exceeded the technical potential of B.’s printing workshop. B. limited himself to the publication of a  popular Psalter (Kniha chval božských [The Book of Divine Worship], Pilsen 1499; Knihy Žalmové [The Books of Psalms], Pilsen 1508). B. also included texts that paraphrased or developed biblical stories in his editorial programme. This corresponded to his readers’ interest in moralistic stories (Testament ane­ bo Kšaft dvanácti patriarchův = Asenech [The Testament of the Twelve Patriarchs = Aseneth], Pilsen 1501–1508; Život Adama a Evy [The Life of Adam and Eve], Pilsen c. 1502).

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2 Translations of Patristic Literature New, printed editions of patristic literature formed part of an ideological return to the roots because medieval theologians were considered to be one of the main sources of deviation from the true meaning of the Bible, which had only been preserved in the works of the Church Fathers. Patristic texts held the same importance for the Utraquists as classical texts and their editions did among the Humanists of Western Europe. B. realised Czech readers were not able to understand more demanding works, especially since at that time Bohemia lacked competent editors who would have been able to help to outline ancient culture for Czech readers ignorant of it and mostly used to narrative genres, in paratexts (Boldan, Neškudla, Voit 2014: 106). Educated readers interested in this genre could choose from a range of editions from foreign printing houses. B.’s only extant edition in this genre is a collection of translations made by Viktorin of Všehrdy and Řehoř Hrubý of Jelení (O napravení padlého; Žádný nemuož uražen býti od jiného než sám od sebe; O potupení světa; Pravý a gruntovní výklad na modlitbu Páně, Pilsen 1501). 3 Religious Literature B. settled in the Catholic stronghold of Pilsen, whence most early Czech printed books of Catholic provenance come. Both of B.’s extant printed books on religious themes are Catholic. The first of them is a treatise on the Holy Communion, necessary for polemics over the main controversial issue with Utraquists (Traktátík o diviech a  nesnadnostech při velebné svátosti [A Short Treatise on the Wonders

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and Problems of the Holy Communion]. Pilsen, 1498) and the other the polemical work Proti bludným a potupeným ar­ tikulům pikhartským traktát [A Treatise against the Erroneous and Condemned Picard Articles] by Jan of Vodňany (Pil­ sen, 1510), which is actually the first, clumsily compiled, Catechism of the Catholic Faith to use a  system of questions and answers. 4 Entertainment Literature Approximately half of B.’s known production consists of popular fiction, recycling favourite topics of the Middle Ages (Kniha nábožná, jenž slove Barlaam [A Religious Book Entitled Barlaam], Pilsen 1504, 1512) as well as themes from antiquity (Gesta Romanorum, Pilsen 1501– 1508; Kronika sedmi mudrců [The Chronicle of the Seven Sages], Pilsen 1501?; Kronika o Apolloniovi, králi Tyrském [The Chronicle of Apollonius, King of Tyre], Pilsen 1510–1511; Kniha o všech skut­ cích veli­ ké­ ho Alexandra Makedonského [A  Book of All the Deeds of Alexander the Great of Macedonia] by Eusebius of Caesa­rea, published in Pilsen in 1513). This genre also comprised travelogues: Život Mohamedův [Life of Muhammad] (Pilsen, 1497) and Traktát o zemi svaté [A Treatise on the Holy Land] (Pilsen, 1498), both by Bernhard von Breidenbach; Knížka o putování jeho po světě, po zemi i po moři [A Book about His Travels around the Globe, by Land as Well as by Sea] (Pilsen, 1510) and Cesta po světě [Travel around the Word] (Pilsen, 1513), both by John de Mandeville; and, last but not least, a translation of Vespucci’s contemporary report on the discovery of America, entitled Spis o nových zemích

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a o Novém světě [On the New Lands and the New World], (Pilsen c. 1506), which, based on language analysis, is the only work that can be considered B.’s own translation (Voit 2012: 85). 5 Textbooks and Dictionaries The publication of educational texts (textbooks and dictionaries) was another novelty in Czech printed production. One of the first was Lucidář [Elucidarium] (Pilsen, 1497) by Honorius Augustodiensis. Vokabulář Lactifer [Vocabularius Called Lactifer] (Pilsen, 1511) by Quarinus Veronensis, translated by Jan of Vodňany, is the only work containing B.’s own preface, in which he, in the spirit of Viktorin of Všehrdy, assures the readers that ‘whatever can be said in Latin can equally be said in Czech’. The trilingual dictionary Dictionarius trium linguarum (Pilsen, 1509–1510) was so popular that it was published in several subsequent editions. 6 Moral Educational Literature In this genre, B. probably presented his readers with his own translations of Italian Humanist authors and thus made good use of the education that he had received at the university in Cracow (the aforementioned Knížky o řádném mlu­ vení a  mlčení by Albertanus Brisciensis, Pilsen 1502; O lásce a  milování Boha a  bližního [On Love and Delight in God and in Neighbour] by the same author, Pilsen 1502?; and Kroniky římské o čtyřech stěžejních ctnostech, also mentioned above, by Joannes Guallensis, Pilsen, 1505). For Czech readers, however, he could not omit popular, traditional medieval texts often handed down in man-

uscripts and printed by other printers. The anonymous work Podkoní a žák [The Groom and the Scholar] (Pilsen, 1498?) is a  fictitious disputation from the turn of the 15th century in the form of a poem presented by the narrator with humorous detachment. The dispute between the groom and the scholar represents an argument about the advantages of the social standing of each of the protagonists, but without a decisive conclusion. 7 Calendars and Other Small Printed Items Sometime after 1500, B. established cooperation with Hieronymus Höltzel’s Nuremberg printing workshop and had some almanacs printed there. Small occasional prints were requisite for the survival of a printing workshop and provided a  significant contribution to the publication of less attractive literature. These were goods with a  quick turnover, so the possibilities for their preservation were limited. Consequently, only one almanac published by B. has been preserved: Minuce na rok 1511 [The Alamanac for the Year 1511] by Georg Tanstetter (Pilsen, 1510), but other printed production cannot be excluded. As far as we know, B. was, thanks to his confession, the first and only printer in Bohemia to issue letters of indulgence (Voit 2012: 83). III Bibliography Work: Knihopis Prvotisky XII; XIII, XXIX, XXXVII, XXXIX, XLVIII. INC043, K00107, K00109, K00954, K00955, K02801, K03483 ČD, K03578, K03581, K04434, K04462, K05167,

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K05168 ČD, K16069, K16515, K17524, K17903, K18091, K18879, K19206. Bibl.: Voit 2017: 13–32 (also containing further references). P. Voit, Mikuláš Bakalář jinak [Mikuláš Bakalář from a  Different Perspective]. In: Odraz českých a  slovenských vzťahov v  staršej knižnej tvorbe. Martin, 2012, 68–106 (also containing earlier references on pp. 101–5); Boldan, Neškudla, Voit 2014: 101–16. Bořek Neškudla

Balbinus, Ioannes (Škornice, Škornička, Ioannes Balbinus Reginaehradecenus, Reginae Hradecenus, z Vorličné, à Vuorliczena, à Vuorliczna, à Worliczna) c. 1520, Hradec Králové – 16 February 1570, Prague a poet and lawyer I Biography B.’s father, Jan Balbín, was a burgher of Hradec Králové; besides Ioannes, who was his eldest child (born around 1520), he had at least one more son, a  painter named Filip. The renowned Czech historian Bohuslav Balbín (1621–1688) was the great-great-grandson of either B. or his brother, but it is unclear which. B. studied at the university of Prague, where he received his Bachelor’s degree in 1545 during Jan Hortensius’s rectorship. B. was supported in his studies by Michal Straka (Pica) of  Nadějov, as B. himself mentions in his volume Duo epithalamia

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(fol. A3a). On the same folio, he refers to → Matthaeus Collinus as his model in poetic composition and as a dear friend; their friendship probably began during B.’s studies. In the winter term of the academic year 1546–1547, B. was a treasurer at the College of the Bohemian Nation (Holá 2013: 54). However, by May 1547 B.  was teaching at the school in Český Brod, where he stayed until the middle of November of the same year. From the beginning of October 1548 until 1550 he worked at the school at the Church of St  Henry in Prague; in 1550 he held the role of headmaster. His students there included →  Georgius Vabruschius; Martin Mitis, half-brother of → Thomas Mitis (Farrago I, fol. 125a); →  Prokop Lupáč and →  David Crinitus. Shortly before 1548 B. came to the circle of Jan Hodějovský the Elder of Hodějov, as is evident from the poem for Hodějovský in his work Duo epithalamia (fol. C5a) as well as from his dedication to the Old Town chancellor Matyáš Or­nius of  Paumberk, dated 1547 (fol. B4b), in which he asks the chancellor for support and i.a. hopes for Hodějovský’s help. Based on their intercessions, B. became an official at the newly established court of appeal in 1548 and was appointed its secretary in 1552 (Hausenblasová 2013: 19); he remained in that position until 1558. In the meantime, B. and his brother Filip were elevated to the nobility in 1553 and gained the right to use the nobiliary particle ‘of Vorličná’; later, B. was admitted to the lowest rank of titled nobility as a  ‘vladyka’, which also gave him more rights. There is a record of B.’s purchase agreement from 1558 for the monastic curia in Ovčáry near Nové Dvory (Třeboň, State

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District Archives, Document 151), where B. had a  fortified stone manor built; in 1563, he had it recorded in the registers of landed property (tabulae terrae, land tablets) as a  hereditary estate. From his second marriage, B. had one son named Václav. B. should not be confused with other figures of the same name including most notably, besides several of his brother Filip’s descendants (cf. also the National Archives, Archives of the Bohemian Crown, Document 2373), the imperial mayor in Litoměřice Jan Balbín (d. 1595; RHB 1: 126–7). B. associated with remarkable figures and the leading scholars of his time. His patrons included Michal Straka of  Nadějov, Matyáš Ornius of  Paumberk and Jan Hodějovský the Elder of Hodějov. B. dedicated two of his original compositions to Archduke Ferdinand of Tyrol. Within  Hodějovský’s circle he became closer friends with Matthaeus Collinus. He referred to the imperial councillor and secretary Mikuláš Valter of Valteršperk as his exceptional friend (Querela iustitiae 1566, fol. C1b). He was in long-term contact with the publisher Jan Kantor Had, who published most of his works. II Work B. was a very skilful poet who wrote exclusively in Latin. Although most of his poems were composed in elegiac couplets, he was also able to use a wide range of lyric metres. It is evident that B. associated particular metres with the specific occasions on which the major ancient poets used them. B. thus composed the dedication of the poem Querela iustitiae to Archduke Ferdinand in the solemn first Asclepiadean strophe, which was

used by Horace in the first poem of his Odes, dedicated to Maecenas, and he also selected the same metre for his Ode sacra. A similar tendency is evident in his epithalamia, whose structure is inspired by Matthaeus Collinus and other graduates from Wittenberg University. B. contrasts elegiac couplets, which he seems to regard as the basic metre suitable for the poet-mortal, with hexameters, used by Apollo, whereas the Muses sing in Alcaic stanzas, Asclepiadean strophes and Phalaecian verses as well as in lyrical couplets of various kinds. There is also a refrain, which gives the epithalamia a  song-like character. Elsewhere, B. sometimes uses the third Archilochian strophe. He employs anaphora abundantly and occasionally acrostics and telestics. B.’s verses are fluent; he handles hiatus especially naturally. His vocabulary as well as frequent mythological and literary allusions reveal not only that B. knew the works of Virgil, Horace and Ovid in detail but also that he had read Juvenal, Statius, Catullus, Propertius and perhaps even Persius. His knowledge of Cicero is evident. In his poem Ode sacra he displays a very thorough knowledge of the Bible. B. himself was admired by his contemporaries for his skill in composing eteostics – cf. Tomas Mitis in his preface to Crinitus’s work Psalmi regii vatis (1591, fol. A4a) and Prokop Lupáč in his Ephe­ meris (1584, fol. γ7b), who mentions B. in first place when mentioning composers of eteostics. Despite this, B.’s extant poems do not include any eteostics. For the two eteostics ascribed to B., cf. Hilton 1885: 143 and Švenda 1802: 180.

Balbinus, Ioannes  

1 Occasional Poetry a Collections of poems In addition to his contributions to collective volumes, B. published several of his own occasional works of poetry. The most comprehensive of them is the volume Duo epithalamia duorum cognatae professionis artificum, poetae videlicet et pictoris, D. Magistri Matthaei Collini et Adami Trauneni (Prague: Ioannes Co­ luber 1550), in which B. included poems from 1546–1550. Besides an introduction for readers from the quills of Matthaeus Collinus and → Sebastianus Aerichalcus, the volume contains seven poems by B., centred around two wedding congratulations (for the detailed contents of each poem, cf. RHB 1: 127–8). The most important and elaborate poem of the volume is an epithalamion for Matthaeus Collinus (fols. A4a–B3b), which B. wrote in November 1546. Here, in elegiac couplets, B. develops the motif of despair over the present situation in Bohemian art and expresses the hope that the Muses would return to Prague with King Ferdinand. This is followed by the actual epithalamion, whose form deliberately refers to the Wittenberg model. At the end of the elegiac passage, B. enriches the verses with a  refrain, which gives the poem a  songlike character. The transition to the wedding song is then smooth: the wedding is attended by Apollo and all nine Muses, who then in turn, each in a different metre, sing their congratulations and recommendations to the engaged couple. The poem also contains elements of natural lyrics. Numerous mythological allusions, sometimes unusual vocabulary, a  broad spectrum of metres and the frequent use

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of anaphora indicate that the author took great care to polish the poem to perfection. Moreover, B. uses vocabulary primarily inspired by Ovid and Catullus, who can be regarded as genre-related poets. The second epithalamion, which B. wrote at the beginning of October 1548 for the wedding of the Hradec Králové painter Adam Travný (fols. B5b–C5a), is similar in form, but shorter. The other poems in the book express praise for his existing and potential patrons, to each of whom he dedicated individual epithalamia: Michal Straka of Nadějov (fols. A2a– A3b), the Old Town chancellor Matyáš Ornius of Paumberk (fols. B4a–B5a) and Jan Hodějovský (fols. C5a–C5b). To the latter, B. also sent the poem Elegia in quendam adolescentem (fols. C6a–C8a), in which he expressed his disgust at age gaps in marriage (shortened and reprinted in Farrago II, 185b–186b). The encomiastic poems not only testify to B.’s smartness in acquiring influential patrons but also contain valuable autobiographical information. The poem In triumphalem adven­ tum Pragam Divi ac invictissimi principis … Ferdinandi (Prague: Ioannes Cantor 1558), dedicated to Archduke Ferdinand of Tyrol, contains a  description of the parade that welcomed the emperor Ferdinand on his arrival in Prague. Praise of the emperor and his sons follows in which appreciation is expressed i.a. for their education, since they had a  good command of five languages. B. also dedicated the poem Querela iustitiae de suo exilio et de eiusdem exilii causis (Prague: Georgius Melantrichus ab Aventino 1566) to Archduke Ferdinand of Tyrol. The narrator is expelled

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Justice, who was allowed to return to Bohemia during Ferdinand’s rule. The poem is written in an epic style, which B. enhanced using less common compounds. The volume concludes with two pages of moralising elegiac couplets, which, in the spirit of Disticha Catonis, develop maxims and proverbs of educational character. b Contributions to Collective Volumes B. further contributed verses, especially epithalamia and epicedia, to several collective volumes; other poems of his, of various kinds, are included in Hodějovský’s Farragines (vols. I, II, IV). The following poems are interesting in both form and content: Virtute iuxta ac doctrina clarissimo viro (1551, in: Gelous, De nuptiis, fols. B6b–B7a) is a  foreword to the extensive epithalamion for Sigismundus Gelous, in which B. used acrostics and telestics. B. contributed two epicedia to the volume Epicedia scripta honestis et erudi­ tis viris Martino Hannoni et Briccio Sitho­ nio (Wittenberg: s.t. 1551). De studio poetices excitato liberalitate D. Hoddeiovini (Farrago II, fols. 177a–b) provides valuable information on which members of Hodějovský’s circle B. held in esteem. The names include Matthaeus Collinus, → Ioannes Schentygarus, → Vitus Traianus, → Šimon Ennius, → Georg Handsch, Thomas Mitis, Paulus Textor, →  Ioannes Banno, →  Ioannes Serifaber and → Martinus Hanno. 2 Religious Poetry B. wrote two poems with Christian themes. Ode sacra continens encomion om­ ni­ potentiae et sapientiae conditoris

om­nium rerum (Prague: Ioannes Cantor 1552), or ‘Ode to the Creator’, is remarkable for its length. It consists of 41 first Asclepiadean strophes. It includes a  prayer for Ferdinand and his brother, the emperor, to defeat the Turkish threat as well as other enemies (Protestant princes). The margins contain references to the biblical books to which the verses allude. B. composed a  Hymn on St Martin (Farrago I, fol. 49b–53a) in the third Archilochian strophe. The poem vividly describes the legend of St Martin. III Bibliography Work: RHB 1: 127–30. Bibl.: F. Švenda, Druhý železný obraz města Králowé Hradce nad Labem: to gest: Truchliwé proměny a  příhody [The Second Iron Depiction of the City of Hradec Králové on the Elbe, or Sorrowful Changes and Events], II. Hradec Králové, 1802, 180; J. Hilton, Chrono­ grams Continued and Concluded, More than 5000 in Number II. London, 1885; J. Hausenblasová, Počátky apelačního soudu v Čechách a  jeho personální ob­sa­zení 1548–1627 [The Beginnings of the Court of Appeal in Bohemia and Its Members in 1548–1627]. In: Paginae his­ toriae 13 (2005), 5–31; Storchová 2011: 112–29; K. Adamová, A. Lojek, Jan Balbín z Vorličné, In: Právníci doby rudolfínské. Praha, 2013, 55–6; M. Holá, Alumni koleje Českého národa na pražské univerzitě v letech 1542–1611 [Alumni of the College of the Bohemian Nation at the university of Prague in 1542–1611]. In: AUCP – HUCP LIII/2 (2013), 41–80. Marcela Slavíková

Banno, Ioannes  

Banno, Ioannes (Ioannes Banno Pragenus, Pragensis, z Fenixfeldu, a Phoenixfeldo, a Phoenixfelda, a Phaenicio campo) 25 January 1529, Prague – 1596, Prague a poet and lawyer

I Biography Born in Prague’s Old Town, B. studied at → Matthaeus Collinus’s private school in the so-called Angel Garden (Hortus Angelicus) from 1548 to 1550; later, he taught there himself. It is further evident from his extant correspondence dated between 1558 and 1561 that before 1558 he had also studied under Melan­chthon’s colleague and friend Joachim Camera­rius (1500–1574). It must have been thanks to Collinus that sometime around 1550 B. won the favour of the patron Jan Opit of  Maličín and, most importantly, was introduced into the circle of Jan Hodějovský the Elder of Hodějov. In the same year, B. started tutoring the children of Jan of  Lichtenštejn, who was the highest judge of the Margraviate of Moravia. B. remained in this position until 1556 as a  member of Collinus’s school, judging from a letter Collinus sent to Kaspar von Niedbruck on 17 May 1556, where he referred to B. as a ‘teacher of the Lichten­ štejns, who were attending his school’ (Menčík 1914: 90). In 1552 he won another influential patron, namely Adam of Ditrichštejn / Dietrichstein, who was the highest valet of Emperor Maximilian II. In 1554 both B. and → Šimon Ennius were elevated to the nobility with the nobiliary particle ‘of Fenixfeld’, likely through the

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efforts of Jan Hodějovský (RHB 1: 132). In the course of the 1550s B. must also have become closer friends with the high royal official Florian Griespek von  Griespach, who entrusted him with the education of his sons. No later than 1558, B. accompanied them to Meissen, where they enrolled at Georg Fabricius’s grammar school. In spring 1559 Griespek requested B. to escort them to Dole, in Upper Burgundy, in order for them to learn French. Nevertheless, B. (possibly on the advice of Camerarius and Melanchthon, as inferred by Hejnic 1974: 28–9) preferred to take them to Johannes Sturm’s grammar school in Strasbourg; he and his students travelled to study rhetoric there in 1559. Valentin Erythraeus’s preface to Sturm’s work De periodis (1567, fol. A5b) informs us that B. and Griespek’s sons attended his lectures on ethics in Strasbourg at that time and that B. was preparing for a trip to France and Italy. By August 1560, most likely already in the spring, B. and his companions had arrived in Paris, where they stayed until August 1561. B. then went on to study in Padua, where he received a  doctoral degree in both laws, and in Vienna. During that period, he may also have visited Petrus Angelus Bargaeus in Pisa (cf. below). In 1570, after he had returned to Prague, B. became a secretary of the Bohemian royal chamber on the recommendation of Adam of Ditrichštejn; he remained in this prominent position for the rest of his life, probably also thanks to his other influential acquaintances (e.g. Florian Griespek). In 1581 Rudolf II gave B. an estate in Štolmíř (Žitomíř) (Národní archiv, Archiv České koruny, Document 2224).

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B. associated with leading Bohemian and foreign figures and scholars of his time. Besides the above-mentioned patrons (Opit of Maličín, Jan Hodějovský the Elder of Hodějov, Adam of  Ditrich­ štejn), B. maintained close relations with the families of Jan of  Lich­ten­štejn and Florian Griespek. Within Hodějovský’s circle, B.’s close friends included Matthaeus Collinus, and →  Martinus Hanno, on whose death he wrote a  moving epicedium. He was also friends with Joachim Camerarius; his relation with Philipp Melanchthon was probably closer than previously inferred from the only mention of B. in  Melanchthon’s letter from  22 February 1558. According to his own words, B. sent Melanchthon a bottle of red wine to Wittenberg (see B.’s letter to Camerarius from  24 December 1558). In Paris, B. was in friendly contact with the diplomat and Huguenot reformer Hubert Languet (see B.’s letter to Came­ rarius from 29 August 1560). In addition, B. maintained written contact with Georg Fabricius, who mentioned B. among the scholars who had sent him materials for the work In poetarum veterum ecclesias­ ticorum Christiana opera (1564: 106), and Reiner Reineccius. Johannes Caselius mentions B. as a friend of his in a letter to Petrus Angelus Bargaeus from 1589, in which he recalls visiting Bargaeus at his home  – probably in Pisa  – together with B. (Nolte 1783: 243). In 1578, → Bartoloměj Havlík of  Varvažov dedicated his Ὁδοιπορικόν beati Pauli apostoli to B. as his esteemed patron; → Jan Kocín of Kocinét dedicated the ‘Appendix’ to his translation of Cassiodorus’s Historia Ec­ clesiastica Tripartita (p. 558) to B. in 1593.

II Work Except for his correspondence, almost all of B.’s extant texts are poems, written in Latin. There is also one elegiac couplet in Greek preserved in the volume Carmen in obitum … Catharinae Lamplin (1551, fol.  A3b), which shows that B.’s Greek was limited. However, in Latin B. was well able to compose poems in a  wide range of metres typical among Wittenberg students: not only elegiac couplets and hexameters but also Sapphic stanzas and occasionally other metres such as Alcaic stanzas, the third and fourth Asclepiadean strophes, Phalaecian hendecasyllabic verses and iambic dimeters. B.’s  verses demonstrate a  good level of Latin and a  detailed knowledge of ancient poets, mainly Virgil, Horace and Ovid but also Catullus, Statius, Martial and Plautus, whose verses or their parts B. often incorporated into his poems. However, because B. uses certain phrases repeatedly, his poems sometimes seem schematic and lacking in creativity. 1 Volumes of Occasional Poetry B. was well-versed in writing occasional poems. In addition to his frequent contributions to collective volumes (cf. below), B. published several books of poetry of his own. These mainly included occasional poems intended for important figures of the time. Duo genethliaca poemata a  Ioanne Bannone Prageno scripta (s.l.: s.t. 1550) is a  volume containing B.’s two genethliaca for Jan Hodějovský the Elder of Hodějov. The first of them, written in Sapphic stanzas, evokes Horace’s Carm. 1.1 in style and expression. The second uses Ovidian ‘Dicite, io Paeanʼ (Ovid, Ars

Banno, Ioannes  

ama­to­ria 2.1). These are followed by two genethliaca for the son of Jan Opit. The volume concludes with another congratulatory poem by B.’s friend Martinus Hanno. Carmen in obitum … Catharinae Lam­ plin (Vienna: Egidius Aquila 1551) is a col­lection of nine epicedia that B. composed for the wife of the respected Jihlava burgher Christophorus Lampl. The first three epicedia were composed by B.: in the second of them, the deceased herself comforts her husband and sons not to grieve; the third is composed in ancient Greek (cf. above). The volume also contains three epicedia from the quills of Christophorus Lampl and his two sons. Divo Maximiliano, Boiemiae regi, archiduci Austriae etc., de illius felici ex Hispania … reditu (Vienna: Egidius Aquila 1552) is probably B.’s most noteworthy book of poetry. In it, B. solemnly congratulates Maximilian II on his happy return from Hispania, where he set out with a  pompous procession in order to bring his family home. The volume consists of five poems. A short introduction for readers from the quill of Matthaeus Collinus is followed by two elegiac couplets, in which B., combining the techniques of acrostics, mesostics and telestics, includes the address MACSIMILIANE. The third poem, in 25 elegiac couplets, contains a  dedication to the king Maximi­ lian and wishes him a  successful reign. This is followed by an extensive poem, consisting of 404 hexameters in which, through the mouths of the ancient gods, B. describes Maximilian’s return to Vien­ na and depicts the golden age that he predicts the Czech lands will experience during his reign. The poem contains

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a number of quotations from ancient poets and paraphrases of their verses. The volume concludes with congratulations to Adam of Ditrichštejn, a  member of Maximilian’s procession, on his happy return from Spain. 2 Other Occasional Poems B.’s other extant works include many epicedia, genethliaca, epithalamia and other congratulatory poems, which he contributed to all four volumes of Hodějovský’s Farragines and to other collective volumes (e.g. the 1551 volume De nuptiis for Sigismundus Gelous and the 1553 colllection Funebria aliquot on Jan Opit of Maličín). For a complete list of his known extant works, cf. RHB 1: 132–6, and RHB 6: 52. Among B.’s poems included in collective volumes, two are particularly impressive: ‘Elegia de morte…ʼ (Funebria aliquot 1553, fols. C1b–C3a) is a  moving epicedium comprising 33 elegiac couplets in which B. bids farewell to his best friend Martinus Hanno, whom he loved like a brother. ‘De incendio in nova urbe Pragensiʼ (Farrago II, fols. 55b–56b), in which B. dramatically depicts the fire that broke out in St Peter’s Quarter in Prague on 21 July 1548. 3 Religious Poetry ‘Ad Christum opt. max., Dei et Virginis filium, Ioh. Bannonis odaʼ (s.l.: s.t. 1561) is an ode to Jesus, composed in 12 Sapphic stanzas, in which B. asks Christ for peace, the cleansing of sins, and the salvation of mankind. The dedication to Florian Griespek (‘Cui dono datur hic liber

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pusillusʼ) is a  variation on Catullus’s ‘Cui dono lepidum novum libellumʼ; the ode contains abundant quotations from Horace’s Odae. 4 An Epic Poem on Bohemian History B.’s epic, referred to as Annales rerum Bo­ hemicarum or Historia gentis Bohemae, has not been preserved. B. apparently worked on it at the suggestion of Georg Fabricius, as evidenced by Collinus in the foreword to Mitis’s edition of Lucu­ brationes oratoriae by →  Bohuslaus of Lobkowicz and Hassenstein, published in 1563, fol. A5a. It is not certain whether B. completed the work at all, but he may have been working on it or on a  similar project as early as 1558, when he sent Camerarius a  ‘history that depicts the brave deeds of the Bohemian nation’, as he describes the work in the dedication (19 Phalaecian hendecasyllabic verses), contained in a  letter from 24 December 1558 (Hejnic 1974: 34). 5 Correspondence Only a  few pieces have been preserved from  B.’s probably much richer correspondence. These include a copy of a letter from Georg Fabricius to B. from 22 November 1570 (NKČR, shelf mark XIX A 3/1, 56n) and three letters from B. to Reiner Reineccius from 1567–1568 (NKČR, shelf mark XIX A 3/VII, 1–4; cf.  also Hejnic 1973: 7–9). We also have B.’s letters to Joachim Camerarius from 1558–1561 and 1568–1569 (München BSB, Clm 10  363), which contain some valuable information. An edition of the letters from the first period has been prepared by J. Hej­ nic (1974: 31–7). The second set of letters

is still in manuscript form and has not yet been researched. III Bibliography Work: RHB 1: 132–5; RHB 6: 52. VD16 B 284. Modern ed.: J. Hejnic, Ke korespondenci Jana Bannona [On Ioannes Banno’s Correspondence]. In: ZJKF 16/2–3 (1974), 27–37, an edition of Banno’s letters on pp. 31–7. Modern transl.: Businská 1975: 134–9 (translations of several poems). Bibl.: For an overview of previous research, cf. RHB 1: 135. R. A Nolte, Commercii litterarii cla­ rorum virorum tomus II. Brunsvigae, 1738, 243; Dopisy M. Matouše Kollina z  Chotěřiny a  jeho přátel ke Kašparovi z Nydbrucka, tajnému radovi krále Maxi­ miliána II. [Letters from M. Mat­ thaeus Collinus and His Friends to Kaspar von Niedbruck, a Privy Councillor to the king Maximilian II], ed. F. Menčík. Praha, 1914, 90; J. Hejnic, Bohemikum zdánlivě nebohemikální (Ad Reinerum Reineccium Liber epistolarum) [A Bohemi­ cum Seemingly Unrelated to the Czech Lands]. In: Vědecké informace ČSAV ZK, Supplement 6/3, Praha, 1973, 5–26; J. Hej­ nic, Ke korespondenci Jana Bannona [On Ioannes Banno’s Correspondence] In: ZJKF 16/2–3 (1974), 27–37; MBW 11; Storchová 2014. Marcela Slavíková

Bartholdus Pontanus, Georgius  

Bartholdus Pontanus, Georgius (z Braitenberka, z Breitenberka, a Braitenberg, a Breitenberg) 1550, Most – 20 February 1614, Prague a church dignitary, poet and historian

I Biography This remarkable representative of literature in the Czech lands before the Battle of White Mountain and important church dignitary used the surname Pontanus based on his birthplace, Most in North Bohemia, where he also received his first education. Having briefly attended schools in Pilsen and Horšovský Týn, he then moved to the Prague Jesuit academy, but he interrupted his studies four years later and accepted an offer from Šebestián Freytag of Čepirohy, the abbot of the Premonstratensian monastery at Louka near Znojmo, to teach grammar, logic and poetics at a school for future priests he had founded there. Although the Louka monastery was situated relatively far from Prague, B. was definitely not isolated there. On the contrary, he established a number of lifelong friendships and useful contacts, which were beneficial for his future ecclesiastical career. The most important of these was B.’s friendship with Šebestián Freytag himself, whose name appears in the dedications of a  number of B.’s poems and with whom B. exchanged correspondence after he had left Louka. While there, B. also became closer to the Premonstratensian Order, for which he showed a lifelong sympathy. B.’s friendship with Martin Medek, the later archbishop of Prague, was of great

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significance for him too. It seems that it was the death of Medek’s predecessor, archbishop Antonín Brus (1580), that brought B. back to Prague to complete his interrupted studies, and to take up the position of secretary to the new archbishop Medek Shortly before taking up that role, B. stayed at the Strahov monastery, where he became friends with its abbot Mathias Gehel. Jan Mauskönig, the abbot of the Premonstratensian monastery in Teplá, was also a friend of B.’s. After B.’s priestly ordination (1583), he began to develop a  successful ecclesiastical career. He served as canon of the Vyšehrad and Bautzen Chapters, provost of the St Vitus Chapter, and as vicar general both under archbishop Medek and under several of his successors (Zbyněk Berka of  Dubá, Karel of Lamberk, Johann Lohelius). In addition, he received secular honours when he was elevated to the nobility by Rudolf II in 1588 with the nobiliary particle ‘of Breitenberk’ (based on the name of a  mountain near his birthplace). B.  was named poet laureate in 1586, shortly after which he also received the title comes Palatinus; this entailed a number of mainly legal powers, delegated to the palatine by the emperor himself, and meant that B. could now grant others the title poeta laureatus. The extant copybook Liber instrumentorum et datarum from 1593–1612 (StK, shelf mark DG III 45) contains a  list of the authors on whom B. conferred this title (Pařez, Pokorný 1998). Throughout his successful and versatile career, B. demonstrated loyalty to emperors Maximilian and Rudolf II as well as to the Catholic Church, whose interests he always defended, not only through his functions but also through

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his literary work. He bequeathed his extensive library to the Metropolitan Chapter in Prague. Most of it was then taken to Sweden as war booty in 1648; its remains are scattered between several Prague libraries (NKČR, KNM, StK, and other Prague monastic libraries). Based on a handwritten ex libris, the extant items from B.’s library include i.a. eight printed books containing sheet music. Three of these are deposited in the  KMK: a  book of Masses by the imperial choirmaster (kaiserlicher Hofkapellmeister) Philippe de Monte from Christophorus Plantinus’s Antwerp printing workshop, a collection of Mass ordinaries by the organist Caro­ lus Luython printed in Prague, and the famous theoretical work Dodecachor­ don (1547) by Heinrich Glarean. Five printed books of sheet music from  B.’s library – works by → Iacobus H ­ andl Gallus, Tiburtio Massaino and Franz Sa­le, i.e. composers who passed through Rudolphine Prague, are held in the Music Department of the NKČR in Prague. B.’s library evidently also contained the gradual of the Church of St Nicholas from the turn of the 16th century: its manuscript contains the inscription: ‘E bibliotheca Georgii Bartholdi Pontani in Braitenberg praepositi Pragensis’ on fol. 1a. B. was a key representative of the literary circle of Catholic church dignitaries closely connected to the imperial court. B. most frequently dedicated his works to the Archbishop of Prague Martin Medek, the abbots of the Premonstratensian monasteries in Louka near Znojmo, in Strahov and in Teplá, and to the Bishop of Olomouc Stanislav Pavlovský. Other dedicatees included an entire range of Catholic dignitaries of various degrees

(canons, chaplains, papal legates, foreign bishops and archbishops). Within the court patronage, B. dedicated his works to the emperor as well as to other members of the court: diplomats, officials, legates, etc.; dedications to important Catholic noblemen (Jaroslav Bořita of  Martinice) are also present. B. developed a friendship with the imperial court secretary and councillor Johannes Barvitius. Others of his works are dedicated to contacts well outside this courtly circle, in particular to burghers of B.’s native Most, especially in the case of the poetic topography of the town (see below). In sharp contradiction with the practice of the Humanists associated with the university of Prague, some of B.’s works do not mention any addressee (Storchová 2011: 312–3). Further evidence of the breadth of B.’s cultural interests is found in his relations to music and musicians, which seem largely to have been very personal. B. was close friends with the court organist and composer  Carolus Luython, who i.a. set some of B.’s odes and one of his encomiastic poems to music (see below). In 1603, Luython published a  collection of religious motets at →  Nigrin’s printing workshop entitled Selectissimarum sacrarum cantionum sex vocibus compo­ sitarum, which he dedicated to B. In addition to his many friends and supporters in church circles, B. was also praised by his literary contemporaries, including → Ioannes Campanus, → Paulus Gisbicius, → Elizabeth Jane Weston (who referred to him as her supporter) and others. Nevertheless, the largest number of dedications to B. are found in works by the German theologian, university mas-

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ter and priest Valentin Leucht (Leuch­ tius), who worked as a priest in Most and later became a  canon in Frankfurt am Main. Leucht also arranged for several of B.’s works to be printed by his relative Nicolaus Steinius, who owned a printing workshop in Frankfurt (Storchová 2011: 310). B. maintained relatively stable publishing activities not only with domestic Prague printers (Jiří Nigrin / Georgius Nigrinus, Mikuláš Pštros / Nicolaus Straus) but also numerous printers abroad, including both Steinius and Claudius Marnius (also in Frankfurt am Main), with whom he maintained friendly contact, as well as Adam Berg in Munich and Antonius Hieratus in Cologne, and occasionally a number of others. II Work B. was engaged in literary production systematically throughout his life and was a  very prolific author. He covered practically all types of literature and tried his hand at many genres: he wrote occasional poetry (both religious and secular), sermons, theological treatises and historiographical works. Most of B.’s works are written in Latin, but he wrote in Czech and German, too. His poetry is most frequently composed in hexameters and elegiac couplets, but he also uses Sapphic stanza, Asclepiadean strophes and iambic dimeters. The style of B.’s works is based on the Humanist tradition, but differs somewhat from the prevalent contemporary literary practice of Latin-writing authors. He combines, especially in his poetry, distinctive expressiveness, rich imagery and strong rhetoric (in particular in sermons) with abundant allusions both to the Ro-

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man poets of the Golden Age (mainly Virgil) and to authors of patristic literature. B.’s works could be considered to trace a gradual departure from Ciceronianism towards the emerging Baroque style. Beyond stylistics, this tendency is supported by the prevalent topics of B.’s works. 1 Works on Religious Themes Religious texts form a  large part of B.’s extensive work. Throughout his life he returned repeatedly to this type of production, reworking several topics. B.’s religious poetry is primarily thematically influenced by his strong identification with the Catholic confession and the Czech lands within the Habsburg Monarchy. Devotion to the Virgin Mary and the saints, not only the main patron saints of the land (St Wenceslas, St Ludmila, St Adalbert of Prague, St Vitus, St Procopius) but also uncanonised Bohemian saints (Zdislava Berka, Agnes of Bohemia, etc.) is a dominant theme. a Marian Themes, Hagiographic Texts Devotion to the Virgin Mary is the main subject of the collection Hymni in laudem … vir­ginis Mariae (Prague: Georgius Nigrinus 1590). Among the earliest Bohemian saints, B. devoted a  poem to St Procopius on the occasion of the transfer of the saint’s remains from Sázava to Prague (Hymnus de s. Procopio abbate, Prague: Michael Peterle 1588). Religious poems devoted to saints and patron saints can also be found in the collection Pane­ gyrica Iesu Christo … nec non beatissimae Virgini matri (Cologne: Gerardus Greuenbruch 1595), dedicated to the abbot of the Premonstratensian monastery in Zábrdovice near Brno. B. reworked and expand-

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ed the collection Hymni in laudem from 1590 into Hymnorum sacrorum de beatis­ sima virgine Maria et s. patronis (Prague: Nicolaus Straus 1602). In the preface, this work is dedicated to the archbishop of Mainz, Johann Adam von Bicken. Many of the poems in this volume thematically match B.’ extant handwritten texts and a number of his earlier published works, but this work is the closest to the original collection and has a similar title and structure. The first and second books can be considered as almost identical with Hymni in laudem; the expansion appears in the third book, which contains hymns in honour of a  number of other, mostly uncanonised or lesser known saints (St Ivan, Hroznata’s sister Vojslava, then uncanonised John of Nepomuk, Zdislava Berka, Agnes of Bohemia); in the hymn ‘De reliquis omnibus ss. patronis’ at the very end, B. also includes other patron saints not previously mentioned (e.g. Gerlach, Podiven, Wenceslas’s sister Při­ byslava, Kunigunde of Bohemia, etc.). With each work, B. thus slightly ‘expanded’ the Bohemian heaven. His selection of the saints is not random  – it is motivated e.g. by ties to domestic aristocratic families (Cunigunde from the Přemyslids), kinship with major saints and patron saints (Přibyslava), or associations with e.g. the Premonstratensian Order (Gerlach – abbot of the monastery at Milevsko). Blessed Hroznata as the founder of the Premonstratensian monastery in Teplá (in the Carlsbad region in West Bohemia) occupies a distinctive position among the uncanonised saints in B.’s religious poetry. B.’s first more extensive work published in book form, the com-

position Vita Hroznatae, fundatoris mo­ nasterii Toeplensis… (Prague: Georgius Nigrinus 1586), is dedicated to the superiors of several Premonstratensian monasteries in the Czech lands, including the abbot of Teplá Jan Mauskönig, whom B. had met during his stay in Louka. In it, B. states that no one had previously prepared a  biography of Hroznata with the exception of a single text, which he uses as a  source. B. is undoubtedly referring to the work Vita fratris Hroznatae, which was written by an unknown Premonstratensian from Teplá and whose origin can be dated, based on the preface, to the middle of the 13th century (Hroznata died in 1217). B. preserves the plot of this medieval legend, but amplifies it with an emphasis on Marian devotion in a strongly rhetorical style. The work contains two further compositions, one of which is an allegorical poem (a dispute between a  Premonstratensian and Death) related to the death of the abbot Jan Mauskönig. In 1595 B. re-published his poetic treatment of Hroznata’s life under the slightly altered title Hroznatae, fundatoris mo­ nasterii Toeplensis Bohaemiae, vita car­ mine comprehensa (Frankfurt am Main: officina Paltheniana) with several minor corrections and without the two additional compositions. B. also attributed an important place in his hagiographic work to St Ivan. The origin and life of this uncanonised saint are quite uncertain. In Bohemia, there were several versions of his biography that B. could draw from; for instance, Ivan’s life is dealt with in the chronicle of → Václav Hájek of Libočany. B. reworked the legend of St Ivan in prosaic form, not only in Latin but also in Czech and Ger-

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man: Vita s. Ivan (Prague: Georgius Nigrinus 1591), Das Leben S. Ivani (Prague: Georgius Nigrinus 1591, again Prague: Nicolaus Straus 1596) and Život svatého Ivana [The Life of St Ivan] (Prague: Georgius Nigrinus 1592). In his prosaic dedication to the Strahov abbot Johann Lohelius, which is identical in the Latin and Czech versions, B. writes that after celebrating the lives of the patron saints in his previous poems, it is now St Ivan’s turn. The Czech and Latin versions are not entirely the same. The Czech version is slightly longer because it describes certain events in more detail. Z.  Uhlíř has expressed the opinion that the Czech version is translated from an unpreserved (then still known from a  copy) Clementinum manuscript of the legend and that it is a fairly faithful, stylistically good translation. The source of the Latin and German translations is a  medieval version combined with the version by Václav Hájek of  Libočany (Uhlíř 1993). The Latin and German texts are basically identical; the German version is most likely a  translation of the Latin one. We do not know why B. decided to produce three language versions of Ivan’s life. According to Uhlíř, the Latin and German versions illustrate B.’s Catholic activism, whereas the Czech translation is rather an expression of historicism, comparable e.g. with the edition of the Chronicle of the So-Called Dalimil published by → Paulus Gessinius (Uhlíř 1993). Evidently, most of the works mentioned here were based on earlier legends of the mentioned saints; B. thus created poetic hagiographies. As we have noted, this was no random activity: through his work, B. attempted to strengthen the cult

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of the land’s patron saints and to support and promote the veneration of uncanonised or locally worshipped saints. He thus actively supported not only Bohemian Catholicism in general but specifically monastic orders, in particular the Premonstratensians and the Jesuits, who fought with the non-Catholic denominations over religious dominance in the Czech lands. b The Liturgical Year, Holidays B.’s religious themed poetry also includes the work Mantissa vel appendix elucubrationum poeticarum (Frankfurt am Main: Nicolaus Bassaeus 1594), which describes Christian holidays during the year and the folk customs of the Bohemian countryside associated with them; it also includes e.g. the theme of the contention between spring and winter. The second part of the collection has a  moralising character. B. returned to a similar topic, with a calendar structure, in the collection Calendarium poeticum (Hanau: Claudius Marnius 1608), which is on the boundary between occasional and religious poetry. In the preface, the author explains why he has dedicated the short work to his friend and book printer Claudius Marnius and elucidates the origin of the poetic calendar. The selection of saints featured is not accidental  – B.  respects a  previous version of the calendar that was reformed after the Council of Trent. It is a formally good treatment of a conception popular at the time, in which particular months of the year are celebrated in poems (see → Ioan­ nes Chorinnus). Although the collection is organized in terms of a calendar year, the core poems are focused on holidays

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of the liturgical year; weather lore and folk customs are also featured. c Prayer Books B.’s works on the worship of particular saints are complemented by books of prosaic prayers to individual saints, such as Spirituale regni Bohemiae iubilum (Prague: Georgius Nigrinus 1599), dedicated to the Strahov abbot Johann Lohelius. This work was likewise published in a  Czech version entitled Duchovní obve­ selení Koruny české [The Spiritual Amusement of the Bohemian Crown] (Prague: Georgius Nigrinus 1599). Another prayer book (also in prose) structured according to the liturgical year and entitled Thesau­ rus cursuum etc. (Prague: Nicolaus Straus 1600), was dedicated to Lohelius, too. B.’s prose prayers for Marian holidays are collected in a book without a dedication, Directorium processionum (Prague: Nicolaus Straus 1606). 2 Historiography B.’s historiographical work placed him alongside his major contemporaries devoted to historical works: Ioannes Dubravius, writing in Latin, and the author of a popular Czech-written chronicle Václav Hájek of  Libočany. B.’s historiographical works became key sources for important historians and hagiographers of the emerging Baroque, such as Bohuslav Balbín, Tomáš Pešina of  Čechorod and many others. B.’s most significant work is Bohemia pia (Frankfurt am Main: heirs of Claudius Marnius 1608), a  treatise originally divided into five books. The first book (Miracula) describes miraculous events associated with saints, the second book (Duces et

reges) describes the rulers of the Czech lands, while the third book contains a  list of Prague bishops and archbishops (this book was first published separately as part of the work Episcoporum et archiepiscoporum Pragensium historia brevissima; Prague: Georgius Nigrinus 1593). The fourth book (Sancti patroni) describes male and female Czech saints without further internal subdivision. The fifth book is a  compilation of privileges, especially those granted to the Metropolitan chapter of St Vitus in Prague between 1253 and 1306. The plan for the sixth book probably emerged during the work; the book comprises eight, chronologically arranged, privileges of the Prague metropolitan church. The seventh, final book is the most comprehensive and deals with events during the reign of King Louis II of the Jagiellonian dynasty (1516–1526). It is a  Latin extract from the chronicle of Bartoš Písař, which was made by the Břevnov monk Petr Loderecker and which B. adopted as a work ‘incerti auctoris’ almost without commentary. The work was created in the context of a  turbulent religious-political situation in the Habsburg Monarchy, marked by the tension between the reigning emperor Rudolf II and the escalating influence of his brother Matthias as well as by disputes between the Bohemian non-Catholic estates and the emperor, which culminated in the issue of the Letter of Majesty (1609). B. was undoubtedly influenced by those contemporary events in his treatment of the historical material. As was then common, B. interpreted events on the basis of a  predetermined paradigm. For B., the origin and history

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of Christianity in Bohemia are thus inextricably linked to the Catholic Church, which is the bearer of the true ‘pietas’. He uses this criterion to evaluate the actions of individual characters, beginning with the first baptised duke of Bohemia, Bořivoj. In the fifth book, originally intended to be the last, B. illustrates based on ‘exordia privilegiorum a  ducibus et regibus concessorum’ that piety is also on the decline among rulers. Nevertheless, A. Fricke has indicated, this viewpoint results in the weakening of the Humanist method of the writing of history and moves the work closer to the genre of religious polemics and panegyric and parenetic treatises (Fricke 1993). B. does not distinguish between his sources  – he treats political events and miracles mentioned in legends equally. On the one hand, numerous important events (the Hussite wars) are almost absent from the work; on the other hand, the structure of the work demands the repetition of certain stories (especially in the fourth book, describing the lives of saints). In terms of genre, it is a syncretic work, for which it is typical that the contemporary method of writing on history is significantly infiltrated by religious discourse. B. builds on the historiographical writings of many of his predecessors, although he only explicitly mentions ­Aeneas Silvius Piccolomini and Chronica Bohaemorum (probably Cosmas’s chronicle). In addition, however, B. compiles passages from the chronicles by Václav Hájek of  Libočany and Ioannes Dubra­ vius. As a devoted servant of the Catholic Church and of Rudolf II, B. continued to develop his religious-political strategy,

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which he had already presented in his earlier poetry. The work Scanderbegus (Hanau: Clau­ dius Marnius, heirs of Ioannes Aubrius 1609) can also somehow be included in the context of B.’s historiographical works. It is an adaptation, or an extract, of a number of passages from a comprehensive biography of the Albanian national hero and fighter against the Turks, Skanderbeg, written by the historian Marinus Barletius Scodrensis (Marin Barleti). B. selected key speeches from the biography and combined them into an epic whole with his own narration. The work is dedicated to Jaroslav Bořita of  Martinice, who B. claims is a fighter for his homeland and the Catholic faith of a kind similar to Scanderbeg. The work has a  strongly agitational, chiefly anti-Turkish, tone; its rhetorical character comes to the fore more than the historical account. 3 Homiletics From the 1590s onwards, B. gradually abandoned poetry; he did not stop writing it completely, but he increasingly focused on homiletic, rhetorical and historiographical texts. In the area of homiletics, B. published collections of Latin sermons, mainly for funerals: Orationum et carminum fu­ne­brium fasciculus (Munich: Adam Berg 1591), Trias funebrium orationum (Frankfurt am Main: officina Paltheniana 1595), and Orationes syno­dales, sacrae, bellica, funebres (Prague: Iohannes Ottmar 1606). Some sermons, mostly those composed for the deaths of major figures, were first issued as individual prints (Lamentatio inter ­ parentalia Martini,

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archiepiscopi Pragensis, Prague: Georgius Nigrinus 1590; Oratio in exe­quiis  … Adami a  Dietrichstein, Prague: Georgius Nigrinus 1591; Oratio in funere  … Maxi­ mi­liani Trauthson comitis, Prague: Georgius Nigrinus 1599; Laudatio funebris in obitum  … Christophori Popelii, ba­ro­ nis a  Lobkowiz, Prague: Nicolaus Straus 1609); B. usually later included these in published collections. B.’s funeral orations include a  sermon given during a  Requiem Mass for Maria of Austria, the mother of the emperor Rudolf II, Serenissimae ac potentis­ simae … Mariae … Rom. imperatricis, Un­ gariae ac Bohaemiae reginae… (Prague: Georgius Nigrinus 1603). The Requiem Mass at St Vitus’s Church was instigated by Rudolf II, to whom the sermon is also dedicated. In addition to biographical information on the deceased, including her departure at the end of her life for Spain, where she was buried in Madrid, the text also comprises encomiastic passages related to individual members of the Habsburg dynasty and their famous deeds. B. describes Maria’s extraordinary piety, illness and ‘good death’. In the conclusion, the deceased herself bids farewell to her relatives and the Church. B. gave a funeral oration in St Vitus’s Church for Emperor Rudolf II himself entitled Laudatio funebris in obitum  … Rudolphi II. … archiducibus Austriae etc. (Prague: Nicolaus Straus 1612). Here, however, the author refrained from lengthy praise for Rudolf’s ancestors; at the end, B. expresses his relatively clear preference for the succeeding Emperor Matthias and his wife Anna. His devotion to and support of the new emperor are fully expressed in the congratulatory

speech Applausus sacer regni Bohemiae. In inaugurationem … Romanorum impe­ ratoris Matthiae (Prague: Nicolaus Straus 1612). This speech, given as a sermon in the Church of St Vitus at the coronation of Matthias II as Holy Roman Emperor mentions high officials welcoming Matthias’s arrival and contains a number of allusions to ancient authors. Bibliotheca concionum (Cologne: Antonius Hieratus 1608), which is dedicated to Rudolf II, is probably B.’s most extensive rhetorical work. It is a  representative summary of the author’s homiletic production. The first four parts of the volume contain sermons written for individual Sundays and feasts of the liturgical year. The list of sources B. provides at the end of the preface is interesting; it includes various religious authorities (e.g. Jacobus de Voragine, Hugo of Saint Victor, Diego de Estella, Paulus de Palacio and Jacobus Feuchtius) and a number of European bishops and archbishops. The fifth book is entitled Armatura Dei; its first part contains sermons given in St Vitus’s Church on the occasion of Turkish invasions into Hungary and some other occasional sermons. The second part of the book comprises a  mixture of religious speeches, mostly with anti-Turkish themes, and several sermons. The end of the book contains the earlier published collection Orationes synodales, sacrae, bellica, funebres. B. later published a few more homiletic collections consisting of a combination of his own texts and texts by other authors, which lends them the character of preaching manuals: Aureum brevia­ rium concionatorum (Cologne: Antonius Hieratus 1611) and Aureum diurnale con­

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cionatorum (Cologne: Antonius Hieratus 1611). Incineratio mortalium (Cologne: Antonius Hieratus 1611) is a selection of funeral sermons and reflections on the subject of death and the last things of man, collected from various sources and grouped by topic. It contains i.a. texts of medieval visions (e.g. Visio Tundali) and one version of the dispute between the body and the soul. B.’s style is quite rhetorical, often expressive, and includes a  number of rhetorical figures and tropes, such as enumerations, periphrases, similes, etc. His preaching style thus resembles the homiletics of the emerging Baroque. B.  most frequently quotes the works of the Church Fathers, past and contemporary theologians, and ancient authorities. In his theological interpretations he often opposes the teachings of the reformed churches and makes reference e.g. to the resolutions of the Council of Trent. His main emphasis (apart from the basic theme e.g. in funeral sermons) is on appeals to preserve the true (i.e. Catholic) faith and on strong moral education. 4 Occasional Poetry B. wrote poetry most intensively until 1595, after which his production began to take another direction. His first poetic attempts appeared in the early 1570s (these early poems were mainly dedicated to B.’s teachers and church dignitaries with the aim of gaining their support; later dedications began to address more significant figures of secular and ecclesiastical life). An important source of information on B.’s poetic work are three extant manuscript collections (B.’s  autographs): Carmina composita (from

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1572–1576, KMK, shelf mark M149/1), Car­ minum fragmenta … quae in monasterio Lucensi composui etc. (from 1577–1579, KMK, shelf mark M 149/2) and Carmina diversa (from 1580–1587, KMK, shelf mark M 128). B.’s first printed poetic compositions are also of occasional, chiefly congratulatory, character. They include e.g. Iudi­ cium Palladis (Prague: Georgius Nigrinus 1580), dedicated to B.’s friend Caspar Sinapius, who completed his studies in Bologna, and Planctus sacrae crucige­ rorum etc. (Prague: Georgius Nigrinus 1580), which is a  lament over the death of Archbishop Brus and a celebration of his successor Martin Medek with many Virgilian paraphrases. Both are broadside folios. One of B.’s later compositions, the epithalamium Nuptiis … (Pauli) Sixti Trautsonis (Prague: Georgius Nigrinus 1591), which contains a  number of ancient motifs, is of particular literary quality. Among B.’s texts addressed to court patrons, B.’s main work dedicated to Rudolf II is a  dialogue in verse (243 hexa­ meters) between personified Hungaria and an angel, Ad invictissimum … Rudol­ phum II. … de statu Hungarico dialogus (Frankfurt am Main: Iohannes Collitius 1596). Hungaria is worried about her future because of the growing power of the Ottoman Turks. The angel comforts her, explaining that the Christian World, especially Emperor Rudolf II and his brother Matthias, will come to help her. The final part is a prayer to avert the Turkish danger, written in hexameters. B.’s collections of occasional poetry are often conceived as rather mechanical sets of poems created at different times

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but related to the same topic. Among these, one should mention Panegyri­ ca sanctissimis pontificibus et praelatis ecclesiasticis sacra (Cologne: Gerardus Greuenbruch 1593), which contains poems dedicated to the abbots of monasteries, bishops and other church dignitaries. The collection also contains ancient motifs (e.g. a  poem dedicated to Louka abbot Šebestián Freytag stylised as a  pastoral dialogue). Panegyrica illustri­ bus magnatibus etc. (Frankfurt am Main: officina Paltheniana 1595), a  collection with a  similar structure, is dedicated to various remarkable religious and secular figures. 5 A Poetic Topography Bruxia Bohoemiae (Prague: Georgius Nigrinus 1593), divided into six books, is dedicated to the Most town council and includes a  print of the town’s coat of arms. In the dedication, B. claims that only one author has ever written a  history of his native Most; hence, he has done so himself. The first book is a typical Humanist topography, describing the location of the town, its surroundings and important buildings, and listing the members of the town council. In the rest of the books, B. turns to the town’s history and switches into an epic narrative: the second book is devoted to a description of Jan Žižka and the rampage of the Hussites, who plundered Prague monasteries. The third, fourth and fifth books deal with the Hussite siege of Most, whose destruction was averted through the intercession of the Virgin Mary, and in the case of another attack of the Taborites by the intercession of Blessed Agnes. Like almost all of B.’s writings about

events from Bohemian history, this book contains the motif of salvation from enemies of the true faith thanks to the Virgin Mary and patron saints. The final, sixth book contains descriptions of fires and other disasters (plague epidemics) that hit Most. The work was written during a time when classical Humanist topographies were in gradual decline, as genre began to transform and lose the purely descriptive character to which B.’s composition corresponds. In the context of B.’s  oeuvre, this work is rather exceptional because its nature and its method of dedication both place it rather close to works by members of the Prague university literary circle, to which B. did not belong (Storchová 2011: 312–3). 6 The Theme of Gout Triumphus podagrae (Frankfurt am Main: Nicolaus Steinius 1605) is one of several Latin works that adapted material that was popular in the Czech lands and had first been addressed by the German Humanist scholar Willibald Pirckheimer in his work Apologia seu Podagrae laus (1522). It is accompanied by a  foreword to the reader, written by the publisher, Nicolaus Steinius. In the introductory poem to the work, entitled De simulachro Podagrae, personified Gout is expressively depicted as a repulsive old woman attacking her male victims and sucking their strength from them (Storchová 2011: 337–338). In the actual composition (424 hexameters), B. then describes how he came to the mythical Vale of Tempe, where he caught sight of Gout (a daughter of Bacchus, Venus and Mars), walking triumphantly at the head of a procession

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of her subjects  – victims. B.’s approach thus differs from the traditional scheme of these works, in which personified Gout is ironically praised and usually defends herself (before the court or before the town council) against accusations that she hurts her victims (Storchová 2011: 332). Other texts attached to the main work include e.g. a prose reflection on whether the biblical king Asa was afflicted by gout because of his dissolute life or whether the disease was God’s punishment for Asa’s imprisonment of the prophet Hanani. B. illustrates the veracity of the latter theory. Another final prose text, De poena Iudeorum, contains anti-Jewish discourse: it enumerates various punishments imposed on individual Israeli tribes for sins committed against Christ. 7 A Religious Play Primitiae sacrae poeseos Christum na­ tum… (Munich: Adam Berg 1589) is a religious play in five acts, dedicated to the abbot of the Louka monastery, which proves B.’s continued relations with the monastery even ten years after having left it. In the prologue to the reader, B.  defends poetry against the uneducated and demonstrates its importance through many quotations from ancient and church authorities. The play itself deals with the biblical theme of Christ’s birth, his crucifixion and the apparition of the risen Jesus to his disciples on the way to Emmaus, which was very popular at that time. The play is composed in iambic meters (senarii, dimeters, trimeters), with a  dactylic foot appearing sporadically. It is not known whether the

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drama remained in book form or whether it was also performed. 8 Texts Set to Music B.’s first manuscript collection, Carmina composita, contains i.a. a number of texts to be set to music, as evidenced by their names (Ad mutetum, Pro muteta ad epi­ scoporum Olomucensem, Epithala­mium Georgio Bistriceno per muteta etc.). In 1587, Jiří Nigrin’s Prague printing workshop published the work Popularis anni iubilus, written by the imperial composer and organist Carolus Luython. The printed book, dedicated to Archduke Ernest of Austria, contains 21 motets, in which B.’s  Latin odes are set to music. The texts are related to (frequently folk) customs connected with holidays that were popular in the Czech lands. B.’s  work Episcoporum et archiepiscoporum Pra­ gen­ sium hystoria brevissima (Prague: Georgius Nigrinus 1593), dedicated to Zbyněk Berka of Dubá on the occasion of his election as archbishop of Prague, contains, in addition to the short treatise De me­tro­politana ecclesia and a  list of bishops and archbishops of Prague, two congratulatory epigrams; according to references in the title, these were set to music by the imperial choirmaster (kaiserlicher Hofkapellmeister) and court composer Philippe de Monte and by Ca­ro­lus Luython. The printed book contains only the texts of these two encomiastic compositions – the musical notes have not been preserved. B. also wrote a number of texts for imperial musicians’ religious compositions, in particular for composer Jacob Regnart.

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9 Editions B. prepared a  book edition of the philosophical and natural science work De proprietatibus rerum (1240) by the English Franciscan Bartholomew the Englishman (Bartholomaeus Anglicus, before 1203–1272) entitled De genuinis re­ rum coelestium… libri XVIII. etc. (Frankfurt am Main: Nicolaus Steinius 1601). The book is dedicated to Valentin Leucht. In the foreword, publisher Steinius introduces B. as his friend and explains the publication of Bartholomew’s work. In terms of the text, B.’s edition is considered to be one of the best. Another edition B. prepared was Sta­ tuta provincialia Ernesti (Prague: Nicolaus Straus 1606). It was a  book of statutes written for the church by the first archbishop of Prague, Arnošt of  Pardubice. In his dedication to the papal nuncio Johannes Stephan Ferreri, B. mentions that the edition was prepared to commemorate the Prague synod of 1605. 10 German Writings Apart from his German account of the life of St Ivan, B. also wrote several other works in German. Stylistically, they are similar to B.’s Latin texts: they are chiefly sermons and are strongly rhetorical. Likewise, their topics are similar to those of B.’s Latin texts. They include prayer books: Gebettlein so er wider den Türcken und andere Feind, Pestilentz, Theurung… (Ingolstadt: Wolfgang Eder 1594) and Türckenglöckle oder Andächti­ ge gebet wider den Türcken (Mainz: Henrich Breem 1596), featuring predominant concerns about the Turkish danger; and the rhetorical manual Rhetorica divina oder Himlische Redekunst… (Freiburg: s.t.

1596). The work Krafftbüchlein darin der Hochlöblichsten ubertrefflichsten Brüder­ schafft des Fronleichnams Jesu Christi grund, krafft und regeln auffs kürtzest an­ gezeigt werden (Prague: s.t. 1590), dedicated to Vilém of Rožmberk / Rosenberg and aimed at the religious brotherhood of Corpus Christi at the Church of St Thomas in the Lesser Town of Prague is somewhat of an exception. It may be supposed that this work was compiled from various sources, as the author’s notes about several empty pages that he has filled with prayer texts indicate (Malý, Maňas, Or­li­ta 2010: 68–9). B.  later published a  similarly-focused work in the German lands, Speculum sodalitatis von Ursprung der Brüderschaft des Fronleichnams (Mainz: Steinius 1599). III Bibliography Work: RHB 1: 137–66, RHB 6: 52–3 (bio­ graphy of B.’s works). Knihopis K00961, K00962. Modern transl.: Jiří Barthold Pontán z Breitenberka, Poetický kalendář [A Poetic Calendar], ed. D. Řezanina. Olomouc, 1972; Businská 1975: 150–9 (a translation of the poems). Bibl.: For an overview of previous research, cf. RHB 1: 166–7; LČL 3/II: 1012– 1014. A. Smijers, Karl Luython als Mote­ ten-Komponist. Amsterdam, 1923; J. Mar­ tínek, O předních představitelích la­ tinského humanismu v Čechách [On the Leading Representatives of Latin Humanism in Bohemia]. In: ZJKF 6 (1964), 18–25; J. Martínek, Zastoupení humanistických bohemik v knihovnách [The Representation of Humanist Bohemica in Libraries]. In: SK 3 (1968), 237–48; J. Martínek, Do-

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datková a souhrnná zpráva o průzkumu humanistických bohemik [A Supplementary and Synoptic Report on Research into Humanist Bohemica]. In: LF 92 (1969), 349–61; J. Martínek, O pramenech životopisných údajů o českých humanistech [On the Sources of Biographical Data on Bohemian Humanists]. In: LF 93 (1970), 196–202; J. Martínek, Zkoumání vztahů německých humanistů k  českým zemím [An Investigation of the Relations of German Humanists to the Czech Lands]. In: LF 94 (1971), 69–79; J. Martínek, Vnitřní členění humanistických spisů [The Subdivision of Humanist Writings]. In: SK 7 (1972), 23–38; J. Martínek, De tribus aetatibus poetarum qui renatas in Bohemia litteras coluerunt. In: Zborník prací filo­ zofickej fakulty Univerzity Komenského. Graecolatina et orientalia 5 (1973), 195– 204; J. Martínek, Prameny zpráv o nedochovaných tiscích 16. a 17. století [Sources of Reports on Unpreserved Printed Books of the 16th and 17th Centuries]. In: SK 12–13 (1977–1978), 57–68; J.  Hejnic, Humanistická bohemika ze 16.  a 17. století [Humanist Bohemica from the 16th and 17th Centuries]. In: LF 108 (1985), 94–104; P. Daněk, Nototiskařská činnost Jiřího Nigrina [Sheet Music Printed by Jiří Nigrin]. In: Hudební věda 24/2 (1987), 121–36; J. Martínek, Die neulateinischen Bohemica in München und Wolfenbüttel. In: LF 111 (1988), 163–8; A. H. Tomarken, The Smile of Truth. The French Satirical Eulogy and Its Antecedents. Princeton, 1990, 66–7; I. Kořán, Pontanova vazba Evangeliáře Jindřicha Lva [B.’s Binding of the Gospels of Henry the Lion]. In: Umění 39 (1991), 365–7; J. Martínek, Humanistische Bohemica in ausländischen Bibliotheken. In: Studien zum Humanismus

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in den Böhmischen Ländern. Ergänzungs­ heft, Vorträge und Studien einer Arbeits­ tagung, Marburg a. d. Lahn, September 1987, ed. H.-B. Harder, H. Rothe, J. Kolár. Köln, Wien, 1991, 1–6; K.  Müller, Ještě jednou k erbovnímu privilegiu Jiřího B. Pontana z Braitenberka pro Jana Arleta z Olmuchova z r. 1611 [Once More on the Nobiliary Privilege of B. Pontanus of Breitenberg for Jan Arlet of Olmuchov from 1611 ]. In: Heraldická ročenka (1991), 129; A. Fricke, Georg Barthold Pontanus von Breitenberg „Bohemia Pia“ (1608). In: Studien zum Humanismus in den Böh­ mischen Ländern. Teil 3. Die Bedeutung der humanistischen Topographien und Reisebeschreibungen in der Kultur der Böhmischen Länder bis zur Zeit Balbíns, ed. H.-B. Harder, H.  Rothe. Köln, Weimar, Wien, 1993, 89–112; Z.  Uhlíř, Svatoivanská legenda v 15. a 16. století [The Legend of St Ivan in the 15th and 16th Centuries]. In: Medievalia Historica Bohemica 3 (1993), 267–80; V. Vlnas, Jan Nepomucký, česká legenda [John of Nepomuk: A Bohemian Legend]. Praha, 1993, 55–6, 57; J. Pařez, P. R. Pokorný, Liber instrumentorum – registra císařova palatina Jiřího Bartholda Pontana z  Braitenberka [Re­ gistra of the Emperor’s Palatine Georgius Bartholdus Pontanus of Breitenberg]. In: Facta probant homines. Sborník příspěvků k  životnímu jubileu prof. Dr. Zdeňky Hledíkové, ed. I. Hlaváček, J.  Hrdina, J. Kahuda, E. Doležalová. Praha, 1998, 325–39; J. Ševčík, Album svatoivanské [The Album of St Ivan]. Praha, 2002, 18, 49, 90; Flood 2006, 1: 1871; M. Cesnaková, Jiří Barthold Pontanus z  Brei­ ten­berka. In: Starší divadlo v  českých zemích do konce 18. století. Osobnosti a  díla, ed.  A.  Jakubcová et al. Praha,

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2007, 37–8; M. Šroněk, Johann Barvitius als Mäzen im Rudolfinischen Prag. In: Studia Rudolphina (2008), 49–57; J. Mikulec, Katolický zemský patriotismus Harantovy doby [Catholic Land Patriotism of Harant’s Time]. In: HOP 1 (2009), 57–67; T. Daňková, Pohřební kázání Jiřího Bartholda Pontana z  Brei­ ten­ berka jako historický pramen [Funeral Sermons of Jiří Bartholdus Pontanus of  Breitenberg as a  Historical Source], an unpublished masters dissertation, Faculty of Arts, Charles University in Prague, 2010; T.  Malý, V. Maňas, Z. Orlita, Vnitřní krajina zmizelého města. Náboženská bratrstva barokního Brna [The Inner Landscape of a Vanished Town. Religious Brotherhoods of Baroque Brno]. Brno, 2010, 68–9, 71; K. Naarová, Poeta laureatus Jiří Barthold Pontanus z Brei­ten­berka a jeho hymnus o svaté Zdislavě. Humanistický básník jako stratég kato­lické reformace? [The Poet Laureate Jiří Bartholdus Pontanus of  Breitenberg and His Hymn on Saint Zdislava of Lemberk. The Humanist Poet as a  Strategist of the Catholic Reformation?]. In: Žánrové aspekty starší literatury, ed. J. Malura. Ostrava, 2010, 81–97; E. Honisch, Sacred Music in Prague 1580–1612, an unpublished doctoral dissertation, University of Chicago, 2011; H. Louthan, Obrácení Čech na víru aneb Rekatolizace po dobrém a po zlém [Converting Bohemia: Force and Persuasion in the Catholic Reformation]. Praha, 2011, 116, 130, 133, 134, 253, 269; Storchová 2011: 281, 298, 310–4, 326, 332–4, 337–41, 346; Martínková 2012: 40, 42, 50, 51, 53, 55, 56, 59, 60, 62, 66, 68, 69, 72, 75; V. Maňas, Fromme Bruderschaften der Olmützer Diözese in der Frühen Neuzeit. In: Frühneuzeitforschung

in der Habsburgermonarchie. Adel und Wiener Hof – Konfessionalisierung – Sie­ benbürgen, ed. I.  Fazekas, M.  Scheutz, C. Szabó, T.  Winkelbauer, S. Pichlkastner. Wien, 2013, 293–307; J. Mikulec, Náboženský život a barokní zbožnost v českých zemích [Religious Life and Baroque Devoutness in the Czech Lands]. Praha, 2013, 49, 80, 81; M. Šroněk, De sacris imaginibus. Patroni, malíři a obra­ zy předbělohorské Prahy [Patrons, Painters and Paintings before the Battle of the White Mountain]. Praha, 2013, 13, 23, 33, 50, 52, 70; J. Dušek, Postava svatého Prokopa v  historiografických a  hagio­ grafických textech 16. a 17. století [The Figure of St Procopius in Historiographical and Hagiographic Texts of the 16th and 17th Centuries], an unpublished masters dissertation, Faculty of Arts, Charles University in Prague, 2014, 43–6, 47, 48, 50, 52, 78, 81, 83, 91, 105; P. Kubín, Kult blahoslaveného Hroznaty v  době humanistické a barokní [The Cult of Blessed Hroznata in Humanism and the Baroque Period]. In: Minulostí Západočeského kraje 49 (2014), 54–74; J.  Zimmer, Das Prager Auferstehungsretabel von 1598. Be­ obachtungen und Überlegungen zur geistlichen Kultur im Umfeld Kaiser Rudolfs II. In: Studia Rudolphina 2014, 51–100; P.  Daněk, Historické tisky vo­ kální polyfonie, rané monodie, hudební teorie a  instrumentální hudby v českých zemích do roku 1630. Se soupisem tisků z let 1488–1628 uložených v Čechách [Historical Prints of Vocal Polyphony, Early Monody, Music Theory, and Instrumental Music in the Czech Lands before 1630. Supplemented with a List of Prints from 1488–1628 Deposited in Czech Collections)]. Praha, 2015; L. Storchová, ‘The

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Tempting Girl I Know So Well’. Representations of Gout and the Self-Fashioning of Bohemian Humanist Scholars. In: Ear­ ly Science and Medicine 21 (2016), 511–30. Jana Kolářová

Basilius de Deutschenberg, Daniel (Basylius, Bazylius, Basilides Teuto­ lypchzenus, Teuto Lypczenus, Panno­ nius, of Nemecká Ľupča) 1585, Nemecká Ľupča (since 1946 Partizánska Ľupča) – 25 June 1628, Prague a polymath and a professor at the university of Prague, author of a Hebrew grammar I Biography After receiving his education at the school at the Church of St Henry in Prague, B.  received his Bachelor’s degree from the university of Prague in 1609 and his Master’s degree there in  1612. He began to teach in Mladá Boleslav; in 1612–1615, he was the headmaster of the school at the Church of St Nicholas in the Lesser Town of Prague. He was accepted as a citizen of the Lesser Town on 8 January 1613. He became a  professor of physics and mathematics in 1615 and a professor of Hebrew in 1618. On 11 June 1619 he was elected an alderman in the Lesser Town; in 1619–1622 he was a university provost. He was elected the dean of the Faculty of Arts three times, in 1616, 1619 and  1621. In April 1622 he was forced to resign from his post at the university; on 14 Novem-

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ber of the same year, he converted to the Catholic faith. On 3 July 1623 he was accused of participating in the resistance and interrogated, but as a  convert he continued his new career: he became the mayor of the Lesser Town and a secretary of the Bohemian chancery in 1624 and a councillor of the court of appeal in 1627. In 1624, his nobility was confirmed and he began to use  his coat of arms. He dedicated his work De spiritibus cor­ poris animati (Prague: Georgius Hanussius 1611) to his Trenčín patron Gaspar Illésházy  / Gašpar Ilešházi, the head of the Liptov administrative district. It contains the only mention of his father, who was under the protection of the senator Michal Chalupka in his native Nemecká Ľupča. On 18 October 1625, the university printer Jan Václav Stříbrský bequeathed B. his printing workshop, which had belonged to Paulus Sessius. In the end, like the university, it probably came under the administration of the Jesuits. B. gradually contributed smaller amounts to the university and eventually gave all his property to the Church. He died suddenly in Prague on 25 June 1628. He had two sons, Daniel and Samuel, who after their father’s death published his calendar for the year 1629 and dedicated it to the king’s counsellor Maximilian of Vald­ štejn / Waldstein. Johannes Gaspar Doms had made a woodcut portrait of B., which has been preserved in the calendar for the year 1623 and modified in the calendars for 1625 and 1626. His extensive contacts are indicated in his regular dedications of his works to his patrons, remarkable figures from among the city council of Prague. To

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a  lesser extent, his works were also dedicated to his professors, colleagues, former classmates and students at the university, and to teachers at secondary schools, mostly from the scientific circle of the university, such as Georgius Remus. II Work B. was a  professor at the university of Prague and was also involved in social and political life. He was a  polymath, a Humanist poet and the author of educational prose  – 10 treatises on the law and natural sciences. He contributed his occasional poetry to more than 70 collections by various authors (Jiří Hanuš, Martin Bacháček, →  Petrus Fradelius, → Matthias Crocinus, → Jakub Včelín, Jan Scenophilus, → Melchior Colidius, → Bartoloměj Martinides, Jakub Kochan). He chaired the examination committee for 14 theses. He also published vernacular calendars and astronomical almanacs. He wrote in Latin, Czech and German with Greek and Hebrew phrases. 1 Educational Prose and Dissertations B. was mainly interested in the natural sciences, including astronomy. The instruction of law was restored at the university after the reforms of 1610 and B. was among the first to publish a legal disputation, entitled De iustitia et iure (Prague: Jonata Bohutsky 1612), which he defended before a committee chaired by professor →  Ioannes Matthias. As in his lectures, B. here combined Justi­nian’s Institutiones with domestic customary law. He received permission to work as a  notary public and  in 1614 he earned a  doctorate of both laws. As a  newly

elected professor, he presented his dissertation D.O.M.A. Quaestiones aliquot (Prague: Samuel Adamus 1614), which has been lost. It contained eight legal and eight philosophical theses. One of them confirms Copernicus’s opinion that the Earth is in motion while the celestial vault is motionless – ‘Placet et sententia Copernici Terram moveri stare coelum’, which made B. the first in the Czech and Slovak lands to adhere to the heliocentric theory. At the university, conflicts arose between Czech and German students (around →  Ioannes Matthias) after 1615 and B., on the advice of the chancellor of the university, Martin Bacháček, began to teach law privately. He worked on several aspects of natural philosophy. He dealt with medicine in disputations on pestilence De pestilentia (Prague: Georgius Hanussius 1610), on the spirits of the body De spi­ri­ tibus corporis animati (Prague: Georgius Hanussius 1611) and on plants De plantis (Prague: Daniel Sedesanus 1611), where he followed the theories of Aristotle and Galen. He was more engaged in mathematics, physics and astronomy. He published a disputation on earthquakes Disputatio de Terrae motu (Prague: Georgius Hanussius 1610), having defended it before a  committee chaired by →  Nicolaus Troilus, and later eight disputations on inanimate nature, its origin, characteristics, the universe and the motion of celestial bodies De rerum naturalium principiis eorumque affectionibus pars pri­ma (Prague: Jan Stříbrský 1615). When a  comet appeared above Prague on 28 November 1618, he wrote the treatise Soud hvězdářský přirozený: O  strašlivé

Basilius de Deutschenberg, Daniel  

s  ocasem kométě [A Natural Astronomical Trial: On a  Terrible Tailed Comet] (Prague: Jan Stříbrský 1618), where he summarised all known information on comets and listed their occurrence. The work was also published in an abbreviated German version, Von dem schreck­ lichen Cometen (Prague: Jan Stříbrský 1618), and provoked mixed reactions. One year later, Prague physician Ondřej Habervešl published a pamphlet entitled De asterico comato magico theosophi­ ca Consideratio (s.l.: s.t. 1619), in which he completely discredited and ridiculed B. for having allegedly adopted the opinions of Aristotle and Ptolemy, being insufficiently progressive in astronomy and not having studied at a foreign university. Although the pamphlet was issued anonymously, its author was known, and was identified by G. Remus in the epistle Epistola consolatoria ad Petrum Fradelium (Prague: Paulus Sessius 1620). B. tried to vindicate himself publicly and wrote a  defence, the ‘lye’ Lixivium pro abluendo male sano capite anonymi cuiusdam pseudosophi (Prague: Paulus Sessius 1620), where he used similarly unscrupulous words and argumentation. B. did not deviate from the contemporary Aristotelian-scholastic conception and explanation of astronomical bodies and phenomena (Andreas Dudith, Pierre Boaistuau, → Cyprianus Leovicius, Albert Szenczi Molnár, but also Tycho Brahe). At the beginning of the 17th century, natural philosophy and law were cultivated at the university to the fullest extent and B. was a central figure there; he even introduced some topics and new opinions (adherence to Copernicus’s theory, the treatise on earthquakes).

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2 Calendars B. was also professor propter calendaria, which entitled him to publish calendars and almanacs. He enriched Czech calendars containing weather lore with a great deal of historical information, as well as guidance and advice on how to be a good farmer. He seems to have published them in the university printing workshop for the years 1618–1629 (the last one was issued by his sons posthumously), although only those for the years 1618 and 1623–1629 have been preserved. In addition, he published astronomical almanacs for the year 1615 and Latin yearbooks for 1620, 1624 (in a  manuscript) and 1625. 3 A Hebrew Grammar In February 1618, B. became professor of Latin, succeeding →  Nicolaus Albertus (d. 1617). In the same year, he published the first part of the Hebrew grammar textbook Principiorum linguae Hebraicae pars prima (Prague: Paulus Sessius 1618). He emphasised the importance of memory in addition to talent; his new approach to instruction consisted in rhetoric, logic and numerous Hebrew and Latin examples, especially from the Old Testament. He was also a proponent of the Aristotelian method of education through regular study and reading. The textbook does not contain morphology and grammar, which were probably to be included in a  second volume. Almost at the same time, in March of that year, →  Fabianus Natus applied for the position of professor of Hebrew at the university, but preference was given to B.

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4 Poetry In his selection of topics as well as stylistic and linguistic means, B. did not depart from the convention typical of Humanist poetry; his verses are technically advanced. He mostly used elegiac couplets, dactylic hexameters or Asclepiadean strophes, e.g. in the collection In felicissimum reditum regis Friderici (Prague: Paulus Sessius 1620). He also paraphrased Psalms 28 and 91, the latter of which he wrote in the Sapphic stanza. In terms of content, his verses celebrated education, freedom and friendship, and also contained salutations on the occasions of the coronations of new rulers (Matthias II, Ferdinand II, Frederick V of the Palatinate) and a commemoration of John Hus. In line with the topics, the form varied between epicedia, epithalamia, congratulatory poems – applausus, encomia. III Bibliography Work: Knihopis: K00989–K00998, K18537; BCBT32522, BCBT34254, BCBT34255, BCBT34256, BCBT34259, BCBT34260, BCBT34261, BCBT34262; RMKIII.5810, RMKIII.5811, RMKIII.5831, RMKIII.5833, RMKIII.5834, RMKIII.5875, RMKIII.5876, RMKIII.6001, RMKIII.6023, RMKIII.6025, RMKIII.6091, RMKIII.6133, RMKIII.6138, RMKIII.6144, RMKIII.6152, RMKIII.6156, RMKIII.6161, RMKIII.6169. Modern transl.: E. Frimmová, Ukážky z dišpút prednesených za predsedníctva Daniela Basilia v Prahe v roku 1616 [Examples of the Disputations Presented under the Chairmanship of Daniel Basilius in Prague in 1616]. In: Knihy a dějiny 11/15 (2004–2008), 1–32.

Bibl.: For an overview of earlier research, cf. RHB 1: 168–73; RHB 4: 11–13; Kuzmík 1976, I: 74–7; Minárik 1985: 162–3, 171–2; Voit 2006: 93, 73, 786, 848. Segert, Beránek 1967: 51–62; E. Frim­­mová, Daniel Basilius (1585–1628): život a dielo [Daniel Basilius (1585–1628): His Life and Work]. Bratislava, 1997. Eva Frimmová

Bauernfeind, Marcus (Paurnfeindt, Pawernfeint, Pawernfeint, Rustinimicus, Marcus) c. 1480, Mondsee, Austria – after 1528 an Austrian Humanist working in Moravia I Biography B.’s background and early education are unknown. In 1496, he matriculated at the university of Vienna, where he was taught by Conrad Celtes and received his bachelor’s degree in 1498. He then went on to study in Cracow. From 1504 onwards, he was a  member of the learned society Sodalitas Marcomannica in Olomouc, where he had also begun to work at a town school in the first half of 1502 at the invitation of bishop → Augustinus Moravus. He returned to Vienna in 1505 and in 1510, he started to teach at the Faculty of Arts in Vienna and became the Konventor (head) of the Goldberg Kodrei (student poorhouse) in Vienna and a procurator of the Rhenish Nation. In 1512, he was once again in Olomouc, this time as the headmaster of the school

Bauernfeind, Marcus  

at St Wenceslas. In 1524, he was the dean of the Faculty of Arts at the University of Vienna and in 1526 an assessor of the Saxon nation. The members of the Sodalitas included i.a. the Humanists Augustinus Moravus, Stanislaus Thurzó, → Jan Zvolský of Zvole and Wolfgang Heilig­meier. Some members of the Sodalitas also taught with B. at the school in Olomouc, for instance Gregor Nitsch, Martin Sina­ pius and Jan Zvolský. Poetic dedications indicate B.’s ties with Arbogast Strub and Conrad Celtes. The dedication lines in B.’s grammar praise in particular the headmaster of the school at the Church of St Maurice and the future town scribe Bernard de Merau (Bernhard Mírovský), canons of Olomouc Martin Sinapius and Marek Lang, and the alderman Kristian Kilián. B. also maintained correspondence with Joachim Vadianus. II Work 1 Poetry B. wrote several dedicatory poems, some of which appear in the collection for Arbogast Strub. In 1508, he also wrote verses for a collection on the death of Conrad Celtes. 2 Grammar B. wrote a grammar textbook for the Latin town school at the Church of St Maurice in Olomouc, entitled Marci Rustinimici ad Moravorum pueritiam pedagogus Gram­ matices (Olomouc: Libor Fürstenhain, 1504). This is B.’s only work of prose. Like → Racek Dubravus, he took the grammar by Niccolò Perotti as his model. The work is dedicated to members of the Prague

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town council, with reference to the need for educated and eloquent young people capable of managing the town at some point in the future. In the preface, he mentions that knowledge of ancient authors is necessary, but he does not use any examples from them in the actual text. The grammar describes eight parts of speech and considers a  knowledge of inflection more important than syntax. This was B.’s reaction to the decadent Latin of the popular medieval grammars of Alexander of Villedieu. The grammar book includes eleven poetic passages, dedicated inter alia to three students of the school of St Maurice, who were probably from prestigious families (Voit 2017: 132). III Bibliography Work: VD16 ZV 14766–14767, VD16 C 1899. Bibl.: P. Wörster, Humanismus in Ol­ ­ mütz. Landesbeschreibung, Stadtlob und Geschichtsschreibung in der ersten Hälfte des 16. Jahrhunderts. Marburg, 1994, 50–1; U. Denk, Alltag zwischen Studieren und Betteln: die Kodrei Goldberg, ein stu­ dentisches Armenhaus an der Universität Wien, in der Frühen Neuzeit. Göttingen, 2013, 344; Voit 2017: 134–7. Bořek Neškudla

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 Bavor of Kosmačov, Bohuslav

Bavor of Kosmačov, Bohuslav (Bacza z Kosmačova, Bohuslaus Bawor à Kosmaczowa, Bohuslaus Bavor à Kosmacziova Tustenus) 1570 (?), Domažlice – after 1594 (?) a Latin poet I Biography Any more detailed mapping of B.’s life is hindered by the lack of sources. His name Tustenus implies that he was born in Domažlice, most likely into an important burgher family (his supposed father, Ambrož Bavor, was a  mayor). He was admitted to Reček’s College at the university in Prague in 1590 (RHB 1: 176), although he had referred to himself as a member of Nazareth College in 1589 in his Carmen de stupenda… He received his Bachelor’s degree in 1591. His further fate is unknown. He may have pursued the common career of a  teacher or official. In any case, his publication activities stopped in 1594, which led M. Šváb (1958: 62) to the conclusion that he had by this time suffered a premature death. II Work B. is the author of several poetic compositions, which can be divided into three groups. The earliest group is formed of poems on the theme of Christ’s life, loosely connected by their motifs into a  single whole (Carmen de stupenda et admiran­ da nativitate…; Carmen de passione…; Triumphus et resurrectio…). The second group comprises poems inspired by contemporary events and events from Czech history – an important place here is tak-

en by the epic of the kings of Bohemia Gesta regum Boemorum (1591), whose size (3,337 hexameters) makes it one of the longest representatives of this genre among sources related to the Czech lands (Martínek 1960: 329). The third part of B.’s work consists of occasional poetry, which he began to publish in various collections in the early 1590s  – a  relatively extensive (152 hexameters) epicedium on Vilém of Rožmberk  / Rosenberg (1592) takes pride of place here. Latin is the exclusive language of B.’s production. Although his verses are criticised for excessive rhetoric, B.  was a  skilled poet who was able to incorporate quotes from ancient classics (mainly Virgil and Ovid) into his works. He also uses the mythological apparatus to a great extent. This is very much in keeping with the practices of his time. Viktora (2005: 167) suggests understanding B.’s  historical poems as an example of emerging formal artificiality (generally appearing in works after 1595). The thematic division of B.’s work corresponds to his dedication strategy: he devoted his early works, written during his studies, to his supporters (Matyáš Hostounský of  Kosmačov, Benjamin Kutovec of  Auraz, and the town council of Domažlice), who were financially involved in printing them; his later historical works connected with the ruling family were dedicated directly to Emperor Rudolf II. At the university in Prague, B. met some of his later literary friends  – he maintained contact e.g. with his peer →  Ioannes Campanus, who also worked in Domažlice for a  short time and who wrote a congratulatory poem for the wed-

Bavor of Kosmačov, Bohuslav  

ding of B.’s brother Jaroslav (RHB 1: 177); his classmate Václav Cyrillus the Younger, on the occasion of whose wedding B. wrote congratulatory verses, modelled his own poem Meditatio passionis… (RHB 1: 524) following B.’s Carmen de pas­ sione… in 1591. As far as intellectual influences are concerned, according to Šváb (1958: 66–9) B. may have been influenced by →  Prokop Lupáč of Hlaváčov (d. 1587), who lived in Domažlice during B.’s youth. Lupáč is i.a. also the author of historical works: the famous historical calendar Rerum Bohemicarum ephemeris, sive Kalendarium historicum… (1584) and the Czech Historie o císaři Karlovi, toho jména čtvrtém… [The History of Emperor Charles, the Fourth of That Name] (1584). The latter of these includes the succession of the kings of Bohemia, with which B. deals in his Gesta. B. also thematically builds on Lupáč in his poetic paraphrases of the Gospels. Nevertheless, it is worth recalling that both of these areas were typical of that period. 1 An Epic about the History of the Kings of Bohemia The epic about the kings of Bohemia, from Vratislaus I to Rudolf II, entitled Gesta regum Boemorum (a manuscript from 1591, deposited in the Archives of the City of Pilsen, shelf mark 1 F 18, inv. No. 936, 173 pp.) is dedicated to Rudolf II. According to Šváb (1958: 65), it was intended as a gesture of thanks for having granted B.’s family their coat of arms in 1586. At the end, B. touches on a very topical theme when he asks God for victory for Rudolf II in the war with the Turks (see also De felici … victoria carmen…).

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The notes written on the pastedowns of the only preserved manuscript of Ges­ ta provide us with some interesting feedback (analysed in Šváb 1958: 59–61), in which later readers reproached B. for excessive dependence on Virgil. This is related to a  trend of deviation from the literal adoption of the authorities of the classical period of Roman literature that emerged in the Czech lands at the turn of the 17th century. 2 An Encomiastic Anti-Turkish Poem B. wrote the poem De felici ex hostium agmine parta recens victoria carmen… (Prague: Georgius Daczicenus 1593) about the conquest of the fortress of Fiľakovo / Filecum at the beginning of the so-called Fifteen Years’ War with the Turks (1593–1606), and dedicated it to Rudolf II. Combat with this Islamic enemy was a  very frequent topic at the turn of the 17th century and gave rise to a number of works of educational as well as propagandistic literature on the Turks (for an overview of a more detailed classification, see Rataj 2002; Vaculínová 2017). Rather than trying to capture historical reality, B. aimed here, like in the Gesta at an impressive artistic rendering and the glorification of the emperor. 3 Poems on Evangelical Themes B. published this poem about Christ’s birth entitled Carmen de stupenda et admiranda nativitate Domini nostri Iesu Christi… (Prague: Ioannes Othmarus 1589) separately with the support of his patron Hostounský, to whom it is dedicated. This topic was very frequent in Latin Humanist poetry in the Czech lands, but its popularity was further increased by

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the fact that these poems (very often entitled Cunae) were a suitable form of New Year greeting. B. understands Christ’s coming as atonement for Adam’s sin and the fulfilment of the promise given to Abraham – the story line draws from the biblical text but is enriched by a  description of Herod’s punishment. B. quotes from Virgil’s Aeneid here. In the description of the Nativity scene, he evidently drew inspiration from Virgil’s Georgics. B. invites other students to revere and celebrate Christ. The poem Carmen de passione iuxta­ que … resurrectione et triumpho D. N. I. C. (Prague: Georgius Nigrinus 1590) is dedicated to the town council of Domažlice. It is based on the Bible and deals with the last days of Christ’s life and his death. B. paraphrases Christ’s conception of the Eucharist, based on Holy Communion under both kinds, which had been a symbol of confessional disputes in the Czech lands ever since the Hussite period at the beginning of the 15th century. In the second half of the poem, he focuses on Christ’s resurrection and triumph over the pagan deities of the underworld (see Triumphus et resurrectio… below). In this poem, too, B. relies heavily on Virgil (see Hrdina 1930: 85). The poem Triumphus et resurrectio gloriosa a mortuis … D. N. I. C. … (Prague (?): Johannes Schuman, undated) develops the topic from Carmen de passione…. The central theme is Christ’s victory over death and the parallel rebirth of nature. The overall atmosphere, strongly reminiscent of Virgil and pastoral poetry, is succinctly expressed by the verse Cuncta

triumphanti gaudent elementa Monar­ chae. III Bibliography Work: RHB 1: 176–7. Bibl.: For an overview of earlier research, cf. RHB 1: 176–7. K. Hrdina, Centones Vergiliani čes­ kých humanistů 16. a  17. století [Virgilian Centos among Czech Humanists of the 16th and 17th Centuries]. In: Pio vati. Sborník prací českých filologů k uctění dvoutisícího výročí narození Vergilio­ va, ed. O. Jiráni, F. Novotný, B. Ryba. Praha, 1930, 80–94; M. Šváb, Rukopis latinské básně „O českých králích“ Bohuslava Bavora z Kosmačova [The Manuscript of the Latin Poem ‘The Kings of Bohemia’ by Bohuslav Bavor of Kosmačov]. In: Minulostí Plzně a  Plzeňska 1 (1958), 58–70; J. Martínek, K  latinskému eposu Bohuslava Bavora o českých králích [On  Bohuslav Bavor’s Latin Epic Poem about the Kings of Bohemia]. In: LF 83 (1960), 328–330; Rataj 2002; V. Viktora, Dva humanističtí básníci o válce [Two Humanist Poets on War]. In: AUPO – Fa­ cul­tas Philosophica: Moravica, 3 (2005), 163–9; M.  Vaculínová, Exhortatory Poems against the Turks in the Latin Poetry of the Czech Lands. In: Chris­ tian-Muslim Relations. A Bibliographical History. Vol.  9: Western and Southern Europe (1600–1700), ed. D. Thomas, J. Chesworth. Leiden, 2017, 1008–19. Vojtěch Pelc

Benedictus Nudozerinus, Laurentius  

Benedictus Nudozerinus, Laurentius (Benedicti, Vavřinec Benedikt z Nedožier, Vavřinec Benedikt of Nedožery, Nedožerský, Nudožerský) 10 August 1555, Nedožery, Prievidza district – 4 June 1615, Prague a university professor, linguist, poet and translator

I Biography B. came from a burgher family and studied under Albertus Husselius at a  town school in  Prievidza. Having been orphaned, he moved to Flandorf near Znojmo in Moravia to live with his uncle Samuel, who supported him during his secondary school studies. He continued his studies in  Jihlava, where he became friends with  →  Ioannes Campanus. In 1593, he taught in  Moravské Budějo­ vice and the following year in Uherský Brod. In 1595, he left for the university of Prague, where he received his Bachelor’s degree in 1597 and Master’s degree in 1600. From 1599 he was headmaster of the school in Žatec and in 1602–1603 in  Německý (now Havlíčkův) Brod. He returned to Prague in 1604 and took up a  job as a  professor of rhetoric, mathematics, poetics and classical philology there at the beginning of 1605; he became a dean of the university in 1611 and the vice-chancellor in 1614. In his testament, he bequeathed 1000 threescore Meissen groschen to the university. This was a large sum of money – e.g. the average town house then cost 160 threescore Meissen groschen (1 Rhenish guldens =

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½ threescore Meissen groschen). He was buried in the Church of Corpus Christi at Charles Square. His friends wrote Epicedia Laurentio Benedicto Nudozerino Pannonio (Prague: Paulus Sessius 1615). He was friends with Ioannes Campanus, →  Daniel Adam of  Veleslavín, with his colleagues →  Melchior Colidius Václav Crocinus, Martin Bacháček, →  Daniel Basilius, →  Petrus Fradelius and Georg Berger as well as other scholars: Tomáš Martinides, →  Jiří and Adam Tesák. He dedicated occasional verses to most of these friends, written for their joint volumes. II Work B. is one of the most important Humanists from Slovakia who worked at the university of Prague in the period before the Battle of the White Mountain. He wrote the first Czech grammar in Latin and the rules of Czech quantitative prosody; he translated the Psalms into Czech. He translated Latin Humanist prosody into the national language and thus became a  very innovative Psalm translator. His proposals for the reform of the university and municipal education after Rudolf II’s Letter of Majesty in 1609 were equally important. His reforms of the school system were extended to other secondary schools that came under the administration of the university. He wrote in Latin and Czech. Throughout his work he expressed notable national and patriotic feelings. 1 A Czech Grammar Grammaticae Bohemicae ad leges natu­ ra­lis methodi conformatae libri duo (Pra­ gue: officina Othmariana 1603) is the

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first ­systematic Czech grammar in Latin. It consists of two parts, De ety­mo­logia and De syntax. In its conception, B. built on both living, colloquial speech and cultivated ecclesiastical language. He noticed the differences between literary and colloquial Czech and Slovak, as well as the Moravian dialect. He wrote the grammar following the model of the grammar by Philipp Melanchthon, with elements of Ramism, but also expressed his admiration for ancient models, in particular the greatest authorities in this respect: Marcus Tullius Cicero, Gaius Julius Caesar and Marcus Terentius Varro, as well as for his friend Daniel Adam of  Veleslavín. In the preface, he exhorts his Slovak countrymen to cultivate their language. From a practical point of view, the grammar was important for the instruction of the mother tongue in schools. 2 Poetry a Paraphrases and a Translation of the Psalms B. translated ten Psalms of David into Czech and published them as Aliquot Psalmorum Davidicorum paraphrasis rhytmometrica – Žalmové někteří v písně české na způsob veršů latinských [Some Psalms Translated into Czech Songs in the Manner of Latin Verses] (Prague: Nigrinus 1606). He devoted his work to his fellow countryman Nicolaus Novacius from  Ružomberok, a  burgher of Domažlice. It contains a  paraphrase of Psalm 79, discussing the miserable situation in Hungary and present-day Slovakia, which was being plundered by Turkish hordes at the time. B. urges his compatriots to abandon their disputes

and join forces against the enemy. At the same time, he praises those that have contributed to the purity of the Czech mother tongue. B. was the first to create a  system of Czech quantitative prosody with rhymes (rhythm–metric) according to the Scottish poet George Buchanan, with asclepiadeoglyconic strophes. He recommends Buchanan in his poem Pe­ nitioris scholae structura. In the introduction, B. outlines precise and simple prosodic rules. B. was inspired by ancient prosody, but also observed the particularities of the Czech language. He used diverse metres: Asclepiad, Alcaic, Sapphic stanzas, trochaic septenarii, iambic quaternarii, senarii. B. published Psalms 75, 79, 80, 82, 90, 94, 96, 97, 101 and  113. He probably based his translation on a  notated edition of Buchananʼs Psalmorum Davidis paraprasis poetica made by German humanist poet Nathan Chytraeus and musicians like Johannes Reusch and Statius Olthoff (Kouba 2017: 21). Having used this source, B. also included musical notation in his work, complementing eight of the Psalms with four-voice melodies. The first stanza is written separately for each voice according to the example of Nathan Chytraeus. Short and long notes correspond to the length of the syllables. In the preface, he wrote that he had prepared four books of Czech poetics for publication. In the same year, he also published Psalms 91 and 103. He had in fact translated the entire Psalter, but according to J.A. Comenius, his translation was lost during the pillage of Prague in 1620. Latin paraphrases were made by several authors at the university, e.g. Ioan­nes Campanus and Daniel Basilius.

Benedictus Nudozerinus, Laurentius  

B. became the founder of Czech metrical poetry. In Humanist poetry, those who wrote paraphrases of the Psalms in the vernacular language imitated the ancient metre, artistic process and style on the one hand, while on the other abandoning any strictly religious understanding of emotion, and rendering the biblical text more topical. b Latin Occasional Poetry B. contributed approximately 83 occasional verses to various publications. He proved to be an excellent poet, who enriched not only spiritual but also personal lyrics. He stands out for the melodiousness, poetic impressiveness and freshness of his verse. Even when he refers to injustice or rejects wickedness and unrighteousness, his rendition is very poetic. He instigated the publication of an anthology on the occasion of the death of his friend and printer → Daniel Adam of Veleslavín, Lugubria in obitum M. Da­ nie­lis Adami a Veleslavina (Prague: heirs of Daniel Adam 1599), which contained contributions from 21 authors. He also dedicated verses to his cousin ­Tobiáš. c A Poem on Education On the occasion of the opening of the Saint Giles (or Aegidian) School in the Old Town of Prague, a  collection of encomiastic Latin poems, Palingenesis scho­lae Aegidianae in Veteri Urbe Pragen­ si, was published (Prague: s.t. 1607). It is dominated by B.’s theoretically advanced poetic composition containing a draft of the curriculum for town schools Penitioris scholae structura (370 dactylic hexameters), which is considered to be his most major work, especially from an

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educational point of view. He calls for visual and systematic instruction as well as a combination of theory and practice. His innovative idea is to teach the catechism and the Gospels, particularly, in the mother tongue; likewise, he says that explanations should be made in Czech. The students should later be able to translate learnt Latin phrases into Czech themselves using the dictionaries by Daniel Adam and  Cicero’s letters edited by Johannes Sturm. They should pay the same attention to both Latin and Czech grammar  – B. refers them to his own Czech grammar in Latin from 1603. This will teach them the art of writing correctly. He has complemented the curriculum with the natural sciences. He outlines the educational system in a particular Latin school, analyses the causes of failure in instruction and proposes some improvements. He also clamours for uniform curricula in order to prevent confusion caused by different rules. Pupils should not only be enriched with a knowledge of Latin; they should also study their mother tongue. 3 Instructional Prose B. further developed these principles in a  speech entitled Oratio therapeutica continens modum curandae Pragensis academiae (Prague: Jonata Bohutsky 1612). He demanded that gifted students from private schools be allowed to attend lectures by university professors, which should be public, and that the lectures have a  fixed schedule. He did not want the professors to have to worry about the financial security of the university, nor did he want students to have to undertake subordinate duties. Grammar,

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­rhetoric and logic should remain in private schools. In addition, he wanted to relieve the professors of the burden of provostship and sought to set regular salaries for them and to establish, or reconstruct, colleges for students. He conceived the process complexly and did not neglect other branches of natural philosophy of the time: mathematics, astronomy and Aristotelian physics. He published an arithmetic textbook for his students, Elementa arithmeticae (Prague: Jonata Bohutsky 1612), based on mathematical principles explained using comprehensible examples. He regarded arithmetic as the basis of exact scientific study. III B ibliography Work: RHB 1: 188. BCBT31298, BCBT33379, BCBT34653, BCBT34499, BCBT34894, BCBT34895, BCBT36054, BCBT36092, BCBT36094; RMKIII.1003, RMKIII. 5620, RMKIII.5880, RMKIII.5885. Modern ed.: Vavřinec Benedikt z Nudožer, Grammaticae Bohemicae, ad le­ ges naturalis methodi conformatae, et notis numerisque illustratae ac distinctae, libri duo, ed. N.S. Smith. Ostrava, 1999. Modern transl.: Businská 1975: 171–3; V. Benedikt, Vnútorná sústava školská [An Internal School System] (1607). In: Antológia staršej slovenskej literatúry, ed. J. Mišianik. Bratislava, 1981, 309–14; V. Benedikt, Reč o  náprave pražskej akadémie [An Oration on the Reform of the Prague Academy] (1612). In: Antoló­ gia staršej slovenskej literatúry, ed. J. Mi­ šia­nik. Bratislava, 1981, 315–21; V. Bene­ dikt, Národům se vší budu veselostí [I Shall Preach to the People with All Joy]

(1606); Ach, Bože svatý, jakých časův sme se dočkali [Oh Lord, What Have We Come To] (1606). In: Antológia staršej slovenskej literatúry, ed. J. Mišianik. Bratislava, 1981, 243–8. Bibl.: For an overview of earlier research, cf. RHB 1: 182–8; Kuzmík 1976, I: 84–8; Minárik 1985: 102–5, 163, 165–8; Voit 2006: 195, 650–1, 1043. O. Kollárik, Vavrinec Benedikt Nedožerský. Martin, 1965; J. B. Čapek, Příspěvky k životu a dílu Vavřince Benedikta-Nudožerina [A Commentary on the Life and Work of Laurentius Benedictus Nudozerinus]. In: AUC – HUCP 7/2 (1966), 7–32; O. Kollárik, Zástoj Vavrinca Benedikta Nedožerského v epoche nášho humanizmu [The Role of Vavřinec Benedikt Nedožerský in the Epoch of Our Humanism]. In: Humanizmus a  renesancia na Slovensku, ed. Ľ. Holotík, A. Vantuch. Bratislava, 1967, 270–87; N. S. Smith, Preliminary remarks on the Grammaticae bohemicae… (1603) of Vavřinec Benedikt Nudožerský. In: SPFFBU 43/42 (1994), 61– 7; N. S. Smith, The Treatment of Participles in Nudožerský’s Grammaticae Bohemicae…, Blahoslav’s Grammatika česká and Rosa’s Čechořečnost. In: SPFFBU 44/43 (1995), 81–91; F. Outrata, Vavřinec Benedikt Nudožerský jako typ huma­ nistického vzdělance [Vavřinec Benedikt Nudožerský as a New Type of Humanist Scholar].  In:  AUC  – HUCP 42/1–2, (2002 [2003 ed.],) 59–74; Kouba 2017. Eva Frimmová

Benesovinus-Philonomus, Matthaeus  

Benesovinus-Philonomus, Matthaeus (Matouš Benešovský, called Philonomus, Matouš z Benešova, Matouš of Benešov, Matthaeus Benesovinus, Matouš Philonomus) 1550s (?) Benešov (?) – after 1592 (?) a priest and abbot of the Emmaus monastery in Prague, translator, and the author of a Czech grammar and etymological dictionary

I Biography The information about B.’s life provided by extant sources is only fragmentary. There are some records of priestly ordinations involving this name in the late 1560s and early 1570s. He was in the service of Vilém of Rožmberk  / Rosenberg. Based on the title pages and dedications of his books, he was a priest, an administrator of the school at the St Vitus Chapter in Prague, a  preacher at the Church of St James in Prague and a scribe at the Prague consistory in the 1570s and 1580s. In 1577, he unsuccessfully applied for the position of administrator at the Prague university College of All Saints (the position went to →  Petr Codicillus). Sometime between 1587 and 1589 he became the abbot of the Utraquist Emmaus monastery in Prague. He had disputes with the council of the New Town of Prague; he was allegedly married. In 1592 he was expelled from the Kingdom of Bohemia by a decree from the emperor. In 1595 the New Town Council was unable to verify reports that he had been executed in Prostějov. His further fate is unknown.

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B. was strikingly isolated confessionally, intellectually as well as socially (the fact that he dedicated his grammar to Rudolf II may be related to his efforts to obtain a position at the university). More is known about his disputes and competitors; we lack any information about his literary collaborators. For chronological reasons, he cannot have worked on the collection of Slavic books in the Emmaus monastery. The support he is traditionally reported to have received from his relative Václav Benešovský at the Utraquist consistory probably ended when they both aspired to the position of abbot at the Emmaus monastery. B. did not establish himself at the university, nor in the long term at the Emmaus monastery; no reaction to his books was recorded at the time either. II Work B.’s work published in print comprises three books of different genres, demonstrating the broad range of B.’s scholarly interests. B. translated from Latin, wrote a  grammar of Czech in Latin and published an etymological dictionary. No manuscripts by B. are known and his surviving correspondence is related only to the office of abbot at the Emmaus monastery and disputes related to that position. 1 Translation of an Ancient Work A Czech translation of the letters of one of the Apostolic Fathers, the martyr Ignatius of Antioch was published under the title Epištoly svatého Ignatia, arcibiskupa Antiochye a  mučedlníka Božího… [The Epistles of St Ignatius, Archbishop of Antioch and Martyr of God] (Prague: s.t. 1570–1580); it comprises 12 letters, not all

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of which are nowadays considered to be authentic. Jan Dus (2008) is of the opinion that the translation was probably made from Latin, possibly with regard to Greek. Based on the declaration on the title page, B.  had indeed translated from Latin. This, together with the fact that the work presents the same number of letters in the same order as the Greek-­ -Latin edition of 1560 (in which the Latin translation is by Ioannes Brunner) in the collection Theologorum aliquot Grae­ corum veterum orthodoxorum libri Grae­ ci et iidem Latinitate donati… (Zürich: A.  Gesnerus 1559–1560) lead us to assume that this was the original B. worked from. The Czech translation is dedicated to Václav Benešovský. The decision to turn to old Christian literature supplied arguments for confessional polemics at the time. A new edition of the translation was prepared by F. F. Procházka (1786) as part of his efforts to make key works of earlier Czech literature accessible. 2 Language Guides a Grammar B.’s grammar, the very first grammar of Czech written in Latin, entitled Gram­ matica Bohemica, studiosis eius lingvae utilissima. Grammatyka česká, mi­lov­ní­ kům téhož jazyku velmi užitečná [Czech Grammar, Very Useful for Lovers of That Language] (Prague: Jiřík Jakubův Dačický 1577), was dedicated to Rudolf II. For the first time in Czech grammaticography, it describes the declension of seven cases and the rich possibilities of conjugation. It is supplemented with high-quality quantitative paraphrases of Psalms 1–8 in Czech.

b Etymology Knížka slov českých vyložených, odkud svůj počátek mají, totiž jaký jejich jest rozum [A Book Explaining the Origin and Meaning of Czech Words] (Prague: Jiřík Jakubův Dačický 1587) is an original dictionary explaining the etymology of many words and comparing Slavic languages with each other. It expresses puristic attitudes to non-Slavic words and the author’s pro-Roman position in confessional polemics. This work, dedicated to the highest officials of Bohemia, was highly appreciated in later Slavic philology. In addition to his own excerpts (→  Václav Hájek of Libočany), speculative Humanist constructions and linguistic observations, B. probably drew on his contact with real speakers of the East Slavic languages. He also criticised translations of the Bible (esp. the Epistle to the Romans). The printed book contains Psalms 1–7 in Church Slavonic translation transcribed into Latin script (using the Czech orthography of the time). III Bibliography Work: RHB 4: 172; LČL 1: 202. Knihopis K3352, K7165–6; BCBT36846. Modern ed.: M. Benešovský, Matouše Benešovského Philonoma Knížka slov českých vyložených, odkud svůj počátek mají, totiž, jaký jest jejich rozum [A Book Explaining the Origin and Meaning of Czech Words by Matouš Benešovský, Called Philonomus] 1587, ed. Č. Zíbrt. In: Český lid 15 (1906), 23–30, 84–88, 151–153, 195–199; 16 (1907), 42–6, 84–6, 131–5, 174– 8; J. Nechutová, D. Šlosar, R. Večerka, Čítanka ze slovanské jazykovědy v českých zemích [Anthology of Slavic Philological Texts in the Czech lands]. Brno, 1982,

Berger, Elias  

83–7, 88–90; M. Benešovský, zvaný Philonomus, Grammatica Bohemica. Kníž­ ka slov českých vyložených [Grammar of Czech: A Book of Explained Czech Words], ed. O. Koupil. Praha, 2003. Bibl.: For an overview of previous research, cf. RHB 4: 172; LČL 1: 202 (the entry by Emil Pražák). More recent literature (complemented by some earlier works): V. Huňáček, K otázce emauzského Filonoma [On Philonomus from the Emmaus Monastery in Prague]. In: Bulletin Ústavu ruského jazyka a  literatury 9 (1965), 57– 65; V.  Huňáček, Klášter Na Slovanech a  počátky východoslovanských studií u nás [The Emmaus Monastery and the Beginnings of East Slavic Studies in the Czech Lands]. In: Z tradic slovanské kul­ tury v Čechách, ed. J. Petr, S. Šabouk. Praha, 1975, 175–86; V. Huňáček, K  po­ čátkům české rusistiky [On the Beginnings of Czech Russian Studies]. In: Starší české, slovenské a slovanské mluv­ nice, ed. J. Porák. Praha, 1985, 217–31; Spisy apoštolských otců [The Writings of the Apostolic Fathers], transl. L. Varcl, D. Drápal, J. Sokol. Praha, 1986, 144 (J.  Sokol); J. Vintr, Grammatica Bohemica Matouše Philonoma Benešovského z roku 1577 [Grammatica Bohemica by Matouš Philonomus Benešovský from 1577]. In: Slavic Themes: Papers from Two Hemispheres: Festschrift for Aus­ tralia, ed. B.  Christa, W. Gesemann, H. W. Schaller. Neuried, 1988, 387–96; O.  Koupil, Matouš Benešovský zvaný Philonomus a jeho jazykové knížky [Matthaeus Benesovinus, Called Philonomus, and His Language-Oriented Books]. In: M.  Benešovský, zvaný Philonomus, Grammatica Bohemica. Knížka slov čes­

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kých vyložených, ed. O.  Koupil. Praha, 2003, ix–xli; J. A. Dus, České překlady listů Ignatia Antiochejského (Eph 18–19) [Czech Translations of the Letters of Ignatius of Antioch (Eph 18–19)]. In: Pulchritudo et sapientia: ad honorem Pavel Spunar, ed. Z. Silagiová, H. Še­di­ nová, P. Kitzler. Praha, 2008, 353–74; T. Vykypělová, Zur Geschichte des Einflusses älterer tschechischer Grammatiken: Meletij Smotryc’kyj und Matouš Benešovský. In: T. Vykypělová, Sechs Beiträge zur Geschichte des Tschechi­ schen. München, 2014, 23–36; Koupil 2015: 101–5, 226–32; O. Koupil, Gram­ matyka Cžeska: mluvnice češtiny v 16. až 19. století (katalog výstavy) [Grammatyka Cžeska: Czech Grammar Books Between the 16th and 19th centuries (an Exhibition Catalogue)]. Praha, 2015, 42–5 (16/09). Ondřej Koupil

Berger, Elias (Bergher, Perger, Berghler, Pannonius, Eliáš Berger z Grünberga, z Grinberga, de Grünberg, of Grünberg, of Grinberg) 1562, Brezno nad Hronom – 1644, Skalica a poet laureate and imperial historio­ grapher I Biography E. was raised in the cultivated environment of his father Petr Berger (d. 1607 or 1610), an evangelical priest and the headmaster of several secondary schools who, after being accused of Crypto-Calvinism,

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moved to Moravia. B. had two brothers, Paul and David; all three of them studied at the Calvinist university of Heidelberg, where E. entered his name in the register in 1593 as ‘Elias Bergerus Briznensis Pannonius’. He taught at evangelical schools in Pressburg  / Bratislava and Trenčín. Sometime before 1600 he converted to Catholicism; this was followed by his rise to the imperial court – by 1603 he held the title of poet laureate and in 1607 he was appointed imperial historian. Alongside Stephan Illésházy / Štefan Ilešházi and Péter Révay / Peter Révai he was politically engaged in efforts to help Mat­thias, brother of Emperor Rudolf II, to claim the Hungarian throne. In 1618 E. won the title of royal familiaris and was made a knight of the order ‘Sanctae Mili­ tiae ordinis Portugalensis eques cruciger’. In 1622 he moved to Skalica, where he worked as a member of the town council in 1626–1628, as mayor in 1629–1632, and again as a member of the town council in 1633–1636. In 1634, Ferdinand II appointed him the head of the tax office (admi­ ni­strator tricesimae), although he did not actually take up the post until 1638. He was married. His wife Katarína (d. 11 May 1635) was a  woman of lower nobility, and her last testament, written in Slovak, has been preserved. They did not have any children of their own, only an adopted son, Petr. In the Franciscan monastery in Skalica, a  damaged tombstone bears the names ‘domini Eliae et Petri Bergeri’. His brother Daniel was a priest in Uherský Brod; he died in 1605 after being shot by the Turks. He had two sons, Jeremiáš and  Jiří, who studied at the university in Prague. Jeremiáš was born in Pressburg / Bratislava and proba-

bly died of the plague on 16 August 1606, soon after defending his dissertation in medicine. B.’s major patrons, to whom he also dedicated his works, included not only the royalty, but also the archbishop of Esztergom János Kutassy, the archbishop of Vienna Melchior Khlesl, the palatine Stephan Illésházy, the Hungarian Crown Guard Péter Révay, Ferenc Nádasdy  / František Nádašdi, the counsellor to Emperor Rudolf II in Prague Johannes Barvitius, and at the court in Vienna Menoldus and Karel the Elder of Žerotín. He was related to → Andreas Rochotius / Rochotský, about whose coat of arms he wrote verses Arma Andreae Rochotii a  Rochitzenberg (published in Rocho­ tiusʼs Γλυκυsφυρνον anni sesquillesimum C.VI. ineunte anno M.DC.VII. (s.l.: s.t. 1607, 7 elegiac couplets). Georgius Berger of Grünberg (Juraj, Jiří), was a  nephew of →  Elias B. He received his Bachelor’s degree at the university in Prague in 1611, followed by his master’s degree in 1613. He was the headmaster at schools in Prague and Čáslav. In 1620, he was offered a professorship at the university. Until 1624, he wrote short articles that came out in anthologies. He published philosophical disputations about fortune and fate Fortunae fatique propugnatio (Prague: Matěj Pardubský 1613) and  De vita et morte disputatio (Prague: Daniel Sedesanus 1616). II Work Elias Berger wrote exclusively in Latin, although he also spoke Slovak. His 14 books and 6 shorter literary compositions were published in 1600–1638. They comprise various genres and are mostly writ-

Berger, Elias  

ten in verse (dactylic hexameter and  el. couplets). Thematically, they reflect the history and celebration of the Habsburg family, the kings and remarkable figures of Hungary, the Hungarian royal crown, the tradition of Sts Cyril and Methodius and St Adalbert in connection with the beginnings of Christianity in the Kingdoms of Bohemia and Hungary, and the Turkish issue. His works corresponded to the focus of an imperial historiographer and poet laureate, but they also overlapped into the political life in the years at the end of the reign of Emperor Rudolf II and after the accession of his brother Matthias II to the Hungarian royal throne and later Bohemian and imperial thrones, in whom the Hungarians placed great hopes for the improvement of the social-political situation in the land. 1 Historical Writings The most important of B.’s historical writings is Symbolum sacrum et augus­ tum decem reginarum Hungariae politice et historice expositum (Bratislava, Vienna (?) 1638) about the sacred symbols of the queens of Hungary, which he dedicated to Maria Anna of Spain, wife of Ferdinand III. He described female royal insignia, the peculiarities and differences of the act of the coronation of queens in comparison with that of the coronation of kings. The epopee Carmen historicum de pon­te lapideo (Prague: heir of Daniel Adam 1602; 315 dactylic hexameters) describes the history of the stone bridge in Prague, which Vladislaus I of the Přemyslid dynasty had built after his return from a  victorious campaign against Milan in 1158.

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2 Political Writings In support of the Pressburg  / Bratislava diet (general assembly of Hungarian estates) in 1607, B. published an invitation to the Hungarian diet in Bratislava Ca­ duceus seu invitatio ad Comitia Hunga­ riae Posonii (Vienna: Margaretha Formia 1607), which was being prepared as a promise of future harmony in the land. The original date of 15 June 1607 was postponed to 10 January 1608 because of the Hajduk Rebellion. B. also celebrated Matthias II’s coronation year in the work Jubilaeus de origine, errore et restitutione sanctae coronae Hungariae regni (Vienna: s.t. 1608) about the renewal of the symbol of the royal crown, representing a  unified nation in the sense of ‘natio Hungarica’ according to István Werbőczy’s code Tripartitum from 1517. B.’s other legal writings celebrate the proHabsburg policy of unifying Hungary, Germany and the Czech lands. III Bibliography Work: RHB 1: 194–6; RHB 6: 54–5; Kuzmík 1976: I, 91–4. BCBT32833, BCBT33359, BCBT34264, BCBT36856; RMK III.948, RMK III.987, RMK III.1100, RMK III.1004, RMK III.1043, RMK III.1044, RMK III.1054, RMK III.1110, RMK III.1211, RMK III.1212, RMK III.1518, RMK III.4241, RMK III.6208, RMK III.7501, RMK III.7588; VD17 23:000254N, VD 17 23:247888M, VD17 23:260589D; Čaplovič, Telgársky LXVIII. Bibl.: For an overview of earlier research, cf. RHB 1: 196, RHB 4: 335; RHB 6: 54–5; Kuzmík 1976: I, 91–4. K. Teszelszky, Ako sa história stala ideológiou. Politické názory Štefana

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Ileš­háziho, Eliáša Bergera a Petra Révaiho o uhorskej korune (1608–1619) [How History Became Ideology. The Political Opinions of István Illésházy, Elias Berger and Péter Révay on the Hungarian Crown (1608–1619)]. In: Rod Révai v slovenských dejinách, ed. E. Augustínová, M. Kovačka, M. Mačuha. Martin, 2010, 124–131; E. Frimmová, Humanistické tlače Eliáša Bergera [Elias Berger’s Humanist Printed Books]. In: Knihy a dějiny, 2012, zvláštne číslo venované PhDr. Anežke Baďurovej, 141–168; E. Frimmová, Eliáš Berger (1562–1644), cisársky historiograf a poeta laureatus [Elias Berger (1562–1644), an Imperial Historiographer and Poet Laureate]. In: Historický časopis Historického ústavu SAV 62/3 (2014), 393–413. Eva Frimmová

Bilovius, Bartholomaeus (a Bilow, a Bilovo, von Bülow, Barptolemaeus Bylovius (Palaeo)Marchicus, Stendalius, Bilov, Seno, Semno, Bonos Benigna Sors Manet) 14 September 1573, Stendal (Germany) – 23 January 1615, Schwerborn (Germany) a Latin poet I Biography B.’s career as a poet laureate was closely connected with the imperial court in Prague. During his time in Prague he established contact with numerous Bohemian Humanists and patrons. This entry is thus limited to his Bohemica and Bohemian contacts. Like e.g. → Balthasar

Exner and Matthias Zuber, B. was a wandering poet who often changed his place of residence and whose livelihood was built primarily on poetry. B. studied at the Latin school in Stendal and from 1590 at the school in Freiberg, Saxony. In Frankfurt an der Oder, he received his Bachelor’s degree on 10 October 1594 and his Master’s degree in philosophy probably in 1598. He was awarded the title of poet laureate in Prague on 13 August 1596 by → Georgius Carolides or Jacob Chimarrhaeus, at the intercession of Konrad Rittershausen (Martínek 1971: 223). On 13 December 1600 Ferrandus de Amatis made him count palatine in Padua with the nobiliary particle ‘von Büllow’. Shortly before that, B. had visited Venice (Odložilík 1966: 12). As a  count palatine, B.  could name poets laureate and frequently did so. On 24 March 1601, at → Paulus Gisbicius’s house in Prague, he granted the title to both Thomas Smichaeus and Ioannes Thermanticus, neither of whom had had any significant poetic work printed. B. was accused of having sold the title to them, for instance by Konrad Rittershausen in his 1602 work Spongia and by Friedrich Taubmann the following year (cf. Flood 2006: 178). From 1603 onwards B. held the role of headmaster in various schools; in the end, he died in poverty. Based on a document from 1602 attesting to B.’s elevation to the nobility (HAAB Weimar, shelf mark 2° XXV: 101), B. bequeathed his coat of arms to the poet laureate Leonhardus Angelus Vinshemius (Engel). At the time of his nomination as poet laureate, B. maintained friendly contact with Georgius Carolides; around 1599 he won the favour of Paulus Gisbicius, with

Bilovius, Bartholomaeus  

whom he exchanged a number of poems. In 1602 he stayed with Gisbicius in Wittenberg, where he published Epigrammatum liber XXVI (Wittenberg: Zacharias Lehmann 1602) for him as a twentieth birthday present. While there, B. made friends with Martinus Polycarpus from  Hradec Králové, for whom he prepared a  collection of propemptica (Propemptica … D. Martino Polycarpo Bohemo, Wittenberg: Laurentius Seuberlich 1602, VD17 125:005550P). From Wittenberg he then accompanied Gisbicius to Leipzig, where he contributed to Gisbiciusʼs collection of propemptica, and then to Magdeburg, where he published further books of epigrams, all including contributions by Gisbicius. He was also in touch with other poets of Gisbicius’s Prague circle (→ Henricus Clingerius, → Nicolaus Pelargus and Georgius Martinius Baldhofen), to some of whom he awarded the title of poet laureate. Nevertheless, Gisbicius soon began to criticise him for selling poet laureate titles (Periculorum poetico­ rum, 1602, 73). In 1610 B. also conferred the title on → Christian Theodor Schosser, whom he had known from Frankfurt an der Oder, where they had both studied. Schosser, who later moved to Ústí nad Labem, subsequently awarded the title to many other people (Storchová 2011: 278). B. was friends with university professor  →  Ioannes Chorinnus, whose poem he posthumously published on the title page of his collection Epigram­ matum libellus XLVIII. (Schmalkalden: Wolfgang Kezelius 1612). Evidence of B.’s contacts in Prague is found i.a. in the handwritten dedications of his works (to → Ioannes Campanus, NKČR, shelf mark 52 G 8 adl. 5; to Jan Kbelský, KNM, shelf

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mark 49 E 46). B.’s poetic collections, of which he published large numbers, in particular Epigrammatum libellus XIII. and XIV.  – which came out in Prague  – contain dozens of poems related to the Czech lands. B. was originally friendly with the talented poet Matthias Zuber; this friendship is documented for the year 1592, but at the end of the century it turned into rivalry, as we see in an exchange of satirical invectives. B. reacts to Zuber’s critical epigrams from 1599 in the same spirit in Epigrammatum libellus  X. (Frankfurt an der Oder: Andreas Eichhorn 1600). The two poets had a similar way of working  – they combined small epigrams on their patrons and friends, printed together on a single sheet, which they published as numbered collections; they thus achieved maximum effect with minimum cost. They sought supporters in Prague at the imperial court as well as among the Bohemian nobility and thus were in direct competition with one another (Martínek 1971: 222–3). The Frankfurt professor of theology Andreas Wencelius was B.’s supporter and wrote poems for B.’s works; as an expression of thanks, B. dedicated a volume in celebration of his becoming poet laureate to him. Among B.’s Bohemian patrons we should mention Hannibal of Valdštejn  / Waldstein, to whom B. dedicated several short poems as early as 1595 (Insignis Davidis psalmus, Frankfurt an der Oder: Eichhorn 1595). Valdštejn was the aristocratic rector of the university in Frankfurt an der Oder at the time. Most of B.’s publication activities are connected with this town; the majority of his works were issued by the Frankfurt an der Oder printer Andreas Eichhorn.

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A few of B.’s prints were published in his more temporary places of residence – in Helmstedt, Wittenberg, Elbląg, Jena, Schmalkalden  – and two in Prague by Jan Othmar (1599, 1600). II Work B. wrote exclusively in Latin; his collections do not contain any Greek words or phrases, despite their insertion being fashionable at the time. His work is pragmatically focused on occasional poetry. B. was a very productive author – between 1596 and 1614 he published 57 numbered books of epigrams; a  complete list of his works has not yet been made. On the other hand, B. contributed relatively little to collections by other authors (VD 17 lists only 17 printed books). The quantity of B.’s publications was at the expense of quality, as is clear from critiques by his contemporaries (e.g. in satires by Kaspar von Barth  – see ADB 642). His play with words and names (anagrams, poems on symbola, etc.) is a typical example of the late Humanist victory of form over content. The same concerns his other poetic achievements: for example, in his purely formal list of poets Hor­ ti poetarum Germanorum, some titles are longer than the poems themselves. Since most of his poems are epigrams, he most frequently used elegiac couplets, exceptionally hexameters or Sapphic stanzas. B. does not have a  distinctive style; he is dependent on ancient heritage and is not affected by the fashionable use of diminutives and word repetition; he also uses archaisms sparingly. He may have influenced Prague poets more by his manner of self-presentation than by his literary style. His self-presentation, how-

ever, was exaggerated; his accumulation of titles rather elicited derision among his contemporaries (e.g. Friedrich Taubmann, Dissertatio de lingua Latina, 1614, 107–8, ironises his actions, refers to him as Magnificus Bucco Bibinus a  Bibo Ste­ fartziensis Morinus, and lists his titles). 1 Collections on B.’s Becoming Poet Laureate, Count Palatine and on His Symbolum To celebrate being named poet laureate, B. published Carmen heroicum, memo­ riter recitatum (Frankfurt an der Oder: Fridericus Hartmann 1596). This printed book contains a poem in hexameters that B. recited when he was awarded the title poeta laureatus in Prague. He addresses his thanks to the emperor Rudolf II, the count palatine who conferred the title on him (without mentioning his name – perhaps Georgius Carolides), and Jacob Chimarrhaeus. These are followed by the verses that he was instructed by the examiners to improvise, on the topic of ‘Veni sancte spiritus’  – the same task was later repeated at the ceremony for Smichaeus and Thermanticus (Storchová 2011: 302), and another poem entitled In festum transfigurationis Christi, at the end of which he incorporates poetic wordplay for Wencelius, including a  hexa­meter using all the letters of the alphabet. B. celebrated being awarded the title of count palatine with another printed book, Comitiva, auctoritate Caesarea in­dulta … cum carminibus amicorum gra­tu­latoriis (Leipzig: Michael Lantzenberger 1602; second edition Magdeburg: Ioachim Boëlius 1611). Contributors to the work included Paulus Gisbicius.

Bilovius, Bartholomaeus  

Alongside Jakob Monau, Caspar Cunradus and Balthasar Exner, B. was one of only a  few poets who published collected poems on their own symbolum. He published his first centuria (to which he probably planned a  later continuation) in 1603 (Spes mea Christus erit, durum patientia vincet. Symbolum Barptolemaei Bilovii, comitis Palatini etc., Frankfurt an der Oder: Andreas Eichhorn 1603). The Bohemica here comprise epigrams by poets living in Prague  – Gisbicius, Clingerius, Nicolaus Pelargus and the poets laureate Smichaeus and Thermanticus. B. later included the poems on his own symbolum in his books of epigrams. 2 Collections of Epigrams Every year, B. published several numbered books of epigrams, most of them on one printed sheet (8 fols.). These included poems for friends, invectives against (usually poetic) opponents, entries in alba amicorum, anagrams and poems on B.ʼs symbolum. He complemented his poems with similarly focused epigrams by his friends. Of these 57 tiny volumes, two were published in Prague: Epigrammatum libellus XIII. (Prague: Jan Othmar 1599) and Epigrammatum liber XIV. (Prague: Jan Othmar 1560), both focused on Paulus Gisbicius and his family. The first of these is dedicated to Gisbicius’s stepfather Matyáš of Jizbice, the other to his brother-in-law Jan Theodor Sixt of  Ottersdorf. Poems related to the Czech lands also appear sporadically in many other volumes; some of these are recorded in RHB.

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3 Collections of Anagrams Anagrams form a large part of B.’s poetic production. He published some in more extensive individual volumes, which contained not only his own anagrams for his friends and supporters but also anagrams on his name composed by others. One such collection, in which Georgius Carolides is represented, is Anagram­ matum … centuria prima (Frankfurt an der Oder: Andreas Eichhorn 1597). Caro­ lides’s name can further be found in Ana­ grammatismorum Pleiades (Erfurt: Nicolaus Ssmuckius 1614). 4 A Poem Listing German Poets Horti poetarum Germanorum (Frankfurt an der Oder: Andreas Eichhorn 1596) consists of three books of poems on German poets and was published by B. at his own expense. This is probably the printed book for which B. was awarded the title poeta laureatus. The collection is dedicated to Emperor Rudolf II. It includes poems from the beginning of the 16th century until the time of publication, with all their titles, complemented by encomiastic elegiac couplets. These often contain universal praise, without any individualisation. Bohemian Humanists featured include →  Bohuslaus of Lobkowicz and Hassenstein, → Caspar Cropacius, → Caspar Bruschius, → Ioan­ nes Maior, →  Lactantius Ioannes Codicius, → Matthaeus Collinus, Václav Ecker and →  Georgius Bartholdus Pontanus. A similar type of work featuring an even larger number of poets, each in the form of one elegiac couplet and a prosaic commentary, was published by Caspar Cunradus in 1615–1621. Cunradus, however,

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drew from historical sources and his work has indisputable informative value. III Bibliography Work: RHB 1: 207–9; RHB 6: 59–62; Flood 2006: 178–81 (including an overview of previous research). Bibl.: ADB 2: 641–2; Kunstmann 1963: 76; O. Odložilík, Thomas Seget: A Scottish Friend of Szymon Szymonowicz. In: The Polish Review 11 (1966), 12; J. Martínek, Humanistica. In: LF 97 (1974), 166; J.  Martínek, Nová humanistická bohe­ mika [New Humanist Bohemica]. In: LF 94 (1971), 222–3; Storchová 2011, ­passim. Marta Vaculínová

Blahoslav, Jan (Jan Blažek, Johannes Blahoslaus, Joannes Blasius Přeroviensis, Makarius, Apterix, J.B.P., I.B.P., J.B.) 20 February 1523, Přerov ‒ 24 November 1571, Moravský Krumlov a bishop of the Unity of the Brethren, writer, pedagogue, hymnographer and music theoretician I Biography Jan Blažek (who seems to have adopted the name Blahoslav later, in adulthood) was born into a  rich burgher family of members of the Unity of the Brethren (Unitas fratrum). He was educated at the Unity’s schools: in Přerov, where he stayed with Jan Wolf, and in Prostějov, where in 1540 he became Bishop Martin Michalec’s personal disciple. Neither

of these two teachers spoke Latin well, but they both composed Czech religious songs. In 1543 B. was sent to Trotzendorf’s renowned Humanist grammar school in Goldberg, Silesia, where he acquired an excellent knowledge of Latin and learnt some Greek. Upon his return in 1544 he was sent to the university in Wittenberg, where he stayed with Caspar Peucer and experienced sermons by M. Luther; he was most influenced by Philipp Me­lan­chthon. One year later he returned to Michalec in Prostějov and helped at the local school of the Unity of the Brethren. In 1548 he left for Mladá Boleslav, where he worked as an assistant of the bishop Jan Černý-Nigranus, to whom, with the initial N., he seems to have dedicated his later grammar. In the spring of 1549 he went to study in Königsberg in East Prussia; however, plague epidemics soon persuaded him to leave again for Gilgenburg, where he spent time with Mach Sionský, the bishop of the Unity of the Brethren in Poland. In the autumn of 1549 he went to study in Basel, with a letter of recommendation from Paul Speratus, the Duke of Prussia’s court preacher. There, B. stayed in Humanist → Sigismundus Gelenius’s house and met some Basel Humanists. Early in 1550, however, he became seriously ill; in the spring of 1551, he returned to Prostějov, where he briefly worked as an administrator at the Unity of the Brethren’s school and his pupils included e.g. Jan the Elder of Žerotín. Subsequently, until 1557, B. worked in Mladá Boleslav for Jan Černý-Nigranus. This marked the start of a  rapidly developing ecclesiastical career for B.: he was ordained a deacon in Mladá Boleslav in 1553, and in the

Blahoslav, Jan  

summer of the same year he was priested in Přerov. In 1555–1557 he travelled to Vienna four times on church-diplomatic missions, where he made unsuccessful attempts to negotiate the release of bishop → Jan Augusta with the court preacher Johannes Sebastian Pfauser; in 1556 B. also travelled to Magdeburg to visit the Lutheran theologian Matthias Flacius Illy­ri­cus. In 1557 B. was elected a  member of the inner council and soon after that was appointed bishop; in 1558, he became the bishop-scribe, i.e. the overseer of official written production in the Unity, an administrator for documents relating to the synod and similar affairs, an curator of the Unity archives, etc. In 1558 he moved to his new episcopal residence in Ivančice in Moravia, where he worked until his death. In the Ivančice period, B.’s heterogeneous and intensive activities reached their peak. B. significantly raised the standard of the Unity of the Brethren school in Ivančice, which he managed. He ensured the establishment of the first Unity of the Brethren printing workshop in Ivančice in 1562 and directly supervised its activities. As the bishop-scribe, he was responsible for the Unity’s printed production and co-created the orthographic usage of the prints ‒ the socalled Brethren orthography; which was observed in the printed production of the Unity with minimal variation in the following decades and later established itself as the model orthography for Czech prints until the beginning of the 19th century. B. took the first steps towards establishing a  library for the translators of the six-volume Bible of Kralice, which became one of the best-equipped librar-

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ies in the Czech lands at the time. As a  bishop, he was significantly involved in sending Brethren students of theology to prestigious universities abroad and thus prepared a generation of competent translators to work on the Bible of Krali­ ce, the most important and extensive Humanist translation into Czech. B.’s position in the Unity entailed a number of duties: as the bishop-scribe, he had to be engaged in confessional apologetics and he continued to copy the voluminous collection of archival materials Acta Unita­ tis Fratrum; as a  bishop, he also had to perform pastoral work, visit congregations and supervise the clergy. He died in Moravský Krumlov on one such visitation journey. B.’s contacts were extensive. At Gelenius’s house in Basel he probably met Sebastian Castellio, Celio Secondo Curione and perhaps also the chancellor Oswald Bär. On his journey from Magdeburg in 1556, which he undertook in order to see Flacius Illyricus, he spent hours incognito in conversation with Philipp Melan­ chthon (with whom he had already been in contact during his studies) and met Joachim Camerarius. In Vien­na in 1557, he became acquainted with a  Humanist in Habsburg service, Kaspar von  Niedbruck. Among noblemen, B. greatly influenced both Jan the Elder and Jan the Younger of Žerotín. B. was highly esteemed among his contemporaries (Johannes Crato referred to him in his conversation with Pertold of Lipá, the governor of Moravia, as the most learned person in Bohemia and Moravia). Josef Janáček (1966: 50) considers B. to be the most important figure of Czech Humanism.

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II Work B. could speak Czech, Latin, German and some Greek, and he could read Polish. He wrote primarily in Czech and rarely in Latin. His substantial achievements did not only contribute to the development of the Unity of the Brethren; their influence extended well beyond the confessional boundaries of the Unity of the Brethren, the geographical borders of the Czech lands and the chronological bounds of the 16th century, despite the fact that he lived in the small town of Ivančice and his work was entirely based on the needs of a  minority illegal church, whose exclusiveness he persistently defended. In his emphasis on pedagogical practice, education, ascetic order, practical theology and cultivated Czech, he may be regarded as a predecessor of Comenius. All his works published between 1562 and Blahoslav’s death were produced in the Unity of the Brethren printing house in Ivančice, however, some doubts emerge in the case of his New Testament of 1564 (Just 2019: 126). B.’s autograph is preserved in some entries of the Acta Unitatis Fratrum; what is probably a contemporary portrait of B. can be found in the so-called Ivančice Hymnbook (1564) and, uniquely, B.’s facsimile signature appears at the end of the foreword to the New Testament (1568). 1 Bible Translation For Czech-language Humanism, B.’s greatest merit lies in addressing the biblical style of literary Czech, i.e. the most prestigious layer of the language, and its orthographic system. In his masterpiece, the translation of the New Testament (1564; second, revised edition with ex-

tended annotation 1568) – which he had been commissioned to make by the Unity of the Brethren and which later formed the basis of the Bible of Kralice ‒ he codified the basic features of the biblical style, which spread across the confessional boundaries and continued to be used in the following centuries. Blahoslav, the best expert on the Czech Bible translation tradition until Josef Dobrovský, refused to bring the biblical style closer to the spoken language, as Luther proposed and the translators of the Náměšť New Testament (1533) did. Instead, he opted for a  thorough and sensitive revision of the traditional, basically Vulgate-based text of Melantrich’s edition, the mainstream of Czech tradition. In his revision, he mainly took into account new Greek-Latin editions containing the texts of Theodore Beza and Erasmus of Rotterdam and their annotations, although all important Humanist versions of the time were available to him (Just 2019: 155‒211). The most typical linguistic feature of B.’s translation, the congruent past transgressive, relies heavily on the Greek source. Taking priests performing the liturgy in Czech as its target readership, B.’s translation was aimed, like the Bible of Kralice later, beyond the denominational boundaries of the Unity of the Brethren. B.’s most important contribution is in finding a balanced position for Czech biblical language between tradition and innovation, archaic character and colloquial language, the phonetic and phonological usage of the western and eastern halves of the Czech-language area, scientific accuracy and poetic ornamentation.

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2 Grammar B. did not consider himself to be a theologian; he liked working with language (his brother Martin Abdon, a priest of the Unity of the Brethren, also had a  philological talent). In the early 1550s he began work on an extensive commentary on the second edition of the Náměšť grammar (1543); this gradually developed into B.’s own grammar, which he completed in the year of his death. Its second part consists of seven of B.’s own chapters, the most important of which is the first, on the properties (proprietas, i.e. adequacy) of Czech, dealing with the correct use of words. Other chapters concern figurative meanings, foreign words, transposition of grammatical categories, language vari­ abi­ lity, models of polished Czech, dialectal differences, etc. Although it is not a systematic grammar, the book comprehensively describes how to achieve pure, correct and ornamental language. It draws in part on the experience B.  gained through his translation of the New Testament. The grammar was never published; the manuscript was, however, revised and preserved within the Unity for use by future translators of the Old Testament, or by preachers and theology students. Although B.’s grammar, which was the most detailed Czech grammar of the 16th century, remained in manuscript, its main principles were respected by the team that translated the Bible of Kralice, and it had a  demonstrable impact e.g. on the revisions made in the translation of the Kralice Psalter. It is impossible to reconstruct how this grammar was used because its unique manuscript (a copy from the second half of the 17th century) was not discovered until the 19th century.

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According to B., biblical Czech should be of high style, exclusive, dignified, noble and ornamental (which is reflected in the principle of stylistic dissimilation and aesthetically justified exceptions to grammar rules), slightly archaic, even at the expense of general comprehensibility, without dialectisms and Latinisms. B. adopts the Central Bohemian dialect, on which literary Czech was based from the beginning, as its basis, but rejects a number of late Old Czech phonetic and phonological changes typical of the spoken language. 3 Practical Theology and Hymnals Thanks to B., liturgical Czech also became fairly well established among the Unity of the Brethren. He was involved as a  co-editor of pericopes (Rejistrum aneb Zpráva, co se kdy a o čem čísti má… [A  Registrum or a  Report on What and When to Read] s.l. c. 1557–1559; Titulové všech kázaní neb Rejstřík titulův všech kázaní [The Titles of All Sermons or an Index of the Titles of all Sermons] 1563; Evanjelia anebo Čtení svatá… [The Gospels or Holy Readings] 1571) and as an editor of two hymnals for the Unity of the Brethren, which he edited both linguistically and musically. Here, too, he balanced extremes. Evanjelia anebo Čtení svatá… (1571) contains liturgical chants for major religious feasts set to notated Gregorian tunes, but with B.’s individual modifications in accordance with the principles of Humanist rhetoric (Baťová 2014). In the case of the pericopes, he i.a. co-edited Augusta’s over-literal and Latinising translations from the Zürich Bible (Biblia Tigurina); B.’s own translation of the New Testament would also later be

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used for pericopes. Another of B.’s manuscripts, Pilné rozjímaní… [Diligent Meditation…] (1563), addresses a controversy at the time over how pericopes should be used; B. rejects the approach taken by →  Jan Augusta (which was based strictly on the Credo) and defends a  compromise solution. B. and his co-workers put together the first of the hymnals thanks to a  commission from the Unity of the Brethren in response to the Reformation emphasis on singing. This was known as the Sza­motuły Hymnbook Piesně chval božských. Písně duchovní evanjelistské… [Godly Songs of Praise: Evangelical Religious Songs] (Szamotuły: Alexandr Oujezdecký 1560–1561, published in two versions, see Voit 2017: 468–70). However, B. was not completely satisfied with the printed version of the so-called Szamotuły Hymnbook Piesně chval bož­ských. Písně duchovní evanjelistské… [Godly Songs of Praise. Evangelical Religious Songs] (Szamotuły: Alexandr Oujezdecký 1560–1561, published in two versions, see Voit 2017: 468–70), because some of his manuscript revisions had not been included. The hymnbook is internally divided into three parts, which reflect the theology of the Brethren; this division proved influential in the Unity in the following decades (Kouba 2017: 25). There is an extant copy that includes B.’s notes in preparation for further editions (Herrn­ hut, Unitätsarchiv, shelf mark AB II R 3.19, No. 173). The hymnal was also intended for use by the Utraquists (Voit 2017: 430). The second, revised and typographically even more perfect edition, the Ivančice Hymnbook (Písně duchovní evanjelist­ ské… [Evangelical Religious Songs] 1564), is one of the most beautiful hymn books

of the Unity of the Brethren; the third edition may have been printed at the end of the 1560s (K 12862; cf. Kouba 2017: 26). With these editions, each of which contained more than 730 songs, B. created a  canon of Unity of the Brethren songs, which was reprinted with some revisions over the course of the following decades and was not significantly reworked until Comenius, a  century later. B.’s work is one of the masterpieces of Protestant hymnology in Europe at the time (Kouba 2017: 27). He wrote 70 songs himself for the Szamotuły Hymnbook (often by thoroughly editing earlier compositions), of which 26 were wholly original songs, including the very first successful metrical composition in the Czech language, namely in the Sapphic stanza. After Jan Augusta and Lukáš of Prague, he was the third most productive hymnographer in the Unity of the Brethren before the Battle of White Mountain (Kouba 2017: 29). B.’s songs are sung in Protestant churches to this day, and some were also adopted into later Catholic hymnals. B. devoted his practical-theological Czech work Vitia concionatorum… (manuscript, 1570 or 1571), to another crucial area of Reformation liturgy: sermons. Containing practical advice for preachers and listing frequent mistakes, this is the first work to record the intonation of spoken Czech, which it does through notation. Another work, Naučení mladým kazatelům [Lessons for Young Preachers], has not been preserved. For the theologians of the Unity, B. also wrote another practical-theological work Naučení mládencům… [Lessons for Young Men] (Kralice: Unity of the Brethren printing workshop, 1585; a  revised version from

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the same printing workshop 1609), building on an earlier version, which emphasised moral education and discipline. B.’s early work Spis o zraku… [A Treatise on Sight] (1550; printed around 1610 in Jan Schumann’s printing workshop in Prague), which is dedicated in an acrostic to B.’s friend Šimon Kocourek-Felinus, and his moralistic treatise Anvolimator… (manuscript, 1560) are both also dedicated to this topic. Another work concerning the education of Unity theology students is the polemical manuscript Corolla­rium… (manuscript, 1567), known as Filipika proti misomusům [A Phillipic Against the Enemies of Education]. It was written within a few days as a passionate and rhetorically sophisticated defence of education against the wing in the Unity of the Brethren – represented mainly by the bishop Jan Augusta  – that did not appreciate Humanist studies. B.’s autograph has been preserved in Acta Unita­ tis Fratrum. 4 Works on Music In connection with preparations for his hymnal, B. wrote the first theoretical work on music in Czech (the title page is missing in the sole extant copy, Olomouc: Jan Günther 1558; second, revised and extended edition: Musica, to jest Knížka zpěvákům… [Musica, i.e. a Book for Singers…], Ivančice, 1569). It is a compilation from contemporary Latin and German Humanist manuals, focused on the principles of monophonic singing for those ignorant of Latin. When the competitive but less sucWaltcessfully composed Mu­ zi­ka… by → Jan Josquin was published in Czech in 1561, B. reacted by reworking his version and expanding it with two impor-

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tant additions: advice to singers (Regule zpěvákům do kůru [Rules for Choir Singers], also circulated in verse form among the Utraquists) and advice to songwriters (this part is effectively the first guide to poetics in Czech; in it, B. recommends not using metrical prosody for Czech but maintaining correlation between long syllables and long notes). Around 1561, B. compiled a  handwritten index of authors of the songs in the Szamotuły Hymnbook. In the index, he determined the authorship of 527 songs (Písní du­ chov­ních některých … rejstřík [An Index of Some Religious Songs…]), which made it a kind of seed of Czech literary history. He also contributed to it by writing brief profiles of priests of the Unity; these were later reworked into the necrology of the Unity of the Brethren. B. defended the editorial approach to the second edition of the hymnbook in the manuscript Apo­ logia pro editione Cantionalis nova (1564). 5 Dogmatics B. discussed theological issues in various unpublished shorter works: O vyvolení Božím… [About Predestination] (1562), Prokázaní světlé… [A Clear Proof…] (1564) and Výklad na XIII. kapitolu Zjevení svatého Jana… [A Commentary on Revelation 13] (1565–1566). The work Du­chov­ ní alchymia [Spiritual Alchemy] has not been preserved. 6 Historical Works B. devoted a great deal of time and energy to the historiography of the Unity of the Brethren and the defence of its independence (this is another difference between him and Bishop Jan Augusta). All of these works remained in manuscript.

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In the first of them, O původu a příčinách Jednoty bratrské i kněžství a řádu, kteréhož se v ní užívá [On the Origin and the Reasons for the Establishment of the Unity of Brethren, its Priests and Organization] (1547), which is remarkable for including a list of the sources he used, B. defends the idea that the Unity of Brethren comes from Christ. He reworked the same subject in Latin in the work Summa quaedam brevissima … de eorundem Fratrum ori­ gi­ne et actis (1556); he wrote this in connection with his journey to Magdeburg, where M. Flacius Illyricus was based, and focuses on disproving Illyricus’s assumptions about the origins of the Unity. He defends the independence of the Unity in Sepsání o rozdíle jednoty bratrské od luteryanské [A Treatise on the Difference between the Unity of the Brethren and the Lutheran Church] (1558) and Zpráva upřímá a  sprostná na tyto dvě otázky… [A Sincere and Simple Report on the Following Two Questions…] (1566); the latter was written in response to efforts by the Moravian high official Albrecht Černohorský of Boskovice to unify the Protestant denominations in Moravia. During the 1550s and 1560s, B. edited a total of eight volumes of the Unity’s extensive manuscript archives (Acta Unitatis Fra­ trum, Vols. II‒IX), initially alongside Jan Černý. The Acta are an invaluable source on the history of the Unity of the Brethren until the end of the 16th century, thanks to which most of B.’s manuscript works have been preserved. 7 Correspondence B.’s extant correspondence is limited to just over 20 letters, most of which are written in Latin and are of occasion-

al character. They largely relate to the needs of the Unity of the Brethren, and concern the defence of its confession and history and hopes placed in political negotiations on its position, congregations and members (Jan Augusta, the congregation in Mladá Boleslav, the mandate against the Unity), as well as the Unity’s internal affairs (admonitions, dogmatic issues); most of the letters are addressed to foreign scholars. The Acta contain handwritten copies of Blahoslav’s letters to Esrom Rüdinger, Joachim Camerarius, Jan Lasitský, the physician Johannes Crato von Krafftheim, Caspar Peucer, and Sebastian Pfauser; there are also letters to political figures such as Wolf Krajíř, Mikuláš Valter of  Valteršperk and Julius of Salm, and a response to a letter from Hubert Languet; among the Brethren themselves, B. was in correspondence with e.g. Jiří Izrael, Jan Rokyta and Za­ cha­riáš Litomyšlský. III Bibliography Work: Knihopis 1160–1164, 2264, 12861–2, 17110, 17112. Modern ed. (selection): O. Hostinský, Jan Blahoslav a  Jan Josquin. Příspěvek k  dějinám české hudby a  theorie umění XVI. věku. S novými otisky obou muzik: Blahoslavovy (1569) a  Josquinovy (1561) [Jan Blahoslav and Jan Josquin: A Contribution to the History of Czech Music and Art Theory of the 16th Century. Including an Edition of Both Musicas, Blahoslav’s (1569) and Josquin’s (1561)]. Praha, 1896; O původu jednoty bratrské a řádu v ní Ja. Blagoslava… [On the Origin of the Unity of the Brethren and Its Organization by Jan Blahoslav], ed. N. V. Jastrebov. Saint Petersburg, 1902; J.  Blahoslav, B.  Jana

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Blahoslava Vady kazatelův a  Filipika proti nepřátelům vyššího vzdělání v  jed­ notě bratrské [The Faults of Preachers and A  Phillipic against the Enemies of Higher Education by Jan Blahoslav], ed. F. A. Slavík. Praha, 1905; J. Blahoslav, Spis o zraku. Jak člověk zrakem … škodi­ ti může [A Treatise on Sight. How One Can Harm … with One’s Eyesight], ed. F.  Chudoba. Praha, 1928; J. Blahoslav, O původu Jednoty bratrské a  řádu v  ní [On the Origin of the Unity of the Brethren and Its Organization], ed. O.  Odlo­ žilík. Praha, 1928; Cesty Českých bratří Matěje Červenky a  Jana Blahoslava [The Journeys of the Unity of the Brethren Members Matěj Červenka and Jan Blahoslav], ed. T. Č. Zelinka. Praha, 1942; Jana Blahoslava Naučení mládencům [Lessons for Young Men by Jan Blahoslav], ed. F.  Bednář. Praha, 1947; J. Blahoslav, Pochodně zažžená [A Kindled Torch], ed. P. Váša. Praha, 1949; Gramatika česká Jana Blahoslava [A Czech Grammar by Jan Blahoslav], ed. M. Čejka et al. Brno, 1991; J. Blahoslav, Musica 1558, ed. T.  Sovík. Denton, 1991; O. Halama, Jan Blahoslav o rozdíle mezi správci Jednoty a luterským kněžstvem [Jan Blahoslav on the Difference between the Administrators of the Unity of the Brethren and the Lutheran Clergy]. In: Teologická reflexe 9/1 (2003), 70–86 (an edition of Sepsání o rozdíle jednoty bratrské od luterianské); J. Blahoslav, Čtyři menší spisy [Four Shorter Works], ed. M. Čejka. Brno, 2013; J. Blahoslav, Musica, ed. P. Daněk. Praha, 2016. A facsimile edition: Blahoslavův Nový zákon z roku 1568 [Jan Blahoslav’s New Testament from 1568], ed. J. Konopásek. Praha, 1931.

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Bibl.: For an overview of previous research, cf. Dittmann, Just 2016: 66–83, 211–48; LČL 1: 246–48; Voit 2006: 123–4, 893–6; J. Just, Bibliografie k dějinám jed­ noty bratrské [Bibliography of the History of the Unity of the Brethren], 2002, available at , 36–58 [retrieved on 15 September 2017]. J. Janáček, Jan Blahoslav. Studie s ukáz­kami z díla [Jan Blahoslav: A Study Including Extracts from His Work]. Praha, 1966; A. Mladějovská, Literární analýza Ivančického kancionálu [A Literary Analysis of the Ivančice Hymnbook], an unpublished masters dissertation, University of Ostrava, 2008; D. S. Larangé, Parole de Dieu en Bohême et Moravie. La tradition de la prédication dans l’Unité des Frères de Jan Hus à Jan Amos Come­ nius. Paris, 2008; M. Brown, John Bla­ hoslav ‒ Sixteenth-Century Moravian Re­ former: Transforming the Czech Nation by the Word of God. Bonn, 2013; E. Baťová, Bratrská kancionálová tvorba předbělohorské doby novýma očima? [The Unity of the Brethren’s Hymnbook Production in the Period before the Battle of White Mountain Seen Anew?]. In: Za Kralickou do Kralic aneb 400. výročí Bible kralické, ed. J. Mitáček. Brno, 2013, 135–44; T. Vykypělová, Wege zum Neutschechi­schen. Studien zur Geschichte der tschechi­ schen Schriftsprache. Hamburg, 2013; E. Baťová, Tisk Blahoslavových Evanjelií v kontextu bratrské liturgie a  sakrální rétoriky [Blahoslav’s Printed Evanjelia in the Context of the Liturgy and Sacral Rhetoric of the Unity of the Brethren]. In: Amica – Sponsa – Mater. Bible v čase reformace, ed. O. Halama. Praha, 2014, 241–60; T. Landová, Liturgie Jednoty

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bratrské (1457‒1620) [The Liturgy of the Unity of the Brethren (1457‒1620)]. Červený Kostelec, 2014; J. Just, Acta Unitatis Fratrum. Ediční projekt [An Editorial Project]. In: FHB 29 (2014), 451–62; J. Just, Jan Blahoslav (1523‒1571). In: Lebensbilder aus der Brüdergemeine, II, ed. D. M ­ eyer. Herrnhut, 2014, 55–65; T. Landová, Práce s Písmem při tvorbě kázání podle Blahoslavova spisu Vady kazatelů [Work with the Scriptures during Sermon Preparation according to Blahoslav’s Vady kaza­ telů]. In: Amica  – Sponsa  – Mater. Bible v čase reformace, ed. O. Halama. Praha, 2014, 261–72; Koupil 2015; K.  Fajtlová, Problematika autorství duchovních písní v kancionálech 16.  a  17. století: Blaho­ slavův Rejstřík a jeho pokračovatelé [The Problem of the Authorship of Religious Songs in 16th- and 17th-Century Hymnbooks: Blahoslav’s Rejstřík and His Successors], an unpublished doctoral dissertation, Masaryk University, Brno, 2016; Voit 2017; Kouba 2017; J. Just, Biblický humanismus Jana Blahoslava: Překlad Nového zákona z  roku 1564/1568 a  jeho kontext [Jan Blahoslavʼs Biblical Humanism: The New Testament Translation of 1564/1568 and Its Context]. Praha, 2019. Robert Dittmann

Borbonius, Matthias (Matyáš Borbonius z Borbenheimu, a Borbenheim, Collinensis) 24 August 1566, Kolinec near Klatovy – 16 December 1629, Toruń (Poland) a physician, Latin poet, and author of medical writings

I Biography B. came from a poor peasant family; his surname at birth was Burda. As a  poor student (mendicus), he attended town schools in Sušice, Klatovy and Louny, where he was brought by Ioannes Rosacius. When Rosacius was invited to the Prague academy, B. once again followed him and attended schools at the Churches of St Stephen and St Michael in Prague. Subsequently, he attended a succession of other town schools (Rakovník, Kolín, Chrudim), mostly in connection with his supporters’ workplaces. After that, he spent four years studying at the grammar school in Velké Meziříčí, whose headmaster was Ioannes Ursinus. He Latinised his name to ‘Borbonius’ and began to write Latin poetry. After his studies, he worked as preceptor to Jan of Vartenberk, first in  Napajedla and subsequently in Znojmo, Jihlava and Brzeg (in Poland); at the beginning of 1596 they travelled to Basel together, where B. enrolled to study medicine. In the same year, he also received the nobiliary particle ‘of Borbenheim’ and the title poeta Caesareus for the collection Caesares monarchiae Ro­ manae. B. had already been deeply interested in medicine before, mainly during his stay in Znojmo, thanks to which he had good knowledge of it. This enabled him to progress rapidly in his studies: he completed a dissertation on gout within ten months and applied for doctoral examinations, which he passed in February 1597. He then returned to Bohemia, where he rejected an offer to lecture at the university of Prague; instead, he chose the career of physician, which he practised first in Napajedla and then for a  short time in Litoměřice, where he also mar-

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ried but was soon widowed. His second marriage took him to Mladá Boleslav. In 1609 he was appointed a state physician (Landesartz) by the Bohemian estates and moved to the New Town of Prague. He gained great renown and his patients included members of the nobility (e.g. Petr Vok of  Rožmberk  / Rosenberg, Polyxena of Lobkovice / Lobkowicz). I.a. he recognised the healing effects of the mineral waters in Františkovy Lázně / Franzensbad. In 1618 he became involved in the Bohemian Revolt (as one of the three representatives of the New Town negotiating with members of the directorate (a governmental body of non-Catholic estates), for which he was sentenced to death and property forfeiture. Nevertheless, he had powerful intercessors, in particular Karl I, Prince of Lichten­štejn / Liech­ten­stein (but also noblewomen Polyxena of Lobkovice and Marie Magdalena Trčková), and thus he was pardoned. More specifically, the judgement was changed to the forfeiture of property and life imprisonment, which never actually happened in the end – he was only briefly imprisoned. His position, however, was fundamentally shaken by these events. In order to to regain his prior social status, for which he repeatedly asked, he would have had to convert to the Catholic faith. This was unacceptable for B., and so instead he decided to go to exile: he left the Czech lands in 1628, via Zittau and Leszno (where he met J.A. Come­nius) and settled in Toruń, Poland, where he became personal physician to the later king of Poland Władysław / Ladislaus IV Vasa. Nevertheless, he died the very next year.

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B. was praised by virtually all important Latin poets of the time in their collections (→  Ioannes Campanus, →  Paulus Gisbicius, →  Ioannes Chorinnus and others). On  B.’s second marriage, to Anna Hyttychová (1601), a  collection was issued that contained contributions by e.g. Bartoloměj Havlík of  Varvažov, →  Geor­gius Carolides, →  Henricus Clingerius, Paulus Gisbicius and →  Caspar Dornavius, i.e. poets variously connected with the court. Through his Latin poetry, B. thus became part of the literary circle associated with the imperial court of Rudolf II, in particular thanks to his title poeta Caesareus. B. was friends with university masters, too, such as → Adam Huber and Martin Bacháček of  Nauměřice. B.’s contemporaries praised him as an extraordinarily gifted poet; the inclusion of extensive extracts from his work in the anthology Delitiae poetarum Ger­ manorum (1602) is further evidence of this. During his stay in Basel, B. exchanged abundant correspondence with his contacts in the Czech lands, including e.g. →  Daniel Adam of  Veleslavín, → Václav Budovec of Budov and Karel the Elder of Žerotín, as well as a  number of physicians. B.’s diaries (see below) provide a detailed overview of his contacts. B.’s religious orientation was probably first influenced by Lutheranism; later, he inclined to the Unity of the Brethren. In his diaries from his journey to Basel, he already expresses negative opinions of the Lutherans. B.’s library has been preserved as part of the Lobkowicz collection and is currently deposited in Nelahozeves C ­ astle.

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II Work B. wrote almost exclusively in Latin; Czech and German appear only in sporadic passages in his diaries. His work consists of poetry and scientific medical treatises; he managed to win recognition in both of these areas. 1 Poetry B.’s first printed works are of occasional character (epithalamia, epicedia, congratulatory poems), such as Honesto et erudito … Andreae Posthumio Prageno, dum sacris Vittebergae … feliciter initiare­ tur (Prague: Ioannes Schumann 1591). B. won greatest acclaim for his collection Caesares monarchiae Romanae (Leipzig: Michael Lantzenberger 1595), thanks to which he received the title poe­ ta Caesareus and the nobiliary particle ‘of Borbenheim’ (1596). This work, which is divided into three parts, is dedicated to the emperor, Rudolf II. The author’s plan, conceived during his stay in Znojmo, was to write encomiastic poems on all Roman emperors, beginning with Julius Caesar. B. completed the collection in Napajedla in 1594. The first part comprises recommendation poems (by Hieronymus Arconatus and Petr Capella of Elbing) and one panegyric by B., paraphrasing Ovid, which is also dedicated to the emperor. This is followed by 14 sets of poems for 14 rulers; the first set includes verses on ancient Roman emperors (Caesar, Augustus, Nero, Caligula, Domitian, Trajan, etc.), each complemented by symbola in prose as well as verse, mostly in elegiac couplets. The last set begins with a poem dedicated to Charles IV, and the collection culminates in extremely laudatory, almost devotional poems on Rudolf II

and the Austrian Habsburg family. Probably in order not to offend the emperor in any way, B. did not mention the Hussite wars in connection with Emperor Sigismund. According to earlier researchers, the collection does not achieve exceptional poetic qualities, but this was in any case evidently not the author’s primary intention: its instructional and panegyric focus, mainly in relation to Rudolf II, was to strengthen B.’s relation to the imperial patronage. The collection was given to the emperor together with a  letter by B. requesting elevation to the nobility. The work thus undoubtedly fulfilled its goal. In his diaries, B. describes handing over the collection to the emperor himself in front of St Vitus Cathedral, and later lists important members of the Rudolphine court to whom he had dedicated the collection and who returned his praise. Among B.’s short contributions to works by other authors, it is worth mentioning a poem that B. wrote for the work De origine Bohemorum et Slavorum by →  Ioannes Matthias, where he refers to the author as ‘patriae defensor honoris’. In university circles, however, Matthias’s work provoked highly controversial reactions, both for its style and for because it posited that the Czechs were of Transcarpathian origin. 2 Medical Literature Medical treatises form an important part of B.’s work. They are based on university works that he wrote during his stay in Basel, where they were also published. The thesis entitled Auspicio numinis de febre tertiana (Basel: Conrad Waldkirchius 1596) are dedicated through a  poem to

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a friend of B.’s, physician Simon Grynaeus, who was interested in this disease. As the title implies, B. recorded many findings about the ‘tertian fever’ based on his own experience of the illness, from which, as we know from his diary entries, he had suffered in his youth, and which once again afflicted him on his way to Basel. The work De hydrope theses (Basel: Conrad Waldkirchius 1596) also consists of theses, in this case on the subject of dropsy, complemented by six test questions. B. also published his dissertation in print: De medicorum, ut vocant, op­ probio podagra theses… (Basel: Conrad Waldkirchius 1597). In it, he sets out the causes and symptoms of gout and methods of treating it. According to the medical knowledge of the time (the so-called humoral-pathological model), gout was caused by the accumulation of blood, bile or phlegm in the joints. In order for these harmful humours to be removed from the body, a  proper diet was recommended, which mainly required moderation in eating and drinking (Storchová 2011: 327; Storchová 2016). Nevertheless, this professional, medical conception of the gout is entirely different from that represented in popular Latin works of the time of the laudes podagrae type (→ Georgius Bartholdus Pontanus, → Victorinus Rha­ cotomus, etc.). Authorship of the extant manuscript of the work entitled Theoria medica, probably written around 1610, is also attributed to B. Its content is briefly summarised by G. Gellner (1938).

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3 Diary Entries B.’s diaries are an essential source of information about his life and work. Such extensive autobiographical writing from the quill of a physician is relatively unique in the Czech context. Two books have been preserved: the travel diary Iter Helveticum 1595–1599 and B.’s marginal notes in Kalendář hospodářský a  kancelářský [Economic and Official Calendar] by →  Simeon Partlicius (diary from 1622). These autographs were not published until the modern period (Dvořák 1896; Gellner 1938). The title of the first of these was created only later, based on the text, which begins with the words Iter Helveticum cum gen. domi­ no Ioanne a  Wartenberg et Napagedlii, etc. The text consists almost exclusively of Latin entries made by B. during his journey to Basel, which he undertook as a preceptor to Jan of Vartenberk (and to another student, Zikmund Prakšický of Zástřizly) and where he then received his doctorate of medicine. The notes continue after B.’s return to Bohemia, where B. worked as a  physician. The entries do not, however, provide a  continuous narrative; they are rather fragmentary records and extraordinarily diverse. Evidently, B.’s notes mainly refer to the people that he met or was in touch with. He lists his friends and supporters, students, professors and physicians. He also records colloquia in itinere on theological and historical subjects, syllogistic interpretations probably for teaching purposes. He enriched the work with a  number of shorter narratives functioning as exempla (e.g. stories about Habsburg rulers, remarkable figures, Czech and foreign scholars, ancient heroes). In

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addition, the diary contains numerous proverbs, quotations and inscriptions that B. noticed on buildings or paintings (e.g. the self-portrait of A ­ lbrecht Dürer in Nuremberg), etc.; therefore, it can also be regarded as a stock of texts for future writing (Storchová 2011: 390). The most important information provided in B.’s diaries is that relating to his studies in Basel, which he describes in detail, emphasising his academic contacts and the various activities he participated in during his time in Basel. As part of his medical education, he also watched several autopsies (both animal and human). Furthermore, he describes his examinations in detail, including medical records and drawings, and his achievement of the doctoral degree. In their conception (e.g. the list of the scholars and friends that attended the banquet to celebrate B.’s doctoral graduation, and B.’s emotional farewell to Basel on his departure), these passages show how important B.’s university studies were to him. They legitimised his position as a physician and an important figure of the scholarly and aristocratic circles of the time, and, no less crucially, they would become a source of financial security, which B. had significantly lacked in his youth (B. also mentions his lack of money during his stay in Basel). B.’s diary entries do not mention his own illnesses as much as one might expect. He writes on a few occasions about a fever with chills, which afflicted him on his way to Basel, and also describes problems with his eyesight. Several times, he records the effects of medicines recommended to him, noting their recipes. In Basel, he also suffered from occasion-

al melancholy and despondency over the indiscipline of the students entrusted to him. After B.’s return to Bohemia, his entries are shorter and more monotonous, undoubtedly reflecting his lifestyle. They usually briefly mention his treatment of his patients, the preparation of medicines, payments received for the treatment, and other common activities (writing letters, etc.). The entries then gradually become slightly longer again and are complemented by information about various visits to Bohemian and Moravian towns and meetings with friends. B. even records some of his dreams, which interprets as prophetic. The most personal account concerns his unsuccessful courtship of  Kateřina Leofartová, whom he met in Litoměřice. Although he had considered a  trip to Italy with his student Jan of  Vartenberk, where he wanted to further his studies, he changed his plans because of the expected marriage. Nevertheless, Kateřina changed her mind and cancelled the engagement. (She did eventually become B.’s wife, but their marriage did not last very long because Kateřina soon died.) At the very end of the extant diary entries, there is a more coherent but rather brief autobiographical narrative. Besides information about B.’s origins, it mainly contains information about his studies and teachers, and about his own later work as a teacher and preceptor. The language of the diary entries is clearly tied to the scholarly, hence Latin, mode of expression. The vernacular language appears only exceptionally (e.g. in the description of one of the autopsies, B. uses some Czech in combina-

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tion with Latin). Except for the sporadic occurrence of Czech words or phrases, the only vernacular expression is Kateřina’s engagement vow, which B. quotes in Czech. There may be a gender and value motivation for this (Kateřina subsequently broke her promise, but B. forgave her). Kateřina probably did not know Latin (Storchová 2011: 391). The second group of diary entries comprises notes that B. made in his copy of Kalendář hospodářský a  kancelářský for 1622, by the physician, astronomer and poet → Simeon Partlicius (c. 1588 – after 1640). The entries provide a picture of a very difficult period in B.’s life, when he barely escaped the death penalty for his involvement in the Bohemian Revolt. The diary begins by mentioning the supplications B. addressed to Emperor Rudolf II and other influential noblemen (e.g. Zdeněk Vojtěch Popel of Lobko­vice / Lobkowicz) for the annulment of his house arrest sentence and the restitution of his property. Despite his complicated situation, patients still sought B. and they increased in number. B. continued his supplications, turning to various intercessors. Nevertheless, his position improved only slowly and with great efforts. B. accepted an offer from Vilém Vchynský of Vchynice to provide medical treatment to his daughter Alžběta in  Teplice. This information is followed by a detailed description of the treatment, which, however, had no effect and the girl died. A notable part of these entries is formed by B.’s records of his dreams. Although some such records appeared in the previous diary, Iter Helveticum, there are far more of them here. Their prophetic and religious character comes

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to the fore and B. usually connects the dreams not only with personal events (e.g. B.’s brother’s death of) but also public events; some are related to biblical texts (a dream of King Ahab and his vineyard in Naboth), while in others, Christ has revealed Himself to B. in a vision, or the dream has inspired B. to spend three days fasting and meditating. In addition, B. also records a  number of unusual, even supernatural phenomena (such as a  voice from heaven at Prague Castle). The deepening of religious experience through dreams and visions, which was much less evident in the previous diary, is a  result of not only B.’s overall personal situation but undoubtedly also of the contemporary political and religious circumstances in the Czech lands after the Battle of White Mountain, which affected B.’s fate immediately and unexpectedly. Towards the end of 1622, the diary entries become less coherent; there are more quotations from the Bible and the Church Fathers, and more descriptions of dreams. These are combined with contradictory and disturbing news, which B. received concerning the political-religious development in Bohemia. The increasing pressure on non-Catholic confessions led B. to consider exile and fashion himself as a  martyr for faith. At the end of the year, he i.a. recorded a Latin epitaphium that he had composed on the death of Ioannes Campanus. In comparison with his earlier autobiographical entries, the language of the diary has changed: much more space is given to Czech, with some Latin and German appearing as well. B. mainly uses Latin to describe diagnoses and treatments and for biblical quotations and

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poems. Czech is utilised in the personal, emotional and experiential passages, which are also much more expressive. This is related to the shift in the conception of the entries, which are evidently no longer primarily intended for the scholarly public (Storchová 2011: 391). Both diaries contain almost daily weather records (in both Latin and Czech), which serve even now as a valuable source of information for meteorologists. The Latin notes are more accurate, perhaps because B. had a better grasp of the relevant terminology in Latin. Nevertheless, it is not entirely clear why B. began to record these data at all. It is possible that he wanted to monitor the effect of the weather on the course of diseases. III Bibliography Work: RHB 1: 218–22, RHB 6: 64 (for a bibliography of B.’s works, see p. 64) K06880 Bibl.: For an overview of previous research, cf. RHB 1: 222, RHB 6: 64; LČL 1: 268–9; J. Adamec, L. hlaváčková, P. Svobodný, Biografický slovník pražské lékařské fakulty 1348–1939 [A Biographical Dictionary of the Medical Faculty in Prague (1348–1939)]. Praha, 1988, 52–3. M. Dvořák, Dva denníky Dra Matiáše Borbonia z  Borbenheimu [Two Diaries of the Physician Matthias Borbonius]. Praha, 1896; G. Gellner, Životopis lé­ kaře Borbonia a  výklad jeho deníků [A  Biography of the Physician Matthias Borbonius and an Interpretation of His Diaries]. Praha, 1938; K. Pejml, J. Munzar, Matyáš Borbonius z  Borbenheimu a  jeho meteorologická pozorování z  let 1596–1598, 1622 [Matthias Borbonius and Meteorological Observations from 1596–

1598, 1622]. In: Meteorologický zpravodaj 21 (1968), 93–5; K. Pejml, J. Munzar, Das Wetter in Basel in den Jahren 1596–1597 nach dem Tagebuch des Mathias Borbonius von Borbenheim. In: Vierteljahr­s­ schrift der Naturforschenden Gesellschaft in Zürich 113 (1968), 407–16; L. Rejchrt, Bratrští studenti na reformovaných akademiích před Bílou horou [Students Among the Members of the Unity of the Brethren at Reformed Academies before the Battle of White Mountain]. In: AUC– HUCP 13 (1973), 43–82; J. Hás, Z  deníku doktora Borbonia [From the Diary of the Physician Borbonius]. In: Heraldika a ge­ nealogie 27/3–4 (1994), 185–6; V. Huml, Rudolfínská lékárna Matyáše Borbonia na Koňském trhu očima archeologie. Katalog k  výstavě [The Rudolphine Pharmacy of Matthias Borbonius at the Horse Market through the Eyes of Archaeologists]. Praha, 1995; M. Svatoš, Cesta za vzděláním doktora medicíny Matyáše Borbonia [Physician Matthias Borbonius’s Journey to Education]. In: AUC–HUCP 35 (1995), 29–40; Z. Pietrzyk, W krȩgu Strasburga. Z peregrynacji młodzieży z Rzeczypospo­ litej Polsko-litewskiej w latach 1538–1621 [Strasbourg Circle: Peregrination of Students from the Polish-Lithuanian Commonwealth in 1538–1621]. Kraków, 1997; R. Brázdil, O. Kotyza, Daily Weather Re­ cords in the Czech Lands in the Sixteenth Century, 2. Brno, 1999; V. Urbánek, Es­ chatologie, vědění a  politika [Eschatology, Knowledge and Politics]. České Budějovice, 2008; M. Písková, Napajedelská léta Matyáše Borbonia [The Years Matthias Borbonius Spent in Napajedla]. In: Acta musealia jihovýchodní Moravy ve Zlíně 9/1–2 (2009), 59–63; Holý 2010; L. De Barbieri, Das Orbis Helveticorum

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von Matthias Borbonius aus Borbenheim (1560–1629). In: Orbis Helveticorum. Das˝Schweizer Buch und seine mitteleuro­ päische Welt, ed. V. Čičaj, J.-A. Bernhard. Bratislava, 2011; Holý 2011; Just, Klosová, Steiner 2011; Storchová 2011; K. Černý, Mor 1480–1730. Epidemie v  lékařských traktátech raného novověku [The Plague in 1480–1730: Epidemics in Medical Treatises of the Early Modern Period]. Praha, 2014; L. Storchová, ‘The Tempting Girl I Know So Well’. Representations of Gout and the Self-Fashioning of Bohemian Humanist Scholars. In: Ear­ ly Science and Medicine 21 (2016), 511–30. Jana Kolářová

Březan, Václav (Břežan) 1568, Březno u Loun – after 11 October 1618 a historian, genealogist, archivist and librarian I Biography B., a member of the Unity of the Brethren (Unitas fratrum), received his education at the town school in Mladá Boleslav and at the university in Heidelberg, for which he left in 1584 with a group of aristocratic members of the Unity of the Brethren led by the preceptor Bartoloměj Němčanský. After his return to Bohemia, he entered the service of Petr Vok of Rožmberk  / Rosenberg, whose family was one of the most important noble families in the Czech lands. Having worked as a  scribe

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at the judicial office in Český Krumlov for a  short time, he was entrusted with the administration of the Rožmberk archives and library (using the title Praefectus bibliothecae) in 1596. The organisation of these two collections, which he used as a source for his own historiographical work, became his main occupation. His work there not only inspired him to write laudatory and historical works, but also had practical merits (for instance, he was able to provide archival documents for legal and property disputes). Moreover, B. significantly influenced the cultural orientation of the South Bohemian court (especially as far as book culture was concerned). B.’s position in the official court hierarchy was stable and was associated with superior financial security. After Petr Vok’s death, B. entered the services of the Švamberk family, who took over the Rožmberk legacy, retaining the same position and remaining connected with the South Bohemian court until his death in 1618. B. was in active contact with  the leaders of the Unity of the Brethren (Bartoloměj Němčanský, → Matěj Cyrus) and functioned as a  mediator between the Unity of the Brethren and the Rožmberk court. B. was also part of a  circle of intellectuals in the Rožmberk service (including physician Hermann Bulderus, poet Theobald Höck of  Zweibrücken, and others), with whom he cooperated in making acquisitions for the Rožmberk family library and for whom he mediated literature from that source. B. seems to have owned a personal library, although only one item from it (HussitenKrieg by →  Zacharias Theobald) has been preserved.

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II Work B.’s work has only been preserved in manuscript form; it concerned two areas: court historiography (focused on regional and aristocratic history) and the cataloguing of the Rožmberk book collection. The four-volume catalogue, deposited in the  Kungliga Biblioteket in Stockholm, is one of the most valuable pieces of evidence of cataloguing practice in Central Europe at the time. 1 Historical Writings B. is the author of a number of short historical treatises of inventory, topographic and genealogical nature (e.g. an outline of the history of the monastery at Vyšší Brod  / Hohenfurth, an overview of the privileges of the town of Český Krumlov, lists of the officials and clergy in the Rožmberk demesne, the genealogies of the lords of Švamberk, Šternberk  / Sternberg, and the Šlik / Schlick family). B.  probably intended to create a  more complex work on Czech history, but this never came to fruition. He contributed to the history of the Rožmberks with the manuscript Rožm­ berské kroniky krátký a  summovní výtah [A Brief Summary of the Rožmberk Chronicle] (1609), a brief overview of the entire history of the Rožmberk family. Nevertheless, his main work on this topic, on which he worked in 1602–1615, is Historie rožmberská [The History of the Rožmberk Family]  – a  multivolume work covering the family’s history from the beginning of its existence until the death of Petr Vok of Rožmberk. Of the original five volumes, only the last two have been preserved; these are devoted to Vilém (Padesátní letopis [A Chronicle of Fifty Years]) and

Petr Vok of  Rožmberk (Pátý díl Historie rožmberské [Volume Five of the History of the Rožmberk Family]). Although the work’s literary value is not particularly high, it is an example of Humanist historiography and contains a large amount of information on the life of Czech society in a  broad social context. The work stands out mainly for the range of its sources, which B.  extended beyond the Rožmberk archives themselves to other town, aristocratic and monastic archives and libraries. In addition, B. used unusual sources such as private correspondence, accounts, diaries, calendars, news reports and literary works (even a  verse autobiography by fish farmer Jakub Krčín of Jelčany). B. called his work a ‘history’, but its character does not correspond so much to this Humanist genre (→ Ioannes Dubravius) as to contemporary historical treatises of annalistic nature with an emphasis on facts. B. attempted to limit the mechanistic nature of his explanations by using synthesising marginal notes. The main focus of the Historie was on the milieu of high aristocracy, with different ideals of fair lords presented in each volume: Vilém of Rožmberk was presented as a prototype of a righteous and exemplary ruler, whereas Petr Vok was critically described as a man trying to make sense of his own life. 2 A Catalogue of the Rožmberk Library From the end of the 1590s, B. essentially influenced the acquisitions and thus also the structure of the Rožmberg library, which by 1610 held almost ten thousand volumes and was one of the most important libraries in the whole of Central Europe. B.’s task was to create a  universal

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collector’s library, and he selected international booksellers based in Prague as his main sources of purchases. Nevertheless, it is obvious that B. primarily focused on acqiring of historical and to a lesser extent religious literature (he evidently influenced, for instance, the accumulation of literature associated with the Unity of the Brethren). On the other hand, he was not so well-disposed towards the purchase of ancient, Humanist literature or books in Romance languages, apparently under the influence of his religious orientation (for instance, he did not take the opportunity to acquire a Humanist book collection of exceptional content that had been accumulated by the Austrian knight Hieronymus Beck von Leo­poldsdorf) (Veselá 2016: 260–1). In the early 17th century, the Rožmberk library underwent a  demanding renovation that turned it into a  Renaissance hall-type library, requiring a  new kind of organisation and cataloguing; this took more than six years. Although B. had had the opportunity to become acquainted with Conrad Gessner’s bibliography as well as with practices in other libraries, he created his own unique system for the Rožmberk book collection. It seems that B. originally considered establishing new sections for disciplines such as military affairs and ethics, but in the end went for the well-established system of five disciplines (theology, law, medicine, history and philosophy). Despite this decision, he still managed to incorporate fresh ideas into the systematic classification of the library, creating several subfields that reflected its exceptional content as well as the interests of the last Rožmberks: works of po-

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etry, sheet music, a collection of graphic sheets and a set of alchemical and medical manuscripts. He also selected a  sophisticated system of sub-classification for the religious literature. Furthermore, he took the original and innovative step of compensating for the fact that there was no author catalogue by giving preference to an arrangement by author rather than based on the books’ formats as was more common at the time. His solution to the issue of tract-volumes containing books on different topics, which had traditionally represented a big problem for cataloguers and library administrators, was similarly ingenious. For each individual work in a tract-volume, B. included a reference to the volume’s main entry in the catalogue, thus specifying where it was physically to be found. His further solution to the absence of the author catalogue was equally original – he emphasised the order by author in individual fields. This innovative and creative approach, involving meticulousness and consistency, makes B.’s catalogue exceptional evidence of the high standard of cataloguing at the time. III Bibliography Work: Katalog rožmberské knihovny [A  Ca­talogue of the Rožmberg Library] (Stockholm: Kungliga biblioteket U 378); the editions of the two most important works: V. Březan, Životy posledních Rožmberků [The Lives of the Last Rožmberks] I–II, ed. J. Pánek. Praha, 1985; V. Březan, Rožmberské kroniky krátký a  summovní výtah od Václava Březana [A Brief Summary of the Rožmberk Chronicle by Václav Břežan], ed. A. Kubíková. České Budějovice, 2005.

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Bibl.: For an overview of previous research, cf. J. Pánek, Rožmberský historiograf Václav Březan [The Rožmberk Historiographer Václav Březan]. In: Rožm­berkové. Rod českých velmožů a  je­ ho cesta dějinami, ed. M. Gaži. České Bu­ dějovice, 2011, 270–73. V. Březan, Životy posledních Rožm­ berků [The Lives of the Last Rožmberks] I–II, ed. J. Pánek. Praha, 1985; A.  Kubíková, Březanovo uspořádání rožm­ berského archivu [Březan’s Arrangement of the Rožmberk Archives]. In: Archivní časopis 1/2 (2001), 91–105; L. Veselá, Knihy na dvoře Rožmberků [Books at the Rožmberk Court]. Praha, 2005, 100–18; J. Hrdlička, Jak se utvá­ ří paměť. Legenda o dělení růží a  její proměny na počátku 17. století [The Making of Memory: The Legend of the Division of the Roses]. In: Paměť urozenosti, ed. V. Bůžek, P. Král. Praha, 2007, 68– 87; P. Daněk, Rožmberské „Libri musici“: sbírka hudebních tisků v  majetku Viléma a  Petra Voka Rožmberka [Rožmberk ‘Libri musici’: The Sheet Music Collection Owned by Vilém and Petr Vok of Rožmberk]. In: P. Daněk, Historické tisky vokální polyfonie, rané monodie, hudební teorie a  instrumentální hudby v  českých zemích do roku 1630. Praha, 2015, 61–6; L. Veselá, Rytíř a  intelektuál: Hieronym Beck z  Leopoldsdorfu a  jeho knihovna [A Knight and Intellectual: Hieronymus Beck von Leopoldsdorf and His Library]. Praha, 2016, esp. 74–97. Lenka Veselá

Brikcí of Licsko (z Licska, z Licka, Briccius de Licsko, Brykcý ze Zlicka) around 1488, Kouřim – 16 November 1543, Prague or Čáslav a lawyer and politician

I Biography The earliest information available on B.  concerns his studies at the university of Prague. He received his Bachelor’s degree there in 1508 and his Masterʼs degree in 1513. After that, he briefly lectured at the university. In 1516 he was mentioned as a  scribe in the New Town of Prague and he advantageously married a wealthy bride in the same year. In 1518, he became a  representative of the New Town of Prague on the town council of the united towns of Prague. As such, he attended land diets (assemblies). He was a supporter of the party of moderate Utraquists inclined towards Lutheranism (so-called Neo-Utraquists), represented by Jan Hlavsa of Liboslav. After the coup d’état by the conservative pro-Catholic party led by Jan Pašek of Vrat in 1524, he was briefly imprisoned as an alleged follower of Luther. After his release he could not return to Prague and so departed for Kutná Hora (where he was recorded as scribe in 1527 and 1529). After the accession of Ferdinand I, he began searching for contacts at the court and became friends with the vice-chancellor Jiří Žabka of  Limberk and Kounice. Thanks to him, B. was elevated to the nobility in 1529 with the attribution ‘of Licsko’. After 1530, with the help of his connections in

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Ferdinand I.’s circles, he was able to return to Prague and became a scribe there. By the 1540s he was living in Prague’s Old Town in the house known as Na Louži. From 1534, he worked as a scribe at the Royal Chamber Court (Kammerge­ richt). At that time, he became an adherent of conservative Utraquism, sharing the opinions of the group around Pavel Bydžovský, which was in contact with Catholic prelates as well as the royal court and Catholic convert → Václav Hájek of Libočany. In 1539–43, he was included among the members of the Čáslav literati brotherhood. His epitaph was written in verse by → Matthaeus Collinus. B.’s friends and colleagues included both Pavel Bydžovský and Václav Hájek. B. declared his relation to chronicler Hájek in his preface to Práva městská [Municipal Laws], while Hájek himself refers to B. in his preface as one of the initiators of his work. Two councillors of Kutná Hora, Pavel Vodolenský and Jan Šatný, were involved in the preparation of Práva městská. B.’s dedication in Regule [Regulations] includes his hometown, Kouřim. The patrons at whose instigation he published or to whom he dedicated his works were Maximilian and Ferdinand, the sons of Ferdinand I, and Old Town burghers Jan of Pernštejn / Pernstein and Jiří Žabka of Limberk. II Work Along with Václav Hájek, →  Jan Stra­ něnský and → Sixt of Ottersdorf, B. was the leading representative of Czech literary life in the 1530s. He is the author of four books each with a different thematic focus but all based on his legal practice. His last known original work is his short

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foreword to Hájek’s Kronika česká [Bohemian Chronicle]. 1 Titularius First, at the request of his patron Jiří Žabka of  Limberk, he published an aid for the needs of regular office and social practices: a  list of the bearers of secular and clerical titles – i.e. all important officials  – in the Kingdom of Bohemia, entitled Titulové stavu duchovního a svět­ ského [The Titles of Spiritual and Secular Estates] (Prague: Pavel Severýn z Kapí Hory 1534). The short preface to this work, which includes i.a. a  reference to Livy’s history, implies that B.’s had the ambition of creating a more comprehensive overview of the rulers, prominent officials and prelates of the Czech lands. B.’s familiarity with earlier literature is shown by his reference to the medieval treatise Knížky o hře šachové [Books about the Game of Chess], paraphrased by Tomáš of Štítný. 2 Law Sometime after 1525, while he was in exile in Kutná Hora, B. began to compile the collection Práva městská (Litomyšl?: Alexandr Oujezdecký 1536). It is a compilation of several manuscripts containing the decisions of land courts in Brno and Jihlava, translated into Czech. The manuscripts had been used in the Old Town of Prague and B. thus erroneously believed them to contain verdicts from Old Town courts. His aim was to unify the legal practice in different towns and thus support attitudes favouring strong royal power over cities, against aristocratic power. The towns did not accept the collection as a binding legal document, but

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some did use it as a reference book (Ryba 1973). B. employed original Latin sources with their Czech translations, compiled a  text in Czech, and complemented it with further findings from other sources. He usually adopted references to ancient authorities from the later tradition. His preface to Práva is, in the typical moral-educational spirit of the time, composed of axioms about the necessity of law for the preservation of the common good. He relies primarily on quotations from ancient authors, as well as some from the Bible, medieval authorities and Giovanni Antonio Campani, the Czech edition of whose work De regendo ma­ gistratu he refers to directly, stating that it is a Greek book that had been translated into Latin and then into Czech; this is probably a reference to the unpreserved edition by Jan Šmerhovský (Praha 1519). The quotations used in the preface also appear later in the collection Sentencie philozophice de Regimine et Judiciis homi­ num [The Sentences of Wise Men], which indicates that he had been preparing the collection of sayings for a long time. He even refers to the Bohemian Chronicle of Václav Hájek, when he proudly states that the first judge in Bohemia was allegedly appointed in Kouřim, his hometown, in 652. The preface is followed by B.’s Latin verses. The collection Regule (Pra­ gue: Bartoloměj Netolický z Netolic 1541) is of similar character; most of its text was taken from Práva městská. The collection of regulations is written in the form of an anthology, which was, like instructional collections, to provide basic information on the origin and need for natural law. The character of the preface is similar to that of Sentencie philozo­

phice and it includes a dedication to the mayor and council of Kouřim. Likewise here, he invites readers to read the Greek and Roman authorities in order to elevate the common good. 3 Moral-Educational Literature The contemporary popularity of moral-educational compendia led B. to write a  philosophical-legal anthology of sayings and quotations from ancient philosophers on law, Sentencie philozophice de Regimine et Judiciis hominum (Prague: Jan Severin 1540; Prague: Bartoloměj Netolický 1541). He probably began to collect the sentences while he was writing Práva městská. An anthology was a comprehensible and thus popular genre for less qualified readers (it was also used by → Mikuláš Konáč and → Jan Češka). The collection contains about 450 statements concerning judicial decisions, justice and state administration. The edition of the Sentencie is bilingual – the entire text consists of parallel lists of Latin texts with their Czech translations on the opposite page. This combination of Latin and Czech texts in one publication was in compliance with contemporary Humanist editorial fashion. B. created the list as unsystematic excerpts ordered as he found them and based on the sources from which he drew. In his preface, B. mentions that his model was a  similar compendium compiled for an unnamed bishop of Vác (probably Nicolaus Báthory or Stjepan Brodarić). B. identified more than 50 quoted authors, although he quoted or attributed some dic­ ta falsely. Three-quarters of the identified sentences come from ancient authorities. The most frequent author among them is

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Aristotle, to whose sentences B. devoted an entire passage; Cicero and Seneca are also often quoted, as are Isidore of Seville, Cassiodorus, and the Bible. The 1540 edition contains a dedication to Old Town burghers, written in Czech, while the 1541 edition contains a Latin dedication to the sons of King Ferdinand I, Ma­ xi­milian and Ferdinand (as does the 1558 edition), which is one of the first longer Latin texts attached to a Czech-language book (Voit 2017: 372) and in which he asks for general moderation and the rulers’ tolerance. The popularity of this collection of statements is shown by the fact that at least two later editions were produced (1558, 1563). 4 The Edition of an Old Czech Religious Treatise Along with Pavel Bydžovský, B. published a  treatise by Jan of  Příbram (d. 1448) under the title Počínají se knihy o  zarmúceních velikých Církve svaté… [Thus Begin Books about the Great Sorrows of the Holy Church] (Prague: Bartoloměj Netolický 1542). Following several books by John Hus and one by Petr Chelčický, Jan of  Příbram was only the third Hussite author to have his work printed in Bohemia before the middle of the 16th century. Jan of Příbram, however, belonged to the moderate conservative wing of the Hussites and sharply criticised the largely Taborite radical movement. For his anti-Taborite attitudes, he was sometimes mistakenly considered to be a  representative of the Catholics. After Martin Luther launched an attack on the Roman Catholic Church by nailing his 95 Theses to the door of Wittenberg’s Castle Church, Jan of Příbram once again

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became popular thanks to his opinions opposing radical reformers. The treatise concerned was, however, published erroneously under the name of Jan Milíč of  Kroměříž  / Johannes Milicius de Cremsier (c. 1325–1374). The editors evidently did not know about the earlier, unpreserved edition from 1523, since they referred to their publication as the first edition. It is dedicated to the sons of Jan of  Pernštejn. With its calm mood and tone, the book is comforting. It is designed to help in enduring adversity and to be a guide to the spiritual life for young noblemen. III Bibliography Work: Knihopis K01348, K01349, K01350, K01350a, K01350b, K01351, K01352, K03482. Modern ed.: M. Brikcího z  Licka Práva městská [Town Privileges by M. Brikcí of Licsko], ed. J. Jireček, H. Jireček. Praha, 1880. Bibl.: LČL 1: 302–303; RHB 3: 161–162 (for an overview of previous research, see p. 162). J. Čelakovský, O právech městských M. Brikcího z  Licska a  o poměru jejich k  starším sbírkám právním [Town Privileges by M. Brikcí of  Licsko and Their Relation to Earlier Collections of Law]. In: Právník 19 (1880), 19–33; J. Hejnic, K  latinské literární činnosti M. Brikcího z  Licka [The Latin Literary Activities of M.  Brikcí of  Licsko]. In: ZJKF 9 (1967), 5–10; B. Ryba, K pramenům práv městských M. Brikcího z  Licska [The Sources of Town Privileges by M. Brikcí of  Licsko]. In: SK 8 (1973), 5–18; Voit

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2013; Boldan, Neškudla, Voit 2014; Voit 2017. Bořek Neškudla

Bruschius, Caspar (Gaspar Brusch, Kaspar Brucius, Casparus Brusthius, Slaccenwaldensis, Egranus, G.B.S.) 19 August 1518, Horní Slavkov – 20 November 1559, Rothenburg ob der Tauber an author of historical and topographical writings and occasional poems I Biography B. came from Slavkov in West Bohemia. It is impossible to determine precisely what education he received. It is indisputable, however, that he began his studies in Cheb before heading for Germany, where he studied first in Hof, then in Wittenberg, where he received his Bachelor’s degree in 1533, and later in Tübingen from October 1536. He travelled almost all his life. During his travels in Germany, Austria, Switzerland and Italy he collected materials for his books, e.g. the history of the German Church Monasteriorum Ger­ maniae … Centuria prima. In Germany, B. worked as a teacher at the Latin school in Ulm in 1537–1539; in 1541/1542 he studied theology in Wittenberg; in 1542–1544, he tried to find a teaching position at the university of Leipzig. He also headed Latin schools in Arnstadt (1544), which he soon had to leave after a dispute with an evangelical preacher, in Schmalkalden (1545–1546) and in Lindau (1546/1547). In

1547–1554/1555 B. undertook journeys to Switzerland, Germany, Austria and Italy. In 1555 he became an evangelical pastor in Pettendorf in the Upper Palatinate. He was murdered near Rothenburg in B ­ avaria. B. maintained contact with other scholars of his time, which he had established during his studies. During his early education he was taught by two Lutheran teachers, Johann Streitberg and Nicolaus Medler, a pastor in Hof. In Tübingen he was taught by Joachim Ca­ me­rarius, Philipp Melanchthon and Andreas Osiander. In his works, B. further remembers Paulus Phrygio (Paulus Phrygio Constantinus, an encomiastic poem on his chronicle within the collection of poems dedicated to Georgius Rencz, included in the printed book after the work Progymnasmata), Ambrosius Blaurer (the dedication of the translation of Psalm 91 into verse form, Progymnasmata) and Johann Stigel, a German poet and orator who studied in Wittenberg at the same time as B. (a poem dedicated to him within Ad viros aliquot eruditos ac doctos). B. did not only maintain contact with supporters of the Reformation, but also with abbots and bishops of the Catholic Church – e.g. he wrote his history of the Lorsch monastery De Laureaco veteri ce­ lebri…, one of the most incisive Reformation writings of the 16th century (Basileae: Ioannes Oporinus, 1553) for Wolfgang, the bishop of Passau; B.  dedicated the itinerary Odoiporikon … Pfreymbdense to the abbot of the monastery in Reichenbach, Michael Katzbeg. B. also devoted works to other foreign scholars, including the previously mentioned Paulus Phrygio and Ambrosius Blaurer (Progym­

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nasmata), the Augsburg syndic Georgius Laetes (Descriptio am­ nium ex Pinifero monte decurrentium) and the director of the royal school Georgius Nagelius (Enco­ mion insignis). B. further remembers physician Georgius Rencz (in the dedication of a collection of poems included in the printed book alongside the work Progym­ nasmata) and his teacher and friend from Tübingen, Jacob Schegkius of Schorndorf (in the dedication of other poems). In his dedications, B. mainly addressed rulers of the Habsburg dynasty, especially Ferdinand I the king of Bohemia (Ad divum Ferdinandum, … Elegia encomiastica) and his sons, the future emperor and king of Bohemia Maximilian II and Ferdinand II of Tyrol, Archduke of Austria. He dedicated his history of German monasteries, Monasteriorum Germaniae … Centuria prima, to both brothers, and a collection of encomiastic poems about their ancestors, In divorum Caroli V., Romanorum et Germaniae im­ peratoris … gratiam et honorem, Sche­ dias­ma­ta, only to Maximilian. Bohemian addressees of B.’s dedications include i.a. his father, Jan B. (Querella afflictae Germa­niae), abbot Johann Depelianus (Encomia Hubae Slaccenwaldensis), Johann Georg Ellenbogen  / Jan Jiří Loketský (Narratio calamitatis) and Caspar Khornpaur from Pilsen (Egregio viro … Gaspari Khornpaurio Pilzano). II Work B.’s life and work were affected by the differences between old and new doctrines, i.e. between Catholicism and Lutheranism. He sharply criticised the shortcomings and weaknesses of the old church, but he kept a low profile, unlike

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zealous reformers. On 13 April 1541, he received the title poeta laureatus from Charles V in Regensburg. He is the first poet laureate historically documented in the Czech lands. B. wrote many Latin and German treatises, some of which are translations of Latin texts into German (e.g. Breve hodeporicon divi Ferdinandi). Approximately 100 of his works are known now. The most highly regarded among them are his historical-geographical writings (for a  list of these, see VL 16: 378–383). B.ʼs works were of miscellaneous character, including instructional works and occasional poems. He wrote prose as well as poetry, using elegiac couplets abundantly as well as the Phalaecian hendecasyllabic, heroic dactylic hexa­ meter and Sapphic stanza. In dedication letters and historical works he mainly uses prose. B. frequently alludes to ancient heroes and quotes ancient authors, although the topics he deals with are largely from the Czech milieu. His works include topographical poems (e.g. Enco­ mia Hubae Slaccenwaldensis, Narratio calamitatis) as well as occasional poems addressed to his family (e.g. his father, mother, etc., Encomia Hubae Slaccen­ waldensis) as well as Czech natives (Egre­ gio viro … Gaspari Khornpaurio Pilzano) and kings of Bohemia (Breve hodeporicon divi Ferdinandi). Because of the extent of B.’s production, we discuss only some of his works below, in particular those related to the Czech lands. 1 Historical Writings Despite spending his entire life on this great prosaic work, B. only managed to

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complete the first volume of Monaste­ riorum Germaniae … Centuria prima (Ingolstadt: Alexander and Samuel Weyssenhorm 1551). The second volume was unfortunately never finished and was published as late as 1692 as Supplemen­ tum Bruschianum (Vienna: Mann 1692). In this work, B. deals with the history of bishoprics and monasteries in the German area. The places are ordered alphabetically by their Latin names. The poet briefly outlines the history of each and includes a list of abbots or superiors. In some cases, B. inserts verses written by people close to a  specific place: for example, his section about the monastery at  Reichenau includes i.a. the medieval poem Planctus Regiae and a  poem written by Andreas Masius in the 16th century. The work is richly accompanied by authentic historical material. Many of B.’s own documents were published and printed for the very first time within this work. The treatise is preceded by a letter from Ferdinand I stipulating that no one should arbitrarily reprint, translate or sell B.’s work or any part of it without his permission for a period of eight years. 2 Topography, Hodoeporica This broadside folio Descriptio amnium ex Pinifero monte decurrentium… (Ulm: Sebastianus Francus 1538) contains a  schematic list of rivers in the Fichtel Mountains. It partly builds on Celtes’s legacy but is an expanded, much more comprehensive German edition of this work, which was subsequently republished several times. In 1542, B. published (in Nuremberg) the first German geographical and cultural-historical description of the wid-

er Cheb region (Egerland) Des Vichtel­ bergs … gründtliche Beschreibung. In the dedication, dated 1 September 1542 in Wittenberg, he praises the quality of the Cheb town school, whose students successfully continued their study at other schools. In the first part of the short work, B. Describes the natural landscape conditions in the region, emphasising the occurrence of precious metals, and recalls remarkable figures of his time and the recent past who were born or had lived in that area. In the following part, B. describes the flow of the river Ohře  / Eger from its origin near Weißenstadt in Bavaria all the way to Kadaň  / Kaaden. He provides the names of the aristocratic or ecclesiastical owners of towns, villages and castles, mentions natural and architectural landmarks, and sometimes also other significant figures, e.g. → Bohuslaus of Lobkowicz and Hassenstein. Afterwards, he deals with the tributaries of the Ohře and the towns on them, e.g. Horní Slavkov with its tin mining and processing. The final part contains a very detailed description of Cheb (important buildings, town administration, a  mention of mineral springs near the town), which ends with a  chronological overview of the history of the town from 1179 until the beginning of the 16th century. At the beginning of the 17th century → Zacha­ rias Theobald significantly expanded B.’s treatise and published it under the title Gaspari Bruschii Redivivi Gründtli­ che Beschreibung Des Fichtelbergs (Wittenberg: L. Seuberlich, S. Seelfisch 1612; a  further edition Nuremberg: G. Scheu­ rer, A. Liechtenthaler 1683). The work Encomia Hubae Slaccen­ waldensis… (Wittenberg: Iosephus Klug

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1542) begins with a poem by Johann Stigel in the Phalaecian hendecasyllabic, followed by a dedication in prose to abbot Jan. The first poem concerns the poet’s native region, namely Horní Slavkov, then Karlovy Vary / Carlsbad, Krásno and the mountain called Huba. In the next poem, B. praises Karlovy Vary and emphasises the healing powers of its thermal springs. The collection further includes an encomiastic poem on this town by Bohuslaus of Lobkowicz and Hassenstein. This is followed by a  book of epigrams and elegies. In the first poem, the author describes Bečov. The other poems are occasional, written for different people, e.g. an epitaph on B.’s father-in-law, the physician and astronomer Johannes Sibenharius, and B.’s other relatives. In these poems, B. uses different meters, most often elegiac couplets, but also the dactylic hexameter and Phalaecian hendecasyllabic. The poem Narratio calamitatis… (Wit­ tenberg: Nicolaus Schirlentz 1543) in elegiac couplets describes the natural disaster that struck B.’s hometown in 1542. Breve hodeporicon divi Ferdinandi… (Vienna: Ioannes Syngrenius 1552) in elegiac couplets describes the journey of Ferdinand I from the Augsburg Diet to Vienna. The poem is accompanied by B.’s own translation of this poem into German. Odoiporikon … Pfreymbdense… (Regensburg: H. Kohl 1554; see VL 16: 381) is a  poetic itinerary of B.’s journey from Passau to Pfreimd in 1554 is written in elegiac couplets and includes verses related to the Czech lands. The poem is followed by the genealogy of the margraves of Vohburg, one poem about the foundation of the monastery at Reichen-

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bach, one about Hilckersberg Castle, and a  Propempticon for Wolfgang of Salm, Bishop of Passau. 3 Collections of Spiritual and Occasional Poems In Progymnasmata Gasparis Bruschii Egrani… (Tübingen: Udalricus Morhardus 1537) B. explains various terms, e.g. the Eucharist, baptism and the Ten Commandments. In addition, he specifies the duties of public authorities, spouses, and parents. In addition to poems in elegiac couplets, there is also a hymn written in the Sapphic stanza about how to apply for a  good education. B. further recasts David’s Psalm No. 109 Dixit Dominus Domino meo into elegiac couplets and introduces it with a  prosaic dedication to his patron, Ambrosius Blaurer. This Psalm concludes Progymnasmata; in the epilogue B. asks Christ to accept the verses graciously and to continue guiding his heart. This is followed by a  set of epitaphs, introduced by a  dedication to the physician Georgius Rencz of Wittenberg (honouring e.g. the poet Conrad Celtes, Sir Thomas More and Erasmus of Rotterdam), and encomiastic and other occasional poems (dedicated e.g. to B.’s teacher Jacob Schegkius of Schorndorf and Johann Keczmann. Some of the poems praise other scholars, such as Albinus Augustanus (whom B. compares with John Hus) and Johannes Kindlein. The collection Ad viros aliquot eru­ ditos ac doctos … epigrammata (Nuremberg: Johann Petreius 1541) was published anonymously; B. signed them only with the initials G. B. S. In these poems, B. praises diverse personalities of the Protestant circle, e.g. Philipp

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­ elan­chthon and his friends, Andreas M Osiander, Caspar Cruciger, Martin Bucer and others. The collection further contains poems directed against the Catholic theologian Johann Eck and the clergy in the town of Regensburg. In reaction to these poems, a collection of epigrams entitled In Casparem Bruschium Schlackn­ valdensem, poetam larvatum, quorundam epi­gram­mata… was written (Ingolstadt: Alexander Weißenhorn 1541), largely consisting of epigrams targeted against B., with some against the calumniators of Johann Eck. The authors of these epigrams are unknown  – the poems are marked with the initials V. H. I., M. S. and M. I. K., predominantly the first. The poet writing under these initials also wrote a dedication in which he refers to the authors as docta iuventus (learned youth) and asks B. to discontinue such nonsense and not to criticise learned men. In Querella afflictae Germaniae… (Regensburg: Ioannes Khol 1541) written in elegiac couplets, the author addresses the dukes of Bavaria Frederick and Louis, on behalf of Germania, with a request for help against the Turkish danger. This is followed by further poems of rather instructional character, e.g. about Hercules’s columns and the eagle of the Roman Empire, as well as poems on religious topics, e.g. a poem about Chapter 7 of the Book of Proverbs, dedicated to Wolfgang, abbot of the monastery of Kempten in Bavaria and verses dedicated to Gerwik, the abbot of Weingarten, in which Jesus as the Lamb of God addresses a sinner and urges him to resort to his altars because only in Him can he find eternal peace, life and salvation. This poem is followed by B.’s poetic explanation of Jesus as

a  Lamb (who bravely endured torture and death). In divorum Caroli V., Romanorum et Ger­maniae imperatoris … gratiam et ho­­no­rem, Schediasmata… (Augsburg: Ph.  Ul­hart der Ältere 1548; see VL 16: 379–80) praise King Maximilian I and his grandsons, Ferdinand and Charles V. They also include tombstone poems devoted to Holy Roman Empress Isabella and Queen Anna of Bohemia and Hungary. Poems related to Bohemia include ‘De ludis ac certaminibus equestribus … Ferdinandi iunioris, archistrategi Aus­ triae, in Veteris urbis Pragensis…’ and ‘Epitaphion equo ducali, in eiusdem Pragensibus ludis confosso’. The work Sylvarum Gasparis Bruschii Slaccenvaldensis liber… (Vienna: Ioannis Carbo 1550) contains religious poems of various kinds, e.g. prayers, Psalm 128 in elegiac couplets, biblical stories about the creation of the world and original sin transposed into verse form, as well as poems concerning ancient authors, e.g. interpretations of Ovid’s works Metamor­ phoses and Fasti, and about the signs of the zodiac. The following poems are related to the Czech lands: ‘Ioannis Elbelii, civis Vallensis, symbolon’ and ‘Tumulus Bartholomaei Urerii Thuringi in gratiam Wolfgangi Rupertii Egrani’. 4 Separately Published Poems In the poem Ad divum Ferdinandum … Elegia encomiastica… (Nuremberg: Ioan­ nes Guldenmundt 1540), B. praises Ferdinand for his victory over the Turks. The verses form an acrostic, consisting of two elegiac couplets, in which the poet informs the German land that Ferdinand is already in a hurry to take over its affairs

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and is asking its people to accept him with a sincere heart. Egregio viro domino Gaspari Khorn­ paurio Pilzano… (Vienna: Ioannis Carbo 1550) is a  poem comforting Caspar Khornpaur from Pilsen after the death of his wife Anna, which is complemented by two epitaphs on the same. The poem Encomion insignis scho­ lae… (Augsburg: Udalricus Philippus Ulhardus 1551) in elegiac couplets is about a  royal school. Among other things, it contains verses about teachers, students and other people connected with its activities. The Czech milieu is reflected here in an elegiac couplet describing Prague; in the passages written for students the names Ioannes Chinski, Vladislaus Poppel, Nicolaus Tertsco and Ioannes de Sternberg appear. The following verses are mostly devoted to religious issues, e.g. the eight Christian virtues and seven liberal arts. III Bibliography Work: RHB 1: 233–234; RHB 6: 65–8. BCBT25459, VD16 3068, VD16 B 3432, VD16 B 8752, VD16 B 8753–8800, VD16 C 5781, VD16 E 1211, VD16 H 4980, VD16 L 118, VD16 M 2414, VD16 M 3487, VD16 V 8753, VD16 ZV 656, VD16 ZV 17006, VD17 1:000114V, VD17 1:085884F, VD17 12:113626S, VD17 12:113638P, VD17 12:113648V, VD17 12:201095N, VD17 23:247587N, VD17 23: 303868V, VD17 23: 303875D, VD17 23:670535C Bibl.: For an overview of previous research, cf. RHB 1: 234, RHB 6: 65–68, and VL 16: 374–384. E. Herrmann, Der Humanist Kaspar Brusch und sein Hodoeporikon Pfreymbdense. In: Bohemia 7 (1966), 110–127;

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A. Eckert, Zum 480. Geburtstage von Kaspar Brusch(ius) (19. 8. 1518–20. 11. 1557). In: Communio viatorum 2/3 (1997), 180–224; V. Bok, K  přínosu německé lu­ te­ránské inteligence k literárnímu životu českých zemí na přelomu 16. a 17. století [On German Lutheran Scholars’ contributions to Literary Life in the Czech Lands at the Turn of the 17th Century]. In: Transformace české a  slovenské společnosti na prahu nového milénia a  její úloha v  současném globálním světě. Dobrá Voda u Pelhřimova, 2002, 245–51; A. Schmid, Die Dichterkrönung des Kaspar B ­ ruschius. In: Dějepis XXII: sborník katedry historie. Plzeň, 2006, 132–42; P. Hlaváček, Humanista Caspar Bruschius a jeho popis Ohře z roku 1542 [The Humanist Caspar Bruschius and His Description of the Ohře from 1542]. In: Památky, příroda, život. Vlastivědný čtvrtletník Chomutov­ska a Kadaňska 39/2 (2007), 11–6; M. Va­cu­línová, Humanistische Dichter aus den böhmischen Ländern und ihre Präsenz in den gedruckten nicht bohemikalen Anthologien des 16.– 17. Jahrhunderts. In: LF 132/1–2 (2009), 9–23. Soňa Hudíková

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 Budovec of Budov, Václav

Budovec of Budov, Václav (Václav Budovec z Budova, Wenceslaus Budowecz a Budowa, Budovecius, Budowetz) 28 August 1551, Janovičky (now Červené Janovice) – 21 June 1621, Prague a nobleman, Estates politician and author of religious and political-historical texts

I Biography B. came from an East Bohemian family of the lower nobility, who supported the Unity of the Brethren (Unitas fratrum); his father Adam had graduated from the university in Wittenberg and had become acquainted with Martin Luther. At the age of seventeen, B. travelled with his uncle Šraňk Bohdanecký of Hodkov to Italy. In 1569–1571 he studied at the university in Wittenberg, where he was most influenced by the Lutheran theologian and hymn writer Paul Eber. Afterwards, he undertook further educational trips – he visited Geneva, spent three years in France, travelled through England and returned via Denmark to the Netherlands. On these journeys he established contact with Protestant scholars, which permanently affected his religious views. In Switzerland, he met Calvin’s successor Theodore Beza. In 1577, just before his return to Bohemia, he visited Rostock in northern Germany, where he came into close contact with the university professor, theologian and writer David Chy­ traeus. Under his influence, he began to be interested in the religious situation in the Orient. That same year he became

a  member of the imperial delegation to the sultan’s court in Constantinople, led by envoy Joachim von Sinzendorf. While there, B. learnt Turkish, Arabic and Greek to a decent level, observed the Turkish environment and both Muslim and Orthodox Christian religious practices, and wrote about them in his letters to Chytraeus, who then printed them in his book Oratio de statu ecclesiarum hoc tempore in Graecia, Asia, Africa, Ungaria, Boëmia (1569). In 1584, after his return, B. was appointed the emperor’s councillor of the court of appeal, and married Anna of  Vartemberk, a  member of the Unity of the Brethren. He gradually became actively engaged in political life. At the land diet of 1603, he spoke vigorously in favour of the Unity of the Brethren. In 1607, he was elevated to the nobility and, thanks to his political activities, he became a speaker for the evangelical estates. He was heavily involved in the issue of Rudolf II’s Letter of Majesty, an imperial charter granting religious freedom in the Kingdom of Bohemia. B. had already formulated the basic idea for such a  charter at the land diet of 1608, in the form of  25 theses demanding religious tolerance based on a  shared belief in the Holy Trinity and proposing institutional and legal frameworks for religious freedoms. Unlike earlier proposals, B.  assumed religious tolerance across all the estates. In practical politics, he also attempted to heal the schism among the Protestant elites. Along with Karel starší ze Žerotína / Karel the Elder of Žerotín, a  friend and fellow member of the Unity of Brethren (although their political views later diverged), B. became one of the key promoters of the

Budovec of Budov, Václav  

estates’ policy. In 1618–1620 he was actively involved in the Bohemian Revolt and became a member of the directorate (a  governmental body for the non-Catholic estates). In 1620, after Frederick of the Palatinate had been accepted as King of Bohemia, B. was appointed president of the court of appeal. B. pragmatically used his knowledge of Islam and Turkish in political negotiations. In 1620, he accompanied the envoy of the Ottoman Empire in Prague and attempted to negotiate military assistance for the Bohemian Revolt with him (for which he was accused of having betrayed the Christian side; →  Michal Pěčka of  Radostice, writing under a pseudonym, sharply attacked B. in his Satyrarum liber prior from 1622, accusing him of being a rebellious Czech). After the defeat of the uprising, B. was executed in Prague’s Old Town Square. His last moments are hagiographically described by →  Ioannes Rosacius in the short treatise Koruna neuvadlá mučed­ níkův božích českých… [The Unwithered Crown of Czech Martyrs of God] (1621), which became part of →  Pavel Skála’s historical work. B.’s death is also reflected in Spe­culum martyrii Budoveciani, an extensive Latin leaflet in verse (elegiac couplets), written by an unknown author under the pseudonym Gratianus Liberius Veromundanus, which describes B.’s life and in particular his disputation with two Jesuits shortly before his death (published by Glücklich in 1946). In his castle at Mnichovo Hradiště, B. systematically built up a large library, mostly comprised of Latin theological literature (preserved only in fragments and scattered across several collections, mainly in Prague: the National Library,

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the National Museum Library, etc.). He was a keen collector of books, which he also liked to lend or give to his friends in order to shape their views or to comfort them in difficult situations. B. kept in good contact with Protestant scholars, mainly of Calvinist orientation, as evidenced by his correspondence (cf. below). He was in close contact with the Basel theologian →  Amandus Polanus von Polansdorf, who dedicated an important work of theology, Sympho­ nia catholica, to B. and supervised his son Adam’s university education. He also maintained close ties with non-Catholic nobles and the leading representatives of the community of Bohemian estates (Karel the Elder of Žerotín, Petr Vok of Rožmberk  / Rosenberg). In addition, he was in contact with Humanist men of letters, as shown by dedications, encomiastic poems and other mentions of B. in the works of such authors as → Adam Huber of Riesenpach and his son Jan, → Caspar Dornavius, →  Jakub Včelín, →  Paulus Gessinius, →  Jiří Tesák, Ioannes Bocatius, and Heinrich Porsius (a Viennese lawyer and historian). B.’s correspondence implies that he maintained friendly relations with → Johannes Kepler and → Petr Codicillus. II Work B.’s Czech, and marginally also Latin, literary activities were motivated by his strong interest in religious issues. They were also affected by confessional and political tensions at the time, especially between Christian Europe and the Ottoman Empire. Besides religious treatises, he also wrote historical records reflecting

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the Bohemian Estates community’s contemporary political actions. 1 Polemics with Islam Antialkorán, to jest Mocní a nepřemožení důvodové toho, že Alkorán turecký z ďá­ bla pošel… [The Anti-Quran, or Strong and Irrefutable Reasons Explaining Why the Turkish Quran Comes from the Devil] (Prague: Jan Schumann 1614) is considered B.’s most major work. It is an extensive polemical treatise on the dangers of Islam, calling for all Christians to cooperate in the fight against the Turks. Since B.  wanted to warn as many readers as possible of the ‘danger of Islam’, he wrote the work in Czech. He completed it in 1593, at a time of intense conflict on the Austrian-Turkish border, but it did not pass Catholic censorship by the Prague archbishop and the Supreme Chancellor. For its publication in print, B. reworked the treatise and added a third volume. It was published by → Jiří Závěta in Shumann’s printing works. It contains a  series of illustrations (woodcuts), which were made according to the author’s instructions, to accompany the text. The printed version is introduced by encomiastic Latin poems from the quills of Caspar Dornavius and Michael Gehler, headmaster of the secondary grammar school in Soběslav. The Antialkorán, like many works of European literature at the time, paints a typical image of the Turks as the bloodthirsty ‘archenemy of all Christians’, but it also strives for a deeper, albeit a  priori polemical, understanding of Islam. The first volume was supposed to be particularly informative and present the essential features of the Muslim faith. B. provides excerpts from

the individual Surahs of the Quran, yet in the form of evaluating commentaries, with his basic source being the second Basel edition of the Latin translation of the Quran, made by Theodore Bibliander in 1550. The second volume is already clearly polemical. B. identifies true faith with the Dogma of the Trinity, regarding everything else as false or devilish teachings. According to him, such heresies included perverted forms of Christianity like Islam, the teachings of the Antitrinitarians, Arians and Socianians. In the part De apostatis, which is the most distinctive segment of the work, based on B.’s own experiences from his stay in Constantinople, he develops the topic of apostasy. B. adheres to the Bible and inner experience, and considers Islam to be a  religion based on superstition and external ceremony (appearing attractive). The second volume of the Antialko­ rán summarises theological arguments that prove the craftiness of Islam: the Quran – as the work of the devil – threatens people and their true faith and is full of lies (according to B., similarly ‘useless fabrications’ are offered by contemporary epic entertainment, e.g. the stories of Till Eulenspiegel). The Turks are regularly referred to as ‘Gog and Magog’, dark apocalyptic characters embodying the Antichrist and the enemies of God’s people (who B. often mentions in his correspondence as well). The third volume, Circulus et Horologium, interprets human history using the images of the clock and the circle, or theatre and comedy. B. develops the eschatological vision of the circle, concluded by the Last Judgement, in connection with the Calvinist theory of predestination: all people should real-

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ise that they are mere actors in a  comedy controlled by God’s purpose and that the Turks herald the approaching end of our world, a  part of a  historical drama of the good meeting the evil. B. calls on Christians to fight against the infidel, using the image of a Christian knight, portrayed based on the book Enchiridion mi­ litis christiani by Erasmus of Rotterdam, also known from the Czech translation by → Oldřich Velenský. The composition of the Antialkorán is rather inconsistent; B. often diverges from the topic, ‘he returns to individual motifs in an almost circular motion’, unnecessarily repeating the basic ideas (Bočková 1998: 23). He uses a large number of sources. Besides Bibliander’s Latin edition of the Quran, mentioned above, and the treatises that it contains, these include John Calvin’s Institutio Christianae, the Czech translation of Jean de Léry’s Historia navi­ gationis in Brasiliam made by →  Matěj Cyrus and Pavel Slovacius, the chronicle Historia bohemica by Aeneas Silvius Piccolomini in the Czech translation published by →  Daniel Adam of  Veleslavín (Kroniky dvě o založení země české [Two Chronicles on the Founding of the Land of Bohemia]), and the work Chronologia historiae Herodoti et Thucydidis by David Chytraeus. In the third volume, he draws heavily on the work of Silesian writer Abraham Buchholzer Chronologia, hoc est annorum supputatio and Index chro­ nologicus, also known in a contemporary Czech translation by Benjamin Petřek of Polkovice. B. often quotes ancient authors, but only indirectly, from his sources – he views antiquity through the Bible and Reformation (he often mentions Pla-

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to and Aristotle, but interprets them according to Calvin’s Institutio). 2 Religious Treatises The anonymous work Krátkej spis o  zla­ tém, budoucím a  již brzy nastávajícím věku [A Short Treatise about the Golden, Future and Approaching Ages] (1584), preserved in manuscript form, is thought to have been B.’s literary debut; in many respects it coincides with B.’s religious and political views. It develops eschatological ideas: the belief that the history of our world will soon be concluded with the transformation into the ‘Golden Age’ in the form of Christ’s arrival. It sees eschatological signs e.g. in the gradual fall of the ‘harlot of Babylon’, i.e. papal Rome, and in the expanding Ottoman Empire. In 1596 B. wrote Kšaft duchovní [A Spiritual Testament], whose manuscript has been preserved in the library of Petr Vok, which combines celebration of the Word of God and an eschatological tone with supraconfessional Christianity. A specific feature of this text is the ‘legal terminology, proving the author’s thorough legal education, which he undoubtedly gained through many years of practice at the court of appeal’ (Rej­ chrtová 1984: 183). The work Circulum horologii lunaris et solaris, hoc est brevis­ sima synopsis historica, typica et mysti­ ca… (Hanau: Aubrius 1616), which is introduced by encomiastic Latin poems by →  Caspar Dornavius, Melchior Agricola and Michael Gehler, provides eschatological reflections of a kind very frequent in late Humanism (in many ways, B. is built on by e.g. → Simeon Partlicius). In the Circulum, B. adopts ideas and formulations from his ­Czech-language ­debut

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as well as from the third volume of the Antialkorán and Latinises his earlier Czech texts. He again strongly opposes Arianism and Islam, which he considers heretical; here, too, he stands firmly on Calvinistic foundations and rejects Luther’s Eucharistic doctrine. When the Lutheran orthodox pastor →  Matthias Hoë von Hoënegg reacted polemically to the Circulum, B. responded with another polemical treatise, Gnomon apologeticus Circuli horologii … demonstrans quomodo D. Matthias Hoe ab Hoennegg … contra eundem circulum … multa … susceperit (Hanau: Aubrius 1618). 3 Historical and Publicistic Works B. is the author of several short manuscripts offering immediate reactions to particular socio-political impulses of his time, e.g. the anti-Catholic Pozname­ nání, jakým způsobem mandátové krá­ lov­ští  … na jednotu bratrskou vycházeli a vycházejí [Remarks on how Royal Mandates were Issued Against the Unity of the Brethren] (1604). Likewise the work Akta o příbězích, kteří se dáli ode tří stavů království Českého  … od roku 1608 do 23. února 1610 [Records of the Stories of the Three Estates of the Kingdom of Bohemia … between 1608 and 23 February 1610], which consists of B.’s journal entries from the meetings of the Bohemian Diet, imbued with strong Biblicism as well as the idea of religious tolerance and mirror in detail the events surrounding the issue of Rudolf II’s Letter of Majesty, has significant documentary value. Another work of similar character, Kratičké poznamenání o přitažení Jeho Milosti ar­ ciknížete Matyáše [A Brief Commentary on the Arrival of His Majesty, Archduke

Matthias], includes chronological records of the events at the diet of 1608 complemented by B.’s own observations. The printed pamphlet Cíl a  praktiky pa­ peženců a  jezuitů… [The Aims and Practices of Papists and Jesuits…] (s.l.: s.t. 1618) was allegedly written by Desiderius of  Frydberk. According to F. M. Bartoš (1959), however, B. was its real author. The text criticises and derides the Jesuits’ activities in Bohemia, claiming that they are a ‘hypocritical sect’ consistently disturbing the fragile religious peace. It is accompanied by a printed translation of a Latin anti-Jesuit treatise by Joannes Cambillion. 4 Correspondence B.’s large corpus of letters from 1579– 1619, written primarily in Latin with a few in German and in Czech (letters to Petr Vok of Rožmberk / Rosenberg and Václav Pětipeský) has been preserved to this day. The letters testify to the development of B.’s religious and political attitudes; in terms of literary form, they are not stylistically refined Humanist letters built on Ciceronian models, like those written by B.’s contemporary and friend Karel the Elder of Žerotín; B.’s letters are heavily factual and somewhat straightforward in their emotionality. Throughout his life, B. primarily corresponded with leading theological and political representatives of contemporary Protestantism. During his stay in Constantinople, the main addressee of his letters, which documented his deep interest in the Christian Orient and religious views of Muslims, Antitrinitarians and Jews, was the German theologian David Chytraeus. In 1596–1617 B. was in contact with the leading figures

Budovec of Budov, Václav  

of Calvinism  – several of his letters to Theodore Beza, in which he encouraged him to become engaged in active political activities, have been preserved. B.’s correspondence with important theologians and dignitaries of the University of Basel (in particular Johann Jakob Grynaeus and (→  Amandus Polanus of Polansdorf) is extensive. B. often discussed with them the issues of the confessional distinction within the Protestant population, the problems of irenicism and ecumenism. In 1611 he began to exchange letters with the famous French Huguenot and writer Philippe de Mornay du Plessis, who thoroughly informed B. about events in France and inspired some of his uncompromising attitudes, e.g. his radical resistance to the papacy. From 1607 B. corresponded on both political and personal issues with his Hessen aristocratic friend Philip Ludwig, Count of Hanau. In addition, B. was in touch with several Czech Humanist scholars (→ Tadeáš Hájek of Hájek, Petr Codicillus). In his letters with Johannes Kepler, he developed, i.a., eschatological ideas and reflected on astronomical and natural phenomena. After the Battle of White Mountain, B. exchanged correspondence about the political and religious situation with prominent Protestant aristocrats, in particular Karel the Elder of Žerotín and Jáchym Ondřej Šlik, whom he tried to convince that the Lutheran confession did not differ much in essential matters from the Unity of the Brethren. From 1584 some of B.’s letters were sent to Petr Vok (or his secretary Theobald Höck); their frequency increased in the decade leading up to the Battle of White Mountain, when the tense political situation was their main

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topic. According to some researchers (Julius Glücklich), three otherwise unknown Latin letters from B. to Höck were published as an anonymous leaflet (His­ torica narratio, de rebus in Bohemia… s.l., 1609), dealing with the issue of religious freedom; nevertheless, it remains unclear whether these were really anything to do with B. B.’s son Adam (1587–1629) was a student at →  Adam Huber of  Riesenpach’s private school, where his education was supervised by Caspar Dornavius. Adam B. travelled together with Dornavius and Jaroslav Smiřický to study in Basel in 1605, where he mainly attended lectures on systematic theology given by →  Amandus Polanus von Polansdorf. Nevertheless, his interests were rather directed towards history; C. Dornavius therefore dedicated his compendium Historiae universalis synopsis (1615) to him, along with numerous individual poems. The small Czech printed book Echo pohřební [A Funeral Echo] (s.l., 1615) was published on the death of his daughter; it contains verses by Jakub Včelín and C. Dornavius. After several years spent in the Czech lands again, Adam B. went into exile in 1620 (and enrolled at the university of Leiden that same year). His literary work comprises only his university thesis defended in Basel in 1606 and several occasional poems in his friends’ printed collections (C. Dornavius, Jaroslav Smiřický, cf. RHB 1: 237–8). III Bibliography Work: RHB 1: 238–40. Knihopis 1360, 2621; VD17 3:008498H, 3:305728X EMLO.

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Modern ed.: Václav Budovec z  Budova: Antialkorán [The Anti-Quran], ed. N. Rej­ chrtová. Praha, 1989; Václava B. z  B.: Korrespondence z let 1579–1619 [The Correspondence of Václav B. of B. in the years 1579–1619], ed. J. Glücklich. Praha, 1908; Nová korespondence Václava Budovce z Budova z let 1580–1616 [The New Correspondence of Václav B. of B. in the years 1580–1616], ed. J. Glücklich. Praha, 1912; Étudiants tchèques aux écoles protestantes de lʼEurope occidentale à la fin du 16e et au début du 17e siècle, ed. F. Hrubý, L. Urbánková-Hrubá. Brno, 1970. Bibl.: For an overview of previous research, cf. LČL 1: 325–326; RHB 1: 238–40. J. Glücklich, Speculum martyrii Budoveciani. In: LF 70 (1946), 13–23, 61–7; F. M. Bartoš, Ztracený historický spis Vác­lava Budovce [The Lost Historical Treatise of Václav B.]. In: Křesťanská revue XXVI (1959) (Theologická příloha No. 4), 47–54; P. Kneidl, Trosky knihovny Václava Budovce z  Budova [The Remnants of the Library of Václav B. of  B.]. In: SK 5–6 (1970–1), 369–82; N. Rejchrtová, Václav Budovec z  Budova, Praha, 1984; H. Bočková, Rytíř křesťanský Vác­ lava Budovce z  Budova [The Christian Knight of Václav B. of B.]. In: SPFFBU 47 (1998), řada literárněvědná V/1, 19–24; Z. R. Nešpor, Václava Budovce z Budova hodnotící recepce islámu a  její příčiny [The Evaluative Reception of Islam by Václav B. of  B. and Its Causes]. In: Reli­ gio. Revue pro religionistiku IX/2 (2001), 139–56; Rataj 2002: 123–38; J. Čechura, Václav Budovec z  Budova, Friedrich Ludvík Budovec z Budova, klášter Sedlec a  mnoho korunovaných hlav [Václav B. of B., Friedrich Ludvík Budovec of Budov,

the Sedlec Monastery and Many Crowned Heads]. In: Sedlec. Historie, architektura a  umělecká tvorba sedleckého kláštera ve středoevropském kontextu kolem roku 1300 a  1700, ed. R. Lomíčková. Praha, 2009, 165–84; M. Holý, Šlechtičtí vzdělanci z českých zemí a  evropská res publica litteraria v poslední třetině 16. a  v prvních desetiletích 17. století [Aristocratic Scholars from the Czech Lands and the European Res Publica Litteraria in the Last Third of the 16th  Century and the First Decades of the 17th  Century]. In: HOP 1/1 (2009), 13–34; E. Melmuková, Pozadí rozdílnosti postojů Karla st. ze Žerotína a Václava Budovce z  Budova jako reprezentantů Moravy a  Čech [The Background of the Diversity of Attitudes of Karel the Elder of Žerotín and Václav B. of  B. as Representatives of Moravia and Bohemia]. In: SCetH 39/81–2, (2009), 173–9; L. Veselá-Prudková, Budovcův exemplář knihy Symphonia catholica v Univerzitní knihovně v Lundu [B.’s Copy of the Book Symphonia Catholica in Lund University Library]. In: Humanismus v rozmanitosti pohledů. Farrago festiva Iosepho Hejnic nonagenario oblata, ed. A. Baďurová et al. Praha, 2014, 393–9; J. Červenka, Mikuláš Kusánský, Václav Budovec z Budova a islám: otázka vlivu Kusánského polemiky s islámem v českém reformačním prostředí [Cusanus, Budovec and Islam: How Cusanus’s Polemic with Islam Influenced the Bohemian Protestant Milieu]. In: FHB 32/1–2 (2017), 119–35; M.  Va­ culínová, Exhortatory Poems against the Turks in the Latin Poetry of the Czech Lands. In: Christian-Muslim Relations. A Bibliographical History. Vol. 9: Western and Southern Europe (1600-1700), ed.

Bydžovský of Florentinum, Marek  

D. Thomas, J. Chesworth. Leiden, 2017, 1008–19. Jan Malura

Bydžovský of Florentinum, Marek (Marek Bydžovský z Florentina, Marek Moravec Bydžovský, Marco Bydzovino à Florentino, Marcus Bydzovinus) 1540, Nový Bydžov – 16 September 1612, Prague a chronicler, collector, Humanist poet, university professor, astronomer and mathematician I Biography B. was a  son of the mayor of Nový Bydžov. He studied at the university in Prague, where he received his Bachelor’s degree on 11 October 1559 and his Master’s degree on 2 October 1565. In 1565–67 he taught at the school at the Church of Our Lady before Týn. In 1567 he became a  professor at the university of Prague and a  member of Charles College. He lectured on the writings of Aristotle and Cicero, on mathematics and astronomy and marginally also on history. He was actively involved in university life and held many university positions: in 1570, 1574, 1576, 1580 and 1584 he was the dean of the Faculty of Arts; after the sudden death of → Petr Codicillus in 1589 he was elected the chancellor of the university, and he held that post six more times before 1603. On 7 July 1575 he received his coat of arms and nobiliary particle ‘of

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Florentinum’ from Emperor Maximilian II. He later came into protracted conflict with the university – in 1604, he got married without prior announcement, violating the rule of the celibacy of professors; in addition, when he then left the university, he took away accounts records and other official documents and it took the courts until 1610 to resolve the matter. As a  respected burgher of the Old Town of Prague, he participated in the municipal government. On the occasion of his death in 1612, a  collection of Latin epicedia, Piis Manibus … Marci Bydzovini a Floren­ tino, was published, including contributions by Humanists from university and town circles, e.g. →  Ioannes Campanus, → Nicolaus Troilus, → Prokop Poeonius, → Jiří Nigrin, and Martin Mylius. Throughout his life, B. was in frequent contact both with  university professors (Petr Codicillus was a close friend from his youth) and with former students of the university in Prague working at town schools, as well as with burghers who had been elevated to the nobility (he was friends with → Pavel Kristián of Koldín). B.’s contacts are evidenced by his Latin work, dedications in other Humanists’ works and several extant letters addressed to him (in the manuscript of the NKČR, shelf mark XIX A3), written e.g. by Václav Heniochus (a headmaster of the town school in Litoměřice and an occasional Latin poet), Matěj Bydžovský of Aventin (unrelated to B.), → Sixt of Ottersdorf, who was a  university professor and later a  scribe in the Old Town of Prague and wrote in both Latin and Czech. B.’s own letters have not been preserved.

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II Work B.’s not very extensive production (mostly poetry) is occasional and predominantly connected with the university of Prague. B.  is mainly known as a  collector of sources on the history of the university and the author of manuscript, Czech-written annals of domestic as well as European history, compiled from various sources. 1 Small Printed Items in Latin In print, B. published only a  few Latin broadsides connected with life at the university. These comprise Bachelor’s degree graduation announcements with the names of the graduates, e.g. Gratu­ latio in honorem XI juvenum, cum in Aca­ demia Pragensi anno 1585 optimarum artium Baccalaurei… (s.l.: s.t. 1585) and M. Marcus Bydzovinus a  Florentino Aca­ demiae Pragensis vicerector, candido lec­ tori … Pragae … 1586 … 14. Aug. (Praha: s.t. 1586), the latter of which praises education and mentions →  Bohuslaus of Lobkowicz and Hassenstein. The work Tabula causae efficientis et materialis meteororum in gratiam studiosae iuventu­ tis  … edita (Prague: Jiří Nigrinus 1582) was issued as a  large-format broadside; it contains a  schematic table representing astronomical events. The print is dedicated to Pavel Kristián of Koldín and praises the work of Petr Codicillus. B.’s brief biography of chancellor Codicillus, including an invitation to his funeral, was published separately as well as in the collection of epicedia Exequiae viri doctrina, virtute, et autoritate… (Prague: Daniel Adam 1589).

2 Historical Records B. primarily gathered sources and described events from recent history, paying particular attention to the history of the university. He divided his excerpts into several manuscript collections. The history of the university from its establishment in 1348 until 1601 is included in the most valuable of them, Liber in­ timationum quarundam publice in alma Academia Pragensi editarum et clarorum virorum de eadem bene meritorum epi­ taphia (completed around 1601, NKČR, shelf mark XXIII D 217, also referred to as the Collectanea academiae Pragensis; for a  detailed description see Hejnic 1967). B.’s Latin autograph contains mainly university announcements (intimations), specifically of university lessons, disputations, bachelor’s and master’s examinations, but also invitations to depositions, semi-official initiation rituals for new university students (beani), or to the election of the chancellor. B. has also recorded school privileges and statutes, sometimes in the form of abstracts, using the materials from the university archives as well as contemporary printed books (especially the  Ephemeris by → Prokop Lupáč). B. included more than seventy epitaphia on the deaths of prominent university professors in the collection. B. himself is the author of his own epitaphium and a poem commemorating his teacher Matěj Dvorský. The Liber in­ timationum is an important source on the history of the university at the time of Humanism, although most of the information is known from other sources as well. The volume ‘combines the representation of the university and the key moments in its history with the personal

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story and self-presentation of the collector’s competencies and contacts’ (Storchová 2011: 230). B.’s collector’s tendencies are also demonstrated by the fact that he had accumulated an extensive collection of Humanist prose and poetry, which he had bound into binder’s volumes (cf. RHB 1: 245). B.’s most important work comprises three manuscript collections containing records on the reigns of three rulers of Bohemia, Ferdinand I, Maximilian II and Rudolf II (written mostly in 1596–97), specifically the following Czech-language manuscripts with Latin titles: Pri­ ma pars annalium seu eorum, quae sub Ferdinando rege Bohemiae, contigerunt… (NKČR, shelf mark XXII A 6), Altera pars annalium seu eorum, quae sub Maximilia­ no rege Bohemiae contigerunt… (State Central Archives Prague, the Archives of the Collegiate Chapter in Vyšehrad collection, inv. No. 796) and Rudolphus rex Bohemiae (NKČR, shelf mark XVI  G  22). They form a  coherent series with the same annalistic composition, identical format and graphic layout (most of the text was written by one professional scribe, who copied B.’s excerpts). The chronologically structured records pay attention to both domestic and foreign political events, wars (mainly with the Ottoman Empire), the deaths of prominent people (including Czech and foreign Humanists), and public and religious life in Prague and other towns, including criminal acts. A substantial proportion of B.’s collections is devoted to reports of abnormal and supernatural phenomena, including natural disasters (floods, hail, drought, fires), the birth of people or animals with physical deformities,

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celestial phenomena (the appearance of a  comet and solar and lunar eclipses), and the apparition of the devil (demonic stories are among the most frequent). B. considers most of these phenomena to be warnings from God or omens of serious political or religious changes, disasters and catastrophes (wars, religious schisms, etc.). B. rarely mentions his sources, which included the chronicle of Bartoš Písař as well as historical calendars written in Czech (→ Daniel Adam of Veleslavín) and Latin (Prokop Lupáč) and Carion’s Chronicle, translated by Daniel Adam. B. often recorded more recent events using pamphlet journalism. In some features (the wide time span, the use of pamphlets, the interest in criminal acts), B.’s Czech notes resemble the town chronicle of →  Mikuláš Dačický, but B.’s perspective is not limited to the microspace of the town, and, above all, B. – unlike Dačický – avoids straightforward, subjective or ironic evaluation of events. B. translates his selected sources into Czech and at the same time abridges them; he evidently endeavours not to moralise and to emphasise the narrative core of the events in his selected fragments; the chronicler’s distance is also reflected in his attempt to preserve confessional neutrality. B.’s manuscript was used as a  source by →  Bartoloměj Paprocký and later by the Baroque historian Jan František Beckovský. B.’s interest in history, and intellectual history in particular, is further indicated by the fact that he prepared indices for Prokop Lupáč’s Latin historical calendar. III Bibliography Work: RHB 1: 244–46; LČL 1: 344.

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Modern ed.: Marek B. z  Florentina: Svět za tří českých králů [Marek B. of  Florentinum: The World during the Reign of Three Bohemian Kings], ed. J. Kolár. Praha, 1987 (selected historical records). Bibl.: For an overview of previous research, cf. LČL 1: 345; RHB 1: 245. J. Hejnic, Marka Bydžovského rukopisný sborník Liber intimationum a jeho historická cena [M. B.’s Manuscript Collection Liber intimationum and its Historical Value]. In: AUC – HUCP VIII/1 (1967), 40–63; J.  Kašparová, Příspě­ vek k rekonstrukci osobních knihoven humanistů předbělohorského období [A  Con­ tribution on the Reconstruction of the Personal Libraries of Humanists in the Period before the Battle of White Mountain]. In: MORST 8 (1991), 59–175; J. Kašpar, Několik příspěvků k otázkám démonologie v kronikách Marka B. z Florentina [Several Articles on the Issues of Demonology in the Chronicles of Marek B. of Florentinum]. In: MORST 15 (1998),

87–96; J. Kašpar, Český kronikář Marek B. z Florentina a zprávy o čarodějnickém procesu v Schiltachu [The Czech Chronicler Marek B. of Aventin and Reports on the Schiltach Witch Trial]. In: MORST 17 (2001–2002), 29–43; J. Kolár, Návraty bez konce. Studie ke starší české lite­ ratuře [Endless Returns: Studies on Old Literature], ed. L. Ji­rouš­ková. Brno, 1999, 223–9; J. Kolár, Sondy. Marginálie k historickému myšlení o české literatuře [Probes: Marginal Notes on Historical Reflections on Czech Literature], ed. J. Uhdeová. Brno, 2007, 75–80, 87–92; A.  M. Černá, Vztah teologického díla Jana Štelcara ze Želetavy a  kroniky Marka B. z Florentina [The Relation between the Theological Work of Jan Štelcar of Želetava and the Chronicle of Marek B. of Florentinum]. In: Pokušení Jaroslava Kolára. Sborník k  osmdesátinám, ed. B.  B. Hanzová. Praha, 2009, 126–136; Storchová 2011. Jan Malura

C Campanus Vodnianus, Ioannes (Jan Kampanus Vodňanský, Kampán, M.I.C., M.I.C.V., aMICVs) 27 December 1572, Vodňany – 13 December 1622, Prague a poet, university professor and playwright I Biography C. was one of the most important poets in the Czech lands and a  prominent representative of the university in Prague. He was born into the family of the peasant Martin Kumpán (d. 1591). He attended schools in Vodňany, Klatovy, Domažlice and Jihlava. From 1590 he studied at the university in Prague; he received his Bachelor’s degree on 2 June 1593 with a  Greek thesis on Aeschylus under the guidance of → Jan Kherner and his Master’s degree on 7 October 1596 with the thesis Utrum natura, quae est parens omnium rerum, conferat tantum vivere etc. During his studies he began working as a  teacher  – from 1593 in  Teplice and later  in Hradec Králové. In 1598 he became the headmaster of the school at the Church of St Henry in the New Town of Prague; after 1600 he moved to Kutná Hora as the chief administrator of the school there, although shortly afterwards, in January 1601, he was appointed a professor of the university of Prague; he assumed that position in 1603. He taught https://doi.org/10.1515/9783110650181-006

poetry, history (through his series of lectures Annales Bohemorum) and Greek; he read e.g. Homer’s ­Iliad with his students (Svatoš 2002: 124). C. held a  number of important positions in university administration: he was in turn a  dean (1605, 1607–1609, 1614–1615), vice-chancellor (1612 and 1620) and eventually the chancellor (1621). He advocated a reform of the university for which the ground was laid in 1609, when the ruler placed the university under the authority of Utraquist estates. In 1606 he became a New Town scribe for a  short time, but he resigned from this role because of defamation (he explains his reasons in his preface to Ode tertiam domini precationem explicans, Prague: s.t. 1606). Despite this, he maintained good relations with the New Town Hall even afterwards (Mendelová 1999) and his verses adorned the Old Town Hall as well (Mouchová 2003). The suggestion that he had a private printing workshop (Voit 2008: 378) is not sufficiently substantiated. After the abolition of the celibacy rule for university professors, he married Zuzana Rychová, daughter of a burgher of the Old Town of Prague, on 20 November 1612. After her death in 1615, he took Lidmila, daughter of the Old Town burgher Jan Revír, as his wife. He was survived by his sons Jan and Tobiáš. C. was a  moderate Utraquist; from 1609 onwards he was a  member of the Utraquist lower consistory. He always tried to act in a conciliatory fashion and condemned military approaches to conflict

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resolution. Although he supported Fre­ de­rick of the Palatinate, he did not seek his favour through encomiastic poems (Odložilík 1938: 40). After the defeat of the Bohemian Revolt, he briefly became the chancellor of the university; in order to maintain its independence, he converted to Catholicism on 12 November 1622. The pragmatism of C.’s conversion is evidenced i.a. by the fact that in the very same year he wrote introductory poems for anti-Catholic writings while, in other poems, addressing the members of the victorious Catholic party with requests to preserve the university (Martínek 1961). Two days before his conversion, however, the university was handed over to the Jesuit Order. C. died shortly thereafter and was buried in the chapel of Corpus Christi; his funeral was organised by the Jesuits with great pomp. After C.’s death, his library, which contained a  number of printed books several of which were bound in waste parchment, became part of the university library; it is currently distributed between the National Library collections and the Premonstratensian library at Strahov. Reactions to C.’s conversion were partly negative  – mainly among exiles abroad (C. was criticised by e.g. →  Samuel Martinius, who excluded C.’s introductory poems from the re-editions of his works, Storchová 2011: 318); on the other hand, C.’s works were published and read there (→ Tobias Hausch­ konius and his re-edition of C.’s cycle Ce­ chias; Georgius Tranoscius was inspired by him in his odes, etc.). At the beginning of the 20th century, C. was popularised by the Czech historian and writer Zikmund Winter, who portrayed his life in the novel Mistr Kampanus [Master Campanus]

(Prague 1906). Despite C.’s indisputable importance, his extensive work has not yet been sufficiently s­ tudied. C. was friendly and selfless, and was an active member of the university’s management. This is also reflected in the enormous breadth of his network of contacts and by numerous volumes of occasional poems written by his friends to mark significant events in his life (RHB 1: 255–6). After → Georgius Carolides, for whom C. was a serious competitor in the last years of his life (Kunstmann 1963: 79), C. became the most respected and the most sought-after Bohemian poet of his time, although he was never named poet laureate. He contributed to occasional publications by Humanists from the circles of the imperial court, the university of Prague, and various Bohemian and Moravian towns. He maintained contact with friends from his hometown,  from Kutná Hora where he had worked, and from school at the Church of St Henry in the New Town, which was then one of the most major educational institutions in Prague. From 1603 onwards he was permanently connected with the university; for a number of years, he was the organiser and main author of its occasional literary production. As a  representative of the university, he was also involved in the appointment of teachers to town schools; he continued to be in touch with their headmasters as well as with his former students (all dedications are included in the entries of individual works in RHB). A separate chapter is formed by C.’s contacts with the patrons of the university, to whom he regularly dedicated his works of poetry in order to retain their favour. C. was friends with Prague print-

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ers and he alternately used the services of many of them; nevertheless, he most frequently had his works printed by Jonata Bohutský of  Hranice and Paulus Sessius, who became the university printer after the reform. The Utraquist clergymen →  Havel Phaëton Žalanský, Zachariáš Bruncvík and → Jiří Hanuš Lanškrounský were among C.’s numerous Bohemian Humanist contacts. C. regularly wrote Latin verses to accompany their Czech works. The teachers with whom he was in touch included → Daniel Schaeneius, →  Wenceslaus Ripa, →  Václav Clemens and the Vodňany natives Martin Mylius and →  Victorinus Rhacotomus. C.’s relationship with the ambitious →  Paulus Gisbicius, who attacked him and the university of Prague in his poems, was complicated. In the university dispute over the origin of the Bohemians, C. sided with →  Ioan­nes Matthias’s opponents (Storchová 2011: 267). Among C.’s patrons, the most prominent was Nicolaus Novacius (Novaski) from Ružomberok (RHB 4: 47–8), who had taught C. in Vodňany; he later became a  wealthy burgher in Domažlice, supporting C., his friends and students as well as the reform of the university. Most of C.’s works are dedicated to Novacius. Other patrons included the nobleman Bohuslav of Michalovice, the Old Town burgher →  Melchior Haldius and the lawyer →  Jáchym of  Těchenice. C.  also dedicated some of his works to town councils – those of Vodňany, Kutná Hora, Domažlice, Sušice and Prague. He avoided making any distinction between the Old and New Town Councils by using the abbreviation ‘S. P. Q. Pragensis’. There is almost no mention of members of the imperial court among the address-

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ees of C.’s dedications; only one dedication is addressed to King Matthias II, and one to the imperial councillor Michna of Vacínov. Since C. spent his whole life in Bohemia and Moravia, he did not have many contacts abroad. His friends from his student years included Humanists from Upper Hungary, who then worked in Bohemia as teachers (Nicolaus Novacius, →  Jiří Tesák, →  Laurentius Benedictus), while others were later his colleagues at the university (→  Petrus Fradelius, → Daniel Basilius, → Ioannes Iessenius). A number of professors of the Altdorf academy (Konrad Rittershausen, Georg Rehm, etc.), who maintained friendly relations with the university of Prague, contributed to the collection of epithalamia on C.’s first marriage (Kunstmann 1963: 77–81) and are likely to have mediated C.’s cooperation with the printing workshop in Amberg where he published i.a. his verse version of the Psalms. In bibliographies, C. is often confused with other scholars of the same name, especially with Giovanni Antonio Campano and Jan Vodňanský (Aquensis). II Work C. was almost exclusively a  poet and was undoubtedly greatly talented. He wrote poetry in Latin and Greek. His poetic mastery is proved by the numerous metres he used, some of which he created himself. He was inspired not only by classical but also late antique and early Christian poetry; he even took over the previously rejected Leonine hexa­ meter from the medieval tradition, despite criticism from his contemporaries

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(­Ludví­kov­ský 1936: 73). His liking for this metrical unit may have been inspired by the chronicle of Peter of Zittau, published by Marquard Freher in 1602, which contained a large number of these verses. Inspiration from the Middle Ages together with contemporary Czech-language songs contributed to C.’s rhymed metrical poetry, of which he was particularly proud and which his students imitated. C. was also inspired by the rhymed Latin production of →  Ioan­nes Rosacius, who can be regarded as one of his key poetic models. The use of diminutives, internal rhymes and archaisms in his poems is a  typical expression of late Humanism. C. was also keen on wordplay – he wrote anagrams, chronostics, etc. His selection and treatment of topics were original; he drew from history as well as his present, and built on earlier tradition as well. He liked to use ancient motifs in poetry on religious themes and was criticised for this by his contemporaries. He defended this practice of his in his preface to the Amberg edition of his Odae from 1618. In his poems on historical themes, he drew not only from printed chronicles but also from sources preserved in the university archives. Although some motifs in C.’s occasional poems, of which he wrote an incredible number (RHB 1: 280–94 contains records of more than 700 of them), are repeated, C. took advantage of his knowledge of specific people and places and thus enriched conventional poems with unique content. He sometimes sought specific information for congratulatory poems in archival records (Martínek 1975a: 375–6). Within his lifetime, his poetic paraphrases of the Psalms, which were sung at schools and

churches, achieved great popularity. After an initial ban, his theatre play on the duke Břetislav was probably never publicly performed, but it was published in print. Even though C. did not write any historical prose, he was highly regarded at the university and influenced many of his students. He assigned them theses on history and selected manuscripts from the university archives for them as models for poetic compositions. Josef Polišenský considers C.’s poetic works on historical themes to be undemanding annalist records; at the same time, however, based on the C.’s students’ works, he states that C.’s historical knowledge was broader than his poetic compositions indicated. To judge by the subjects of his students’ theses, C. largely focused on the earlier period of Bohemian history. He was also interested in the contemporaries of John Hus at the university; he set some manu­scripts of their sermons into verse. As a history teacher, he was comparable to pedagogues from Wittenberg and Altdorf (Polišenský 1963: 67–71). → Paulus Gessinius, who i.a. published Maiestas Carolina and the Chronicle of the So-Called Dalimil, was a favourite student of his. Another of C.’s students was → Pavel Stránský. C.’s most historical work was his attempt to reconstruct the history of the College of All Saints, whose provost he was in 1606–1612. C. also translated from Latin into Czech and vice versa, as evidenced by his translation of the work of Philippe de Mornay du Plessis and numerous translations of Czech religious songs into Latin in his collections. In the past, C. was also considered a  musical composer, but this opinion has recently been refuted (Daněk, Vaculínová 2019).

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1 Historical Epics One result of C.’s cooperation with printer Jan Othmar is C.’s early work Turcico­ rum tyrannorum … descriptio (Prague: typis Otthmarianis 1597), dedicated to Hertvík Žejdlic of Šenfeld  / Schönfeld, governor of the royal estates. At the time of the fights with the Turks in Hungary, Othmar published printed reports from the battlefield; in connection with those, he enriched his assortment with C.’s poetic description of Turkish rulers, beginning with Osman I and ending with Mehmed III, who ruled at the time. In its structure, C.’s work is similar to contemporary prosaic treatments of the topic, e.g. to Chronicorum Turcicorum by Ph.  Lonicer (Frankfurt am Main, 1578); C. could also have drawn on Löwenklau’s chronicle, published in Czech translation shortly before his work. According to Tomáš Rataj (2002: 91), one of C.’s sources may also have been a  book by Paolo Giovio on the history of the Ottoman Empire. At the beginning of C.’s work he gives a brief overview of Turkish history until 1596, with the years in the margins; this is followed by the profiles of the individual rulers who each talk about themselves and their actions in poetic form. C. then expresses the common view that the Turkish military achievements are a  consequence of the disunity of Christians. Because of the subject matter, the work contains frequent borrowings from the Aeneid; Czech heroes of the Fifteen Years’ War are also celebrated. Part of the work was published by Janus Gruterus in Deliciae poetarum Germanorum (Va­ cu­línová 2009: 15). C. also wrote about the ongoing fights with the Turks in his poem about the events of 1602, dedicat-

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ed to Nicolaus Novacius in the collection Gratulatio (see below), and in other verse calendars. C.’s composition about Czech history, Cechias sive Bohemia Heneta (Prague: Jonata Bohutský 1616), is written in a similar style to that of his work on the Turkish rulers. Here, the rulers of the land of Bohemia speak in the first person, as the Turkish rulers did, beginning with Forefather Čech and ending with the ruling emperor. The years are given in the margins. The primary source for this composition was the chronicle by →  ­Vác­lav Hájek. In the dispute among university masters about the origin of the Bohemians, C. advocated their Dalmatian origin, as indeed is evident from the title of the work. Cechias was dedicated to the emperor Matthias II on the occasion of his wife Anna’s coronation as Queen of Bohemia. The title is reminiscent of Bohemais by Pantaleon Candidus, but the form is closer to poetic cycles about Bohemian and Roman rulers (so-called Herrschereihen). For this type of compositions, the authors often received the title poeta laureatus, which was not the case with C., however. In the 17th century, Cechias was published three more times (Görlitz: Martin Hermann 1652, 1654 and 1660). The editor of the new edition, the exile → Tobias Hauschkonius, published it together with other works concerning the Bohemians and Bohemian history. 2 Verse calendars At universities, prosaic summaries of the past academic year were already common. The tradition had been developed by →  Adam Rosacius in his epic poem Tempestates; following his model, C. too

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began to write verse reports of the past year (Storchová 2011: 195–6). Initially, these were separate poems, depicting the events of the previous year in elegiac couplets or dactylic hexameters. They served as New Year’s gifts (strenae) and originally contained New Year’s wishes, later complemented by separate epi­grams addressed to C.’s friends and supporters. After the introductory poem depicting the past year as a whole, C. included an overview of deaths and other important events in chronological order. The information concerned a wide range of intellectuals, most frequently associated with the university and with urban education. C. repeatedly faced the criticism that he only included negative news in the calendars while ignoring positive events. Over the years, he tried to present a mixture of good and bad news; he complemented the originally prevalent reports on deaths with births and marriages. The contradictory character of the reports is also reflected in the titles of the collections (Migma, nubila x iubi­ la, thalami x tumuli, prospera x aspera, θανατοερωτομαχία). The calendars have been preserved for the years 1598–1604, 1606–1607 and 1613. The genre was continued by C.’s friends and students (→ Andreas Rochotius, M. Mylius, V. Rha­ cotomus, etc.) but their calendars were rather isolated works without continuity. An overview of C.’s calendars: Χρο­ νογραφία καὶ ἀνάμνησις scripta et xenii loco missa (Prague: heir of Schumann 1598), was dedicated to the musicians of the choir at the Church of St Henry. Epi­ taphia diversis hominibus … anni lethiferi 1599 (Prague: heirs of Daniel Adam 1599) was a death calendar dedicated to J. Ha-

nuš Lanškrounský. Sedecimi a partu vir­ gineo centenarii triennium postremum (Prague: Daniel Sedesanus 1601)  – was a  summary of the previous three years with a  reprint of earlier editions and without a printed dedication. Anni supra sesquimillesimum primi brevis descriptio (Prague: Georgius Iacobides Daczicenus 1602), was a  calendar of events in 1601, dedicated to the aldermen of Vodňany. Gratulatio academiae Pragensis de su­ peratis anni 1602 adversitatibus (Prague: Wenceslaus Marin 1603) was dedicated to Melchior Haldius. For 1603, Γλυκύπικρον anni millesimi sexcentesimi tertii (Prague: typis Schumannianis 1604), was dedicated to Jáchym of Těchenice and Vitus Dentulinus of  Turtelstein. For 1604, Migma iubila nubilaque anni millesimi sexcen­ tesimi quarti complexum (Prague: typis Schumannianis 1605) was dedicated to the town council in Domažlice. For 1606, Anni lethiferi 1606 θανατοερωτομαχία (Prague: Paulus Sessius 1607) was dedicated to the Rhacotomus brothers. For 1607, Ὀξύμελι anni 1607 prospera aspera­ que complexum (Prague: Paulus Sessius 1608) was published without a  printed dedication. For 1613, Funebria anno 1613 lethifero scripta (Prague: Daniel Sedesanus 1613) was dedicated to Jan Ledčanský of Popice, Petr Macer of  Letošice and Adalbert Koutský of Jenštejn. Reports for 1610 are included in the second part of the printed book Psal­ mi XXXIII. paraphrasis rhytmometrica (Prague: Georg Hanussius 1611), but they take a  different form: two poems, each consisting of 26 dactylic hexameters, one of which depicts aspera and the other prospera.

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3 C.’s Poetic Paraphrases of the Psalms and Other Religious Odes Within his lifetime, C. gained the greatest popularity for his religious poems, most of which were set to music. He produced numerous verse rewordings of the Psalms, prayers and religious songs, combining metrical patterns and rhyme to make them easier to sing. In 1604–1608 he had several paraphrases printed in a small format of four folia and sent them to his friends as New Year’s or birthday wishes. The poems were well received, set to music and sung at schools and churches; some of them are known to this day. C.ʼs collected works were soon published as well, and he gradually enriched these with other poems. Commentaries on C.’s psalms for school purposes were published by → Daniel Alginus. The most famous and widespread edition of the Odae was the Frankfurt edition from 1618, which, unlike the previous editions, also provided musical notation. The tunes were, however, not composed by C. as previously believed (Kouba 2017: 68). The notes for the Frankfurt edition were supplied to C. from various sources by Tobiáš Adalbert, headmaster of the school in Kouřim (Daněk, Vaculínová 2019). When writing his religious poetry, C. built on the generation of authors who had been supported by Jan Hodějovský the Elder of Hodějov, and on →  Vences­ laus Nicolaides; he was also inspired by Laurentius Benedictus Nudozerinus’s Czech psalms, and by the paraphrases of the Psalms by George Buchanan. Whereas Buchanan used Horatian metres, C.  complemented classical Roman metres with rhymed metrical verses. In addition, he drew on classical antiquity

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to a moderate extent (Čapek 1942: 11–5), and often on Czech religious songs, some of which he translated into Latin. The educational Odae pueriles are slightly different from C.’s psalm production; they contain prayers for different times of the day, complemented by psalms dedicated to Smil, the son of Bohuslav of ­Michalovice. An overview of separatedly published editions of C.’s psalms and other odes: Psalmi poenitentiales LI. et CXXX. metro rhythmico redditi (Prague: Daniel Sedesanus 1604); Odae pueriles Chris­ tianae pietatis principia complexae et metro rhytmico contextae (Prague: Da­ niel Adam 1605); Psalmorum secundi et septua­ gesimi noni paraphrasis met­ rorhythmica cum lemmate chronologico (Prague: e  typographeo Schumaniano [1605]); Ode tertiam dominicae Preca­ tionis petitionem explicans. Ex Bohemicis rhytmis Latina facta (s.l.: s.t. 1606); Psal­ morum aliquot Dei providentiam et in piis conservadis curam celebrantium para­ phra­sis rhytmo-metrica (s.l.: s.t. 1606); De glorioso dn. n. I. C. ad iudicium adventu odae metro et rhytmo constantes (Prague: Paulus Sessius 1606); De melitissimo Iesu nomine aliisque Servatoris nostri appella­ tionibus. Odae… (Prague: Paulus Sessius 1607); Odae sacrae de ecclesiae cruce et conservatione (Prague: Paulus Sessius 1608); Piorum afflictio et liberatio in odas coniecta (Prague: Paulus Sessius 1608); Odae de Iesu Christi nativitate, metro rhythmico contextae et in usum puerorum editae (Prague: Paulus Sessius 1608); Psalmi IX. et XVIII. paraphrasis metro et rhythmo inclusa (Prague: Georgius Hanussius 1611); Psalmi XXXIII. paraph­ rasis rhytmometrica (Prague: Georgius

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H ­ anussius 1611); Precatio pro usu schol­ arum Bohem. nuper publicata, nunc in rhytmum et metrum, ut cani possit, redac­ ta (Prague: Paulus Sessius 1618?). A list of C.ʼs collected works: Oda­ rum sacrarum liber prior psalmos Davi­di­ cos continens (Prague: Jonata Bohutský 1611); Odarum sacrarum liber posterior (Prague: Jonata Bohutský 1612); Odarum sacrarum liber prior Psalmos Davidicos continens (Amberg: Johann Schönfeld 1613); Cantica canticorum in odaria LIII, rhythmum metro copulantia (Prague: Jonata Bohutský 1616); Sacrarum odarum libri duo, quorum prior Psalmos Davi­ di­cos, posterior Hymnos dominicales et feriales continet. Accessere Cantica can­ ticorum in odaria LIII., nec non melodiae pro omnibus psalmis, odis et canticorum odariis eiusdem authoris (Frankfurt am Main: Erasmus Kempffer 1618); Oda­ rum sacrarum libri duo (Amberg: Johann Schönfeld 1613). C.’s religious poetry also includes one work preserved in a  manuscript: Laudes Deiparae Virginis M. Ioh. Campani 1622 decantatae (a later copy in the manuscript of the KNM – I B 7/10, 897). This is traditionally understood to be a work in praise of the Virgin Mary that C. sent to the Jesuits shortly before his conversion to Catholicism (Martínek 1961: 94). C. published a  collection of odes on marriage, De coniugio odae metro et rhytmo inclusae (Prague: Paulus Ses­sius 1607), on the occasion of three weddings of Old Town burghers. The poems are in the form of rhymed metrical odes and one Anacreontic ode and were later reprinted in the collective edition of C.’s Odae.

4 Separately Published Longer Poetic Compositions C. selected original topics, both contemporary and from antiquity, as the focus of his extensive poetic compositions (of 100–200 elegiac couplets in length). He usually dedicated these to his friends and patrons to mark various occasions; many were written during the Christmas holidays and given as New Year’s gifts and, as reflect on the Nativity and on Christmas and New Year’s customs. In the turbulent years of 1618–1620, C.’s poems were more focused on contemporary events. C.’s verse works on Prague (dedicated to the councils of the Prague towns) and his poem about an earthquake are particularly notable. Liminis enco­mium Pragae triurbi, metropoli Bohemiae (Pra­ gue: Jonata Bohutský 1615; reprint in →  C. Dornavius, Amphitheatrum sapien­ tiae, vol. I, 1619, 657–60) provides etymological wordplay on the name of Prague. Praga Phoenix, incendiis suis non tam deformata, quam reformata, renata ac renovata (Prague: Jonata Bohutský 1617), maps the history of Prague’s fires, based partly on historical sources and partly on the author’s own memories. C. here elaborates on the idea already expressed by Aeneas Silvius in his chronicle, namely that fires were good for Prague because they led to the construction of many new buildings. Σεισμογραφία (Prague: Jonata Bo­ hutský 1615) is inspired by an earthquake that shook Bohemia and Moravia on 20 February 1615; it also discusses the manifestations and causes of this phenomenon, which it interprets as an expression of God’s wrath. The

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composition is dedicated to the aristocratic chancellor of the university of Prague, Bernard of Žerotín. Before C., e.g. →  Nicolaus Pelargus had written about earthquakes. Amplissimo consultissimoque Veteris Pragae senatui … hanc studiorum censu­ ram, indoctorum praeiudicio oppositam… (Prague: Paulus Sessius 1607) is a  parable of the tribunal of the ignorant in the form of a  fable about a  donkey, which bears similarities to the tale of King Midas. C. dedicated it to the Old Town Council. In the same year, he dedicated the composition Fortunae, Epicureorum deae, ex causarum ignoratione natae et in coelo collocatae, lusus (Prague: Paulus Sessius 1607; reprint in C. Dornavius, Amphitheatrum sapientiae, vol. II, 1619, 22–25) to his patron Novacius. C. dedicated the work De s. Paulo, gentium apostolo, ode (Prague: Georgius Hanussius 1611) to St Paul’s namesake Paulus Gessinius, preceptor to Jan Smil of Michalovice, on his birthday. C. treated the common subject of the Nativity in a  work of an unconventional genre. He took his inspiration for the poem Elegia de admiranda et nunquam satis decantata Christi nativitate (Prague: Paulus Sessius 1618), from a  sermon by university master Petr of Koněprusy dating from 1378, which he had found in a  binder’s volume of sermons by John Hus and Ondřej of Brod that was held in the university archives. In the same year, C. wrote a  strena about the Epiphany of the Lord entitled Elegidion de Domini epiphania strenae loco sub initium anni 1618 Mecaenatibus donatum (Prague: Paulus Sessius 1618), in which he refers to a sermon by Štěpán

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of Páleč on the same topic. The acts of Jesus are discussed in another strena, entitled Elegia de nominibus domini nos­ tri Iesu Christi (Prague: Paulus Sessius 1619), which C. presented at the university. C. describes Christmas Eve customs and common vices of the time in a strena dedicated to several Prague priests, De Larga vespera elegidion (Prague: Paulus Sessius 1620). C. frequently commented on contemporary topics both in the prefaces to his works and in occasional poems, as well as in two New Year’s compositions. He develops his ideas about the advantages of peace over war in his Querela pacis bellico tumultu Bohemiam anno 1618 in­ quietante (Prague: Paulus Sessius 1618), based on a  sermon by Šimon of Tišnov addressed to Emperor Wenceslas IV. He writes about his fear of war in Elegia de metu, metu Bohemiam concutiente (Prague: Paulus Sessius 1618). His call to the victors after the Battle of White Mountain in Prague Michna of  Vacínov and Kapr of  Kaprštejn, Elegia de optimo victoriae genere, quod est vincere se ip­ sum (Prague: Paulus Sessius 1618), in which he asks for moderation towards the defeated and for support for the university, is a socially committed work par excellence. 5 A Collection of Epigrams The collection Centuriae duae Charitum (Prague: Daniel Adam 1600) established C. in poetry circles as an author of epigrams. In them, he reacted to contemporary events, including in the literary sphere, or simply proved his poetic mastery in timeless themes. The collection contains not only Latin but also Greek

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and Macaronic epigrams (see the paragraph on C.’s works in Greek). C. presents himself here as an initiator of literary life who appreciates his friends’ works and makes fun of unnamed aspiring or bad poets. Some of these poems are addressed to specific individuals, but they cannot be regarded as occasional poetry. The collection was widely imitated, but it also aroused indignation. Some critical verses were (rightly) taken personally by →  Paulus Gisbicius, who, in turn, scathingly criticised C. and his collection in his epigrams (Gisbicius published them in print, but they have also been preserved in manuscript form in a  copy of C.’s Centuria in BSB). C. describes his conflict with Gisbicius in his preface to the first book of his Odae in 1611. The collection Centuriae is also remarkable for the fact that it was not dedicated to any specific person in the printed preface, but handwritten dedications have been preserved. 6 Occasional Poetry C. published more than 700 poems in Latin and Greek (for a  list of them, see RHB 1: 280–94), which he contributed to various collective volumes of occasional poetry. He was a highly sought-after author; in collective volumes, his poems come first or are even placed on the title page. Besides the common types of occasional poetry, he wrote numerous recommendation verses for Czech and Latin works of literature. His poetry can be found in inscriptions on the town hall of the Old Town of Prague (Mouchová 2003) as well as on the parchment in the tower of the town hall of the New Town of Prague (Mendelová 1999). C. pub-

lished a  number of separate occasional small printed items and broadsides. They contain poems for birthdays, weddings, deaths, congratulations on the renewal of the town council and poems about symbola and emblems. C. published separate epitaphia for the daughter of his brother-in-law Adamus Hippius (Epitaphia patri, coniugi, filio, filiae … Adami Hippii, Prague: heir of Schumann 1599), for student Henricus Percelius of the school at the Church of St Henry (Henrici Percelii Czaslavini … funebris prosopopoeia, Prague: G ­ eorgius Nigrin 1600; remembering C.’s other students who died of plague in 1599), for C.’s university colleagues (Clariss. et doctiss. viris Ioanni Adamo a Bochova Bistriceno, Troiano Nigello ab Oskorzina, Andreae Mi­ tisconi Lidomierziceno, Iohanni Gotsma­ nio Teutobrodeno; Prague: Daniel Adam 1606); for the poet → Ioan­nes Chorinnus and the Čáslav burgher Jan Stander (Tu­ mulus doctissimorum virorum M. Iohannis Chorinni Boe­motrebovini … et M. Iohannis Standeri Beronaei, Prague: Jan Othmar 1606); and for Tomáš Kochan of Prachová (Thomae Kochanio de Prachove Prageno … 1606 denato, Prague: Paulus Sessius 1607). C. also contributed a poem to each of the occasional collective volumes concerning events in his own family. After the death of his first wife Zuzana, C. additionally published the broadside Suae ut optimae, ita carissimae coniugi Susannae (Prague: Matthias Pardubicenus 1613), decorated with woodcuts of the figures of Roman rulers and their wives. C. prepared separate editions of poems for his patrons’ birthdays or namedays which fell on important feasts days: those of St Martin (Nicolaensia seu

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enneas genethliacωn novem Mecaena­ti­ bus, divi Nicolai die diem natalem reco­ lentibus, Prague: Paulus Sessius 1616); Saints Peter and Paul, which was also the day of the coronation of Ferdinand II (Ge­ nethliaca aliquot Mecaenatibus, … die Pe­ tri et Pauli, Prague: Paulus Sessius 1617), and the Epiphany (Epiphania Domini ali­ quot genethliacis ad Mecaenates, Prague: Paulus Sessius 1617). C. issued a  separate epithalamium for the daughter of the prosecutor Jáchym of Těchenice (Nuptiis … Ioannis Emek ab Emsstein, sponsi, et … virginis Elisabethae de Tiechenicz, Prague: Jan Othmar 1599). C. published poems on symbola on two known broadsides: for the son of the printer Othmar with an attached defence of poetry (De carminum contemtu, Prague: Georgius Daczicenus 1592) and for Ondřej Hubaeus of  Jaroměř (Nemo potest tranquillos reddere soles praeter deum mortalibus, Prague: heirs of Daniel Adam 1602). While living in Kutná Hora, C. published congratulations on the renewal of the town council (In renovationem am­ plissimi senatus Cuttebergensis, Prague: Daniel Sedesanus 1600), in which he also mentions the plague that struck the town in 1599. For the defensor of the university (an elected defender of non-Catholic religion from the Bohemian estates), Bohuslav of Michalovice, C. wrote in praise of the establishment of a  Czech school for the German inhabitants of his estate in Nové Sedlo Προτρεπτικὸν ad scholam Neudorfinam (Prague: Paulus Sessius 1616). According to Jan Martínek (1975b), this was one of the first Humanist defences of the Czech language.

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With a  few exceptions, C. did not write encomiastic poems on Czech rulers; even his dedication poems are sober and do not suffer from excessive praise. During the reign of Frederick of the Palatinate, however, C. contributed to university publications intended for the king, with whom the university of Prague sided. C. published the poetic compositions by which the university welcomed the new king on his first arrival in Prague in the printed work Epigrammata in emblema, quo … Fridericum comitem Palatinum  … Pragam primo ingredientem, Academia Pragensis excepit (Prague: Paulus Sessius 1620). He writes on the typical motif of the combination of two emblems  – Bohemian and Palatine Lion. One of the poems contains anti-Jesuit polemics. 7 A Theatrical Play C. wrote the five-act play Bretislaus, co­ moedia nova (Prague: Samuel Adam 1614) under the title Raptus Judithae, imperatoris filiae, a  principe Bretislao, Achille bohemico in 1604. The premier was planned for 16 August 1604, but the preparations were interrupted by a  ban from the secretary of the Bohemian royal chancery. Despite the university masters’ efforts to persuade him otherwise, the Supreme Chancellor Zdeněk Vojtěch Popel of Lobkovice / Lobkowicz banned the performance on the grounds that the play insulted the Holy German Emperor. In reality, however, the reason for the ban was rather the conflict between the Utraquist university and the Catholic chancellor. Ten years after the cancelled premiere, the play was published in print under the title Bretislaus.

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Bretislaus is the first known play on a  subject from Bohemian history. C.  drew the plot mainly from Historia Regni Boiemiae by → Ioannes Dubravius and Kronika česká [Bohemian Chronicle] by → Václav Hájek of Libočany. The plot takes place in the 1020s, when Břeti­ slav  I, son of Duke of Bohemia Oldřich, kidnapped Judith, daughter of Henry of Schwein­ furt, Margrave of the Nordgau from the House of Babenberg (in C.’s play, however, she is the daughter of the emperor Otto III), from a  monastery. In C.’s version, Břetislav does not want to get married at all at first. His father Duke Oldřich, however, wants to see him married yet is determined that he will not marry a  foreigner. Cupid, at Venus’s behest, causes Břetislav to fall in love with Judith. On the run, Břetislav and  Judith spend the night at Castle Přimda, whose burgrave Siba is a member of the Vršovci family, enemies of the ruling Přemyslids. Siba, fearing the wrath of the emperor, Duke Oldřich and his brother Jaromír, decides to set Oldřich and Jaromír at variance, to side with the emperor and to receive the Bohemian throne from him as a reward. The impending war between Oldřich and the Holy Roman Emperor is averted at the last moment by Judith, who moves the emperor to reconcile with Oldřich. In this play, C. tried to combine a historical theme with the form of ancient comedy. Bretislaus is divided into five acts; in addition, it contains a  prologue and an epilogue, despite the fact that the comedies of Plautus and Terence did not have epilogues. In C.’s play, the influence of Roman comedies is manifested on several levels: besides specific historical

figures, there are several characters typical of these plays (the most distinctive of them is the parasite Coelio), and the brothers Oldřich and Jaromír are conceived following the model of Demea and Micio from Terence’s Adelphoe. Like Roman comic playwrights, C. uses various ancient metres; in comparison with e.g. the play Toboeus by →  Ioannes Aquila, C.’s comedy contains a  large number of quotations from Plautus’s and Terence’s comedies (but also from contemporary works, specifically from the play Rebec­ ca by the German playwright Nikodem Frischlin). C. utilises these quotations to such an extent that Bretislaus is in places a cento very skilfully composed from other authors’ verses. 8 Prose One of C.’s most famous works is the Calendarium beneficiorum acade­ miae Pragensi collatorum (Prague: Jonatha Bohutsky 1616). It contains New Year’s wishes in prose dedicated by C. to the de­ fensor of the university, Oldřich Gerstorf of Gerstorf, and provides a brief overview of the patrons of the university of Prague from its establishment until the author’s present. The data came from the archives of the university, especially the dean’s book (Liber decanorum) and the registry, which is now lost. C. also made use of printed chronicles, relying in particular on Václav Hájek, from whom he ‘uncritically borrowed’ (Polišenský 1963: 72), and the edition of Peter of Zittau’s chronicle by Marquard Freher (Martínek 1961: 94). C. had already dealt with the topic of the history of university patronage earlier in a  verse invitation to a  Bachelor’s degree graduation ceremony  – Mecoe­

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natum encomium patronis et amicis aca­ demiae Pragensis (Prague: Daniel Adam 1605). This composition, like Calenda­ rium, was to help the university gain new supporters. C. collected documents on the history of the College of All Saints in the manuscript Manuale novum (AUK, A 51). As a  provost of this college, he probably wanted to imitate a  similar document that existed for Charles College. His reconstruction of the history of the college begins with 1372 and continues until C.’s provostship in 1606–1612. His sources were the currently unpreserved regesta of the college, manuals of other colleges and copies of letters. In this work, C. functions as a historiographer – annalist, but his records are not of the same quality as Collectanea by → Marek Bydžovský (Beránek 1952: 45–7). C. is also the author of the chancellor’s announcement concerning the end of his chancellorship: Rector Academiae Pragensis M. Iohannes Campanus Vod­ nianus, collegii Omnium Sanctorum, al. Angelici, praepositus, lectori benevolo sal. … Dab. … 14. Octob. … 1612 (Prague: s.t. 1612). 9 Editions C.’s short prose work Nemo vir perfec­ tus (Prague: Pavel Sessius 1618) is an edition of the medieval prose work Vita sancti Neminis – a popular parody, which had already been translated into Czech at that time (RHB 1: 278)  – which was held in manuscript form in the university library. C. gave his version to Paulus Gessinius and Pavel Felix from Domažlice as a birthday present. At the end, C. asks his student Martin Mylius to set the prose

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into verse. Another edition was prepared by →  Bohuslav Jičínský (Prague: Paulus Sessius 1619), who complemented the original text with references to quotations from the Scriptures. The edition of Metameletica M. Ioh. Rosacii Suticeni et M. Ioh. Campani Vod­ niani in unum fasciculum collata et pro scholarum usu in lucem prolata (Prague: Jiří Nigrin 1606) contains two compositions by Ioannes Rosacius, complemented by C.’s Metameleticon and several of his paraphrases of the Psalms, and is dedicated to the Sušice town council. One poem has also been translated into Czech (RHB 1: 266). Rosacius’s rhymed poems were often published as broadsides, sometimes even with notation (Martin Bacháček, Adam Rosacius). C. published his Choriambicon in the volume De glorioso dn. n. I. C. ad iudicium adventu odae metro et rhytmo constantes (Prague: Paulus Sessius 1606) and again in Odae (1611). 10 Translations C. translated one of the key works of the Calvinist scholar Philippe de Mornay du Plessis, Excellent discours de la vie et de la mort (London, 1577), into Czech. It is a  translation from the Latin version by Arnold Freitag (VD16 M 6373), published under the title O životu a smrti rozjímání [A Meditation on Life and Death] (Prague: Samuel Adam z Veleslavína 1614). In the preface, C. dedicated his translation to his mother-in-law, Veronika Rychová, as a New Year’s gift and consolation for the fact that in the past year she had lost her husband, two sons and three daughters (one of whom was C.’s wife Zuzana). In the preface, C. gives biblical examples of

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unfortunate Christians and intersperses them with examples from history (Saint Elizabeth of Hungary), in particular from Bohemian history. Besides Bořivoj, Ludmila and St Wenceslas, C. also mentions Jan Milíč of Kroměříž / Johannes Milicius de Cremsier, Matěj z Janova  / Matthew of  Janov, John Hus, Jeroným Pražský  / Master Jerome of Prague and Jiří of Poděbrady. He also includes a number of details from his mother-in-law’s life and mentions that the family could have been blamed for marrying their daughter to a  professor. At the end, C. dates the work to 22 December and lists some disasters that happened in the world on that day, based on Daniel Adam’s Kalendář historický [Historical Calendar]. This is followed by a  preface to the reader that discusses the difficulties of translation and justifies the need for it. C. refers to Jan Bosák Vodňanský’s foreword to the translation of Vokabulář Lactifer [The Lactifer Dictionary] from 1510 (K02801); in agreement with Jan Bosák, C. claims that the Czech language is rich enough for high quality translations of Greek and Latin texts. C.’s translation deserves a  deeper analysis; C. closely followed the Latin original, which he interpreted faithfully and in cultivated Czech. C. also translated Czech religious songs into Latin, which he included variously in his other writings. For instance, Ode tertiam dominicae Precationis peti­ tionem explicans (Prague: s.t. 1606) contains a  translation of a  song from the hymnbook by Tomáš Rosacius Sušický. The printed book has a personal dedication, in which C. explains to his patron Jiří Xenofil of Sušice why he relinquished

the lucrative position of scribe in the New Town of Prague. 11 Correspondence A number of C.’s unpublished letters have been preserved, primarily in the Archives of Charles University (for university sources, see Beránek 1952). Some of C.’s letters were published by František Dvorský (1886: 527–8; a  letter in Czech from C., as vice-chancellor of the university, to the town council of Louny on 23  February 1614), Dana Martínková (1975: 269; a Czech translation of a letter in Latin from the university masters to C. in 1603) and Václav Starý (2001: 102–3). 12 Works in Greek C. also composed excellent poems in Greek, which rank among the best Greek pieces written in the Czech lands before the Battle of White Mountain (Král 1898: 96–9). His extant works include not only occasional poems (congratulations on graduation, epithalamia, epicedia), which he contributed to a number of collective volumes, but also epigrams. Besides elegiac couplets and hexameters, the various metrical schemes C. used in his Greek works included in particular a  broad range of iambic metres (iambic quaternarius catalectic, iambic dimeters and trimeters) and even the Phalaecian hendecasyllabic. One particularly notable volume of C.’s poetry, Centuriae duae Charitum, contains several epigrams, some written in Greek and others in a macaronic mixture of Latin and Greek. Witty wordplay can be found in several, including a  macaronic epigram on a drunkard (‘In Vanum’, fol. D1b). The Greek poems included in the volume are

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shorter than the Latin ones (2–5 verses) and contain a substantial number of quotations from ancient authors (Hesiod, comic playwrights), paraphrases of their verses or allusions to pagan texts (Lucian of Samosata) as well as to the Bible. C.’s numerous occasional poems show that he had an excellent command of Greek grammar and that he was well-versed in Greek composition. His Greek verses are clear, light and natural; despite the recurrent genres of occasional poetry, C. is able to produce new ideas, be they lyrical elements in hexametric congratulations to graduates of the university of Prague (Γαῖα ἄκαρπος ἔην, πολύκαρπος γίγνετ’ ἐν ὥρῃ, in: Honori eruditorum ac honesto­ rum undecim candidatorum, Prague 1617, fol. A3 a) or rhymes incorporated in iambic dimeters in a variation on Psalm 117 (Αἰνεῖτε, πάντα χείλεα, in: Doctissimo et clarissimo domino M. Ioanni Campano, Prague 1606, fol. A1 b). C. also wrote an exceptional poem for Jakub Včelín (see Μέλισσε τῆς Ἀθήνης, in: Oratio de prae­ sagiis astrologorum … per Jacobum Wcze­ linum, Prague 1616, fol. C2 b), whose surname Včelín (lit. a beehive in Czech) he translated into Greek as Μέλισσος, thus seizing a  welcome opportunity to compare the addressee to a  bee (μέλισσα) that bears the fruits of its work every spring. A moving epicedium for Meli­char Daník  – Κλαίετε Πιερίδες καὶ Ἀθηναίη καὶ Ἄπολλον (in: Justa exequialia in obi­ tum nobilis et doctissimi viri, Prague 1617, fol. A3 a) proves C.’s excellent knowledge of Homeric language.

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13 University Theses Published under C.’s Chairmanship These include Categoriae Aristotelis me­ thodo naturali resolutae (Prague: Paulus Sessius 1609) by Martin Mylius; Theses de elementis civitatis e primo Politicorum Aristotelis erutae (Prague: Paulus Sessius 1609) by Martin Mylius; Bohemiados ru­ dimenta, hoc est de Bohemiae situ, inco­ lis eorumque moribus (Prague: Georgius Hanussius 1610) by Jan Žák; Theses ex historia regum Bohemorum, qui post se­ cundum interregnum ex Praemyslai stir­ pe regnarunt, erutae (Prague: Matthaeus Pardubicenus 1613) by Bernardus Machanius; Disputatio publica de vita et morte (Prague: Paulus Sessius 1619) by Daniel Smolík. III Bibliography Work: RHB 1: 254–95 (containing an overview of previous research); RHB 6: 72–3; LČL 1: 349–51; BSČZ 9: 377–78 (entry by P. Voit); Kouba 2017: 65– 8 (with an overview of previous research). Knihopis 5949; VD17 3:307261B (Odae sacrae Amberg 1613), VD17 1:659816W (1618 Frankfurt), VD17 23:330263W (1618 Am­ berg), VD17 14:052721R (Ce­ chias 1652), VD17 3:608156P (Cechias 1660). Mod. ed. and trans.: K. Hrdina, Mistr Jan Campanus. Mecenáši Karlovy uni­ versity [Master Ioannes Campanus: The Patrons of Charles University]. Praha, 1949; J. Polišenský, J. Vobrátilová, M. Ja­ na Kampana kalendář dobrodiní, prokázaných pražské Akademii [The Calendar of the Financial Support Provided to the Prague Academy Prepared by Master Ioannes Campanus]. In: AUC–HUCP 4 (1963), 67–95; Lyra Kampanova [The Lyre of Campanus], ed. J. Branberger,

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J.  B.  Čapek. Praha, 1942 (a Czech translation of selected psalms and odes); Businská 1975: 174–89 (an edition and Czech translation of selected poems); Mendelová 1999: 156–7 (a Czech letter from the city council of the New Town of Prague to C. in 1606) and 158–9 (a poem about a  repair of the tower of the New Town Hall, placed in its ball roof finial 1613); J. Král, Břetislav. Praha, 1915 (Czech translation of Bretislaus comoedia nova). Editions of correspondence: F. Dvorský, Paměti o školách českých [Memories of Czech Schools]. Praha, 1886, 527–8; Poselství ducha [A Message of Sophistication], ed. D. Martínková. Praha, 1975, 269; V. Starý, Mistr Jan Campanus píše do Klatov [Master Ioannes Campanus Writing to Klatovy]. In: Vlastivědný sbor­ ník Muzea Šumavy 5 (2001), 102–3. Bibl.: J. Král, Řecké básnictví humanistické v Čechách až do konce samostatné university Karlovy [Greek Humanist Poetry in Bohemia until the End of Independent Charles University]. In: Rozpra­ vy filologické věnované Janu Gebauerovi. Praha, 1898, 86–105; J. Ludvíkovský, J.  Třanovského latinské duchovní parafráze ód Horatiových [Třanovský’s Latin Spiritual Paraphrases of Horace’s Odes]. In: LF 63 (1936), 67–80; O.  Odložilík, Mistr Jan Campanus. Praha, 1938; K. Be­ ránek, Mistr Jan Campanus ve správě universitních kolejí [Master Ioannes Cam­panus in the Administration of University Colleges]. Praha, 1952 (unprinted dissertation, AUK shelf mark 3150); J.  Martínek, Z  pobělohorské básnické tvorby M. Campana [From the Works of M. Campanus Written after the Battle of White Mountain]. In: ZJKF 3 (1961),

90–93; J. Polišenský, J. Vobrátilová, M. Jana Kampana kalendář dobrodiní, prokázaných pražské Akademii [The Calendar of the Financial Support Provided to the Prague Academy Prepared by Master Ioannes Campanus]. In: AUC–HUCP 4 (1963), 67–95; J. Martínek, O předních představitelích latinského humanismu v  Čechách [On the Leading Representatives of Latin Humanism in Bohemia]. In: ZJKF 6 (1964), 38–40; F. Černý et al., Dějiny českého divadla [The History of Czech Theatre] I. Praha. 1968, 112–4 and passim; M. Janoušková, Vznik českého historického dramatu. Jana Campana Vodňanského Bretislaus, comaedia nova [The Origins of Czech Historical Drama: Bretislaus by Ioannes Campanus Vodnianus, Comaedia Nova], an unpublished masters dissertation, Faculty of Arts, Charles University, Prague 1974; J. Martínek, Vztahy předních latinsky píšících humanistů v Čechách k pražské universitě (Hasištejnský, Collinus, Ca­ ro­ lides, Campanus) [The Relations of the Leading Latin-Writing Humanists in the Czech Lands to the university of Prague (Bohuslaus of Lobkowicz and Hassenstein, Collinus, Carolides, Campanus)]. In: AUC–HUCP 14 (1974), 7–18; J. Martínek, Campanovo Protreptikon ad scholam Neudorfinam  – pramen k dějinám předbělohorského školství [Campanus’s Protreptikon ad scholam Neudorfinam  – a  Source on the History of Education before the Battle of White Mountain]. In: AUC–HUCP 15 (1975), 19– 34; J. Martínek, Nové literárněhistorické poznatky čerpané ze strahovských konvolutů 16. a 17. století [New Literary-Historical Knowledge Drawn from Strahov Binder’s Volumes of the 16th and 17th Cen-

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turies]. In: SK 10 (1975), 375–7; Z. Beneš, Campanova hra Břetislav a  kronikářská tradice [Campanus’s Play Bretislaus and Chronicle Tradition].  In: AUC–PH  5 (1989), 7–28; J.  Martínek, De Magistro Campano regni Hungarici laudatore. In: LF 113 (1990), 52–6; Z. Beneš, Historický text a  historická skutečnost [Historical Text and Historical Reality]. Praha, 1992, 138–55; Ch. Paschen, Buchproduktion und Buchbesitz in der frühen Neuzeit: Amberg in der Oberpfalz. In: Archiv für Geschichte des Buchwesens 43 (1995), 157; Z. Beneš, Humanistický obraz dějin vlasti. Češi a  Němci na hranici impéria [A Humanist Picture of the History of the Homeland: Czechs and Germans on the Borders of the Empire]. In: FHB 18 (1997), 7–18; J.  Mendelová, Jan Campanus Vodňanský ve fondech pražského městského archivu [Ioannes Campanus in the Collections of the Prague City Archives]. In:  Sborník k 70. narozeninám doc. PhDr. Jaroslava Kašpara, CSc. Praha, 1999, 155–61; V.  Starý, Mistr Jan Campanus píše do Klatov [Master Ioan­ nes Campanus Writing to Klatovy]. In: Vlas­ tivědný sborník Muzea Šumavy 5 (2001), 102–3; Rataj 2002: passim; M.  Svatoš, Mistr Jan Kampanus a  pražská univerzita [Master Ioannes Campanus and the university of Prague]. In: Vodňa­ ny a  Vodňansko 5 (2002), 117–30; B.  Mou­chová, Latinské epigramy na Staroměstské radnici a  jejich osud [Latin Epigrams in the Old Town Hall and Their Fate]. In: Pražský sborník historický 32 (2003), 169–94; M. Cesnaková, Jan Campanus Vodňanský. In: Starší divad­ lo v českých zemích. Osobnosti a  díla, ed. A. Jakubcová. Praha, 2007, 104–107; J. Kolářová, Poznámky ke sbírce Jana

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Campana Vodňanského Centuriae duae Charitum [Notes on the Collection Centuriae duae Charitum by Ioannes Campanus]. In: AUPO  – Studia Bohemica X, 2007, 265–9; M. Vaculínová, Humanistische Dichter aus den böhmischen Ländern und ihre Präsenz in den gedruckten nicht bohemikalen Anthologien des 16.–17. Jahrhunderts. In: LF 132 (2009), 15; A. Joudalová, Smuteční skladby sbírky Jana Campana Vodňanského Migma iubila nubilaque anni milesimi sexscentesimi quarti [Funeral Songs in the Collection Migma iubila nubilaque anni milesimi sexscentesimi quarti by Ioannes Campanus Vodnianus]. In: Bohemica Olomucensia 1/4 (2009), 115–21; M. Va­cu­ línová, Kniha jako dar. Humanistický básník Pavel z Jizbice (1581–1607) a jeho knihovna [Books as Gifts: The Humanist Poet Paulus Gisbicius (1581–1607) and His Library]. In: MORST 21 (2011), 7–25; Storchová 2011; J. Kolářová, Charakteristika žánru latinských oslavných bás­ ní na panovníky v době kolem Bílé hory (1612–1632) [Characteristics of the Genre of Latin Panegyric Poems on Monarchs in the Period around the Battle of White Mountain (1612–1632)]. In: Studia Slavica 16/2 (2013), 93–4; M. Cesnaková, Johannes Campanus Vodňanský. In: Theater in Böhmen, Mähren und Schlesien. Von den Anfängen bis zum Ausgang des 18. Jahr­ hunderts. Ein Lexikon, ed. A. Jakubcová, M. J. Pernestorfer. Wien, Prag, 2013, 104–7; P. Daněk, M. Vaculínová, Ami­ cus immusicus: A Study on the Tradition of the Idea of Jan Campanus as a  Composer. In: Hudební věda 56/2 (2019), 70–90; V. Pelc, Donum poeticum: oslava mecenáše v básni Jana Campana Vodňanského [Donum poeticum: Praise

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of a  Patron in a  Poem by Ioannes Campanus] (forthcoming) Marta Vaculínová, Marcela Slavíková, Magdaléna Jacková

Capo, Petr (Petrus Capo Netovicenus) active in 1602–1625 a poet and teacher I Biography C. was born a  son of a  Vogt in  Netovice near Slaný. After his studies at the school in Slaný, he enrolled at the university of Prague in 1603; in 1604, he became a  teacher at the school at the Church of St James in Kutná Hora and later the headmaster of the school. He received his Bachelor’s degree in 1605 and his Master’s degree 1608. In 1609, he married in Kutná Hora; he was a respected burgher and gradually worked as a town-council scribe and school inspector. As a staunch non-Catholic, he was forced to leave Kutná Hora in 1625. C. was part of the wider circle of the university of Prague; its masters along with other Humanists contributed to the collection of epithalamia on his first marriage Felici hymenaeo (Prague: typis Schumanianis 1609) and wrote poems for the edition of C.’ Master’s thesis as well. The proof of his successful studies and university support was his teaching position in Kutná Hora, one of the most lucrative in Bohemia. As the headmas-

ter of the schools in Kutná Hora, he was involved in the publication of two occasional collective volumes with contributions by local Humanists. Based on the subject of the Master’s thesis as well as C.’s further direction, he can be considered as one of the students influenced by the approach of → Ioannes Campanus to history. II Work C. was an author of rather regional significance. His extant works include only Latin poetry; most frequently, he wrote elegiac couplets, exceptional iambic metres and rhymed poetry. Undoubtedly, he had at least some knowledge of Greek. C.’s most important work is the verse history of Slaný. C.’s correspondence to the town council from 1608–1616 has been preserved in the archives in Slaný (RHB 1: 306). 1 The Verse History of the Town of Slaný Περιγραϕία ut antiquitatis, ita rerum gestarum fama celeberrimae urbis Sla­ nensis (Prague: typis Schumanianis 1608) is dedicated to the town council of Slaný. It comprises 254 elegiac couplets. C. published it after he finished his Master’s degree; then he went to Slaný in order to obtain a document confirming the abolition of his serf obligations so that he could settle in Kutná Hora. The printed book was introduced by a  poem by C.’s teacher Ioannes Campanus. In the preface dated 13 August 1608, i.e. two days after the Master’s disputation, C. expresses his gratitude to the town council of Slaný and notes that he did not cover the whole history of the town but only focused on

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the most important events. C. took the date and the legend of the foundation of the town from the chronicle of → Václav Hájek of Libočany (Martínková 2012: 53); he listed some years in the margins. At the end of the composition, ending with 1599, C. uses his own memories. The poem contains rather few ancient motifs and topoi; C.  manages to incorporate Czech personal and place names into the text relatively well. Borrowings from Virgil are the most frequent; like other topographies, the poem begins with a Virgilian comparison with abroad (Martínková 2012: 69). Among contemporary authors, C. was inspired by → Ioannes Chorinus, who depicted some events from the history of Slaný in his poem on summer (De secunda parte anni, aestate; Prague 1604). C. quotes him himself in his mention of the flood of 1519. 2 C.’s Master’s Thesis in Verse A part of the edition of the history of Slaný is Oratio pro titulo magisterii in alma academia Pragensi on the subject Externa auxilia periculosa (122 dactylic hexameters). However, in the occasional print for the graduation of new masters (Gratulationes honorum magisterii phi­ losophici, Prague: Paulus Sessius 1608, A1b) the topic is formulated differently – An potentia penes improbos perniciosa? (see also Beránek 1988: 149). At the beginning, C. describes ominous phenomena and horrible fighting in the spirit of Virgilian epics and recalls the wars with the Turks, which have recently spread all the way to Moravia. He discusses the uncertain fate of the Czech lands in the turbulent period, remembers the former bravery of Bohemian warriors and criti-

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cises their current feebleness, life in luxury and unwillingness to fight, which are topoi frequently appearing in anti-Turkish calls. He criticises the use of mercenary troops (RHB 1: 306). 3 Occasional Poems As the headmaster of the school at the Church of St James in Kutná Hora, he published two volumes of occasional poetry dedicated to school inspectors and distinguished members of the town council. The first of them, Honori claris­ simorum virorum (Prague: typis Schumanianis 1607), is a collection of poems for the birthdays of several members of the town council of Kutná Hora with contributions by local intellectuals, such as →  Melchior Colidius. C. dedicated the second volume, Festo natalitio inclytae reipub. Cuttnensis … scholae inspectorum (Prague: Paulus Sessius 1607), to Václav Termenus, Václav Sixti of Zvířetín and two other burghers. At the beginning, he included his own anagrams on the names of the honourees, followed by contributions by Kutná Hora Humanists. C. published an occasional print also for the re-establishment of the Kutná Hora town council by Hannibal of Valdštejn / Waldstein  – In renovationem … Cutt­ nen­sis senatus … per … Hannibalem de Vald­stein (Prague: s.t. 1608). All of the collections were introduced by verses by Ioannes Campanus. C. contributed to almost twenty occasional printed volumes, especially epithalamia, epicedia, congratulations and introductory poems to literary works (for their list, see RHB 1: 306).

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III Bibliography Work: RHB 1: 304–6 (the bibliography of C.’s works). BCBT 35088. Bibl.: Bakaláři a mistři Filozofické fakulty Univerzity Karlovy [The Bachelors and Masters of the Faculty of Arts of Charles University], ed. K. Beránek. Praha, 1988, Nos. 393, 994; Martínková 2012: passim. Marta Vaculínová

Carolides of Carlsperk, Georgius (Carolus, Karel, Karolides; z Karlsperka, z Karlspergka) 11 April 1569, Prague – 21 October 1612, Prague a renowned Latin poet, translator, editor, and composer of polyphonic music I Biography C. adopted his surname based on his father’s first name (Karel Mělnický). He came from Prague; at the university there, he received his Bachelor’s degree in 1589 and his Master’s degree in 1593; he then briefly taught at Latin schools. In 1594 he married, after which he devoted himself to clerical work. He was a scribe at the New Town Hall and later became a notary public. He spent his entire life in Prague and unlike many of his contemporaries he did not travel much. In 1596 his father was elevated to the nobility with the nobiliary particle ‘of Carlsperk’, which also applied to his son Georgius. In the same year, the emperor Rudolf II

conferred on C. the title poeta laureatus. C.’s contemporaries considered him one of the best Latin-writing poets. Thanks to his financial security, he was not particularly dependent on the material support of patrons; nevertheless, what we know of his contacts suggest that he inclined to the court milieu and its literary field, including several foreign authors (Hie­ ronymus Arconatus, →  Bartholomeus Bilovius, →  Balthasar Exner, Jacob Chimarrhaeus, etc.) and, among domestic authors, e.g. →  Paulus Gisbicius. Although he had the opportunity to do so, he did not establish closer contact with the university of Prague and its literary circles. →  Ioannes Campanus gradually emerged as C.’s main competitor in terms of poetic significance and recognition. Even though C. was admired by contemporary authors, who frequently sought his favour and asked him to write dedication poems for their books, he also had his opponents. He was attacked in several poems by Paulus Gisbicius (in his collection Periculorum poeticorum par­tes tres, 1602), although their relationship was certainly not so negative to begin with, because C., unlike Ioannes Campanus, was not so closely associated with the university of Prague, whose masters were the object of Gisbicius’s aversion. No collection of epicedia was published on C.’s death, but a  number of distinguished authors (→  Václav Cle­ mens, Konrad Rittershausen and others) did react to his demise. As far as authors living outside the Czech lands are concerned, it is evident from contributions to collective volumes and from various poetic dedications that C. was in long-term literary and episto-

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lary contact especially with the Altdorf professor of laws Konrad Rittershausen. Several of C.’s works contain encomiastic passages and recommendation verses written by Rittershausen (e.g. Satellitium animi Iohannis Ludovici Vivis, Farrago symbolica sententiosa). Rittershausen’s collection of Phaedrus’s sentences inspired C. to write two collections containing poetic paraphrases of them; Rittershausen even wrote a  prosaic recommendation in the second of them. Among authors of Bohemian origin, C.’s best friends was probably the Utraquist priest →  Jiří Dikast, whom C. met when Dikast was a vicar in Jičín. Their relationship is illustrated both by dedications and by a  number of individual songs in various of C.’s collections (especially Farrago symbolica sententiosa). C. also shared literary interests with  →  Bartoloměj Havlík of  Varvažov. A significant number of C.’s dedicatees are prominent burghers (of Prague, Jičín, Havlíčkův [then Německý] Brod, Klatovy, Domažlice and other towns; the works are frequently dedicated to whole town councils) and many noblemen, chiefly the Hodějovskýs of Hodějov and further the Trčkas of  Lípa, the Žerotíns, the Rožmberks  / Rosenbergs and the Polish aristocrat Michael Sendivogius / Sendivoj of Skorsko who lived in Prague. The addressees of C.’s poetry also the emperor, Rudolf II, who is i.a. the dedicatee of the collection Decas augustissimorum ex … archiducum Austriae familia imperatorum… (Prague: typis Venceslai Marini 1596), for which C. received the title of poet laureate.

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II Work Most of C.’s work comprises Latin occasional poetry, especially its minor genres, in which he was considered to be a  true master. He often wrote epigrams, mostly in the form of elegiac couplets (which are gathered in several collections or added to longer compositions) as well as short structures such as symbola and anagrams. Besides elegiac couplets, C. also used other ancient metres: hexameters, hendecasyllabic verses, iambic dimeters, etc. He re-published some of his collections in expanded versions or attached some previous texts to new works. Most of his texts are characterised by a strong moralising accent and educational tendency, which is reflected in his selection of genres, including epigrams, paraphrases of biblical books and poetic treatments of ancient moralising sentences. The works are often explicitly addressed to adolescents or are targeted at schools, where short forms are preferred because they are quick and easy to memorise. Although C. abandoned his active teaching career, he probably perceived didacticism and the efforts to raise his addressees morally as some of the main functions of his work. He also wrote a  large number of dedication poems for his contemporaries’ collections, not only in Latin but also in Czech. Of the ancient poets he most frequently paraphrased Horace, in particular his Odae. In terms of style, C.’s poetry was subject to a tendency that affected many of his contemporaries: C inclined towards rather complicated poetic expression, sometimes even overwrought and often burdened with unusual vocabulary (archaisms, solecisms, etc.). ­Earlier

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r­esearchers considered this a  defect, some kind of stylistic stereotype that was flaunted but made it more difficult for readers to understand the text. Nevertheless, this was part of a more general phenomenon, a gradual change of style departing from the previously prevalent Ciceronian Latin and classical models, which signalled the emerging Baroque. C.’s proficiency, even craftsmanship, in the short forms of poetry, which provided him with recognition for a long period, is also a  certain pitfall of his work. His works fulfilled their function in the establishment and maintenance of contacts in Humanist society; in terms of literary evaluation, however, there is clear stylistic one-sidedness. C.’s more serious problems, which came mainly at the end of his life, included his rivalry with Campanus for the position of the most respected Latin-writing author, his scepticism about the political and social development, as well as the gradual weakening of the literary field of the emperor’s court, associated with the decline of Rudolf II’s influence in the last years of his reign, which left C. somewhat isolated. In spite of that, his importance is indisputable as a result of his cultivation of contacts with foreign Humanists and, through them, his reception of stimuli from a larger area than merely the Czech lands. 1 Collections of Didactic Poems As his first work on an educational subject, C. reworked the homonymous treatise by the Spanish Humanist and theorist of pedagogy Juan Luis Vives entitled Satellitium animi Iohannis Ludovici Vivis, versibus expressum… (Prague: Iohannes

Schuman 1593). The dedication to the reader was written by Konrad Ritters­ hausen; the work is dedicated to Přech of  Hodějov. The first part summarises moral principles in the form of epigrams, whereas the second part contains verses dedicated to the poet’s friends. This structure recurs in others of C.’s works with similar focus. Liber epigrammatum ad … Sigismun­ dum Kozelium a  Rysenthal (Prague: Da­ niel Adamus 1595) comprises more than 300 epigrams intended for students at the school in Kutná Hora and thus mostly containing advice and recommendations for school children. C. dedicated the book to the Kutná Hora burgher Zikmund Kozel of Rysenthal, who was responsible for the school’s establishment and financial security. The introductory poem evaluates the importance of education in general; it is followed by instructions for students and teachers, concerning general morals as well as school education, which are expressed in prose in the titles of the epigrams and then poetically developed. Another part of the book includes anagrams and symbola on C.’s supporters and friends (e.g. →  Adam Huber, Konrad Rittershausen, →  Daniel Adam of Veleslavín, etc.). In 1597 C. published two collections of sentences by the Epicurean philosopher Phaedrus Aureae XXII sententiae … ex Phaedro veteri … desumptae (Prague: Daniel Adamus 1597) and Sententiae LVI  … ex Phoedri … explicatae (Prague: Daniel Adamus 1597). This type of poem, popular in Latin Humanist poetry, mostly mediates the main ideas of philosophical works, turning them into elegiac couplets. In this case, it was Ritterhausen

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who sent both collections of Phaedrus’s sentences to C., who took them up as the basis for these works, which he dedicated to the burghers of Domažlice and Klatovy. The work Praecepta institutionis ge­ nerosae indolis iambico dimetro conscrip­ ta ad … Michaelis Sendivogii… (Prague: Daniel Adamus 1598) was dedicated to Christophorus Michael, the eldest son of Michael Sendivogius. Sendivogius was of Polish aristocratic origin; he was engaged in alchemy and chemistry and worked i.a. at the court of Rudolf II; he also published one of his works in Prague (Tractatus de lapide philosopho­ rum, 1604). In the preface, C. emphasises the Sendivogius family’s ancient origins, which date as far back as the seventh century, and describes Michael Sendivogius’s broad education, which is characteristic of his whole family and by which he surpasses other noblemen, who tend to despise learning. Christophorus Michael, he claims, thus has an obligation to his ancestors to receive the best education possible, in which C.’s work should assist him. The actual poem of 239 iambic verses is a summary of C.’s pedagogical principles; a brief summary of the content of each principle is provided in a  marginal note. The work is complemented by an expanded version of the composition Satyra praesentis sae­ culi (Prague: Anna Schumaniana 1595), which contains complaints about corrupt morals and other social ills. C.’s  works on educational themes also include his most famous collection, Farrago symbolica sententiosa (Prague: Daniel Adamus 1597). It is actually a reworked and significantly expanded

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version of Satellitium animi Iohannis Ludovici Vivis. The work is dedicated to Přech of Hodějov, a descendant of the renowned patron of poets Jan Hodějovský the Elder of Hodějov and son of Bernard Hodějovský, also a keen supporter of the arts. C. remembers Přech’s important ancestors, in particular Jan Hodějovský and his share in the publication of Annales Bohemiae, probably Kronika česká [Bohemian Chronicle] by → Václav Hájek of Libočany, which became one of the most popular historiographical works written in the 16th century. Based on the merits of Hodějovský’s ancestors, C. hopes also to win the patronage of Přech of Hodějov, to whom he has already dedicated his Satellitium. The first part of the work consists of sentences and couplets from the book Satellitium, often expanded or modified – it is thus another variation of the principles and rules that C. had already written about earlier, and to which he would later return again. These are complemented by several hundred more poetic sentences and epigrams of moral or satirical character. A set of symbola follow, on the coats of arms of the Rosenbergs  / Rožmberks, the Trčkas of  Lípa, the Žerotíns, the Hodějovskýs of Hodějov and other noblemen. The final part of the collection comprises several groups of smaller poetic forms: anagrams, nuptialia, genethliaca and funebralia. C.’s minor occasional poetry, which is included in the collection Farrago, also appears in several other collections, e.g. in the work Parentalia … Ca­ro­lo Mielniczky a  Karlsperga etc. (Prague: heir of Jan Schumann 1601), dedicated to the memory of C.’s father Karel. The second part of that work, dedicated to Bartoloměj

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Havlík of Varvažov, contains a varied assortment of epithalamia, epitaphia and epigrams. These verses are a rich source of biographical information and provide evidence of the wide range of the C.’s literary contacts. The series of educational works in C.’s oeuvre is concluded by Praepara­ tio pueritiae ad discendum honestos mo­ res et liberales disciplinas (Prague: heirs of Daniel Adam 1606), which was published in a bilingual edition (in Czech as Navedení mladistvého věku k poctivým mravům a  svobodným literním uměním [A Guide to Good Morals and Liberal Literary Arts for Young People]), which was not very typical at that time; it was dedicated to the son and daughter of Jan Rudolf Trčka of Lípa. The Latin version is very similar to an earlier work, Praecep­ ta institutionis generosae indolis. It presents the ideal of aristocratic education, which involves piety, morality, respect for one’s parents, diligence, temperance and other virtues; for young noblemen, it is also important to learn the septem artes liberales. C.’s attitude to education is rather ambivalent, typical of Latin Humanists’ school practice: the Christian ideals of morality and piety, grounded in the Scriptures and especially Christian patristics, are combined with the requirement to master the Ciceronian model of rhetorical education. For its vernacular character, the text of Praeparatio became slightly more famous in the Czech lands than C.’s other works, and its Czech version was also later published separately. The volume further includes several other works in two languages: Precatio Mathiae, regis Ungariae. Píseň Matyáše, krále uherského [The Song of Matthias,

King of Hungary]; Dialogus tragicus in­ ter corpus et animam  / Žalostivé duše s  tělem rozmlouvání [A Tragic Dialogue Between the Soul and the Body] (this is the so-called Spor duše s tělem [A Dispute Between the Soul and the Body], which has several versions in the vernacular language; this one is a paraphrase of the medieval Visio Philiberti). The last part of the volume contains Latin–Czech moral sentences in alphabetical order. The unusual bilingualism of the work may have been motivated by the character of its direct addressees, namely young noblemen still learning Latin, as well as by C.’s desire to extend the text’s reach beyond the purely aristocratic milieu. 2 Paraphrases of Biblical Texts As is evident from the above, C.’s works often contain laments over educational decline and bad attitudes to learning, which he claims are related to society’s morals being in a dismal state. Repetitive themes in his texts suggest that C. felt a  decline in morals even among those that should lead by their example, i.e. noble and wealthy people. He complains about greed, profligacy and the desire for unearned income, and that education is inadequately appreciated and thus in decline; the same applies to literary production. In ethical issues, C.’s work is more influenced by the biblical pretext than by ancient models. He includes direct paraphrases from the Bible (prophetic books and the Psalms); his moralising epigrams are evidently inspired the Book of Proverbs and the Wisdom of Sirach. C.’s treatment of two prophetic books virtually frames his work: his first printed treatise was Ionas propheta Dei

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(Prague: officina Schumaniana 1587). C. dedicated a second, reworked version of the same text in 1595 to two members of the Trčka family of Lípa. In the preface, C. resorts to apocalyptic thoughts when he expresses the opinion that corrupt morals are a harbinger of the end of the world. In the final stage of his literary career, C. wrote another paraphrase of a  prophetic book, Sophonias propheta et secretarius Dei (Prague: Ionatha Bohutsky ab Hranicz 1612). In the volume, this composition is followed by poems of religious content, especially paraphrases of the Psalms, which also appear variously in C.’s other collections. This work is an example of the increasingly sceptical and satirical tone of C.’s later texts. In the preface, addressed to Sofoniáš Rosacius from Sušice, C. emphasises that the prophet Zephaniah’s warning of impending punishment may also be fully applied to the contemporary situation and people’s behaviour and that it would be foolish to think that God’s wrath cannot fall upon a  morally corrupt society. In his poems, C. mentions his illness and fear of imminent death as well as his feelings of injustice over the property losses that he suffered as a result of the recent turbulent political events. In reaction to the Germans’ growing influence in the Czech lands, C. included additional satirical poems, such as ‘Ad calumniatorem Boemorumʼ, attacking the Germans settling in the Czech lands for abusing the country’s riches and daring to complain about the Czechs. Many of the poems are explicitly religious in nature, including paraphrases of the Psalms and verses from Christian creeds. C. concluded his life’s work in a  similar spirit: the last

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work printed in his lifetime is Paraphra­ sis psalmorum 2 et 133 (Prague: Daniel Sedesanus 1612). 3 Topographic Poems The poetic compositions describing towns or parts of towns that are found in C.’s work cannot be considered typical topographies with all the relevant features of this genre. They are rather ‘town’ compositions that emphasise the development of the relationship between C. and representative burghers or noblemen. C. contributed i.a. to a volume celebrating the restoration of the tower of the church in Sušice, which was published in 1607. The panegyric character clearly prevails over the topographic elements in a work that C. wrote in celebration of the Church of the Holy Trinity in Litíč near Jaroměř (in the Hradec Králové region), entitled Fundatio templi Liticensis (Prague: Anna Schumania 1596). The church’s construction was financed by the owner of the estate, Jan Litický the Elder of Šonov; the composition was written at his instigation: he wrote a letter to C. informing him about the construction work and related matters. Nevertheless, the work does not contain any description or other details related to the appearance of the church but rather a celebration of Litický as a  generous and pious patron who, at a  time of general moral decline and prevalent selfishness and greed, did not hesitate to spend a  large amount of money for a godly purpose. Likewise, C.’s composition about the fire in the town of Jičín (in the Hradec Králové region), entitled Conflagratio Gicziniae Bohemiae ad Cidlinam (Prague: Daniel Adamus 1597), is only marginally

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a poetic topography. It is dedicated to the vicar of Jičín, Jiří Dikast, and the town council. The core of the work is a description of the tragic event that destroyed the town and the Church of St  James, with only the tombstones of some noblemen being preserved. The fire also killed several burghers of Jičín, whom C.  names. Nevertheless, lamentation over the destruction of the town is superseded by joy for the fact that the church was then restored through joint efforts. C. highlights in particular the merits of the pastor, his friend Jiří Dikast, and of the nobleman Jan Rudolf Trčka of  Lípa, the owner of the estate at that time. Poems about catastrophic events such as fire and natural disasters belonged to the repertoire of Humanist occasional poetry, as also evidenced by e.g. works on floods, which were a regular phenomenon. Likewise, C. is the author of the poem Elegia de memorabili exundatione Wltavae (Prague: s.t. 1598), in which the raging of the elements in Prague serves as the basis for moral appeals, because these events were usually interpreted as God’s punishments for human sins. 4 A Translation into Czech C. translated the popular work by the German Humanist scholar Willibald Pirckheimer Apologia seu Podagrae laus from 1522 into Czech under the title Chlouba podagry [In Praise of Gout] (Prague: Daniel Sedlčanský 1597). The work contains a Latin elogium by Jiří Dikast, which shows that Dikast did not know the text and assumed it to be in verse form (the elogium begins with the words ‘Ornas podagram versibus Bohemicis’) although the work is in fact

written in prose. In his dedication to Mikuláš Vodňanský and Zikmund Kozel of Rysenthal, C. mentions that these two, both friends of his, had suffered from gout, and that there is no other help against it than joking and making fun of the situation, which at least relieves the spirit even if the body cannot be relieved. C. writes that he decided to translate the work because there were only a few Latin copies of Pirckheimer’s work and, in any case, not everyone knew Latin. C. is one of the few Latin-writing Bohemian Humanists to have addressed this topic (→ Georgius Bartholdus Pontanus, → Victorinus Rhacotomus did so too, in Latin). In these works, gout is usually personified as a  woman defending herself before the court against the accusation that she hurts people. In her speech, Gout emphasises the fact that she only visits wealthy people and those who indulge in idleness and intemperance – rarely those that work hard physically – although in so doing, she endows her patients with a certain grandeur. She does not deprive her victims of the possibility of having fun with other people; gout is not malignant, it does not mutilate people; it even has some benefits – e.g. by allowing the patients to predict weather changes better than anyone else through pain. Last but not least, it is better to suffer from ailments of the body than from various miseries of the soul and the spirit. At the end, Gout pleads for her complete liberation from false accusations (Storchová 2016). 5 Works of Music C. had a peculiar relationship with music. He was in contact with the literati broth-

Carolides of Carlsperk, Georgius  

erhoods in various Bohemian towns and with some composers, as shown by the poems that he dedicated to them (Pavel Spongopaeus Jistebnický, Jiří Tachovský, Jakub Romanides Bydžovský, Václav and Jiří Rychnovský). He was also in touch with → Iacobus Handl Gallus and wrote introductory poems for several of his music collections. He was himself an active composer; this is evident from the compositions that have been preserved in the collective volumes of the literati brotherhood in Rokycany (the motets Pane, králi všech národů [Our Lord, King of All Nations] and Veselte se křesťané. Protož každý člověče [O Rejoice, Ye Christians. Therefore, Each and Every One of Ye]) and Rakovník (a two-part funeral motet Cantio funebris). The unique binder’s volume of printed and manuscript sheet music from C.’s library contains two anthologies of composers popular at the time, printed in Nuremberg by Katharina Gerlachin, and a notation of 18 Latin and Czech motets. The manuscript part of the binder’s volume also contains C.’s two eight-voice, two-choir motets: Psalm 109:30–31 set to music – Confitebor Dom­ ino nimis in ore meo and the wedding composition Augustine sacros thalami. Tu quoque Elissa, most likely written in 1598 on the occasion of the marriage of Jan Augustin Malinovský of  Hlaváčov and Elisabeta Písecká (Elysabetha Piscena), who lived in Rakovník. III Bibliography Work: RHB 1: 326–45 and RHB 6: 76–7 (a bibliography of C.’s works). Knihopis K07180, K03784. Modern transl.: Businská 1975: 164–9 (a trans­­lation of the poems).

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Bibl.: For a  bibliography of earlier research, cf. RHB 1: 345–6. Kunstmann 1963; J. Martínek, Ke studiu pozdních humanistických tisků [On the Study of Late Humanist Printed Books]. In: SK 2 (1967), 59–70; J. Martínek, Lateinische Gelegenheitspoesie in den Böhmischen Ländern und in Deutschland im 16. und 17. Jahrhundert. In: LF 91 (1968), 151–62; J. Martínek, Humanistická osobní jména v  českých zemích [Humanist Personal Names in the Czech Lands]. In: LF 92 (1969), 301–5; J.  Martínek, Povaha a  dochování la­ tin­ ského písemnictví [The Nature and Preservation of Latin Literature]. In: SK 7 (1972), 23–38; J. Martínek, De tribus aeta­tibus poetarum, qui renatas in Bohemia litteras coluerunt. In: Zborník prací filozofickej fakulty Univerzity Ko­ men­ ského, Greacolatina et orientalia 5 (1973), 195–204; J. Martínek, Vztahy předních latinsky píšících humanistů v  Čechách k pražské univerzitě (Hasištejnský, Collinus, Carolides, Campanus) [The Relations of the Leading Latin-Writing Humanists in the Czech Lands to the university of Prague (Bohuslaus of Lobkowicz and Hassenstein, Collinus, Carolides, Campanus)]. In: AUCP–HUCP 14 (1974), 7–18; J. Martínek, Nové literárněhistorické poznatky čerpané ze strahovských konvolutů 16. a 17. století [New Literary-Historical Knowledge Drawn from Strahov Binder’s Volumes of the 16th and 17th Centuries]. In: SK 10 (1975), 47–66; J. Martínek, Prameny zpráv o nedochovaných tiscích 16. a 17. století [Sources of Reports on Unpreserved Printed Books of the 16th and 17th Centuries]. In: SK 12–13 (1977–1978), 57–68; P. Daněk, Rukopisná část konvolutu Se 1337 [The Manuscript

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Part of the Binder’s Volume Se 1337], an unpublished masters dissertation at the Faculty of Arts, Charles University in Prague, 1981; P. Daněk, Málo známý pramen vokální polyfonie rudolfínské éry [A Little-Known Source of Vocal Polyphony of the Rudolphine Period]. In: Hudební věda 20/3 (1983), 257–65; M. Koldin­ská, Každodennost renesančního aris­to­krata [The Everyday Life of a  Renaissance Aristocrat]. Praha, Litomyšl, 2001; Storchová 2011; P. Daněk, Magister Georgius Carolides Pragenus à  Carls­perga, poeta laureatus et caesareus etc. In: Hudební rozhledy 65/7 (2012), 54–5; Martínková 2012; Martínek 2012; Storchová 2014; L. Storchová, ‘The Tempting Girl I Know So Well’. Representations of Gout and the Self-Fashioning of Bohemian Humanist Scholars. In: Early Science and Medicine 21 (2016), 511–30. Jana Kolářová

Červenka, Matěj (Matthias Červenka, Matěj Červenka Čelákovský, Matthias Erythraeus, Erithacus, Erithac, Erythacus) 21 February 1521, Čelákovice ‒ 13 December 1569, Přerov a bishop of the Unity of the Brethren, translator and dogmatic theologian I Biography Č. came from the Utraquist milieu. In 1533 he was accepted into the Unity of the Brethren (Unitas fratrum) in  Mladá Boleslav, where he studied at the school

of the Unity. In 1536 he was sent to study in Wittenberg, and in 1540 he became a  student of bishop →  Augusta in  Litomyšl, where he was ordained a  deacon in 1544. He was a member of the delegations of the Unity to Jan Hess in Wrocław (1540), to Martin Bucer and Wolfgang Capito in Strasbourg (1540; where he met  Joachim Camerarius and also had discussions with Calvin), and to Bucer in Regensburg (1541; the delegation also carried a letter to Philipp Melan­chthon). In 1548 he moved to Poland and East Prussia; in  Königsberg, he participated in the defence of the teachings of the Unity before Lutheran Church leaders. Afterwards, he became an assistant to bishop Mach Sionský in  Gilgenburg. He was ordained a  priest in 1549; in 1550 he was elected a  consenior of the Inner Council; in 1552 he defended the Brethren at the duke’s court in Königsberg (before Andreas Osiander); in 1553 he was ordained a  bishop and elected a  bishop-scribe (along with Jan Černý-Nigranus). He worked in Přerov and managed a school there. He represented the Unity of the Brethren at multiple meetings with representatives of Polish Brethren congregations, including at the synods in Pińczów in 1556 and 1565 and in  Lipník nad Bečvou in 1558. He also made visitations to Moravian congregations. Č. was highly regarded by his con­ temporaries as an eloquent scholar and dogmatic theologian. He was involved in the important projects of the Unity of the Brethren: as early as 1556 he and Jan Černý were entrusted with sending Brethren students to foreign universities. Č. maintained the necrology of the Unity. He was a  Czech language theo-

Červenka, Matěj  

retician, collector and translator (the so-called Szamotuły Hymnbook Piesně chval božských. Písně duchovní evan­ jelistské… [Godly Songs of Praise. Evangelical Religious Songs] /Szamotuły: Ale­ xandr Oujezdecký 1561/ includes three of his hymns, although he had composed more). He was the first to attempt to write the dogmatic theology of the Unity and to translate the Book of Psalms. His organisational skills were improved through his cooperation with Jan Černý and → Jan Blahoslav, who was the Unity’s second bishop, a  bishop-scribe, from 1558. In 1557–1559, with the assistance of Č. and Blahoslav, Černý published the treatise Rejistrum aneb Zpráva, co se kdy a o čem čísti má… [A Registrum or a  Report on What and When to Read] (s.l.: s.t. s.a., Knihopis 14768), a  reworked version of →  Jan Augusta’s pericopes; Černý’s new version was edited for printing by Č. and Blahoslav in 1563 (Landová 2014: 133–6, 143–4). Blahoslav drew from Č.’s collection of Czech proverbs, which he complemented and incorporated into his grammar, as well as from other manuscript materials. The collection of proverbs was also used by Comenius. II Work Č. knew Czech, Latin, German and Polish, and to a lesser degree also Hebrew (Wernisch 2001: 78). According to Blahoslav, he did not master Greek, and his Czech was interspersed with Latinisms, Polish and Old Prussian words, words from Polish dialects in Eastern Poland, and Moravianisms. He wrote primarily in Czech. Whereas his extant travelogues and historical works are not very long, his polemical and theological treatises, trans-

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lations and linguistic works are richer. Č.’s share in Napomenutí … ke všeckněm věrným… [An Admonition … to all the Faithful…] (s.l.: s.t. s.a.; Knihopis 6012), cf. Halama (2003: 221), is uncertain. 1 Polemical Treatises The polemical treatises, written in the 1550s, advocate the independence of the Unity of the Brethren. Those published in print include Psání učiněné od bratří… [Writings Made by the Brethren…] (s.l.: s.t. 1554) and Osvědčení a očištění se Jed­ noty bratrské… [A Vindication and Exoneration of the Unity of the Brethren] (Szamotuły: A. Oujezdecký 1558; Olo­ mouc: Jan Günther, 1558; cf. Voit 2017: 467, 667). According to Petr Voit (2006: 701), this is the first treatise by a member of the Unity of the Brethren that was indisputably printed in Poland. 2 Dogmatics In 1564 Č. began to write the first dogmatics of the Unity of the Brethren, Obecní a  hlavní Artikulové Učení křesťanského v  Jednotě Bratrské… [The General and Principal Articles of Christian Teaching in the Unity of the Brethren], but this masterpiece was never finished and only the first of three parts has been preserved in a copy from 1591. Č. tries to avoid polemical controversies. He experiments with Czech religious terminology. He relies largely on St Augustine, although he also refers to John Hus and Jan Rokycana, whereas he does not mention any contemporary reformation authorities by name. Overall, he remains theologically on the ground of Lutheranism (Wernisch 2005: 373–8). His theological competence was highly regarded by

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J. Blahoslav and also found application in the formulation of the confessions of the Unity of the Brethren in Czech (1561, 1564). This text has been translated into Polish, German and, after some adjustments, Latin. 3 Translations Č.’s most notable translation is that of the Book of Psalms from Latin (Žaltář Davida svatýho… [The Book of Psalms by St David], Olomouc: Jan Günther; cf. Voit 2017: 676) published, probably on his private initiative, in 1562. It is the first Czech translation, and contains numerous non-Vulgate readings different from Psalterium iuxta Hebraeos as well as harsh Hebraisms, probably mediated by some Humanist translation. Blahoslav criticized the language it uses, and it was not included in the six-volume Bible of Kralice, although it influenced it to a  certain extent. The preface, signed by Červenka, discusses i.a. the selection of the old religious term Hospodin (‘Lord’). Č. was also involved in the proofreading of the translation of Jan Roh’s hymnbook into Polish (Königsberg: Alexandr Oujezdecký 1554). 4 Travel Reports A manuscript dated to the 16th century contains Č.’s description of his trips to Wrocław (1540), where he went in a delegation led by the bishop of Prostějov Martin Michalec, to Strasbourg one month later, and to Regensburg in 1541 (all in NKČR, shelf mark XVII C 3). 5 Correspondence Only part of Č.’s correspondence has been preserved, consisting primarily of

letters exchanged with members of the Unity of the Brethren and other people in Poland largely in the second half of the 1550s. In particular, the Acta Unitatis Fratrum X contain handwritten copies of Č.’s letters addressed for example to Jan Łaski, Jiří Izrael, Stanisław Lasocki, Felix Cruciger and the Reformed in Lesser Poland, and letters to Č. written by Jan Tomicki, Jan Lucenski, Stanisław Lasocki (also to Jan Černý) and Jan Rokyta. This correspondence mostly concerns ecclesiastical-organisational matters in Poland and theologically controversial points; Rokyta’s letter from the end of the 1560s provides information on a  planned ecclesiastical-political journey to Moscow (1570). Other extant items include Č.’s letters of encouragement to persecuted congregations in Bohemia, signed by bishops (Acta Unitatis Fratrum VII), and a  letter of recommendation to Calvin (Acta Unitatis Fratrum VIII) for students from the Unity sent to Basel. According to Blahoslav, Č. also wrote letters on behalf of other Brethren, i.e. Jiří Ujec. III Bibliography Work: Knihopis K1777–1779, 17555. Modern ed. (selection): M. Červenka, J. Blahoslav, Česká přísloví [Czech Proverbs], ed. J. Spilka. Praha, 1970 (an edition of the collection of proverbs); Cesty Českých bratří Matěje Červenky a  Jana Blahoslava [The Journeys of Unity of the Brethren Members Matěj Červenka and Jan Blahoslav], ed. T. Č. Zelinka. Praha, 1942, 57–90 (an edition of reports on the journeys to Wrocław, Strasbourg and Regensburg).

Cervus, Matthaeus  

Bibl.: For an overview of previous research, cf. Dittmann, Just 2016: 60–5, 198–210; LČL 1: 459–60. M. Wernisch, Praeclarus theologus Unitatis Fratrum, an unpublished habilitation thesis, Protestant Theological Faculty, Charles University in Prague, 2001; J. Halama, Sociální učení českých bratří 1464‒1618 [The Social Teaching of the Bohemian Brethren in 1464‒1618]. Brno, 2003; M. Wernisch, A Sixteenth-Century Monument of Brethren Theology. In: The Bohemian Reformation and Religious Practice, Vol. 5, Part 2, ed. Z. V. David, D. R. Holeton. Prague, 2005, 371–8; Voit 2006: 700–2; T. Landová, Liturgie Jedno­ ty bratrské (1457‒1620) [The Liturgy of the Unity of the Brethren]. Červený Kos­ telec, 2014; Voit 2017. Robert Dittmann

Cervus, Matthaeus (Hirsch) before 1530, Jáchymov – after 1578 (?) a physician and poet I Biography C. came from Jáchymov, where he also received his first education and wrote some of his works of poetry. After that, he probably taught in Český Krumlov. In August 1557, he began to study at the medical faculty in Vienna, where he received his Bachelor’s degree two years later. During his stay in Vienna, he also worked as a tutor in the aristocratic Auer family. By the 1560s he was primarily working as

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a physician in České Budějovice, Pracha­ tice) and Žatec. It may be inferred from C.’s works that he was in contact with other scholars of his time: he became acquainted with → Ioannes Gilco, perhaps during his studies, and may have met others while teaching in Český Krumlov (Vitus Crumlovinus) and in Žatec (→  Ioannes Stria­ lius). Most of his writings are dedicated to his teachers (e.g. Caspar Eberhard, the headmaster of the school in Jáchymov), supporters, and the people and institutions in whose service he was; Vilém of Rožmberk  / Rosenberg, and the town councils of Jáchymov and Žatec are mentioned several times in this context. II Work C. predominantly wrote Latin metric poetry. Although he wrote throughout his life to a certain extent, most of his poetry dates from his youth, when he was studying in Jáchymov and at the university in Vienna, and from the period shortly after that. His form of choice was exclusively elegiac couplets, which were a common choice at the time (but not always entirely refined – his poems occasionally contain metrical mistakes). He chiefly wrote religious lyrics and occasional poems; he contributed i.a. to the collections Trium­ phus … domino Ferdinando I.…  (Vienna: Raphael Hoffhalter 1558) and Luctus … pro funere … Caroli V. (Vienna: Geor­ gius Eder 1559). His texts show his good knowledge not only of ancient literature (he alludes to Cato the Elder, Cicero, Virgil, Terence and others) but also history, mythology and fables, from which he often draws themes for his elegies (e.g. Bellerophon, Gaius Mucius Scaevola

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and Thales of Miletus). Besides ancient motifs, he frequently uses biblical motifs  – a  number of his poems are based on specific Bible verses, which C. further develops with his thoughts. C. also wrote prose. His printed works include one sermon for the medical faculty in Vienna and a medical treatise summarising C.’s medical knowledge and experience concerning plague treatment, in which he proves his knowledge of common ancient medical authorities – Galen and Hippocrates – and also refers to other Greek authors, e.g. Hesiod. 1 Poetry C.’s poetic debut Carmen de imagine cervi… (Nuremberg: Valentinus Neube­ rus 1550) dates from a  time when he was studying in his native Jáchymov; it is dedicated to the local town council, as is its introductory poem, praising the council’s development of education in the town. The poem, written in elegiac couplets, is thematically based on biblical motifs: the defeat of the serpent by a woman (Gen 3:15) and the image of God saving prey from the fowler’s snare (Ps 22:13–18). The poem allegorically depicts the suffering of Christ and his final victory over the Devil – the deer (Lat. cer­ vus – an allusion to the author’s name), symbolising Christ, is caught and killed by a  group of hunters including Judas, Caiaphas, Ananias, and Pontius Pilate, but eventually comes to life again and crushes a  serpent with its hooves like the woman in Gen 3:15. The poem is complemented by another elegy, De Bellero­ phonte, dedicated to the teacher Caspar Eberhard. It is a paraphrase of an ancient myth warning against human pride.

Matthaei Cervi Ioachimici elegiarum liber… (Vienna: Michael Zimmerman 1557) is a collection of C.’s poems from 1557. It begins with a  dedication letter in prose addressed to his patron Adam Ungnad of Sonnegg, in which C. emphasises the importance of regular reading for the improvement of one’s communication skills. The collection is introduced by a rather long poem, De utilitate scho­ lae…, in which C. first criticises life in luxury, which, as he demonstrates with examples from ancient history, leads to perdition; he emphasises the need for intellectual wealth, which comes from God and leads to redemption. The rest of the poem describes various branches of education and their benefits for man and society. The other poems in the Liber elegia­ rum can be divided into two thematic wholes. The first group comprises religious elegies (‘De misso spritiu sancto’, ‘De virtute et excellentia beatorum angelorum’, ‘Psalmus 18’ and others), including two poems that C. had published separately earlier, De natali Domini nostri Iesu Christi (Wittenberg: Vitus Creutzer 1552) and De passione domini nostri Iesu Christi (Vienna: Michael Zimermann 1554). The second group contains elegies drawn from ancient mythology and history (e.g. poems about Gaius Mucius Scaevola, Thales of Miletus, and Codrus) as well as allegories from the animal world (allegories of the snail as a proper wife and of nightingales as exemplary conjugal love, etc.). This part of the collection likewise includes previously published poems, specifically De imagine cervi and De Bellerophonte (1550).

Češka, Jan  

The poem Elegia de conditione et praestantia veri medici… (Prague: Geor­ gius Melantrychus 1567), which dates from a time when C. was already working as a physician, criticises charlatans and recommends that aristocrats support only real, educated physicians. 2 A Medical Treatise The medical guide Regimen praeserva­ tivum contra pestem succincta methodo (Prague: Georgius Nigrinus 1576), informing on the prevention and treatment of plague, is dedicated to the town council of Žatec. In the dedicatory poem, the author discusses the need for education, asks the councillors to support education as much as possible and complains about the situation in medicine at the time – in his opinion, people listen to the advice of charlatans and do not go to see real physicians. He thus calls on the councillors to distinguish between charlatans and real physicians with proper education. The actual text of the handbook is written in prose. It briefly defines plague, describes the way in which it spreads and its symptoms. A substantial part of the text is devoted to the issue of how to recognise an approaching plague epidemic and describing ways of preventing infection. According to his own words, the author chiefly draws his knowledge from Galen and Hippocrates and adds his own observations and experience. 3 Sermons The work Orationes tres a  … Georgio Edero approbatae (Vienna: Paulus Zimmerman 1558) is introduced by a  letter of dedication from Job and Filip Auer, whose tutor C. was, to the chancellor of

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the University of Vienna. It is followed by two sermons by the Auer boys, complemented by C.’s sermon De divis Cosma et Damiano, which is dedicated to the patrons of the medical faculty. III Bibliography Work: RHB 1: 365–8; RHB 6: 77. VD16 A4044, VD16 C1973, VD16 C1975, VD16 E539, VD16 E550, VD16 S2244; BCBT35798, BCBT36802. Bibl.: For an overview of previous research, cf. RHB 1: 358; RHB 6: 77. Zuzana Lukšová

Češka, Jan (Pseudo-Češka) d. before 23 October 1551, Pardubice a Utraquist priest, an author of moralising literature I Biography Č. probably came from Načeradec in Central Bohemia, because his relatives to whom he bequeathed a large part of his property lived there. No information on his education is available. In 1490–1500 he was a  preceptor of the brothers Jan and Vojtěch of Pernštejn / Pernstein. He is likely to have worked in Pardubice for a  long time. In 1531, he was a  preacher in the Bethlehem Chapel in Prague. In 1534, he served as a  parish priest at St  Giles  / Jiljí in Prague. In 1538–1540, he was a  dean in Pardubice. From 1541, he worked as a chaplain of the Pernštejn family. As an adjutant and counsellor in

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religious ­matters, he accompanied Jan of Pernštejn on his travels; together, they had a  discussion with  →  Jan Augusta in Litomyšl. II Work Č. is an exemplar of the transmission of work from the aristocratic milieu to the burgher one through book printing. 1 Moral-Educational Literature Č. is attributed with the compilation of the collection of short texts of moral instruction for the sons of the Lord High Steward Vilém of  Pernštejn  – Kniha výborná a  člověku všelikterakého věku i  sta­vu k čtení velmi užitečná [An Excellent Book That Is Very Useful for People of All Ages and Classes] (Pilsen: Jan Pekk 1529). The instigation for it came from Vilém of Pernštejn himself; the book was published at the cost of Václav Hejda of Častrov. With the book edition, the collection joined similar anthologies for the needs of lower burghers. By the end of the 16th century, the volume was republished three times with altered titles; it was even published again during the National Revival at the end of the 18th century. A part of it was set to verse by → Šimon Lomnický in the work Instrukcí neb Krátké naučení mladému hospodáři [A  Short Instruction for a  Young Husband] (Prague: Jiří Černý 1597). The preface includes a  long story about the efforts of the king Ptolemy II Philadelphus devoted to the expansion of his library in order to grasp all the wisdom of the world. Furthermore, the author describes his intention to present a  part of this wisdom to Czech readers. He pretends that the work is a collection

of educational quotations from ancient classics and Petrarch. The text is divided into short chapters, each of which is presented as a text taken from an ancient author (Plato, Socrates, Diogenes, Aristoteles, Heraclitus, Homer, Hermes Trismegistus, Pythagoras, Democritus, Zenon, Cicero, Anaxagoras, Seneca) or from Petrarch. In reality, however, these are partially paraphrased excerpts from individual chapters of Petrarch’s moral encyclopaedia De remediis utriusque for­ tunae. Each of Č.’s chapters is an excerpt from one chapter from Petrarch in the order corresponding to the original text, but Č. selected only some chapters, especially those related to general morality. The titles of particular passages reflect their topics. He claimed that as a translator, he sometimes used the word-by-word method, but he utilised a more comprehensive explanation for some more complicated words. Because of Č.’s priestly vocation, these texts may have also been used as the bases for sermons. Despite its compilatory character, the work has earned the label ‘the Jagiellonian reader of ancient wisdom’ in the modern period (Češka 1982). III Bibliography Work: Knihopis K01782, K01783, K01784, K01785, K01786, K01913. Modern ed.: J. Češka, Řeči  a  naučení hlubokých mudrců [Words and Teachings of the Great Sages], ed. M. Nedvědová (correctly J. Macek). Praha, 1982. Bibl.: LČL 1: 496–7; J. Jireček, Rukověť k dějinám literatury české do konce 18. vě­ ku [A Handbook of the History of Czech Literature until the End of the 18th Cen-

Chocenský, Jan  

tury] 1. Praha, 1875, 150–1 (including an overview of earlier research). Bořek Neškudla

Chocenský, Jan (originally Berka, Jan Berka z Chocně, Choczna, Chocenius, Chocensis, Choticenus, Jan z Chocně, ICH) c. 1494, Choceň – 1545, Prague a Czech physician, publisher and printer I Biography In 1516, C. received his Bachelor’s degree at the university of Prague and settled in Kutná Hora as a physician. Around 1520, however, he left for Prague and continued his studies at the university; in 1522, he received his Master’s degree there. In 1533–1535, he was the chancellor of the university, then until 1539 a  professor at King Wenceslas College. C. was concerned about the low educational level of the university and the small number of incoming students; he saw the reasons in the general pursuit of property and in the influence of the Unity of the Brethren (Unitas fratrum) (Gellner 1934: 122). Nevertheless, reform efforts did not produce the desired results. Besides his activities at the university, he worked as a  physician in Prague, first as an assistant of the member of the Unity of the Brethren to Jan Černý (c. 1456–1530), then from 1539 with his own medical practice. The money from the practice made it possible for him to purchase a house in the Old Town of Prague. After his departure

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from the university, he ran a  law practice as well. From 1542 probably until his death, he operated his own printing workshop. He later bequeathed it to the university of Prague, which sold it to Jan Kantor Had, the successor of the printer → Jan Had. His mentor was the physician Jan Černý. His dedicatees included representatives of the high nobility (Vojtěch of Pernštejn / Pernstein). In the university milieu, H. had great respect for Master Tomáš Rakovnický, and one of his friends was the chancellor of the university Jindřich Dvorský  / Curius (Gellner 1934: 124). II Work C. is the type of Utraquist scholar of the first half of the 16th century. He had to make do with education at the Prague academy, which provided only the elementary arts education without the superstructure of other faculties. For medical education, Czech adepts had to leave for abroad, most frequently for northern Italy, or, like C., to limit themselves to self-study. The production of medical literature in Bohemia in the period between the Hussite wars and the Battle of White Mountain was severely affected by the absence of a medical faculty at the Utraquist university in Prague. This was also reflected in the level of its education, which remained limited to lists of medical recipes, traditional home medical procedures, and especially prevention and recommendations on how to live a  healthy lifestyle. C. tried to complement the insufficient coverage of printed medical literature, which at the beginning of the 16th century was

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still passed down mainly in manuscript form, by his own publishing and printing activities. From 1542 probably until his death, H. ran his own printing workshop ‘At the Golden Ring’ (U Zlatého prstena) in Prague. 1 Medical Writings C.’s medical writings are a  typical example of contemporary Czech medical literature. The handbook of prevention and lifestyle entitled Správa, kterak se každý chovati má v té nové englické potivé nemoci [A Report on How to Act in the New English Sweating Sickness] (Prague: Pavel Severin z  Kapí Hory 1529) has not been preserved. The handbook Kniežky o morních příčinách [Books about the Causes of the Plague] (Litomyšl: Pavel Olivetský z Olivetu 1531) provides advice on how to prevent plague infection and how to cure it. It was dedicated to Vojtěch of Pernštejn. The popular treatise O krvi pouštění žilami i baňkami [About Bloodletting through Veins and with Cupping] (Prague: Pavel Severin z Kapí Hory 1532; the work had several reeditions) is characterised in its preface as a collection of the medical knowledge of remarkable physicians, specifically mentioning Galen, Rhazes, Avicenna and Bernard de Gordon. C. prescribes the ways of bloodletting using surgical instruments, cupping or leeches. 2 Editorial Activities Having abandoned his post as university chancellor, C. decided to strengthen the awareness of the Utraquist confession. As an Old Utraquist, he criticised radical Hussite Utraquism and its Tábor tra-

dition and in particular the Unity of the Brethren. H. ensured the publication of Kronika česká [The Bohemian Chronicle] by Bohuslav Bílejovský (Nuremberg:  Linhart Milichthaler,  Václav Oustský,  Jan  Chocenský  1537), which is not a  historical work in the true sense of the word but was written in defence of the Reception of Holy Communion under Both Kinds as the original way to receive Communion and thus in defence of Utraquism. In addition, Kronika česká was strongly against the Unity of the Brethren. C. was also involved in the publication of the report of Petr of Mladoňovice on the execution of a  friend and loyal supporter of John Hus, Jerome of Prague  – Život a skonání slavného Mistra Jeronýma [The Life and Death of the Famous Master Jerome] (Prague 1539). (Voit 2017: 210). 3 Printing Activities As a  printer, C. was mainly engaged in the distribution of popular scientific medical literature, in which he built on his own publication activities. In the Czech lands after the plague epidemic in 1520–1521, there was increased interest in medical writings. With his first printed work, C. reacted to the plague epidemic of 1542  – it was the treatise Lékařské a  velmi užitečné opatrování proti nedu­ huom morním [Very Useful Medical Treatment of the Plague] by Jan Černý (Prague 1542). Černý was devoted to spreading information about the plague and its treatment in the long term – Lékařské … opatrování is another edition of his work O nemocech morních [About the Plague], probably written already in 1496 but first published in print as late as 1506 (Gell-

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ner 1934: 66). The increased demand for medical literature was undoubtedly caused also by the annexation of the Czech lands to the Habsburg Monarchy, which finally broke post-Hussite isolation and opened the gates for cultural and intellectual exchange. We may presume an influence of the court physician Kopp von  Raumenthal working in Prague. C. compensated for the lack of new literature by publishing time-tested older preventive handbooks written by the famous university master Christian of  Prachatice, circulating in manuscripts (Lékařské knížky z mnohých knih lékařských vybrané [A Selection from Many Medical Books], Prague 1544; Pra­ vidlo zdraví lidského [The Rule of Human Health], Prague 1544?). Only in the first edition were the books published separately; in reeditions, Pravidlo became a  supplement of Lékařské knížky. Unlike the manuscript original, the printed book is dedicated to certain Jan. Also as a printer, C. continued to publish works of apologetic religious character (Kronika o pohnutí křestianuov znamenitém proti Turkuom Pohanuom [A Chronicle of the Excellent Campaign of Christians against the Pagan Turks], Prague 1543). III Bibliography Work: Knihopis ČD 7042, K04466, K01132, K03469–K03472, K04588, K04589, K06943, K06944, K18364. Bibl.: Voit 2008: 383 (for an overview of previous research). F. Gellner, Gustav Jan Černý a  jiní naši lékaři do konce doby jagellonské [Gustav Jan Černý and Our Other Physicians until the End of the Jagiellonian Period]. Praha, 1934 (for sources and

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an overview of previous research, see p.  126); P. Svobodný, L. Hlaváčková, Dějiny lékařství v  českých zemích [The History of Medicine in the Czech Lands]. Praha, 2004; P. Voit, Encyklopedie knihy [Encyclopedia of Books], 1, Praha, 2008: 383; Voit 2013. Bořek Neškudla

Chorinnus, Ioannes (Jan Chorinus, Coryneus, Choryneus, Kornout, Trebovinus, Bohemotrebovinus, Boemotrebovinus) c. 1560 (?), Česká Třebová – 2 May 1606, Prague a poet and professor at the university of Prague I Biography C. was born in the East Bohemian town of Česká Třebová; his father was Martin Kornout. The year of his birth is usually given as 1560 or later, but he may have been born earlier, judging by the fact that →  Ioannes Campanus refers to him as ‘an old man’ in 1606 (see Campanus, Tumulus: fol. A2a). C. studied at the Latin school in Slaný, supported by the town council, and later in Žatec. In Prague he attended the school at St Giles / Jiljí, where he was tutored by Jan Hynconius. In 1574, or soon afterwards, he matriculated at the university of Prague. He only received his Bachelor’s degree in 1581, but his master’s degree followed shortly, in 1584. After graduating, he taught at Latin schools in the Prague Lesser Town

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and Hradec Králové, until in 1592 he accepted the position of professor of classics and philosophy at the university of Prague, where he later held several major offices, including those of dean in 1597 and vice-rector in 1606. He gave lectures on Aristotle’s Meteora, Virgil’s Georgics, and Cicero’s speech Pro Archia poeta. The date of C.’s death is sometimes erroneously indicated as 3 May 1606 (see RHB 2: 390), but Campanus explicitly states that C. died on 2 May 1606 (see Campanus, Tumulus: fols. A1a and A2b). As a  respected university fellow, C.  associated with important figures of both intellectual and political life. In addition to the municipal council of Slaný, C. names numerous patrons, some of whom were prominent members of the Bohemian aristocratic circles or held major state offices, e. g. Abraham Hroch of  Mezilešice, Václav Radnický of Zhoř, and → Jáchym of Těchenice. Further distinguished individuals appear in his dedications, such as Petr Vok of Rožmberk / Rosenberg  – a  leader of the non-Catholic Bohemian estates with broad international contacts  – Kryštof Želinský of Sebuzín, who was vice-chancellor of Bohemia, and Michal Sendivoj of Skorsko, secretary to the Polish King. → Jiří Dikast was C.’s childhood friend and had studied with him in Žatec. C. also maintained a close friendship with his university colleague Ioannes Campanus, to whom he gave copies of his two major poems, both with handwritten dedications (see RHB 2: 393–4), and who later initiated a book of epicedia for C. entitled Tumulus doctis­ simorum virorum M. Johannis Chorinni … et M. Johannis Standeri (Prague: ex officina Ottmariana 1606). Besides Dikast

and Campanus, C.’s friends included his colleague Václav Vlaverinus and his former student and fellow poet → Paulus Gisbicius. C. refers to Zachariáš Štýrský, Daniel Korálek, →  Matthias Borbonius, and Eliáš Štyrkolský as his honourable friends. Further friends of his listed in RHB (2: 390) are e.g. →  Georgius Ca­ro­ lides, → Jiří Hanuš, → Jan Kherner, → Bartholomeus Bilovius. He was in contact with →  Jan Gryllus the Elder of ­Gryl­lov, Laurentius Benedictus, →  Henricus Clingerius, Josef Heliades, →  Nicolaus Troilus, Martin Bacháček and →  Adam Zalužanský of Zalužany; he probably also knew → Tadeáš Hájek of Hájek. Most of C.’s books were published at Jan Otmar Dačický’s printing house, some were printed by → Daniel Adam of Veleslavín and Daniel Sedlčanský. For further information about C.’s acquaintances see RHB (2: 390–6), where a  full list of C.’s works, complete with dedications to various persons, can be found. II Work C. was an excellent Latin poet whose artistic prowess and poetic inspiration are among the best of his generation. He composed numerous occasional poems, most of which are refined both in form and expression, and his achievements in nature poetry are exceptional and unprecedented for a Bohemian poet writing in Latin. In addition to the evident poetical talent he exhibits, it is obvious that he had a first-class education in rhetoric and versification and that he was well-read in classical authors and the Bible. Hejnic (1967: 54–7) emphasizes Lu­cre­tius, Horace and Epicurean philosophy in general as C.’s sources of inspiration, but it is ap-

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parent that C. was also influenced by Virgil’s Georgics and that he knew Virgil’s other works in detail, particularly the Aeneid  – which he sometimes imitates in excellent Homeric similes  – and the Bucolics. Furthermore, C.’s vocabulary and phraseology show that he was also inspired by other major ancient authors, such as Ovid, Statius, Silius Italicus and probably even Persius. In terms of metre, C. seems to have had a strong preference for the elegiac couplet, even in his nature poetry. The majority of his occasional poems are composed in hexameters. He liked to use various rhetorical devices. Apart from alliteration and anaphora, which were quite usual in other authors, too, C. frequently applied antonomasia, figura etymologica, epi­zeuxis, epanadiplosis, exemplum and occasionally even homoioptoton. He had a  profound knowledge of ancient mythology, which he liked to insert into depictions of historical events both ancient and contemporary. If the early modern reprints and translations of his works are anything to judge by, C.’s poems were valued even after his death. 1 Nature poetry C. wrote four poems in which he gave a colourful depiction of the four seasons (see also Jan the Younger of Gryllov and his Quattuor anni totius partium descrip­ tio, which appeared in Prague in 1596). They are entitled Idyllia, are composed in elegiac couplets and have a distinctive bucolic air, although the didactic nature of some passages clearly reflects C.’s inspiration by Virgil’s Georgics. Besides lengthy lyrical and reflective passages that are evocative of Horace, some of the

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poems contain a  minor plot. The pieces are as follows: Idyllion de Maio mense, mundi pictore (Prague: Georgius Iacobidae Daczicenus 1589) is introduced by a  dedication to Abraham Hroch of Mezilešice, in which the purpose of the main piece is emphasized: the description of the spring with its beauty and pleasures should help the reader relax. The dedication is composed in elegiac couplets, not unlike the main poem, in which the author evokes Horace by using the address Optime Maecenas. According to C., the beauty of nature is greater than the most fantastic pieces of art and the spring has the ability to restore youth. The extensive poem of 156 elegiac couplets includes allusions to both Greek and Bohemian myths; the author clearly describes the Bohemian countryside. The poem concludes with a  Horatian reflection on human mortality and the necessity of ‘seizing the day’, while there is still time, although C. uses his own words to convey the notion. RHB (2: 391) mentions the influence of T ­ ibullus. De quarta parte anni et eius occupa­ tionibus (Prague: Anna Schumaniana 1598) describes winter. After a witty dedication to Jáchym of Těchenice, written in prose, C. proceeds to enumerate the benefits of such a dreary season. One of the great joys of the winter is hunting. Knowledgeable instruction as to how to hunt various types of game follows. Then another type of game is described, which is a  duel between two young knights fighting over a lady. When one of them is victorious, the author then elaborates on the blessings of a  lawful marriage and ponders the advantages and

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­ isadvantages of love and marriage: the d poor men do not know that it is they who are being hunted. Once they are caught, there is no escape; only death can save them. The poem, whose central section is clearly intended as a  parody on the epithalamion, concludes with a  serious point: in the winter of life no one should worry about their fortunes, as the heirs will seize them anyway. This notion, once again Horatian, is combined with the Christian hope of a new life after death. RHB (2: 392) mentions that the poem was reprinted by → Caspar Dornavius in Amphitheatrum sapientiae Socraticae 2 (1619: 191–4) and that it was also translated into German by Wenceslaus von Scherffer in 1642. De secunda parte anni, aestate (Prague: officina Ottmariana 1604) includes a  prosaic dedication to the town council in Slaný, which is followed by two short accompanying poems by Georgius Carolides and Laurentius Bene­ dic­tus. The opening scene of the main poem describes the goddess Ceres in a manner strongly reminiscent of Ovid’s Meta­morphoses 2.25–30. Soon everybody is in the fields and meadows, which are alive with sheep that are so adorable, and yet so useful for the human race. In a  truly bucolic depiction of the summer countryside, the myth of the Argonauts is skilfully incorporated together with learned instruction on sheep breeding and on various crops. The influence of didactic epic is evident, but the idyllic air vividly evokes Virgil’s Bucolics, including the sinister reminder of war and disasters that summer brings. Three fires and a flood that the town of Slaný experienced in the past are then described.

De auctumno, parte anni quarta (Prague: officina Otthmariana 1605) is preceded by a  prosaic dedication to Daniel Korálek, Matthias Borbonius and Eliáš Štyrkolský, in which C. explains why he considers autumn the fourth season of the year. No matter the order in which he had previously arranged the other seasons, he now follows Ovid (Fasti 1.163–4), in regarding winter as the first season of the year. The poem begins with a biblical tale of Noah who, after saving the world, was inspired by an intoxicated he-goat and started to plant vine. The account then turns into a eulogy on wine, although it also mentions its negative influence. Since wine can be considered a cure for the body and soul, C. continues with learned instruction on the proper diet, in which he demonstrates his detailed knowledge of technical vocabulary. This diet should be followed in particular in the autumn, when death threatens the most. In his contemplation of human life and its frailty, which once again evokes Horace, C. manages to incorporate a eulogy on Emperor Maximilian II. The four poems were published collectively by Josef Heliades in 1616 as Idyllia quatuor de quatuor anni partibus … impensis M. Iosephi Heliadae Teutobro­ deni … recusa (Prague: typis Schumanianis 1616). 2 Religious poetry Dialogus de Bethlemiticis infantibus ab Herode … coesis (Prague: Daniel Adamus 1593) is a  strena C. dedicated to Kryštof Želinský, the vice-chancellor of Bohemia. It is a  dialogical poem, written in the elegiac couplet, which elaborates on the Massacre of the Innocents. The event

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is described vividly with the brutality of Homeric depictions and the general epic character of the short poem is accentuated by a fitting Homeric simile. RHB (2: 392) states that the poem was reprinted by Josef Heliades in his Elegia de salutari nativitate Domini (1618: 15–20). As the title suggests, the Paraphrasis elegiaca psalmi Davidici … LI. ad Georg. Dicastum Mirzcovinum missa (1603) elaborates on Psalm 51. The opening dedication composed in elegiac couplets reveals some personal details, as does the prosaic epilogue. C. apparently wrote the poem to thank an old childhood friend for a  gift he had sent him. According to C.’s words, the poem was originally composed in hexameters and was rewritten to fit into the elegiac. 3 Occasional poetry C. composed many occasional poems of all usual genres: there are epithalamia, epicedia, natalicia, propemptica, strenae and invitations for various events (e.g. his lectures and a graduation ceremony) preserved under his name. For a  complete list of his occasional poems see RHB (2: 395–396). Two of his occasional poems deserve special attention. One of those is C.’s contribution to a  book of epicedia for Vilém of Rožmberk / Rosenberg, commissioned from the university of Prague by his brother Petr Vok (Epice­ dia in obitum … Gulielmi Ursini de Rosen­ bergo, Prague: Iohannes Schuman 1592). C.’s sophisticated poem, consisting of 55 elegiac couplets, clearly indicates his artistic skill and experience. The frequent use of various poetic figures proves that C. wished to make the poem as representative as possible. The second piece

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worth mentioning is C.’s moving and accomplished epicedium for his former typographer Daniel Adam of Veleslavín, published in a book of epicedia entitled Lugubria in obitum M. Danielis Adami a Veleslavina (1599). C. also wrote an introductory poem to the book of poems composed by → Ioan­nes Czernovicenus for the Emperor Rudolf II and his family (see Czernovicenus, Decas Augustissimorum … Impera­ torum, Prague: typis Schumanianis 1605, p. A1a). III Bibliography Work: RHB 2: 390–396; Modern ed. and transl.: Cesta starší české literatury [The Way of Old Czech Literature], trans. Z. Tichá. Praha, 1984, 204; K  žánru epithalamia v  latinské humanistické poezii [On the Epithalamion Genre in Latin Humanist Poetry], ed. and trans. J. Kolářová. In: ČL 55/1 (2007), 34; Businská 1975: 160–3; Verše o víně [Verses on Wine], ed. R. Mertlík, trans. H. Businská. Praha, 1969, 55–6. Bibl.: J. Hejnic, Zu den Epikureisch-Lucrezischen Nachklängen bei den böhmischen Humanisten. In: LF 90 (1967), 50–58; K. Hrdina, Humanistický básník Pavel z  Jizbice [The Humanist Poet Paulus Gisbicius]. In: LF 50 (1923), 295–321; J. Kolářová, K  žánru epithalamia v  la­ tinské humanistické poezii [On the Epi­ thalamion Genre in Latin Humanist Poetry]. In: ČL 55/1 (2007), 25–40, esp. 34; J. Kolářová, Poznámky ke sbírce Jana Campana Vodňanského Centu­ riae duae Charitum [Some Remarks upon the Book by Ioannes Campanus from Vodňany, Titled Centuriae duae Charitum]. In: AUPO  – Philologica 91 (2007),

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265–70; J. Martínek, Humanistica. In: LF 96 (1973), 101–12; J. Martínek, Ke kritice Cerroniho údajů o moravských humanistech [On the Critique of Cerroni’s Account about the Moravian Humanists]. In: LF 100 (1977), 171–74, esp. 173; Z. Tichá, Ces­ ta starší české literatury [The Way of Old Bohemian Literature]. Praha, 1984, 204; R. Prinke, Beyond Patronage: Michael Sendivogius and the Meanings of Success in Alchemy. In: Chymia: Science and Nature in Medieval and Early Modern Eu­ rope, ed. M. L. Pérez, D. Kahn, M. R. Bueno. Cambridge, 2010, 175–232, esp. 190–1. Marcela Slavíková

Chudecius, Georgius (Jiří Chudek, Iaromirzenus, Iaromirzensis) active in 1597–1623 a poet and teacher I Biography C. was born a son of the mayor of Jaroměř. Along with Mikuláš Vodňanský of Ča­ zarov, C. studied at a grammar school in Wrocław. He received his Bachelor’s degree at the university of Prague in 1597. In 1598–1600, he taught at the Church of Saint Castulus in Prague, from 1601 at St  Barbara in Kutná Hora and in 1604– 1606 in Čáslav. After the death of his father, he became in charge of the family property and moved to Hradec Králové. After the Battle of White Mountain, he converted to Catholicism; in 1623, he became the mayor of Hradec Králové.

He had strong ties to his hometown; he dedicated a  number of anagrams to the burghers of Jaroměř. His brothers Eliáš (RHB 2: 401–2) and Vavřinec (RHB 2: 406) were also active in literature  – they wrote several occasional poems. His uncle and patron was Jan the Elder Jaroměřský. His son →  Jan Jaroměřský was a student of C.’s in Kutná Hora and admired his poetry (see Δράξ, fol. C3b in the poem entitled ‘Jacobo Zachaeo’). Andreas Trapezopoeus from Jaroměř owned a binder’s volume containing C.’s works (NKČR, shelf mark 52 G 12). Another group of contacts is related to C.’s work as a teacher in Čáslav, where he became friends with Jan Sixti of Zvířetín, to whom he dedicated an encomiastic work. He had ties to the university of Prague; he wrote poems for its congratulatory collections, and his work was influenced by → Ioannes Campanus. II Work C. wrote Latin occasional poetry, especially when he was active in education. The predominant metrical unit comprises elegiac couplets, within which C. formed various wordplays, e.g. versus echoici, all words beginning with the letter m (Γενεθλιακόν and Xenia following the model of Ioannes Campanus in Gra­ tu­latio), telestics, anagrams, series of alliterations, etc. His poems include some phenomena typical of late Humanism  – the repetition of the same words, the frequent occurrence of diminutives and the overuse of capital letters sometimes with a symbolic meaning (e.g. Xenia, fol. A6a in the poem dedicated to Campanus: ‘Euge Canore melos Boïemis Cygnule M ­ usis’).

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C. wrote in Latin, but also an epithalamion composed for Josef Heliades in Greek in 1600 has been preserved (RHB 2: 284). The poem is written in elegiac couplets, and C. satisfied in it the content and stylistic requirements of the genre. The Homeric character of expression indicates C.’s inspiration by the Homeric epics and probably also by Apollonius of Rhodes. What is striking, however, are numerous errors in orthography, which are sometimes so serious that they prevent the understanding of the text. Since this mostly concerns the confusion of sounds that sounded similar at that time (θ for τ, ε for η, ο for ω), these mistakes are likely to come from the author himself. Other mistakes were then made by the printer as well. 1 Collections of Poems C. called the collection of encomiastic and other poems intended as a New Year gift for his patrons Xenia (Prague: Da­ niel Sedesanus 1601). He dedicated it to the aldermen of Kutná Hora, where he was working at that time. He had been inspired by a  similar type of collection published by I. Campanus, to whom C. in Xenia dedicated a poem on the origin of poetry. Like Campanus, C. also included in the collection a  recapitulation of the events of the last year and New Year’s wishes. The collection further contains several encomiastic poems and it is concluded by a  Latin prayer. The collection was published in several versions (RHB 2: 403). The copy SLUB Dresden (shelf mark 3.A.10386, adl.18), not recorded in RHB, has the same ordering of poems as KNM (shelf mark 26 E 12, adl. 8).

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Sylvula poeticarum miscellarum (Pra­ gue: Georgius Daczicenus 1602) is C.’s most extensive and, in a  certain sense, representative collection of poems. The printed dedication is generally addressed to C.’s supporters, but handwritten dedications to specific persons have been preserved as well. The first part is intended for the celebration of the renewal of the Čáslav town council and its members and contains  – as usual at that time  – anagrams for their names. The next part comprises a  series of poems on various topics drawn from antiquity (the treatment of stories from Ovid or Pontanus) as well as the present (an account of unusual celestial phenomena in Kutná Hora) or on traditional general topics (a  defence of intellectuals, criticism of envy and slander, etc.). In the poem against envy, C. used a  motif of the poet Apelles that can also be found in the work of →  Ioannes Hubecius (Šroněk 2002: 25). Prytaneum (Prague: officina Ottma­ ria­na 1604) is an example of an occasional work common at the time, written for the renewal of the town council. It contained moralising verse sentences, which were to provide guidelines for the work of the councillors or characteristics of their properties (Martínek 1965: 14). The dedication to the town council is followed by a poem proving the interest of Bohemian Humanists in monument inscriptions  – a  poetic paraphrase of the inscription on the town hall in Regensburg. The collection includes a  section of anagrams intended for the members of the Čáslav town council and a section of verse sentences inspired by the Bible, ancient authors and the Church Fathers.

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2 Occasional Prints C.’s first known published work is Γε­νε­ θλιακόν amabili puellulo Henrico Modesto (Prague: Venceslaus Marinus 1601). It is intended for Florián Roudnický of Grei­ fen­fels, son of a deceased father. It contains various types of poetic wordplay, acrostics, telestics, versus echoici, etc. Separately, C. published an encomiastic work on his supporter Jakub Sixti of Zvířetín Panegyricon cunarum Sixtinia­ rum (Prague: Daniel Sedesanus 1605). The core of the collection is a panegyric in the length of 135 elegiac couplets. It is complemented by poems on Sixti’s coat of arms and symbolum. C. is also an author of several dozen occasional poems for various collections (RHB 2: 405–6), mainly of congratulations, epithalamia and epitaphia. C.’s poem Consolatio Paulo Thomitio from 1606 is known only from the catalogue of Josef Bartsch (Ryba 1968: 264). III Bibliography Work: RHB 2: 402–6. Bibl.: K. Hrdina, Ohlasy horatiovské u  na­šich latinských humanistů 16. století [The Echoes of Horace in Bohemian Latin Humanists of the 16th Century]. In: LF 63 (1936), passim; J. Martínek, Drobné literární útvary za humanismu [Short Literary Forms during Humanism]. In: ZJKF 7 (1965), 14; B. Ryba, K nové Ruko­ věti humanistického básnictví [About the New Handbook of Humanist Poetry]. In: SK 3 (1968), 264; M. Šroněk, Privileg Rudolfs II. von 1595 – nochmals und anders. In: Studia Rudolphina 2 (2002), 25. Marta Vaculínová, Marcela Slavíková

Cirrinus, Barptolomaeus (Cyrýn, Čirýn, Rochecanus, Roche­ czanus) 12 August 1574, Rokycany – after 1635? a Latin poet

I Biography C.’s original surname was probably Ku­ čera. He came from Rokycany, where he studied at the town school. He received his Bachelor’s degree at the university of Prague in 1597. His teachers included e.g. Sofoniáš Rosacius from Sušice. C. worked as a teacher and later as the headmaster in Prachatice, where he also married. In 1616–1617, he is already referred to as a  burgher in Rokycany. In addition to writing literature, he also composed music (RHB 1: 362). He was one of the poets of the circles of the towns in which he worked, namely Prachatice and Rokycany. The patrons to whom he turned included i.a. members of aristocratic (especially Hodějovský and Říčanský) families. Among the dedicatees of his collections, there were e.g. members of the family of Srnovecs of Varvažov, repeatedly Sigismund Turner, Ambrosius Pachner and Jan Kulíšek, mostly the burghers of Prachatice or Rokycany. As evident below for specific collections, C. in his work combined the strategies of obtaining patronage oriented towards both noblemen and burghers. II Work C. wrote only in Latin; his oeuvre almost exclusively comprises minor literary genres of occasional poetry, which he organ-

Cirrinus, Barptolomaeus  

ised into collections. In comparison with his contemporaries, C. more frequently included poems connected with himself or his family members, which makes it possible to reconstruct a  number of events from his life. The first collection, Epithala­mion  … Ambrosio Pachner Novocastrensi… (Pra­ gue: a heir of Schumann 1600), was published on the occasion of the marriage of the Prachatice councillor. Recommendation verses were written by Václav Za­bo­nius; they are followed by a  poem by Andreas Marchio Žďárský, which explicitly defends Bohemian poets (including C.) and their art against some fierce critic (traditionally labelled as Zoilus). What is remarkable is the repeated emphasis placed on the ‘Bohemian identity’ of these poets (Bohemi vates, Bohemus autor), but it is not mentioned here with whom specifically the Bohemian poets were compared. The actual epithalamium in the traditional spirit is written in elegiac couplets and chronostics. It is followed by epigrams on the names of such persons as the university professors Martin Bacháček and →  Marek Bydžovský of Florentinum, which prove C.’s continuing ties to the university where C. received his Bachelor’s degree. A more extensive work is the collection of occasional poetry Epigrammatum liber ad Mecoenates et amicos (Prague: typis Othmarianis 1602). Recommendation verses were written by two remarkable poets of that time, → Henricus Clingerius and → Ioannes Czernovicenus). The first poem is dedicated to the emperor Rudolf II. It is followed by verses for Petr Vok of  Rožmberk  / Rosenberg. Other poems already focus on the burghers of Rokyca-

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ny, expressing gratitude to them for their comprehensive support of C. and his family. They are praised in three poems with the names of the Charites (Aglaia, Thalia and Euphrosyne) in their titles. These are followed by encomiastic verses on the renewal of the town council in Prachatice, naming its individual members. An anagram is dedicated to the Žatec councillor and C.’s former teacher Sofoniáš Rosacius. The dedicatees of other short poems (anagrams, symbola) include e.g. Jan Srnovec of Varvažov, Sigismund Turner, Ambrosius Pachner and other burghers. Some poems are pessimistic and contain laments over the decline of the era (‘Omnia fatis in peius ruere’ and ‘Iniquitas saeculi’, where the author states that the most miserable way of living is being a poet). In the poem ‘De harmoniis musicis’, C.  declares his relation to music. For the ceremony during which he took over the administration of the Latin town school in Prachatice, C. wrote poems in different metres celebrating the town council (Chorus musarum); their titles comprise the names of the nine Muses. They were recited by C.’s students, whose names are given under individual texts. They contain a single documented case of girls’ education at a  Latin town school: the names of the reciters include Dorothea Pavlikova (Storchová 2011: 345). The last part of the volume comprises more than twenty chronodistichs containing information on the members of C.’s family. The next printed collection, Epi­ gram­­matum libellus (Prague: typis Schu­­ma­nianis 1607), includes almost ex­­clusively elegiac couplets. Recommendation poems ‘Ad authorem’ were written

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by Přech the Younger of  Hodějov and Ioannes Campanus. The first part of the collection is strongly oriented towards aristocratic patrons (the lords of Říčany and the Hodějovskýs of Hodějov), whose coats of arms are depicted there with verses attached. There is a celebration of the whole Hodějovský family, followed by ten chronodistichs with the dates of birth of the children of Pavel Říčanský of Říčany. Likewise other poems are dedicated to the descendants of these aristocratic families (poems for Bernard and Jan Jiří of  Hodějov on their return from their studies in Herborn, the celebration of Bernard Říčanský, Přech the Younger of Hodějov, Bohuslav and Adam of Hodějov). This part is concluded by Decadis­ tichon inclyti Bohemiae regni … pro anno 1607 with the desire for better times for the Czech lands after all the difficulties. The next part of the volume, like in the previous collection, is dedicated to the town councils of Rokycany and Prachatice and their individual members. The last part of the work is traditionally intended for the least serious contributions, in this case shorter satirical verses with comic elements. An interesting poem was written on C.’s birthday by Petrus Titus from Bytom; it mocks contemporary poets using neologisms and archaisms  – according to the author, the only acceptable and ‘pure’ style is based on the Roman authors of the Golden Age (see also Storchová 2011: 290). C. reacted to that with a poem on the principle of alliteration  – a  tautogram (all the words begin with p); nevertheless, C. asks Titus to ‘spare his jokes’. Other epigrams are directed against literary critics (‘In osorem

langvidulum’, ‘In vesanum censorem,’ etc.). During his last literary stage, C. wrote a  work dedicated to Zdeněk, Count of Kolovraty – Strena Charitum Rokyczanae (s.l., probably 1625), which is mentioned in earlier research (see RHB 1: 365) but has not been preserved. One of C.’s epi­ taphia was published on the broadside on the death of a Rokycany burgher and C.’s relative  – Piis, honestis et tristibus exe­quiis … Thomae Netoliczky… (probably Prague, 1653). III Bibliography Work: RHB 1: 365 (an overview of previous research); RHB 1: 362–5 and RHB 6: 78 (the bibliography of C.’s works). Knihopis K01469. Bibl.: J. Martínek, Veršované prame­ ny k  dějinám partikulárních škol [Verse Sources on the History of Town Schools]. In: AUC–HUCP 11 (1971), 45–51; J. Martínek, Předbělohorské školství a  humanistické literární zvyklosti [The Educational System before the Battle of White Mountain and Humanist Literary Customs]. In: AUC–HUCP 24 (1984), 7–26; J. Hejnic, Nově zjištěné bohemikální tisky ze 16. a  17. století [Newly Discovered Printed Bohemica from the 16th and 17th Centuries]. In: ČNM 155 (1986), 91–9; Storchová 2011. Jana Kolářová

Clemens Žebrácký, Václav  

Clemens Žebrácký, Václav (Klemens, Klement, Clementis, Klementův, Zebracenus, Ziebracenus, Bohemus, a Lybeo Monte) 1589 (?), Žebrák – 1637, England a Latin and Czech poet, exile

I Biography C. received his Bachelor’s degree at the university of Prague in 1612 and his Master’s degree there in 1614. Before he completed his Bachelor’s degree, he was already working as a  preceptor in Staré Buky (Trutnov district) for Ota Stoš of Kounice. He was part of a smaller local circle associated with the patronage of local nobleman Hannibal of Valdštejn  / Waldstein in the region below the Giant Mountains. Even as a  graduate, C. took part in university disputations. He taught at the school in Příbram, after which he became the headmaster of the school at the Church of St Adalbert in Prague. By 1620, he held several other teaching and preceptor positions (as a  schoolteacher in Klatovy and at the Churches of St Gallus and St Henry in Prague; as a preceptor in the service of the Smiřický family and the lords of Michalovice). After the Battle of White Mountain, he was exiled in 1621; first, he lived for short periods in various German towns (Regensburg, Nuremberg, Leipzig, probably also Erfurt, Weimar); for 1626, there is evidence that he was resident in Wrocław. One year later, he moved to an area by the Baltic Sea, near Gdańsk, that belonged to Sweden, where he stayed at the camp of the king of Sweden Gustav II Adolf,

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from whom he expected support. The Lord High Chancellor of Sweden, Axel Oxenstierna, took C. under his wing, and C. continued to live under his protection in Elbląg (Elbing). At the end of 1629 C. left for Gdańsk, where he requested help from the town council through his poems, but to no avail. In 1630 →  Ioannes Czernovicenus bequeathed C. his aristocratic title ‘a Lybeo Monte’. The following year, C. set out for Leiden, in the Low Countries, where he enrolled at the university. He lived in significant financial distress. He hoped that the Swedes, with whom he kept in touch, would reward him for his poetry, especially poems in honour of the king Gustav II Adolf, but this never materialised. In 1634 C. started planning a journey to England, which he probably undertook in the same year: he visited London and Windsor and briefly stayed in Oxford. However, this stay also failed to provide C. with any substantial support and he eventually died there. His last will is dated 7 May 1637 and signed by two Bohemian exiles Bartoloměj Mikyska and Kašpar Hlaváč (Poole 2013: 173–4). C.’s impulsiveness often brought him into conflict, especially with his colleagues from town schools. C.’ rough behaviour towards his colleagues and subordinates had to be addressed repeatedly by the university of Prague, too (Holý 2011: 206–7). As a tutor to noble children, however, he seems to have been successful and achieved some fame. In his work, he openly expressed his opposition to Catholics, particularly Jesuits. His poems revealed his relationship with his homeland, which he had had to leave, but in later years focused primarily on

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the ­celebration of foreign lands and his supporters there. In the first decade of his literary work, C. was part of the Prague university literary circle in its late phase. Among those associated with the university, the author most frequently represented in C.’s works is → Ioannes Campanus, who mostly wrote recommendation texts. C. was also close to his uncle, the priest Adam Klemens Plzeňský, who was active in literature. C. was friends with Ioannes Czernovicenus, a burgher of the Old Town of Prague and later an exile in Pirna, who, like C., wrote longer epic poems, some of which served as C.’s inspiration. Czernovicenus sent several letters in poetic form from Pirna to Gdańsk, when C. was there; in one of them, he bequeathed his nobiliary particle to C., as his adoptive son, and expressed his hope that C. would return to Bohemia. During the political and religious events that eventually culminated in the Battle of White Mountain, C.’s texts exhibit his inclination to the court patrons around Frederick of the Palatinate. In exile, when C. was living in  Elbląg, he met the poet Friedrich Za­ me­ lius; they established a  friendship during which they dedicated poems to each other. After C.’s death, Zamelius wrote his epitaph (Manibus Vencesilai Clementis in the collection Epigramma­ tum liber, 1640). C.’s patrons included members of the aristocratic families for whom he worked as a preceptor (the lords of  Michalovice, the lords Smiřický of Smiřice), further e.g. Count Franz Bernhard Thurn, on whose death C. wrote an encomiastic poem (see below) and the Elbląg councillor Johannes Iungschultz. C. also sent his poems to the influential

English scholar Samuel Hartlib, whom he asked to mediate his contact with other influential figures. In addition, C. was in touch with important representatives of the Kingdom of Sweden, especially the chancellor Axel Oxenstierna, with whom he frequently exchanged letters. C.’s correspondence with  Ludwig Camerarius, Swedish Ambassador in The Hague, has been preserved as well. C., like many other Bohemian exiles, considered Sweden the only Protestant power capable of reversing the unfavourable situation of the Thirty Years’ War in favour of the Czech lands. Nevertheless, this hope proved futile (King Gustav II Adolf fell in battle in 1632). When living in Leiden, C. wrote pleading letters to the philologist and theologian Gerardus Vossius, whom he also asked for letters of recommendation and the mediation of contacts before his journey to England (Poole 2013: 167–8). Vossius took some steps in this direction, but they do not seem to have been sufficient. Poole explains C.’s unsuccessful stay in England as a consequence of his inability to adapt to the new environment, where he was not able to penetrate deeper into university or ecclesiastical circles and did not find any patrons; Poole has also questioned C.’s knowledge of English. The idea that he would be able to make a living through Latin poetry alone proved wrong and C. spent the rest of his life in absolute poverty (Poole 2013: 170–1). II Work The vast majority of C.’s extensive oeuvre is written in Latin, only a  small part is in Czech. He evidently preferred to write longer poems, largely panegyric in char-

Clemens Žebrácký, Václav  

acter, and in these he also excelled the most; he did not write minor genres of occasional poetry so often. Formally, he mostly used hexameters and elegiac couplets, less frequently Alcaic stanzas and iambic senarii. He was a  skilful and an extraordinarily productive author, but he often lacked formal precision. His frequent accumulation of words and enumeration sometimes become a  stereotype. His work contains abundant ancient quotations and paraphrases, especially of the poets of the Golden Age, Horace, Ovid and, to the greatest extent, Virgil. At the end of C.’s life, his creativity noticeably decreased, probably as a result of his adverse living conditions: although his productivity remained high, he began to repeat established creative processes and adopt earlier motifs or even entire passages from previous works. Writing was an existential necessity for C., especially while he was in exile and in order to address; this latter purpose determined the topics and form of virtually all his works. 1 Occasional Poetry C.’s shorter occasional poetry dates primarily from his pre-exile period. One such work from his early phase is Dia­ lexis Nigromantarum dearum honori … Hannibalis … a  Valdsstein etc. (Prague: Paulus Sessius 1607); the same dedicatee appears in C.’s poem Homo redivivus per Theantropum Iesum Christum (Prague: Paulus Sessius 1608), which includes biblical stories prior to the resurrection. The recommendation verses that accompany this poem were written by C.’s student at the time, Jiří Jaroslav Stoš, and Ioannes Campanus.

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As a  teacher who worked in turn at several of the town schools associated with the university of Prague, C. remained connected with the university’s literary field, but he also addressed his dedications to members of town councils and to the noblemen for whom he worked. In 1613, C. became the headmaster of the school in Prague-Zderaz; on this occasion, he published the work Scholae ocium (Prague: Mathias Pardubicenus 1613), dedicated to the supporters of the school. The poem consists of 199 hexameters and is a  reflection on the importance of schools and education in general, directed against those that consider teaching to be unprofitable and thus useless. The lords of Michalovice are the dedicatees of the poems accompanying C.’s work Vox in Rama audita (s.l.: s.t. 1618), whose rendition of New Testament themes contains a number of allusions to the contemporary political and religious situation. The volume also includes a poem celebrating the university rector →  Ioannes Iessenius. On his inauguration, C. published the volume Acade­ mia Pragensis novo ephoro suo (s.l.: s.t. 1617), in which the university of Prague, personified, expresses the hope that the new chancellor will restore it to its former splendour. These expectations are based on their confidence in Iessenius’s abilities and his experience from the university in Wittenberg. The composition is an attempt to represent the Bohemian scholarly community within the university circle (Storchová 2011: 197). C.’s last pre-exile works include his wedding congratulations to Simeon Žebrácký and Anna Hadová of  Proseč,

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printed under the title Erotopaegnium felicis et optati hymenaei (Prague: Paulus Sessius 1620), and Viola, amoeniss. veris inter herbas (Prague: Paulus Sessius 1620). The violet functions here as a symbol of Christ’s suffering. C. asks his friend Ioannes Czernovicenus to return to epic poetry, in which he used to excel, and to draw on themes from contemporary literature. Czernovicenus does not have to worry about the unprofitability of poetry because, unlike C., he is financially secure and is not dependent on the support of patrons. 2 University Theses C.’s work D.O.M.A. Magistratus et legum succus pro magisterii… was published in printed form when he was teaching in Klatovy (Prague: Ioannes Strzibrsky 1616). It is a  treatment of C.’s university disputations (questiones) on legal questions; nevertheless, the volume also contains several related texts, not only by C. but also by other authors (Adam Klemens Plzeňský, Ioannes Campanus, Václav Zabonius, etc.), congratulating C. on the successful completion of his academic degree and celebrating his birthplace. These repeatedly emphasise that although Žebrák is a  small town, it can boast about its significant natives. C.’s next university theses published in print are entitled Idea unionis  … mu­ sicae et poeticae (Prague: Ioannes Strzi­ brsky 1617). These are theses for a disputation held in the same year, probably inspired by the work Synopsis musicae novae (1612) by the German theologian, composer and music theoretician Johannes Lippius. In it, C. thus built on a work that was relatively new and rath-

er little known in the Czech milieu (Pacala 2016: passim). The printed book is dedicated to Bohuslav of Michalovice, to whose two sons C. was preceptor. 3 Panegyric Epic Poems The extensive epic Smirzicias sive genea­ logica series (Prague: Paulus Sessius 1619) is a  tribute to the members of the Smiřický family, for whom C. briefly worked as a  tutor and of whom he became very fond. The work is divided into three books. The last page contains encomiastic poems by Ioannes Campanus and → Petrus Fradelius. The historical narrative, introduced by a  paraphrase of Virgil’s Aeneid, begins with the arrival of the mythic Forefather Čech on Říp Mountain; Bohemian history is then described with respect to the Smiřický family. According to the author, the first known member of the family was Bohuslav Smiřický, who lived at the end of the 13th century not long after the death of King Přemysl Otakar II; another important figure was Jan Smiřický, who is depicted as a  valiant warrior during the Hussite wars. His death (by execution for treason against the king, Jiří of  Poděbrady) in 1453 concludes the first book. The second book ends in the second half of the 16th century; in the third book, C. deals with the turn of the 17th century. The work continues until the author’s present, describing in detail in particular the life of Albrecht Jan Smiřický, an educated and travelled nobleman, who was one of the leading figures of the Bohemian Revolt and also became a  member of the directorate (a  governmental body of non-Catholic estates) of the Kingdom of Bohemia. His promising career came to an abrupt end

Clemens Žebrácký, Václav  

with his early death in 1618. In the conclusion, the author asks the leaders of the Bohemian Revolt to defend the Protestant faith resolutely following Albrecht Jan’s example and to oppose those that want the return of the Catholic Church’s influence in the land. He refers to himself as ‘Clemens obscurus, patriae venerator at ingens’ and expresses his desire to have the strength and ability to continue to argue for the Bohemian fight for freedom. Before his planned departure from the Low Countries for England, C. persued patronage by his usual means publishing the work Garteriados sive aureae periscellidis libri duo (Leiden: Wilhelmus Christianus 1634), which he dedicated to the king of England, Charles I, and the knights of the Garter. It contains a formulation C. had also used previously, stating that if the work is received positively, C. will write a  better version. The main poem explains the origin of the Order of the Garter, using allegorical elements, and celebrates King Charles and his family. C. was planning to combine the presentation of this work with his participation in the celebration of the feast of the English patron St George; in the end, he did not manage to do so, and later blamed the poem’s lukewarm reception on this failure. 4 Religious Pamphlets Just before he went into exile,  C.’s began to clearly direct his works towards winning the patronage of Frederick of the Palatinate and the court milieu. An agitating anti-Catholic tone had already appeared at the end of Smirzicias; the increasingly escalated political and re-

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ligious situation in the land made C.’s works more expressive and pathetically urgent; at times, they even resembled pamphlets. This concerns the writings Funestis agitata fatis Bohemia (s.l.: s.t. 1619) and Genius pacis pro anno 1620 (Prague: Paulus Sessius 1619). In the first of these works, personified Bohemia expresses fears for the future, lamenting wars and the treacherous actions of those who seek the abolition of Rudolf II’s Letter of Majesty. The short period of peace that followed the invasion of the Passau army was disrupted by intrigues on the part of the Pope and the Jesuits, at whose instigation non-Catholics were persecuted for their faith and the land of Bohemia was destroyed. This led to the defenestration and expulsion of the Jesuits; out of revenge, the land was then invaded, causing bloodshed for the second year in a row. The land could only be rescued by Frederick of the Palatinate, whom the Bohemians elected King of Bohemia. The work, which contains a  number of ancient motifs, emotively describes the wailing and despair of the once famous land of Bohemia and its allegiance to the new king, and expressively portrays the Jesuits as the bearers of all evil and the spawns of hell. In C.’s next work, Genius pacis, his celebration of Frederick of the Palatinate is even more explicit. The work’s narrator is a personified Spirit of Peace, who remains in exile because there is no place for him in Bohemia. Nevertheless, he has hope that the situation will improve thanks to Frederick of the Palatinate, whereas he considers the Habsburg family to be doomed. The main composition is accompanied by several shorter

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poems, such as an Alcaic ode on the coronation of Frederick of the Palatinate as King of Bohemia, anagrams of the names of King Frederick and his wife Elizabeth, etc. Nevertheless, as he makes clear in one of his later works, C. did not receive the patronage he expected from Fre­de­ rick. 5 Compositions Dedicated to Town Councils As headmaster of the New Town school at the Church of St Wenceslas, C. de­ dicated an extensive composition to the local town council; he repeated this type of dedication many times later, especially while in exile, largely in the expectation of acquiring patronage in material form. Libellus supplex (Prague: Daniel Sedesanus 1614) is a monologue from the perspective of the Church, personified, complaining about the disasters that have afflicted her and asking Jesus Christ for a remedy. Motifs from this collection were adopted by the Humanist poet, Utraquist priest, religious writer, and exile of Bohemian origin Iacobus Iacobaeus (c. 1591–1645) in his work Otii vernalis anni 1627 aegri somnia (1627). In 1614–1616, C. headed the school in Klatovy and wrote a literary work entitled Lugubris lessus … urbis Glattoviae (Prague: Paulus Sessius 1615), dedicated to the town councils of Domažlice and Sušice, which describes the tragic fires that ravaged the town of Klatovy in 1579 and 1615. C. explains the origin of the town, its name and history, placing the information in the mouth of the town itself (prosopopeic form). The work includes paraphrases of Virgil’s verses.

C. also addressed the same topic in Czech (see below). C.’s exile was followed by years of distressful moves from place to place and a constant lack of means of subsistence. From the very beginning, C. tried to use his poetry to gain support from the councils of the towns where he resided. He sought to arouse sympathy for his difficult fate as an exile, creating an image of himself as a martyr for the true faith. His first such dedication was addressed to the senate in Leipzig, in the work Rosa, veris adultioris filia (Leipzig: Andreas Oswaldus 1621), and requested their help for his plight as a  refugee forced into exile for having published an anti-Jesuit treatise. In his interpretation of the origin of the rose (his own composition ‘Rosa de se’), C. paraphrases Greek myths. He later used this same theme twice more, namely in 1625 (s.l.), when he dedicated it under the same title to the Duke of Brunswick / Braunschweig, and in 1626, when he reworked it and dedicated it under the title Rosa, veris amoeniss. filia (s.l.) to Reinhard Rosa von Rosenig and other members of the city council of Wrocław. C. addressed another request for sup­ port to the senate of the city of Hamburg, in the poem Elegia suplex ad … consules, senatores … reipub. in urbe … Hamburgo (s.l.: s.t. 1624). Here, he enumerates the individual places through which he has passed since his departure from his homeland and laments his fate as a  homeless exile. Two years later, while in Wrocław, C. published a book of minor genres in celebration of the city (Ana­ grammata et epigrammata en­co­mias­ti­ca aliquot in Vratislaviam, Wrocław: Geor-

Clemens Žebrácký, Václav  

gius Baumannus 1626). In the same year, he asked for help in nearby Brzeg (Elegia supplex ad … superintendentem, seniores, pastores … ducatu Bregensi, s.l.: s.t. 1626). His stay in Szczecin is reflected in a supplicatory poem dedicated to the Duke of Pomerania Libellus supplex ad  … Bogis­ laum XIV, ducem Stetini, Pomera­norum… (s.l.: s.t. 1627) and a  volume addressed to the councillors and other officials in Szczecin, Exaggeratio faedi (Szczecin: Georgius Goetschius 1627). C. had already treated the biblical subject of the main poem – Rachel mourning her children – before, in 1618 (see above). While living in Gdańsk, C. once again tried his luck through dedication: he created an extensive composition of more than 2,650 hexameters in celebration of the town, Gedanum sive Dantiscum, urbs illustris et regia (Gdańsk: Georgius Rhetius 1630). It is dedicated to the town council and is introduced by a  prosaic preface, in which the author acknowledges ancient models, refers to his difficult situation and asks for support. The extensive text is largely based on mediated information about the town and is greatly amplified by frequent enumerations and descriptive passages. When mentioning his homeland and Prague, C. expresses his aversion to the political and religious situation there. In the third book C. describes the sad fate of Bohemia, by means of a fictitious dialogue with an old man whom he met in Gdańsk, including the execution of Bohemian noblemen and burghers after the Battle of White Mountain. The old man comforts him by referring to his own homeland – the Low Countries  – which has also overcome the hardships of war. The fourth book

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contains C.’s allegorical dream in which the personified figures of Religion, Piety and Freedom appear before Jupiter, the ruler of the gods, to implore peace for Gdańsk. The old man eventually dies, and so does his daughter, who may have been C.ʼs wife. At the end, C. asks for an indulgent reception of his work and expresses his hope that if he is better materially secured, his poetic qualities will improve. The expected reaction from the city authorities never came; in addition, C. was, based on extant mentions, extremely dissatisfied with the work he produced while in Gdańsk. In the work Trinobantiados Augustae sive Londini libri VI (s.l.: s.t. s.a., probably in Leiden in the publishing house of Jean Marie around 1636), C. tried his luck once again at obtaining support through dedications, this time to the ruler and city council in London, which he describes as ‘urbs orbis’. Daniel Heinsius wrote a recommendation in this book. C. here bids farewell to his homeland and praises England. London is described conventionally, including many enumerations. In a number of features, the composition copies and sometimes paraphrases C.’s earlier works of a similar type, especially Gedanum (e.g. in the old man’s narration about the history of the city); it also contains motifs from Gustavidos. C.’s last documented work, Viola, veris amoeniss. nuncia (s.l.: s.t. 1636), is likewise connected with the English milieu. Composed of elegiac couplets, it is dedicated to the bishop and priests of London. In it, C. suitably modifies a work from 1620 on the same subject (the resurrection of Jesus) and with a similar title.

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6 The Patronage of the King of Sweden and His Chancellor After C. had come within reach of the king of Sweden Gustav II Adolf, he focused his panegyric poems on obtaining the king’s patronage, or at least the support and intercession of his chancellor Axel Oxenstierna. Libellus supplex … ad Gustavum Adolphum (s.l.: s.t. 1627) was written for Gustav Adolf when C. was staying in the Swedish camp near Gdańsk. C. turned to the king for refuge and security, once again presenting the Jesuit Order as the originator of all evil. Despite C.’s efforts, the poem did not have the desired effect and thus did not meet C.’s expectations. In his next supplicatory elegy, Ad Axel Oxenstierna (Elbląg: s.t. 1628), which was probably the first text he addressed to the Swedish chancellor, C. asked the chancellor to intercede with the king on his behalf, complaining about his difficult fate in exile, explaining why he had to leave his homeland, and writing about his existential need. C. maintained contact with Oxenstierna: in 1629 he wrote a funeral poem on the death of Oxenstierna’s son and a year later he congratulated the chancellor on his birthday; C.’s elegy on the death of the chancellor’s daughter Christina seems to have been published separately as well (1631). C. also wrote a  composition on the siege of Frankfurt an der Oder by the king Gustav Adolf, which was probably written during C.’s stay in Leiden (Francofurtum, urbs ele­cto­ ralis Brandenburgica; Leiden: s.t. 1631) and was dedicated to Oxenstierna. A revised version of this work formed part of the composition Gustavidos (see below). That volume also includes poems by C.’s friend from Elbląg, Friedrich Zamelius,

in which he i.a. wishes C. a happy journey (propemptica) from Elbląg to Leiden. The texts reveal that C. was accompanied on his travels by Oxenstierna’s son Johan, who had begun to travel all around Europe after completing his studies. C.’s most essential work while in exile is a composition celebrating the king of Sweden Gustav II Adolf, entitled Gus­ tavidos libri IX (Leiden: Franciscus Hegerus 1632). C. is thus part of the relatively large, heterogeneous group of authors who celebrated this important ruler in their oeuvre. The work was largely written during C.’s stay in Elbląg, although it was completed only later, in Leiden, where C. was trying to establish contact with as many Dutch scholars as possible; he asked many of them for poetic recommendations for the work that he was preparing, but with varied success. He also mentions his work on Gustavidos e.g. in the prosaic preface to Francofurtum, dedicated to Oxenstierna, and in a  letter to Ludwig Camerarius, the Swedish Ambassador in The  Hague. The volume begins with a  dedication poem entitled ‘Ad leonem septentrionalem’, which is followed by a  portrait of Gustav Adolf together with a poem composed of Virgilian paraphrases. The treatise itself is introduced by an extensive prosaic preface dedicated to Axel Oxenstierna and containing multiple biblical references and quotations from ancient and medieval authorities, especially historians and, for instance, Horace’s Odae. C. accuses the Habsburgs of having disrupted Europe with substantial help from the Jesuit Order; he also attacks the Pope and the Catholic League. He believes that King Gustav Adolf can repair this damage.

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Most of the recommendation poems in the volume were written by professors at the university in Leiden (Johannes Polyander, Daniel Heinsius, Petrus Scriverius, etc.) and by Friedrich Zamelius. The main poem consists of 7,000 hexameters and is divided into nine books. C. uses many rhetorical and poetic devices here to convey the urgency of his message, which assumes an almost apocalyptic form. The most notable of these is allegory: in the first book, Relli­ gio (religion) personified as a  miserable old woman refers her complaint to God and laments the defeat that she suffered at the hands of the Liga Santa (the Holy League) and the subsequent bloodshed. God refers her to a heroic saviour, namely Gustav Adolf. C. uses a variety of figurations: anser (the goose) as a symbol of John Hus (husa means ‘goose’ in Czech), from whose ashes a swan – Martin Luther arose; these two inflicted severe wounds on the dragon (Pope), but the dragon is now recovering. He can only be opposed by King Gustav – the ‘Lion of the North’. The Swedish governor Axel Oxenstierna is likewise celebrated (being referred to as ‘heros’ and ‘Augusti achates’, etc.). In a  dream, he has an unearthly vision and is prophesied fame and war success. The anti-Jesuit discourse is represented in the work mainly by C.’s narration of how the Jesuits came into the world: they were born to the monster Tisiphone and the ruler of the underworld sent them to harm the earth like locusts. They were anointed into the Jesuit Order by the corrupt and debauched Pope and began to persecute true Christians. The seventh book describes the siege of Frankfurt an der Oder, which C. adopted with

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some modifications from his previous separately published 1631 work Franco­ furtum. C. dramatically depicts the destruction of the city of Magdeburg after the victory by general Johann Tserclaes, Count of Tilly, on whom the Swedish ruler then took revenge at the battle of Breitenfeld near Leipzig, where he joined forces with the Elector of Saxony. C. enthusiastically recounts the Swedish and Saxon armies’ progress through Bavaria to Prague and writes that he is looking forward to returning to his homeland; he calls on Frederick of the Palatinate to resume government. The work ends with a prayer for peace and in gratitude for the achievements of King Gustav Adolf. The work is connected into a thematic whole by several figurative devices, which were rather uncommon in the literary tradition before the Battle of White Mountain; the anti-Jesuit discourse, on the other hand, was shared by most of the Humanists related to the university of Prague until its dissolution in 1621 (Storchová 2011: 321). Likewise in 1632, C. also finished the collection Miscellaneorum et adoptivo­ rum libri (Leiden: Guilielmus Christianus 1632). This was attached to Gustavidos and thus used to be considered part of the same work, however it is formally different and was published by another printer. The book comprises C.’s short poems from 1627–1631 and verses (including poetic letters) by his friends: Czernovicenus, Zamelius, Oxenstierna, the Dutch physician and poet Johann Anastasius Narssius, the Bohemian physician in exile Ondřej Habervešl of Habernfeld, and others.

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Soon after that (at the end of 1632), Gustav II Adolf fell at the Battle of Lützen; C. reacted to his death with the poem Excessus Augusti ad deos libri III (Leiden: Wilhelmus Christianus 1633), which is a  celebration of the deceased ruler and dedicated to Axel Oxenstierna. Yet an extant letter that C. addressed to the chancellor shortly thereafter reveals his considerable disappointment: C. had received hardly any response from the Swedish supporters to whom he had dedicated several works, in particular Oxenstierna himself, on whose help he had relied. 7 Works in Czech Before the Battle of White Mountain and his subsequent exile, C. wrote several works in Czech. In addition to a number of individual poems, these included the work Annus mira ubertate Dei coronatus, to jest Koruna roku pominulého z  žalmu sv. Davida 65 [The Crown of the Past Year from the Psalm of David 65] (Prague: Pavel Sessius 1617), which is dedicated to the literati brotherhood at the Church of St Gallus in Prague, where C. was then working as a teacher. Some of C.’s Czech works are directly related to his Latin texts: Planctus Glattoviae nad ohněm 1615 [Planctus Glattoviae over the Fire of 1615] (s.l.: s.t. probably in 1615) is a Czech version of the work Lugubris lessus … ur­ bis Glattoviae. There is an indisputable connection between the works Tužeb­ né a  žalobolestné naříkání slavného  … Království českého [The Longing and Sorrowful Lamentation of the Famous … of the Kingdom of Bohemia] (Prague: Jan Stříbrský 1619) and Threnus Bohemiae, to jest tužebné žalobolestné naříkání …

Království českého [Threnus Bohemiae, or The Longing and Sorrowful Lamentation of the Famous … of the Kingdom of Bohemia] (s.l.: s.t. 1620) and the Latin composition Funestis agitata fatis Bohe­ mia (1619). Jan Blahoslav Čapek shows that Threnus is an expanded and more expressive version of Tužebné… naříkání. Both share the figure of Bohemia, personified, lamenting over the destruction resulting from the horrors of war and religious oppression; both defend Bohemia and seek encouragement from her heroic history. In comparison with these works, the Latin composition Funestis contains more ancient motifs, unsurprising given the language used, but also contains factual differences, especially more pro­ minent adoration of Frederick of the Palatinate, who is not directly mentioned in Tužebné … naříkání at all. The reason for that may be that when Tužebné … naříkání was being written, Frederick of the Palatinate had not yet been elected King of Bohemia (Čapek 1955: 179). Most of the Czech texts served strongly agitational functions in the context of the escalating religious-political situation; this is reflected in their expressive language and style. They are a  typical literary expression of the patriotism of the estates at the time and of the hopes they placed in Frederick of the Palatinate (Kolár 1993: 707). C. abandoned vernacular production when he went into exile. III Bibliography Work: RHB 1: 370–382; RHB 6: 79–80 (the bibliography of C.’s works). Knihopis K03966, K03967. Modern ed.: Businská 1975: 249–75, 318– 9 (a translation of parts of two poems).

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Bibl.: For an overview of previous research, cf. RHB 1: 382; RHB 6: 79–80; LČL 2/II: 706–8; Holý 2011: 206–7, 234. J. B. Čapek, Václav Clemens Žebrác­ ký a  jeho poesie politická [Václav Cle­ mens Žebrácký and His Political Poetry]. In: AUC 1 (1955), 172–82; J. Martínek, Gra­ tulační sborníky k  bakalářským a ma­gisterským promocím v 16. a 17. století [Congratulatory Anthologies Published on the Occasions of Bachelor’s and Master’s Degree Graduations in the 16th and 17th centuries]. In: AUC–HUCP 7 (1966), 118–26; J. Martínek, Humanistické tisky v pražských fondech [Humanist Printed Books in Prague Libraries’ Collections]. In: LF 90 (1967), 184–92; J.  Starnawski, Poeta czeko-łaciński z  po­czątku XVII wieku Wacław Kliment vel Clemens autorem poematu o Polsce [The Early 17th Century Latin and Czech Poet Václav Clemens Žebrácký, Author of a  Poem about Poland]. In: Eos. Com­ mentarii Societatis Philologae Polono­ rum 57 (1967/1968), 180–93; J. Starnaw­ ski, Venceslai Clementis a  Lybeo monte „Lechiados“ libri  IV  – ein bisher unbekanntes Polen-Epos des tschechisch-lateinischen Dichters aus der ersten Hälfte des 17.  Jahrhunderts. In: Antiquitas graeco-romana ac tempora nostra (Acta congressus internationalis habiti Brunae diebus 12–16 mensis Aprilis ­MCMLXVI), ed. J. Burian, L. Vidman. Praha, 1968, 391–404; J. Martínek, Dodatková a sou­ hrnná zpráva o průzkumu humanistic­ kých bohemik [A Supplementary and Synoptic Report on Research into Humanist Bohemica]. In: LF 92 (1969), 349–61; J. Martínek, Vnitřní členění humanistických spisů [The Subdivision of Humanist Writings]. In: SK 7 (1972), 23–

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38; J. Starnawski, Clemens Venceslaus Zebracenus a  Lybeo Monte, Lechiados libri IV (ca 1632–1635): An Unedited Poem on Ladislaus IV of Poland’s Accession to the Throne. In: Humanistica Lovaniensia 21 (1972), 281–384; J. Martínek, Přínos edic pro poznání humanistické literatury [How Editions Can Contribute to our Knowledge of Humanist Literature]. In: LF 97 (1974), 26–33; H. C. Schnur, Bemerkungen zur „Lechias“ des Clemens Zebracenus. In: Humanistica Lovanien­ sia 23 (1974), 341–5; J. Tříška, Disertace pražské univerzity 16.–18. století [Prague University Dissertations of the 16th–18th Centuries]. Praha, 1977; D. Čapková, Neznámé dokumenty k životu českého vychovatele a  básníka, současníka Ko­ menského (Z Hartlibova archívu v  Anglii) [Unknown Documents on the Life of a Bohemian Preceptor and Poet, Contemporary of Comenius (From Hartlib’s Archives in England)]. In: Pedagogika 30 (1980), 507–11; D. Čapková, J. Hejnic, Pobělohorský exulant Václav Clemens Žebrácký a několik písemností z Hartlibova archívu [Václav Clemens Žebrácký, an Exile After the Battle of White Mountain, and Several Documents from Hartlib’s Archives]. In: ČČM – řada historická 152 (1984), 205–11; J. Martínek, Předbělohorské školství a  humanistické literární zvyklosti [The Educational System before the Battle of White Mountain and Humanist Literary Customs]. In: AUC–HUCP 24 (1984), 7–26; J. Martínek, Humanisté a  mecenáši [Humanists and Patrons]. In: LF 110 (1987), 25–31; J. Martínek, Die neulateinischen Bohemica in München und Wolfenbüttel. In: LF 111 (1988), 163–8; K. Beránek, Bakaláři a  mistři Filozofické fakulty Univerzity Karlovy [The

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Bachelors and Masters of Charles University’s Faculty of Arts]. Praha, 1988; J.  Martínek, De studiis Guelferbytanis librorum Bohemicorum investigandorum causa susceptis. In: LF 113 (1990), 238–50; J. W. Binns, Wenceslas Clemens’ Homage at the Tomb of Chaucer, 1636. In: Medium Aevum 62 (1993), 289–91; Sei­ del 1994; E.  Frimmová, Daniel Basilius (1585–1628). Bratislava, 1997, 88; H.  He­ lander, The Gustavis of Venceslaus Clemens. In: Germania Latina  – Latinitas Teutonica, ed. E. Kessler, H. C. Kuhn. München, 2003, 609–22; H. Helander, Gustavides. Latin Epic Literature in Honour of Gustavus Adolphus. In: Erudition and Eloquence: The Use of Latin in the Countries of the Baltic Sea (1500–1800), ed. O. Merisalo, R. Sarasti-Wilenius. Helsinki, 2003, 122–34; B. Neškudla, Učitelé školy u sv. Jindřicha na Novém Městě pražském v předbělohorském ob­ dobí [Teachers at the School at the Church of St Henry in the New Town of Prague in the Period before the Battle of White Mountain]. In: AUC–HUCP 47 (2007), 99–116; V. Urbánek, Escha­ tologie, vědění a  politika [Eschatology, Knowledge and Politics]. České Budějovice, 2008, 11, 29, 46, 165–166, 194, 207, 226; K. Pánek, V. Beneš, F. Lorenc, Měs­ to Žebrák: Rodáci a památky [The Town of Žebrák. Natives and Sights]. Žebrák, 2010; Storchová 2011, 197, 234, 240, 243, 257–9, 275, 315, 320, 321; E. Tkáčiková, Medziliterárne a  medzikultúrne kontexty tvorby Jakuba Jakobaea [The Interliterary and Intercultural Contexts of the Work of Iacobus Iacobaeus]. In: Slavica litteraria 14 (2011), 125–30; Martínková 2012: 29, 37, 66, 69, 72; J. Miller, Propa­ ganda, symbolika a  rituály protestantské

Evropy (1580–1650) [The Propaganda, Symbolism and Rituals of Protestant Europe (1580–1650)]. Praha, 2012, 54, 80, 81, 84, 99, 100; W. Poole, Down and Out in Leiden and London: The Later Careers of Venceslaus Clemens (1589–1637), and Jan Sictor (1593–1652), Bohemian Exiles and Failing Poets. In: The Seventeenth Century 28/2 (2013), 163–85; L.  Bobková, The Exile. In: Between Lipany and White Mountain. Essays in Late Medieval and Early Modern Bohemian History in Modern Czech Scholarship, ed. J. R. Palmitessa. Leiden, 2014, 300–29; F. Pacala, Václav Clemens Žebrácký: Idea unionis musicae et poeticae (1617). Edícia a  analýza [An Edition and Analysis], an unpublished undergraduate dissertation at the Faculty of Arts Charles University in Prague, 2016. Jana Kolářová

Clingerius, Henricus (de Abieto, Clingerus, Heinrich Klinger von Tennicht, Klinger Elterlinensis, Elterlensis, Ἕῤῥικος Κλιγγέριος) c. 1545, (?) – 7 February 1607, Prague a Latin poet and lawyer I Biography Relatively little is known about C.’s life. He came from the family of the Klingers of  Tennicht (probably Tännicht near Elterlein). During his studies in Wittenberg (where he enrolled on 2 September 1561) he was supported by his uncle Johann Georg von Elterlein. C. studied

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law and records show that he was still living in Wittenberg as late as 1567, when he had an epicedium printed for his brother Joachim. After his studies, he entered the service of the count of Mans­ feld in Schraplau, and subsequently served as a  secretary at the court of the Elector of Saxony. RHB (1: 383) mentions that he also worked for Christian von Anhalt, the emperor and the Rožmberk / Rosenberg family. In 1599 he moved to Prague and became friends with a number of Bohemian intellectuals. He is also likely to have become a poet laureate, but it is unknown when this happened; according to Flood (2006: 331), he was awarded the title poeta laureatus by Paulus Melissus; in the volume Laurea poetica by Thomas Smichaeus (Prague, 1601), he is included among poets laureate. Nevertheless, C. never used this title himself. In 1605 he wanted to return to his homeland, but he postponed his journey and died before he was able to make it. C. formed an important link between Humanists at the imperial court and non-Catholic Prague intellectuals and university professors. His contacts included figures close to the court (poets → Balthasar Exner, Caspar Cunradus, →  Caspar Dornavius, and official →  Nathanael Vodňanský of  Uračov), university professors (→  Ioannes Campanus, → Adam Huber), physicians (→ Matthias Borbonius, →  Adam Zalužanský) and wealthy individuals (→  Georgius Carolides). From the time of his studies in Wittenberg, C. was long-term friends with Adam Huber, for whose private school he worked as an examiner. C. also enjoyed a  close friendship with →  Paulus Gisbi-

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cius, who was two generations younger than him; their friendship was established as they travelled together from Annaberg, where Gisbicius had studied, to Prague. It was reflected in their poetry: each dedicated a  number of occasional poems to the other and they contributed to the same collective volumes. C. was a frequent guest at Gisbicius’s; together, they organised convivia poetica (banquets for poets) and spent time drinking wine and writing spontaneous poems. It was probably thanks to Gisbicius that most of C.’s poems were published. Besides Gisbicius, who greatly respected C.’s opinion, C. also supported other young poets and corrected their poetic attempts, e.g. →  Nicolaus Pelargus, →  Ioannes Czernovicenus, Thomas Smichaeus and →  Ioannes Filicki. C.’s contact with the physician Bartholomaeus Schwalb are proved by dedications in his books preserved in the KNM. Much less is known about C.’s contacts outside Bohemia. Two extant poems are related to the Saxon court, namely the introductory poems for a  German medical treatise by Sigismund Kohlreuter, a personal physician of the Elector of Saxony (Artzney nütz­lichen Gebreuchen des Harm oder Was­ser bese­ hens, 1574), and for the Meissen chronicle by Petrus Albinus (Meißnische Land und Berg-Chronica, 1590). II Work C. was exclusively a poet. He wrote mostly in Latin, exceptionally also in Greek. For greater effect, he sometimes even incorporated Greek words into Latin poems. Apart from the predominant elegiac couplets, he also used hendecasyllabic verses for poetic wordplay and other

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­metres  – Horatian Sapphic stanzas, Alcaic stanzas and various metrical units. He wrote on exclusively secular subjects; he liked to use ancient mythology and he was interested in art and architecture. His poetry reflects his profound knowledge of classical Roman poets. It is interesting in terms of content and formally perfect. As far as the form is concerned, C. was rather conservative. He can be considered a representative of court poetry. 1 Separate Books of Poems Serenissimo invictissimoque principi … Rodolpho II. … Pilsna Pragam redeunti (Prague: heirs of Daniel Adam 1600) is a collection of poems published on the occasion of the emperor’s return to Prague from Pilsen, where he had sought refuge from the plague. It contains a  slightly modified version of Horace’s Ode 4.5, celebrating emperor Augustus’s return to Rome. This is followed by several poems describing the buildings, gardens and menagerie at Prague Castle, the imperial game reserves Stromovka and Hvězda, and the workshops of glass blowers and cutters. It is one of only a few poetic descriptions of Prague preserved from that time; nevertheless, C. does not describe the city as a whole, only particular buildings connected with the emperor and his court  – the description of these buildings enhances his praise of the emperor h ­ imself. The set of poems Carminum libellus ad Paulum a  Gisbice Pragensem (a part of Gisbicius’s printed book Periculo­ rum poeticorum partes tres, Wittenberg: Z.  Lehmann 1602) proves the friendship between C. and Paulus Gisbicius and provides information on Gisbicius’s works of

poetry. It includes poems on Gisbicius’s coat of arms, on his symbolum, for his album amicorum, on his nomination as poeta laureatus, etc. It is particularly worth mentioning a  propempticon on Gisbicius’s journey to Altdorf, in which C.  mentions how they became acquainted, summarises the history of their friendship and provides more information about his birthplace, relatives and the nearby town of Annaberg. In the poem In Parerga poetica eiusdem scazon, formally inspired by choliambic verses by Paulus Melissus, C. reproaches Gisbicius for having returned from Altdorf with a penchant for archaic style. In other poems he likewise criticises his liking for Ennius and Lucillius. In the work Abies Clingeriana (Pra­ gue: Othmar 1605), C. celebrates his own family and noble ancestors. In the introduction, he describes the transformation of the Arcadian nymph Elateia into a fir tree; this tree had featured on the Klinger family’s coat of arms since the time of Charles V and Ferdinand I, when their ancestor Martin Klinger was elevated to the nobility for his bravery in fights against the Turks (cf. Balthasar Exner’s encomium in Carminum juvenilium oc­ ternio primus, 1599). C. also describes the landscape of his home, using the motifs of dryads and Pan (inhabiting local forests), which he had already employed in the description of nature in his introductory poem for Albinus’s chronicle of the Meissen region. The second part of the collection contains propemptica by C.’s friends to celebrate his planned return to his homeland. The origin of the Klingers of Tennicht is also documented by a later poem by Johannes Schmechelius, Tumba

Clingerius, Henricus  

Clingeriana (Königsberg, 1628). Another, shorter poem by C. on the subject of his family’s origins has been preserved in an autograph in the album amicorum of Ioannes Filicki in Andrea Alciato’s printed Emblemata at the emblem showing ­‘Abies’, which C. symbolically used and to which he attached a short poem on the origin of his family (Vaculínová 2013: 107–8). C.’s New Year’s wishes to Gisbicius, Strena φιλοτήσιος … ad … Paulum a Gis­ bice (Prague: Othmar 1605), comprise 266 hexameters. The strena contains attached poems on other topics  – as in his celebration of Rudolf II, C. has added praise for Prague, likening it to Rome. The collection concludes with wordplay in hendecasyllabic verses about a  cart pulled by Cupid, which was a  young man’s gift to his beloved. The poem Martinalia sive de origine festi Martiniani (Prague: Paulus Sessius 1606), comprising 169 elegiac couplets, is one of C.’s early works; it was written during his studies in Wittenberg. Its publication was instigated by Paulus Gisbicius, who is the author of the introductory poem. C. deals with the origin of the feast of St Martin, mixing evidence from antiquity (the geese of the Capitol Hill) and Christianity (St Martin, but also mentioning John Hus and his burning in Constance) and adding his own fables and observations about folk customs (St Martin’s rolls, young wine), including goose roasting methods. The author answers the rhetorical question of whether it is a  holiday for the soul or a  feast for the stomach indirectly at the end of the poem when he encourages literary work, love, wine and feasting. The topic of the

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feast of St Martin was also addressed in 1608 by Šimon Beňovský in a  religious poem ‘Victima anserisʼ (RHB 1: 191–2). Although the overall tone of the poem is entirely different, some motifs are the same. Praise for the St Martin’s goose is also known from the epigrams of → Georgius Bartholdus Pontanus. Foreign works that mention this feast include the frequently published Martinalia by Wittenberg professor Friedrich Taubmann. The printed book Elogia gratulatoria ad … Georgium Bastam (Prague: Geor­ gius Nigrinus 1606), which C. published together with Gisbicius, contains C.’s celebration of the return of the commander Basta from the Kingdom of Hungary and Gisbicius’s elogium with an intercession for Alois Radibrat. This is the only Prague printed book dedicated to Basta. 2 Minor Occasional Poems C. is the author of several dozen poems, especially epicedia, epithalamia and other congratulatory poems. Apart from elegiac couplets, he often uses Alcaic stanzas and iambic metres. There is also a  long Greek poem composed in iambic trimeters, which C. wrote for the volume celebrating the graduation of Mikuláš Maleček, who was a  teacher at Huber’s private school (the same volume includes another Greek poem, written by →  Caspar Dornavius). In terms of content, C.’s Greek poem is not very different from his other congratulatory poems. Its relatively great length (43 iambic trimeters) is a result of the richness of the author’s expression, which is characterised by a  predilection for expressive adjectives, unusual words and complex syntactic structures.

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­Besides Homer and the Greek Anthology, the poem contains traces of New Testament vocabulary. III Bibliography Work: RHB 1: 174, 383–6. Knihopis 1187; VD16 K 1920, VD16 W 1679, VD16 ZV 22540, VD17 14:643641N, VD17 14:072210F, VD17 1:660497Y. Bibl.: For an overview of previous research, cf. RHB 1: 386. Seidel 1994: 25–7, 431; Flood 2006, 1: 331–2; Storchová 2011: 288–90, 299 and passim; Martínková 2012: 27–8 and passim; M. Vaculínová, Památník Jana Filického v Knihovně Národního muzea a  některé nově nalezené básně [The Album Amicorum of Ioannes Filicki in the National Museum Library and Some Newly Discovered Poems]. In: Sambucus IX (2013), 103–14; M. Vaculínová, Obraz Prahy v latinských literárních dílech raného novověku [The Image of Prague in Latin Literary Works of the Early Middle Ages]. In: Documenta Pragensia 37 (2019), 269–87. Marta Vaculínová, Marcela Slavíková

Codicillus of Tulechov, Petr (z Tulechova, Kodycyllus) 24 February 1533, Sedlčany – 29 October 1589, Prague an author of Latin occasional poetry, teaching manuals and texts on astronomy and religion; a professor at the university of Prague

I Biography We have detailed information about C.’s life and intellectual interests, not least thanks to the preserved handwritten biography Památka dobré paměti Pána Mis­ tra Petra Kodycylla z  Tulechova [A  Book Written in Commemoration of Master Petr Codicillus of Tulechov], which was written by → Václav Dobřenský. C. studied at the university of Prague, i.a. astronomy under Jan Hortensius  / Za­hrád­ka, who was friends with C.’s older brother Jakub Codicillus (who, after graduating, lectured on Aristotelian physics and medicine at the university of Prague, before abandoning that role in 1559 to become an official and burgher of the New Town of Prague). → Matthaeus Collinus recruited C. as an assistant for his private school (where he worked in 1551–1553). C. was also a  preceptor to the sons of Zdeněk Brtnický of Valdštejn  / Waldstein; for some time, he probably studied in Vienna (RHB 1: 389). After receiving his Bachelor’s degree in Prague in 1552, C. taught at the town school in Žatec for two years. Thanks to his cooperation with Collinus, C. participated in the literary activities of the group supported by Jan Hodějovský the Elder of Hodějov. C. was still writing poems for Hodějovský as late as in the 1560s. Hodějovský supported C. during his studies in Wittenberg in 1555–1558, where he attended lectures by Philipp Me­­lan­ chthon, Paul Eber, Johannes Bu­gen­ha­ gen, Veit Winsheim and others. After his return, he briefly taught at the school at the Church of St Henry in the New Town of Prague. In 1561 he received his Master’s degree and began to teach at the university. Over the course of the subsequent

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years, he held a series of university positions (college provost, dean, chancellor for the first time in 1572). He lectured on Aristotle, dialectics, mathematics and astronomy; he gave readings from Homer’s Iliad and Sophocles’ Antigone. As part of his position at the university, he was also in charge of publishing Czech-written weather lore and astronomical calendars. He further became a  scribe of Utraquist lower consistory and cooperated in the creation of the Bohemian Confession of 1575 (a common confession of faith by the Bohemian non-Catholic denominations, which was eventually neither enacted nor published). Thanks to his studies, cooperation with Hodějovský’s circle and work at the university, C. acquired an extensive network of scholarly contacts. At the university, he studied under Matthaeus Collinus, with whom he remained in contact (for example, he later wrote an epitaphium on his relative Václav Collinus), and Jan Hortensius, who was in close touch with C.’s older brother Jakub. During his studies in Wittenberg, C. became acquainted with Melchior Saur, who published a  collective volume of epithalamia for his older brother Jakub. Jakub may also have mediated some of the other contacts to whom C. then dedicated his works, e.g. → Jakub Srnovec of Varvažov and Mikuláš of Black Rose and of Vorličná. C. was active in the circle of emerging poets who addressed Hodějovský as their patron, and not only in his production of occasional poetry: at Collinus’s request, he also translated Czech writings by John Hus into Latin for the Viennese privy councillor Kaspar von Niedbruck.

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In connection with the publication of the Bohemian confession, C. collaborated with Pavel Pressius and →  Sixt of  Ottersdorf on the preparation of the new ecclesiastical order of 1575. C. also wrote accompanying verses for Pressius’s Voka­bulář v nově spravený a  rozšířený. Vocabularium trilingve [A Revised and Expanded Dictionary]. Among Hodějovský’s poetic circle, C.  was not only friends with Matthaeus Collinus, →  Thomas Mitis and →  Pa­vel Kristián of Koldín but also →  Martinus Rakocius  / Rakovský and →  Prokop Lupáč. He provided Lupáč with the manuscript of his historical writings when Lupáč was working on his historical calendar (RHB 1: 400). C. wrote accompanying Latin verses for the works of → David Crinitus, →  Marek Bydžovský, →  Caspar Cropacius, → Daniel Adam of Veleslavín and → Vitus Opthalmius; one of his epi­ thalamia for Crinitus was published in the collective volume organised by →  Georgius Ostracius. C. addressed a  Czech poem to Jan Ornius of  Paumberk; he wrote a Czech foreword for religious educational works by Jan Záhrobský (Tragica historia vo knězi neb knížeti Heli a jeho synech [A Tragical History of the Priest and Duke Heli and His Sons], 1581) and → Vavřinec Leandr Rvačovský (Výklád na Modlitbu Páně velmi utěšený… [A Highly Delectable Commentary on the Lord’s Prayer], 1585). As far as the younger generation of Humanists is concerned, C. most frequently contributed to the works of Václav Dasypus  / Dasypodius, which also often dealt with astronomical topics. C.’s own students in the field of astronomy included → Matouš Philomathes and → Matyáš

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Gryllus. Finally, according to C.’s own words, he maintained a  close friendship with Václav Dobřenský, whose collection of broadsides included many documents and occasional poems written by C., once again primarily on astronomical topics. Some of C.’s numerous epithalamia and epitaphia are dedicated to aristocratic patrons (Henyk of Valdštejn  / Waldstein, Jan the Elder of  Valdštejn  / Waldstein, Ladislav the Elder of Lobkovice  / Lobkowicz, Zdeněk Kaplíř of Sulevice, Václav Berka of  Dubá, Jan Rudolf Trčka of Lípa, Vilém of Rožmberk / Rosenberg and Zachariáš of Hradec). Handwritten dedications (RHB 5: 30) indicate that C. maintained contact with the Strialius family from Žatec  – →  Ioannes Strialius and his brother Jakub, for whom he wrote an epithalamium. His dedicatees include former graduates from the university in Wittenberg (→  Václav Plácel of  Elbink, Václav Heniochus, Jan Felix Liturgus); C. was also in less frequent contact with scholars from German-speaking areas of the Czech lands (e.g. the Chomutov school headmaster Georgius Gutlerus). In most cases, C. addressed his works to graduates of the university of Prague who had become town officials. In his occasional contributions, C.  directly cooperated with Thomas Mitis (he also wrote an epitaphium on his wife), Michael Rosenfeld and in particular Matthias Molesinus. Molesinus’s ties to the Codicillus family must have been relatively strong because Molesinus published in many of the same collective volumes as C. and also wrote an epitaphium on C.’s nephew, Jan Codicillus.  To honour C.’s memory, the university published two collective volumes with

contributions from a  number of poets associated with the institution (the first, official volume, contained poems about C. by several major Humanists: Marek Bydžovský, Thomas Mitis, → Jan Kher­ner, Adam Rosacius, →  Ioannes Chorinus). Contributions to the second collection, whose publication was funded by Martin Bacháček of Nauměřice, were written by German-speaking and foreign authors (including in particular the Lutheran theologian Johannes Major, then working in Jena, and Konrad Rittershausen, who was about to begin his studies at the Altdorf university, as well as Ioannes Cunrad, Matthias Berg, Ioannes Albinus, Johannes Ursinus, Salomon Frencelius). II Work C. wrote his works in Latin and Czech, although his Greek was good too. His work is quite varied both in terms of genres and in its range of topics; it is strongly influenced by Protestant university Humanism, whose establishment in the Czech lands C. assisted significantly. C.  published a  large number of occasional Latin works; he wrote and edited occasional poetry focused on patronage and scholarly relations as well as compositions connected with the daily running of the university (announcements, invitations to examinations, New Year’s greetings, etc.). His works of poetry have a cultivated style, in the spirit of the Wittenberg tradition of scholarly poetry; he frequently alludes to Virgil and Horace and skilfully masters Horatian metres. In addition, C. wrote a  number of Latin works for school purposes: editions, textbooks and dictionaries, and a rather influential set of rules for the town schools

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administered by the university of Prague. In Czech he published historical calendars and writings on religion. While working at the university, C. regularly contributed his encomiastic verses to works published at Jiří Jakubův Dačický’s printing workshop; Dačický also wrote a foreword for C.’s work Prae­ cepta dialectices and posthumously published it; C. published many of his broadsides at Daniel Sedlčanský’s printing workshop. 1 Latin Teaching Texts C.’s teaching manuals reveal his strong anchoring in Protestant university Humanism, typical of Saxon universities. C.’s earliest teaching manual was a systematic treatise on Latin inflection Ele­ menta declinationum et coniugationum, intended for final-year students. C.’s authorship of this work was disputed; according to Březan’s catalogue of the Rožmberk library, the first edition came out as early as 1572 (BCBT 33456). C. edited the dictionary Libellus sy­ nonymorum (Prague: Ioannes Coluber 1573, another edition in 1597), which had originally been published by Matthaeus Collinus in 1551. Libellus contains alphabetically-ordered Czech expressions with Latin synonyms; in his own words, C. intended it as a textbook for town schools and he considered it to his merit that he had augmented Collinus’s vocabulary (RHB 6: 82). He recommended that more advanced students use the work De copia verborum by Erasmus of Rotterdam. C.’s own dictionary, Vokabulář latin­ ský, český a německý [A Latin, Czech and German Dictionary] (Praha: Jiří Melan­ trich 1575) has not been preserved.

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The work Antigone tragoedia Sopho­ clis (Prague: Georgius Daczicenus 1583), which proves the influence of the Wittenberg model of instruction at the university of Prague even into the last third of the 16th century, is another teaching manual of a sort. The edition is dedicated to Ladislav the Elder of  Lobkovice. In his prefaces, C. explains that he is going to give a reading on Antigone and interprets this tragedy in the spirit of Protestant university Humanism as an example of God’s punishment for the violation of laws and the damage done to religion and the common good. In place of Sophocles’s Greek original, C. offered his students a Latin translation. He was probably planning to stage the play with his students – in the dedication letter, he mentions that his plan was interrupted by the plague (RHB 1: 396; Storchová 2014: 151–3). The edition is adapted for school use in both form and content (Storchová 2014: 150); it contains an ar­ gumentum (a poetic summary of the content); the actual translation into Latin is written in verse. Josef Král convincingly demonstrated quite early on that C.’s translation is a  simplified adaptation of Interpretatio tragoediarum ad utilitatem iuventutis… by Veit Winsheim (Frankfurt 1559) (Král 1891; RHB 1:  395–6; Storchová 2014: 150). Shortly after 1584 (RHB 1: 400), the relatively extensive Grammatica Latina was published for the first time; it has, however, been preserved only in a later, revised edition published posthumously by Bacháček of Nauměřice (Prague: Iohannes Schuman 1594). This edition contains new paratexts in addition to those that Bacháček adopted from the

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first edition. C. dedicated his grammar to the sons and grandsons of several prominent scholars associated with the university of Prague (Václav Krocín of Drahobejl, → Melchior Haldius, Pavel Fišl of Paumberk, Václav of Závořice and Václav Kamarýt of Roviny). Grammatical phenomena are explained according to Melanchthon’s model, in the form of questions and answers. C.’s last teaching manual, a textbook of dialectics, was likewise published posthumously. It was entitled Praecepta dialectices (Prague: Georgius Iacobides Daczicenus 1590) and is a simplified version of Melanchthon’s work Erotemata dialectices, again in the form of questions and answers (for more on the work, cf. Storchová forthcoming). C. enriched Melanchthon with quotations from Jodoch Willich and Victorinus Strigel (Hej­ nic 1964: 75–80). Based on Hejnic (1964: 79–80), these sources were already well known to C.’s contemporaries: they were referred to e.g. by Bacháček in the above-mentioned preface to the new edition of C.’s grammar. According to Bacháček, C. also wrote a  complementary work on rhetoric; that has not been preserved, but it was probably also based on Melanchthon’s writings (Hejnic 1964: 80; Sousedík 2009: 48). The treatise Praecepta dialectices is divided into just two parts, about inven­ tio and iudicium; loci are considered to be a  part of inventio. Within dialectics, C. placed a  strong emphasis on topics. C.  complemented Melanchthon’s text with only a  few passages of his own; these include a  short biography of John Hus as an example illustrating loci per­ sonarum (the biography is divided on

the basis of dialectical categories: patria, parentes, educatio, mores, genus vitae, res gestae, eventus, mors; cf. Storchová forthcoming) and the chapters ‘De sectis philosophorum’ and ‘De ratione solvendi vitiosa argumenta’, in which C. explains how he has used the dialectical method in defence of religious truth and in religious polemics (Storchová forthcoming). 2 School Rules Another of C.s works closely related to instruction is one that contains school rules for town schools administered by the university, which is entitled Ordo stu­ diorum… (Prague: Daniel Adamus 1586). C. published these rules while he was chancellor of the university of Prague and dedicated them to the town councils of all three towns of Prague. The work is ordered very systematically, comprising the curriculum, including mandatory reading, and precise schedules for the lessons on each day of the week for five classes. It focuses on the systematic instruction of Latin and the gradual broadening of the pupils’ competencies, especially their memory and ability to grasp the subject matter systematically. In higher grades, further subjects are introduced following the Wittenberg teaching model, including arithmetic, music, dialectics, rhetoric, Greek; in the highest grade preceding admission to the university, the pupils are taught the basics of philosophy, law, medicine, physics and ethics. The pupils are to be guided towards Protestant piety and good manners throughout. The work contains references to earlier Bohemian Humanist authors of teaching manuals (Mat­thaeus

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Collinus, →  Sigismundus Gelenius) and to examples of proper instruction at town schools (the town schools in Louny, Žatec, Hradec Králové, and Prague). The schedules are followed by a presentation of the principles of proper pupil behaviour and good school management. Ordo studiorum was very important because it set the standard for instruction throughout the system of schools administered by the university and thus codified a  certain method of scholarly communication and writing, which subsequently became typical of the extensive network of Bohemian Humanists cooperating with the university of Prague (Storchová 2011: 94–5). All town school pupils were to learn how to excerpt from classical authors of the Golden Age, memorise and subsequently imitate them and, based on them, to write Latin poetry and prose and to converse in Latin. At the end of the 19th century, Josef Král pointed out that Narratio de Her­ cule, a  four-page text with educational appeal that complements the text about the instruction and principles of school management, is a  selection from the translation of Xenophon’s Memorabilia published by Johannes Bessarion in Basel in 1558 (RHB 1: 397). 3 Religious Writings When C. dealt with religious issues, he did so almost exclusively in Czech. His literary activities in this field are largely tied to the preparation and discussions of the Bohemian Confession from 1575, in which C. was directly involved. As the authors of the RHB (1: 390) mention, during the discussions about the Confession C. wrote a  treatise addressed to

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the Utraquist estates, in which he called for an ease to the disputes between the non-Catholic churches. In that treatise he touched on a  subject that he elaborated further in the work Orací aneb spis k  stavům podobojí v  království Českém [An Oration or Treatise Addressed to the Utraquist Estates in the Kingdom of Bohemia], namely that the estates were trying to regain their influence on the consistory and the appointment of administrators (RHB 1: 390). C.’s work on the Confession also necessitated a  certain amount of correspondence, of which one letter has been preserved; this was written in Czech and addressed to Václav Posthumius, who was an assistant teacher at the boarding school at the College of King Wenceslas that C. had established during his provostship for the sons of noblemen (RHB 1: 390). Another work that may have been associated with the preparation of the Confession, entitled O artykulích víry [About the Articles of Faith], has not been preserved. Several shorter religious treatises have not been preserved either. In 1574, once again likely in connection with the Bohemian Confession, C. is known to have published the Czech text Sym­ bolum aneb Vyznání sv. Athanasia [The Symbolum or Confession of St Athanasius], of which only fragments have survived (the second edition from 1583 has not been preserved at all). At the same time, C.  published a  (non-extant) Czech book of prayers. About a  decade later, he allegedly published two books of Czech religious songs, which have not been preserved either: Písně na epištoly a  evangelia [Songs on the Epistles and the Gospels] and Písně položné na způsob

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žalmův [Songs Based on the Psalms] (the exact year of their issue is uncertain). C. also wrote a Czech poem containing an interpretation of Psalm 112, which he dedicated to Jan Ornius of Paumberk (it was a broadside, like some of C.’s Latin occasional poems). 4 Occasional Latin Poetry At the end of the 1540s and in the early 1550s, when C. was one of Jan Hodějovský’s protégés, he began to write occasional poems for his patron. Seven have been preserved from the period before C.  left to study in Wittenberg; their subjects are similar to those in the poems written by other members of Hodějovský’s circle (celebrations of Hodějovský’s coat of arms, requests to join the group, accompanying verses for a  book gift, epitaphia on a  deceased member of the group, congratulations on Hodějovský’s marriage). Even the earliest two of these poems are relatively long (both comprising 48 elegiac couplets) and demonstrate that C. was a skilful poet already in his youth. In Wittenberg, C. further improved his skill in occasional poetry. This is clear not least from his poem Elegia de nativitate … Iesu Christi (Wittenberg: Rhau 1556), which is dedicated to Vác­ lav Kamarýt of  Roviny and contains i.a. New Year’s wishes, typical of Wittenberg university Humanism (RHB 6: 81). C. imitated Virgil and Horace, in particular, in his typical choice of metre. Many years later, writing from the position of university chancellor, C. composed poems on Christ’s birth that reflected on the old year ending and the new year beginning. As his handwritten dedications show,

C. would send these broadsides as New Year’s gifts to scholars associated with the university. While studying in Wittenberg, C. learnt to write poems on astronomical and eschatological subjects, specifically the lunar eclipse (the first of them, Carmen de eclipsi lunae, was published in Wittenberg as early as 1558, RHB 6: 81–2). This poem was followed by four broadsides in 1577, 1578 and 1580, containing similar poems and astronomical calculations, which were published in Prague and have been preserved in Vác­ lav Dobřenský’s collection. C. published a short collection of poems celebrating the arrival of Archduke Maximilian and Maria in Prague before his coronation under the title Chorus Musarum (Prague: s.t. 1562). C. also described this event in a  number of separately published poems. Throughout his life, C. wrote recommendation verses in books as well as poems – especially epithalamia and epi­ taphia  – to mark particular occasions. Some of his occasional poems were also intended for (five- or six-part) singing. From the end of the 1560s onwards, C. published a series of broadsides each containing one poetic composition and paratexts. These were dominated by epithalamia: wedding congratulations for the former university professor and physician Tomáš Husinecký (1569), the physician Adam Lehnar of  Kouba and a  daughter of Sixt of  Ottersdorf (1573), and the royal officials Brikcí the Younger of Cimperk (1588) and Erasmus Quintus of  Dromsfdorf (1589); commemorations of the lives of Jindřich of Valdštejn (1579) and of imperial councillor Ladislav II

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Popel of Lobkovice  / Lobkowicz (1584), as well as several scholars including the physician and councillor of the court of appeal Gabriel Svěchin of  Paumberk (1587) and the lawyer Pavel Kristián of Koldín (1589). Further poems in the series remembered the deaths of Mitis’s wife Juliána Čechtická (1580), the burgher Mikuláš of Black Rose and of Vorličná (1583) and the Old Town mayor Václav Krocín of Drahobejl (1588), and C.’s own nephews and niece (1582), the children of Jakub Codicillus. C. published only a  few broadsides containing other types of occasional poems besides epithalamia and epitaphia. One of them contains congratulations to Hertvík Žejdlic of Šenfeld on his  elevation to the nobility (1588). According to Dobřenský, C. composed a broadside with a poetic adaptation of Psalm 6 (RHB 1: 396), which was also part of contemporary scholarly communication. This poem was a reaction to the fact that C. had been criticised for removing the feasts of John Hus and Jerome of Prague in the newly revised Gregorian calendar for 1585. The strong negative reaction to this pragmatic step apparently arose because this was an issue of symbolic importance for Bohemian university scholars. The RHB (6: 82) mentions one of the polemical anonymous poems that criticized C.’s move, entitled In P. Co­ di­cillum, alterum Simonem grandem. 5 Intimations C. wrote a  significant number of university documents, most of which were published in printed form as broadsides (many preserved in Dobřenský’s collection) or in manuscript form in By-

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džovský’s Collectanea. These texts are largely stylistically similar to occasional poems. C. published announcements of Bachelor’s and Master’s examinations and graduations (so-called intimations), invitations to examinations, lecture announcements, notices about the election of university officials, invitations to celebrations, devotions and processions to the university chapel of Corpus Christi, and sometimes even announcements about the funerals of university dignitaries in poetic form. In these poetic documents, C. frequently complemented the actual information on the event organised with comments on topics such as the importance of education for the common good, the lack of respect for scholars, the signs of God’s wrath, the Turkish danger, recent memorable events, etc. Purely prosaic announcements were less frequent among C.’s texts. Another extant work is C.’s treatise on the principles that he plans to follow in 1564/5 in his newly assumed office of dean (cf. RHB 1: 392, referring to Monumenta historica universitatis Pragensis I/2, 388–94). 6 Short Writings on Astronomy C.’s earliest extant almanacs and weather lore texts (in Czech) come from 1565 – C. seems to have continued to write these regularly until the end of his life; the last documented volume comes from 1589 (although copies have not been preserved from every year, it is evident, considering the character of this genre and the university’s privilege for its printing, that they were published in a  continuous series). Besides astronomical commentary and practical calendars, these

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volumes also contain C.’s own relatively long prefaces, also written in Czech. C. wrote two vernacular works about comets: the leaflet O hrozné a  předivné Kometě… [About the Horrible and Bizarre Comet…], 1577 and the short treatise O Kométě vlasaté a  strašlivé, kteráž se ukázala léta tohoto… [About the Hairy and Horrible Comet That Appeared in This Year…], 1582. His short Latin treatise Chasma portentorum about the astronomical portents observed at the end of September 1575 has not been preserved. 7 Historical Writings As already indicated by the RHB (1: 400), as a  university dignitary C. likely wrote historical Collectanea and other historical works (a chronology of the dukes of Bohemia, a  treatise on the origin of the Bohemians). Although these were not published in printed form, their manuscripts are referred to by Prokop Lupáč in his historical calendar. III Bibliography Work: RHB 1: 391–402; RHB 6: 81–2 (the bibliography of C.’s works). K00840–2, K 4161–4183, K16616a, K19143–5. BCBT32480, BCBT32550, BCBT32616, BCBT32689–32699, BCBT32700–32712, BCBT32738, BCBT33456, BCBT35803– 35808, BCBT36911, BCBT36914, BCBT36918, BCBT36920, BCBT36921, BCBT36924, BCBT36940, BCBT37297. Modern ed.: Paratexts for the work Anti­ gone tragoedia Sophoclis (1583) have been published in Storchová 2014: 150–6. Bibl.: For an overview of the latest research, cf. Storchová 2014: 77; for

a further overview of previous research, cf. RHB 1: 402. J. Král, Filologická činnost Mistra Petra Codicilla z  Tulechova [The Philological Activities of Master Petr Codicillus of Tulechov]. In: LF 18 (1891), 401–14; J. Hejnic, K literární tvorbě Šimona Pro­ xe­na a Petra Codicilla [About the Literary Works of Šimon Proxenus and Petr Codicillus]. In: ZJKF 6 (1964), 75–80; S. Sousedík, Philosophie der frühen Neuzeit in den böhmischen Ländern. Stuttgart, 2009; M. Svatoš, Děti ve školských řádech partikulárních škol pražských měst předbělohorského období (16. a počátku 17. století) [Children in the School Regulations of the Town Schools of the Towns of Prague in the period before the Battle of White Mountain (the 16th and early 17th  Centuries)]. In: Děti ve velkoměstech od stře­ dověku až na práh industriální doby, ed. O. Fejtová, V. Ledvinka, J. Pešek. Praha, 2012, 295–302; L. Storchová, Varieties of Reception of Ramism at the University of Prague around 1600 (forthcoming). Lucie Storchová

Codicius, Lactantius Ioannes (Schlucknaviensis, Schlucnaviensis, Schluknaviensis, Jan Laktanc, I. C. S., L. I. C.) c. 1534, Šluknov – d. after 1561 a Catholic clergyman and a poet I Biography C. was born into the family of the Šluk­ nov / Schluckenau teacher Johann Kho­

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dicz. He studied in Frankfurt an der Oder, in Rostock and Vienna. In 1554–1555, he was a  teacher at the grammar school in Chełmno, from 1559 a canon in Bautzen, in 1560–1561 simultaneously also in Press­burg / Bratislava. C.’s brother Hie­ro­ nymus is known to have written several occasional poems (RHB 1: 402). He may have been the parish priest of the Prague diocese that bequeathed his books to the Jesuit library in the Prague Clementinum in 1611. When he taught in Chełmno, C. met the Flemish printer and poet Franciscus Rhodus, in whose printing workshop in Gdańsk he subsequently published his and his students’ works. Rhodus was engaged in religious poetry; under his influence, C. began to convert the prophetic books into verse form and, according to his own words, he even set some poems into music. He lived in Frankfurt an der Oder in 1556–1557, belonged to the circle around Georgius Sabinus and was friends with Ioannes Schosser, for whom he wrote an extensive congratulatory poem on his becoming poet laureate (‘Ali­ quot insignia clarorum hominumʼ, 1557), and with Johann Bocerus. He is likely to have become acquainted there with Bernhard Holtorp from The Hague, who, being a poet, influenced him as well. Another friend mentioned along with him by C. is Christoph Pannonius (Christoph Preuß von Springenberg from  Pressburg), a young professor at the Frankfurt university. C. was also known in the circle of Wittenberg Humanists; during his studies there, he met e.g. Johannes Caselius (Wotschke 1931: 249–50). In 1558, C. was in Vienna in the circle of the university and, in the spirit of the local po-

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etic tradition, he contributed his poems to its occasional prints. For example, C.’s poetic cycle on the awarding of the title of poet laureate to Johann Lauterbach in the collection Laurea poetica seems to have been inspired by Rhapsodia by Conrad Celtes (Amman-Bubenik 2008: 161). The exchange of poetry is documented between C. and the court mathematician Paulus Fabricius (Vaculínová 2018). As a  canon in Bautzen, C. had close ties with the local dean and the later Lusatian administrator Johann Leisentrit the Elder from Olomouc, to whose literary circle he belonged (Martínek 1966: 84). Leisentrit probably also introduced him to his classmate from Cracow Antonín Brus of Mohelnice, to whom C. congratulated in 1561 on his appointment as the archbishop of Prague. In addition, C.’s handwritten poetic dedication to Brus has been preserved in a copy of epicedia on the death of the wife of Nicolaus Taurellus (Hejnic 1974). Among Hungarian Humanists, C. was demonstrably in contact with the archbishop of Esztergom Nicolaus Olahus  / Miklós Oláh (Kroupa 1990: 231–2). As a  canon in Bratislava, C. would go to nearby Vienna, where he met → Caspar Cropacius and his countryman Stašek of Dubnice. As authors, they both contributed to the collective volume of propemptica for →  Matouš Petřík. After 1561, C. ceased to publish with three exceptions from 1571–1578, but these seem to have been reprints of his earlier works. In his works, C. often showed his bias against Lutheranism, which, however, did not prevent his contact with non-Catholic writers, such as Cropacius and →  Martinus Rakocius. Some books previously owned by C. and his father,

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e.g. a corrected copy of the work De vere (IIc 1638), are deposited in the ULB Halle an der Saale. II Work C. wrote Latin poetry and was an acclaimed poet, whose poems were often included in collective publications. For the number of poems that he had written, his contemporaries often compared him to Ovid. Already in his first known printed collection of poetry, Epigrammatum liber quintus, he mentioned himself that he had already written eight books of poetry, four of which were books of epigrams. C.’s models among Humanists were Georgius Sabinus and especially Helius Eobanus Hessus. C. mastered various ancient metres: besides elegiac couplets, he used e.g. Sapphic stanzas, iambic metres and Phalaecian verses. Exceptionally, he also created poetic wordplay, e.g. an epigram containing acrostics, mesostics as well as telestics (‘In Zoilum’, De vere, fol. Eiiib). 1 A Collection of Epigrams C. dedicated Epigrammatum liber quin­ tus (Gdańsk: Franciscus Rhodus 1555) to two young noblemen, probably also his students in Chełmno, Fabianus a  Zema and Kryštof of Donín. Based on C.’s poem addressed to the reader, this book was the first to have been published in print; all earlier ones remained in manuscript. Some of the epigrams in the collection are inspired by antiquity (e.g. ‘In effi­giem Herculis domantis Cerberumʼ), some deal with religious themes, while others are derisive (the criticism of morals and bad poets). C. also included poems on symbola (‘In cygnum Eobani Hessiʼ), etc.

2 Separately Published Longer Poems C. dedicated his verses on Christ’s birth In salutiferum natalem servatoris nostri (Gdańsk: Franciscus Rhodus 1556), complemented by a  psalm converted into verse, to another two young aristocrats, Kaspar and Friedrich of Nostitz. C. dealt with a  theme already popular in antiquity in De vere, iucundissima parte anni, elegia (Gdańsk: Franciscus Rhodus 1555). He dedicated the work to the Gdańsk alderman C. Ferber. The actual elegy, comprising 479 elegiac couplets, is followed by several encomiastic epigrams on Ferber and several occasional poems. The collection is concluded by a  psalm paraphrase dedicated to the printer Rhodus. This printed book, published in Gdańsk, does not seem to have influenced Bohemian poets writing about spring (→ Ioannes Chorinnus, etc.). On the occasion of the election of Johann Leisentrit as dean in Bautzen, C.  published the panegyric De reveren­ do  … Ioanne Leisentritio Olomucensi … elegia (Bautzen: Nikolaus Wolrab 1559). The printed book includes a  poem in Sapphic stanzas, ‘De turbata ecclesiae saluteʼ, in which the poet opposed Lutheranism. Soon afterwards, C. separately published a longer and more emphatic poem, comprising 237 elegiac couplets, De turbata catholicae ecclesiae salute ele­ gia (RHB 1: 404), dedicated to Leisentritt. It was probably published in Prague in 1560. It was reprinted in the same year as part of Leisentritt’s work Commendatio et doctrina Martini Lutheri. For the Bautzen canon Jacobus Hinricus, C. published two encomiastic odes, complemented by an ode in memory of Jesus  – Duae

Codicius, Lactantius Ioannes  

odae scriptae in gratiam … Iacobi Hinrici (Bautzen: Johann Wolrab 1560). 3 Poetic Versions of the Psalms and the Prophetic Books C. was setting the Psalms and prophetic books into verse continuously at least from 1555 and published some pieces in his occasional prints from 1555–1560 (like e.g. → Ioannes Campanus later). He issued the Greek Apocalypse of Baruch in elegiac couplets separately and dedicated it to the town council of Löbau, Lusatia  – Baruchi prophetae caput ter­tium (Bautzen: Johann Wolrab 1560). He was introduced to this type of poetry by Rhodus, who also wrote poetry. C. describes the circumstances in further detail in his preface to his collected edition of four books of the prophets set into verse, Quat­ tuor prophetica capita (Vienna: Ra­phael Hofhalter 1561), which also contains additional information on his life and work. The collection Quattuor prophetica capita was published with introductory poems i.a. by Martinus Rakocius  / Rakovský and Jan Stašek of Dubnice. The copy deposited in StB Berlin contains a handwritten dedication to C.’s patron, the Bautzen syndic Heinrich Ruchter. The dedication letter in prose addressed to the imperial councillor Christophorus Armbruster, dated in Bratislava, provides a great deal of biographical information on the author (Martínek 1968). 4 Occasional Poetry In 1555–1561, C. separately published several epithalamia and epicedia associated with the place where he was working: Elegia de nuptiis … Ioannis a  Kempen, patricii Gedanensis (Gdańsk: Franciscus

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Rhodus 1555), In nuptiis eruditi … Pauli Preus (s.l.: s.t. 1556), In nuptiis … Magis­ tri Iacobi Braunsbergii (Frankfurt an der Oder: Ioannes Eichhorn 1556), De cla­ rissimo … Iohanne Schosssero … nuptias celebrante (Bautzen: Iohannes Wohlrab 1560), In obitum et sepulturam … Elisabe­ thae Zollnerin (Vienna: Raphael Hofhalter 1561). During his stay in Vienna, he also published a congratulatory work on Bachelor’s degree graduation – In ho­no­ rem quorundam … adolescentum (Vienna: Raphael Hofhalter 1561). Furthermore, C. wrote several dozen occasional poems for collective volumes, most frequently in elegiac couplets. They included introductory poems for literary works and congratulations. In addition to the works listed in the RHB 1: 404, C. contributed to the following titles: Johannes Hoppe, Forma veteris gym­ nasii Culmensis, 1554, 18 elegiac couplets (the title page of the copy labelled as Hallean der Saale IIg 658 contains C.’s handwritten dedication to his father complemented by a poem); Johannes Pistorius, Elegia in diem ascensionis, 1555, 7 elegiac couplets (the title page of the copy labelled as Halle an der Saale IIc 1774 contains the author’s handwritten de­ dication to C.); Paulus Clatt, De resurrec­ tione Salvatoris, 1555, 5 elegiac couplets (the title page of the copy labelled as Halle an der Saale IIc 1636 contains the author’s handwritten dedication to C.); Johannes Pletner, De muliere Sareptana, 1555; Ioan­nes Bocer, Carminum de origi­ ne et re­bus gestis regum Daniae, 1557; Ioannes Bocer, Genethliacon nati Alber­ ti, ducis Me­ga­po­lensis, 1557; Praecepta moralia Isocratis ad Demonicum, edited by Acha­tius Curaeus, 1557, 7 elegiac

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couplets; Ioannes Schosser, Aliquot in­ signia clarorum hominum, 1557; Ioannes Lau­ter­bach et al., Laurea poetica, 1558, fols. Hiia–Iiva: Gratulationes novem Mu­ sarum (the poem contains various metrical units); Ioannes Leisentritt, Libellus de salutari praeparatione, 1559, 4 elegiac couplets; Georg Eder, Luctus archigym­ nasii Viennensis, 1559; Ioannes Leisentritt, Libellus precationum, 1560; Ioannes Schosser, Poemata, 1561; Veit Jacobaeus, Carmen in consecrationem et inaugura­ tionem … Principis … Antonii de Muglitz: De … Antonio Muglicio, Episcopo Vien­ nesi iam confirmato, idyllion pietas, 1561; Ioan­nes Leisentritt, Geistliche Lieder und Psalmen, 1567 (the volume contains several poems by C.: 7 Sapphic stanzas, 6  elegiac couplets, 10  elegiac couplets, 2 elegiac couplets; Cursus piarum … pre­ cum, 1571 (the volume contains several poems by C.: 10 elegiac couplets, 2 elegiac couplets, 2 elegiac couplets); Ioannes Schosser, Poematum pars tertia, 1575, 29b (Martínek 1990); Ioannes Leisentritt, Spongia, 1578 (the volume contains two poems by C.: 7 Sapphic stanzas and 6 elegiac couplets). C.’s handwritten poems for his father have been preserved in the printed book Forma veteris (see above), for Antonín Brus of Mohelnice in the printed book In obitum … Elisabethae Zollnerin (a private collection, an edition in Hejnic 1974: 30– 2) and for Miklós Oláh in the manuscript deposited in the Egyetemi Könyvtár Budapest (shelf mark H 46, fols. 68r–v, see Kroupa 1990).

III Bibliography Work: RHB 1: 402–4; RHB 6: 82–83. VD16 B 5979, VD16 E 539, VD16 E 546, VD16 F 458, VD16 I 503, VD16 L 1052, VD16 L 1058, VD16 P 1791, D16 S 3988, VD16 ZV 14143, VD16 ZV 17319, VD16 ZV 17615, VD16 ZV 17617, VD16 ZV 19229, VD16 ZV 19230–19232, VD16 ZV 20872, VD16 ZV 2133, VD16 ZV 2134, VD16 ZV 21459, VD16 ZV 22024, VD16 ZV 22832, VD16 ZV 23417, VD16 ZV 23493, VD16 ZV 23512, VD16 ZV 24793, VD16 ZV 27428, VD16 ZV 28233, VD16 ZV 3743, VD16 ZV 3744, VD16 ZV 9542. Bibl.: T. Wotschke, Paul Ebers märkischer Freundeskreis. In: Archiv für Re­ formationsgeschichte 28 (1931), 249–50; J. Martínek, Průzkum zahraničních hu­ manistických bohemik r. 1965 [The Research into Foreign Humanist Bohem­ ica Conducted in 1965]. In: LF 89 (1966), 184–6; J. Martínek, Zpráva o studiu humanistických bohemik v  Rakousku [A Report on the Study of Humanist Bo­ hemica in Austria]. In: LF 91 (1968), 311; J. Hejnic, K  literární činnosti Codiciově [Codicius’s Literary Activities]. In: ZJKF 16 (1974), 28–34; M. Okál, Život a  dielo Martina Rakovského [The Life and Work of Martinus Rakocius]. Bratislava, 1979, 244; J.  Martínek, De studiis Guelferbytanis librorum Bohemicorum investi­gan­ dorum causa susceptis. In: LF 113 (1990), 242; J.  K.  Kroupa, Bohemica, Silesiaca a  Slovenica v rukopisném sborníku „Codex carminum Nicolai Olahi…“ [Bohemica, Silesiaca and Slovenica in the manuscript collection ‘Codex carminum Nicolai Olahi…’]. In: LF 113 (1990), 231–2; J. Amman-Bubenik, Merkur besucht die Universität Wien. Zur Dichterkrönung des Petrus Paganus. In: Neulatein an der Uni­

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versität Wien: Ein literarischer Streifzug, ed. Ch. Gastgeber, E. Klec­ker. Wien, 2008, 160–1; M.  Va­cu­línová, Humanistische Dichter aus den Böhmischen Ländern und ihre Präsenz in den gedruckten nicht bohemikalen Anthologien des 16.– 17. Jahrhunderts. In: LF 132 (2009), 15–6; R. D. Wetzel, E.  Heit­ meyer, Johann Leisentritʼs Geistliche Lie­der und Psalmen, 1567: Hymnody of the Counter-Reformati­ on in Germany. Ma­dison, 2013, 9; M. Vaculínová, Raně novověká bohemika v  rukopisech Herzog August-Bibliothek ve Wolfenbüttelu [Early Modern Bohemi­ ca in the Manuscripts in the Herzog August Library in Wolfenbüttel]. In: Studie o rukopisech 48 (2018), 200. Marta Vaculínová

Colerus, Ioannes (Collerus, Bithominus) active in 1605–1607 a teacher and poet I Biography C. came from Bytom; sometime between 1599 and 1603, he was a student of Volfgang Pistorius Vodňanský in Tábor (RHB 4: 191), and the town council of Tábor supported him in his further studies as well. His main patron was the Tábor dean Jan Václav Cykáda / Cicada, to whom C. dedicated two works of poetry. Until 1606, C. was a teacher in Německý (now Havlíčkův) Brod, where he met →  Procopius Poeonius. From 1607, C. was the headmaster of the school in Kolín. In the

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same year, he received his Bachelor’s degree at the university of Prague, where he was taught by → Ioannes Campanus, who also influenced his relation to poetry. Afterwards, C. was to become the rector of the college in Litoměřice, but he died prematurely. II Work C. produced all of his known works within three years. They include only Latin poetry. He wrote longer poetic compositions in hexameters; in occasional poetry, he used less common meters as well. His longer poems may be considered as immature. Although they often have religious themes, they contain a large number of borrowings from ancient authors, in particular Virgil and Ovid, including entire verses. C.’s poetic talent is exhibited in his shorter compositions. 1 Separate Poetic Compositions C. gave a  poem about Christ’s birth, Immanuelis genetliacon (Prague: typis Schumanianis 1606), as a New Year’s and birthday present to several of his patrons from Tábor. It is conceived rather unconventionally, beginning with the creation of the world; it ends with Christ’s birth. In his introductory poem, Ioannes Campanus mentions that this is a  very frequent subject, suitable for beginners’ attempts, and recalls Bohemian poets devoted to religious poetry: → Thomas Mitis, → Ioannes Hubecius and → Nicolaus Pelargus. On the occasion of the name days of his patrons, C. wrote two epic poems, devoted to St Martin and St Wenceslas; the third, about St John, dedicated to Jan Václav Cykáda, was considered to be lost (RHB 1: 409), but it forms part of

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the composition Charites (see below). Vita d. Martini carmine epico intexta (Prague: Paulus Sessius 1606) depicts St Martin as a Virgilian hero by means of a  number of extensive borrowings from the Aeneid and Georgics. The poem about St Wenceslas, Vita d. Venceslai … metro poetico depicta (Prague: Paulus Sessius 1607), is composed slightly differently; it deals with a topic from ancient Bohemian history. C. drew factual information mainly from the chronicle of →  Václav Hájek (Hejnic 1957). The title Charites sive gratiae, omen nominis D. Johannis Baptistae … patronis ac Mecoenatibus (Prague: Paulus Sessius 1607) alludes to a similar collection by Campanus. C. dedicated it to his patrons, among whom he included also Campanus. In the extensive poem, comprising 222 hexameters, C. thematically combined ancient Cha­ rites and other deities, the celebration of patrons and the memory of St John. 2 Collections of Poems The collection Pax pro primis philoso­ phiae insigniis (Prague: Paulus Sessius 1607), dedicated to the town council of Kolín, is divided into two parts. The first one includes C. Bachelor’s degree thesis in verse on a topic based on a quote from Cicero: ‘Pace suspecta tutius bellum’. It is one of a  number of student theses reacting to the uncertain political situation at that time, supported by examples (peace with the Turks etc.). C. also gives examples from ancient as well as Bohemian history; finally, he reaches the conclusion that everyone desires peace. The second part of the collection is formed by verse commentaries on quotations from ancient classics concerning state admin-

istration, dedicated to individual members of the town council in Kolín. This was a genre of occasional poetry that was popular at that time; a  similar example is Prytaneum by → Georgius Chudecius. C. also wrote several occasional poems for occasional collective volumes and introductory poems for literary works, e.g. for Cykáda’s Czech-written Cesta k životu věčnému [The Way to Eternal Life] (Knihopis 1706). III Bibliography Work: RHB 1: 407–9. Bibl.: J. Hejnic, J. Martínek, Dosud ne­­ známé humanistické tisky v  brněnské univerzitní knihovně [Previously Unknown Humanist Prints in the Brno University Library]. In: LF 80 (1957), 211; J.  Wohlgemuthová, Kolínská humanis­ tická společnost na přelomu 16. a 17. století [The Kolín Humanist Society at the Turn of the 17th Century], an unpublished masters dissertation at the Faculty of Arts, Charles University, Prague, 2010, 80–4. Marta Vaculínová

Colidius of Solnice, Melchior (Melchior Colidius ze Solnice, Collidius, Melichar Kolidius) documented in 1605–1639 a Humanist poet, teacher and reformer of urban education I Biography C. came from Solnice in East Bohemia. He was released from serfdom by Jan of

Colidius of Solnice, Melchior  

Vlkanov in 1608. He received his Bachelor’s degree from the university of Prague on 16  August 1605 and his Master’s degree on 11 August 1608. He worked as a  headmaster in Brandýs nad Labem before leaving for Kutná Hora, where he enjoyed the longest and most productive period of his life. From 1605 he worked at the Church of St Barbara there (Tomek 1845) and from 1606 as a vice-rector at the school at the High Church (the Church of St James), becoming its headmaster in 1609. His residence in Kutná Hora was briefly interrupted by periods spent in Litoměřice, where he worked as the headmaster of the local college, and in Žatec. On 2 July 1614 he married Kateřina, the widow of the poet Václav Štětkovský, and became a burgher of Kutná Hora and an important figure in its cultural and social life. In 1615 he accepted the position of town scribe. Between 1617 and 1620 he was active as a school inspector. After the Battle of White Mountain, his religious beliefs led him to leave his homeland (Leminger 1929: 27, 88) and he moved to Slovakia, where his activities are documented until 1639. C. is considered to have been one of the most educated teachers at town schools during his time (RHB 1: 410) as well as a  far-sighted reformer and organiser of town education. He introduced strict rules at schools, opened them to the public, organised disputations, invited school inspectors and members of town councils to examinations, and ensured better financial security for the schools he ran. He even organised school performances for the public (Debora, 1612). Although he spent most of his life in Kutná Hora, he had extensive social and literary contacts.

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Besides his friends from the Kutná Hora circle, he was in touch with Protestant intellectuals and Humanist scholars throughout the Czech lands. C. was popular among his literary contemporaries, who mentioned him in his works and wrote poems and compiled anthologies in his honour. → Ioannes Campanus, his friend and in a sense patron, wrote dedication and recommendation poems for several of his works. →  Jan Jaroměřský repeatedly mentions C. in his collection Manes (1609), II, 54, 75, 117. Josef Heliades (1618) and Zikmund Podkostelský (1619) wrote epitaphia expressing their condolences on the death of C.’s only son in 1618. The anthology Προσφώνησις honori dn. Colidii Solniceni… was compiled on the occasion of him receiving his Bachelor’s degree (1605) and the anthology Acclamationes ornatissimo domi­ no Melchiori Colidio Solniceno… when he was awarded his Master’s degree (1608). Prominent Neo-Latin poets in the Czech lands (e.g. Ioannes Campanus and → Jakub Acanthis) contributed to the anthology Thallassio sive nuncupantia vota et gratantia nuptialia (1614), published on the occasion of his marriage to Kateřina Štětková. C., meanwhile, contributed to anthologies by Stephanus Prunerus, Pavel Iacobaeus, Václav Štětkovský, Jan Strejc and Samuel Adam of Veleslavín. II Work C.’s work is mostly written in Latin; a  few poems are in classical Greek. His Humanist education is demonstrated by his excellent knowledge of classical Latin, ancient metric and strophic forms (hexameter, elegiac couplets) and genres (epigram), and his frequent allusions

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to ancient authors. Although C. was an author of rather regional importance closely tied to his main place of work, i.e. Kutná Hora, the influence of his work is relatively large. He exhibited a thorough knowledge of classical culture; he was one of the few authors to write in Greek at that time, and the occasional poetry addressed to him or written by him proves his significant interregional contacts. His work is an example of the usual standard of the period, both in terms of its form (the metric forms and genres used) and its social context (the addressees of the occasional poems). It can be divided into three categories: occasional poetry, theological writings, and correspondence. 1 Occasional Poetry The majority of his occasional poetry is published in three collections associated with his work in Kutná Hora and addressed to important public figures of Kutná Hora. The collection Gnomae iudicii… (Pra­ gue: Paulus Sessius 1608) was written in honour of the restoration of the eightlord court of justice in Kutná Hora. The introductory poem by Campanus, consisting of six elegiac couplets honouring the author, is followed by C.’s dedication in which he apologises to the members of the court of justice for the late publication of the work, caused by military clashes between Rudolf II and his brother Matthias near Prague in 1608. The core of the collection is formed by Gnomae iudicii, poems dedicated to individual members of the court of justice. The metrically diverse poems provide interpretations of sentences by ancient authors (Aristotle,

Cicero, Publilius Syrus) dealing with the law and just government. Vota natalia … inspectoribus scho­ la­rum Kuttenbergensium (Prague: Georgius Iacobides Daczicenus 1614) is an almanac whose core is formed, besides contributions by other authors, by three of C.’s own congratulatory poems addressed to friends and important public figures of Kutná Hora, specifically the vicar at the Church of St James Václav Štěpán Terman / Termenus Teplický, the Vogt Václav Sixt Čáslavský of Zvířetín, and the Kutná Hora burgher and mining entrepreneur Václav Franc of Liblice. All three of these men were then inspectors of Kutná Hora schools. C. composed a few poems in ancient Greek, the most notable and extensive being his Γνώμοτεύματα τής κρίσεως seu dicta sententiosa iudicii in renovationem amplissimi … Kutnensis senatus (Prague: Samuel Adamus a  Veleslavina 1614). The work follows the same model as the previous collection Gnomae iudicii. It is a  collection of 21 short poems. The introductory poem by Ioannes Campanus is followed by C.’s own Greek epigrams. Each epigram is dedicated to one of the members of the municipal council of Kutná Hora. At the end, there are short Latin poems written by C.’s students in the form of congratulations to the restored town council. The epigrams usually comprise two elegiac couplets developing ancient proverbs, sentences and real or fictitious statements by Greek poets and philosophers concerning the issues of municipal government. The Greek epigrams are complemented by a  prosaic Latin translation. C.’s Greek poetry contains many orthographic errors, some of

Colidius of Solnice, Melchior  

which were surely made by an incompetent typographer. Others, however, show C.’s limited knowledge of ancient Greek, in particular its vowel quantities and qualities. In addition, C. is the author of 31 short poems dated between 1606 and 1639, mostly published in collections dedicated to his fellow poets and intellectual friends. They comprise congratulations on marriage, academic achievements and the birth of children, and condolences. Both the metric and strophic forms are fully derived from ancient poetry. A thematic exception is a  poem in elegiac couplets representing the celebration of peace in the poetic collection of the Utraquist parson from Třebíč and sympathiser of the Unity of the Brethren (Unitas fratrum) Jakub Petrozelinus Pax Christiana: To jest Rozjímání napomenu­ tedlné a  potěšitedlné o pokoji… The collection was written in 1608, as was one of C.’s poems (fol. A 7b). The overall idea of the poem is summarised by the introductory Latin couplet, in which C. emphasises that one is more adorned with the pursuit of peace than with gems, treasures and gold. 2 Theological Writings C. wrote two theological works on the interpretation of some of the Ten Commandment, which are introduced by verses but are otherwise written in prose. They are records of theological disputations that C. initiated and organised. These were school disputations held in front of inspectors, to whom the second of them is also dedicated. C. wrote the verse dedications, the presented theses and the record of one disputation

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and the edited the texts of the disputing participants  – students responding to the theses presented. Both works have the same structure. Dedications to C.’s friends, burghers and Protestant pastors from a  number of Bohemian and Moravian towns (Německý Brod, Rychnov, Turnov, Polná and Prostějov) are followed by recommendation verses by Jan Campanus Vodňanský. The core of the writings is formed by prosaic records of the disputations about the presented theses concerning the eighth and ninth commandments, including all the students’ speeches. Whereas the disputation about the eighth commandment (Auspice et duce Deo. Theses ex octavo Decalogi praecepto depromptae, quas in Monti­ bus Kuttnis sub … proponit M.  Melchior Colidius Solnicenus respondentibus eius­ dem scholae alumnis, Prague: heirs of Daniel Adam 1611) is concluded very briefly, the disputation concerning the ninth commandment (Theses ex nono Decalogi praecepto depromptae, quas in Montibus Kuttnis sub … privatim praeside M.  Melchiore Colidio … Iacob. Scholae alumni oppugnabant anno 1612, Prague: Samuel Adamus 1612) ends with a  dedication to the Kutná Hora burghers and school inspectors Václav Štěpán Terman and Václav Sixt Čáslavský of Zvířetín, written in Greek in 22 hexameters. 3 Correspondence In connection with his professions and positions (teacher, inspector, town scribe), C. maintained extensive correspondence, of which those that have been preserved are largely official letters concerning Kutná Hora education (Nováček 1894: 105, 108, 122).

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III Bibliography Work: RHB 1: 410–14. Knihopis K 3067. Bibl.: For an overview of previous research, cf. RHB 1: 410. V. V. Tomek, Paměti o školách českých z rektorských let M. Martina Bacháčka (1598–1616) [Memories of Czech Schools from the Time of the Chancellorship of M. Martin Bacháček (1598–1612)]. In: ČČM 19 (1845), 604–40; M. Dačický, Paměti [Memoirs], 2, ed. A. Rezek. Praha, 1880; V. J. Nováček, Listář k dějinám školství kutnohorského (1520–1623) [A Collection of Letters on the History of Education in Kutná Hora]. Praha, 1894; Z. Winter, Děje vysokých škol pražských od secessí cizích národů po dobu bitvy bělohorské (1409–1622) [The History of the university of Prague from the Departure of Foreign Nations until the Battle of White Mountain (1409–1622)]. Praha, 1897; K.  Hrdina, Ottův slovník naučný nové doby [Otto’s Encyclopaedia of the New Era], III/1. Praha, 1934; E. Leminger, Kutnohorští emigranti a  jejich domy [Émigrés from Kutná Hora and Their Houses]. In: Vlas­ tivědný sborník východočeský 4 (1929), 11–27; E. Leminger, Stará Kutná Hora, sv. 2: Dějiny [Old Kutná Hora, Vol. 2: The History]. Kutná Hora, 2006. Lubor Kysučan

Collinus, Matthaeus (Matouš Kolín z Chotěřiny, Kollin, Colinus, Gurimensis, de Choterina, a Choterina, Bohemus, M.C.B)

1516, Kouřim – 4 June 1566, Prague a prolific Latin poet, teacher and editor I Biography C. was one of the leading Humanist author of the mid-16th century: he was the most active proponent of Humanism of the Wittenberg type in the Czech lands, taught the emerging generation of Humanists and was very active in the organisation of literary life at the time. He was born into a burgher family that could afford to finance his early studies. Initially he studied at the university of Prague; from 1534 he continued his studies in Wittenberg, where he spent ten years (possibly including a  break). In Wittenberg he was supported by burgher patrons and by Jan Hodějovský of Hodějov; he attended lectures by Philipp Melanchthon, Veit Diet­ rich (Theodorus), Paul Eber, Veit Amerbach, Caspar Peucer and other masters (RHB 1: 416). He also officially supervised Czech students there, for which he received financial support from the Old Town Council. He received his Master’s degree in September 1540; two months later, he returned to Prague via Žatec. In Prague he worked as a  tutor in the Jilemnický aristocratic family and sought the post of professor at the university of Prague. Having given the required three public lectures, he taught at the university of Prague from 1541 onwards; nevertheless, he did not become a regular professor (a member of the college), but was paid to give extraordinary lectures by a  foundation established by the lawyer Johann Franc a  Regio Monte for the instruction of the Iliad in Greek and of Latin authors (for details of the

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negotiations concerning the foundation, cf. RHB 1: 416). C. was the first scholar to receive a salary from Franc’s foundation; five years later, this salary was confirmed by an imperial privilege, which also enabled C. to live outside the university colleges and to marry. C. probably sought to reform Prague studies in the Wittenberg spirit, but he only managed to achieve component changes. From 1542, he gave lectures on Virgil, Terence and Plautus (he performed plays by these authors with his students) in addition to the Ili­ ad; it is possible that he was also responsible for the staging of Terence’s comedies Phormio (1544) and Adelphi (1552) (Jacková, forthcoming). He further gave lectures at the university on Latin poetics and read Ovid’s Fasti, Cicero’s Epistolae and Erasmus’s work De ratione con­ scribendi epistolas (RHB 1: 418). Although his teaching was not part of the students’ regular classes, it significantly altered the instruction of Latin at the university – it was conducted in the spirit of Wittenberg Humanism and focused substantially on the students’ communication skills in both written and spoken Latin. In 1542, C. received the nobiliary particle ‘of  Chotěřina’ along with a  group of other poets supported by Hodějovský (Ioannes Orpheus, →  Vitus Traianus, →  Ioan­nes Schentygarus and his brothers, and Ioannes Rodericus). The predicate referred to Jan Hodějovský’s birthplace. At the end of 1543 C. established a private school for young noblemen and the sons of rich burghers and officials (see Holý 2007). A series of young Humanists studied there and worked there as assistant teachers (for their list, cf. RHB 1: 418). Five years later, thanks to his

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advantageous marriage to the daughter of a wealthy Prague burgher, C. purchased a house called Angel Garden (Hortus An­ gelicus) in the New Town, and moved the school there. With his school students, he frequently performed theatre plays on religious themes and prepared a programme consisting of  plays by Plautus, for which he also wrote prologues (Jac­ ková, forthcoming). Later, most likely in the 1560s, he taught a  series of lectures on Johannes Sturm based on his editions of Cicero’s letters Epistolarum M. T. Cice­ ronis libri tres (those lectures were published by → Thomas Mitis in 1577). C. inclined to Lutheranism. At the university he had to resolve a  number of disputes with conservative Utraquists (Havel Gelastus, Jindřich Dvorský  / Cu­ rius and Pavel Bydžovský; cf. RHB 1: 416–7), and he was in long-term conflict with the Jesuits. One subject of religious controversy was a short poem on Christ’s mediation, which C. wrote as part of a  work by →  Vitus Orcinus and which censors made him rewrite before publication (RHB 1: 436). In April 1558 C. was dismissed from his position as a university lecturer and lost his salary from Franc’s foundation, because he was accused of spreading Lutheran opinions among the students. In May 1558, he went to Vienna to request an audience with the emperor, but to no avail. He then wanted to present a  manuscript of his university lectures during a  session of the land diet, but he did not succeed in doing that either. From the end of the 1550s onwards he devoted himself entirely to the management of his private school and no longer worked at the university. At that time, he was also involved in editing four volumes

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of poems dedicated to Jan H ­ odějovský the Elder of Hodějov, Farragines poema­ tum (1561–1562), along with Tho­mas Mitis and → Georg Handsch. C. was in extensive contact with many scholars, not only Bohemian Humanists. During his studies at the university of Prague his classmates included i.a. Vitus Traianus, Ioannes Schentygarus and Ioannes Orpheus and he also met Jan Hortensius. In Wittenberg he became friends with a professor of Bohemian origin, →  Matthaeus Aurogallus, and  with several Bohemian students (Václav Mitmánek, Matěj Lounský and → Sebastianus Aerichalcus; he himself said his closest friendship was with Venceslaus Arpinus, a  later headmaster of the town school in Žatec. After Aerichalcus’s death, C. published his work De ratione rei numariae (1556); a plan to revise and publish Aerichalcus’s entire oeuvre in printed form was abandoned. After Aurogallus’s death, C. unsuccessfully attempted to publish his works on Bohemian history (with the help of Thomas Mitis, Georg Fabricius and the Lusatian poet Christoph Manlius). C.’s biggest supporter was Jan Hodějovský the Elder of Hodějov, with whom he was in personal contact from December 1540. C. was the most active of the poets Hodějovský supported; he exchanged encomiastic poems for various material gifts, financial support, intercessions and help in legal disputes. C. acquainted his students with Hodějovský in order for them to obtain material support too. In the early 1550s, C. prepared a  number of compositions for another patron, Jan Opit of Maličín. In addition to Hodějovský, C. was in contact with the fol-

lowing  patrons: the chancellor Jindřich of  Plavno, the vice-chancellor Zikmund Helt of  Kement, Jiří Žabka of  Limberk and Kounice, Jan the Elder of Valdštejn / Waldstein, Jan the Elder Popel of  Lobkovice  / Lobkowicz and Matyáš Ornius; he also turned to influential figures associated with the court (Florian Griespek von Griespach, → Jan Horák of Milešovka and Jan of  Lamberk) for their support. C.’s occasional verses reveal that he was in contact with the  aristocratic Lich­ tenštejn and Šelmberk families. C. was interested in the Žatec circle of Humanists. Žatec was the first place where C. stopped after completing his studies in Wittenberg. The Žatec mayor, Humanist Nicolaus Artemisius, had supported C. during his studies abroad and C.’s half-brother Václav (Venceslaus Arpinus) had married a daughter of his. Together with Thomas Mitis, C.  wrote congratulations on their marriage. C.  also dedicated poems to Artemisius and his relatives as well as to → Vences­ laus Nicolaides and the Žatec scribe Va­ len­tin Mezeříčský. C. cooperated very closely with → Martin Kuthen. A myriad of Humanist authors, especially poets, acknowledged C. as their teacher. These were: →  Vitus Orcinus, →  Šimon Ennius, →  Ioannes Balbinus, →  Prokop Lupáč, →  Paulus Aqui­linas, →  Ioannes Banno, →  Georgius Ostracius, →  David Crinitus, →  Petr Codicillus and →  Georg Handsch. Further students of his included → Ioannes Serifaber, Tomáš Husinecký, Ioannes Orpheus and Pavel Pressius, and probably also Václav and Kryštof Šich. (For a list of all the students supported by Hodějov­ ský, whom C. recommended, cf. Stor-

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chová 2011: 112; also RHB 1: 418.) C. had particularly close ties with his student Tho­mas Mitis, with whom he published some collective volumes of occasional poetry (one volume of which he dedicated to his half-brother). C. had the same religious opinions as his close friend, → Sixt of Ottersdorf, to whom he dedicated several poems. After the rebellion in 1547, he interceded not only on Sixt’s behalf but also for the printer →  Jan Had, with whom he had cooperated for a  long time. In addition, C.  enjoyed a  close friendship and religious affinity with →  Šimon Proxenus. C. dedicated several of his works with handwritten dedications to the physician Johann Kopp von Raumenthal and to Sixt of Ottersdorf. Sixt also copied some of C.’s poems into his manuscripts. Moreover, C.’s handwritten dedications indicate that he was friends with the university professor Matouš Philomates (RHB 4: 164). Outside the poetic circles, C. was in touch with also other scholars, such as the physician Oldřich Lehnar of  Kouba and Matthias Molesinus. C. wrote individual poems or recommendation verses in a  large number of works by Bohemian Humanist authors, including Petr Codicillus, Martin Kuthen, Ven­ ces­ laus Nicolaides, Sebastianus Ae­ri­chal­cus, Ioannes Schentyga­ rus, G.  Handsch, Šimon Ennius, Paulus Aquili­ nas, Ioan­ nes Balbinus, Václav Ecker, Thomas Mitis, Andreas Lucinius, Vitus Orcinus, Šimon Proxenus, → Martinus Rakocius and his brother Nicolaus, Ioannes Rodericus, →  Tadeáš Hájek of Há­jek, David Crinitus, Martin Mitis, → Pa­vel Kris­tián of Koldín and Adam Petri. C. contributed to the collection of epi­

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thalamia edited by Absolon Lehn (1557), a secretary at the German court of appeal at Prague Castle. Rather exceptionally, the verses he contributed at the end of a Czech work about the plague by J. Kopp are written in Latin. Throughout his life, C. also maintained an extensive network of contacts abroad, including several Lutheran scholars. To a  certain extent, he functioned as a  representative of scholars who sympathised with Lutheranism and as an intellectual ‘link’ for Wittenberg scholars in  Prague. All his life, C.  exchanged letters with his former teacher Melanchthon. Through C., Melan­chthon expressed his condolences to the parents of Bohemian students who had died in Wittenberg; having returned to Bohemia, C. kept Melanchthon informed about the local and political situation as well as scholarly topics. C. made an attempt to settle a dispute between Melan­ chthon and Flacius Illyricus in 1556 by correspondence, which offended Me­ lanchthon. C. also attempted to interfere in a  dispute between Melanchthon and Veit Amerbach. C. was in separate contact with Amerbach even after the latter had converted to Catholicism, and also put Jan Hodějovský the Elder in touch with him; Hodějovský then sent his nephew → Bohuslav to Amerbach at the university in Ingolstadt in 1545. Along with  Georgius Sabinus, Johann Stigel and Caspar Peucer, C. contributed to the collection Brevia epitaphia dedicata tu­ mulo D. Philippi Melanthonis (Wittenberg 1560; RHB 6: 210). Among Wittenberg scholars, he was also in contact with Johannes Bugenhagen; the professor Clemens Kelner wrote encomiastic vers-

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es on C., and C. exchanged letters with Georg Fabricius. Recent research has indicated that C. collaborated with another prominent Lutheran scholar, → Johannes Mathesius, and that he had ties to the Nuremberg printer Johannes Montanus (Vaculínová, forthcoming). Montanus maintained contacts with both Luther and Melanchthon, while Mathesius was a  regular author for Montanus. C. later had his verse conversion of the work De summa Christianae religionis by Hieronymus Nopp published by Montanus’s widow (Vaculínová, forthcoming). The Strasbourg preacher Konrad Hum­bert tried to publish C.’s poems in cooperation with  Thomas Mitis, and referred to C. as one of his friends (RHB 3: 346). C. also dedicated a  poem to Karl Fugger (which was published in the collection by Adam Petri). The Greek scholar and Socinian Jacob Palaelogus, who lived in Prague (and was Martin Kuthen’s son-in-law), had a  marble monument bearing a Greek inscription erected for C. a year after his death (Dobalová 2011). C. also maintained contacts with Viennese Humanists. He exchanged letters with the bishop Frederic Nausea and with Kaspar von Niedbruck, a privy councillor to Maximilian II. C. was already in touch with Niedbruck as early as 1553; he helped him search for writings concerning the Hussite movement (while Kuthen also sought earlier religious literature for him). C. promised to find Niedbruck a  translator to put Hus’s Czech works into Latin, and persuaded Petr Codicillus to perform that task. In addition, C. acquainted Niedbruck with Thomas Mitis. Among the professors of the Viennese academy, he was friends with the philol-

ogist Georg Musler. C. dedicated Šimon Ennius’s collection containing sentences from the Book of Sirach (Ecclesiasticus, 1548), which includes some of C.’s verses, was dedicated to the Viennese Humanist Jakob Taurellus. Among foreign Catholics, C. dedicated poems to the archbishop of Esztergom Nicolaus Olahus / Miklós Oláh; he also contributed to a collection compiled by Caspar Adam Lipsic on the death of Jáchym of Hradec. II Work C. is the author of a  very extensive and varied oeuvre, written almost exclusively in Latin. He wrote a number of teaching manuals that were used in Bohemian education for several decades; records of his university lectures have been preserved, too. He was a  pioneer of Latin religious poetry of the Lutheran type in the Czech lands and of the genres of occasional poetry with which he had become especially well acquainted during his studies in Wittenberg (epithalamia, genethliaca, epicedia, etc.). As already indicated by Josef Hejnic (1964: 378), C.’s poetic work significantly resembles the poetry of the Wittenberg masters, headed by Philipp Melanchthon, both in content and in form. C. acknowledged Helius Eobanus Hessus and Georgius Sabinus as his models. Among the classical authors, he was clearly inspired by Virgil but also alluded to a  number of other authors. His teaching manuals, e.g. Harmoniae univocae, demonstrate that he mastered a variety of metric types. He wrote most frequently in elegiac couplets and Asclepiadean strophes; the third volume of Farragines poematum includes an extensive section containing C.’s Phalaecian

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verses that, unlike the rest of his production, were not primarily encomiastic or religious but served as a means of communication, enabling him to comment on current issues. In addition he used senarii, Sapphic stanzas, Alcaic stanzas and iambic dimeters. He also wrote epigrams. C. also composed Humanist odes, following the example of several German Lutheran poets, which were often intended for signing. For more than two decades, C. functioned as an organiser of literary life and mediator of contacts. He edited collective volumes of occasional poetry, wrote dedication poems and revised those by others. He had acquired considerable credit among the younger generation of poets, who were often his own students and sometimes assistant teachers at his private school; they frequently asked him to correct their texts (Martínek 1959: 115). The school manual and editions of classics published by C. and his co-workers in Had’s printing workshop in Prague, starting in the early 1550s, fundamentally influenced the shaping of school Humanism in the Czech lands. They covered the entire breadth of the core curriculum, including primers, grammar textbooks and dictionaries, as well as anthologies of sentences and phrases. They were often adaptations or direct reprints of works by German authors, which C. modified for local use and complemented with new paratexts. Together with Ioannes Schentygarus and Sebastianus Aerichalcus, C. introduced the instruction of Greek in the Czech lands. He had learnt Greek in Wittenberg, under the guidance of Veit Winsheim. His poetic skills in Greek were

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rather rudimentary (RHB 1: 418) and strongly influenced by Homer, but above average in the context of the time (comparable e.g. to those written by fellow Wittenberg graduate Aerichalcus). At the university of Prague, C. taught classes on Homer and on Greek grammar, for which he used the handbooks by Nicolas Cleynaerts and Urbanus Bolzanius. It is likely that he worked on a Greek textbook modelled on Melanchthon’s handbooks (Hejnic 1964: 372). C. published only a small proportion of his texts during his lifetime. His literary estate after his death included prose and poetic works, some of which are known thanks to information included in a historical calendar by Prokop Lupáč, who had access to C.’s literary estate. C.’s printed works have not fallen into oblivion either. A planned publication of C.’s works by the printer Berger in Strasbourg, which the local preacher Konrad Humbert was keen to bring to fruition, never appeared. Many years after C.’s death, however, other authors were still including C.’s occasional and religious poems in their works (RHB 1: 438). As late as in 1612, → Ioannes Campanus acknowledged that some of his odes were paraphrases of C.’s poems (RHB 1: 273). 1 Teaching Manuals a Teaching Manuals, Grammars and Dictionaries C.’s textbooks for his youngest pupils were published from the early 1550s onwards, and are influenced by Wittenberg Humanism. This is partly evident in the book Elementarius libellus in lingua Lati­ na et Boiemica pro novellis scholasticis

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(Prague: Ioannes Coluber 1550, further editions in 1557 and 1569), which is dedicated to Florian Griespekʼs three sons and was used for instruction in C.’s private school (Melanchthon had recommended C. to Griespek). The textbook begins with a  treatise on the alphabet, orthography and Latin abbreviations, followed by prayers. The second part is dedicated to several noble students and comprises 43 abbreviated texts of popular religious songs in Latin and Czech, without notation (Kouba 2017: 71). Religious songs formed part of the curriculum at C.’s private school (cf. Holý 2007). C. edited the Latin texts according to Luther’s Small Catechism (Hejnic 1964: 317); they are accompanied by a  parallel translation into Czech. The manual also comprises school rules (including the timetable for each day of the week; for C.’s school rules in general, see Storchová 2011: 93) and a  cisioianus by Georg Handsch, who worked at C.’s school as an assistant teacher. The book concludes with a synoptic multiplication table. It is interesting that the third edition of this book, which was prepared by C.’s successor at his private school, Georgius Nicolaides (1569), features a  significantly altered music section. The songs in this edition comprise as many as 90 texts, of which 25 are – newly – in German. 29 of the songs are notated (for one, three or four voices). The melodies are strongly influenced by the German Humanist ode, but also by earlier Bohemian polyphony. Five of the monophonic songs are German Protestant songs with their most widely used texts (Kouba 2017: 71). The influence of imperial models is evident in the trilingual basic conversa-

tion guide for young schoolchildren, Pue­ rilium colloquiorum formulae (Prague: Jan Kantor Had 1550). C.’s authorship of this work is questionable; Josef Hejnic (1964b: 168) suggested that the author was most likely Ioannes Vopatovinus, a  master of the university of Prague, and that C. only contributed an introductory poem to the book. In any case, this is an adaptation of a work by the Nuremberg teacher Sebald Heyden from 1527, which contains 30 trilingual dialogues containing common colloquial expressions (for other editions of this manual, cf. RHB 1: 425). Apparently, C. was also not the author of the dictionary entitled Vokabulář from 1550; this was also prepared by Ioannes Vopatovinus. The Czech-Latin dictionary Libellus synonymorum Latinorum (Prague: Ioannes Coluber 1551) was partly written by the printer Jan Had. Recommendation verses were contributed by Ioannes Rodericus, Ioannes Orpheus and Ioannes Schentygarus. The revised edition from 1573 was prepared by Petr Codicillus (for a  comparison of all the editions, cf. RHB 1: 425). C. directly followed Melanchthon’s model when he was preparing some of the dictionaries that were to be used as supplementary educational material at his school. Nomenclatura rerum fa­ miliarium vulgo vocabularium (Prague: Jan Kantor 1555), in particular, is based on Melanchthon’s models; C. worked on it together with Martin Kuthen. The dictionary is trilingual and the words it contains are divided into thirty thematic subsections. Hejnic determined (1964b: 169) that, apart from Vopatovinus’s above-mentioned Vokabulář from 1550, C.’s sources included the work Voca­

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bula rei numma­riae…, based on Me­lan­ chthon’s notes, and the work Nomencla­ tura rerum, attributed to Melanchthon. For other editions, cf. RHB 1: 426. b Works for the Instruction of Poetry Including Monophonic Tunes C.’s teaching manuals include i.a. Har­ moniae univocae (Wittenberg: heirs of Georgius Rhaw 1555; second edition Strasbourg 1568). This work is dedicated to Jan Hodějovský, Oldřich Lehnar and Sixt of Ottersdorf, the latter of whom allegedly gave C. advice while he was writing it. It is a work of the Horazvertonung type, unique in the Bohemian milieu; it explains the metrics of Horace’s Odae using famous church melodies (Storchová 2014: 104–10). This is the earliest collection of Humanist odes with notation preserved in the Czech lands; according to Kouba (2017: 72), Harmoniae may even be regarded as a  school songbook. Of course, whether and how it was actually used for teaching remains a question. The authors of the RHB drew attention to the research conducted by M.  Pavlíková in the 1940s concerning Vitus Traianus (RHB 1: 426), based on which it seems that such melodies really were used among former Wittenberg students in the instruction of Horace’s metrics. The didactic potential of Harmoniae univo­ cae in Protestant education even several decades later is indicated i.a. by the later edition published by the Strasbourg preacher Konrad Humbert. The Harmoniae univocae contains a  total of 38 monophonic melodies divided into 26 groups, with each group re­ presenting one – mostly Horatian – metre (six groups of metres are represented

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by more than one tune; one tune is used twice). The tunes were there to make it easier for the students to learn and remember the metres. According to Kouba (2017: 69–70), eleven tunes were taken from the German repertoire, seven of which had already been published with Czech texts; twenty tunes are of unknown origin – some may have been composed by C. himself. Each group is entitled with the name of a metric unit; the title is followed by a passage of an ode by Horace and a  quantitative religious poem, both using the corresponding metric scheme. The first verses of the ode accompany the musical notation. The last seven groups comprise metres that Horace did not use in the Odes; these are thus explained using other poems. The additional religious texts are poetic versions of biblical sentences and articles of Lutheran doctrine (including e.g. the doctrine of justification); J. Hejnic (1964) precisely identified their sources among Philipp Me­lan­chthon’s works. C. adopted his text on the importance of music, which is included in the preface to the work, from the same author. c Editions for School Purposes Older traditions may have been reflected in the editions of Donatus’s grammar book that C. published after his departure from the university, hence at a time when he was already more engaged in the field of elementary Latin instruction (for earlier editions of Donatus in Brno and Pilsen, cf. Boldan, Neškudla, Voit 2014: 61, 79, 83–4, 199, 202). Most notably, these included Aelii Donati Ques­ tiones de primis etymologiae elementis (Prague: Ioannes Cantor 1557), which is

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the oldest Prague printed edition of Ars Minor Donati written in the classical form of questions and answers. C. added occasional explanatory notes concerning e.g. the correctness or frequency of specific grammar phenomena, which may have been based on his own teaching experience. The textbook De quatuor partibus gramatices (Prague: Thomas Mitis and Iohannes Caper 1564) is organised similarly and is dedicated to the Viennese professor of philology Georg Musler. Shortly thereafter, C. published a  different edition of Donati methodus de etymo­ lo­gia partium oratio­nis… (Prague: Ioan­ nes Cantor 1564, second edition 1588), which contains an interlinear translation into Czech (it is placed under the Latin text in smaller script and is rather indebted to the Latin original). Like the manuals for the youngest pupils, this edition of Donatus’s grammar contains an introductory section featuring the Latin and Czech alphabets, a  list of syllables, and a set of prayers for the pupils’ use. Another special case of a  school manual influenced by the Wittenberg Model is a school edition of Epistolarum Marci Tullii Ciceronis libri tres (Prague: Georgius Melantrichus ab Aventino 1577). C. probably gave lectures on Cicero’s letters from the edition by the Strasbourg Humanist Johannes Sturm, or from its re-edition published by Georg Fabricius; as the text of C.’s lectures was not preserved, after C.’s death Mitis decided to reconstruct them from his own notes as a  student and subsequently to publish them in print (RHB 1: 433; Storchová 2014: 146). The resulting Libri tres were probably used in instruction both at town schools and at the lower level

of the university of Prague. The edition contains full texts of some of Cicero’s letters, which are not ordered according to the original collections but by topics and occasions (so that students could use them in writing). The text of each letter is preceded by a brief Latin abstract and information on the circumstances in which Cicero wrote the letter; after the text itself there is C.’s short commentary on the phrases and rhetorical figures used, the historical context and Greek expressions. d University Lectures Preserved in ­Manuscript Form C.’s best-documented lectures are his readings from the Iliad and the Aeneid, already clearly inspired by Melanchthon (Storchová 2012: 2014). The manuscript of Specimen studii preserved in the ÖNB in Vienna (Cod. 9910) is most likely to have originated in 1557; C. had it written as an example of his teaching methods shortly before he was, in April 1558, deprived of his lectureship at the university of Prague (Ryba 1930; RHB 3: 429–430; Storchová 2014: 16, 58). The copy was made by three students and C. corrected it in his own hand. C. intended to hand it to Ferdinand I, probably on the occasion of the Bohemian diet that began in Prague on 3 January 1558. At that time, however, C. was not given audience. C.  made a  further unsuccessful attempt to use the manuscript as proof of the ideological safety of his lectures during his personal intervention at the court in May 1558. C.’s university lectures show how, when working with ancient texts, he combined Melanchthonian dialectic and excerpt reading (the lectures were to

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acquaint the students with textual fragments and the rules of writing). C. then connected both of them with ethical interpretations of the specific plots of both epic poems, which also have a  strong Melanchthonian tone. C. put his entire introductory set of lectures on the Iliad together from Maurus Servius Honoratus; the moral-philosophical interpretation of the first six songs about a good and pious ruler and another six about the ruler’s art of war are a reworked version of Me­ lan­chthon’s Praefatio in Homerum from 1538. According to Ryba, C.’s lectures on the Aeneid were strongly influenced by Melanchthon as well (Ryba 1930: 109; Storchová 2014: 59–66). The lectures each contain ‘programma’ (a poetic invitation to a  university reading), brief contents of the individual book in question and a  detailed commentary. The commentary always includes two consecutive chapters of similar length: loci memorabiles (a linguistic reflection) and loci communes (a moral interpretation of the individual plots and situations in the book). C. interprets the Iliad and the Aeneid through the prism of divine providence and God’s punishment (locum communis theolo­ gicum): he regards the twists in the plots of both epic poems as God’s punishment, partly predictable from astronomical phenomena. The second interpretative framework is the individual’s struggle with affections, to which the characters often succumb. The last level of moral reflection then concerns the functioning of community and social order based on unity; on examples from the epic poems, C. illustrates the duties of rulers and offi-

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cials and draws attention to the vices of tyrants that lead to tragic ends. In addition, C. incorporated copies of poems associated with the operation of the university into his manuscript; these illustrate the high quality of his instruction as well as the topics that were the subject of his lectures (Greek grammar, Ovid, Plautus, Terence, Erasmus’ correspondence manuals, etc.). The manuscript further includes occasional poems, in which C. presented himself as a scholar and which were to show his loyalty to the court. 2 Latin Poetry a Collections of Religious Poetry C. wrote a large number of collections of poems with religious content. His interest in religious poems corresponds to his training at Wittenberg University, where the writing of poems related to Lutheran orthodoxy was part of the instruction. The procedure was such that the students created quality poetic versions of diverse university declarations and theses. C.’s chosen topic for his debut – a reflection on the Nativity – was popular in Wittenberg (Hejnic 1964: 366), and also functioned as a  New Year’s gift. Elegia Matthei Colini Boiemi de natali Domini nostri Iesu Christi (Wittenberg: Iosephus Clug 1540) is dedicated to Bartoloměj Ropal Pacovský as an expression of thanks for material support during his studies. In addition, the collection contains another of C.’s poems, interpreting Isaiah 9. Lutheran Orthodoxy is further elaborated in other collections, which are again heavily dependent on Wittenberg

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University production. Latro in cruce poenitentiam agens (Wittenberg: s.t. 1540) is a poetic elaboration of the declamation of Ioachim Müller (Hejnic 1964: 363). The extensive central poem on the Passion of Jesus and the repentance of the thief on the next cross indicates the current state of the true church and her enemies; in it, C. makes abundant use of Virgilian motifs. In comparison with the original declamation, C.’s treatment is more dramatic and poetically very good (Hejnic 1964: 364). The accompanying poems are interesting, too – two of them were written by Wittenberg teachers. Veit Amerbach emphasises the military and cultural traditions of the Bohemian nation in his introductory poem and expresses his wishes for them to develop further. He thus anticipates the content of Melanchthon’s prosaic letter, which follows. The letter is addressed to the university masters Martin Klatovský, Tomáš of Javořice and Jindřich Dvorský / Curius; in addition to a reflection on the past and future of Bohemian Utraquism, it recommends C. as a fresh graduate. In the following introductory poem, dedicated to the same people, C. elaborates on these themes and raises the question of the need for religious (Lutheran) and university reforms. The origin of the collection Simon Cyrenaeus, cruciger … Christi (Wittenberg: Georgius Rhau 1541), written by C. after his return to Prague, was similar. The collection contains an ode of recommendation by Veit Amerbach; it is dedicated to the sons of Arnošt Jilemnický, to whom C. was preceptor (in the dedication, C. complains about his situation). The motif of the central poem

once again develops a  Wittenberg University disputation. The poem concerns Simon of Cyrene, who only helped the condemned Christ because he was made to. According to a comparison by J. Hej­ nic (1964: 356), Simon is poetically rather descriptive, slightly worse than Latro, but the religious polemics are somewhat more straightforward. The poem itself contains theological exegesis with an application (doctrina). C. mentions the persecution of true Christians in Bohemia and Saxony, discusses the unfortunate policies of the Pope and the Emperor, and he criticises the nobility for supporting Christ and the true Church indolently and hypocritically. He compares Christ’s followers to repentant thieves. Probably because of its theological content, C. sent the poem to Melanchthon, who liked it (RHB 1: 422). As an accompanying poem, C. included a  poem castigating carnival gaiety in the collection. Contemporary readers in the Czech lands could have hardly missed the anti-papal sting of the work, for which C. was indeed criticised (RHB 1: 422). Direct connections to Melanchthon and Lutheran orthodoxy are evident in the work De summa Christianae religionis brevia quaedam axiomata (Nuremberg: Iohannes Petreius 1543, second edition 1564), which contains the essential points of Christian doctrine set in verse. The recommendation poem was written by Martin Kuthen. C. took over 22 doctrinal sayings by Hieronymus Nopp and accompanied them with his own poetic commentary for the purposes of instruction. He complemented the work with Melanchthon’s recommendation foreword, mentioning the role of instruc-

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tion in times of war and turmoil. That is followed by C.’s own preface, which is addressed to school headmasters: Ven­ ceslaus Mytensis, Ioannes Schentygarus, Ioannes Hanussius and Vitus Traianus (these were C.’s former schoolmates and then teachers at schools in Hradec Králové, Litoměřice and at St Henry’s in Prague’s New Town). As Hejnic (1964: 367) mentioned, in his preface C. developed ideas presented by Melanchthon as well as in the Wittenberg disputation De restituendis scholis (1540) and he also explicitly mentioned how the Bohemian Utraquist milieu considered his connections to Wittenberg suspicious (RHB 1: 422 and 432). C. addressed another poetic dedication to the Žatec mayor Artemisius and the local parish priest Matěj. The collection concludes with a  series of short religious poems and prayers and a  defence of C.’s religious attitudes. The first edition met with disapproval from the Utraquist parson Pavel Bydžovský, who made an unsuccessful complaint about it to the chancellor of the university, Jindřich Dvorský  / Curius (for details of their dispute, see RHB 1: 432). C. further translated Nopp’s sayings into Czech and published them in print, but part of his translation has only been preserved in manuscript form and in fragments (RHB 1: 433). The collection Sacri argumenti hymni aliquot (Prague: Ioannes Coluber 1545) is dedicated to Jakub Fikar of Vrat and the Old Town council. It comprises 14 verse compositions on religious topics and verse prayers (one of them directly concerns C.’s denominational opinions and the matter of Holy Communion). Hejnic’s early analysis (1964: 367–8) showed that

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C. adopted some of his topics from Liber ecclesiasticorum carminum (Basel, 1538) and Melanchthon’s Loci theologici. The more extensive collection De coe­na Domini aliquot odae (Prague: Ioan­ nes Coluber 1546) was intended for university students; it was to be used not only for religious instruction but also as a  textbook of metrics. C. dedicated the book to Sixt of Ottersdorf. In the preface, C. acknowledged Sedulius, Prudentius and Juvencus, and the German Humanist Helius Eobanus Hessus as his poetic models. C.’s approach to compiling this collection was, to a  certain degree, similar to the previous collections: according to Hejnic (1964: 368), the work was based on Melan­chthon’s treatise Anno­ tationes in Evangelia (1544 and 1545), which contains the section ‘De coena Domini’. Therefore, the interpretation is orthodoxly Lutheran; besides clearly religious themes, it also contains such motifs as the reading of ancient tragedies (Euri­pi­des) or fables through the prism of Lutheran moral philosophy. C. used a  different type of metre for each motif, to provide his students with a  practical demonstration of how to write poetry. A  recommendation poem was contributed to the collection by Ioan­nes Schentygarus. The short treatise Ode continens pre­ cationem ad Deum pro pace et tranquillo statu regni Bohemiae (Prague: Ioannes Coluber 1547) is a reaction to the political situation of the time. It is dedicated to the patron Duchek Chmelíř of Semechov. In the ode, C. appealed to the nobility not to oppose the ruler and maintain peace. The work includes some short prayers at the end.

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It should be added that C. wrote a number of other collections of religious poetry, but these have not been preserved (RHB 1: 434). These included odes on various religious holidays, church hymns and a  collection of elegiac couplets, which summarised the content of Sunday readings. b Encomiastic Poems C. cooperated with Kuthen in the preparation of the collection De serenissimi Principis … adventu … poemata (1557), intended for Emperor Maximilian on the occasion of his visit to the Czech lands. The collection includes poems from Hodějovský’s circle, in which the poets appeal to the ruler’s patronage in the name of the university (Storchová 2011: 166). The collection Ad invictissimum … Ferdinandum … regem ode gratulatoria (s.a.) contains a relatively extensive and detailed description of King Ferdinand’s ceremonial arrival in Prague in November 1558 and the welcome given to him by individual social groups. It is dedicated to the archdukes Ferdinand and Charles. C. had the short composition De Io­ hannis Gregorii liberi baronis in Herber­ stain etc. miserabili casu printed after a delay of eleven years – after he fell into disfavour (Vienna: Raphael Hofhalter 1559). The work is dedicated to King Ferdinand. It deals with the death of Baron Johann Georg von Herberstein at a court celebration in 1548 (Bůžek 2013). In it, C. recalls his former relations with members of the ruling family (RHB 1: 431). c Collections of Occasional Poetry C. published several volumes of occasional poetry; in fact, it was he who

established some of the genres of occasional poetry in the Czech lands. This production was significantly influenced by his study experience in Wittenberg, although C. may have had other models as well. The first collections originated substantially later than the events they described; over the course of the decades that followed, this delay became shorter. C.’s first epithalamia for Vitus Traianus were published in Wittenberg as early as 1544, but they have only been preserved in later editions. The shorter collection Carmen de sponsalibus Nico­ lai a Rubra Aquila is likely from the same year (s.l.: s.t. s.a.); in it, C. congratulates Traianus  – a  New Town burgher and graduate of the university in Prague – on his wedding. Besides the main composition, which describes the importance of marriage and wedding celebrations, the collection contains a  second poem reflecting he novelty of this genre in the Czech lands (cf. RHB 1: 422; Storchová 2011: 116) and a  relatively long ode on love. The co-author of the collection was Ioannes Schentygarus. This collection was likely published in Wittenberg. Another example of this literary type is the collection Tria epithalamia (Wittenberg: Vitus Creutzer 1545), dedicated to Jan Hodějovský. Its central poem offers belated congratulations to Hodějovský on his marriage; it is structured following the standard used in the Wittenberg and Viennese university milieus (with the Muses congratulating in different metres). This is followed by an epithalamion for Vitus Traianus, preceded by the programmatic poem ‘Ad Apollinemʼ, in which C. invites Apollo and the Muses to the Czech lands after they have visited

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the German lands and Hungary. The German lands are described as the most important place of education and a  model for the Czech lands (imperial Humanists mentioned include Helius Eobanus Hessus, Georgius Logus and Georgius Sabinus). C. lists Bohemian poets and thinks about the potential addressees of his poems; he suggests addressing the ruler, courtiers, the council of the Old Town of Prague and land officials, whom he lists by name (RHB 1: 423; Storchová 2011: 116, 149). Another epithalamion is dedicated to the royal advisor and secretary Adam Carolus; it concerns the marriage of one of imperial councillor Georgius Wernher’s daughters. C. edited a  volume of congratulations for V. Arpinus on his wedding (and for N. Artemisius as the father of the bride) entitled Duo epithalamia (1550). In the introductory poem, C. thanks Artemisius for his support during his studies. Since the work was written three years after the wedding, it also contains congratulations on the birth of a  son and other genethliaca. In their contributions, the poets of Hodějovský’s circle express praise not only for Artemisius and his future son-in-law but also for C. as the editor of the volume. C. also edited a collective volume of epithalamia by Bohemian poets for the courtier Iakob Hag (Poemata aliquot de nuptiis, 1553). The central poem of that collection contains an excursion into poetry in the Czech lands, which had not been cultivated for twenty years (since the death of →  Bohuslaus of Lobkowicz and Hassenstein) but was renewed thanks to C. and his colleagues, despite a general lack of support. C. defends the legitimacy of poetry

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and acknowledges taking his inspiration from the German milieu (Storchová 2011: 174–5). C. further organised a  volume of epithalamia on the wedding of the Transylvanian scholar Sigismundus Gelous Tordai (1551); this contact was mediated by two students of C.’s private school, Ioannes and Paulus Wernher (the bride was their sister; their father was the imperial councillor Georgius Wernher). Furthermore, C. edited a  collection of epithalamia for Martin Mitis Sokolovský, which was published by his half-brother Thomas Mitis (1563). In the introductory poem, C. reflects on the difficulty of writing such a large quantity of occasional poetry and declares that in future he intends to devote himself to longer compositions, focus more on imitating Virgil and Ovid, and thus to measure up to his poetic models, e.g. Helius Eobanus Hessus and Georgius Sabinus. Apart from epithalamia, C. also wrote collections of epicedia. The second of these was already focused on the court milieu. This was an early collection of epitaphia on Ferdinand I’s deceased daughter Elizabeth, Queen of Poland (De morte … Elizabetae, Prague: Ioannes Co­lu­ber 1545). C. celebrates Elizabeth’s qualities and language skills, presents Bohemian poets and asks for support on their behalf (Storchová 2011: 172–3). C. was significantly involved in the publication of several collections of epicedia on Bohemian students who had died in Wittenberg, namely Martinus Hanno, Briccius Sithonius and Václav Šich (Epicedia, 1551) (Storchová 2011: 117–8). Apparently, C. also edited the volume Lugubria aliquot poematia (1565), containing poems in memory of Ven­

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ceslaus Nicolaides and other Žatec Humanist scholars and burghers. Along with Thomas Mitis, C. may have been involved in preparing the collection of epicedia to mark the death of → Geor­gius Va­bruschius (Naeniae funebres, 1567). C. also edited the collection Funebria aliquot poemata (1553), which contains poems mourning a death in the family of C.’s patron Jan Opit of Maličín, complemented by earlier epitaphia on Martinus Hanno. d Separate Poems Printed in Other Collections C. wrote a  considerable number of recommendation and occasional poems that were then published in works by his colleagues, friends and students (see the overview above). A remarkable collection of C.’s standalone poems, Farragines poematum (1561–1563), was published in four volumes, which C. himself was involved in editing and preparing for print (for a complete list of the poems, cf. RHB 1: 438–48. On the preservation of their manuscript sources from 1541–1544 cf. RHB 1: 448–50.) Some poems from the Farragines are also reworked versions of poems that were published in collective volumes during the 1540s and 1550s. C.’s poems are the most highly represented and are included in important places within the volumes. The history of the whole project is described in the introductory poem to the second volume (Storchová 2011: 114). The poems C. published in the Far­ ragines were diverse. They included compositions of religious character, criticism of religiously immoral behaviour (e.g. carnival gaiety), and wishes for the New

Year and religious holidays. C. also wrote about his work activities and personal life, and reflected on contemporary political events both in the Czech lands and abroad (especially in connection with the uprising of the Bohemian estates in 1547). The third volume of the Farra­gi­ nes includes numerous encomiastic and occasional poems (epithalamia, gene­ thliaca, epicedia, descriptions of coats of arms etc.), which concern not only Hodějovský and his family but also other notable figures. A number of the poems are travel descriptions. Specific recurrent topics include relations with patrons, the exchange of gifts, and the identity and everyday life of a  scholar (Storchová 2011: 128–40). C. was the author of a previously unknown poem in elegiac couplets for the collection Epitaphia oder Grabschriften des ehrsamen und namhaften Johann vom Berg, published in 1563 in honour of the deceased printer and publisher Johann Montanus (Vaculínová, forthcoming). The collection was probably commissioned by Montanus’s son-in-law Johann Kaufmann; the main author of the German verses was Johannes Mathesius. Vaculínová also mentions C.’s share in the collection Epistola de morte Eccii (Montanus 1543), whose introductory page includes verses by Melanchthon and probably two elegiac couplets by C. (Johann Eck was largely responsible for bringing the Hussite movement to the attention of the Lutheran Reformation movement and C. had been invited to contribute to the volume as a ‘representative’ of the Bohemian side).

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3 Latin Prose a An Encomiastic Work C. wrote the work Brevis et succincta descriptio pompae… (Prague: Georgius Melantrichus 1558) together with Martin Kuthen. It is dedicated to Archduke Ferdinand and it describes the ceremonial arrival of Emperor Ferdinand I in Prague in November 1558 (the archduke welcomed the emperor, his father, together with representatives of the estates of the Czech lands). The dedication poem makes clear that it was Pietro Andrea Mattioli who provided the authors with the basis for their description: Mattioli had published an Italian description of this event entitled Le solenni pompe… (published in 1559, likewise in the printing workshop of →  Jiří Melantrich; for both descriptions, cf. Bažant 2004; Veselá 2015: 433–4). As the authors note, readers were interested in descriptions of such events and moreover this was a topic with great potential for obtaining patronage from the court and the ruling family. The authors present themselves to the archduke as representatives of Bohemian poetry (Storchová 2011: 176). Although this is a  prosaic work written in a very high and representative style, it also contains an interesting poetic component that bears strong similarities to encomiastic occasional poetry, in which both authors excelled – upon his arrival, the ruler is also welcomed by the university and by the Prague Latin schools, in the form of encomiastic poems in various metres, which were apparently recited during the ceremony itself (Storchová 2011: 176).

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b Religious Texts C. played an unspecified role in the creation of the edition Joannis Hus et Hiero­ nymi Pragensis historiae et monumenta (Nuremberg: Montanus 1558). His most important religious prosaic text is his contribution to the defensive work Antiqua et constans confessio fidei ecclesiae Christi (the second edition dates from 1574; the first edition, probably from 1562, has not been preserved). This is a  collection of texts of different ages and origins; C. is only explicitly listed as the author of one of them, the preface. In it, C. describes Bohemian religious history, with an emphasis on Utraquism, defines the true Church and briefly outlines the history of Utraquism. He also acknowledges having worked on editing (at least several parts of) this collection of texts, probably in 1562. At that time, 21 Utraquist priests, led by Jan Mystopol, were defending themselves before Emperor Ferdinand against accusations from Havel Gelastus and Jindřich Dvorský / Curius, in an attempt to prove that they were not violating the old faith by using new, i.e. Lutheran, rites. C.’s text was originally a postscript to the priests’ defense treatise, in which the author interpolated historical texts in accordance with his more radical religious orientation. In the printed book, C. erroneously attributed six older Czech religious songs to Hussite authors and translated them into Latin (Kouba 2017: 72). Marie Škarpová interprets this work containing religious songs as an attempt to establish Utraquist cultural memory (Škarpová, forthcoming). Those efforts were successful because exile texts were still building on this preface as late as in the 17th century.

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Although some earlier researchers claimed so, C. was probably not the author of the manuscript work De com­ pactatis, written after 1549, which was a revised version of an earlier anti-papal polemic by the Hussite author Martin Lupáč from 1462. Adam Pálka (forthcoming) has documented parallels in the treatment of the original material with the treatise Antiqua et constans confes­ sio. Nevertheless, M. Lupáč’s work was probably revised by a  student of C.’s  – Petr Codicillus or, more likely, Prokop Lupáč, who used it when writing his own historical calendar. c Editions C. edited and published the work Cata­ logus Academiarum by Lambertus Rus­ tenius (Prague: Ioannes Cantor 1554). It is likely that he prepared it in connection with the planned university reform, which never came into force (RHB 1: 419). It contains a list of universities, including the dates of their establishment, and a  preface by Lambertus Rustenius containing a  commentary on academies among the Egyptians, Greeks and early Christians; it legitimises educational institutions by the will of God and interprets schools as the basis for social order; it associates the functioning of schools with the preservation of the true religion. The edition is complemented by C.’s poem De dignitate scholarum, which appeals to rulers and to church hierarchies to care for schools, because these are the foundations of communities and of the Church. C. develops Melanchthonian motifs in this poem: he discusses the divine origin of schools and their connection with the order created by God, and

calls for support from rulers and the nobility. 4 Correspondence C. maintained extensive Latin correspondence, only part of which is known or has been published in print (for an exhaustive list of editions, cf. RHB 1: 451). During his studies in Wittenberg, C. exchanged letters with the Old Town council, which supported him and other students on their studies in an apparent effort to attract new teachers to the Prague schools (on the extant letters from 1540 and their editions, cf. RHB 1: 450). One letter written in C.’s own hand to the town council of Slaný has also been preserved (RHB 1: 451). Like a  number of Melanchthon’s other former students, C. continued to exchange correspondence with him, specifically in 1541–1560: besides family affairs and scholarly topics (the exchange of works and the production of books), their correspondence concerned religious issues; Melanchthon was mainly interested in the religious situation in Bohemia (for a list of these letters, cf. v RHB 1: 451). Among the  Wittenberg scholars, C. further corresponded with Joachim Came­rarius and Johannes Bugenhagen. Extant letters from 1563 and 1564 addressed to Paul Eber (Martínková 1960) show that C. must have been in long-term contact with him. Thomas Mitis incorporated letters between C. and Georg Fabricius from the early 1560s into his edition of a work by Bohuslaus of Lobkowicz and Hassenstein (RHB 3: 179). It is probable that C. maintained correspondence with a  number of his students. A number of prosaic letters

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addressed to C. by Georg Handsch are known. Letters that C. wrote to Šimon Proxenus during his stay in France have not been preserved. As far as Viennese scholars were concerned, C. exchanged fairly extensive correspondence with Kaspar von Niedbruck, a  privy councillor to Maximilian II; this mainly concerned Niedbruck’s interest in the history of the Hussite movement (Storchová 2011: 172; for editions of these letters, cf. RHB 1: 451). III Bibliography Work: RHB 1: 421–50 (the bibliography of C.’s works). Knihopis K01572–5, K02074, K02986–7, K19117–9, K06196, K06199. Modern ed.: Dopisy M. Matouše Kollina z  Chotěřiny a  jeho přátel ke Kašparovi z  Nydbrucka, tajnému radovi krále Ma­ ximilána II. [Letters from M. Matthaeus Collinus and His Friends to Kaspar von Niedbruck, a  Privy Councillor to King Maximilian II], ed. F. Menčík. Praha, 1914; D. Martínková, De Mathaeo Collino et Paulo Ebero. In: LF, suppl. Eunomia 4/2 (1960), 70–4. Paratexts for the works Harmoniae univocae (Wittenberg, 1555), Storchová 2014: 104–10; Aelii Donati Questiones (Prague, 1557), Storchová 2014: 111–3; Donati Methodus de etymologia (Prague, 1564), Storchová 2014: 117–9; Specimen laborum, Storchová 2014: 120–36; Epistolarum Marci Tullii Ciceronis libri tres (Prague, 1577), Storchová 2014: 146–9. Modern transl.: Businská 1975: 19–33 (examples of C.’s poems); D. Martínková, Poselství ducha: latinská próza českých humanistů [A Message of Sophistication: The Latin Prose of Czech Humanists].

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Praha, 1975, 192–202 (a translation of letters to Kaspar von Niedbruck, Konrad Humbert, Paul Eber). Bibl.: For a recent overview of earlier research, see Kouba 2017: 73–5; Storchová 2014: 75–6; Holý 2011: 210–12; RHB 1: 416–21 (C.’s biography), 450–51 (an overview of previous research). B. Ryba, Matouš Collinus a jeho vergiliovské universitní čtení [Mat­ thaeus Collinus and His Virgilian University Readings]. In: Pio Vati. Sborník prací českých filologů k uctění dvoutisícího výročí narození Vergiliova, ed. O. Jiráni, F. Novotný, B. Ryba. Praha, 1930, 95–111; J. Martínek, Dvě díla Matouše Collina [Two Works by Matthaeus Collinus]. In: LF, 82/1 (1959), 111–21; R. Říčan, Melanchthon und die böhmischen Länder. In: Philipp Melanchthon, Humanist, Refor­ mator, Praeceptor Germaniae. Berlin, 1963, 237–60; J. Hejnic, Filip Melanchton, Matouš Collinus a  počátky měšťanského huma­ nis­ mu v  Čechách [Philipp Melanchthon, Matthaeus Collinus and the Beginnings of Burgher Humanism in Bohemia]. In: LF 87 (1964), 361–79; J.  Hejnic, K našim prvním humanistickým slovníkům [On the First Humanist Dictionaries in the Czech Lands]. In: LF 87 (1964), 167–71; J. Hejnic, Dva listy Matouše Collina z roku 1554 [Two Letters from Matthaeus Collinus in 1554]. In: ZJKF 15 (1973), 44–62; J. Bažant, Pompa in honorem Ferdinandi 1558. In: Druhý život antického mýtu, ed. J.  Nechutová. Brno, 2004, 195–205; M. Holý, Soukromá škola Matouše Kollina z  Chotěřiny v  Praze a  její šlechtičtí žáci [Matthaeus Collinus’s Private School in Prague and Its Aristocratic Students]. In: Cestou dě­ jin II, ed. E.  Semotanová. Praha, 2007,

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159–84; S.  ­ Dobalová, Pamětní deska Matouše Collina z Chotěřiny: poznámky k její ikonografii [The Memorial Plaque to Matthaeus Collinus: Notes on Its Iconography]. In: Epigraphica & Sepul­ cralia 3 (2011), 41–54; L. Storchová, „Durchschnittliche“ Gelehrtenpraxis im Humanismus nördlich der Alpen? Der Umgang mit Homers und Vergils Epen in den Prager Universitätsvorlesungen des Mat­ thaeus Collinus im Jahr 1557. In: SNM-C 57/3 (2012), 41–54; V. Bůžek, Arcikníže Ferdinand v  básnických obrazech Matouše Collina o  tragické smrti Jana Jiřího z Herbersteinu [Archduke Ferdinand in the Poetic Images of Mat­thaeus Collinus on the Tragic Death of Johann Georg von Herberstein]. In: Mezi kultu­ rou a uměním: věnováno Zdeňku Hoj­do­vi k  životnímu jubileu. Praha, 2013, 42–50; L.  Storchová, Matthaeus Collinus a  je­ ho Specimen studii ac laborum (1557): Excerptové a moralizující čtení antických textů v literárním poli pražské university [Matthaeus Collinus and His Specimen studii ac laborum (1557): Excerpts and Moralistic Readings of Ancient Texts in the Literary Field of the university in Prague]. In: Historica Olomucensia: Sborník prací historických 34 (2014), Supplementum 1, 315–33; Boldan, Neškudla, Voit 2014; Storchová 2014: passim; Lenka Veselá, Knihy dedikované Ferdinandu II. Tyrolskému [Books Dedicated to Ferdinand II of Tyrol]. In: Knihovna ar­ civévody Ferdinanda II. Tyrolského: Texty, ed. I. Purš, H. Kuchařová. Praha, 2015, 429–45; Kouba 2017: 69–72. A thematic issue of the journal Anti­ qua Cuthna devoted to Collinus is forthcoming. It includes the following articles: M. Jacková, Školské divadlo Collinovy

doby [School Drama in Collinus’s Time]; M. Škarpová, Hymnografie jako argumentum a figura vzpomínání. K duchov­ ním písním ve Starém a  stálém vyznání víry [Hymnography as an Argumentum and a  Figure of Remembrance. On the Religious Songs in Antiqua et constans confessio fidei]; A. Pálka, Matouš Collinus z Chotěřiny jako upravovatel protipapežské polemiky z roku 1462 [Matthaeus Collinus as a Reviser of the Anti-Papal Polemic from 1462]; L. Storchová, Matouš Collinus, školský humanismus a  transmise melanchthonismu do českých zemí po roce 1550 [Matthaeus Collinus, School Humanism and the Transmission of the Wittenberg Model to the Czech Lands after 1550]; M. Vaculínová, Neznámý epitaf norimberského tiskaře Johanna vom Berg z pera Matouše Collina [An Unknown Epitaph of the Nuremberg Printer Johann vom Berg from the Quill of Matthaeus Collinus]. Lucie Storchová

Crinesius, Christophorus (Grünes, Krines, Christoph, Slaccowaldo-Bohemus) 1583, Horní Slavkov (Schlaggenwald) – 29 August 1629, Altdorf an Orientalist, Lutheran clergyman and poet I Biography C. was born into the family of Protestant chaplain Christophorus Crinesius (d. 1587) and Anna Günther. He had two

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brothers: Wolfgang, later a  burgher of Gdańsk, and Augustin, a  typesetter in Munich and later a  printer in Bamberg. He attended a Latin school in his hometown. In 1602 he went to Leipzig, where he enrolled at the university in the summer semester 1602 and spent two semesters there (Huber 1944: 55). In 1603 he left for Jena, where he briefly studied under Peter Piscator. On 23 October 1603 he matriculated at Wittenberg University; in 1604 he defended De principiis et adiun­ ctis humanarum actionum there under the chairmanship of the professor of ethics, Martin Hilwig. He received his Master’s degree in 1607, after which he taught Oriental languages as an adjunct of the philosophical college at the university. →  Nicolaus Albertus suggested him in 1612 for the role of preceptor of lower forms at the university of Prague. Instead, however, he chose to take up the position of preacher on imperial councillor Count Wolfgang Siegmund Losenstein’s estate in  Gschwendt, Upper Austria, where he worked from 1613. In 1615, when he is listed as a  court preacher, he married Regina, the daughter of wine merchant J. G. Dörfling from Neuhofen, with whom he had two sons and three daughters (only two – Georg Christoph and Ursula Regina – survived to adulthood). In 1618 he went to work as a pastor in Grub, Upper Austria, at the invitation of the owner of the estate, Hans Fenzl von Steyr, who was well-known for his interest in Oriental languages. As a non-Catholic, C. had to leave Austria in 1624. He went through Regensburg to Nuremberg, where he became a  deacon and in 1625 a  professor at the university in Altdorf (this was the first Lutheran university to offer the in-

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struction of Arabic, from 1624). He died suddenly before his 46th birthday. During his studies, he was supported from 1606 onwards by his paternal relative Heinrich Nickhart (Hausenblasová 2002: 280–1), a former imperial councillor and then a  tax collector at the Steyr estate, who also helped other Slavkov natives, the Oelhansen brothers. Nickhart secured C. a  scholarship from the Viennese councillor and merchant Georg Kirchhammer and his grandson Georg Schütter of  Klingenberg in support of Protestant education. He also recommended him to Baron Wolzogen and several high court officials. C. mentions that in his preface to the work Gymnasi­ um Syriacum (1611), which he dedicated to Nickhart; in the same year, he wrote a poem for Schütter on the occasion of his wedding to the daughter of Hans F ­ enzl in Grub  – Georgica nuptialia. Apparently on Nickhart’s advice, in 1608 C. sent Sebastian Tengnagel, likewise an expert on Oriental languages, a printed congratulatory poem on having newly taken up the position of imperial librarian after the death of Hugo Blotius. He was probably hoping to become his assistant. The poem contains the names of the same patrons as in the dedication to Nickhart and concludes with a  recommendation from C.’s Wittenberg professors. After his departure from Wittenberg, while working as a  pastor in Austria, C. hardly issued anything. He started publishing academic works again in Altdorf, where his patrons and the addressees of his dedications were almost exclusively burghers of Nuremberg. C.’s contacts include a distinct group of Orientalists. In 1612–1613, he d ­ edicated

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his translations of two epistles of Paul into Syriac to five of them, whom he addressed as ‘orbis Europaei Rabbinos Christianos’. These are: C.’s professor in Wittenberg Laurentius Fabricius, the Flemish Orientalist Johannes van der Driesche, the Prague professor of Hebrew Nicolaus Albertus, the Basel Orientalist Johannes Buxtorf, and Christoph Helwig, a professor of Hebrew from Giessen. Another two groups are formed by members of university circles in Wittenberg (Johann Sauber, Johann Weber and Christoph Welhammer) and in  Altdorf. Besides dedications, C. wrote a  number of occasional poems (epithalamia, epicedia, and congratulations on their becoming poets laureate) in Latin, Greek and Hebrew for them and also to accompany editions of student disputations and his colleagues’ academic works. He also contributed to occasional anthologies dedicated to burghers of Wittenberg and, more often, Nuremberg. Among his students, it is especially worth mentioning the theologian and philologist Johann Michael Dilherr, who included C.’s epistle De studio sacro (1629) at the end of his work Dialogi philologici (1661). In the past, the literature has addressed the question of whether C. remained in touch with his hometown and Bohemia. Hrdina (1920: 33) claims so; Kunstmann (1963: 156), on the other hand, strongly denies it. A summary of C.’s contacts with Bohemia reveals that he was in touch with another native of Slavkov, → Zacharias Theobald (C. wrote Latin poems to accompany Theobald’s HussitenKrieg /1609/ and Arcana naturae /1627/), together with whom he wrote the consolatory treatise Consolatio Iobiana

for Sigmund Schererz, then a  parson in Slavkov and later a  preacher at the Church of the Holy Saviour in Prague, in 1626. Another Slavkov parson, → Johann Deucer, dedicated his edition of Erhard Schnepf’s Postilla quorundam evangelio­ rum dominicalium (1618) to C. This edition is remarkable for being dedicated to several dozen people, including both intellectuals from Slavkov and surrounding towns and scholars from the Altdorf university. As indicated above, C. was in touch with Nicolaus Albertus as well, and he even had some students from Bohemia. He wrote a  poem together with Jan Střelka of Nová Ves for an edition of Jeremias Slovacius’s disputation (Parti­ tionum theologicarum disputatio XXXIIX, Wittenberg 1611). In 1625, Adam Neubeck of  Planá disputed under him in Altdorf. He was consistently written as ‘Bohemus’ or ‘Schlaccowaldo-Bohemus’. It is further worth mentioning the funeral sermon for C.’s father, which was written by Johann Michael, a  parson in Horní Slavkov. It was published 23 years after C.’s father’s death by the author’s son, who dedicated it to the widow and three sons of the deceased, his own friends and classmates. C. adopted the symbo­lum of his father, i.e. a  bird in an ellipse, with the initials CRS above and complemented it with the Hebrew characters for the word Jehovah (according to Huber 1944–1945: 61, the red crossbill is called Krünes in the Sudeten German dialect, which sounds similar to the Latin form Crines). II Work Christian Hebraists began to extend their interests to the study of other Semitic languages (mainly Syriac and Arabic)

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during the 16th century. It was largely thanks to C. that the Lutherans’ instruction was enriched in this way. He wrote his Orientalist works exclusively in the international academic context: he published several pioneering (grammar, dictionary and comparative-linguistic) works. In 1632 five of them were included in the Spanish Index Librorum Prohibito­ rum. In addition to his linguistic treatises he wrote dozens of occasional poems in Latin, Greek, Hebrew and Oriental languages. A few translations (from German into Oriental languages, from Latin into Syriac) prove his linguistic skills. Although he worked as a pastor for a number of years, only one of his sermons is known to have been published and his only other work on a theological topic is his Wittenberg disputation under Wolfgang Franzius – Disputatio I. pro commu­ nione sub utraque specie (1610). 1 Dictionaries and Grammars C. published one of the first Syriac grammars under the title Ma’nevath Suriya: Gymnasium Syriacum (Wittenberg: Johann Gormann 1611). It was based on the textual material of the first Syriac translation of the New Testament, published by J. A. Widmanstetter in Vienna in 1553. In its conception, C. was heavily dependent on the rules of Hebrew grammar. Only one year later (Wittenberg: Johann Gormann 1612), C. published the Lexi­ con Syriacum, the most complete Syriac-Latin dictionary at that time, in whose preface he explained his conception of Syriac as a  language. This dictionary, compiled mainly based on the same New Testament material, is praised primarily for being comprehensive and thorough.

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C. later wrote a special treatise on Syriac orthography (Orthographia linguae Syria­ cae, Altdorf: Balthasar Scherff 1627) to complemented his dictionary and grammar. However, of the three works the dictionary had the most significant influence on the spread of the instruction and knowledge of Syriac among Lutheran scholars. C. is also the author of the first teaching aids for Aramaic, in the form of the handbook Gymnasium Chaldaicum (Nuremberg: Simon Halbmaier 1627– 1628), which consisted of two volumes: the first contained a  biblical Aramaic grammar, the second an Aramaic-Latin dictionary – the very first published lexicon of this language. Marginally, C. also dealt with Syriac: Lingua Samaritica ex Scriptura sacra (Altdorf: Scherffius 1628) contains a  concise grammar of this language and a comparison of an alphabetical series of several related languages (Samaritan Hebrew, Ge’ez, Arabic, Syriac and Hebrew). A comprehensive Arabic-Latin dictionary of 230 ff., entitled Opus M. Chris­ toph. Crinesii, Acad. Altdorff, has been preserved in a  manuscript. Since 2008, it has been placed in the collections of the Lilly Library of Indiana University, Bloomington,  USA (shelf mark PJ6637 .C93 Lilly mss.). 2 Translations C. translated both the Epistle of Paul to the Romans and the Epistle of Paul to Titus into Syriac (Epistola S. Pauli ad Romanos lingua Syriaca, Wittenberg: Johann Gormann 1612; Epistola S. Pauli Apostoli ad Titum, lingua Syriaca, Wittenberg: Johann Gormann 1613). Another of

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his translations from German into three languages is Certamen Hieroglotticum. Super hymno … Allein auff dich Herr Jesu Christ (Linz: J. Plancus 1622), a  copy of which is placed in the National Library of Scotland. 3 Linguistic Treatises In the work Exercitationum Hebraicarum Pentameron (Nuremberg: Simon Halbmaier 1625), C. discussed the etymology of some important words in Hebrew and their meaning. His Disputatio de Con­ fusione Linguarum (Wittenberg: Johann Gormann 1610) set out the traditional opinion that Hebrew was the language from which Syriac, Greek, Aramaic and Latin developed. C. later elaborated this idea in the work Bāvel Sive Discursus De Confusione Linguarum (Nuremberg: Simon Halbmayer 1629), in which he compared various European and Semitic languages. The main idea that Hebrew was the original source for all the other Oriental and Romance languages (Greek, Latin, French, Spanish and Italian) was newly complemented by a  pioneering  – at the time  – theory about the fundamental differences between Oriental and Western European languages. The disputation was published again in Amsterdam in 1699 as part of the collection Annalecta philologico-critico-historica. 4 Occasional Poetry C. published occasional poems in at least five languages. He wrote epithalamia, epicedia, congratulations for newly named poets laureate and graduates, and accompanying poems for the publication of disputations and literary works. He used Latin and Greek for printed

books associated with the university, and also several other languages (Hebrew, Syriac, etc.) in his occasional works for Orientalists. Besides the elegiac couplets common at the time, he liked to use Phalaecian verses and Sapphic stanzas in his Latin poems. C.’s Greek production is also metrically quite varied  – in addition to elegiac couplets, C. uses Phalaecian hendecasyllabic and occasionally also iambic tetrameter. A broad variety of expression was evidently C.’s goal: he frequently combines macaronic Latin-Greek sentences and parallel Latin-Greek poems with verses written in other biblical languages. A set of parallel couplets in which C. congratulates Sebastian Tengnagel on his newly acquired position of curator of the imperial library in Vienna (1608) in five different languages (Hebrew, Aramaic, Syriac, Greek and Latin) is particularly impressive in this respect. C. emphasises the usefulness of knowing Hebrew and Syriac in his poem accompanying Philippo Arnoldi’s theological disputation of 1608, written in Greek (Dissertatio theologica Dicti Apostolici 1. Cor. 7. v. 14.). Overall, it is evident that C.’s main interest was in the study of Semitic languages; he uses Greek only to complement his range of biblical languages. This is also indicated by the slightly schematic syntax of C.’s Greek verses. C. used Greek in epigrams, epitaphia and accompanying verses for books of his colleagues and friends. The vocabulary used implies that C. had carefully read, in addition to the Homeric epics, the works of Gregory of Nazianzus and Gregory of Nyssa. He was also familiar with the Greek Anthology and the Paraphrasis Evangelii secundum Joannem

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Graece by Nonnus of Panopolis, and some anthology of Greek playwrights or scholia on them were probably also available to him. 5 A Sermon According to Zeltner (1722: 242), C. is the author of the missing German sermon Handvverks Predigt über Gen. III. 19 ge­ halten in den Schloss Grub, des Lands Oeste­rreich ob der Ens, am Johann. Tag. A. 1620. Linzii A. 1621. 4t. 6 Correspondence and Entries in Alba Amicorum C.’s letters to Sebastian Tengnagel have been preserved in the manuscript ÖNB Cod. 9737r–t (Vaculínová 2019). His entry in the album amicorum of Mikuláš Molitor of Turiec can be found in a printed book deposited in the Lyceum Library Bratislava, shelf mark B III 378 (Icones by Nicolaus Reusner). Further entries have been recorded by the RAA: for Mettinger in Wittenberg in 1610, for Hizler in Speyer in 1616, and several entries from Altdorf: for Schwingshärlein in 1624, for Wunderlich and Schnerrer in 1626, for Schmidt in 1627, and for Walther in 1628. These entries were written in Latin and Arabic. III Bibliography An overview of documents about C.’s life: VD17 125:044649Q (1610, the funeral sermon for C.’s father), VD17 75:705559X (1612, the academic testimonium of Wittenberg University), VD17 29:723137V (1627, the announcement made by G. Kö­ nig, C. Marc and C. for the students of theology in Altdorf), VD17 125:012008E (1628, the announcement of the funeral of C.’s son Paull by the Altdorf chan-

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cellor), VD17 125:046603B (1629, the announcement of C.’s funeral by the chancellor), VD 17: 75:692959H (1649, the announcement of the death of C.’s wife by the chancellor), VD17 125:044649Q (1659, an epithalamion for C.’s daughter and Prof. L. Schwäger), VD17 125:045212Z (1667, consolation over the death of C.’s daughter). Work: RHB 1: 471–472; works that C. wrote or to which he contributed as an author: VD17 1:053401R, 1:058161L, 1:071328Z, 1:071333T, 3:316230Y, 3:316720U, 7:666207E, 12:128256Q, 12:153141C, 12:170336P, 12:171371F, 14:053983L, 23:236774M, 23:245703G, 23:267476Z, 23:299694B, 23:299703R, 23:314014W, 32:707462D, 39:127817Z, 39:127815K, 39:127820C, 39:127822T, 39:128666T, 39:128743N, 39:128744V, 39:158621P, 75:645912A, 75:645913H, 75:705559X, 75:645917P, 75:645947H, 75:645953K, 75:699764W, 75:708670L. See also the Post-Reformation Digital Library: http://www.prdl.org/author_view. php?s=10&limit=10&a_id=5181&sort= The manuscript of C.’s Syriac dictionary is deposited in the Stadtbibliothek Nürnberg (shelf mark Cent. III, 10). Archival materials on C. can be found in the collections of Horní Slav­kov in the State District Archives Sokolov, Jindřichovice branch. Archival sources were also used to determine C.’s date of birth as 1583 (RHB 1: 471), whereas all C.’s other biographies list the year 1584. Based on the RHB (1: 471), C.’s mother was Marie, the second wife of Christoph Crinesius, and not Anna Günther as stated elsewhere. Bibl.: G. G. Zeltner, Vitae theologorum Altorfinorum. Nürnberg, Altdorf, 1722,

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227–45; K. Huber, Magister Christoph Crinesius. In: Jahrbuch der Gesellschaft für Geschichte des Protestantismus in Österreich 65–6 (1944–1945), 54–61; K.  Hrdina, Studenti z  českých zemí na vysokých školách v cizině [Students from the Czech Lands at Universities Abroad], In: Věstník Královské české společnosti nauk 28–29 (1919–1920), 33; Kunstmann 1963: 155–6; J. Martínek, Nová humanistica [New Humanistica]. In: LF 90 (1967), 82; J. Hausenblasová, Der Hof Kaiser Ru­ dolfs II. Prag, 2002; A. Ecker, Bibel und Bekenntnis: Deutschsprachige Waldenser aus dem Egerland und hussitische Bibeltheologen aus Gesamtböhmen als Vorläufer des Jan Hus sowie bibeltreue Quellenforscher aus den Anhängern lutherischer Reformation im Königreich Böhmen deutscher Zunge. In: Europas­ sion: Kirche – Konflikte – Menschenrech­ te. Rudolf Grulich zum 60. Geburtstag, ed. F. J. Bäumer. Bad Schussenried, 2006, 81–103 (on C., see 99–102); R.J. Wilkinson, Constructing Syriac in Latin  – Establishing the Identity of Syriac in the West over a Century and a Half (c. 1550 – c. 1700). In: Babelao 5 (2016), 169–283 (on C., see 245–9); S. G. Burnett, Christian Hebraism in the Reformation Era (1500– 1660): Authors, Books, and the Transmis­ sion of Jewish Learning. Leiden, Boston, 2012, 110, 244, 284; M. Vaculínová, The Learned Correspondence between Early Modern Oriental Scholars: The Case of Christoph Crinesius and Sebastian Tengnagel. In: AC 33 (2019), forthcoming. Marcela Slavíková, Marta Vaculínová, Lenka Veselá

Crinitus, David (z Hlaváčova, ab Hlawaczowa, a Hlavaczowa, à Hlauazioua, Nepo­ mucenus, Nepomucius de Hlawaczowa, Krinitus, Krynytus, Vlasatý, Nepomucký z Hlaváčova, D.C. a Hl., D.C.N.A.H.) 10 August 1531, Nepomuk – 6 April 1586, Rakovník an author of poems and songs in Latin and Czech

I Biography C. came from a rich and educated burgher family. There is no information on his education (RHB 1: 472); as a Utraquist, it is likely that he studied at the university of Prague; the style of his work and his network of scholarly contacts corroborate this. In addition, as early as in the 1540s he was already one of → Matthaeus Collinus’s protégés. Collinus put C. in contact with his patron Jan Hodějovský, who later interceded for C.’s elevation to the nobility (C. received the nobiliary particle ‘of Hlaváčov’ in 1562, at the same time as →  Prokop Lupáč and Jan Malinovský were elevated to the nobility). In any case, C. must have completed his studies before 1552, by which time he was working as a  scribe in Rakovník; he later settled permanently there and became a  burgher. Among other things, he was a  member of the local literati brotherhood. He owned an extensive library (RHB 1: 484); his notes have been preserved on the empty pages of the first edition of Historický kalendář [Historical Calendar] by →  Daniel Adam of Veleslavín.

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C. was in touch with several graduates of the university of Prague and with the circle of poets supported by Jan Hodějov­ský the Elder of Hodějov. He acknowledged Matthaeus Collinus and →  Ioan­nes Balbinus as his teachers; he also mentioned that →  Ioannes Schentygarus had taught him poetry. He cooperated closely with Prokop Lupáč; for example, he translated texts of Lupáč’s Latin songs into Czech for the work Bici­ nia nova (1579). Lupáč used several verses by C. (especially eteostics) in his historical calendar and was the first poet to prepare an edition of C.’s Latin paraphrases of the Psalms after C.’s death. C. had a very close relationship with → Thomas Mitis, with whom he shared an interest in similar types of poetry; the two of them collaborated on the production of several collections of poetry. In addition, as a  printer, Mitis published one of C.’s compositions: after Lupáč’s death, he brought the publication of C.’s collection Psalmi Regii vatis (1591) to completion. Besides Mitis and Lupáč, C. also co-produced collective volumes of occasional poetry with Ioannes Corvinus. Moreover, C. was in fairly close contact with  →  Ioan­nes Banno, with whom he planned to publish satirical epigrams by →  Martin Kuthen, although this did not eventually happen (RHB 3: 117). Additionally, C.  himself made mention of his friendships with Pavel Pressius and → Jan Kocín of Kocinét. Occasional verses for C.’s collections were most often written by Mitis, → Georgius Ostracius and →  Ioannes Rosinus, as well as by → Petr Codicillus, Georgius Koppay, Martin Kochan of Prachová, and others. On the other hand, C. contribut-

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ed poems to collections by e.g. Thomas Mitis, →  Caspar Cropacius and Prokop Lupáč; C. dedicated individual poems as well as whole collections to established and influential scholars, such as →  Sixt of Ottersdorf, Václav Heniochus, → Adam Huber and Jiří Malinovský of Hlaváčov. He also dedicated several compositions to Jan Škorně, who was at the centre of a small circle of poets in the mid-1570s (Mitis, Ostracius, → Jan Gryllus the Elder of Gryllov). Apparently, Škorně was not only a long-term supporter of C.’s but also his godfather. Throughout his life, C. pursued court and aristocratic patronage. He dedicated occasional poems to members of the Habsburg family and to the highest-ranking aristocrats and officials from traditional Bohemian families, such as Vratislav of Pernštejn / Pernstein, Vilém of Rožmberk / Rosenberg, as well as patrons from among the lower nobility or in lower official positions: Florian Griespek von  Griespach, Michal Španovský of  Lisov, Mikuláš Valter of  Valteršperk, Eliáš Štyrkolský (a handwritten dedication – see the RHB 1: 483), etc. C. had relatively few ties to scholars in his hometown (e.g. Jan Benedikt Nepomucký), but he was closely associated with Humanist circles in the towns of Rakovník and Žatec. As early as 1565, he contributed to a  collection of epitaphia for the Žatec scribe and hymnbook author →  Venceslaus Nicolaides. He exchanged wedding wishes with Ioannes Arpinus, a  graduate from Wittenberg University who had settled in Žatec, and with whom he was in touch thanks to Arpinus’s father, Venceslaus Arpinus, a  distinguished Žatec scholar. C. maintained contact with the ­brothers

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→  ­ Ioan­ nes and Iacobus Strialius and Jakub Strabo. The Arpinus family was in touch with another of C.’s colleagues, a  native of Rakovník who had taught in Žatec for five years, Georgius Ostracius. For C., Ostracius i.a. published the collection of epithalamia entitled Chorus gratiarum (1573), containing contributions by such authors as Thomas Mitis, Matthias Molesinus, Ioannes Rosinus, → Matyáš Gryllus and Jiří Malinovský of Hlaváčov. The second part of the collection also contains poems by C. himself on other topics. Besides other occasional poems, C. and Caspar Cropacius wrote propemptica for Ostracius on his unrealised journey to Italy (1573). As far as his Rakovník contacts are concerned, besides the Malinovský family C. was also in touch with the Grylluses. C. was one of Jan Gryllus the Elder of Gryllov’s godsons, and wrote some poems at his direct request (even his epitaphium). He addressed several of his poems to him, starting with the collection of epithalamia Canticum can­ ticorum; in some of his works, he wrote handwritten dedications to him (RHB 1: 478). C.’s encomiastic Latin poems were printed posthumously in Gryllus’s Czech works: Gryllus’s sons thus used C.’s verses in a collection of epitaphia as late as in 1599. In addition, C. wrote a handwritten dedication in a  copy of an encomiastic collection on the Lobkovic  / Lobkowicz family (1584) to Matyáš Gryllus. Pavel Gryllus, meanwhile, posthumously published C.’s translation of the Psalter into Czech in 1590. Among Humanists from German-speaking areas, C. was in touch with the Chomutov scribe → Matthaeus Meissner.

C. dedicated the collection Elegiae funeb­ res (1567) to the Chrudim scholar Matthias Wolfius, whose deceased wife had also came from Rakovník. C. had fewer contacts abroad: most notably Reiner Reineccius, with whom he also exchanged letters, and Christoph Manlius. C.’s participation in the collection of epitaphia for the bishop of Veszprém Ioannes Listhius / János Liszti (1577), which also included contributions by other poets of Hodějovský’s group, indicates a  one-off foreign connection. Both Mitis and Paulus Fabricius, a Vien­ nese court mathematician, wrote poems on C.’s coat of arms. The collection Threnus (1584) shows that C. had contacts in Regensburg. II Work C. wrote in Latin, Czech and exceptionally in German; he also composed parallel bilingual poems (one trilingual poem has also been preserved). He primarily excelled in writing religious poetry and songs, which was typical of Humanists influenced by German Protestantism (similarly oriented authors include e.g. T. Mitis and C. Cropacius). C. wrote occasional poems, prose dedications and letters in Latin; RHB (1: 472) mentions that C. was also the author of some legal documents associated with town administration (regulations for the maltster guild). Earlier researchers claimed that he had written a  psalter for four voices for the Rakovník literati brotherhood, but Kouba (2017: 73) has refuted C.’s authorship of this work. According to Kouba (2017: 75), however, C. may have composed several tunes for the Czech translation of the Psalter and adopted others from the

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earlier Protestant tradition. It is possible that some of the engravings accompanying C.’s religious works are his own (RHB 1: 481). C. was an excellent Latin poet and very diligent. He used a  wide range of metric types: besides hexameters and elegiac couplets, these included iambic dimeters, Sapphic stanzas, Phalaecian verses, Archilochian strophes, Alcaic and Alcmaic stanzas, Asclepiadean strophes, etc. Imitations of Horace are clearly evident in some of his verses. C. often alluded to ancient tradition, quoted classical authors, and used ingenious rhetorical figures. His compositions were formally sophisticated – the form was to address patrons but also students and other Humanist poets as model readers (some of C.’s collections were conceived as an overview of metric types that students could master and subsequently use in their own literary works). C. wrote poetic wordplay including dates (chronostics, numeralia and especially eteostics) and capitalisation (acrostics and telestics). Reprints of his chronostics continued to appear until the early 17th century. C. preferred to write poetry in Latin, but he also translated Latin verses into Czech. Some of his collections of religious poetry have parallel Latin and Czech texts. In his own poems, he primarily wrote in Latin using ancient metrics. In bilingual paraphrases of the Psalms, his Czech verses imitate the rhythm of Latin poems and often contain rhymes – both of these features may be connected with the fact that the verses were to be sung to the selected melodies, which corresponded to Latin metrics. C. also wrote the trilingual composition Praecatio

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oeconomica in elementary Latin, which again may be related to its designation for singing (Kouba 2017: 73). According to Kouba (2017: 73), another part of C.’s Latin poetic production was also directly intended for singing, namely the so-called odae precatoriae, which were accompanied by notation for monophonic chant. C.’s notated compositions were published by the printer Jiří Nigrin / Georgius Nigrinus. The most notable of C.’s musical works were his paraphrases of the Psalms in both Czech and Latin: C. became the author of the first metrical paraphrase of the Psalter directly intended for singing in the Czech lands. Another musical work par excellence was the relatively extensive song collection entitled Bicinia nova (Prague: Nigrinus 1579), whose main author was Prokop Lupáč. Lupáč wrote the Latin lyrics, C. paraphrased them in Czech, and the verses were then set to music by Ondřej Chryso­ ponus Jevíčský (RHB 6: 195). In C.’s works, texts are often, remarkably, combined with images. C.’s broadside texts are very closely connected with woodcuts, and images also appear in his more extensive collections and collections of occasional poetry (containing e.g. coats of arms) and religious poetry. Several times, C. had his portrait and coat of arms printed alongside his encomiastic verses; these woodcuts were adopted in works of his published posthumously, too. 1 Occasional Poetry C. wrote a  large number of occasional poems in Latin. In the early period of his production, he addressed conventional requests for support to Jan Hodějovský

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the Elder of Hodějov. His separately published poems largely comprise epithalamia and epitaphia, although C. must also have written numerous epigrams  – Thomas Mitis reports that he organised them into a manuscript consisting of four books. a A Work of Poetry on a Historical Topic The work Fundationes et origines prae­ cipuarum regni Bohemiae … urbium (Prague: Georgius Nigrinus 1575) is on the borderline between a historical treatise and wordplay. It is dedicated to officials responsible for the urban agenda: to the notary of the subcamerarius Jan Pollius of Závořice, to the royal town subcamerarii Burian Trčka of  Lípa and Michal Španovský of  Lisov and Pacov, and in general to all judges, aldermen and town councils. In his preface at the beginning, C. links towns with the development of education and expounds on historical scholars and his contemporaries and their literary activities (Storchová 2011: 244–5). The preface is followed by poems devoted to individual towns, starting with several in Bohemia. C. selected non-royal towns that were important centres of Humanist education with famous Latin schools: Prague, Kouřim, Žatec, Beroun, Slaný, Mělník, Písek, Litoměřice, Tábor, Pilsen, Nymburk, Hradec Králové, Sušice, Čáslav, Kadaň, Ústí, Louny, Domažlice, Stříbro, České Budějovice and, in the final place of honour, is given to Rakovník. For each town, C. first mentions the year of its foundation (often based on the chronicle by →  Václav Hájek of Libočany) and adds a riddle in the form of an elegiac couplet with an acrostic. In the second part of the book,

C. includes towns in the Margraviate of Moravia and Lusatia (Jihlava, Görlitz and Zittau). This corresponds with the fact that one of the collection’s introductory poems was written by the Görlitz poet Christoph Manlius. b Collections Intended for Scholars and Burghers More frequently than individual poems, C. published entire collections of poems for specific social occasions. The least usual type among these are propemptica: C. dedicated them to Ostracius before his planned (but eventually unrealised) departure for Italy (1573) and later, when he set out for Leipzig as a preceptor with his wards (1573). C. was involved in the publication of a  large number of collective volumes of epitaphia. Along with Ioannes Corvi­ nus, he published a  small collection of elegies mourning Matthias Wolfius’s wife (Prague: Ioannes Gitzinus 1567), which contains a  prose preface addressing the widower. Together with the teachers and students of the Rakovník school, C. published the short collection Funebria ali­ quot carmina (1579) on the deaths of the dean of Rakovník Jan Heřmanoměstský and Vavřinec Škorně of  Frimburk, brother of Jan Škorně. C. remembered the deaths of Rakovník burgher Jan Piscenus’s children and of Jan Škorně, from the plague, in the collection In obitum (1582). On the occasion of the death of Ioannes Rosinus, C. published Threnus (1584), in which he celebrated Rosinus’s poems. This collection was primarily focused on South Bohemia; it was published by Johann Burger in Regensburg and contained a  contribution by the

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headmaster of the secondary grammar in Regensburg. C. published a  congratulatory collection on the physician Adam Huber’s second marriage (1585) at Daniel Adam of  Veleslavín’s printing workshop, with which Huber cooperated as author. The collection Canticum canticorum (Prague: Georgius Nigrinus 1583) celebrates the Žatec marriage between Matyáš Gryllus and Anna Strabo and is different from C.’s conventional works; besides celebrating the groom, it contains an extensive and innovative paraphrase of Old Testament love poetry, ‘Canticum Salomonisʼ, in elegiac couplets (259 verses), in which he paraphrases individual books of the Song of Songs, including a dialogue between Solomon and his beloved. Shorter poems were contributed by the groom’s brothers and authors associated with the university of Prague, Rakovník and the Gryl­lus family, e.g. →  Trojanus Nigellus, Petr Codicillus and Bartoloměj Havlík. c Collections Focused on Court Patronage Several of C.’s collections of occasional poetry are focused on court patronage. They often contain celebrations of the Habsburg family with historical excursions. On the occasion of the enthronement of Rudolf II, C. published a  congratulatory collection (Prague: Georgius Nigrinus 1575), which he complemented with eteostics and acrostics celebrating Maximilian II, Rudolf II and the archdukes Ernest, Matthias, Maximilian and Wenceslas. C. also published a  collection on the deaths of Ferdinand I and Maximilian II (Prague: Georgius Nigrinus 1577), which, in addition to chro­

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no­ stics and acrostics, includes shorter epigrammata sepulchralia and riddles. The central composition contains fictitious orations in hexameter on the death of Ferdinand I, from the perspective of personified Bohemia and the Bohemian estates. The following text, Luctus Bohe­ miae, is very extensive and rhetorically elaborate; it comprises a  historical excursion, a list of officials from Bohemian aristocratic families, praise for Maximi­ lian II and a lament over his death in elegiac couplets (a total of 346 verses). The collection of poems Disticha cer­tis literarum notis annos a Christo na­ to ex­pri­mentia (Prague: Thomas Mitis, Ioan­nes Caper 1563), is a historical work of a particular kind; it contains portraits of the kings of Bohemia, beginning with Vratislaus I, adopted from the work Ca­ talogus Ducum (1540) by Martin Kuthen. The portraits are accompanied by short poems presenting important dates (co­ ronations, births, deaths); some of the poems contain acrostics and telestics. The collection is focused on court patronage; some of the accompanying poems directly concern Maximilian II and his descendants. In the introductory re­ commendation poem, Collinus expressed appreciation for the fact that C.  had built on the work of Collinus’s friend Martin Kuthen. An unpreserved genealogical tree of the rulers Ferdinand I and Maximilian II, reaching back to Forefather Čech, entitled Genealogiae… was a  similar work also richly accompanied by pictures. It contained a  depiction of a  real tree and eteostics with the dates of enthronement, which C. had already written earlier. Jan the Elder and Matyáš Gryllus ordered its

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publication in print. According to RHB (1: 484), this printed book then served as a model for an oil painting commissioned by Hannibal of Valdštejn / Waldstein for his castle. d Collections Focused on Aristocratic Patronage Besides dedications to the ruling family, C. also dedicated his collections to the high and lower Bohemian nobility. He published Carmen nuptiale (1578) on the marriage between Vilém of Rožmberk and Anna of Baden, whose title page contains i.a. a  woodcut of a  rose with mottos. The celebration of Vilém is written in hexameters and complemented by verses with acrostics, telestics and a chronostic. In one of the poems, C. also praises Petr Vok of  Rožmberk. Another encomiastic collection, Symbolum (1581), makes use of epigrams to extol Jan Škorně’s characteristics and coat of arms. The collection Ode panegyrica (1584) celebrated the Lobkovic family history and coat of arms as well as the supreme chamberlain Jiří of Lobkovice. 2 Broadsides C. published a specific type of poems on broadside folios. They were shorter compositions closely interconnected with pictorial material; various metric types often alternated on the broadsides; the texts were mostly written in Latin. The broadsides were often published in Nigrin’s printing workshop or by Michael Peterle, and most of them have been preserved in a  collective volume compiled by →  Václav Dobřenský. Some of them deal with the same topics as C.’s other occasional poems. These include e.g.

poems on the coats of arms of C. himself (1564), Jan Gryllus the Elder (1577), the Pernštejn and Rožmberk families (1575), and of Weltersburg (before 1578). C.’s congratulatory poem on Maximilian II’s entry to Prague (1567) was also published as a broadside; it too contains engravings of the imperial and Bohemian coats of arms. C. published broadsides containing epithalamia for Václav Heniochus (1581) and Jan Roudnický (1581). Another pair of broadsides contains encomiastic poems on the chalice and cross (1574) and on a  cross with a  serpent winding around it with reference to Nu 21:9 (1580). C.’s broadsides on religious subjects include woodcuts of Christ and the Evangelists (RHB 1: 481 mentions that the picture of Christ, which was later also used in the collection Vita Christi, may have been C.’s own work). On the broadsides, C. relatively rarely combined languages  – e.g. Prae­ catio oeconomica (1581) contains song prayers for male heads of households (Hausväter), i.e. husbands, in  Latin,  Czech and German. The prayer has nine stanzas; in each language, however, C. used a different metrical unit to express the same content (in Latin Phalaecian verses, in Czech hendecasyllabic, in German iambic). According to Kouba (2017: 73), this broadside was directly intended for singing (it was to be sung to the tune of the popular Humanist ode ‘Vitam quae faciunt beatiorem’). 3 Religious Poetry C. wrote a number of poetic compositions on religious themes, especially prayers and songs; this was a  type of poetry he held in high regard.

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The Precationes in passionem … Iesu Christi (1580) are dedicated to Florian Griespek and contain prayers related to the Passion of Jesus, set in verse. C. was inspired to attempt a  more comprehensive treatment of Christ’s life by the work Vita Christi. Das Leben und die gantze Evangelische Historia von Iesu Christo by Johannes Habermann / Avena­ rius, a  contemporary of C.’s who came from Cheb, studied in Wittenberg and was later a  superintendent in Naumburg-Zeitz (d. 1590). As the introductory poem in C’s extensive collection Vita Christi qua continetur integra evangelica historia de Iesu Christo… (Michael Peterle 1583, second edition 1597) indicates, C. did not directly use the German original of Habermann’s work but allegedly worked from its Czech translation, which he then translated into Latin. The collection is dedicated to Šebestián and Vác­ lav of  Vřesovice and is youth-oriented; nevertheless, this does not mean that it is poetically trivial  – on the contrary: it proves C.’s excellent poetic competence, both in terms of stylistic devices and the vividness of the description and in terms of his ability to work effortlessly with metrics and different rhetorical figures. In the preface, C. mentions Collinus and the generation of his students, who were capable Czech poets (he clearly liked Mitis’s poetic work). The poems in the Vita Christi are exclusively in Latin. Below a  woodcut of Christ, the first book includes four-verse stanzas in 25 different metric types, each of which represents one of Christ’s properties. Metrical units also alternate in the middle book, which describes events from Christ’s life (a woodcut of biblical

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quotations, which highlight parallels between the Old and New Testaments, is followed by poetic prayers). Each of the three books is concluded by four minor Sapphic stanzas, which C. apparently considered to be a  particularly suitable metre for the conclusion of a work. C. complemented the poems about Christ with biographies of the Apostles; according to his own words, he borrowed these from Eusebius and Nicephorus Ca­ llistus Xanthopulus; based on the title of the work, it seems they were adopted from the German translation. They are presented in a  similar form: a  relevant quotation from the Bible is followed by a woodcut with a picture of the apostle, a short biography and a Latin prayer consisting of four verses in different metric types. This section, too, is concluded by an epilogue comprised of five minor Sapphic stanzas. This collection is also interesting for its paratexts, which indicate its intended student readership – besides a hymn on the life of the Lord from the quill of T.  Mitis, these include an index of the meters used and poems in which they are utilised, followed by an index of individual topics connected with Christ’s life. The index of the metric types used made it possible to use the book for practical study purposes. The collection Hymnus eucharisti­ cus… (Prague: Georgius Iacobaeus Daczicenus 1581) contains poems by both C. and Thomas Mitis. C. once again dedicated it to Jan Škorně – it was a Christmas gift (the prose dedication is dated 24 December and it contains religious reflections). The actual hymn about the birth of the Lord is relatively long and is

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followed by another poem by C. on the same topic, which is again significantly focused on the formal aspect: this is the so-called Acrostichis Iambicodimetra, in which all the letters of the alphabet appear in turn in an acrostic. The end of the collection contains five monodies by Thomas Mitis (the so-called Monodia Bohemicolatina), which are addressed to Lupáč and Škorně as well as to C. as a  gift for the coming year. According to Kouba (2017: 73), these monodic songs lie on the ‘borderline between recitation and sung poetry’; they could thus have been intended for singing. The likelihood of Kouba’s thesis is also confirmed by the fact that the margins of the poem contain notes on the repetition of some lines. Mitis’s poems are written in Latin and their headings include the incipits of the Czech versions of the songs. C. proceeded in the same way when he edited another collection on a  similar topic (again conceived as a  gift), entitled Idyllion de admiranda nativitate in carne Iesu Christi (Prague: typis Nigria­ nis 1584). The central poem is relatively long, comprising almost 100 hexameters. C. dedicated the entire collection to Jiří Popel the Elder of Lobkovic, the highest land judge. C. elaborated the motif of the star that announced the birth of the Lord in an elegiac dedication to Jiří of Šternberk / Sternberg and in a hexametric poem ‘Stellae, ducis Magorumʼ. The collection likewise contains an acrostic poem in alphabetical order, and C. once again added a poem by T. Mitis to the end of the collection, this time a Latin ode for Sunday reading in the winter period, as a New Year’s gift for Jan Škorně.

Further poetic paraphrases of Sunday readings, this time from C.’s own quill, are contained in the extensive collection Hortulus animae… (Prague: Georgius Nigrinus 1577, other editions 1590 and 98), which was directed at school children. The work is dedicated to Radslav of  Vchynice and to the sons of Jan Vchynský of  Vchynice, whom C. taught. The second part of the book is analogously dedicated to another student of C.’s in Rakovník – Mikuláš, son of Martin Homelius of Prochov. Besides an elegiac plea for forgiveness of sins and a  poem invoking Christ, the collection has two main parts containing paraphrases of Sunday Gospel readings. The readings are ordered according to the Sundays of the church year, beginning with Advent. For each, C. selected a  lemma from the respective passage of the New Testament, which he then paraphrased first in Latin in elegiac couplets and subsequently in four octosyllabic Czech verses with rhyming couplets (aabb). This section is followed by a prayer in Latin. The second set of paraphrases covers the second half of the liturgical year until the Feast of the Holy Trinity. C. subsequently complemented this collection with the short work Pieta­ tis puerilis initia … Pobožnosti dětinské začátkové, which was also published separately a year later (Prague: Georgius Nigrinus 1578). In both cases, it is dedicated to the sons of well-known scholars, Jan Malinovský and Pavel Gryllus. It comprises various religious texts for students, always in parallel in Latin and Czech: morning and evening prayers, prayers for parents, for progress in study and for peace, paraphrases of the Ten

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Commandments and the Apostles’ Creed, hymns before and after meals, and an evening hymn. As J. Hejnic has already shown, the collection is based on Luther’s Small Catechism (RHB 1: 477). It is interesting that in 1576 the same printer published a  similar work by the university master Joachim Fridericus Praecipua religionis Christianae capita (cf. RHB 2: 171–2), which is dedicated to Pavel Kristián of Koldín and contains elegiac couplets about the Ten Commandments, the Apostles’s Creed and the points of Christian doctrine (capita) for educational purposes. Fridericus likewise built on Luther’s Small Catechism. 4 Song Paraphrases of the Psalms C. began by writing paraphrases of the Penitential Psalms in Latin and Czech, after which he decided to work on the entire Psalter and publish it in a singable Czech translation (Kouba 2017: 53). C.’s collection of Latin and Czech paraphrases of the Penitential Psalms, intended for singing, came out under the title Davidis Regis et prophetae psalmi septem… (Prague: Nigrinus 1581, republished in 1599). The first part is dedicated to the royal vice-notary Vilém Ostrovec of  Kralovice and the second to Mikuláš of Black Rose and of Vorličná. Apart from various accompanying poems, it also contains a letter in prose by Petr Codicillus. C. set the Penitential Psalms into verse in parallel in Latin (in the form of odae praecatoriae) and Czech; both language versions include notation. Each psalm is accompanied by ten monophonic tunes (Kouba 2017: 73). The second part of the collection contains paraphrases of Psalm 119, in Latin using 15 different metres and

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in Czech using 15 different rhythms, with 22 tunes attached. This collection documents the primacy of Latin poetry in C.’s work; his Czech poems try to imitate the metrics of the Latin original, but the latter is more elaborate. Nevertheless, even his Czech paraphrases strive for polished style and linguistic variety; the Czech poetic text contains rhymes and is also relatively long. Pavel Gryllus of Gryllov published C.’s complete translation of the Psalter into Czech, entitled Žalmy svatého Davida na česko přeložené [The Psalms of St David Translated into Czech], in 1590. He dedicated it to C.’s daughter Theodora (based on the preface, the book was published at C.’s widow Zuzana’s expense). This work, too, contains 30 melodies; according to Kouba (2017: 75), this was classic evangelical repertoire. C. partly used the tunes of Latin odes (four of which can already be found in Collinus’s work Har­ moniae univocae); some melodies are of German provenance; the provenance of nine tunes is unclear  – Kouba suggests they may have been composed by C. himself. The very extensive collection Psalmi Regii vatis… was published posthumously (Prague: Georgius Nigrinus 1591); it was prepared by Thomas Mitis. In many respects, this book builds on C.’s earlier collections  – this extends to its patrons and the authors of the accompanying poems. Mitis introduces it in a foreword dedicated to Hertvík Žejdlic of Šenfeld / Schönfeld, in which he rather extensively describes the recent history of education in the Czech lands, lists poets who were Collinus’s students and provides very detailed information on C.’s life

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and work. This foreword indicates the two poets’ close friendship and lifelong cooperation; according to Mitis, C.  attached great importance to the work. The publication of the collection was originally to be taken care of by Prokop Lupáč; Mitis took the task over after his death, when the manuscript was passed on him by members of the Gryllus family. The collection contains five books, each of which is dedicated to one Czech nobleman: Hertvík Žejdlic, Michal Španovský, Albrecht Kapoun, Kryštof Želinský, Vilém Ostrovec (the selection is not random  – Španovský and Ostrovec had supported the publication of C.’s earlier works). As in C.’s earlier works, the Psalms are each paraphrased using 15 metres, including notations (monophonic melodies are attached to the first appearances of the 15  metres, after which they are only referred to). This was the first paraphrase of the Psalter into metrical poetry intended directly for singing in the Czech lands. It was significantly influenced by Buchanan; the same method was later used by → Laurentius Benedictus Nudo­ zerinus and Ioannes Campanus (Kouba 2017: 74). Analogously to the earlier collections, Mitis added an overview of the metres used to the end. In the final poem, dedicated to Blažej Griespek, he created a  kind of bridge between this collection and his own paraphrase of the Psalms. 5 Correspondence C. wrote several dedication letters that introduce his poetic collections and have conventional content (to Thomas Mitis, Ioannes Arpinus, Matthias Wolfius). Copies of his prose letters to foreign scholars, especially R. Reineccius (from 1567,

1578), have also been preserved. Some of Reinec­cius’s letters were published in print in the work Ad Reinerum Reinec­ cium Liber epistolarum historicarum (1583; cf. RHB 6: 243–4). III Bibliography Work: For the bibliography of C.’s works, see RHB 1: 473–84; RHB 6: 195. Knihopis K01645–8, K05542, K17550, K17576–77, K17633, K19124–6; BCBT32715– 25, BCBT37144, BCBT37151, BCBT3715, BCBT37157, BCBT37148, BCBT37195– 37202, BCBT31336, BCBT37164–67, BCBT35838, BCBT37182, BCBT38815. Modern transl.: Businská 1975: 124–34 (translations of the poems). Bibl.: For an overview of previous research, cf. LČL 1: 369–70; RHB 1: 486–7. Storchová 2011: 120, 125, 160–2, 168, 225, 233, 241, 244–5, 276, 279, 328; Kouba 2017: 73–5. Lucie Storchová

Crysteccus, Theophilus (Cristeccius, Christeccus, Krystecki, Krzystek, Krzyski) 1561 (?), Biecz – 3 November 1622, K ­ rosno a playwright and poet I Biography C. was born in Biecz, Galicia around 1561. In 1581 he joined the Jesuit Order in Prague and began to study there at the Jesuit college in the Clementinum, where he received his Bachelor’s degree in 1584

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and his Master’s degree in 1585. He lived in the Czech lands until 1616 – i.a. as rector of the Jesuit college in Český Krumlov (1601–1607) and at the Prague Clementinum (1607–1610). In 1616, he moved to the Carthusian Order in Olomouc, soon after which he returned to Poland. He was accepted among the Jesuits again and worked in Cracow, Gdańsk, Malbork and Krosno, where he died. As a relatively important member of the Jesuit Order, C. must have been in touch with other scholars, but we do not have any further information about his contacts. II Work C. wrote his works in Latin only. Of those that originated in the Czech lands, only one play and one poem are known. The treatise Divi tutelares dioecesis Craco­ viensis… (Cracow: Andrzej Piotrkowczyk 1617) was written later, in Poland. 1 Drama C. wrote his extensive, five-act play S.  Matthias in Scharca… (1611, a  manuscript housed in the ÖNB) on the occasion of the wedding of Matthias of Habsburg, King of Hungary and Bohemia and Archduke of Austria, to Anna of Tyrol, the daughter of Ferdinand II, Archduke of Austria. The play was to be performed in Prague, but the Clementinum college did not have enough money for the staging. Consequently, the performance took place before the king and his guests in Vienna on 3 and 4 December 1611. S. Mat­ thias in Scharca was performed in Prague a year later, in an abridged version. The play retells events from Czech history, on which the author illustrates the struggle between Christian faith and

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paganism and Christianity’s final victory. C. builds on contemporary historical writings, in particular Kronika česká [Bohemian Chronicle] by →  Václav Hájek of Libočany, and also Historia Regni Boie­miae by →  Ioannes Dubravius and Historia bohemica by Aeneas Silvius Piccolomini. In the first four acts, C. retells the legend of Duchess Libuše and the so-called Maidens’ War: seven years of fighting between women and men. C. describes these events as being the consequence of a  dispute between the Angel and the Devil over whether Bohemia should be pagan or Christian: the Devil that was behind the women’s uprising. The struggle between the forces of evil and good continues in Act Five. In the final scene, St Matthias overcomes the Devil, who, transformed into a bear, has tried to kill Duke Boleslaus II. He then finally expels the Devil from Bohemia. As a reward, Boleslaus has a church built for Matthias in the Prague valley called Šárka (hence the name of the play), fulfilling the promise that Jesus gave to Matthias in Scene 1. Moreover, the figure of the apostle Matthias symbolises King Matthias, saving the land after the rule of his brother Rudolf II, with whose policy of religious tolerance C. disagreed. C.’s play is inspired by ancient drama, specifically Seneca’s tragedies. Like them, its predominant meter is iambic trimeter. To a  relatively great extent, C.  also uses dactylic hexameter. His knowledge of classical literature is confirmed by quotations from ancient authors (Horace and Seneca). What is interesting is that in Act III, Scene 10 (in which the poisoner Mycale is preparing a potion that arouses hatred in ­wom­en for

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men and deprives men of their strength) an extensive passage is taken almost literally from the play Flavia by the Italian Jesuit Bernardinus Stefonius. That play was performed in the Jesuit Roman College Collegium Romanum in 1600, but was not published in print until 1621. The question of where C. could have encountered the text remains open. 2 Poems From C.’s poetry, only one epigram is known now. C. wrote it for the introduction of a collection of funeral sermons In­ cineratio mortalium (1611) by → Georgius Bartholdus. The poem praises the author, in particular his literary activities. III Bibliography Work: RHB 1: 513. Bibl.: For an overview of previous research, cf. RHB 1: 513. Bio-bibliografická databáze řeholníků v českých zemích v raném novověku [The Bio-Bibliographical Database of the Religious Orders Living in the Czech Lands in the Early Modern Period], entry: Christecus, Theophilus SJ, 1561–1622, http://reholnici.hiu.cas.cz/katalog/l.dll? hal~1000100477, retrieved on 6 January 2017. F. Černý et al., Dějiny českého di­ vadla [The History of Czech Theatre], 1. Pra­ha, 1968, 136; L. Lukács, Catalo­ gi personarum et officiorum provinciae Austriae S. I. I (1551–1600). Roma, 1978, 651; A. Fechtnerová, Rectores collegio­ rum S. I. in Bohemia, Moravia, ac Silesia usque ad annum MDCCLXXIII iacentium. Praga, 1993; O. G. Schindler, „Die wälischen Comedianten sein ja guet…“. Die Anfänge des italienischen Theaters am

Habsburgerhof. In: Slavnosti a zábavy na dvorech a v rezidenčních městech raného novověku, ed. V. Bůžek, P. Král. České Budějovice, 2000, 115; J.-M. Valentin, Les jésuites et le théâtre. Paris, 2001, 431; M. Jacková, Theophilus Cristeccius. In: Starší divadlo v českých zemích. Osob­nosti a  díla, ed. A. Jakubcová. Praha, 2007, 120–2; M. Jacková, Theophilus Cristeccius. In: Theater in Böhmen, Mähren und Schlesien. Von den Anfängen bis zum Aus­ gang des 18. Jahrhunderts. Ein Lexikon, ed. A. Jakubcová, M. J. Pernerstorfer. Wien, Prag, 2013, 131–4; L.  Storchová, Adaptace pověsti o dívčí válce v české humanistické literatuře [Adaptations of the Legend of the Maidens’ War in Bohemian Humanist literature]. In: ČL 67/6 (2019), 849–75. Magdaléna Jacková

Crocinus, Matthias (Matěj Crocin Chrudimský, Chrudimenus, Crocinowski, Crocinowsky, Krocyn, Krocín, Krocynovský, Krocýnowský, Kroczinovsky, Crocinovsky, Crocinovski, K.M.C., K.M.K.) Chrudim, 1583 – Zittau, 7 January 1648 a Protestant priest, an author of poems and religious writings I Biography C. studied at the Latin school in Chrudim and in 1611 at the school at the Church of St Nicholas in the Lesser Town of Prague. In 1612, the administrator Eliáš Šud ordained him a priest at the Church of Our

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Lady before Týn. C. first worked as a deacon in Mladá Boleslav; in 1614, he was a  church administrator in Polná and in 1615 in Nymburk. In the same year (not in 1618, as stated by the RHB 1: 492 – see Tischer 1921: 323), C. was appointed the church administrator in Rychnov nad Kněžnou on the estate of Eustach Betengel of Najenperk, where he remained until his departure for exile in 1623. He lived in Görlitz, secretly returned and stayed in Bohemia until 1628, when he left for Zittau. In 1631, he returned with the Saxon army to Prague; until 1632, when he was forced to leave again, he was a deacon at the Church of Our Lady before Týn, whose vicar was → Samuel Martinius of Dražov. In 1631, C. was actively involved in the removal of the heads of those executed in 1621 from the Old Town Bridge Tower. After the retreat of the Saxon troops, C.  briefly stayed in Wittenberg, where he, in 1632, published a panegyric on the king of Sweden Gustav II Adolf and dedicated it to the chancellor of the university there. He then went on to Zittau, but he tried to travel to Bohemia again. In 1634, he gave a sermon in Železný Brod at the funeral of the wife of the vicar Clemens Pictorius (Bartoš 1970: 56). In June 1636, he was detained near Turnov, transported to Prague and imprisoned and interrogated for two months. C. described this part of his life in great detail in the work Carceres Crociniani. His wife Kateřina in Dresden asked for the intervention of the Elector of Saxony; shortly thereafter, C.  was released on the condition that he did not return to Bohemia again unless he converted to the Catholic faith. He spent the rest of his life in Zittau, to which he bequeathed his library, now

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deposited partly in the Christian-Weise Bibliothek in Zittau and partly in the National Library in Prague, where some manuscripts and printed books were donated in 1958 (he owned i.a. the manuscript XXVI A 22 and the binder’s volume of prints 54 H 19330  – see Urbánková, Wižďálková 1971). C.  is sometimes mistaken for the Slaný native Matthäus Crocinus (1580–1654), also an exile, who was active as a painter in Bautzen. Hardly any information on C.’s literary contacts in his youth is available. At his first workplace, in Mladá Boleslav, he established contact with the former vicar Gallus Gigenius; he expressed his relation to him in the epicedium that he published after his death. He was friends with Samuel Martinius of Dražov, whose works he translated; in his printing workshop in Pirna, C. published his works; C. wrote an epicedium for him as well. Among patrons, it is necessary to mention C.’s employers in Rychnov – the Betengels of Najenperk, related to the Kirchmajers of Rejchvice. C. dedicated a number of his writings to them and their family members both before and after the Battle of White Mountain, when the widow of Eustach Betengel, Alžběta of Rejchvice, settled in Dresden. C. did not settle into the German-language environment in Saxony or Lusatia, apparently being hindered by his insufficient knowledge of German. II Work C.’s work does not stand out in terms of content or form, but it is a  typical example of the diversity of exile literary production  – it includes religious poetry, narration and polemics, panegyrics

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on Gustav Adolf as well as common occasional poetry, both Latin and Czech. C. also translated from Latin into Czech. The use of metres in his Latin poetry is limited to dactylic hexameters for longer compositions and elegiac couplets for occasional poetry; Czech poems are rhymed. C.’s extant works include relatively few Czech ones because he was on the index of banned authors, and some of the titles of his works are known only from there. 1 An Account of C.’s Arrest and Imprisonment C.’s most important literary work, Car­ ceres Crociniani, hoc est brevis, vera et non fucata narratio (Leipzig: Ritzschius 1644), is actually a combination of a personal diary and a  polemical treatise. C.  describes in it his capture in Borek near Turnov on 28 June 1636, the seizure of his personal belongings and imprisonment first in Turnov and then in Prague. He details interrogations and interviews with the Jesuits, who tried to convert him to Catholicism during their visits to prison. One cannot agree with the statement in the RHB that the poem contains numerous details about C.’s life before the Battle of White Mountain. However, the records of the interrogations contain interesting facts, for example on the burial of the heads of those executed at the Church of Our Lady before Týn in 1631. The work includes a  number of specific names and gives the impression that C. was collecting evidence of his process and wanted to report on the doctrinal discussions that he (as he claimed himself) had successfully conducted with Catho-

lic agents. The content of the work is described in detail by Riss (1868: 99–105). 2 Latin and Czech Poetry C.’s debut was Carmen de reparatione generis humani post lapsum (Prague: Daniel Sedesanus 1611). The introductory poem was written by →  Daniel Basilius. The extensive composition, comprising 138 dactylic hexameters, begins with the creation of the world and deals with the theme of retribution for the original sin, the birth of the Redeemer, his life and sacrifice. It was intended as New Year’s wishes for the poet’s patrons. The poem itself is followed by a  section entitled Dicteria symbolica, containing wordplay on the names of the poet’s patrons, with symbola cephalonomatica in their titles. Already in exile, C. published a panegyric on the king of Sweden Collatio duo­ rum celeberrimorum heroum, Augusti … et Gustavi (Wittenberg: Iohannes Röhner 1632). In the composition, comprising 203 hexameters, C. celebrates Gustav II Adolf by placing him above the Roman Emperor Augustus because he is a Christian military leader. A similar comparison is known, for example, from Michael Virdungus, who compared Gustav Adolf to Alexander the Great; Gustav Adolf was often compared to the biblical leader Joshua as well. This analogy is also used by C., who depicts in the poem the suffering of exiles and their faith in the victory of the non-Catholic party, led by the Swedish king. The poem includes some interesting details, such as descriptions of specific coins of Augustus as well as Gustav Adolf (Vaculínová 2009: 1160). The collection of epicedia for Gallus Gigenius Memoriae venerabilis senis Galli

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Gigenii (Dobrovice: Ondřej Mizera 1612) is notable for the fact that in the Latin poems, C. addresses the sons of the deceased, whereas in the Czech rhymed poem, he turns to his wife. With the extensive Czech rhymed epicedium, C. honoured the memory of Samuel Martinius. It is entitled Prom­ luvení k  … vysoce učenému muži panu mistru a  knězi Samuelovi Martiniusovi z Dražova [An Oration on … the Highly Learned Man, Master and Priest Samuel Martinius of Dražov] (Pirna: heirs of Jan Ctibor Kbelský 1639) and it is dedicated to his widow. The epicedium Řeč k odpočívajícímu v Pánu [A Speech to the One Resting with the Lord] has the typographic layout that was common in Latin poems written in elegiac couplets. At the end, C. included three Latin elegiac couplets addressing the deceased man. In the printed book, C. refers to himself as a  former colleague of Martinius’s at the Church of Our Lady before Týn (for the description of the printed book, see Volf 1914: 186–8). C. is also the author of several Latin poems in collective volumes, in particular of epicedia, epithalamia and accompanying poems for literary works. He also composed Czech religious songs to famous tunes, which he included in his prosaic works. 3 Czech and Latin Religious Prose C. was the author of several works of religious content. Rather frequently, he dealt with the subject of the presence of Christ in the Eucharist, later perhaps to defend the exiles against accusations of Calvinism (Frýzek 2004: 61); his main topic in the exile was the consolation

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of the exiles. C. dedicated Spis o večeři Páně a  častém, veřejném a  spasitedlném jí užívání [A Treatise on the Lord’s Supper and Its Frequent, Public Consumption Leading to Salvation] (Hradec Králové: Martin Kleinwechter 1618) to Kryštof Betengel of Najenperk and Alžběta, née of Rejchvice. Výklad modlitby Páně [Commentary on the Lord’s Prayer] (Hradec Králové: Martin Kleinwechter 1620) has multiple dedications  – to mayors, council members and the entire towns of Chrudim, Nymburk, Nový Bydžov, Vysoké Mýto, Mladá Boleslav, Litomyšl and Poděbrady. In the exile, C. wrote a commentary on Harmonia confessionum Bohemicae et Augustanae, to jest Světlé a patrné z Záko­ na Božího provedení, že Konfesí česká jest pravá augspurská [Clear and Evident Proof in the Law of God that the Bohemian Confession is the True Augsburg Confession] (Pirna: Samuel Martinius 1631). C. dedicated the work to the widows of Bohemian exiles Anežka Kyrchmajerová and Alžběta Betenglová, their daughters and sisters. On the contrary, the Latin defence entitled Confessio Bohemico-­ -Augustana: Hoc est Clara et perspicua probatio, Bohemicam Confessionem esse veram Augustanam, et in verbo Dei solide fundatam, contexta (Görlitz: Hermannus 1644) was intended for non-Catholics in the lands that accepted exiles from Bohemia. The extant manuscript XXVI A 22, deposited in the NKČR, contains another two works written by C. in exile: O pro­ tivenstvích církve, kteréž staly za císařů Římských [About the Adversities Suffered by the Church Under the Roman Emperors], which Volf (1909: 407) ascribed to

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C. as well. C. is definitely the author of the consolatory treatise Speculum exu­ lum Christi aneb Pobožné a  křesťanské předestření o bídném … vypověděných losu [A Pious Christian Description of the Unfortunate Fates of the Exiles] for 1629, in which C. discusses the fates of the exiles and provides instruction on how to overcome the formidable fate; he also brings advice to other Christians on how to treat Christians (for a  description of the content, see Volf 1909: 408–14). Some of C.’s Czech works are not known to have been preserved, with only bibliographic information being available. These include: Ars bene, beateque moriendi. Kázání o dobrém skrze časnou smrt vykročení [A Sermon on the Proper Departure from Life Through a  Timely Death] (Hradec Králové: Martin Kleinwechter 1618); Krocyna Matěje Chru­ dimskýho, Far. Rychnovskýho, o důvodech přítomnosti P. N. Ježíše Krysta při s. večeři [About the Presence of Our Lord Jesus Christ at the Supper by Matthias Cro­ cinus, a Vicar in Rychnov] (s.l.: s.t. s.a.), Krocyna Matěje Chrudimskýho, Far. Rych­ novskýho, Spis o pravdové potřebné Krys­ ta všemu stvoření přítomnosti [A Treatise on the Truly Needed Presence of Christ for All Creation by Matthias Crocinus, a  Vicar in Rychnov] (s.l.: s.t. s.a.), Su­ movní předložení o umučení P. N. Ježíše Krysta [A  Synoptic Treatise on the Passion of Our Lord Jesus Christ] (s.l.: s.t. 1639), Ráj exulantu českych [The Paradise of Bohemian Exiles] (s.l.: s.t. 1630?). 4 Translations C. published a translation of the work of the Strasbourg professor of theology Johannes Pappus Parva Biblia sive synopsis

biblica (1st ed. 1615) under the title Par­ va Biblia, aneb Kratičké rozebrání Biblí [A Brief Discussion of the Bible] (Hradec Králové: Jan Arnolt 1621). It includes brief contents and exegeses of individual Biblical books. He dedicated it to Jan Kirchmajer of Rejchvice, Jan Betengel of Najenperk and several other noblemen and noblewomen. At the end, he included a Czech religious song to a familiar tune. The manuscript XXVI A 22, deposited in the NKČR, contains Církví evan­ gelických v Čechách nynější spůsob [The Current Situation of Protestant Churches in Bohemia], a translation written by C.  probably soon after the publication of the original Ecclesiarum evangelico-­ -bohemicarum status modernus (Wittenberg: Ambrosius Rothius 1632). Numerous researchers have mistakenly attributed the Latin original to → Iacobus Iacobaeus (Minárik 1963: 11). The work describes the return of the exiles during the Saxon invasion in November 1631 and their expulsion in May of the next year. The diary method used in the work is reminiscent of Carceres Crociniani; therefore, C. may have been the author of both the Latin and Czech versions. Moreover, when the printed book came out in Wittenberg, C.  published his panegyric to Gustav ­Adolf there. III Bibliography Work: RHB 1: 492–3; Knihopis 2, 2, 297–8 (an overview of previous research and bibliography). Knihopis K1649–1655, 19127, 19128, 5502, 6842; VD 17 3:612919F, 3:612917R, 14:686750T, 23:235467G, 14:684930G. Bibl.: J. Riss, Matěj Krocín (Krocinov­ ský). In: ČČM 42 (1868), 96–107; J. Volf,

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Z  činnosti exulantského kněze Mat. Kro­cinovského [From the Activities of the Priest in Exile Matthias Crocinus]. In: ČČM 83 (1909), 407; J. Volf, Krocinovského promluvení k M. Sam. Martiniovi z Dražova [Crocinus’s Oration on Master Samuel Martinius of Dražov]. In: ČČM 88 (1914), 186–8; J. Minárik, Jakub Jako­ beus. Bratislava, 1963, 11–4; F.  Tischer, Dopisy konsistoře podobojí [Letters of the Utraquist Consistory]. Praha, 1921, 323; F.  M. Bartoš, Ze zápisků podkrkonošského faráře z doby bělohorské bouře [From the Diary Entries of a Vicar in the Region below the Giant Mountains during the White Mountain Storm]. In: LF 93 (1970), 56; E. Urbánková, B. Wižďálková, Bohemika z Městské kni­ hovny v Žitavě [Bohemica from the Municipal Library in Zittau]. Praha, 1971, 84–5, 88; J. Petráň, Staroměstská exekuce [The Old Town Execution]. Praha, 1971, 318–9; A. Eckert, Die Prager deutschen evan­ gelischen Pfarrer der Reformationszeit. Kirnbach, 1972, 16; K. Pospíchal, Z galerie zapomenutých. Část druhá. Matěj Krocínovský (Krocin) [From the Gallery of the Forgotten. Part Two. Matthias Crocinus]. In: Chrudimské vlastivědné listy 5 (1996), 18 (including earlier regional literature); J. Frýzek, Matěj Krocín. In: Panorama: z přírody, historie a  součas­ nosti Orlických hor a  podhůří 12 (2004), 51–65; M. Vaculínová, Gustav Adolf, the King of Sweden, in the Latin Poetry of Czech Humanists. In: Acta Conventus Neolatini Uppsaliensis. Leiden, Boston, 2009, 1158–60; K. M. Ďurčanský, Česká města a jejich správa za třicetileté války: Zemský a  lokální context [Bohemian Towns and Their Administration during

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the Thirty Years’ War: The Land and Local Context]. Praha, 2014, 192. Marta Vaculínová

Cropacius, Caspar (Kašpar Kropáč z Kozince, Gaspar, Pelsinensis) c. 1539, Pilsen ‒ 13 January 1580, Pilsen a Latin poet I Biography C. came from the family of the Pilsen alderman Václav Kropáč and his wife Voršila. He was a Utraquist; he studied at the town school in his native Pilsen and in Zwickau; after a short stay in Prague, where he met → Šimon Proxenus, Jiří Polenta of Sudet and →  Thomas Mitis, he eventually, from 1559, continued at the University of Vienna, where he enrolled on 14 April. Already before leaving for Vienna, he began to write and publish poems; as early as in 1560, he and two other students at the university, Petrus Paganus and Jonas Hermann from Görlitz, were awarded the title poeta laurea­ tus. In the same year, he and his brother Ioannes received the coat of arms and the nobiliary particle ‘of Kozinec’ (according to the meadow near Pilsen belonging to the family property), which he, however, did not use in his literary works and attached only ‘Pelsinensis’ to his name. Nevertheless, his ambitions to become a university professor or to be employed at the court remained unfulfilled. In 1563, he thus returned to Pilsen and ­married

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Magdalena of Brodějovice, a  rich widow of Vincenc Rajský of Dubnice. In 1564‒1571, he was a member of the town council; for the rest of his life, he managed the extensive property of the Rajský family. After the death of Maximilian II and the accession of Rudolf II, however, the pressure against non-Catholics intensified in traditionally Catholic Pilsen, as a result of which he purchased a house in Stříbro in 1579 to live there. Yet he died before that could happen. However, as a  non-Catholic, he could not be buried in Pilsen; therefore, he was buried in Stříbro. From his studies in Zwickau, he was friends with another student, Paul Schede Melissus, who came to Vienna at the instigation of C. and to whom C. helped to become poet laureate there. Afterwards, Melissus became an ambassador in the Habsburg service and especially an important poet and translator. After C.’s death, Melissus prepared a  comprehensive edition of his poems. Having returned from Vienna, C. was in close contact among Czech Humanists with Thomas Mitis, further with Šimon Proxenus and the Lusatian historian and Latin poet Christoph Manlius, on whom he wrote an epitaphium. Other contacts can be traced in C.’s works themselves. They included his co-workers, e.g. Petrus Paganus (RHB 4: 90), with whom he jointly published the poems ‘De bello et pace’ and ‘De la­ mentabili passione et glorioso triumpho Jesu Christi’; contributions to C.’s collections of poems printed on the occasion of Christmas holidays were written by →  Petr Codicillus, →  Georgius Ostracius and Thomas Mitis and Christoph Man-

lius, and poems to Tumuli caesarum et regum Bohemiae were contributed by Mitis and →  Prokop Lupáč of Hlaváčov. C. himself wrote poems for the works of → Matouš Petřík, Petrus a Rotis, → Ioan­ nes and Iacobus Strialius, Michael Ubiser G. Ostracius and T. Mitis. The persons to whom C. dedicated his works included his patrons, e.g. the archbishop of Gniezno Jan Przerębski (‘Graphica pictura cervi’) and the bishop of Warmia (Ermland), papal legate and later cardinal Stanislaus Hosius. Support by other patrons is likely to have been mediated for C. by Mitis, because it was he who wrote the dedications to them – the abbot of Kladruby Josef Vron and the abbot of Chotěšov Adam Hasler (‘Hexa­ metrum pro Calendis Ianuariis’). Last but not least, it is worth mentioning the persons to whom C. addressed some of his texts, e.g. the epithalamion for the Pilsen pharmacist Jan Voitius and his wife Cecilia (1577). C.’s brother Ioannes was also active in literature (RHB 1: 495‒6), but his more important achievement is an edition of selected poems by →  Ioannes Gilco. II Work C. wrote only in Latin. His work mostly consists of short, in several cases medium-range poems (the longest is his debut ‘Passio ac triumphus’, consisting of 383 hexameters), written in hexameters or elegiac couplets, most of which were published after his death by P. Melissus. A turning point in his work was his return from Vienna to Bohemia in 1563; before that, he was writing poems with the aim of winning the favour of the Habsburgs and important members of the Viennese

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court, whereas the poems published later were dominated by texts on religious subjects. In the mentioned edition of C.’s collected poems (Cropacii Poemata, Nuremberg: Leonharduas Heusler 1581; hereinafter only as Poemata), P. Melissus not only included almost all of C.’s published texts (including C.’s contributions printed in volumes by other authors), but he also drew on C.’s manuscripts including his unfinished or badly preserved poems. In poems published from manuscripts, he made more significant editorial interventions than in poems that had already been published and were reprinted there. Some had been, however, edited by C. himself over the years. Most of the poems in Poemata are organised into larger genre or thematic wholes (Cunarum Christi libri II., Variorum poematum libri IX., Fragmenta ex Cropacii schedis, Duces et reges Bohemiae), which had probably been C.’s intention. A few of C.’s texts reflect his cooperation with musicians and composers and were set to music or were at least published together with texts set to music (Vaculínová, Daněk 2019). The text below first discusses C.’s writings published separately in his lifetime (including a  reference to their reprint in Melissus’s edition), while the final section deals with poems published by P. Melissus from C.’s literary estate. 1 Poems Addressed to Members of the Ruling Family C.’s first poem celebrating members of the Habsburg family was Carmen bucoli­ cum de adventu Ferdinandi I. (Prague: Georgius Melantrichus 1558), in which

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Ferdinand is praised in a  dialogue between two shepherds, Thyrsos and ­Aegon, as God on earth, magnanimous, saint, undefeated in battle, and he is compared to Jupiter. In the extensive passage, the shepherds alternate after three verses; the third verse, i.e. the one concluding the shepherd’s speech, always contains, with variations, the wishes for Ferdinand’s long reign or life. It was republished in C.’s collected poems (Poe­ mata, 123‒33). C. composed several poems in honour of Maximilian II. However, the only one to be published during his lifetime was the poetic panegyric In adventum et felicissimam coronationem divi Maxi­ myliani (Prague: Georgius Melantrichus 1562), comprising 273 hexameters. In the introduction, C. states that only now, two years after he was awarded the title poeta laureatus, he has the opportunity to repay the Habsburgs properly. In the poem itself, he mentions Maximilian’s predecessors, adding that he would complement their actions by his own and gives the king ascending the throne advice. He encourages him to be patient, but above all to wage wars, namely against the Turks (Poemata, 70‒9). Other poems in honour of Maximilian II from the 1560s were published after the ruler’s death. The first of them was the printed book Tumuli caesarum et regum Bohemiae ex archiducibus Aus­triae (Prague: Michael Peterle 1577) on the occasion of Maximilian’s death, in which C. included several short poems dedicated to Ferdinand. The most extensive text in the book is In exequiis Maximiliani ac­ clamatio. In this poem, personified Bohemia is mourning Maximilian’s death.

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C. again mentions fights with the Turks, but he highlights Maximilian’s reign as a  period of peace, when all danger was averted. The concluding part of the printed book contains poems by Thomas Mitis and Prokop Lupáč of  Hlaváčov. The whole book was dedicated to Rudolf II (Poemata, 134‒42). One of C.’s longest poems is ‘Invictissimo Romanorum imperatori Ferdinando I. P. P. sacrum carmen’, celebrating Maximilian I, Charles V, Ferdinand I and Maximilian II (Poemata, 80‒93 with an altered title). Originally, it was not published as a separate work but as part of the printed book Corona poetica by Petrus a Rotis (Vienna: Raphael Hofhalter 1560). 2 Poems on Religious Themes C.’s debut was the work Carmen de pas­ sione, tum etiam salutifero triumpho Iesu Christi (s.l.: s.t. 1557), describing the end of the life of Jesus Christ, beginning with his capture in the Garden of Gethsemane, his descent into hell and victory (Passio ac triumphus Salvatoris Iesu Christi). In the year when he and Petrus Paganus received the title poeta laureatus, they jointly published the work De lamentabili passione et glorioso triumpho Jesu Christi a morte resurgentis carmina (Vien­na: Raphael Hofhalter 1560); whereas Paganus was the author of the first poem, ‘De lapsu hominis et lamentabili Christi Iesu passione carmen heroicum’, C.  wrote the second poem, referring to the second part of the title, ‘De glorioso triumpho Iesu Christi a morte resurgentis carmen’. It combines ancient and Christian ideas and motifs; after the crucifixion, Jesus descends into the underworld, defeats Satan, and rises from the dead on the

third day. The text also contains allusions to ancient literature, especially Virgil. The poem was reprinted in Poemata, 38‒47, as ‘Triumphus Iesu Christi a morte resurgentis’, which earlier researchers (RHB 1: 498‒9, 502), who did not have access to the printed book De lamentabili passione et glorioso triumpho from 1560, did not identify as C.’s poem ‘De glorioso triumpho’ in this latter-mentioned book but considered it to be a  reworked version of a  part of the poem ‘Carmen de passione’ from 1557, dealing with the resurrection. In the same year, C. also published Graphica pictura cervi, qui est imago Dei (Vienna: Raphael Hofhalter 1560), in which he used the popular motif of comparing Christ to a deer. In the first part, he describes the deer as a shy, guileless, peaceful and fragile creature adorned with wit and prudence. He then proceeds to the comparison itself. He mentions that also Jesus was born poor, defenceless and that he suffered from cold, without any deceit or deception. And like a  deer shows its fawns a  safe path, so does Jesus reveal the unspeakable word of God and guide people to the correct way (Poemata, 31‒7). Three of C.’s publications from the end of the 1560s and the first half of the 1570 are associated with Christ’s birth and Christmas holidays. The first of them, Hexametrum pro Calendis Ianuariis ad annum Domini 1568 (Prague: Ioannes Gitzinius 1568), describes the Nativity, the arrival of the Three Kings and the Massacre of the Innocents, the violent attack on the Jews and, at the end of the poem, a plea for protection from the Turks. C. abundantly used similes, the

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first of which is extensive and appears at the very beginning, and figurative expressions (Poemata, 8‒20). Works of similar character but shorter and less elaborate and original are two poems included in the printed book Carmina pro Calendis Ianuariis pro ann. 1572. et 75. (Prague: Nigrinus s.a.). These religious reflections are complemented by the poem ‘Ecclesia Christi Turcorum tyranno’, in which the Christian community addresses, as indicated by the title, the Turkish Sultan, saying that all the countries of Christian Europe are ready to fight him, and that the empire, under equal conditions, will not yield to him in anything because he has seized all of his possessions by trickery; it predicts certain defeat for him (Poe­ mata, 20‒8, 191‒7). Between these two works, C. published Genethlia in natalem Iesu Christi, Filii Dei et Mariae Virginis (Prague: Georgius Daczicenus 1571), prayer for international peace, for reconciliation among people, for piety, and for the human mind to be incapable of hatred (Poemata, 1‒8). 3 Epithalamia In 1561 C. published an occasional collection on the wedding of his brother, Epi­ thalamia duo in nuptiis doctissimi iuvenis Ioannis Cropacii, et pudicissimae virginis Annae Rayskii a  Dubnice (Nuremberg: Ioannes Montanus, Ulricus Neuberus 1561). In his lifetime, he also published an epithalamion on the wedding of Caecilia Priverin from Cheb and the Pilsen pharmacist Jan Voitius. It contains a  reflection on the statement ‘marriage is a ship, the world is the sea, the homeland is heaven and we are the ship’s cargo’.

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4 A Poem on the Turks and another Celebrating Vienna C.’s other separately published works included two compositions from the early 1560s, which were, however, somehow different from the rest. Besides the above-mentioned, primarily pro-Habsburg or religious poems, in which, however, C. also touched on war danger and fights with the Turks, he and P. Paganus published carmen heroi­ cum entitled De bello et pace (Vienna: Raphael Hofhalter 1560). Nevertheless, unlike the others, the poem is a  call for peace, which is the most useful of all, with nothing being more harmful than weapons. It contains a  depiction of the horrors of war and the destruction of Troy. Towards the end, the authors once again move towards the Turkish danger, which must be stopped in any way possible, and consider it fair to repel violence by force (Poemata, 97‒103). The encomiastic poem In laudem Vien­nae (Vienna: Michael Zimmermann 1563), comprising 296 hexameters, was written and published by C. on the occasion of his repeated and, as it turned out, also last stay in this town in 1563. In its introduction, C. remembers his former stay, mentions the antiquity of the city and derives the names Vindobonum from wine (ferax vini) and Vienna from the Latin phrase meaning that it knew no defeat (‘Nunc clarum crebris ditata Vienna triumphis / obtinuit nomen, bello quia nescia vinci est.’). C. further develops the motif of the impregnable city and, in this connection, he refers to the siege of Vienna by the Turks in 1529. He associates military power with interior power, meaning the ruling family and

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the ­people that Vienna has given to the world. Likewise in this case, the content of the poem is thus political, targeted (rather than at members of the Habsburg dynasty and members of the imperial court) at the City Council of Vienna, to which the poem is also dedicated. The concluding part of the poem includes i.a. a celebration of the academy and a poetic description of some buildings, e.g. St Stephen’s Cathedral (Poemata, 59‒69). 5 A Collected Edition Published by P. Melissus It arises from the text above that almost all that C. managed to publish in his lifetime (with the exception of his debut, Carmen de passione, and the epithalamion for Jan Voitius and his wife Ceci­ lia) was reprinted in C.’s collected works, published posthumously. The poems published from the literary estate can be subdivided in a similar way to those published earlier. The texts written to celebrate the Habsburgs are represented by the motet Nobile virtutum culmen by Christian Hollander in honour of Maximilian II (in an altered form in comparison with the original edition; Poemata, 265), probably written on the occasion of his coronation in Pressburg as King of Hungary (Vaculínová, Daněk 2019); further by the encomiastic poem that C. delivered on behalf of the university after Maximi­ lian’s return to Vienna (Poemata, 49‒58); and finally by the poem, comprising ten elegiac couplets, celebrating the arrival of Maximilian II and Maria of Austria in Pilsen in 1570 (Poemata, 266). Among poems on religious themes, one can mention the short poem ‘Com-

paratiuncula resurrectionis Iesu Christi’, in which C. likens the resurrected Christ to a pelican and phoenix (Poemata, 48), and ‘Precatio ad Filium Dei natum et Virgine Maria’, which was originally published by Thomas Mitis together with his works in the printed book Ad clariss. et nobiliss., dedicated to Petrus Zasius (Poe­ mata, 28‒30). A large part of the edition of C.’s collected poems (most of the texts from the sections Variorum poematum liber V.‒IX. and Fragmenta ex Cropacii schedis, Poe­ mata, 142‒324) consists of short poems, often addressed to C.’s friends and other people, among whom Melissus is significantly represented (Poemata, 242‒4), usually by poems of memorial character (Poemata, 117‒20, 220‒3). C. dedicated other poems to Thomas Mitis ‒ in the poem ‘De P. Melisso Schedio, eiusque Poe­matis et harmoniis Musicis’, he recalls their stay together in Zwickau and in Vienna (Poemata, 297‒9). In another poem to Mitis, who published his Histo­ rie … o žalostivém dobytí Sigetu [The … History of the Tragic Siege of Szigetvár], he expresses his disapproval of his writing about the horrors of war using his surname: ‘Sis Mitis. Miti mitia fata cadent.’ (Poemata, 223‒5). He urges Petr Cruciger (while referring to the Apostle Peter) to listen to the word of God (Poe­ mata, 231‒2). He writes to Prokop Lupáč in 1579 that he no longer enjoys writing poems; he still does write them, but he is prevented by his duties and illness (Poemata, 304‒305). Other persons were addressees of C.’s epithalamia and wedding congratulations (Poemata, 183‒91 ‒ Ioan­ nes Strialius, 198‒211 ‒ Vilém of Rožmberk, 213‒7 ‒ Proxenus), birthday or

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name-day wishes and wishes for a pleasant journey (Poemata, 120‒3) or epita­ phia (e.g. Proxenus, Poemata, 157‒61, or Manlius, Poemata, 164). It is worth mentioning the poem dedicated to C.’s father Václav after his death in 1559 (Poemata, 143‒7). Cooperation with musicians is indicated by the poems ‘In laudem musicae’ (Poemata, 251‒2) and ‘In systemata Sebastiani Organici’ (Poemata, 274‒5), probably concerning the organist Sebastian Kühn (RHB 1: 504). Several poems are slightly different from the rest of C.’s works. One of them is ‘Ecloga phyllis’ (Poemata, 108‒17), conceived as a dialogue between two people, Melytes and Moeris  – the name of the first of them is supposed to refer to Melissus. In the poem, C. criticises human vices. Others include short fictional letters, partly inspired by Ovid’s Heroides. In the first of them, ‘Helena Melitaeo’, Helen is asking Melitaeus not to leave her unless he wishes her destruction (Poemata, 211‒2); the poetic letter ‘Susia Pamphilo’ is similar (Poemata, 218‒9). C.’s collection on a historical theme, Duces et reges Bohemiae, remained unfinished. It was to contain poems on all rulers including mythic dukes until Rudolf II, to whom the collection was to be dedicated. Nevertheless, he only managed to describe the rules from Forefather Čech until Bořivoj I and from Wen­ces­las IV until Ferdinand I, some of which are unfinished (Poemata, 325‒47). III Bibliography Work: RHB 1: 498‒506. Modern transl.: Businská 1975: 117–23 (a translation of the poems).

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Bibl.: For an overview of previous research, cf. RHB 1: 506; BSČZ 9: 470. W. Ludwig, Klassische Mythologie in Druckersigneten und Dichterwappen. In: Renaissancekultur und antike Mythologie, ed. B. Guthmüller, W. Kühlmann. Tübingen, 1999, 113‒48, here 137‒9; J. Amman-Bubenik, Merkur besucht die Universität Wien. Zur Dichterkrönung von Petrus Paganus. In: Neulatein an der Uni­ versität Wien. Ein literarischer Streifzug. Franz Römer zum 65. Geburtstag gewid­ met, ed. Ch. Gastberger. Wien, 2008, 143‒76, here 147; Storchová 2011: 178‒82 and passim; F. Frýda, Keramická plastika s erbem Kašpara Kropáče z Kozince [A  Ceramic Sculpture with the Coat of Arms of Caspar Cropacius]. In: Společnost přátel starožitností 119/2 (2011), 88‒91; Dějiny města Plzně [The History of the City of Pilsen] I. Plzeň, 2014, 388, 392‒3, 463, 485‒7; R. Sauer, Die Gedichte des Melissus an die Habsburger Kaiser. In: Neulateinisches Jahrbuch 19 (2017), 401– 9; M. Vaculínová, P. Daněk, Cropaciana. Carmina Caspari Cropacii, 1560‒1562. Praha, 2019. Ondřej Podavka

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Cyrus, Matěj (Matthias Cyrus) 1566, Třebnice – 16 March 1618, Prague a preacher, bishop of the Unity of the Brethren, and translator I Biography C. probably studied at the school of the Unity of the Brethren (Unitas fratrum) in Mladá Boleslav, where he became a  deacon in 1584. In February 1587 he enrolled at Heidelberg University. In the early 1590s he is likely to have worked as headmaster of the school of the Unity of the Brethren in Mladá Boleslav, the most important educational institution of the Unity and primarily focused on the education of its clergy. In 1596 he was ordained a  priest in Třebíč. As a  priest of the Unity, he also worked in Komárov and in Tmaň near Beroun for a  short time, after which (until c. 1601) he is listed as the priest serving Kateřina of Ludanice (later of Rožmberk) in Bechyně and in Český Krumlov and as a rector of the congregation of the Unity in Votice. He was in close contact with a  remarkable Czech aristocrat, Petr Vok of Rožmberk  / Rosenberg, whom he influenced in favour of the Unity of the Brethren. At the synod in Žeravice in 1604 he was appointed a member of the Inner Council of the Unity of the Brethren; in 1609 he became a member of the commission for ecclesiastical orders and the same year started to work as a pastor and preacher in the Bethlehem Chapel, which the Unity of the Brethren began to use after Rudolf II’s Letter of Majesty in 1609. C. was also elected a  senior of the Utraquist

Consistory and in 1611 made a bishop of the Unity. In 1612, when the university of Prague handed the entire Bethlehem Chapel, including the adjacent Nazareth College, over to the Unity of the Brethren, he became the principal teacher of this newly established school of the Unity, which cooperated with the university of Prague and functioned as a  preparatory school for academic studies. He is buried in the Bethlehem Chapel. On the occasion of C.’s death two collections of Latin epicedia were published. The first of them, Epicedia in obi­ tum viri domini Matthiae Cyri… (Prague: Jonatha Bohutsky a  Hranicz 1618), with contributions by →  Ioannes Campanus, → Petrus Fradelius, Adam Hartman, etc., is strongly associated with the university of Prague. The second, Exequiis reve­ rendi, clarissimi ac doctissimi viri domini. Matthiae Cyri… (Prague: Paulus Sessius 1618), to which → Jan Škréta Šotnovský of Závořice and Georg Agricola contributed, is exclusively connected with the Unity of the Brethren. C. maintained frequent contact with aristocratic circles, mainly with the Rožmberk court. His correspondence in Czech with Petr Vok of  Rožmberk and his secretary →  Václav Březan, from 1603–1610 (edition: Salaba 1900), has been preserved. In it C. reflects on religious-political events around the time of Rudolf II’s Letter of Majesty and asks the lord of Rožmberk to support the Unity of the Brethren. He also maintained friendly contact with the Hodějovský family, the owners of Konopiště Castle. Through a network of social contacts C. was also connected with the leading figures of the Unity of the Brethren. He frequently

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exchanged letters with the bishop of the Unity of the Brethren → Matouš Konečný (published by Just, Klosová, Steiner 2011). They document the internal situation in the Unity after the issue of Rudolf II’s Letter of Majesty, including sharp conflicts between C. and another important representative of the Unity, Jan Cyril Třebíčský, but they also mirror some details of the literary practice of this community. C.’s son, Matěj Cyrus the Younger, was also active in literature. II Work C.’s work, influenced by the literary principles of Humanism, comprises Czech and Latin funeral sermons on the death of Petr Vok of Rožmberk, and a  translation of a Latin Humanist travelogue. 1 Funeral Sermons One famous work by C. that has been discussed many times in academic literature is his extensive funeral sermon on Petr Vok of Rožmberk: Artium universarum ex­ cellentissima ars bene beateque morien­ di, aneb Kázaní o tom kterak by člověk křesťanský dobře, šťastně a blahoslaveně život svůj v Pánu dokonati a umříti mohl … učiněné při pohřbu  … Petra Voka Ursina [Artium universarum excellentissima ars bene beateque moriendi, or a Sermon on How a Christian Could Conclude His Life Well, Happily and Blessedly and Die in Christ … Given at the Funeral … of Petr Vok of Rožmberk] (Prague: Jonata Bohutsky, Jiří Hanuš Lanškrounský 1612); Artium universarum excellentissima ars bene beateque moriendi, sive concio in obitum … Petri Wok Ursini a  Rosenberg, ultimi gubernatoris inclytae domus Roten­

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bergicae… (Hannover: Wechel, Aubrius 1612). The Czech version has been preserved in two different redactions from 1612, printed by two different printers. The version printed by Jonata Bohutský in Prague’s Old Town includes, in addition to the actual sermon, Latin epicedia by →  Ioannes Campanus and Henricus Crollius Hassus from Wettern, which are placed between the dedication and the text, and a  description of the funeral procession, printed as an appendix at the end. The edition printed by → Jiří Hanuš Lanškrounský contains only the text of the sermon. The Latin version was published in Germany in the same year. Rather than a  funeral sermon, the entire work is a contemplation of the ars moriendi type. It provides instructions about how to prepare for a  good death and discusses common themes connected with that (the transience of life, the equality of people before death, the inevitability of death, and self-reflection on one’s own life). C. describes the glorious past of the Rožmberk family and laments its demise. He depicts Petr Vok as a man who did not avoid thinking about death and who led his life, especially its latter half, virtuously and wisely. He describes the very end of Vok’s life in detail, including his humble acceptance of the end and trust in Christian comfort. C.’s religious opinions are evident – he discusses his own church in the text and places Petr Vok in the network of Protestant figures, but he also conceives his text without confessional confrontation. In his meditation on death, he alludes mainly to biblical (including one example based on Samson and Delilah) and, to a lesser extent, ancient texts (in ­particular short

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­quotations from Seneca; the Latin version also contains examples based on ancient themes, e.g. Scipio, the victor over Hannibal). 2 A Translation of a Travelogue Along with Pavel Slovacius, another member of the Unity of the Brethren, C. translated a  Latin travelogue written by Jean into Czech. De Léry was a  Calvinist preacher of French origin, who in 1556–58 participated in an unsuccessful attempt to settle one of the islands on the coast of Brazil. He originally wrote his work in French and later translated it into the Latin version that was used by C. and Slovacius. Their translation was finished in 1590, but they did not try to have it published – the Czech translation is only known from one manuscript, which has been preserved in the former Fürstenberg library at Křivoklát Castle (Pražák 1965: 118–119). The work describes the appearance, character and behaviour of Native Americans, their methods of warfare, the ceremonies they used when killing their enemies and ritually eating them These passages are conceived as a contribution to the history of human cruelty, because, according to the author, the cruelty of South American cannibals does not compare with the brutality of European religious wars. His criticism of European conquerors and the religious situation in Europe seems to have been the main impetus for the adaptation of the work into Czech, as the translators imply in their original dedication (Hodura 1957: 54). The Czech version is slightly shorter than its Latin original; the omitted passages are largely theological-polemical. It preserves the higher style of the original and

skilfully interprets complex Humanist periodic sentences as well as occasional passages in verse (including quotations from Ovid). It also provides a Czech version of a conversation between a Frenchman and a  Tupinambá Indian, which can be regarded as the very first known Czech-Indian dictionary (Hodura 1957: 305–23; cf. Kašpar 2015). Matěj Cyrus the Younger (c. 1600 – after 1638) was likewise active in literature. He was born in Mladá Boleslav around 1600. In 1611, he is documented as a  student at the grammar school in Bremen, Germany  (Schmidtmayer 1931: 344), where the young Sixts of Ottersdorf, Jan and Vratislav, are also recorded in the registry (Říčan 1962: 140). Subsequently, he spent some time travelling in Western Europe. From 1620 he was once again a  student in Bremen, after which he enrolled at the university in Frankfurt. In 1629 he returned to Prague and apparently converted to Catholicism. He is mentioned as a  Prague burgher, elevated to the nobility with the nobiliary particle ‘of Habějov’, as late as 1638. C. the Younger was an occasional Humanist poet. He published a congratulatory volume (Gratula­ tio scripta ad reverendum et doctissimum virum D. Johannem Vette­rum…, Bremen: Thomas de Villiers 1614), in which he wishes his former teacher in Bremen, Jan Vetter-Strejc of  Hranice (one of the sons of the man of letters from the Unity of the Brethren →  Jiří Strejc) success in his priestly office. Another published work (Γενεθλιακόν Immanueli Θεανθρώπω … sacrum et strenae loco … Ioanni Theodoro Sixto ab Ottersdorf, Prague: s.t. 1618), contains a New Year’s greeting dedicated

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to Jan Theodor Sixt of  Ottersdorf, whom C. the Younger praises for the favours that he enjoyed at the Sixts’ house from his childhood. The core of the printed book is formed by almost two hundred hexameters about Christ’s birth. The former Fürstenberg library at Křivoklát contains a  binder’s volume of Latin and Greek poems from 1620–1630, which is an autograph of Cyrus the Younger (Mathiae Cyri iunioris Carmina, 1620–1630, a manuscript housed in the castle library of Křivoklát, shelf mark I d 57; Pražák 1969: 141–2). Using separate titles, it is divided into several sections each for a  specific genre of occasional poetry (Επίγραμματα, Anagramata, Genethliaca, Epithalamia, Symbola, Philothesia etc.). According to J. Hejnic (1965: 82), C. the Younger’s poetry of is strongly dependent on the work of →  Ioannes Campanus, although the influence of the late Roman poet Avienus is also evident. The volume further contains a  great deal of information on the author’s life and documents his personal contact with the leading figures of the Unity of the Brethren at that time and other important scholars and men of letters, in particular exiles after the Battle of White Mountain. His verses were addressed i.a. to J.A. Comenius, Karel the Elder of Žerotín, →  Mathias Borbonius, →  Havel Phaëton Žalanský, Pavel Němčanský, Ioannes Corvinus, → Matouš Konečný, →  Simeon Partlicius (C.  the younger also wrote Greek and Latin verses to accompany Partlicius’s defence of astrology Astronomici apologetici of 1623). III Bibliography Work: RHB 1: 524–7. Knihopis K1718–9.

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Modern ed.: Jean de Léry, Historie o pla­ vení se do Ameriky, kteráž i Brasilia slove [The History of the Voyage to America, Which Is Called Brazil], ed. Q. Hodura. Praha, 1957. Bibl.: For an overview of previous research, cf. LČL 1: 372–3. J. Salaba, Korespondence kněze br. Matě­ je Cyra s Václavem Březanem a  Petrem Vokem z Rožmberka [The Correspondence of the Priest of the Unity of the Brethren Matěj Cyrus with Václav Březan and Petr Vok]. Praha, 1900; A. Schmidtmayer, Die Beziehungen des Bremer Gymnasium Illustre zu J.A. Comenius und den mährischen Brüdern. In: Bremisches Jahrbuch 33 (1931), 305–47; R. Říčan, Několik pohledů do českobratrského vyššího školství za mladých let Jana Amose Komenského [Several Insights into the Higher Education of Bohemian Brethren at the Time When John Amos Comenius was Young]. In: AC 21 (1962), 114–51; J.  Hejnic, Humanistica. Nová huma­nis­ tica v  křivoklátské zámecké knihovně [Humanistica: New Humanistica in the Křivoklát Castle Library]. In: LF 88 (1965), 79–87; J. Pražák, Rukopisy Křivoklátské knihovny  / Codices manu scripti Biblio­ the­ cae castri Křivoklát [Manuscripts in the Křivoklát Castle Library]. Praha, 1969; J.  Pánek, Poslední Rožmberkové  – velmoži české renesance [The Last Rosenbergs – the Aristocrats of the Bohemian Renaissance]. Praha, 1989, 290, 325, 337– 8; A.  Enneper, „Luget omnis Czechia tellus“. Tod und Begräbnis des letzten Herrn von Rosenberg in der neulateinischen Ars moriendi und Appendix des Matěj Cyrus. In: FHB 21 (2005), 67–82; J.  Fialka, Vnímání „druhého“ v čes­kém raně novověkém překladu cestopisu

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­Jeana de Léryho „Historie o plavení se do Ameriky, kteráž i Brasilia slove“ [The Perception of the ‘Other’ in the Czech Early Modern Translation of the Travelogue ‘The History of the Voyage to America, Which Is Called Brazil’ by Jean de Léry]. In: Tradiční a  moderní z perspektivy his­ torické sociologie. Historická sociolo­ gie, ed. B. Šalanda. Kolín, 2011, 77–90; R.  ­Prchal Pavlíčková, (Ještě jednou) pohřební kázání Matěje Cyra nad Petrem Vokem z Rožmberka roku 1612. Jednota bratrská a  mediální propagace [(Once Again) Matěj Cyrus’s Funeral Sermon on Petr Vok of Rožmberk in 1612. The Unity of the Brethren and Its Promotion in the Media]. In: Epigraphica & Sepulcralia 3 (2011), 337–67; Just, Klosová, Stei­ ner 2011: 74–171; O. Kašpar, Nový svět v české literatuře 16. století [The New World in Czech Literature of the 16th Century]. In: Studia ethnologica pragensia (2015), 13–21. Jan Malura

Czernovicenus, Ioannes (Jan Černovický z Libé Hory, z Černovic, Czernovicius, Sequenides, Sekmenides, a Lybeo Monte, I.S.) 1569, Černovice near Tábor – 23 September 1633, Pirna (Saxony) a Latin poet I Biography C. studied in Prague. He received his Bachelor’s degree in 1593, after which he seems to have taught in Žatec. He was

probably married in 1595. One year later, he became a burgher of the Old Town of Prague. It is likely to have been around 1605 that C.’s former pupil Jan Libocký of  Libá Hora (d. 1608) accepted him to his coat of arms, along with Ioannes Vulterinus and → Ioannes Hubecius. Nevertheless, this was not confirmed by King Matthias until 12 November 1612. In 1614, he was listed as a  councillor of the Old Town of Prague; he remained a member of the city council until 1620. After the accession of Frederick V of the Palatinate to the Bohemian throne, he published occasional prints in his support together with → Václav Clemens. He was wounded and robbed by imperial soldiers in the aftermath of the battle of White Mountain. In 1628 he sold his houses in Prague and, as a non-Catholic, had to go into exile. He went to Pirna, where he died six years later. On the occasion of his death, a  collection of epicedia Funerea cupres­ sus aneb pohřební památka Jana Černo­ vického z  Libé Hory [Funerea Cupressus or a Funerary Memorial for Ioannes Czernovicenus of Libá Hora] was published in Pirna in 1633, but the printed book has not been preserved and it is only known from A. Koniáš’s Clavis. C. was in touch with both Calvinist (→  Havel Phaëton Žalanský) and Lutheran clergy (Vít Ja­ keš), as a  result of which his own confessional orientation cannot be precisely determined. In Prague he was in contact with the leading poets →  Paulus Gisbicius, →  Ioannes Chorinnus and →  Ioannes Campanus. He was a  patron of Václav Clemens and the priest Havel Phaëton Žalanský, who dedicated the book O dru­ hém Eliášovi [About the Second Elijah]

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(Prague, 1614) to him; C. wrote Phaëton poems for four editions of his Czech works. On the birth of his eldest son the university masters, led by Campanus, issued a  small collection entitled Cunae Samuelis (Prague, 1607), in which they refer to C. as a  patron of the university. C. addressed one poem to Professor Heinrich Meibom which defended his composition of centos against intellectual opponents, but it is not known whether Meibom received it. We have no information about C. having any other foreign contacts. He dedicated his poetic compositions to various Prague burghers and other Humanists (e.g. Ioannes Hubecius from Hradec Králové); he also addressed his dedications to the rulers at the time (Rudolf II and later Frederick of the Palatinate) and to Czech noblemen. While in exile he was in touch with → Nicolaus Troilus, →  Václav Nosidlo of Geblice and Václav Clemens, his adoptive son, to whom he bequeathed the title ‘a Lybeo Monte’ on 10 April 1630. Martin Galli (Havlík) Černovický (RHB 2: 186–190), a graduate of the university in Prague and later a  vicar in Slaný and towards the end of his life in Polná (d. 1603), was C.ʼs brother. He wrote religious poetry: he wrote the extensive epic poem De Christi domini  … passione (1586), versified the story of the prophet Jonah (1593), paraphrased the Psalms and published several short poems on broadsides, among which it is worth mentioning Pastoralis colloquii dialogismus (1587), a  dialogue between shepherds. He also contributed to collections of occasional poems and translated a song about a crow from Czech into Lat-

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in. Only his Latin works have been preserved. He was active in literature before 1596, when he became a vicar. His poems are mainly intended for his supporters among the Old Town burghers. According to Campanus (RHB 2: 14), C. was planning to publish his brother’s poems after his death. II Work C. is, besides Clemens, one of the few Czech Humanists writing in Latin who were systematically devoted to epic poetry. Consequently, he used dactylic he­xa­ meter more often than the usual elegiac couplets, even for his shorter poems. He primarily drew on Virgilian models and selected contemporary topics, such as wars in the Kingdom of Hungary and the invasion of Prague by the Passau army. The theme of fights with the Turks resonates in his occasional poetry as well. C.’s liking for Virgil is demonstrated in several encomiastic poems composed as centos, published i.a. in the collection of panegyrics for the imperial family entitled Decas (1605); he also wrote centos for his friends in collections of occasional poetry. Examples of C.’s religious poetry include an epic poem about the Re­ surrection and a lyric-epic paraphrase of a psalm. He wrote epic poems in a form that resembles a  cento in some passages as well. Apart from Virgil, he adopted entire verses or substantial parts thereof from e.g. Lucan, Claudian and Silius Italicus as well as from epics by various European Humanists. C. wrote historical epics during the reign of Rudolf II, as Clemens mentions in  Viola amoenissimi veris (1620), but did not publish them until 1619–1620. C.’s occasional poetry con-

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tains panegyric compositions dedicated to Rudolf II and later also to Frederick of the Palatinate, of whom he was a supporter. He published epicedia and short poems on topical subjects in the collection Lugubria (1608). He contributed to a  number of collections of occasional poems; most frequently, he wrote Latin poems to accompany both Latin and Czech books (Havel Phaëton Žalanský); he also composed a number of epithalamia and epitaphia. He himself states that he wrote a poem about Prague based on three printed sources, but it has not been preserved (Ryba 1929: 92). C. can certainly not be considered a talented poet, but his historical epics are remarkable for their content and deserve more detailed study, not least because another remarkable epic poet, Václav Clemens, built on C.’s work, and succeeded in surpassing it in quality (Businská 1975: 314). 1 Epics on Historical Subjects C. expounded on the period of the Long Turkish War (1593–1606) in the epic De bello Pannonico libri sex (Prague: Paulus Sessius 1619; 7,455 dactylic hexameters). Paulus Gisbicius encouraged him to publish this work in print as early as 1605; it can thus be assumed that C. worked on it for several years. He drew the material from contemporary periodicals and news (Mercurius Gallobelgicus etc.), and probably also from testimonies of those who had fought in the war. Inspired by eyewitness reports from the battlefield, he described the major battles, heroic deeds by outstanding men of the imperial army, especially Czech fighters, phenomena and miracles that raised fear among the Turks, as well as particular objects (e.g.

the so-called Pernštejn petard). C. had apparently originally intended to dedicate the epic to Rudolf II, but that did not happen and the work was printed only later, on the occasion of the coronation of Frederick of the Palatinate. For that reason, C. made some changes in the content for the printed version. Beginning with the fourth book, he includes separate political-religious considerations (the oppression of non-Catholics in Styria, criticism of the Pope and his policy), which culminates in the sixth book in the criticism of the conduct of the imperial generals Belgioioso and Basta in the Kingdom of Hungary, in particular of their prosecution of non-Catholics. Stephen  / István Bocskai is depicted as a  hero who defended his Hungarian homeland during the uprising. His speech before the battle, as conceived by C., is consistent with the attitudes of non-Catholic noblemen after their rejection of Ferdinand II. The conclusion of the last book is written as a call for the new king and his followers to fight against the Catholic League. Likewise, C’s epic depiction of the invasion by the Passau soldiers in 1611 and the disputes that preceded it, De ir­ ruptione militis Passaviensis (Prague: s.t. 1620), was issued several years after the events it described. As an Old Town councillor, C. published it on the occasion of the re-establishment of the council of the Old Town of Prague by Frederick of the Palatinate on 25 January 1620. In his short preface from March 1620, he dedicates the work to the city council. In the introduction, he writes about Prague, recalling earlier historical events as well as some objects of art (such as the sculpture of Jiří of Poděbrady on the Church of Our Lady

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before Týn) and eminent Bohemian aristocratic families. Like  De bello Pannoni­ co, the text recounting historical events in this work too has been enriched with calls for resistance against the Catholic League, whose founding it recalls, as well as with invectives against the Jesuits and the Pope. C. frequently loans from Virgil; he also quotes several historical sources in the margins, including Cochlaeus, →  Václav Hájek, →  Martin Kuthen, →  Prokop Lupáč and →  Daniel Adam of Veleslavín, although references from Scripture are much more frequent. C.’s sources of information for this relatively detailed work have yet to be identified. 2 Religious Epics During his studies, C. wrote a  poem about the resurrection of Christ, which he published in two versions: De Christi Domini gloriosa a  devicta morte resur­ rectione (Prague: Johannes Schuman 1592, 421 hexameters) and De Christi do­ mini glorioso a  devicta morte triumpho (Prague: Johannes Schuman 1592). The two printed books differ only in their title pages and dedications  – one is dedicated to Petr Březnický, the Grand Master of the Knights of the Cross, and the other to Václav Kamarýt of  Roviny and C.’s other Prague burgher patrons as well as the men of letters at St Henry’s Church in Prague’s New Town. C.’s introductory poem addresses the musicians of the local choir. Like other works on this subject by authors from Wittenberg (Simon Lie­ ben­eben and Detlev Meier) and Leipzig (Albert Olschelgel), the poem itself is composed of quotations of ancient authors (Virgil, Horace, Ovid, etc.); works in the form of academic disputations

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are frequent as well, for instance from Altdorf (Jan Firlej, Johann Dorsch). In the Czech lands before C., → Matouš Philomates had written on this topic in the form of elegiac couplets (1581). 3 Occasional Poetry A substantial proportion of C.’s occasional poetry consists of panegyrics praising members of the Habsburg Monarchy and eminent noblemen, published in the collection Decas augustissimorum … archi­ ducum Austriae (Praha: typis Schum­ania­ nis 1605) dedicated to Rudolf II. The first section of the collection comprises centos extolling the deeds of Habsburg rulers from Albert I to Rudolf II and concludes with a  strong call to fight against the Turks. The centos for the imperial series were inspired by a similar work by Heinrich Meibom from 1597 (Amann-Bubenik 1999: 2013). The second section is dedicated to the Rožmberks  / Rosenbergs; it contains i.a. a funeral cento for Vilém of Rožmberk and an encomiastic poem for Vilém Trčka of Lípa, a hero of the fights against the Turks in the Kingdom of Hungary. At the end, there are poems for patrons and friends. C. devoted two extensive panegyrics to Frederick of the Palatinate in 1619: congratulations on his election as King of Bohemia De serenissimo … Friderico V. … in regem Bohemiae … electo (Praha: s.t.) and on his coronation Panegyricus serenissimo … Friderico … dum regio dia­ demate insigniretur (Prague: Daniel Ca­ro­ lides), the latter of which is signed only with the initials I. S. C.’s panegyric on the merging of the three towns of Prague in 1620 Concordiae Pragensis panegyricus (Prague: Paulus

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Sessius 1620), dedicated to the city council of the merged three towns of Prague, is of particular historical interest. It is the only evidence of this new arrangement, which was never in fact implemented because of political changes (Douša 1984: 207–17). The poem is written in bucolic form with numerous allusions to Virgil. C. gathered poems for his friends in the collection Lugubria itemque alia (Prague: Paulus Sessius 1608), dedicated to Ioannes Vulterinus, Ioannes Hubecius and Jan of Libá Hora, who had accepted C. to his coat of arms. In addition to epicedia (e.g. for Paulus Gisbicius or → Henricus Clingerius), in which he often criticises of contemporary morals, he returns to the Turkish issue (praising Melchior of Redern and Skanderbeg). He also uses the epicediary verse form for stories from everyday life, e.g. about a man who swallowed a  knife (the same topic was later treated by →  Ioannes Iessenius). There is proof of poetic exchange between two Humanists in the collection Ornatissimo viro d. Thomae Syracidae (Prague: typis Schumanianis 1604), issued for Tomáš Syracidus’s wedding, to which C. contributed three Virgilian centos. His correspondence is not known except for four poetic letters he wrote to Václav Clemens after the publication of his collection Gedanum, which Clemens published in Miscellaneorum libri in 1632 (Ryba 1929: 102). A portrait of C. at the age of 50 has been preserved at the end of the printed book De bello Pannonico. III Bibliography Work: RHB 2: 13–18; RHB 6: 97; Businská 1975: 313–15 (the author’s profile by J. Martínek).

Knihopis K07124, K07136, K07146, K07149, K07150, K03433. Modern transl.: Businská 1975: 218–227 (excerpts from the works De irruptione militis Passaviensis, De bello Pannonico and other poems, the Latin version and a translation into Czech). Bibl.: B. Ryba, Humanista Clemens Žebrácký za hranicemi [The Humanist Clemens Žebrácký Abroad]. In: LF 56 (1929), 90–2; K. Hrdina, Centones Vergiliani českých humanistů 16. a 17. století [Centones Vergiliani by Bohemian Humanists of the 16th and 17th Centuries]. In: Pio vati. Sborník prací českých filologů k  uctění dvoutisícího výročí narození Vergiliova, ed. O. Jiráni, F. Novotný, B. Ryba. Praha, 1930, 91–4; J. Starnawski, J.  Ijse­wijn, Clemens Venceslaus Zebracenus a Lybeo monte, Lechiados libri IV (c.  1632-35). In: Humanistica Lovaniensia 21 (1982), 282; J.  Douša, Situace v Praze po bitvě u Záblatí a spojení pražských měst roku 1620 [The Situation in Prague after the Battle of Záblatí and the Merging of the Towns of Prague in 1620]. In: Documenta Pragensia IV (1984), 207–17; W. Baumann, De irruptione militis Passaviensis des Iohannes Czernovicenus. In: Später Huma­ nismus in der Krone Böhmen 1570–1620, ed. H.-B. Harder, H. Rothe. Dresden, 1998, 267–77; J.  Amann-Bubenik, Centonendichtung als Habsburg-Panegyrik. In: Humanistica Lovaniensia 48 (1999), 235–50; Rataj 2002: 68–9; Storchová 2011: passim; J.  Amann-Bubenik, Kai­ serserien und Habsburger-Genealogien. Die Entwicklung einer Gattung poetischer Habsburgpanegyrik vom 16. bis zum 18.  Jahr­hundert, an unpublished doctoral dissertation. Wien, 2013 (pp. 153–206 contain an edition of the imperial series

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from the collection Decas and a comparison with Meibom’s series); M. Va­cu­lí­no­ vá, De bello Pannonico: Epic on the Long Turkish War by Johannes Czernovicenus. In: LF 141/3–4 (2018), 449–83; M.  Vacu­ lí­nová, Obraz Prahy v latinských lite­ rárních dílech raného novověku [The Image of Prague in Latin Literary Works of the Early Middle Ages]. In: Documenta Pragensia 37 (2019), 269–87. Marta Vaculínová

Czernovicenus, Paulus (Pavel Černovický, Paul Tzernowitzky, Czernowizky, Czernovinus, Černovinus, Černovicenus, Czernovicius, Černovicius, Teutobrodenus, Německobrodský) c. 1590, Německý Brod (now Havlíčkův Brod) – May 1633, Zittau a pedagogue, Lutheran pastor, author of rhyme dictionary I Biography C.’s father was Jan Paulinus Černovický, a burgher of Německý Brod. C. studied at the university of Prague; he received his Bachelor’s degree on 26 June 1607, after which he worked as a teacher at the university model school (so-called classes) in the Carolinum and at the school at the Church of St Stephen. In 1608, he became the headmaster of the town school in Písek; in 1610, he was ordained a priest at the Utraquist consistory and he worked as a chaplain in Písek. In 1611, he became a  vice-dean in Klatovy, in 1613 a  pastor in Pacov for Mikuláš Španovský of Lisov and in 1617 a  dean in Mladá Boleslav.

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From 1619, he was probably the pastor on the estates of Jindřich Materna of  Květnice in Starý Bydžov and later a  vicar in Dobrovice on the estate of →  Henyk of Valdštejn / Waldstein, from where he left for exile in 1623. He buried his wife in Zittau on 11 May 1633 and he died in May himself as well (Sammlung Bergmann: 3: 352 and 3: 49). According to the RHB 4: 84, he was the first preceptor of the sons of Jan Theodor Sixt of  Ottersdorf. Some researchers (most recently Brožek 2016) identify C. as ‘Paulus Tychistes Teutobrodenus’, who was the vicar in Semily in 1618 and one year later in  Turnov, from where he left for exile in 1624. C.’s contacts were initially connected with Německý Brod and later with the university of Prague (→ Procopius Poeo­ nius, Gabriel Svěchin, etc.). In 1626, he wrote an entry in the album amicorum of → Florian Vermilius (RHB 6: 307). II Work C.’s extant oeuvre is not very large. Besides one Latin occasional print and several poems in collective volumes, it comprises in particular his rhyme dictionary, which was unique at the time and was republished in the 18th century. 1 The Latin-Czech Rhyme Dictionary Vocabularium hoc rhytmico-Bohemicum (Prague: Samuel Adam 1614) is dedicated to C.’s students from non-Catholic burgher families – the sons of Jan Theodor of Ottersdorf, → Jiří Závěta of Závětice, Prunar of Litovice and Florinus of Lamstein. In the introductory poem, → Ioannes Campanus praises rhymed poetry (rhytmica poesis), which is easy to remember and can be used for instruction. In the distant

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past, it was given preference over metric poetry (metrica). In the rhyme dictionary, Czech words are sorted according to the number of syllables into one-, two- and multi-syllable sections; within individual sections, they are ordered alphabetically, complemented by translation into Latin. Each Czech word (out of a total of 1,454) is placed on one line with another forming a rhyme with it; this makes it a tool for beginning poets or a practical glossary ordering words in rhymes for better memorization. Most of the rhymes are formed by infinitives. The dictionary is concluded by a  didactic poem by the French humanist and Ciceronian Marc Antoine Muret Institutio puerilis. The dictionary came out in the second edition in the same year. In 1783 it was published again unaltered, even including Muret’s poem, at the expense of Jan František Knight of Neuberk, who had reprinted earlier works dealing with the Czech language. 2 Occasional Poems A year after he received his Bachelor’s degree, C. published a  print entitled Festo natalitio virtute et doctrina clarissimorum virorum (Prague: Paulus Sessius 1608). He dedicated it to Václav Vroutecký another four burghers from Německý Brod, his patrons, on their birthday. It contains

symbola cephalonomatica on the names of the patrons with explanatory elegiac couplets. A few occasional poems that C. contributed to collective volumes are recorded in the RHB 2: 20. Among them, one should mention the epicedium on the pastor from the Unity of Brethren Bohuslav Jafet; it is necessary to add his poem written for the work Διασκέψις by → Elias Nysselus (RHB 6: 222). III Bibliography Work: RHB 2: 18–20. Knihopis K01746, K01747, K01747a. Bibl.: J. Vančura, Dějiny někdejšího král. města Klatov [The History of the Former Royal Town of Klatovy] 1/3. Klatovy, 1927, 1432; M. Vaculínová, Užití jazyků v humanistické poezii raného novověku v Čechách [The Use of Languages in the Humanist Poetry of the Early Modern Period in Bohemia]. In: K výzkumu zámeckých, měšťanských a církevních kni­ hoven: Jazyk a řeč knihy, ed. J. Radimská. České Budějovice, 2009, 33; Storchová 2011: 92; V. Brožek, Pavel Tychistes Černovický, zakladatel turnovského rodu Černovických [Paulus Czernovicenus, the Founder of the Černovický Family in Turnov]. In: Od Ještěda k Troskám: vlas­ tivědný sborník Českého ráje a Podještědí 23/3 (2016), 159–62. Marta Vaculínová

D Dačický of Heslov, Mikuláš (Mikuláš Dačický z Heslova) 23 December 1555, Kutná Hora – 25 September 1626, Kutná Hora an author of a town chronicle and satirical poems I Biography D.’s origin and life are well documented thanks to his town chronicle. Through his marriage to Dorota Práchaňská (1538), his father Ondřej (1510–1571) achieved social advancement and a leading position in the city administration. Shortly before his death, he and his descendents were awarded the nobiliary particle ‘of Heslov’ and a  coat of arms based on that of the Práchňanský family. In 1570, D.’s father entrusted him to the care of the abbot of the Benedictine monastery in Kladruby, Jan Josef Vron of Dorndorf, where he received a  literary education, learnt Latin and probably gained some knowledge of law. He lived there intermittently until 1577. D. was very well-versed in the town justice system before the Battle of White Mountain and was able to ‘defend his rights in later court proceedings’ (Matyášová 2005: 29). Subsequently, he lived permanently in Kutná Hora. In 1579, he was accepted as a  fully-fledged, settled resident of the town. Since D. soon remained the only surviving son from his father’s second marriage, his share of his https://doi.org/10.1515/9783110650181-007

parents’ inheritance secured him financially for a long time. Until a mature age, he acted rather dissolutely, and came into conflict with town law for causing frequent excesses (nocturnal disturbance, drunkenness, quarrels with neighbours). Lawsuits, which were common among Czech burghers at that time, filled a considerable part of his life. D. even experienced imprisonment in the Kutná Hora prison. Nevertheless, he was skilful in using his legal knowledge and probably also social connections, so was always soon released from prison on guarantee. For thirty-three years he was engaged in a  lawsuit with the surviving relatives of Felix Novohradský of Kolovraty, whom he had killed in a fight in 1582. D. tried to slow the process down as much as possible. In the end, he settled the dispute by paying only a small amount of financial compensation to the relatives. In 1590 he married Alžběta Mládková, daughter of a  Kutná Hora burgher. During the early years of his marriage, which remained childless, he became engaged in the mining business, but he soon abandoned this activity. It was not until the beginning of the new century that D. changed his way of life, not only as a result of his advancing age, but also thanks to having depleted his financial reserves. D. had to sell his house and move into rented accommodation, thereby losing his status as a  fully-fledged Kutná Hora ‘neighbour’. At the end of his life, he was intensely devoted to literary work.

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II Work D. wrote two works in Czech  – a  town chronicle and a collection of poems consisting largely of satirical verses. Rather than the principles of literary Humanism, they reflect the Renaissance grotesque and a  straightforward, critical vision of the world, which is exceptional in the context of the Czech-language literature of the time. D.’s works have only been preserved in manuscripts; during Humanism, it was not common to publish either town chronicles or satirical poems in the vernacular language in print. There was no particularly intense interest in D. and his work in Czech society until the 19th century, when he became the subject of historiographical research and even a  character in contemporary fiction. 1 A Town Chronicle D. built on the records kept by his ancestors, which had been initiated by his maternal great-grandfather, Bartoš of Práchňany (1444–1510), a  Kutná Hora mining entrepreneur and later the mayor of the town. After him, the records were continued by his two sons, Jan (d. 1521) and Mikuláš, and then by Mikuláš’s son Jan (1522–1552), with whom the Práchňanský family died out. Subsequently, the chronicle was taken over by Jan’s daughter’s husband, Ondřej Křivoláček-Dačický (D.’s father). D. revised his ancestors’ records, complementing and glossing them in a number of places, and continued them with his own extensive notes. The result was relatively unique. Although town chronicles were a  common form of literary expression among educated burghers, such

a  continuous series of authentic chronicle records by members of the same family, covering more than a  century, is unprecedented in the context of Early Modern Czech literature. D. briefly devoted time to the chronicle in the 1590s, but he did not start to work on it systematically and intensively until after his wife’s death in 1610. The work is known in three redactions: the first from 1593–1594 is an autograph; the second (concluded in the year 1619) is only known from later excerpts; the third, from 1620–1626 (with a  preface), is another autograph which continues until the year of the D.’s death. D. relied on official documents and pamphlet journalism, as well as the Ka­ len­dář historický [The Historical Calendar] by →  Daniel Adam of Veleslavín. He also used oral testimonies and, primarily, he carefully observed everyday life around him. He wrote most of his records simultaneously with the events they describe. The first editor of D.’s text, Antonín Rezek, gave the work the title Paměti [Memoirs], which became commonly used. In terms of its genre, however, the work is not memoirs but a town chronicle. D. does not discuss his own life story much, instead devoting most of the space to events in Kutná Hora. The text is filled with a  great deal of topographic data. It is written from the position of a person at the centre of a town community bound by internal ties. He focuses on an individual townsperson whose individuality he tries to capture through the basic facts about their day-to-day life and laconic commentaries on them. He mentions with distrust people’s decisions to join or to abandon the town community: D. believes that foreign religious and na-

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tional elements disrupt the town order. He expresses great aversion to Germans, and non-Czechs more generally, settling in the town. He records economic problems; he lists prices, comments on high costs and draws attention to local mining and coinage (he criticises fraud and corruption); he remembers former welfare and blames the Germans for the decline of the economy. He discusses criminal acts (murders, suicides, robberies, adulteries, fights, the violence of the soldiers during the Bohemian Revolt). Despite his attitude in earlier life, in Paměti D. identifies himself with the group morality of the ‘closed society’ of the town: he criticises violations of ethical standards and frequently records harsh punishments. Besides events in Kutná Hora, D. also comments on both domestic and foreign affairs. He divides the records into parallel chronological sections concerning Kutná Hora and other themes. Lamentations over social disruption appear in the last part, written at the time of the persecutions after the Battle of White Mountain and the Thirty Years’ War. D. mostly expresses his attitude towards the events recorded through sharply critical or ironic remarks. These are elliptical, laconic formulations, sometimes in the form of gnomic sayings, Czech or Latin, in prose or in verse. These devices significantly contribute to the unique literary character of Paměti. 2 A Collection of Poems In the collection of poems compiled in 1619, which he entitled Prostopravda [The Simple Truth] in the second redaction (1620), D. chiefly offers a  satirical reflection of society. His moralist, pes-

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simistic verses criticise drunkenness, greed and lechery, as well as focusing on more general topics such as the law, truth, justice, the vanity of the world, etc. Human carnality is emphasised many times; open, Renaissance grotesque eroticism is combined with  confessional diatribes; expressive, sarcastic verses are directed against the Roman Church and monastic communities. The sharpness of D.’s satirical vision distinguishes his poetry from the common poetic practice in Czech-language literature of that time. Like Paměti, the collection also reflects an attitude of national defence, stemming from D.’s patriotism. The collection comprises diverse genres: besides poems in the form of slightly developed gnomic statements, it also includes paraphrases of Protestant hymns and more extensive dialogical texts, in particular Tragedie Masopusta [A Carnival Tragedy], a  grotesque-allegorical work formally similar to drama. D. draws a  great deal of inspiration from handbooks of proverbs and sentences that were popular at the time. His verses are written in Czech but occasionally contain some Latin, especially in the titles of poems (the Latin sequences largely take the form of common statements and topoi). There is an obvious connection between Paměti and Prostopravda. Some poems also appear in Paměti, where they provide comments on specific events. Many of the verses were thus composed in the margins of the town chronicle  – when D. was editing it, he probably created the entire collection of poems or at least a substantial part of it.

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III Bibliography Work: LČL 1: 510 Modern ed.: M. Dačický z Heslova, Prostopravda  – Paměti, ed. E. Petrů, E. Pražák. Praha, 1955. Bibl.: For an overview of previous research, cf. LČL 1: 509–10. Z. Beneš, Historický text a histo­ric­ká skutečnost. Studie o principech čes­­­ké­ho humanistického dějepisectví [His­­torical Text and Historical Reality: A Study on the Principles of Czech Humanist Historiography]. Praha, 1993, 35–62; J. Janáček, Mikuláš Dačický z  Hes­­lo­va a  paměti kutnohorských rodin Prách­ ňanských a  Dačických [D. and the Memoirs of the Kutná Hora Families Práchňanský and Dačický]. In: M.  Da­ čický z Heslova, Paměti [Memoirs], ed. J. Mikulec. Praha, 1996, 11–61; V.  Havelková, Doznívání středověkého gro­teskna v Tragedii Masopusta Mikuláše Da­ čického z Heslova [The Reverberations of the Medieval Grotesque in A Carnival Tragedy by D.]. In: Literární věda 1996. Celostátní studentská konference, ed. J.  Svoboda, P. Hora. Ostrava, 1998, 5–10; K. Štrobl, Paměti Mikuláše Dačického z  Heslova a  odraz zahraničních událostí v nich v rozmezí let 1575–1626 [The Memoirs of D. and the Reflection of Foreign Events in Them between 1575 and 1626]. In: Kutnohor­ sko. Vlastivědný sborník 3 (2000), 4–11; A. M. Černá, Prolínání vývojových rovin v jazyce Pamětí Mikuláše Dačického [Overlaps between the Diachronic Levels in the Language of the Memoirs of Mikuláš Dačický]. In: LF 126/1–2 (2003), 20–31; J. Kolár, Tři glosy o  Mikuláši Dačickém [Three Comments on Mikuláš Dačický]. In: Kutná Hora v době baroka, ed. V. Vaněk, J. Kroupa. Praha, 2005,

67–70; M. Tošnerová, Kroniky českých měst z předbělohorského období. Úvod do studia městského kronikářství v Čechách v letech 1526–1620 [Chronicles of Bohemian Towns before the Battle of White Mountain: An Introduction to the Studies of Town Chronicles in Bohemia in 1526–1620]. Praha, 2010; J. Malura, Dvě literární reprezentace jednoho města. Kutná Hora Mikuláše Dačického z Heslova a Jana Kořínka [Two Literary Representations of One Town: Kutná Hora as Seen by Mikuláš Dačický of Heslov and Jan Kořínek]. In: ČL 61/1 (2013), 5–28; J.  Matyášová, Právní obsah Pamětí Mikuláše Dačického z Heslova [The Legal Content of the Memoirs of D.]. In: Právněhistorické studie 44/2 (2015), 28– 46. Jan Malura

Deucer, Johann (Deucerus, Deuzer) October 1570, Kemnath – 12 September 1655, Wildbad (present-day Bad Wildbad) a Lutheran clergyman, editor, and author of books on mining and spas I Biography Between 1590 and 1597 D. probably worked as a  teacher in Horní Falc, from where he was driven out by the Calvinists (Eckert 1977: 83); he also spent nine years in Nuremberg (according to his own preface to Vota nuptialia, 1602). On 6 August 1597 he enrolled at the uni-

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versity in Jena, where he was taught i.a. by Jáchymov native Samuel Fischer. He was a  vicar in Horní Slavkov in 1600, in Kraslice in 1601, and again in Horní Slavkov in 1602. On 3 August 1602 he received his Master’s degree in Jena and stayed there (according to Eckert 1977) until his ordination on 19 April 1603. He then returned to Horní Slavkov, where he continued as dean; he married Susanna Flemming in 1604 and, after her death in 1608, Katharina Barthel. He had a  total of 14 children, among whom it is worth mentioning his son Christian (b. 1612), a  Lutheran pastor and the author of his father’s biography in the printed book Testimonia Johannis Deuceri (Heilbronn 1647). At the beginning of August 1624 D.  had to leave Horní Slavkov, since he was a  Lutheran pastor. He had a  certificate of his 23 years of service issued by the mayor (Vogt) and the town council; that was dated 14 September 1624. At first he and his family travelled to Rößnitz, near Hof, where D.  found refuge with the owner of the local estate, Marie Reibold. Between 1625 and 1634 he worked as a  vicar in Weihenzell, near Ansbach, where he experienced an invasion by Swedish troops in 1633. In 1634 he and his son Christian went to Mainz, where D.  worked for almost a  year as a  councillor of the consistory of the Swedish Crown. In 1635–1636 he lived in Rothenburg ob der Tauber, where he married his third wife, Anna Jäger. From 10 June 1636 onwards he was vicar in Wildbad, near Pforzheim, and from 1637 he also served as a superintendent there. The dedications in D.’s works provide a  very good picture of his patrons but hardly any information on his intel-

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lectual contacts and friends, with the exception of mentions of Adam Müller, a  parish priest on the estate of Jáchym Libštejnský of  Kolovraty. Nuremberg burgher Hans Loss, to whom D. dedicated an epithalamion in 1602, was his patron during his studies; he was also a  deputy godfather to D.’s son Jan Fridrich in 1613. Grateful for the Losses’ godparenthood of his children, D. also dedicated Ehrenkron (1617) to the family  – Hans, his sons and their families. D.’s patrons further included the imperial councillors and Austrian noblemen Wolfgang and Ludwig Hohenfelder zu Aistersheim und Almegg, to whom he dedicated Analysis totius philosophiae (1612). D. addressed his mining sermons to Hans Steinber­ ger, the imperial mining councillor, his ‘generous lord and good friend’. D.’s relation to the long-term publisher of his works, Henning Gross, is documented by the dedication of a  book of worship (contemplation) to his bereaved wife and daughters (1621). From Slavkov, D. wrote dedications to the mayor Gregor Egerer and the Slavkov tax collector (Zehender) Christoph Leucht. D. dedicated Analysis locorum theologicorum to Jáchym Ondřej Šlik  / Schlick in 1606, when he became the director of the lower consistory. He dedicated Bergbucht to Emperor Mat­ thias in 1616. From 1623, he focused in his dedication strategy on the court of the margrave of Brandenburg, where the court councillor was his relative Christoph Schleupner. He helped D. after his departure for exile at his workplace in Hof; he may also have mediated to him the work for the Swedes, whose general superintendent he was until 1634. From the end of the 1630s, with the change of

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D.’s workplace, his dedications are aimed at the Würtenberg court and Duke Eberhard. Collective dedications are D.’s specialty. In 1613 D. dedicated a book of contemplation and prayers to the Upper and Lower Austrian Protestant estates and towns; this was followed in 1618 by another book of prayers, which was repeatedly published in Leipzig without alteration, including the dedication, until 1629. D. dedicated his Thesaurus sacrosanctae theologiae (1618 and 1619) to 181 Lutheran clergymen, mostly from West Bohemia. He dedicated his edition of a postil by Erhard Schnepf (1618) to teachers from the same area and S ­ chnepf’s commentary on the Psalms of King David to twenty universities one year later. In 1620, he dedicated a  collection of spiritual exercises Das heilsame Kleinodt to the Bohemian Protestant estates and towns. II Work D. was a  prose writer and editor of other authors’ works; he did not write much poetry. Based on the themes (mining sermons) and language of his work, D. can be considered the most important follower of Jáchymov preacher → Johannes Mathesius (Wolkan 1903: 667). Nevertheless, he is no match for Mathesius either in terms of the distribution of his works nor in terms of popularity. In his mining sermons, D. was inspired by Mathesius’s Sarepta (which, according to Eckert 1977: 95, also influenced other works of his); D.’s model for his prayer books, popular at the time, was the preacher Johannes Habermann (Avenarius) from Sokolov (Wolkan 1903: 668). D.’s original theological and philosophical works are primarily systematic handbooks for

clergymen and students of theology. As vicar in Horní Slavkov, an important centre of tin mining, he was already close to mining by virtue of his profession (concionator metallicus). He gathered a significant collection of mining rights, mainly from the area of the Ore Mountains (Krušné Hory). He also worked as an editor – besides theological writings (Erhard ­Schnepf, Martin Chemnitz), he published a German translation of Wen­ceslas II’s mining code. He was a regular author for the Leipzig publisher Henning Gross (d. 1621), who published almost all of the works D. wrote in Horní Slavkov. According to R. Reuss, D. may have been the author of the third, separate part of the leaflet Bayerischer Feldtzug, published by Johannes Göpnerus in 1621 (­Reuss 1868: 121). It is entitled Acta Mansfeldiaca post pugnam Pragensem and it describes the movements of Mansfeld’s troops and the situation in West Bohemia after the Battle of White Mountain. 1 Mining Law D.’s work in Horní Slavkov prompted him to study mining rights and sources related to them. From a  manuscript by Jáchymov mining administrator Matthes Enderlein (d. 1556), he prepared a  German translation of Wenceslas II’s mining code for printing. It is different from the medieval translation by Johann von Geln­hausen, but it cannot be said to have been better (Jireček 1903: 64, based on the opinion of Caspar Sternberg). D. tended to be associated with the work Ursprung und Ordnungen der Bergwerge Inn Königreich Böheim, which was published by Henning Gross the Younger in 1616 (Jireček 1903: 400) and which is

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also based on sources on the common law of the Jáchymov region, collected by Enderlein (NDB 4, 1959, 494). D. published the translation again in 1624 under the title Metallicorum Corpus Iuris, Oder BergkRecht… (Leipzig: Henning Gross) with a new preface and a dedication to the margraves of Brandenburg. At that time, the mayor of Slavkov Sebastian Špán was also writing on mining law, but his extract from the mining regulations of Ferdinand I and Rudolf II, Speculum iuris metallici, was not published in print until 1698 in Dresden. 2 Prayer and Religious Books Prayer and religious books were among D.’s most published works; his prayers were included in various collections until the 18th century; two of them were translated into Czech by the priest Da­ niel Stránský (M. Hartmann, Jádro všech modliteb [The Core of All Prayers], Zittau 1706). He even took up some Catholic prayers (Schulz 1992/1993: 16–17): the earliest Hausbetbuch (only known from information provided by Wolkan; E ­ ckert gives the place of printing as Meissen: Johann Meuschken 1612); later, it was republished in Zittau (Zittau: Johannes C. Dehn 1665); the most published is the so-called ‘Austrian prayer book’ Ein newes, schönes, sehr nützliches Betbuch (Leipzig: Henning Gross 1613 and several other editions until 1629); further Haußkirch, oder kurtze christliche Be­ trachtungen und andächtige Gebet (Leip­ zig: H. Gross 1613), which is actually Vol.  6 of the previous one; a  religious manual for children and youth Ehren­kron (Leipzig: H. Gross 1617); Re­crea­tion, oder Trost-Büchlein angefochtener Herzen

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(Leip­zig: Henning Gross 1620); the weekly religious guide Das heilsame Kleinodt. Pietamant (Leipzig: H. Gross 1620); Vier­ zehen Geistliche Andachten (Leipzig: H. Gross 1621); Das güldene Kleinod der Kinder Gottes (Leipzig: Schü­ rer, Götze 1625); Trostgärtlein trauriger Herzen 1626 (according to Jö­cher); Pra­ xis ad dies vitae (Strasbourg: Diet­zel 1638). D. published religious songs without notation as HaußGesänglein Oder Geistliche Lie­ der (Altenburg in Meissen: Meuschken for H. Gross 1613). Wolkan considers D.’s most major work to be Christliches Ge­bet-Glöcklein (Leipzig 1623), dedicated to the widow of Slavkov mayor Egerer. Nevertheless, this printed book, like two mining sermons praised by Wolkan, has only been preserved in one copy. 3 Sermons D.’s inspiration by Mathesius’s Sarep­ ta, mentioned above, is evident in two mining sermons, Zwo Christliche Berg­ predigten (Leipzig: Börner, Rehefeld 1612). The mining theme also appears in his funeral sermon for the imperial tax collector Christoph Leucht (d. 1621), Decimae spirituales. Geistliche Zehenden­ predigt. D. published another funeral sermon in the collection Justa Funebria, Zwo Christliche LeichPredigten (Ulm: Kühn 1647). His work Postilla Marchi-Branden­ burgica Venatoria. Brandenburgische JägersPostill (Leipzig: Zacharias Schürer 1625), which lies on the boundary between genres, combines realia and praise of hunting with religious content. It served as an inspiration for Johannes Sinapius and his work Sylvula venatoria (Rémi 2005: 56).

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4 Theological and Philosophical Work D.’s theological works are largely in the form of textbooks or handbooks. They include Analysis locorum theologicorum (Leipzig: heirs of Beyer 1606; Leipzig: heirs of Thomas Schürerus 1623) and The­ saurus sacro-sanctae theologiae (Leipzig: H. Gross 1618 and 1619). As an editor, D. published the work Analysis genera­lis typica et didactica locorum theo­lo­gi­co­rum by Martin Chemnitz (Leipzig: Schürer, Götze 1626) and two works by Jena professor Erhard Schnepf (d.  1558), Postilla quorundam evangeliorum dominicalium (Leipzig: H. Gross 1618) and Com­men­ ta­rius in psalmos Davidis aureus (Leipzig: H. Gross 1619), although S ­ chnepf’s authorship of the commentaries on the Psalms is uncertain (Ehmer 2007: 321). Analysis totius philosophiae, tam con­­­­templativae, quam practicae (Jena: Jo­ hannes Weidner 1612) is a  practical handbook for students that summarises the basics of philosophy by means of schemes (D. himself refers to them as tables). In the preface, he asks his patrons, one of whom was a  school inspector, to recommend his guide to young students. 5 Balneology While working in Wildbad, D. wrote a  treatise on its healing springs, their composition and effects, which was published in Latin as De Thermis Feri­nis Enzianis and in German as Heilsame vnd nutzliche BadCur deß Wild-Bads (Strasbourg: Dietzel, Spoor 1637). It is not the first work on this subject; some had already been written in the 16th century, although it is unclear to what extent D. drew on them. The work seems to have been quite popular: another edition

came out in 1653 and, once that edition was out of print, a  reimpression of D.’s works was published by D.’s successor as superintendent of Wildbad (Ulm: Kühn 1666), once again in both Latin and German. 6 Occasional Production D. only rarely contributed to occasional printed books. Besides prosaic prefaces, accompanying verses can only be found in his works from the later period after his departure from Bohemia. The only purely occasional work written by D. is his debut Votum nuptiale (Jena: Christoph Lippold 1602), a verse epithala­mium for the wedding of Nuremberg burgher Paul Bernhard to Barbara Loss. III Bibliography Work: VD17 1:015500K, 1:015602E, 1:026153A, 1:026153A, 1:050617R, 1:050623S, 1:051953G, 1:063868H, 1:083162F, 12:102206Z, 12:102209X, 12:120749Y, 12:187601F, 14:681167Y, 23:287077S, 23:628821A, 23:632551F, 23:637981U, 23:660443L, 23:660455G, 23:686201R, 29:720240R, 3:003831R, 3:005187Q, 3:603076Z, 3:678497M, 39:125778G, 56:734576T, 7:664476V, 7:664713Z, 7:688475M, 7:715845E, 75:650366N, 75:650395Z, 75:651578Z, 75:651848W Bibl.: ADB 47: 667–8 (author of the entry: R. Wolkan); A. Eckert, Die deutschen evangelischen Pfarrer der Reforma­tions­ zeit in Westböhmen. Biographisches Hand­buch zur böhmischen Reformations­ geschichte. Bad Rappenau, 1977, 39–40; W. Kosch, Deutsches Literaturlexikon 3, 1971, 131.

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Ch. Deucer, Testimonia Johannis Deu­ceri sen. pastoris in Thermis Ferinis oder Vornemmer Evangelischer Kirchen und Stätte. Heilbronn, 1647; A. Kohl, Die Wie­der­einführung der katholischen Lehre in der kgl. Bergstadt Schlaggenwald: ein Beitrag zur Geschichte des Reformations­ wer­ kes Kaiser Ferdinand des Zweiten. Karlsbad, 1861, 21–2; R. Reuss, Graf ­Ernst von Mansfeld im Böhmischen Kriege 1618–1621: Ein Beitrag zur Geschichte des Dreissigjährigen Krieges. Braunschweig, 1868; W. T. Renz, Schriften und Schrift­ steller, Reimereien und Dichtungen über das Wildbad. Eine Literatur-Studie. Wildbad, 1874, 13–21; J. Jireček, Právnický život v  Čechách [Legal Life in Bohemia]. Praha, 1903, No. 290, 400; Č. Zíbrt, Bib­ liografie české historie [The Bibliography of Czech History] 2. Praha, 1902, 449–50; H. Löscher, Das Erzgebirgische Berg­ recht des 15. u. 16. Jahrhunderts. Berlin, 1958, 30–1; S. Sieber, Geistige Beziehungen zwischen Böhmen und Sachsen zur Zeit der Reformation. Teil 2: Pfarrer und Lehrer im 17. Jahrhundert. In: Bohemia 7/1 (1966), 131–2; A. Eckert, Magister Johannes Deucer 1570–1655. In: Zeitschrift für Bayerische Kirchengeschichte 40 (1971), 83–96; B. Vogler, Lʼassistance dans le monde Luthérien Allemand et Alsacien: Théorie et pratique. In: Histoire, Économie et Société 10/3 (1991), 347–8; C. Rémi, Vom Jagen in geistlichen Wäldern. Zur Titelmetaphorik der Sylvula venatoria (1678) des Johannes Sina­pius. In: Abweichende Lebensläufe, poeti­sche Ordnungen, 1, ed. T. Betz, F.  ­Mayer. München, 2005, 49–69; F.  Schulz, Drei „ökumenische“ Jesusgebete. In: Forschungen zur evangelischen Gebets­ literatur VII, Jahrbuch für Liturgik und

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Hymnologie 34 (1992/93), 16–7; H. Ehmer, Schnepff, Erhard. In: NDB 23 (2007), ­ 320–1. Marta Vaculínová

Dikast, Jiří (Jiří Dikastus, Georgius Dicastus, Dykast Mířkovský, z Miřkova) 1559, Miřkov near Horšovský Týn – 20 October 1631, Zittau a Utraquist pastor, an author of religious educational prose, a preacher, translator and poet I Biography D. attended the Latin school in Žatec, where he was taught e.g. by → Georgius Ostracius and → Jakub Strabo. He probably received his university education in Saxony, perhaps in Leipzig (although the university registers there do not mention his name). In any case, he was ordained a Utraquist priest in Leipzig in 1577. He served as a  pastor in Lomnice nad Popelkou and then from 1589 as a  vicar in  Jičín, where he i.a. played an important role in the restoration of the church of St James, which had been destroyed by fire. While in Jičín, he became friends with the poet →  Georgius Carolides; their friendship lasted throughout their lifetimes. Carolides’ composition on the fire in Jičín (Conflagratio Gicziniae Bohemiae ad Cidlinam 1597) is dedicated to D.; it praises his successful efforts towards the restoration and decoration of the church. In 1605 Jan Rudolf Trčka

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of Lípa appointed D. as tutor to his children at the castle in Opočno. In the autumn of 1608 D. became a pastor in Prostějov; in 1610 he relocated permanently to Prague, where he worked in various parishes: first at the Church of St Stephen in the New Town and then from spring 1615 at the Church of Our Lady before Týn. Zdeněk V. David mentions that D. was a tolerant Lutheran, who himself refused to continue in the Utraquist liturgy in the Church of Our Lady before Týn and rather entrusted it to a colleague of his from among the Utraquists, with whom he shared this prestigious sacral space (David 2003: 321). However, D.’s preaching and religious educational writings do not have a  clearly Lutheran character (cf. below). In  1617–1618, after the death of → Jiří Tesák, D. also administered the parish at the Church of Saint Castulus in Prague. From 1614 he was a member of the Utraquist consistory and in the autumn of 1619 he was elected its administrator (main representative). In this function, he and the senior of the Unity of the Brethren (Unitas fratrum), Jan Cyril Třebíčský, crowned Frederick of the Palatinate as the new king of Bohemia on 4 November 1619. After the Battle of White Mountain, by order of local governors, D. conducted unsuccessful negotiations with non-Catholic priests in Prague concerning the conditions they needed to fulfil to be allowed to remain in Prague. In December 1621, D. was himself expelled from Prague. He spent 1622 in Leipzig and was later recorded within the large Bohemian exile community in Zittau, Lusatia. The existing secondary literature has claimed that D. died in 1630, but based on the so-called Berg-

mann Collection in the State Archives Dresden (Sammlung Bergmann), he died on 20 October 1631. D. maintained contact with numerous Prague-based Latin Humanists, as many dedicatory poems in his works and indeed D.’s own occasional poetry demonstrate. Throughout his life, D. was friends with Georgius Carolides, whose works (especially Farrago symbolica sententiosa) often contain poetic praise of D.’s works, thanks for book gifts and encomiastic anagrams. →  Jan Gryllus the Younger of  Gryllov, → Ioannes Campanus, → Jiří Nigrin, and others also dedicated poems to D. His connection with urban literary circles is indicated by the fact that the town school at the Church of Our Lady before Týn offered congratulations to him on his election as an administrator of the consistory in the form of the collection Applausum votivum (1619), edited by Andreas Stupanus with contributions e.g. by → Ioannes Hubecius. On the same occasion, →  Petrus Fradelius compiled the collection Vota gratulatoria (1619). The broadside folio Epitaphium Apollonae (1590) was issued on the death of D.’s daughter Apolena with a contribution by Jan Srnovec (→ Jakub Srnovec). II Work The core of D.’s literary work is formed of religious literature in Czech connected with his ecclesiastical and preaching career. It comprises almost thirty printed books of homiletic, prayer and religious educational literature, many of which are extensive. D. was also marginally engaged in occasional Latin poetry.

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1 Sermons D. published an extensive two-volume set of sermons Postila nebo Kázání krát­ ká na evangelia… [A Postil, or Short Sermons on the Gospels] (Prague: Jiří Jakubův Dačický 1612). The work is introduced by encomiastic Latin poems written by Georgius Carolides, → Ioannes Chorinnus, etc., and its preface praises Rudolf II’s Letter of Majesty and pious rulers. Each sermon is dedicated to a particular aristocratic figure, mostly from among the Utraquist lower nobility (the volume contains approximately ninety such dedications). According to the author’s words in the preface to the second volume, this approach was criticised by the public, who considered it to be a sign of D.’s acquisitiveness. D. admits that he was financially supported by the dedicatees, but he insists that every work must be supported financially; in addition, he wanted to bring certain important figures who professed Utraquism to the attention of the upcoming generations. The individual sermons have a  traditional, strongly segmented structure framed by a series of questions and a final summary; D. chiefly quotes from the Bible and the Church Fathers and refers only minimally to ancient sources. A more significant literary work is Postila každodenní pobožná k modlení usta­ vičnému rannímu i večernímu na všech sedm dní přes celý tejden nápo­ mocná [A Postil for Daily Devotion and for Continula Prayer, Both Morning and Evening, All Seven Days of the Week] (Prague: Jiří Jakubův Dačický 1613, second edition 1614). The work is dedicated to several aristocratic women (e.g. Anna Dvořecká of Olbramovice, Eva Polyxena

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Černínová of Chudenice, etc.), and although its title includes the word ‘postil’, it is not a collection of sermons interpreting liturgical readings within the church year. Instead, it presents texts for each day of the week: first a song, then a reading from the Bible with a brief commentary, and finally a longer song or a prayer in verse. It was evidently designed to support the development of private reading habits and domestic worship following the rhythm of the day and week; indeed, several non-Catholic works of late Humanism written in Czech (e.g. Kazatel domovní [A Home Preacher] by →  Matouš Konečný, a  bishop of the Unity of the Brethren) took a similar form. In the preface, D. pleads for the preservation of unity and Christian unanimity and supports this appeal with many examples; he notes that the church has never had uniform ceremonies, but considers this a  negligible issue and advocates tolerance. He considers his Postila každoden­ ní to be a  contribution to the spread of ‘peace and unanimity’. D. also wrote several funeral sermons. One particularly cleverly written text of his is a sermon given at the funeral of Jaroslav Kryštof Trčka of Lípa, who died in 1601 of injuries he had incurred at the battle of Belgrade against the Turks. In the sermon, which was published much later (Pohřeb urozeného pána Ja­ roslava Kryštofa… [The Funeral of the Noble Lord Jaroslav Kryštof], Prague: Jiří Jakub Dačický 1612), D. not only praises Kryštof’s heroic death in the fight against the pagans but also reflects on man’s helplessness before death, the unpredictability of God’s will, and the need for a dignified funeral. The sermon contains

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numerous references to ancient history and literature (as was relatively common in funeral sermons for important aristocrats, cf. the sermon by → Matěj Cyrus the Elder on the death of Petr Vok of Rožmberk / Rosenberg). 2 Religious Educational Literature D. wrote or adapted a  number of prayer and contemplative works or religious tractates from foreign-language sources. In the preface to Modlitby pobožných a  horlivých rozjímání o milování Boha… [Prayers of the Pious and Zealous Contemplations on the Love of God] (Prague: Daniel Adam z Veleslavína 1598), D. praises his aristocratic patron, Jan Rudolf Trčka of Lípa, for his warm relationship to reading and admires him for knowing substantial parts of contemplative books by heart. In addition, D. acknowledges the Soliloquies (Soliloquia) and Confes­ sions (Confessiones) of St Augustine as prototypes of the genre of meditation. In the work itself, comprising five parts, he presents texts of pleading, reflective and instructive character, whose common feature is a strong emotional effect. In the same year, → Daniel Adam of Veleslavín published D.’s adaptation of a Latin work by the Lutheran theologian Tilemann Heshusius Krátký výklad aneb Vysvětlení sedmi žalmův kajících [A Brief Exegesis and Explanation of the Seven Penitent Psalms], which is on the border between a tractate and meditation. D. addressed his shorter prayer books to rulers. The work Modlitby za jeho mi­ lost krále uherského na Království české … voleného a  korunovaného [Prayers for His Grace, the King of Hungary, Elected and Crowned as the King of Bohemia] is

dedicated to Matthias II; it was published in 1611 by →  Jiří Hanuš Lanškrounský, himself an author of encomiastic texts on King Matthias. D.’s book Modlitby za jeho milost arcikníže Ferdinanda [Prayers for His Grace, Archduke Ferdinand] (Prague: Daniel Karolides z Karlsperka 1617) is of similar character. Prayers and songs mainly intended for family devotions at the time of plague were published in Duchovní proti moru pavéza [A Spiritual Shield against the Plague] (Prague: Matěj Pardubský 1613). D.’s dialogical treatise with a consolatory function Dialog aneb Rozmlouvání pobožné ducha s duší [A Dialogue or a Religious Discussion between a  Spirit and a  Soul] (Prague: heirs of Daniel Adam, 1602, second edition 1609) is a  stylistically valuable work and was published repeatedly. Its core is formed by meditative passages on the theme of death and the transience of life, based on developed parables. H. Bočková has drawn attention to its parallels with the dialogically structured consolatory writings of J.A. Co­menius (Bočková 2009: 180–1). 3 Latin Poetry D. was also marginally engaged in Latin occasional poetry, not as a  creator of separate collections but as the author of approximately twenty contributions between 1588 and 1601 in anthologies and collections by other authors. These comprise elegiac couplets, sometimes in the form of anagrams, and, exceptionally, longer poems in iambic trimeters (for more detail, cf. RHB 2: 46). D.’s poems most frequently appear in books by Georgius Carolides (Liber epigrammatum ad … Kozelium, 1595, Genethliacum, 1595, Pa­

Diviš of Doubravín, Mikuláš  

rentalia, 1601). D. also added an accompanying Latin poem to Carolides’ Czech translation of the famous work by the German Humanist Willibald Pirckheimer Apologia seu Podagrae laus (Chlouba po­ dagry [In Praise of Gout], 1597). Moreover, he contributed short verses to collections dedicated to his patron Jan Rudolf Trčka of  Lípa. D.’s Latin dedication poems or short epicedia can also be found in his own works, in particular his sermons, and in the printed version of a  sermon given by Martin Svornicius at the funeral of Zikmund Oneš of Březovice (1613). III Bibliography Work: LČL 1: 547; RHB 2: 45–6. Knihopis K2157–2178b, K6767, K7180, K16225. Bibl.: For an overview of previous research, cf. RHB 2: 45–6; LČL 1: 547. Z. David, Finding the Middle Way: The Utraquistsʼ Liberal Challenge to Rome and Luther. Baltimore, 2003, 321, 333–5; H. Bočková, Knihy nábožné a  prosté. K nábožensky vzdělávací slovesné tvor­ bě doby barokní [Religious and Simple Books. Religious Educational Writings of the Baroque Period]. Brno, 2009, 180–1; Holý 2011, 154–5; J. Malura, Meditace a  modlitba v literatuře raného novověku [Meditation and Prayer in Early Modern Literature]. Ostrava, 2015, 73–5, 128–9, 142, 226–7. Jan Malura

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Diviš of Doubravín, Mikuláš (z Doubravína, Nicolaus Dionysius Beronensis, Beroneus, Dionisius a Doubravina, Dobravina, Daubravina, Diebis) c. 1577, Beroun – late 1647, Leszno (Poland) a poet, prose writer and musician

I Biography D. probably studied at the university of Prague, although he did not receive a degree. In 1599–1601 he worked as a school custodian in Louny, after which he entered the service of the council of the Old Town of Prague. In 1605 he became a  burgher of the Old Town. He received his coat of arms and the nobiliary particle ‘of  Doubravín’ on 28 April 1608. In 1613 he married well and obtained a house in the parish of the Church of Our Lady before Týn and other possessions. After the establishment of the Lutheran Church of the Holy Saviour, he worked as a  choirmaster there (Hrejsa 1930: 74). During the Bohemian War (1618–1620) he was active as a  militant opponent of Catholicism; upon the arrival of Frederick of the Palatinate, D. welcomed the ruler with a Latin poem while dressed as Jan Žižka at the head of a stylised group of warriors. All this led to his punishment after the Battle of White Mountain: during the 1621 executions he was nailed to the gallows by his tongue. After that, he was imprisoned for one year and spent the following year under house arrest, from which he was released at the beginning of October 1623. He was imprisoned again in 1627 after he let the preacher from the Church

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of the Holy Saviour, David Lippach, serve Mass in his house. After his release he left Bohemia for Pirna, where he probably made his living as a musician in the local Church of St  ­Nicholas, which was attended by many exiles (Baťa 2015: 47). During the Saxon invasion he returned to Bohemia, where he worked as an organist at the churches of the Holy Saviour and of Our Lady before Týn. Like → Samuel Martinius and →  Matthias Crocinus, he was involved in placing the heads of insurgents that had been removed from the Old Town Bridge Tower in the latter church. When the Catholic party assumed power again he was imprisoned for a third time and, in 1634, whipped out of town. He spent the rest of his life in exile. Based on a monographic study by Vojtěch Sokol (Sokol 1931), his life was described by Josef Blahoslav Čapek in the novel Za jazyk přibitý [Nailed by the Tongue] (Prague, 1970). Not much is known about D.’s contacts. When he lived in Louny, he wrote an epithalamium for the local school’s headmaster Pavel Ambrosiades. His second extant poem to come out in print was an epitaphium on the Kutná Hora burgher and musician Pavel Spongopoeus in the form of Latin poetic wordplay, with acrostics and telestics containing solmisation syllables (RHB 5: 152). D. was also in touch with two significant representatives of the non-Catholic camp – archdeacon David Lippach, from the Church of the Holy Saviour, and Sa­muel Marti­nius. He dedicated his poems to Frederick of the Palatinate and his wife. A manuscript collection in the NKČR also contains a  congratulatory paraphrase for the patron (Jiří?) Košetický of Horky (fol. 201r).

D.’s library in  Pirna is documented for 1631 (Sokol 1931: 15). One binder’s volume of printed sheet music with a  manuscript part from his possession is deposited in the NKČR (shelf mark 59  E  9726/1–3). Jan Baťa (2015) also ascribed ownership of a  volume of handwritten sheet music in the SLUB Dresden, shelf mark Mus. Pi 2, to D., but it does not contain any of D.’s provenance marks. II Work With the exception of the two above-mentioned printed occasional poems, D.’s work has only been preserved in manuscripts, usually in both a  Czech version and a  later Latin version, such as the manuscripts in the  Christian-Weise Bibliothek in Zittau, shelf mark 4 o B 25 (hereinafter only as Zittau), and in the National Archives in Prague, shelf mark 101 (hereinafter only as Prague). The contents of these two manuscripts partly overlap. D. was a  rather average author, but his prose, including his memoirs from 1621– 1627, is interesting for research purposes. Like other exiles, he wrote both prose and poetry in Latin and Czech. In Latin he used less common metres and even rhymed strophes (aabb, abba, aabbcc). Some Latin rhymed poems imitate the form of their Czech originals. In Czech D. commonly used the rhymes aabb or abab. D.’s attempts at ornamentation are also evident in his prose, which he e.g. interspersed with rhymes and pairs of synonyms. The influence of antiquity in D.’s work is rather indirect (Ciceronian rhetoric in prose) and references to mythology are practically missing. D.’s basic inspiration comes from biblical texts. As a musician, he was more engaged in

Diviš of Doubravín, Mikuláš  

practical performance than in composition (Baťa 2015: 45), although he recalls in Actus martyrologicus that he set the Psalms to music (Sokol 1931: 61). The Zittau manuscript contains some of his song lyrics in Czech and Latin. 1 An Account of His Imprisonment and Other Fates in 1621–1627 After his first imprisonment, D. wrote an account of his fates, later complemented by a  note from 1627, which he entitled Actus martyrologicus seu lanie­ na a  Christiana charitate aliena (Zittau, fols. 206r–54v). In the introduction, he dedicated the work to all exiles from the homeland. Like Matthias Crocinus in  Carceres Crociniani, he narrates the history of his arrest and imprisonment in great detail and includes the names of people involved. He presents these events as an unjust persecution for his faith. Nevertheless, his style is much more emotional than that of Crocinus. Dialogues are not recorded factually but rather rhetorically stylized. D. describes his feelings, illnesses and problems. He also draws on contemporary journalism (Mercurius Gallo-Belgicus). The text concludes with thanksgiving to God, composed largely from the psalms; these are complemented by two rhymed Latin poems of similar content, which Jan Martínek considers to be among D.’s best poems (RHB 2: 49), and by a Latin translation of one of D.’s songs, originally written in Czech (Zittau, fols. 243v–50v). The idea of the Czech Protestants’ martyrdom for their faith is elaborated in the poem Vexillum piorum from 1623 (Zittau, fols. 251v–4v), which is dedicated to the memory of the noblemen and burghers

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executed on the Old Town Square on 21 June 1621. It is an abbreviated version of D.’s original Czech song Korouhev věrných a  stálých Čechů [The Banner of the Loyal and Constant Czechs] (Prague, fols. 197r–201v). In prison, D. wrote six Latin prayers interspersed with Psalms: Preces et lachrymae hominis afflictissimi (Zittau, fols. 260r–303v). 2 An Allegorical Work about the Fight between the Lion and the Eagle In 1628, D. wrote the Czech prosaic work Soud aneb rozepře mezi lvem s jedné a or­ licí … z strany druhé [A Trial or a Dispute Between a  Lion and an Eagle] (Prague, fols. 2r–108r). D. uses the symbols that became common during the Bohemian War. The staged trial between Frederick of the Palatinate and his followers (the lion) on the one hand and Ferdinand II (the eagle) on the other ends with a scene in which God condemns the eagle for the wrongs it committed. The works contains a  large number of biblical quotations. The Latin version, entitled Judicium leo­ nis et aquillae (Zittau, fols. 2r–159r) is dated by a  chronostic to 1630 (not 1629, as claimed by Sokol). It is enriched with introductory rhymed speeches by four lions (Gallo-belgicus, Anglo-suecus, Bohemopala­ti­nus and Sueco-danus), a preface to the reader and a dedication to Frederick of the Palatinate and his wife Elizabeth. Except for these differences, the two versions are almost identical (Sokol 1931: 30). Both versions are followed by a  series of five prayers for the rescue of the exiles in the respective language, which are untitled in Czech (Prague, fols. 149r–95r), and entitled Threnae cento Davidicae ec­ clesiae pro fide ac veritate Christi nimium

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afflictae ac in exilium pulsae in the Latin text (Zittau, fols. 162r–98v). They are all based on Psalms, but the Latin version is more extensive. III Bibliography Work: RHB 2: 48–9 (containing an overview of previous research). Modern ed.: Actus martyrologicus a sou­ visející písně [Actus Martyrologicus and Related Songs] (Zittau, fols. 206r–54v), published in Sokol 1931: 45–74. An edition of D.’s Czech works was prepared by Josef Volf, but has never been published. Bibl.: V. Sokol, Mikuláš Diviš z Doubravína. In: Věstník Královské české společnosti nauk, třída filosoficko-historicko-jazyko­ zpytná (1931), 27–80; F.  Hrejsa, U Sal­ vatora. Z dějin evangelické církve v Praze (1609–1632) [The Church of the Holy Saviour: From the History of the Protestant Church in Prague (1609–1632)]. Praha, 1930, 74; L. Bobková, Exulanti z  Prahy a  severozápadních Čech v  Pirně v  letech 1621–1639 [The Exiles from Prague and Northwest Bohemia in Pirna in 1621– 1639]. Praha, 1999, 8, 58, 142–3; J. Baťa, Between Prague and Pirna: A Story from the Beginning of the Thirty Years’ War. In: De musica disserenda 11/1–2 (2015), 42–9. Marta Vaculínová

Dobřenský of Černý Most, Václav (Václav Dobřenský z Černého Mostu, Wenceslaus Dobrzensky a Nigroponte, Dobrzensky von Schwarzbruck)

before 1530 – 14 March 1595, Prague an author of moral education works, translator and famous collector of broadsides I Biography D. was born in Prague before 1530. The first explicit mention of him comes from as late as 1574, when he was mentioned in the will of his grandfather, the wealthy Prague burgher Šimon Podmanický. Not much is known about D.’s education and employment. He worked as an official at the salt office in the Old Town of Prague. Based on the records in his album amicorum, he undertook a  business trip to the area of salt chambers in Upper Austria in November 1588, visiting Gmunden, Ischl and Halstatt and returning to Bohemia via Linz. Although D. is not documented as a student at the university of Prague, he had many friends both among the Old Town burghers and in university circles. The most famous of them included the long-time chancellor of the university of Prague and astronomer →  Petr Codicillus, after whose death D. wrote an encomiastic work. In addition, D. was in touch with Jan Civilius, Jan Liturgus of Tursko, Václav Liturgus, Jan Pickonides de Daphneo Monte (the last two of whom contributed, along with →  Jan Kherner and Václav Pogonius, to the broadside on his death). He was good friends with Blažej Jičínský (to whom he dedicated a total of five broadsides containing Czech songs with religious themes). D.’s marriage in 1583 was celebrated in Czech poems by Martin Philomusus. It is noteworthy that these broadsides (just like the broadsides

Dobřenský of Černý Most, Václav  

written by D. himself) were published by the Prague book printer Jiří Nigrin  / Černý), have a  very similar graphic layout and were preserved by D. as part of his collection (see below). The strength of the relationship between D.  and Nigrin is indicated not only by the fact that D. had a number of his works as well as those celebrating him printed by Nigrin, but also by the fact that Nigrin accepted him to his coat of arms in 1592 and gave him the right to use the nobiliary particle ‘a Nigroponte’ (‘z Černého Mostu’, i.e. ‘of Černý Most’). II Dobřenský’s Collection of Broadsides Historically, D.’s greatest achievement is the so-called Dobřenského sborník  / ko­ dex (‘Dobřenský’s Collection of Broad­ sides’). This world-unique collection of ephemera and flyers has been preserved in the Premonstratensian library at Strahov and comprises more than 400 unique broadsides of various origins. Most of them are of Czech origin, but a non-negligible number are printed items of foreign provenance. The collection contains prints dated to 1592, when D. had them bound. D. evidently collected all the broadsides he came across, regardless of their language or origin. The collection thus provides quite a  varied overview of the leaflets that were very popular in the second half of the 16th century. The majority of them are Humanist, predominantly Latin prints from Prague university circles, which were often made more interesting by means of acrostics and other linguistic peculiarities. The vernacular broadsides often contain moralistic and

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eschatological themes, which correspond to D.’s own works. The foremost place in the collection is taken by a  set of folding books, multi-folio full-page wood-cut stories, which are largely of German origin. III Work D. wrote his works in Czech, mostly in the 1580s. His more extensive works are translations and compilations. He expanded material he had obtained from earlier moral-education writings and complemented it with additional examples and considerations as he felt appropriate. D.’s broadsides then mostly contain historical exempla and poems or songs written in Czech. D.’s basic knowledge of Latin is proved by the fact that he enriched his moral-education works with short translations of Latin verses. 1 Laudatory Biography in Czech When →  Petr Codicillus died, D. dedicated the work Památka dobré paměti Pána Mistra Petra Kodycylla z Tulechova [A  Book Written in Commemoration of Master Petr Codicillus of Tulechov] to him; it was published in print in 1590, but it has only been preserved in a handwritten copy in the Strahov Library, which is attached to a printed copy of contemporary Latin epitaphia in a binder’s volume. The work is quite exceptional for its period in the Czech lands because it is written in the vernacular, rather than in Latin. The encomiastic text contains a  number of biblical quotations. On the general level, it explains the importance of scholars (theologians, physicians, lawyers and also astronomers) for the Christian community. D. describes Codicillus’s

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family background in detail and devotes a  long passage to his work for the town community, in which he concludes that virtue is not related to nobility but to individual diligence. D. sees turning points in Codicillus’s studies in Wittenberg under the guidance of Melanchthon and his colleagues (Johannes Bugenhagen, Ioannes Maior, Paul Eber and Veit Wins­ heim) and in his position as master and chancellor of the university in Prague. Of  Codicillus’s works, D. mentions both religious and astrological treatises and Latin occasional poetry. D. emphasises scholarly piety, humility and patience as qualities that a Christian should possess, even in the face of death. 2 Moral Education Works The most famous of these works is the treatise Vrtkavé štěstí [The Fickle Fortune] (Prague: Jiří Černý 1583), which is a  kind of contemplation of historical examples of the transience of the world (empires, towns, nations and famous dynasties); D.’s conception involves criticism of contemporary sins and an eschatological vision; the historical examples often include ancient exempla. D. combines his exegesis with appeals to believers. The approaching end of the world is also mentioned in the foreword written by Evarest Chvalský, who draws attention to astrological works by Petr Codicillus and → Tadeáš Hájek. The book is dedicated to the mayor and two senators of the Old Town of Prague (the Humanist patron Václav Krocín among others). As a  paratext, D. uses a  poem by →  Martin Kuthen about Prague and its coat of arms, which can also be found in his other works. Like other treatises

written in Czech at that time, it was republished during the National Revival (Václav Radomír Štěpán, 1824) with the aim of mediating a  language model to the modern Czech national movement. In 1583 the second volume of this work, known as Běh světa [The Course of the World], was likewise published. It too is dedicated to Old Town burghers and it is a  compilation of translations of earlier books on biblical and historical figures who represent imitable or deterrent examples for contemporary Christians, including numerous exempla concerning ancient rulers. D. interspersed the individual chapters with Latin verses, which he translated into Czech. D. also dedicated his earlier work, Pramen vody živé, to jest naučení a  vý­ straha před cizoložstvím [The Spring of Living Water, i.e. a  Lesson and a  Warning against Adultery] (Prague: Jiří Černý 1581), to the mayors of the Old Town of Prague. It is a  complemented edition of an earlier tractate from 1541, to which he added a  tale about virtues Koruna šlechetné a  krásné panny ctnosti [The Crown of the Virtue, a Noble and Beautiful Virgin] and two contemplations. D.’s other treatises were likewise of moralistic character. These include Srdečná stížnost na hříchy [A Cordial Complaint about Sins] (Prague: Daniel Adam z Veleslavína 1582), which is dedicated to the mayor of the town of Louny and describes the plague as a  form of God’s punishment, and Věník fíkový [A Fig Leaf] (Prague: Jiří Černý 1587), a  translation from German dedicated to the council of Nové Město nad Metují. D. conceived this book as a quarrel between Drunkenness and Temperance, based on arguments

Dobřenský of Černý Most, Václav  

from the Holy Scripture, which he complemented with biblical and other exempla as well as examples from the recent past. The text is again accompanied by Latin and Czech verses, and in one case a short translation from Horace. In addition to these more extensive works, D. wrote religious and moralistic ephemera, which he dedicated to his numerous friends and relatives. Besides quotations from the Holy Scripture and the Church Fathers, common at the time, he mainly liked Gesta Romanorum and other collections, e.g. O čtyřech ctnostech stěžejných [About the Four Key Virtues], Adelfonsus’ and Brant’s fables, and Re­ gentenbuch by Lauterbeck. 3 Broadsides Written in Czech D. used the same  literary techniques and motifs in his occasional poems as in his more extensive works. They were published in the form of broadsides in Nigrin’ printing workshop and have only been preserved because D. incorporated them into his collection. The broadsides are often not dated, but they were apparently made in the 1580s. D. seems to have used the broadsides as a means of communication. He dedicated them to various burghers (Nové Město nad Metují, Solnice and Kutná Hora). One group comprises individual ancient exempla, so-called histories, which are rendered in prose and have a  moralising character  – for instance, they warn against discord or trust in good fortune, or they discuss God’s punishment for sin and its tokens. The broadside about D.’s grandfather Šimon Podmanický, who worked for the Old Town council (1585), is of biographic and encomiastic character.

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D. mainly emphasises his piety and good reputation, rather than his erudition like in the case of Codicillus. Another group of broadsides contains songs and prayers in verse; there is also a  broadside with a  prosaic contemplation on a  passage from the Epistles of Paul, where Christ’s pain is used as an example for Christians. IV Bibliography Work: RHB 2: 50; LČL I: 572 (including an overview of earlier research). Knihopis K16520, K01998, K01995– K02005, K14269, K1728 (?). Modern ed.: Česká polyfonní tvorba  – Musica polyphonica Bohemiae. Výběr vícehlasých děl českého původu z XVI. a XVII. století [Czech Polyphonic Music – Musica polyphonica Bohemiae: A Selection of Polyphonic Works of Czech Origin from the 16th and 17th Centuries], ed. J. Snížková. Praha, 1958 (for the editions of the compositions from Dobřenský’s collection, see pp. 73–7 and 86–8); Car­ mina carissima. Cantica selecta bohe­ mica saeculi 16. coro a  cappella, ed. J. Snížková. Praha, 1984 (sixteen compositions from Dobřenský’s collection are edited on pp. 11–33). Bibl.: J. Snížková, Sborník Dobřenského [Dobřenský’s Collection]. In: Hudební rozhledy 7 (1954), 907–9; C. Schoenbaum, Threnodia huius temporis. In: SPFFBU–F 14/9 (1965), 273–8; J.  Ko­ pá­ček, Dobřenského sbírka jednolistů 16.  sto­letí [Dobřenský’s Collection of Broad­ sides from the 16th Century], an un­ published masters dissertation at the Faculty of Arts, Charles University in Prague, 2000; M. Ryantová, Tisky Blažeje Jičínského a  Jana Chmelovce k sňatku Viléma z Rožmberka a ­Polyxeny

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z  ­Pern­štejna v Dobřenského sbírce [The Prints of Blažej Jičínský and Jan Chme­ lovec on the Occasion of the Wedding of Vilém of Rožmberk and Polyxena of Pern­štejn in Dobřenský’s Collection]. In: Manu propria: sborník příspěvků k život­ nímu jubileu PhDr. Aleny Richterové, CSc., ed. Z.  Adamaitis, T. Paličková. Praha, 2012, 139–54. Jiří Kopáček, Lucie Storchová

Dominatius a Pisnitz, Henricus (Jindřich Domináček z Písnice, Henricus Dominatius a Pisnitz in Hertenberg, Pysnicz, Pysnitz, Pysnitcz, Pragensis Bohemus, Heinrich von Pißnicz auf Harttenberg, usually referred to as ‘Henricus a Pisnitz’) 1555, Prague – 7 August 1608, (?) a lawyer, high official, and poet I Biography D. came from a  knightly family. His father was Albrecht of Písnice and mother Ursula von Gleisenthal. After his father’s death, D.’s education and that of his brother → Sigismundus Dominatius was taken over by their relative Jan Lažický of Písnice, who was the governor of Bechyně, in the service of the Rožmberk  / Rosenberg family. D. went on to study at the Jesuit College in Vienna and, from 1577, at the university in Vienna. Under the influence of the Jesuits he converted to Catholicism. In the same year, he was elected a canon of the Metropolitan Chapter in Prague on condition that he

was to be ordained a priest. In the meantime, he continued his studies. In 1578, D. had a  document issued confirming that all his parents’ privileges applied to him as well (ÖNB, Cod Ser. no. 35). He received a Licentiate degree from the university in Ingolstadt in 1579; during the following year he studied in Bologna, where he published a collection of panegyrics dedicated to the Pope and received the degree of Doctor of Law. In 1582–1587, he was a  chancellor of Vilém of Rožmberk  / Rosenberg in  Český Krumlov. In 1589–1593 he worked as a  councillor of the court of appeal (Hausenblasová 2005: 16). His career grew with the support of the Catholic party; he became the second secretary of the Bohemian court chancery, a prosecutor of the royal chamber (1593) and in 1601 the vice-chancellor of the Kingdom of Bohemia. As a prosecutor, he led the trial against Jiří of Lobkowicz  / Lobkovice, Lord High Steward (Oberstlandhofmeister, supremus magis­ ter curiae), otherwise a staunch Catholic, who stood against Rudolf II at the head of the aristocratic opposition in 1593. In 1597, the emperor granted D. the Hartenberg estate, near Sokolov. As a high official, he promoted Counter-Reformation policy and invited the Chomutov Jesuits to his estate. However, he also abused his position for personal enrichment. In 1608, after the death of Jiří of Lobkovice, D. was indicted by the three estates of the kingdom for unlawful action at his trial and for other offences related to the dishonest acquisition of property and aristocratic titles. He fled from Prague and died shortly thereafter. His funeral was held in Prague, at the Jesuit Church of the Holy Saviour. Jaroslava Hausenblasová

Dominatius a Pisnitz, Henricus  

(2005: 16) claims that he died on 25 June 1613, whereas the other sources agree on the year 1608. Little is known about D.’s literary contacts; in the early period, they are illustrated by a  congratulatory collection published on the occasion of his Ingolstadt graduation Congratulatio in­ scripta  … Henrico Dominatio a  Pysnitz (Ingolstadt: Wolfgang Eder 1579), with contributions by his classmates, some of whom came from South Bohemia. The published edition of D.’s thesis was accompanied by a  poem by the local professor Valentin Rotmar. D. dedicated his poems to the ruler and important courtiers and, during the time when he was his chancellor, also to Vilém of  Rožmberk. He did not hesitate to dedicate his collection of panegyrics directly to Pope Gregory XIII; other addressees of his encomiastic poems among the clergy include e.g. bishop of Olomouc Stanislav Pavlovský, bishops of Vienna Johann Caspar Neubeck and Melchior Schad, and the abbot of the monastery in Sankt Pölten. In the Prague period of his life, D. was considered a patron of poets. He provided the greatest support to →  Eli­ zabeth Jane Weston, who, after the death of her stepfather Edward Kelley, lived with her mother in D.’s house in Prague (RHB 5: 471) and wrote a number of poems to him and his sons Fridrich Vilém and Jan Jindřich, which were published in the printed collection Parthenicon. D.ʼs niece Ludmila of Písnice was married to Kelley’s brother Thomas (Hossington, Cheney 2000: XVIII). For a  short time, → Paulus Gisbicius also enjoyed D.’s support; he dedicated his early poetic experiments to D., including the first book of

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his collection Periculorum and the printed poetry collections Cunae (1605) and Elegidion (1607). Apart from D., Gisbicius also addressed D.’s son Fridrich Vilém when he was seeking a position in court service. → Georgius Carolides, → Vences­ laus Gelenius (1602) and Andreas Calagius from Wrocław (1609) also dedicated poems to D. II Work Extant printed works document D.’s literary activities in 1576–1585, hence during his studies, his search for a position and his service at the Rožmberk court. With the exception of his published thesis on the sacrament of Holy Communion (Quod felix et faustum sit…, Ingolstadt: David Sartorius 1579), these consist exclusively of Latin poetry, which was aimed at the ruler, court officials and influential noblemen and was to support D.’s efforts to obtain advantageous positions. They comprise congratulations and extensive encomiastic poems. The longer compositions are written in dactylic hexameters and a  few shorter poems in elegiac couplets. Formally, they are well accomplished; the content is attributable to the genre. The author likes to use long periodic sentences and unusual words (RHB 2: 53). 1 Panegyrics D.ʼs work praising the provost of Vyše­ hrad in 248 hexameters, Λειτουργικόν in honorem … Zbynkonis Bercze baronis de Duba et Lippa (Prague: Georgius Nigrinus 1576), was published one year before he was appointed a canon of the Prague chapter. It was printed again, together with other individually published

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p ­ anegyrics, in Panaegyres heroicae (see below). Panegyricus in laudes Rodolphi II. (Prague: Georgius Nigrinus 1577), which contains 591 hexameters, was written shortly after the accession of Rudolf II to the imperial throne. D. dedicated the collection Panegy­ rica aliquot carmina (Prague: Michael Peterle 1578) to Ferdinand of Bavaria (1550–1608). In addition to the panegyric for Ferdinand, which was probably written during his visit to Prague, D. included encomiastic poems that he had written in 1576–1578, during his studies in Vienna, for high-ranking people there: Archduke Charles II of Austria, the bishop Caspar Neubeck and the abbot Melchior Schad. These poems are around 200 verses long. D. included the three printed works mentioned above in a collection of panegyrics entitled Panaegyres heroicae Hen­ rici Dominatii a  Pysnicz, equit. Bo­ hem. (Bologna: Peregrinus Bonardus 1580), dedicated to Pope Gregory XIII, to whom D. planned to give it in person. In it, D. also included other new and previously written panegyrics – for the pope, for Rudolf II upon his arrival in Vienna, for the inauguration of the bishop of Olomouc Stanislav Pavlovský in 1580, and one for Caspar Neubeck. 2 The Celebration of the Award of the Order of the Golden Fleece to Vilém of Rožmberk D.’s most famous poetic composition is Argo pentaloge (Prague: Michael Peterle 1585). It is a  celebration of the award of the Order of the Golden Fleece to Vilém of  Rožmberk, which D. wrote when he was his chancellor. The award ceremo-

nies were held in Landshut and Prague in 1585, and the members of the Order also included Rudolf II. In predominantly non-Catholic Bohemia, the Order did not attract much attention; besides D.’s, the only other known poetic description of it is one by the Belgian poet Jacobus Viva­ rius in his epic poem Descriptio aurei velle­ris. In  Argo pentaloge, D. describes a  ship returning from its voyage for the Golden Fleece under the flag of a five-petalled rose. In order to make the poem more interesting, he symbolically selects sets of five hexameters, which he orders freely. He celebrates Vilém of  Rožmberk, praises his education and political activities and highlights his support for the Catholic religion. He uses ancient mythology abundantly, likening Rožmberk to Jupiter and his wives to Juno. He also emphasises Vilém’s merits in the Kingdom of Bohemia: the king is symbolically represented as a  lion. The poem is introduced by an epigram which explains the attached illustration featuring the Rožmberk coat of arms wrapped in the Order of the Golden Fleece, complemented in the corners by four rulers’ virtues known from antiquity  – Iustitia, Clementia, Pietas and Patientia (justice, clemency, piety and patience). These motifs are also developed in the text of the poem itself. Despite the number of ancient motifs used, D. does not include any more extensive loans from ancient authors. Surprisingly enough, the historical catalogue of the Rosenberg library does not include this poem nor any of D.’s other panegyric compositions (Veselá 2005: 205, 225), but the copy of Panaegyres heroicae placed in the NKČR under the shelf mark 52 F 87 comes from

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the Jesuit College in Český Krumlov; based on its decorative binding and gilt edges, it may be assumed to be the copy that D. originally gave to Vilém of Rožmberk. The Rožmberk chronicler → Václav Březan records that Vilém of  Rožmberk accepted his chancellor’s encomiastic poem with great pleasure (Kindlmann 2013: 58). 3 Occasional Compositions D. is known to have written one epithalamium, Epithalamium … Ioannis Baptis­ tae Gabrini … et pudiciss. virginis Barba­ rae (Vienna: Michael Apfelius 1577), on the wedding of Archduke Maximilian’s chamberlain to the daughter of imperial councillor Johannes Jordanus. D.’s correspondence has yet to be explored. A letter from Paulus Melissus to D. from 20 November 1601 is printed on fol. A8a of Weston’s Parthenicon III. Melissus sent recommendation poems to Weston to D.’s house for a  planned collection of poems. III Bibliography Work: RHB 2: 51–4. VD16 D 2176, VD16 H 5957. Bibl.: K. Hrdina, Zikmunda Domináčka z  Písnice Roma [Roma by Sigismundus Dominatius]. In: Sborník prací filolo­gic­ kých Josefu Královi k 60. narozeninám. Praha, 1913, 181–4; V. Bůžek, Rytíři rene­ sančních Čech [Knights of Renaissance Bohemia]. Praha, 1995, 80–5; Elizabeth Jane Weston: Collected Writings, ed. B.  Hos­­sington, D. Cheney. Toronto, 2000, XVIII; A. Enneper, Die Darstellung des ade­ligen Denkens und Handelns der letz­ten Rosenberger in der neulateinischen Dich­tung (1551–1611), an unpublished

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doctoral dissertation, Praha, 2003, passim; L. Veselá, Knihy na dvoře Rožmberků [Books at the Rožmberk Court]. Praha, 2005, 205, 225; J. Hausenblasová, Počátky apelačního soudu v Čechách a  jeho personální obsazení 1548–1627 [The Beginnings of the Court of Appeals in Bohemia and Its Members in 1548–1627]. In: Paginae historiae 13 (2005), 16; J. Brtek, První z Písniců na Hartenberku [The First Members of the Písnice Family at Hartenberg]. In: Hláska: zpravodaj Klubu Augus­ ta Sedláčka 20/3 (2009), 41–5; P. Kindlmann, Antické motivy ve světě posledních Rožmberků [Ancient Motifs in the World of the Last Rožmberks], an unpublished masters dissertation at the University of South Bohemia, České Budějovice, 2013, 58 and passim. Marta Vaculínová

Dominatius a Pisnitz, Sigismundus (Zikmund Domináček z Písnice, Dominaczek a Pisnicz, Dominacius, Dominatius a Pisnick) 1546 (?), Prague – c. 1592, Olomouc (?) a Jesuit, Catholic priest, notary public and orator I Biography D. was born into a  knightly family in Prague. His parents were non-Catholics, but he, like his brother →  Henricus Do­ mi­natius, studied at Jesuit school; in 1561 he secretly left Prague for Pilsen, where he converted to Catholicism (Beránková

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2010: 52). After his return to Prague, Peter Canisius sent him to Rome, where D. entered the Jesuit Order. In Rome D. studied rhetoric under Pedro Juan Perpiná. He left Rome in 1564 for Dillingen and Munich, where he studied logic. Nevertheless, he had difficulty keeping within the discipline of the Jesuit Order and was accused of laziness and disrespect. In 1566 he returned to Prague at his own request. Later the same year, he and his brother Jindřich were sent to Vienna. In 1567– 1568 D. taught rhetoric at Jesuit colleges in Trnava, Vienna and Olomouc. In 1568, as a member of the Olomouc college, he made two speeches at the synod at which the bishop of Olomouc published the resolutions of the Council of Trent. D. was dismissed from the novitiate for lack of discipline in the summer of 1569, and in 1570 he worked as a parish priest in Olomouc (at the time, he referred to himself as a  canon or notary public). He is documented in Brno in 1574, after which he once again went to Rome. In 1583, he became a  parish priest in Velešín on the Rožmberk estate, probably with the help of his brother Jindřich, who was then a chancellor of Vilém of Rožmberk / Rosenberg. The Rožmberk chronicler → Václav Březan said of D. that ‘although he drank a lot, he was a rather noble orator’ (Kindlmann 2013: 79). Only one year later, D. moved into the service of Zacha­ riáš of Hradec and was a parish priest in Kostelní Myslová. According to earlier researchers, D. died before 1608 while serving as a  parish priest in Horšovský Týn, but it is more likely that he died as early as 1592 while a canon in Olomouc, as claimed by K. Hrdina (1913: 255).

D. spoke Latin, Czech, German and Italian. He dedicated his works in two waves in his attempts to obtain good positions. The first wave followed shortly after his departure from the Jesuit order, in 1569–1570, when he had a  series of seven small printed works published by the printer Jan Kantor in Prague; in most libraries, these have been preserved as part of a  single binder’s volume; some of them contain printed dedications to abbots of Bohemian monasteries. D. had the set bound into a gilt painted binding with an Austrian eagle and dedicated it to Emperor Maximilian (now in the ÖNB, with shelf mark 20.Z.34.). At that time, D. also dedicated one printed work to Rudolf II, then the newly elected King of Hungary. The second wave of dedications falls into the period after D.’s return from his second journey to Rome, and the addressees of these printed dedications from the 1570s are high church dignitaries: the archbishop of Prague Martin Medek, the bishop of Wrocław Martin Gerstmann, the bishops of Olomouc and the abbots of the monasteries in Kladruby, Teplá, Osek and Chotěšov (for details, see Beránková 2010: 53–54). It was probably also at around this time that D. dedicated the manuscripts of his topography of Rome to Emperor Rudolf II, the archdukes of Austria and important noblemen (Vilém of Rožmberk, Hieronymus Beck von Leopoldsdorf, the lords of Hradec). II Work D.’s oeuvre mostly consists of Latin prose. D. reveals himself as a gifted rhetorician with quality training, but his works are rather average in terms of content. He

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wrote numerous religious speeches both on general topics and for specific occasions. A few of his more remarkable works have remained only in manuscript form; these include his description of Rome and a  work unknown until now about a Christian knight, in which he critically defines himself against Erasmus of Rotterdam. D. gained a good knowledge of Italian while in Rome, as is clear from his translations from Italian into Latin, preserved in manuscripts. In his works, D. characteristically places the spread of the true faith in the spirit of Catholicism after the Council of Trent above the idea of belonging to the Bohemian nation (Beránková 2010: 61). 1 Speeches, Sermons and Occasional Prose D.’s most frequent prose genres are oratio and declamatio. He wrote congratulatory and funeral speeches and focused on general theological as well as political topics. In some speeches he presents rather aggressively Catholic attitudes. His congratulatory works are: Ad … archiducem Rudolfum … De afflicto relligionis Catholi­ cae in Germania statu deque illius instau­ randi mediis (Vienna: Caspar Stainhofer 1572) on the occasion of the coronation of Rudolf II as the king of Hungary; and In foelicem inauguratio­nem … Martini Mi­ glicensis archiepiscopi Pragensis (Prague: Georgius Nigrin 1581), on Martin Medek’s archiepiscopal inauguration. The first of his funeral speeches is In funere Maximi­ liani Secundi … oratio (Prague: Georgius Nigrin 1577), dedicated to Vilém of Rožmberk. Besides the printed version, two manuscript copies have also survived, which were dedicated directly to Rudolf

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II (ÖNB, Cod. 8744) and to Adam of Ditrichštejn (Stockholm KB, Engeström­ska Samlingen, D 1338). In this speech, which was inspired by a similar speech by Lambert Gruter, D.  mentions Maximilian’s teacher → Jan Horák. In 1583, D. wrote an extensive funeral speech after the death of Vilém of Rožmberk’s wife, Anna Maria of Baden (Březan 1985: 312). D.’s funeral speech for Zachariáš of Hradec, Ora­ tio in funere … Zachariae de Nova Domo (Prague: Georgius Nigrin 1589), was dedicated to Adam of  Hradec and his sons. It was inspired by Adam Lipsic’s funeral speech for Jáchym of Hradec (Va­cu­ línová 2015: 20). D.’s speeches on more general religious topics include: Oratio de epiphania Domini (Prague: Ioannes Cantor 1569); Oratio de sacerdotali dignitate (Prague: Ioannes Cantor 1569), which D. delivered at the Olomouc provincial synod together with the unpreserved Oratio de institu­ tione et utilitate synodorum (Beránková 2010: 52); Declamatio … super illam Psalmistae sententiam Quid mihi est in coelo… (Prague: Ioannes Cantor 1570), dedicated to the abbot of the Teplá monastery, Johannes Meuskönig; Oratio de laetissima Christi nativitate (Prague: Ioannes Cantor c. 1570); Oratio de lae­ tis­ sima Christi resurrectione (Prague: Ioan­ nes Cantor 1570); Oratio de rebus adversis aequo animo tolerandis (Prague: Ioannes Cantor 1570), dedicated to Adam Hasler, the provost of the monastery in Chotěšov, as a New Year’s greeting; Ora­ tio de sancto Iohanne Babtista (Prague: Ioannes Cantor 1570), dedicated to the Osek abbot, Balthasar; Verae sanctitatis, eloquentiae ac eruditionis idaea. Hoc est divi Hieronymi … vita (Prague: s.t. after

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1574), which contains an encomium on Saint Jerome, dedicated to the bishop of Wrocław Martin Gerstmann on his accession to the office, and a sermon on the Lord’s Supper, which D. delivered in Olomouc cathedral; and Collatio pri­mi­ tivae ecclesiae cum moderna (Prague: s.t. 1593?), dedicated to Zbyněk Berka of Dubá on the occasion of his election as archbishop of Prague in 1593. Czech-Polish relations and the penetration of Italians into the power structures of both states are the subject of D’s remarkable speech Nobilissimae nationis Italicae ad regni Poloniae proceres con­ tra calumniatores … defensio (Prague: Georgius Nigrin 1579), which he delivered before Polish noblemen, probably as a  member of a  delegation of some sort. As a  staunch Catholic educated in Rome, he sided with the Italians  – the speech was actually a  defence of them, in which D. described the Italian nation as a moral model (for more on this topic, see Beránková 2010: 60ff). 2 The Topography of Rome During his second stay in Rome, D. wrote a  topography of the city entitled Roma seu Romanarum antiquitatum fasciculus, compiled from existing literature and complemented by his own notes. D.’s main source was the work De lʼantichità di Roma (RHB 2: 55) by Andrea Palladio, but in the preface D. also mentions many other ancient and Renaissance Italian authors on whom he drew (specifically Hrdina 1913: 237). A large part of the manuscript is a  Latin adaptation of Palladio’s Italian original; it is not of very high quality, however, and D.’s additions do not improve it much (Hrdi-

na 1913: 258). The preface implies that D.  was planning a  third trip to Rome, but this never actually happened. There are four known copies of the manuscript of this work, all of which were impressive gifts in sumptuous binding, whose quality increased with the importance of the recipient. One was dedicated to Rudolf II (now in the  ÖNB, Cod. 9940), another to Archduke Charles II of Austria (also in the ÖNB, Cod. 10163), the third to Vilém of Rožmberk (now in the NKČR, shelf mark VII C 11), and the fourth copy belonged to Hieronymus Beck von Leo­ poldsdorf and was probably burnt in the fire at the library in Stockholm, where it was taken as Swedish booty during the Thirty Years’ War. For more on the fates of Rožmberk’s and Beck’s manuscripts, see the studies by Lenka Veselá (2005 and 2016). The extant copies differ only in their prefaces, which are addressed to the individual dedicatees. The manuscripts are written calligraphically and arranged for printing in case they won financial support for a  print run (they have a  title page, preface to the reader and indices). 3 Five Books about a Christian Knight P.O. Kristeller (1983: 404a) drew attention to an undated manuscript of D.’s work, Militis christiani pugiunculus rubigine quondam obsitus nunc suo nitori restitu­ tus, which comprises five books. It is deposited in Halle an der Saale in the Bibliothek der Frankenschen Stiftungen under the shelf mark B 10 (see Weiske 1903: 15). In the preface, D. criticises Erasmus of Rotterdam and his work Enchiri­dion mili­ tis Christiani. The manuscript is dedicat-

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ed to the abbot of the Kladruby monastery, Jan Josef Vron of Dorn­dorf. 4 A Translation from Italian The manuscript collection deposited in the NKČR under the shelf mark VII E 23, which bears a  dedication to Vilém of Rožmberk on its title page and dates from the time when D. was a  parish priest in Velešín, contains two works translated from Italian and four of D.’s sermons on the gospel of the resurrection of Lazarus. The manuscript comprises: fols. 2r–20r Encomium Cornelii Mussii, episcopi Biton­ tini a Bernardino Tomitano doctore lingua thusca scriptum, a  Sigismundo Domina­ tio a  Pisnicz translatum et auctum; fols. 21r–150v: Declamationes sacrae IV super evangelium de suscitatione Lazari; fols. 151r–287r: Contio habita Florentiae … su­ per evangelium de duobus discipulis eun­ tibus in Emaus (Truhlář 1905: 505). The quality of D.’s loose translation of Muss’s sermons was appreciated by K. Hrdina (1913: 255). III Bibliography Work: Beránková 2009–2010; RHB 2: 54–5 (containing an overview of previous research). BCBT 37327, 37276, 37318, 30958, 37321, 37312, 37342, 37347, 37324, 37330, 37348 Modern ed.: M. Vaculínová, Pohřební řeč Zikmunda Domináčka z Písnice nad Zachariášem z Hradce (1589)  – edice, překlad a  komentář [A Funeral Oration by Sigismundus Dominatius for Zachariáš of Hradec (1589) – an Edition, Translation and Commentary]. In: Opuscula historiae artium 64/1 (2015), 20–6, 29–30; Beránková 2009: 391–394: an edition of Nobilissimae nationis Italicae ad regni

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Poloniae proceres contra calumniatores … defensio; Beránková 2009–2010: 70–75: a Czech translation of the same by J. Hej­ nic. Bibl.: K. Weiske, Mitteilungen über die Handschriftensammlung der Hauptbibliothek der Franckeschen Stiftungen zu Halle. In: Aus der Hauptbibliothek der Franckeschen Stiftungen. Halle an der Saale, 1903, 15; J. Truhlář, Catalogus co­ dicum manu scriptorum latinorum qui in C. R. Bibliotheca publica atque universita­ tis Pragensis asservantur II. Praha, 1905, 505; K. Hrdina, Zikmunda Domináčka z Písnice Roma [Roma by Sigismundus Dominatius]. In: Sborník prací Josefu Královi. Praha, 1913, 254–8; P. O. Kristeller, Iter Italicum III. Leiden, 1963, 404a; Iter Italicum V. Leiden, 1963, 10a; L. Veselá, Knihy na dvoře Rožmberků [Books at the Rožmberk Court]. Praha, 2005, passim; H. Beránková, „La Nobilissimae nationis Italicae ad regni Poloniae proceres contra calumniatores defensio“ di Sigismundo Dominatius (Domináček) di Písnice. In: Roma  – Praga. Praha  – Řím: Omaggio a  Zdeňka Hledíková. Praha, 2009, 377–95; H. Beránková, Nobilissimae nationis Italicae ad regni Poloniae proceres contra calumniatores defensio Zikmunda Domináčka z Písnice [Nobi­lissimae nationis Italicae ad regni Poloniae proceres contra calumniatores defensio by Sigismundus Dominatius]. In: Knihy a  dějiny 16–7 (2009–2010), 51–75; P.  Kindlmann, Antické motivy ve světě posledních Rožmberků [Ancient Motifs in the World of the Last Rožmberks], an unpublished masters dissertation at the University of South Bohemia, České Budějovice, 2013, 50, 79; L.  Veselá, Rytíř a  intelektuál: Hieronym

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Beck z  ­ Leopoldsdorfu a  jeho knihovna [A Knight and Intellectual: Hieronymus Beck of Leopoldsdorf and His Library]. Praha, 2016, 192–3. Marta Vaculínová

Dornavius, Caspar (Dornau von Dornau, Κάσπαρ Δορνάβιος, pseudonym Adrianus Varposcus) 11 October 1577, Ziegenrück – 28 September 1631, Brzeg a pedagogue, poet, physician and diplomat I Biography D. studied first in Saalfeld and then from 1592 in Jena, after which he lived in Leipzig and other German towns. Around 1597 he came to Prague as interpreter to the Italian physician Gregorius Jordanus, who had become Rudolf II’s physician and cosmographer. After G.’s death, D. performed medical practice with the court physician Hector Moscaglia and tutored the sons of Czech noblemen. In total, he spent five years in Prague. From c. 1600, he led the private school set up by → Adam Huber, who also trained him in medicine and with whom he long remained on very friendly terms. His students were from among the nobility, e.g. Adam, son of →  Václav Budovec of  Budov, Jan Oršinovský of  Fürstenfeld, and rich burghers (Jan Eustach Brzobohatý, Jan Huber of  Riesenpach). In Prague, he became acquainted with the poets around →  Paulus Gisbicius and with

other Prague intellectuals, and established contact with representatives of Silesian Humanism →  Balthasar Exner and Caspar Cunradus, whom he soon met again during his studies in Basel. It is theoretically possible (Seidel 1994: 27) that D. was a  crowned poet before 1601, but this is rather contradicted by the content of some occasional poems written at the time when D. received his doctorate in medicine in  Basel. Between 1602 and 1608 D. was a  preceptor in the service of Jaroslav Smiřický of Smiřice. He accompanied him to Görlitz for his studies (where he is documented as early as 30 January 1602), and to Basel with Huber’s son Jan (1603–4), then to Heidelberg (1605), Italy and France (1606–1607), England and the Netherlands (in June 1607 he is documented in Enkhuizen). As was common in the role of preceptor, D. also undertook his own studies at the universities he visited with Smiřický. In 1608–1615 D. was the headmaster of a school in Görlitz, whose town council had already supported him during his studies in Basel. In 1613 he wrote the work Rodulphus Habsburgicus and on 1 March 1615 he was elevated to the nobility by Emperor Matthias (Holý 2011: 157). He spent at least part of 1616 recovering from an illness at Václav Budovec’s house in Mnichovo Hradiště. In the same year he accepted the post of headmaster at a grammar school in Bytom Odrzański (Beuthen on the Oder), where he worked until 1620, when the school’s activities were interrupted by the war. In 1620 he led a  delegation of Czech estates to Poland and began to carry out various diplomatic missions for the dukes of Silesia. From 1621 until his death he was the

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headmaster of a grammar school in Brzeg and a personal physician and councillor to Johann Christian von Brieg. D.’s motto, which appears below his name in his printed books, was ἀρετῇ καὶ χάριτι. As a  symbolum, he used the following quotation from Hippocrates: πᾶν τὸ πολὺ τῇ ϕύσει πολέμιον (El Kholi 2017: 262). Despite this, he clearly preferred to use Latin in his works. His strong contacts with Czech noblemen and intellectuals are reflected both in his own works and those dedicated to him. Students from Bohemia sought him even when he worked abroad – Albrecht Jan Smiřický and →  Simeon Partlicius studied with him at the grammar school in Görlitz in 1609, → Václav Kochan of Prachová and others in 1611. Karel the Elder of Žerotín sent his grandson to study in Brzeg in 1629. Besides the classical languages, German, Italian and French, D. probably also spoke Czech (Martínek 1970: 298)  – one of the languages of instruction at Huber’s private school was Czech and he had to learn it while working there. In 1623 he published the treatise Piis Manibus under the pseudonym Adrianus Varposcus, in which he remembers the leaders of the Bohemian Revolt executed after its defeat in 1621. He had close ties to the Unity of the Brethren, of which Adam Huber was a  member, and he was also respected by J.A. Comenius. He seems to have provided a secure basis for Bohemian emigrants after the Battle of White Mountain (Seidel 1994: 21). No letters have been preserved from D.’s time in Prague, so the only available source on this period is occasional poetry (Seidel 1994: 22). Because of D.’s age and position, his contacts at the imperial

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court were limited to rather less important people, some of whom held courtly functions (the previously mentioned physicians), while others seem to have worked there without any formal function (Balthasar Exner, Julius Caesar Olgiatus, etc.). D. was in touch with alchemical and Hermetic circles influenced by Paracelsianism, which he continued to come to terms with even later, during his studies in Basel. In 1607 he wrote a poem for the treatise about protection against plague Loimagogus by Martin Ruland the Younger, personal physician to Rudolf II, dedicated to the councils of the towns of Prague. Preserved correspondence with J.M. Wacker and S. Tengnagel implies that D. later tried to have himself appointed to the post of court historiographer. D.  planned to publish a  collection of epicedia following the death of Wacker’s educated daughter Maria Helena, but the publication never came to pass. D.’s literary contact with Humanists of the university circle (Huber, Campanus, Bystřický), which was connected with the court through some figures, is implied not only by the mutual exchange of occasional poetry but also by the fact that he included these Humanists’ works in his anthology Amphiteatrum sapien­ tiae Socraticae ioco-seriae. They, on the other hand, greatly contributed to the congratulatory anthology published on the occasion of D.’s doctorate (Laurus docturae medicae 1604) and to a  collection of epithalamia (Casparis Dornavii … sacrum nuptiale 1608). Little evidence has survived of D.’s contact with Czech Humanists after 1620, with the exception of D.’s treatise Piis Manibus, which was published by →  Paulus Gessinius  – an

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emigré at the time  – in 1623. D. established contact with numerous physicians, alchemists and mathematicians (→  Adam Zalužanský, →  Matthias Borbonius, →  Johannes Kepler), especially from the German-speaking areas of Bohemia, but also abroad. D. maintained both friendly and professional relations with three families of the Estates’s opposition in particular – Smiřický, Budovec and Žerotín. He was very close to the Smiřický family, in particular Zikmund Smiřický of Smiřice, to whom he dedicated his medical theses in Basel (Heptas miscella, 1604), and his son Jaroslav, whom he accompanied for his studies abroad. Under D.’s guidance, Jaroslav of Smiřice delivered a speech on De concordia in Basil in 1603, and a year later disputed De consiliariis; he dedicated the printed version of his disputation to his uncle, Štěpán Jiří of Šternberk. Jaroslav’s theses were accompanied by a poem by Adam Budovec of Budov. After Jaroslav’s death, D. addressed his brother Jan Albert and dedicated Invidiae en­ comium (Görlitz: Iohannes Rhamba 1614) to him. Along with him, he also contributed a  poem to the printed book De origine Bohemorum (1615) by →  Ioannes Matthias. After Jan Albert’s death, D. celebrated him in Princeps juventutis (1619). No other documented contact with Jan Albert has survived. D.’s importance for the Smiřický family was highlighted by →  Václav Clemens, who was later also their tutor for a  short time, in his  epic Smirzicias (1619). D. had already been in touch with Václav Budovec of  Budov while the latterʼs son, Adam, was studying in Prague. It was at that time that D. dedicated his

Γυμνασίαι declamatoriae to Adam Budovec. He later supervised Adam in Basel and cooperated with his preceptor there, although D. was in the service of Jaroslav Smiřický at the time (Glücklich 1908: 39–40). D. visited Budovec on his estates in 1613 and stayed with his family at his castle in Mnichovo Hradiště for several months at the turn of 1615 and 1616, while recovering from an illness. At that time, he also wrote accompanying verses for Circulus horologii (1616) and captured his discussions with the Budovec family in Soliloquia, which he published as part of the treatise Dulc-amarum. In addition to this treatise, D. dedicated his work Historiae universalis synopsis theorica et practica (1615) to Budovec. Rather than having a  patron–client relationship, D.  and Budovec were two intellectuals who shared similar views. D. also wrote Latin verses for Czech-language works connected with Budovec  – his Antialko­ rán (1614) and a  collection of epicedia for his granddaughter Anna Magdaléna (1615). D. also dedicated occasional poems to various members of the family, as in the case of the Smiřický family. In Moravia, D. was in touch with the Žerotín family. Karel the Elder of Žerotín was the guardian of Jan Friedrich of Žerotín, who undertook a  study trip with his preceptor Friedrich Pierius von Birnfeld and the tutor Georgius Primster von Cammerstein in 1603–1606 similar to that undertaken at the same time by D. and Smiřický (cf. Holý 2011: 156–7 and 255–6). Jan Fridrich, together with Pierius and Primster, later dedicated verse epithalamia (Thalassio, 1608) to him. The initiative to publish the collection undoubtedly came from Pierius, who had

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disputed under D.’s chairmanship in Basel (Miscellae medicae, 1605). D.’s name appears in the correspondence of Karel the Elder of Žerotín, who greatly respected him as a  teacher and consulted him about his relatives’ education. In return, D. dedicated Calumniae representatio ad Apellis picturam et Luciani scripturam (1616) to Karel the Elder of Žerotín and Václav Budovec  – according to RHB (2: 61), it may be a defence of Žerotín against Jesuit attacks. Other Czech noblemen to whom D. de­dicated works included Christoph of Redern (Discursus medicus de apo­plexia, Basel 1604), and Václav Vilém of Roupov (Mathusala vivax, 1619). II Work D. wrote works of various genres; he was a  respected poet (his poetic work has yet to be studied) and physician and an excellent speaker. He wrote a  number of pedagogical treatises, which even influenced Comenius. His social dexterity is documented by numerous panegyrics and short occasional poems. He wrote his most important works in Beuthen. A detailed bibliography is available in Seidel 1994: 403–89, a  bibliography of works related to Bohemia in RHB 2 and 6 (see below). This text thus provides only a brief summary of D.’s works written in or immediately related to Bohemia. These are largely pedagogical treatises, occasional poetry and dedications. D.  wrote almost exclusively in Latin; several occasional poems have been preserved in Greek. These include two congratulatory poems, an epithalamion for Matthias Borbonius (1601) and a  short epigram in which D. allegorically depicts the tri-

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umph of sorrow over love. D. wrote his congratulations to Jan Adami Bystřický on his appointment to the position of the chancellor of the university in Prague (1600) in solemn hexameter, whereas the other three poems are written in elegiac couplets. It is evident from all of his verse that D. knew the Homeric epics in detail and was able to imitate their style very authentically, using not only occasional quotations but also Homeric formulas and epithets. D. also frequently included allusions to ancient mythology, history and pantheon. The second congratulation forms part of the small congratulatory anthology Φιλόδωρα (1601) compiled on the occasion of Mikuláš Maleček’s bachelor’s degree graduation (Maleček was a  teacher at Huber’s school), to which →  Henricus Clingerius also contributed a congratulatory poem. 1 Works Directly Related to Bohemia Meditationes metricae ternae (Prague: heirs of Daniel Adam 1600) is a  work on the subject of the suffering of Jesus Christ, which D. first addressed in an extensive epic poem formally inspired by Virgil. It is accompanied by two short poems on the same topic by students of Huber’s school – his son Jan Huber and Eustach Brzobohatý. Γυμνασίαι declamatoriae scholae Hu­berianae privatae (Prague: heirs of Daniel Adam 1601) were published as a  representative printed book that was to promote Adam Huber’s private school, headed by D. It presents the school’s educational programme, its basic subjects and the ancient as well as modern authors studied (Philipp Melanchthon, Petrus Ramus, Rudolphus Agricola).

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External teachers, e.g. Henricus Clingerius, also participated in examinations at the school. Michael Virdungus, later a  professor at the University of Altdorf, was likewise in touch with the school; at that time, he worked in Prague as a  tutor to Jaroslav Smiřický of Smiřice (Holý 2011: 325–326); it may have been Virdungus who later recommended D. to the Smiřický family as a preceptor. The printed book includes, i.a., a Catalogus lectio­ num providing information on Huber’s school in 1600. It is worth mentioning two preserved handwritten dedications by Huber to two leading representatives of the university in Prague  – chancellor Jan Bystřický of Bochov and dean Šimon Skála of Kolínec (RHB 2: 58). Piis Manibus primorum regni Bohe­ miae a Ferdinando II. Pragae … supplicio affectorum (s.l., 1623) is a  collection of elegiac couplets immediately reacting to the execution of participants in the Bohemian Revolt. It was later published by Paulus Gessinius with his prosaic dedication to Benjamin Fruwein of  Podolí. Gessinius himself had previously published a  similar treatise under a  pseudonym; it was entitled Parentatio heroibus Bohemis (with the preface dated 26 August 1621); a collection of offensive satires by →  Michal Pěčka of Radostice (likewise under a  pseudonym) seems to have been a reaction to it. D., under the pseudonym Adria­ nus Varposcus, celebrates the executed Czech noblemen, some of whom – in particular Václav Budovec – he had known in person. In his description of the cruelty of Ferdinand II and the innocence of the executed, D., like Gessinius, followed the example of the Roman historian Taci­tus, contrasting

Roman emperors and senatorial opposition (Hejnic 1964: 168). Amphiteatrum sapientiae (Hanau: Wechel 1619) reprinted works by → Ioan­ nes Campanus, →  Laurentius Benedictus, →  Ioannes Chorinnus, →  Georgius Bartholdus and Victorinus Rhacotomus. 2 Occasional Printed Bohemica and Works Mentioning Bohemia Princeps juventutis (Hanau, 1619) is a celebration of Jan Albrecht of Smiřice with a  number of biographical data on the Smiřický family. It is dedicated to his sister and her husband, Vilém Slavata of Chlum and Košumberk, a leading representative of the Catholic party. Ecclesiae et coniugii comparatio (Gör­litz, 1614) is a  prosaic epithalamion written for Karel the Elder of Žerotín on the occasion of his wedding to Kateřina of Valdštejn / Waldstein. Votum natalitium (Görlitz, 1615) contains congratulations to Adam Budovec on the birth of his son. Other occasional works were published in collective volumes (RHB 2: 67) or form part of the collection Dulc-­amarum (RHB 2: 61–64) or the posthumous edition of D.’s work Orationum aliorumque scriptorum Tom. I–II. (Görlitz, 1677; description in RHB 2: 65–67). Rodolphus Habsburgicus (Görlitz 1613) is an idealised biography of Rudolf II, whom D. compares i.a. with King of Bohemia Přemysl Otakar II. Felicitas seculi (Beuthen, 1617) is a eulogy to Prague buildings. 3 Correspondence For detailed records, see Seidel 1994: 456f.

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Entries in alba amicorum: see Sei­ del 1994: 457; for supplements from the IAA database, see El-Kholi 2017: 262 4); other discovered entries: KB Haag, the album amicorum of Andreas Ungnad (February 1621, Frankfurt am Main), the album amicorum of Bernard Paludan (June 1607, Enkhuizen). III Bibliography Work: Knihopis K1360 and K2217. Bibl.: Seidel 1994: 15–53; the entries by R. Seidel in VL 16, 2: 173–80 (for primary sources and literature, see 177–80); Killy Literaturlexikon, 3, 2008: 88–9; RHB 6: 102; RHB 2: 56–68 (D.’s Bohemica); Kunst­mann 1963: 122–6. J. Glücklich, Václava Budovce z  Bu­dova korespondence z let 1579-1619. Praha, 1908, 39–40; J. Hejnic, Kašpar Dornavius a  české povstání [Caspar Dornavius and the Bohemian Revolt]. In: ZJKF 6 (1964), 167–72; J. Martínek, Další průzkum humanistických bohemik [Further Research into Humanist Bohemica], in: LF 93 (1970), 295–304; A.  Holasová, Cesta za vzděláním Jaroslava II. Smiřického ze Smiřic (1588–1611) [Jaroslav II Smiřický of Smiřice’s Path to Education (1588–1611)]. In: Celostátní studentská vědecká konference Historie 2000. České Budějovice, 2001, 35–69; J.  Kvapil, Ein Buch der Paradoxe  – die älteste, bisher unbekannte Übersetzung vom Comeniusʼ Labyrinth in die deutsche Sprache. In: AC 15–16 / XXXIX–XL (2002), 275–84; Holý 2010: passim; Storchová 2011: 289, 398–9; Holý 2011: 156–157 (with references to earlier literature on the topic); S. El-Kholi, Eine Ergänzung

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zum gelehrten Umfeld Caspar Dornaus. In: LF 140 (2017), 259–7. Marta Vaclínová

Dubravius, Ioannes (Jan Dubravius, Janus Dubravius, Dubravus, Jan Skála z Doubravky a Hradiště, Jan Skála of Doubravka and Hradiště) 1486, Pilsen – 9 September 1553, Kroměříž bishop of Olomouc and author of Latin works I Biography D. was one of the most renowned authors of Neo-Latin literature in the Czech lands. He grew up in Pilsen and studied at the local school. Since he was a Catholic, he then left for Italy to study canon and civil law (he does not seem to have studied in Vienna). After his return in 1509 he became a  protégé of Stanislaus Thurzó de Bethlenfalva, the bishop of Olomouc. At that time the bishop of Olomouc had a  significant influence on ecclesiastical policy all over the land, because the post of archbishop of Prague was not occupied until 1561. Thanks to Stanislaus Thurzó’s support, D. was elected canon of the Olo­mouc Chapter, then archdeacon and provost in Kroměříž and canon of Brno. Nevertheless, D. held all these offices in title only, and had himself substituted in them; the only posts he took up personally were the subsequently obtained post of chancellor and that of the bishop’s personal secretary and counsellor.

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Alongside bishop Stanislaus Thurzó, he participated in diverse ecclesiastical and diplomatic activities (for more detail, see RHB 2: 73–5; Loose 2011: X–XI). He won the trust of Louis II of Hungary and later also Holy Roman Emperor Ferdinand I and subsequently acquired non-negligible property (cf. RHB 2: 74–5). He also worked as a  diplomat at the Habsburg court, especially arranging marriages (e.g. between Sigismund I and  Bona Sforza) and coalitions against the Ottoman Empire; at the end of the 1520s he was involved in organizing the defence of Moravia against Ottoman soldiers. As a  lawyer he was likewise engaged in the issues of Moravian land courts. In April 1541 he was elected bishop of Olomouc (only after which was he ordained a  priest). He then conducted relatively pragmatic religious policy in Moravia, which was more conciliatory than the tone of his religious writings (he strongly opposed the spread of Lutheranism but tolerated earlier religious communities in practice). He continued his political and diplomatic activities even after his accession to the episcopal see; he was mainly engaged in the involvement of Poland in the Habsburg anti-Turkish alliance. He played an important role in the first rebellion of the estates in 1547, when  – as an imperial negotiator  – he persuaded some of the Bohemian estates to surrender and was then instrumental in the mitigation of the insurgentsʼ punishment. In the last period of his life, he was more engaged in the administration of the property of the bishopric of Olomouc. He owned an extensive library. Because of the character of his work, D. was not very much involved in trans-

national networks of scholars; his contacts had a Central European dimension: he either dedicated his works directly to bishop Stanislaus Thurzó (or to his brother Franciscus with a  reference to him) or sought the patronage of the ruler and the court. He was also in touch with the bishop of Wrocław, Johannes Thurzó, to whom he gave a copy of his edition of a  treatise by Martianus Capella (Rothkegel 2007: 135) with his dedication. His ties to the Fugger family (he dedicated some of his works to Anton Fugger) went beyond the borders of the Kingdom of Bohemia. He was in regular contact with the court of the bishop of Olomouc and the learned canons in Olomouc. Caspar Ursinus Velius, → Jan Horák of Milešovka and Frederic Nausea were among the scholars with whom D. maintained contact. D. exchanged letters with → Jan Šlechta of Všehrdy, who was hoping to receive bishop Stanislaus Thurzó’s support. D.ʼs relative →  Ioannes Gilco dedicated encomiastic verses to him, which were posthumously published by Ioan­ nes Cropacius in 1558, in the collection Sylvula carminum. II Work D. wrote his works exclusively in Latin. He was one of the most renowned Neo-Latin authors writing in the Czech lands. D. also had a  good knowledge of Greek; his edition of the treatise by Martianus Capella contains a number of quotations in the original; in  Theriobulia, he works with Pseudo-Isocrates and the Nicomachean Ethics (cf. also Loose 2011: 1, XL). In comparison with most Czech scholars of his time, D. not only had an excellent education, which he had re-

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ceived in Italy, and ties to scholars associated with Vienna and the Habsburg court, but also developed an unusual variety of social activities (diplomacy, religious and economic administration, etc.) that influenced his literary work. D. was a very prolific author. His texts reveal considerable familiarity with classical literature (which he further increased while working with Stanislaus Thurzó, as the bishop provided him with access to his extensive library). He was confident in a  number of Humanist genres (commentary, historical narration, scholarly interpretation, oration, epistolography, religious polemics, etc.). He did not write occasional poetry, which was more common among Protestant Humanists, yet his Theriobulia shows that he was an excellent poet. D.’s work crossed the borders of the Czech lands. Some of his writings were directly published abroad and addressed foreign scholars and patrons who were important in the Central European context at the time. His work, in particular his history, Theriobulia and a treatise on fish farming, was positively received throughout Europe; Humanist scholars also worked with D.ʼs edition of Martianus Capella (RHB 2: 78). 1 An Edition of a Late Ancient Work In the early stages of his career, D. published Martianus Foelix Capella de nup­ tiis Mercurii et Philologiae… (Vienna: Hieronymus Vietor 1516). It is an annotated edition of a  late ancient allegorical and encyclopaedic treatise. D. was probably inspired by some of the Italian commented editions from the turn of the century (RHB 2: 78 mentions either the edition princeps published by F. V. Bo-

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dianus in Vicenza in 1499 or the edition of the Modena printing workshop of Dio­ nigi Bertocchi from 1500). In D.’s typeset book, Capella’s text alternates with a  more extensive commentary in a  different typeface. The commentaries show significant erudition and knowledge of a large number of classical Latin authors, Church Fathers and Greek authors (for a complete list, cf. RHB 2: 78). D. was also familiar with the basics of Hermeticism and numerical mysticism. The treatise is dedicated to Stanislaus Thurzó. The dedication celebrates i.a. his pro-Habsburg diplomatic activities and his loyalty to the ruler; the letter printed before the beginning of the second book reveals that D. had asked the bishop for his opinion on the work. The brief introductory summary entitled Argumentum Nuptiarum reflects on how and why D. wrote the commentaries: he primarily wanted to clarify ambiguous passages, both factually and linguistically. 2 A Poetic Work D. fully applied his Humanist erudition in his second work, Theriobulia (Nuremberg: Foedericus Peypus 1520). This work was sent to Nuremberg for publication, allegedly without the author’s awareness, by his nephew Linhart Jílek of Doubravka (D. claimed to be responsible for the next edition, which came out in Cracow in 1521; the work was also later published by Caspar Cunradus in Wrocław in 1614 and by Johann Heinrich Alsted in Herborn in 1626 as part of his work Com­ pendium lexici philosophici; cf. RHB 2: 80; Loose 2011: XCVI–C). The work’s dedication to Louis II of Hungary is fully consistent with its

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c­ ontent. Theriobulia is the only known example of animal allegory in the form of a Neo-Latin poem (Hofmann 2001: 145). It is an allegorical council of animals  – the lion king convokes a diet of animals, asking them to give him advice on how to rule properly. The animals advise him all day, feast and rest in the evening, and upon the king’s invitation continue to counsel him the next day (the poem is divided into two books). At the end, the lion leaves the scene accompanied by the other animals. Advice is provided in turn by 49 animals speaking in learned verse, with birds alternating with quadrupeds (animals with a high heraldic value appear first). The work contains numerous allusions to ancient mythology and Greek, Roman and Czech history. In support of their arguments, the animals refer to the actions and characteristics of ancient rulers (most often Alexander the Great, Caesar, Augustus, Claudius, Titus, Severus Alexander) and rulers of Bohemia (Wenceslas III, Matthias Corvinus, Charles IV and Vladislaus II of Hungary). D. also incorporates references to events from the time of his diplomatic beginnings (e.g. the wedding of King Sigismund I of Poland) into the animals’ speech. Individual pieces of advice concern the ruler’s relationships to God, his subjects and government. In this respect, Theriobulia is a typical Humanist mirror for princes (Fürstenspiegel), which is strongly focused on the rulers’ virtues (Loose 2011: XLII–LXIII). Each animal speaks about the area associated with it in ancient natural history, medieval allegories or Humanist collections of the type represented by Erasmus’s Adagia (Loose 2011: LVII–LX).

The work is also formally sophisticated: the animals speak in verse. D. uses a number of metres and very high poetic style (for a  detailed analysis, cf.  Loose 2011: LXVI–XCV). In the so-called Pa­ recbasis, describing a  feast and separating the two days of the animal diet, topographical description is used. In his choice of metre, D. was evidently inspired by Horace’s Odes (see also RHB 2: 79); he uses iambic dimeters and trimeters for the animals’ speech, which alternate with Sapphic stanzas, Asclepiadean strophes, Phalaecian verses, Alcaic stanzas, etc. In the first book, the introductory and closing parts are written in iambic senarius; in the second, they are in hexa­ meter (for more details on metrical units and prosody, see Loose 2011: LXIX–XCV). Earlier literature considered The­ riobulia to be a translation or somewhat unsuccessful adaptation of Nová Rada [The New Council] by Smil Flaška of Pardubice from 1384 (for an overview of opinions, see RHB 2: 79–80; Petrů 1983: 9–10). D. was indeed inspired by this work, but he applied a creative approach to his source (for a detailed comparison of the two texts, see Loose 2011: XIX– XL). The basic layout of the work is the same, but D.’s is otherwise a  very loose adaptation both in terms of content and form, including the didactic and laudatory tone he uses with respect to the ruler. Earlier researchers have also pointed out the connection between D.’s allegory and contemporary writings in Czech and included Theriobulia in the history of the literary genre of allegory in the Czech lands (Petrů 1972: 59–64; Petrů 1975: 23–32; Petrů 1983: 32–34).

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As Loose (2011: XL–XLII) has shown, D. worked with a  whole range of other sources, which indicate his excellent intellectual competence and literary proficiency. He used Books 8 and 10 of Naturalis historia by Pliny the Elder for his animal characteristics; he borrowed historical examples (especially concerning the conduct of rulers) from Suetonius and Livy, from the collection of exempla by Valerius Maximus, from  Historia Au­ gusta and from Justin’s Epitome. In moral statements, he referred to Pseudo-Isocrates and the Nicomachean Ethics, and repeatedly to Seneca and Cicero. Of the Roman poets, he used not only Horace and Virgil but also Lucretius, Claudian, Ovid and Martial. In addition, D. worked with a  number of Neo-Latin sources, mostly Humanist precepts for rulers to follow (Alfonso II of Naples, Beroaldo, Erasmus, →  Bohuslaus of Lobkowicz and Hassenstein). His allusions to Erasmus’s writings are numerous. Last but not least, D.  also drew on Historia bohemica by ­Aeneas Silvius Piccolomini and poems by Poliziano and Heinrich Bebel. 3 Economic Work The fact that D.’s works cover a  wide range of genres is also implied by another treatise, Iani Dubravii De piscinis ad Antonium Fuggerum (Wrocław: Andreas Vingler 1547). The first dedication is addressed to Franciscus Thurzó, Stanislaus’s brother and the bishop of Nitra. D.  dedicated the book to Anton Fugger, who was related to the Thurzó family; in his own words, D. conceived the idea of writing such a book when he visited Anton Fugger’s estate, and was supported in it by bishop Stanislaus. Based on the

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preface, D. also maintained economic contact with Fugger because Fugger’s estate was located close to Moravian borders (Červený Kameň near the town of Modry). Earlier researchers have shown that D. did not publish the treatise immediately after its completion but continued to rework it for at least seven years (RHB 2: 81). Besides the general introduction about the typology of ponds, fish farming, its usefulness, etc., the work in five books also provides practical instructions on how to build and maintain a  pond and how to breed fish. The entire volume is strongly related to the tradition and practice of Bohemian fish farming, and covers topics including the selection of a suitable site, the filling of the pond, the construction of a pond dike and sluice gate (including drawings), and pond inflows and outflows; part of the book concerns the job of fish farmer (tutor piscinarum); the book on fish breeding is mainly devoted to carp, and describes e.g. spawn stocking, fishing out, fish health, etc. Although it concerns scientific issues and contains technical, architectural and natural terminology, this work is not a purely educational treatise. It is of a  high literary standard and stands out for its elegant style. D. combines the scientific passages with classical and Central European historical digressions (e.g. on kings Matthias Corvinus and Ferdinand I), with numerous references to ancient authors that demonstrate his erudition (according to RHB 2: 81, D. quotes Aristotle, Oppian, Theophrastus, Aelian, Cato the Elder, Varro, Cicero, Virgil, Pliny the Elder, Vitruvius, ­ Columella,

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­ usonius, and others). In the first book, A D. even tried to restore the original text of Pliny’s Naturalis historia 9.45 (Schmidtová 1953: 11). In general, the text combines an emphasis on the practical aspect with a  scholarly approach and the pursuit of literary attractiveness; D. also inserted autobiographical passages into his explanations. The treatise on fish farming aroused great interest among its readers. In the 16th century alone, the handbook was published four times (in 1552, 1559, 1570 and 1596), and during the following century twice more (in 1623 and 1671). In addition, it was translated into English before the end of the 16th century, into Polish by Andrzej Pruga in 1600, and also into German at the beginning of the 20th century (RHB 2: 81; Schmidtová 1953: 12–4). 4 Historical Work D.’s history of the Kingdom of Bohemia, Historiae regni Boiemiae de rebus memo­ ria dignis in illa gestis ab initio Boiemo­ rum  … libri XXXIII (first Prostějov: Ioan­ nes Guntherus 1552; for other editions, see below) is the most extensive humanist historical work written in the Czech lands. It takes the form of a  continuous narrative and stands out for its sophisticated Latin style. D. probably worked on it sporadically over several years (at least, so he claims in the preface) before taking advantage of the change on the throne to complete the work and dedicate it to the new king, Maximilian II. Apart from the preface, a dedicatory poem and errata, the first edition’s paratexts consist solely of one short poem following the preface, called Ad librum, in

which D., inspired by Ovid, celebrates his own book. D.’s history describes the history of the Czech lands from the earliest times until the end of the reign of Louis II of Hungary, in 33 books of ancient type. D. discusses the most important level of the work in the preface – his aim was to present the basic characteristics of the Kingdom of Bohemia and its inhabitants and describe in high style to Maximilian the actions of his predecessors on the Bohemian throne that were worth following. From the text, it emerges that D. sees a  ruler’s essential duties as piety, the maintenance of order and harmonious cooperation between the state and the church. D.’s history is a  comprehensive narrative of Czech history, in which facts are connected in such a  way that they form an image corresponding to the typology of a good or bad ruler. In the story of Czech history, the monarchic principle is then continually reinforced as the best form of social order. The narrative unity falls apart from Book 30, introducing the period of the ‘recent’ past presented in the form of shorter separate reports. In the last two books, D. also refers more to his own experiences. The text follows the rulers’ lineage, both in terms of content and structure. The books are divided by reign; for the earliest period, individual books include several rulers; later, each entire book is devoted to a  single ruler. When the ruler concerned participated in several military campaigns, the history of their reign is divided into two books (this concerns Vladislaus II/I, John of Bohemia and Vladislaus II of Hungary). The only exception to this is his coverage of the Hussite wars (for which D. was inspired

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by Book 39 of Historia bohemica by Aeneas Silvius). D.’s history – like the book by Silvius  – hardly contains any dates. D. was also inspired by Silvius in his description of the individual Czech lands, although he covered them in much more detail; besides Bohemia, he also added original descriptions of Moravia and Silesia (he incorporated these into the passages in which they are mentioned for the first time), describing their location, shape, borders, size and administrative system; he further discusses each land’s neighbours, major towns, climate, rivers (and ponds), mineral resources, fauna, and, last but not least, its inhabitants and their origin. In the case of Moravia in particular, he emphasises contact with ancient tradition (he also mentions coins found from the reigns of Marcus Aurelius and Commodus). The formal aspect of the text was very important for D., who had conceived it as part of the genre of so-called histo­ ria, considered to be more complex than e.g. the chronicle. It was supposed to be ornate in style, characterised by rhetorical figures and a high degree of narrative complexity. When writing it, D. followed the practical example of Silvius’s work Historia bohemica. To a  certain degree, this work became a  model for the basic structure, which he complemented with a  large amount of data from other s­ ources. D.’s polished and effective style of writing demonstrates his familiarity with classical Roman literature, not only of the Golden Age. It is distinguished by a substantial number of wordplays, proverbs, phrases, and allusions to ancient pretexts (allusions to the Bible are less

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frequent). D. directly or indirectly quotes classical authors, more significantly of course in the passages about pre-Slavic settlement and the characteristics and customs of the early Slavs (Livy, Tacitus and Velleius Paterculus). In his preface, he explains the use of neologisms and advocates clear language. D. uses classical vocabulary, specific terms and realia creatively, largely in his extensive descriptions of military campaigns. Moreover, D. enriches his history with a number of direct speeches, referring to ancient Roman orations (especially Cicero), and etymological explanations, some of which are original and others borrowed from medieval chronicles (Cosmas, Dalimil and Přibík Pulkava) or Hájek’s chronicle. D. claims that he was inspired by 13 ancient authors, but he also used a number of later sources, Bohemian, Moravian as well as foreign, both in Latin and the vernacular. Besides the extremely influential Historia bohemica by Silvius and Kronika česká [Bohemian Chronicle] by → Václav Hájek of Libočany, his sources among Bohemica include chronicles by Vavřinec of Březová, Pulkava, Dali­ mil and Cosmas. In addition, D. utilised the Latin Catalogus of the bishops of Olomouc by → Augustinus Moravus and earlier Czech legends about saints. Among contemporary foreign historical works, he drew on Cochlaeus, Bonfini and others. Earlier researchers have often argued that D.’s history is either a  direct translation of Hájek’s chronicle into Latin or an abridged version thereof. D. did borrow some data from Hájek, in particular in his first three books. Nevertheless, he included them in a new narrative whole and a different genre (Storchová 2013).

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D.’s history reached more readers through its second edition, prepared by court physicians →  Thomas Jordan of Klausenburg and Johannes Crato von Krafftheim for Rudolf II in 1575 (published by Petrus Perna in Basel). This became the basic reference text on Czech history for European scholars well into the 18th century. Jordan adapted the new edition to growing demands regarding clarity and structure in scholarly texts – he accompanied the original explanation divided into chapters with marginal references, abstracts of individual books, and an index. He published the history together with a  shorter treatise by Augustinus Moravus, Catalogus episcopo­ rum Olomucensium, which he may have used for dating. Jordan’s edition then became the basis for the two later editions of the work: one prepared by Marquard Freher (1602, cf. Kühlmann, Hartmann, El Kholi 2005: 324–331), who also included D.’s Oratio ad Sigismundum regem in his edition of Czech historical works, and one by Johann Georg Steck (1678). 5 Theological Writings Ioannis … In psalmum ordine quintum … enarratio (Prostějov: Ioannes Guntherus 1549) is a  stylistically different work. As the title implies, it is an exegesis of Psalm 5. D.’s inspiration for writing this work could have been e.g. Frederic Nausea’s 1539 treatise In LXXVIII. Psalmum … metaphrasis. D.’s preface encourages priests to realise the profundity and importance of the Psalms and not to recite the Psalms automatically. He claims that the first six Psalms form a special group, within which the fifth contains the deepest thoughts.

The book is conceived in such a way that each Psalm verse is followed by D.’s extensive interpretation and religious contemplation. This is a  scholarly interpretation intended for readers with theological education. D. works with the Bible and patristic literature rather than with ancient classics. The author’s own views are clearly present, in particular his strong condemnation of Luther and, his belief that the German Peasants’ War was criminal. D. probably chose Psalm 5 because it clearly identifies the enemies of the true Church. D. wrote two letters to complement the printed book, concerning religious issues. They both show his ability to use different Latin styles. Ad collegium Pragense de ecclesiae oeconomia episto­ la, dated in Kroměříž in August 1544, is addressed to the Utraquist consistory in Prague and criticises their decision to choose their bishop freely, in direct contradiction with the Catholic concepts of faith. D. considers the Utraquists to be Catholic and asks them for redress. The letter also contains a  passage about enemies of the true Church, which thematically connects it with D.’s interpretation of Psalm 5. Unlike scholarly treatises, the letter is characterised by an excited style and relatively emotional, sometimes even aggressive rhetoric. The other added work of the epistolary form is De lyturgia, which is rather a theological interpretation though. The letter was intended for the canon of Olomouc Kryštof of Zvole, who had been ordained as a priest and was preparing to serve his first Mass. The letter was to substitute personal advice, because D. was busy performing his office. It contains the

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history of the Mass and the celebration of the Eucharist with references to Church Fathers, Tertullianus, John Chrysostom and Basil of Caesarea (cf. RHB 2: 82). Because of the disputes over the character of the Eucharist during the Reformation, also this exposition concerned topical issues. The letter was allegedly accompanied by a book on church ceremonies sent as a gift. 6 Orations Besides his extensive treatises, D. was also the author of several shorter works, which he first published collectively together with In psalmum  … enarratio in 1549. The edition is complemented by two of D.’s speeches, Oratiuncula in nuptiis Regis Poloniae Sigismundi iunioris and De auxilio contra Turcas. The first is relatively short and was delivered on 6 May 1543 on the occasion of the wedding of the future king of Poland, Sigismund II Augustus, and Elizabeth of Austria, daughter of Ferdinand I. It has encomiastic and political character. It addresses King of Poland Sigismund I (the groom’s father). In connection with the marriage, it presents the Habsburg vision of a  strong Catholic empire in Central Europe, in which the Kingdom of Poland would also have a firm place. According to E. Petrů (1976: 37), D. met all the requirements of Humanist theory of rhetoric in this speech. The second speech, known under the title De auxilio contra Turcas, is a purely political speech, also addressed to King Sigismund. It was delivered in 1542 (on the dating, see RHB 2: 82) and D. adapted its form to specific historical and political arguments (Petrů 1976: 39). He describes the threat from the Turks and

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tries to dissuade Poland from trusting the truce with the Ottoman Empire. He calls for the creation of an anti-Turkish coalition, supported by the Pope and Habsburg rulers (Emperor Charles V and King Ferdinand I)., and directly discusses the strategy of fighting against the Ottoman Empire. It was published for the second time together with the history in Freher’s edition from 1602; this edition became the most frequently used. Allegedly, D. also wrote a  funeral speech for King Sigismund, Oratio funeb­ ris in Sigismundi, regis Poloniae, exequiis (supposedly published in Prostějov in 1549), but the existence of this edition has not been proved. 7 Correspondence Considering his functions, D. must have maintained extensive Latin correspondence, although only fragments have survived. Even so, it is obvious that he was very skilled in the classical epistolary style. His dedicatory letters in printed books prove that he exchanged letters with bishop Stanislaus Thurzó and his brother Franciscus, with the bishop of Vien­ na Frederic Nausea (these letters form part of F.’s correspondence, published in 1550). An example of D.’s correspondence with Stanislaus can be found in the edition  De nuptiis Philolo­ giae et Mercurii (see above; Rothkegel 2007: 134–9, 142–3, 144–5); a  dedication to Franciscus Thurzó in the form of a letter forms part of the treatise on fish farming, as does a letter to Anton Fugger (Rothkegel 2007: 264–66, 341–2); a  letter to Alexis from April 1540, preserved in archives, concerns the testament and financial settlement after Stanislaus’s

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death (Rothkegel 2007: 336–8). D. may also have exchanged letters with the canons of Olomouc; the treatise De lyturgia (see above) is conceived as a  personal letter to canon Kryštof of Zvole. Modern researchers have edited D.’s correspondence both with Stanislaus Thurzó and with Jan Šlechta of Všehrdy in 1520–21, in which he discusses Šlechta’s treatise Mikrokosmos (Truhlář 1897: Nos. 29, 31, 97). III Bibliography Work: RHB 2: 77–83. Knihopis: K02133, K02133a, K02134, K02135, K02132; BCBT37353, BCBT35853, BCBT32733, BCBT35854, BCBT35855; VD16 D 2830, VD16 D 2829, VD16 D 2828, VD16 ZV 29697, VD16 D 2831; VD17 3:302616G, VD17 23:231548Q, VD17 7:704046M, VD17 14:052723F, VD17 23:249292Y, VD17 23:645851P, VD17 23:254409L. Modern ed.: J. Truhlář, Dva listáře hu­ manistické [Two Humanist Books of Letters]. Praha, 1897 (Nos 29, 31, 97); Jan Du­ b­ravius, O rybnících [About Ponds], ed. A. Schmidtová. Praha, 1953; Theriobulia Ioannis Dubravii, iuriconsulti et equitis aurati de regiis praeceptis. Rada zvířat o tom, jak si má počínat král, dílo Jana Dubravia právníka a  pasovaného rytíře [Theriobulia Ioannis Dubravii, iuricon­ sulti et equitis aurati de regiis praeceptis. The Council of Animals Concerning the Conduct of a  King: A Work by Johannes Dubravius, a  Lawyer Dubbed a  Knight], ed. M. Horna, E. Petrů. Praha, 1983; Der lateinische Briefwechsel des Olmützer Bi­ schofs Stanislaus Thurzó: eine ostmittel­ europäische Humanistenkorrespondenz der ersten Hälfte des 16. Jahrhunderts, ed.

M. Rothkegel. Hamburg, 2007 (the edition of D.’s correspondence: 134–9, 142–3, 144–5, 264–66, 336–8, 341–2); Johannes Dubravius, Theriobulia, ed. A. Loose. 2 vols, Hildesheim, 2011. Bibl.: RHB 2: 74–84 (bibliography 83–4); LČL 1: 609–10 (bibliography 610); L. Hra­ bová, Jan Dubravius, 1486–1553. In: His­ toriografie Moravy a Slezska, 1, Olomouc, 2001, 21–32 (bibliography 31–2). A. Schmidtová, Odraz českého rybní­ kářství v latinské literatuře humanistické [The Reflection of Czech Fish Farming in Latin Humanist Literature]. In: Jan Dubravius, O rybnících [About Ponds], ed. A. Schmidtová. Praha, 1953, 5–17; E. Petrů, Dubraviova Theriobulia ve vývoji alegorie [Dubravius’s Therio­bulia in the Development of Allegory]. In: Literárněvědné studie. Profesoru Josefu Hrabákovi k  šedesátinám. Brno, 1972, 57–64; E. Petrů, Dubraviova Theriobulia a Rada zhovadilých zvieřat [Dubravius’s Theriobulia and the Council of Beastly Animals]. In: Studia Bohemica I. Sborník literárněvědných a  jazykovědných prací katedry bohemistiky a  slavistiky. Praha, 1975, 23–32; E. Petrů, Dubraviovy řeči a soudobá rétorika [Dubravius’s Speeches and Contemporary Rhetoric], In: SCetH 6/15 (1976), 33–44; E. Petrů, Jan Dubravius a  jeho Theriobulia [Johannes Dubravius and His Theriobulia]. In: The­ rio­bulia Ioannis Dubravii, iuriconsulti et equitis aurati de regiis praeceptis. Rada zvířat o tom, jak si má počínat král, dílo Jana Dubravia právníka a  pasovaného rytíře, ed. M. Horna, E. Petrů. Praha, 1983, 9–39; J. Hejnic, Dubraviova The­ rio­bulia a humanistická literární tradice [Dubravius’s Theriobulia and Humanist Literary Tradition]. In: Theriobulia

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Ioannis Dubravii, iuriconsulti et equitis aurati de regiis praeceptis. Rada zvířat o tom, jak si má počínat král, dílo Jana Dubravia právníka a  pasovaného rytíře, ed. M.  Horna, E. Petrů. Praha, 1983, 40–57; J. Skutil, Jan Dubravius. Biskup, státník, ekonom a  literát [Johannes Dubravius: A  Bishop, Statesman, Economist and Man of Letters]. Kroměříž, 1992; I. Hlobil, E. Petrů, Humanismus a raná renesance na Moravě. Praha, 1992 (the English version: I.  Hlobil, E. Petrů, Humanism and the Early Renaissance in Moravia. Olomouc, 1999); P. Wörster, Zwei Beiträge zur Geschichtsschreibung in Olmütz in der e­ rsten Hälfte des 16. Jahrhunderts. In: Studien zum Huma­ nismus in den böhmischen Ländern Bd. 17, Teil III. Die Bedeutung der humanistischen Topographien und Reisebeschreibungen der humanistischen Zeit bis Zeit Balbíns, ed. H. B.  Harder, H.  Rothe. Köln, Weimar, Wien, 1993, 35–49; P. Wörster, Humanismus in Olmütz. Landesschrei­ bung, Stadtslob und Geschichtsschrei­ bung der ersten Hälf­te des 16. Jahrhun­ derts. Marburg, 1994; Z. V. David, Hájek, Dubravius, and the Jews: A Contrast in Sixteenth-Century Czech Historiography. In: Sixteenth Cen­tury Journal 27/4 (1996), 997–1013; J.  Skutil, Jan Dubra­ vius a  Konrád Celtes [Johannes Dubravius and Conrad Celtes]. In: Kultura, historie a  současnost Plzně. Referáty přednesené na konferenci k 700. výročí založení Plzně v sekci literární a  ja­z ykové. Plzeň, 1996, 1–8; Z. Kašpar, Prameny k  dějinám Olomouce 16. století v  kopiářích olomouckých biskupů, část 1 [Sources on the History of Olomouc in the 16th Century in the Copybooks of the Bishops of Olomouc, Part 1]. In: Ročenka Státního

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okresního archivu v Olomouci 8 (27), (1999), 179–96; L. Storchová, Dubraviovy Historiae Regni Boiemiae libri XXXIII jako historické dílo [Dubravius’ Histo­riae Regni Boiemiae libri XXXIII as a  Historical Work]. In: Celostátní studentská vědecká konference Historie 2000. České Budějovice, 2001, 9–33; H.  Hofmann, Von Africa über Bethlehem nach America. Das Epos in der neu-­lateinischen Literatur. In: Von Göttern und Menschen erzählen. Formkonstanzen und Funktions­ wandel vormoderner Epik, ed. J.  Jörg Rüpke, Stuttgart, 2001, 130–82; Die deut­ schen Humanisten: Dokumente zur Über­ lieferung der antiken und mittelalterlichen Literatur in der frühen Neuzeit, I/1, ed. W. Kühlmann, V. Hartmann, S. El Kholi. Turnhout, 2005; Der lateinische Brief­ wechsel des Olmützer Bischofs Stanislaus Thurzó: eine ostmitteleuropäische Huma­ nistenkorrespondenz der ersten Häl­ fte des 16. Jahrhunderts, ed. M. Rothkegel. Hamburg, 2007; H. Gmiterek, Filiacje polsko-czeskie w historiografii okresu Odrodzenia (XVI – początek XVII wieku) [Polish–Czech Connections in the Historiography of the Renaissance Period (16th Century – Beginning of the 17th Century)]. In: Piśmiennictwo Czech i Polski w śred­ niowieczu i we wczesnej epoce novożytnej. Katowice, 2006, 146–158; L. Konečný, Dubravius o Dürerovi [Dubravius on Dürer]. In: SNM-C 52/1–4 (2007), 63–7; L. Konečný, Jan Thurzo, Albrecht Dürer a  Jan Dubravius [Johannes Thurzo, Albrecht Dürer and Johannes Dubravius]. In: Slezsko – země Koruny české. Historie a kultura 1300–1740. Part B, Praha, 2008, 879–88; L. Storchová, Konkurrierende stories? Zur Konstruktion der Geschichte Böhmens in der ­ lateinischen und

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t­ schechischsprachigen humanistischen Historiographie. In: Mediale Konstruktio­ nen in der Frühen Neuzeit, ed. W. Behringer, M.  Havelka, K.  Reinholdt. Affalterbach, 2013, 115–38 (here 128–31); A. Pa­pa­ha­gi, A Medieval Manuscript Fragment Signed by Janus Dubravius at the Library of the Romanian Academy in Cluj. In: Historica Olomucensia 48 (2015), 273–6; L. Storchová, Adaptace pověsti o dívčí válce v  české humanistické literatuře [Adaptations of the Legend of the Maidens’ War in Bohemian Humanist literature]. In: ČL 67/6 (2019), 849–75. Lucie Storchová

Dubravus of Doubrava, Racek (Racek Dubravus z Doubravy, Rodericus Dubravius, Dubravus a Dubrava, Rodericus de Dubrava) around 1474, Pilsen – 3 August 1547 or 1548, Prague a lawyer and author of rhetorical handbooks and legal, religious and historical treatises I Biography D. was one of the leading Czech scholars of the post-Hussite period, along with →  Jan of Rabštejn and →  Bohuslaus of Lobkowicz and Hassenstein. He studied abroad, worked in Bohemia and wrote only in Latin. He was born in Pilsen around 1474. In 1489 he studied at the university in Leipzig. In approximately 1494 he began to study civil law and rhetoric in Bolo-

gna, probably on the recommendation of his brother Karel, who was also studying there at the time. His teachers included Pietro Marso, Antonio Volsco and one Siculus (maybe Antonio Corsetti). D.  took private lessons in rhetoric from the philosopher, physician and historian Giovanni Garzoni (d. 1506), whom he also recommended to other Czech and foreign friends of his, and attended lectures by the Humanist Filippo Beroaldo (1453–1505), who also had close relations with other Czech Humanists (Ryba 1934). While in Italy he became friends with the outstanding lawyer Petrus de Canonicis. For a short time he studied in Padua under the grammarian Johannes Calpurnius of Brixen. In 1500 D. received the degree of Doctor of Law from Bologna and returned to his homeland. In Prague, he began by tutoring young noblemen and was later engaged in legal practice. On 17 July 1526 he was appointed an official at Ungelt in Prague. From 1532 he owned a  house and accumulated substantial property. He died on 3 August 1547 or 1548 and was buried at the Church of St James in Prague. D. was a  staunch Catholic and opponent of Lutheranism. Politically, he seems to have been among the adherents of Zdeněk Lev of Rožmitál (1470–1535), who were conservative Utraquists and Catholics. D.’s patron was Bohuslaus of Lobkowicz and Hassenstein; D. dedicated his work Libellus de componendis epistolis to him. Libellus gramatices is dedicated to the Bohemian nobleman Petr of Veitmile. D.’s Czech friends included e.g. the Prague physician Vitus Salius, who supported him during his studies, the provost Jan of  Vartenberk,

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Kryštof of Veitmile, and → Jan Zvolský of Zvole. He also maintained written contact with Giovanni Garzoni and Petrus de Canonicis. His correspondence partners among the Polish Humanists were the later bishop of Kraków and Humanist patron Petr Tomicki, the priest and historian Stanisław Górski, other clergymen (Paweł Szydłowiecki, Piotr Opaliński); as for German Humanists, he was in contact with Christoph Scheurler and Johann Hess. D. dedicated his polemic with M. Luther to his son Octavianus. D. owned manuscript NKČR III E 27, containing a collection of letters and letter templates. D.’s personal estate was described by → Prokop Lupáč, who wrote that it had been inherited by his son Octavianus and that part of D.’s work had been published by Thomas Mitis. II Work D. made good use of his Italian education in his work and combined his creative activities with his professions. His collection of letters and the historical work Vlastae Bohemicae historia were direct outcomes of his university studies. As a  teacher and tutor, he wrote grammar guides for his needs and later published them in print. As a  lawyer, he prepared an edition of the Land Ordinance. Although he had not received a  theological education, he entered into a polemic with M. Luther from the position of a patriot and orthodox Catholic. 1 Guides to Grammar and Rhetoric A letter to the Prague burgher Mikuláš Dětský (Nicolaus Dieczki) contains the first mention of an invitation to write a  letter-writing handbook, which D. at

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first modestly declined. Nevertheless, his Libellus de componendis epistolis (­Venice: Pietro Quaregni 1501) was published as early as 1501. It contains instructions on epistolography accompanied by specific examples from ancient authors, especially Cicero; great attention is also paid to Cicero’s clausulae. In addition, D. refers to his tutor, Giovanni Garzoni. The very brief, ten-page introduction is an excerpt from Cicero’s Rhetorica ad Herennium and describes how to write a proper letter with all formal requisites in compliance with rhetorical rules. Although the theoretical part of the work is directly influenced in several places by the chapter De componendis episto­ lis from Perotti’s Libellus grammatices, which D. knew and later published with his revisions, D. does not agree with Pe­ rotti’s classification of letters into more than 20 types; he prefers Cicero’s division into 3 types. He also criticises some commonletter-writing mistakes (hiatus, solecism, etc.). The theoretical introduction is complemented by 24 letters from D.’s collection of correspondence. Therefore, this is not D.’s original work par excellence, but rather a paraphrase. The handbook became popular both in Bohemia and abroad because of its simplicity. In the original form, it was published in several more, unaltered editions (Vienna 1511, 1515, Cracow 1523 and 1524) and these were followed by a Leipzig edition in 1537, which was considerably expanded to include a  concordance of Latin phrases for various parts of letters. Each passage is introduced by a  Czech and German heading and contains an abundance of suitable letter-writing phrases.

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After his return to Prague, however, D. was quiet for a long time. He probably did not find suitable partners in Bohemia for his Humanist interests, which he had been able to cultivate in the Italian milieu. 14 years passed before he published his revised version of Perotti’s Latin grammar Libellus grammatices Nicolai Perotti (Leipzig, 1514). Perotti’s grammar represents a transition from the outdated concept of medieval grammars to more modern Humanist ones. D. apparently used it during his teaching, so he kept revising it for that purpose and eventually published it in his own edition. In the introduction, dedicated to Petr of  Veit­ mile, who gave the impetus for its publication, D. praises Perotti’s grammar as progressive, mainly in comparison with the widespread grammar of Alexander of Villedieu. He recommends reading Cicero’s letters rather than studying according to earlier, confusing grammars – according to him, the reader could learn more about the language from one letter than from an entire grammar book. He also lists some changes that he made in his edition of the grammar, including corrections and imprecisions. In grammatical overviews, he replaced the original Italian meanings with Czech equivalents. In particular, he draws attention to changes in the chapter on letter writing, to which he added Czech sentences. 2 Legal Writings Iura et constitutiones regni Bohemiae ad Ferdinandum is D.’s Latin translation of the Bohemian code of law Vladislavské zemské zřízení [Vladislaus Land Ordinance], originally published in Czech (1500). D. donated the manuscript to the

newly elected king, Ferdinand I, in 1527. There are some differences between the translation and the original version; some passages have been added while others have been left out. These adjustments were not arbitrary; they reflected changes made at land diets after the work’s initial publication. It is assumed that the translation was based on the version issued after the session of the diet committee on 2 May 1522, whose wording has not been preserved (Archiv český 1862: 7). 3 Religious Polemics D.’s subsequent literary expression was instigated by the excited period that followed the advent of Lutheranism in Germany. The new reform movement raised new questions and problems for the stagnating Utraquist movement as well as for Catholics. D. participated in the public debate, namely through a  polemic with Luther’s work De instituendis ministris ecclesiae (Strasbourg 1523; Wittenberg 1523), which was dedicated to the council of the city of Prague. This was followed by a  German translation (Von dem aller noettigisten, Wie man diener der kir­chen welen und eynsetzen sol; Wittenberg: Melchior Lotter 1524), including an extant preface, complemented by a  preface by the translator, Paulus Speratus, dedicated to Christians in Würzburg and Strasbourg. The Czech translation by Burian Sobek of Kornice, entitled O  usta­novení služebníků Církve [On the Appointment of Servants of the Church], came out very soon afterwards (Prague: Pavel Se­verin 1525). On the basis of biblical quotations, Luther conceded the right of all Christians to spread the Word

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of God, especially if the priest chosen by their community held unsound theological opinions. What was crucial for Bohemian Utraquists was the clear recommendation that their church entrust the interpretation of the Word of God to one of its members through its own election. This recommendation had a  direct impact in 1523, when pro-Lutheran Havel Cahera was elected as the only administrator of the Utraquist church. The uprising of Old Utraquists in 1524, led by the conservative Jan Pašek of Vrat, deposed Cahera and provoked an anti-Lutheran reaction. D. reacted to Luther’s analysis with his own treatise Ad libellum Martini Lutheri de instituendis ministris ecclesiae (Prague, 1524), dedicated to his Humanist friend Johann Hess, who had converted to Lutheranism and whom he wanted to convince to depart from the new faith. D.’s reaction was to support the new situation after Pašek’s revolt and extend his hand for reconciliation with moderate Utraquists. In his polemics, he took the position of a  staunch Czech patriot. He sharply objected to even the slightest invectives against Czechs in Luther’s works, in particular his comparison of the unsettled situation in Bohemia to that of biblical Babylon. He considered Luther’s treatise to be a greater disgrace for the Czechs than that they had suffered from the Catholic Church, especially since he had had the work printed. Despite being a  Catholic, D., as a  Czech patriot, was willing to recognise the validity of the Compacts of Basel as well as most of the Czechs’ deviations from the Roman Church (with the exception of communion under both kinds).

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D. directly argued with Martin Luther in his treatise Annotationes … in epistolam D. Pauli ad Gallatas (s.l., 1525), which he dedicated to his son Octavia­ nus, emphasising to him that he should adhere to his father’s Catholic faith. D.  structured his theological polemic as a  judicial speech and used it as a  diatribe against Martin Luther and Philipp Melanchthon. Referring to his Catholic faith, he opposed the free interpretation of the Holy Scriptures, because, according to him, simple craftsmen were not able to understand the Scriptures, but he also refused textual criticism of the Bible. This attitude is entirely in line with the practice until then, which had only studied the Bible as a theological source. For the same reason, he rejected the use of vernacular language in the liturgy. D. criticises Lutherans as apostates. He sees the study of Greek as the main reason for the religious schism in Germany, because Greek influence caused the decline of the Roman Empire; he illustrates this with quotes from Terence, Martial, Juvenal and Horace. He criticises allegedly Greek customs in written works as well as in the liturgy, which he claims panders to the people by cheap entertainment in the Greek fashion. In theology, the sources of destruction are the heretical views of Aerius and Celsus. In the polemic with Luther, he also uses quotations from ancient authors (Publilius Syrus, Cicero, Martial, Juvenal, Terence, Plautus, Virgil, Horace, Pliny the Elder, Lactantius, Augustine and Jerome), and examples from Roman history and Greek mythology. He seems to have known Plutarch from Latin translations or collections of loci communes; he may have

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read Plutarch’s biographies during his studies in Italy. He apologises for using quotations from pagan authors, writing that St Paul himself used a  quotation from Menander (1 Cor 15:33). 4 A Historical Work The treatise Vlastae Bohemicae historia (Prague: Jiří Černý 1574) belongs to the early period of D.’s work, but was published long after D.’s death by → Thomas Mitis. D. wrote the treatise in 1501 during his stay in Italy and sent it for review to Bohuslaus of Lobkowicz and Hassenstein, who undoubtedly planned its publication, based on a  poem he wrote to accompany it, which has been preserved. The edition includes a  letter to Bohuslaus with a  recommendation that he read it, and a laudatory letter by Antonius Solerius. This is followed by a historical treatise on Vlasta, leader of an army of women in the legendary maidens’ war against men (Storchová 2019: 856–9). The explanatory text begins with the settlement of Bohemia and the first legendary dukes. D. paid a great deal of attention to the issue of the origin of the Bohemians, whom he identified with the Celtic tribe of the Boii; he was the first author to touch on this (Martínková 1955: 244). D. relies on earlier chronicles and historical works, especially the treatise by Aeneas Silvius, and medieval chronicles by Dalimil and Přibík Pulkava. He complemented his description with parallels from ancient sources (Libuše is endowed with Pythian talent, the legend of Přemysl is put into a parallel with the story of Cincinnatus; a comparison of Vlasta with the Amazons already appears in earlier chronicles). In comparison with

his sources, D. enriches his narration with two speeches by Vlasta, where he employs rhetorical procedures he learnt during his studies. In D.’s version of the story, as in his sources, the war ends with the slaughter of the girls. 5 Correspondence Like Augustinus Moravus, D. is one of only a  few Czech Humanists whose letters were published in print during his lifetime. He included 23 of his own letters and two written by his teacher Giovanni Garzoni in his didactic handbook on letter writing. D.’s extant letters come from the time of his studies in Bologna and the period that immediately followed them; most of them are dated between 1499 and 1501. Some letters are written quite openly as a stylistic exercise. Most of them, however, are greetings to friends and benefactors to maintain contacts or mediate new ones. The correspondence was published by Thomas Mitis in the 16th century; a  new edition of D.’s complete correspondence was later prepared by Josef Truhlář. III Bibliography Work: RHB 2: 84–88. CNCE 50936, VD16 D 2832; VD16 D 2833, VD16 ZV 21292; Knihopis K07005; BCBT 35856, 37278, 37355, 37356. Modern ed.: Archiv český [Czech Archives], V. Praha, 1862, 5–262 (= Zřízení zemské králowstwí českého za krále Wla­ dislawa roku 1500 wydané [The Land Ordinance of the Kingdom of Bohemia, Published during the Reign of King Vladislaus in 1500]); J. Truhlář, Dva listáře humanistické. 1. Dra. Racka Dou­ bravského. 2. M. Václava Píseckého s do­

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plňkem Listáře Jana Šlechty ze Všehrd [Two Humanist Books of Letters: 1. Letters by Racek Dubravius; 2. Letters by M. Vác­ lav Písecký Complemented by a Book of Letters by Jan Šlechta of Všehrdy]. Praha, 1897. Bibl.: For an overview of earlier research, cf. RHB 2: 88. B. Ryba, Filip Beroaldus a  čeští hu­ manisté. Praha, 1934; D. MartínkováPěnková, Pověst o dívčí válce v  naší humanistické literatuře [The Legend of the Maidens’ War in Bohemian Humanist Literature]. In: LF 7 (82)/1 (1959), 127– 32; D. Martínková-Pěnková, Polemika

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Dr.  Rac­­ka Doubravského proti Martinu Lutherovi [The Polemic of Racek Dubravus against Martin Luther]. In: LF 3 (78)/2 (1955), 241–6 and LF 4 (79)/1 (1956), 88– 90; D. Martínková-Pěnková, Neznámý dopis českého humanisty Racka Doubravského [An Unknown Letter by the Czech Humanist Racek Dubravus]. In: LF 3 (78)/1 (1955), 57–61; L. Storchová, Adaptace pověsti o dívčí válce v české humanistické literatuře [Adaptations of the Legend of the Maidens’ War in Bohemian Humanist literature]. In: ČL 67/6 (2019), 849–75. Bořek Neškudla

E Ennius Klatovský of Fenixfeld, Šimon (Simon, Konvos, Cumvos, z Fenixfeldu, z Fönixfeldu, de Phoenico campo, Glatovinus) c. 1520, Klatovy ‒ 20 February 1561, Klatovy a pedagogue, translator, and a Latin poet I Biography E. was the son of a  wealthy maltster in Klatovy. He first studied in Litoměřice, from 1543 at the university in Prague (he was admitted to Reček College); one year later, he taught at the school at the Church of St Henry in the New Town of Prague and became the headmaster of the school in Rakovník. In 1545, he received his Bachelor’s degree (BSČZ 15: 607 mentions 1544). In  Rakovník, he worked until 1546, after which he was the headmaster of the school in Vysoké Mýto for one year. From there, he returned to Reček College and worked as a  teacher at the school of →  Matthaeus Collinus. From 1548, he worked as a  teacher and the headmaster of the town school in Prostějov (with the second teacher then being →  Paulus Aquilinas); this work could have been during E.’s voluntary exile after the revolt of the estates in 1547 (Martínek 1959: 253). In 1550, E. stayed briefly in Vienna, but already in 1550 or https://doi.org/10.1515/9783110650181-008

1551, he returned to his native Klatovy. There, he married the rich widow Dorota Šepláková; for some time, he was a member of the town council; from 1553 until his death, he was a collector of beer sale tax; in 1554, he and → Ioannes Banno received the coat of arms and the nobiliary particle ‘of Fenixfeld’. E.’s first supporter was the Old Town burgher Matyáš Ornius of  Paumberk in Prague in 1547, followed by the deputy judge Jan Hodějovský the Elder of Hodějov, whom E. had met through Collinus. This brought E. into contact with other members of Hodějovský’s circle of poets, in particular the above-mentioned Paulus Aquilinas and Ioannes Banno and with →  Georg Handsch. E. established numerous contacts in Prostějov and in Vienna (RHB 2: 103), comprising i.a. the vice-chancellor of the Kingdom of Bohemia Zikmund Helt of Kement and Václav and Matěj Cornax, the last of whom was a professor of medicine in Vienna; other acquaintances of E.’s in Vienna included e.g. the local professor of poetics Nicolaus Polites, a  poet of Swabian origin Sebastianus Solidus, the bishop Frede­ ric Nausea and especially his secretary Jakob Taurellus of Schlettstadt. II Work Like other Bohemian Humanists of his generation, E. also perceived ancient tradition mainly through the prism of the Bible reading and Reformation ideas (Martínek 1959: 260‒1; Hlobil, Petrů

Ennius Klatovský of Fenixfeld, Šimon  

1992: 106). E.’s extant literary oeuvre comprises five separate publications (four works of poetry written in Latin and E.’s translation of Vitae Romanorum Pontificum /Lives of the Popes/ by Robert Barnes into Czech, complemented by the biographies of later popes) and 32 poems included in the Farragines I‒IV. The first of E.’s poetic publications originated in connection with E.’s pedagogical activities in Rakovník, whereas the other three are associated with his work in Moravia. Almost all of E.’s poems are written in elegiac couplets, a few of the poems are in hexameter or Phalaecian verses. All of E.’s works that came out in his lifetime were published by 1550. This may have been motivated by the effort to achieve career advancement through the publications; he has already been criticised for that by Martínková (2012: 314), but it was then quite common to publish for patronage. In any case, he did not continue publishing after his return to Klatovy. All of E.’s other poems and his translation of the Vitae Romanorum Pontificum by Ro­ bert Barnes came out posthumously. 1 The Encomiastic Poem about Olomouc E.’s most remarkable literary expression include his Breve encomion Olomucii me­ tropolis in Moraviae Marchionatu (Prostějov: Joannes Guntherus 1550), dedicated to the mayor of Olomouc, Jeroným Krč, in a  poetic letter, dated 29 December 1549 and introducing the entire printed publication, and in the text below also encomia to the town council. The poem begins with an invocation of the Muses. In the prologue, E. acknowledges inspiration by earlier authors of poetic

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descriptions, Helius Eobanus Hessus, Ioannes Gigas and Collinus. The actual description of Olomouc begins with the location of the town and the surrounding landscape. E. pays attention to the fertility of the fields and the number of watercourses, ponds and forests as sources of fish and game, but he also mentions that the soil is not good for growing grapes. Then he proceeds to the general characteristics of urban architecture, where he appreciates stone buildings, and of the town gates. Before he begins his description of particular buildings, he remembers, in a  historical excursion, the repulsion of the Tatars near Olomouc (he incorrectly states the year 1252); he has also included a short speech by Jaroslav of Šternberk / Sternberg. After that, he proceeds to the description of the episcopal palace, but then he turns his attention to the river Morava, the water from which is used by the nearby paper mill, and switches to the usual praise of a mild climate and winds. In the context of a  healthy environment, he also mentions pharmacies on the square. In the final part, he devotes a great deal of space to urban architecture ‒ the town hall (including the meetings of the town council) and its tower, astronomical clock, annual markets in Olomouc, and finally the Church of Saint Maurice (including interior decoration) and the school attached to it. Some parts of the poem thus do not follow in logical order, nor do they have a  logical transition between them. Dana Martínková (2012: 70) has drawn attention to grammatical and metrical errors. Factually, however, E.’s description is accurate.

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2 Verse Sentences for School Use In 1544‒1546, when E. worked in Ra­ kovník, he was preparing elegiac couplets for his students to clarify the meaning of the Biblical text. A total of 155 of these couplets, each provided with a  title, form the core of E.’s work Senten­ tiae aliquot ex Iesu Syrach excerptae et in carmen redactae (Wien: heirs of Singrenius 1548). E. originally did not want to publish them. Based on a mention in his autobiography, they even came out without his knowledge. Some of them give religious lessons, while others are written on the themes of friendship, poverty, respect for the old, for one’s father, etc. The printed book further contains E.’s dedication of the work to Ornius, which explains some circumstances of the origin of the elegiac couplets (e.g. Collinus’s verse editing) and a verse letter to Taurel­ lus, where E. admits that the work has been published on his insistence and at his expense. In addition, he also reminds him of his promise to introduce him to Nausea and asks to be acquainted with Viennese Humanists. 3 Separately Published Occasional Poems In 1550, i.e. in the same year as the Enco­ mion, E. published two occasional prints. The first of them is Epithalamion de nup­ tiis (Prostějov: Ioannes Guntherus 1550), celebrating the marriage of Egino of Salm with Kateřina of Pernštejn / Pernstein. He devoted them to Havel Šitnpergar of Šontal, the secretary of Jaroslav of Pernštejn (Vorel 1995: 135, 151). The entire printed book was already published during the wedding, lasting for three days, as mentioned by E. in his autobiography; the

wedding took place in Prostějov, where E. worked at that time (Vorel 1995: 146). The fact that the bride’s family was among the most prominent representatives of the landed aristocracy influenced the contents of the actual epithalamium as well ‒ it mentions not only the bride and the groom but also Kateřina’s relatives, her grandfather Vilém, her father Jan and her brothers Jaroslav, Vratislav and Vojtěch of  Pernštejn. The epithalamium was thus to preserve the memory of the entire feast, which also had a significant social dimension. Historia ex libro, qui inscribitur Hes­ ter, de Mardochaeo was published only slightly later (Vienna: Ioannes Singrenius 1550). It contains E.’s three poems written on the occasion of Taurellus’s elevation to the nobility in 1549. In the shortest of them, comprising 33 couplets (however different from elegiac couplets in having only the first half of the pentameter), he remembers his birthplace, where his father has just died, and expresses his gratitude to the town council for the care for his widowed mother as well as other widows; he also dedicates the entire work to the council. This is followed by the title poem, in which he compares Taurellus to the biblical Mordecai, who received a belated reward for his allegiance to the king, like Taurellus, who was not elevated to the nobility until now for his armed support of the king during the events of 1547. The book further contains E.’s letter in the Phalaecian hendecasyllabic to Georgius Ursinus, announcing to him Taurellus’s elevation to the nobility, and Aquilinas’s and Solidus’s poems addressed to Taurellus.

Ennius Klatovský of Fenixfeld, Šimon  

4 The Poems Published in the Collection Farragines Poematum Most of the poems printed in the Farragi­ nes concern private issues of Hodějovský or E. Some of them are poetic letters; others include e.g. an epithalamium on Hodějovský’s marriage to Voršila of  Újezd and a  poem on the birth of his son Bohuslav, one of whose godfathers E. was (Jireček 1883: 985‒6). Shorter poems, especially (up to ten couplets), contain messages of a private character; some of them concern E.’s non-extant poetic treatment of the story of Apollonia, commissioned to him by Hodějovský. The story came from a  medieval novel about Tiburcius and Apollonia, not preserved now, whose translation Hodějov­ ský gradually wanted from Collinus, E., →  Bo­hu­slaus of Lobkowicz and Hassenstein (Martínek 1961: 154‒56). E.  even sent Hodějovský several examples of his treatment. Longer pieces include the biography of St Giles, written in the Phalaecian hendecasyllabic, and a  description of the Řepice estate, which belonged to Hodějovský from 1552 (Jireček 1883: 976‒85). Another two verse letters, from March 1553, have been preserved in Ho­ dějovský’s copybook. In the first of them, E. asks Hodějovský for intercession in an official matter and promises him a poetic description of the Řepice estate; in the second, he informs him about his return to Klatovy, complains about the envy of his fellow citizens and again promises a  description of the Řepice estate (RHB 2: 106).

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5 A Translation into Czech Four years after E.’s death, Vitae Ro­ manorum Pontificum, quos papas vo­ camus (Wittenberg: Josephus Clug 1535) by Robert Barnes were published under the title Kroniky a  životuov sepsání naj­ vrchnějších biskupuov římských, jináč papežův [Chronicles. The Lives of the Roman Pontiffs, or the Popes] (Nuremberg:  Ulrich Neuber,  Katharina Gerlach 1565; Martínek 1959: 263‒265). Barnes’s biographies end with Pope Alexander III (1159‒1181). Their translation (without the original prefaces, which have been replaced by a new one, probably written by E. and added by an unknown publisher) is followed by a  new title page and biographies of other popes until the summer months of 1561, i.e. the pontificate of Pius IV (1559‒1565). Jan Martínek considers it likely that their author is E., only the final part comes from someone else, because E. died on 20 February. In his autobiography, E. mentions several missing works, including the mentioned treatment of the story of Apollonia for Hodějovský. It may have been a translation of a likewise unknown Czech novel about Tiburcius and Apollonia into Latin. 6 Ego-Documents E. provides most of the known information on his life and his established contacts in his autobiography, the first part of which (until 1548) was included in the edition of the letters of Aeneas Silvius Piccolomini Epistulae familiares (Nuremberg: Anton Koberger 1481); the second part was written on an inserted double-sheet, which was removed by Josef Schön and placed in his excerpts; it

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has only been preserved in a  copy written by Antonín Truhlář (for the edition and translation of the autobiography, see Martínek 1959: 254‒5, 268‒9; on the autobiography, see Storchová 2011: 381‒2). In this autobiography, he presented himself mainly by listing his teaching positions, established contacts and acquired patrons, and, last but not least, by providing an overview of his publication activities including the remunerations for them; he also copied the verses written on the occasion of his elevation to the nobility. The same incunabulum contains E.’s handwritten commentaries, which reveal some of his opinions and attitudes (Martínek 1959: 256‒66). He devotes most of his attention to theological questions, which he preferred to secular issues. This implies that E. was a  non-Catholic inclined to Lutheranism (the Hussites seemed less radical to him in comparison with the Lutherans) with sharply anti-papal views, sometimes even expressed ironically; Luther, on the other hand, is referred to as a pious and holy man. At the same time, E. was in close touch with persons of the Catholic faith including some dignitaries, who were his patrons. Among them, he appreciates e.g. Stanislaus Thurzó and → Ioan­ nes Dubravius not as high-ranking church leaders but as scholars and art supporters (Hlobil, Petrů 1992: 106). Some marginal notes are also related to secular matters. During the events of 1547, E. sympathized with the anti-Habsburg camp and considered the consequences of the suppressed rebellion to be a disaster. At other times, however, he appeared to be loyal to the Habsburg

ruling family and he expressed himself in this direction in his published poems as well. Concerning his opinions on literature, specifically historical works, one can draw attention to his condemnation of Kronika česká [Bohemian Chronicle] by → Václav Hájek of Libočany. 7 Correspondence Extant correspondence includes two letters by G. Handsch from the turn of 1557/1558 (for their translation see Martínková 1975). In the first of them, Handsch jokingly informs E. that he did (in fact did not) receive one of his earlier letters on Greek calends and it was brought to him by Outos, which in  Latin sounds like ‘omen’ said backwards, i. e. ‘Nemo’ (both Outos and Nemo mean ‘Nobody’). In the second letter, Handsch asks E. to write more often and writes about his editing of the collections of poetry, of which he has completed six so far. III Bibliography Work: RHB 2: 104‒8; Knihopis K958. Modern ed.: Š. Ennius Klatovský, Chvála Olomouce [The Praise of Olomouc], transl. R. Bartocha. In: Časopis Vlas­ te­neckého spolku musea v  Olomouci 55 (1946), 192‒215; Humanisté o  Olomou­ ci [Humanists about Olomouc], ed. E.  Petrů. Praha, 1977, 37‒50; Poselství ducha: latinská próza českých huma­ nis­tů [A Message of Sophistication: The Latin Prose of Czech Humanists], ed. D. Martínková. Praha, 1975, 180‒3. Bibl.: For an overview of previous research, cf. RHB 2: 103‒8; BSČZ 15: 607. J. Jireček, Z  dějin rodiny Hodějovské [From the History of the Hodějovský Family]. In: Osvěta 13/2 (1883),

Exner of Hirschberg, Balthasar  

973‒86; J. Martínek, Příspěvky k  životopisu a  charakteristice Šimona Ennia Klatovského [Contributions to the Biography and Characteristics of Šimon Ennius Klatovský]. In: Sborník Kraj­ského vlastivědného muzea Olomouc, oddíl  B, společenské vědy IV/1956‒1958. Olomouc, 1959, 253‒72; J. Martínek, Sta­ro­ české vyprávění o Tiburciovi a Apol­lo­nii Burgundské [The Old Czech Narration about Tiburcius of Choustník and Apo­ llonia of Burgundy]. In: LF 84/1 (1961), 153‒7; P. Wörster, Humanismus in Ol­ mütz. Landesbeschreibung, Stadtlob und Geschichtsschreibung in der ersten Hälfte des 16. Jahrhunderts. Marburg, 1994, 37‒43, 118‒32 and passim; P. Vo­ rel, Pernštejnská svatba roku 1550 [The Pernštejn Wedding in 1550]. In: ČMM 114/1 (1995), 135‒58; I. Hlobil, E. Petrů, Humanismus a raná renesance na Mora­ vě. Praha, 1992, 69‒72 (the English version: I. Hlobil, E. Petrů, Humanism and the Early Renaissance in Moravia, Olomouc, 1999, 96‒100); Martínková 2012: esp. 51‒75; Rataj 2002: passim; Storchová 2011: passim. Ondřej Podavka

Exner of Hirschberg, Balthasar (Exnerus, z Hirschbergu, de Hirschberga, Hirschbergus, B.E.V.H.) 24 August 1576, Jelenia Góra – 27 September 1624, Wrocław a lawyer, historian and poet

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I Biography E. studied at the grammar school in Wrocław and from November 1593 at the university in Frankfurt an der Oder. In the same year, he enrolled at the university in Leipzig, where he received his doctorate in law in 1599. He became a notary public. On 2 April 1599, he received the title poeta laureatus in Prague, after which, like his classmate from the university of Frankfurt →  Bartholomaeus Bilovius, he tried to find a position at the court of Rudolf II. He stayed in Prague in 1599–1604, but he was not on the list of paid courtiers, although he signed himself ‘in aula Caesarea agens’. Subsequently, he returned to Silesia, where he worked as a tutor of a son of the duke of Cieszyn. In 1609–1610, he stayed in present-day Slovakia (Košice) and later probably also in Moravia. In 1611, he is documented in Olomouc and in 1612 probably in Vienna; he visited Cieszyn and Opava. From 1615, he was gradually a professor of history, law, rhetoric and poetics at the grammar school in Bytom, Silesia. Nevertheless, because of his involvement in the dispute over Arianism with the professor Georg Vechner in 1623, he was dismissed; he died of the plague shortly afterwards. Already during his studies in Frankfurt, he was friends with Bartholomaeus Bilovius and Caspar Cunradus, the latter of whose works he partly imitated (Garber 2008: 343). He also wrote introductory poems for his other Frankfurt colleagues, the naturalist Caspar Schwenckfeld and astronomer Abraham Rockenbach. In Prague, he was in touch with the poets of the court circle, especially → Georgius Carolides, but less in contact with the Humanists associated with the university.

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 Exner of Hirschberg, Balthasar

When the Hungarian Humanist Ioannes Bocatius arrived in Prague in 1604, E. introduced him to his Prague friends, including i.a. Hubert van Giffen, Christoph Coler, → Paulus Gisbicius and → Henricus Clingerius. He particularly emphasised friendship with learned women – → Eli­ za­ beth Jane Weston and →  Elisabetha Albertina (Martínek, Martínková 1964: 178). E.’s contacts with educated women are significantly mirrored in his poetry. He addressed a  number of his poems to them (besides the above-mentioned women also to Polyxena of Pernštejn  / Pernstein or Marie, the wife of → Ioannes Ies­se­nius). He addressed numerous poems to influential courtiers (Jacob Chimarrhaeus, Johannes Matthaeus Wacker, Johannes Barvitius, etc.). In Prague, he also became acquainted with →  Caspar Dornavius, with whom he later worked at the grammar school in Bytom. Hardly anything is known about E.’s stay in Moravia. E. dedicated his collection Car­ mina miscella (1619) to Karel the Elder of Žerotín. It contains a number of E.’s poems for Moravian noblemen, which were later reprinted also in the edition from 1622. II Work E. wrote only in Latin, especially occasional poetry. He can be considered an original poet. His poetry is characterised by his admiration for Horace (he paraphrased his odes, which he published in two separate collections, but he also included paraphrases in collections of occasional poetry) and formalist works (anagrams, epigrams for specific people). Along with other Silesian poets of his generation (Caspar Cunradus, Jaco-

bus Monavius), he was influenced by Late Humanism. Most frequently, he wrote in elegiac couplets, but he also used unusual metrical units. Especially in formally less constrained genres (epithalamia, but sometimes also epicedia), we encounter a  frequent repetition of words and sentences and minute wordplay. Although E.’s epicedia were often dominated by biblical themes, they still contain a number of borrowings from ancient works (Martínek 1967: 81). His poetic oeuvre is very extensive; numerous works have been preserved in single copies and lack a complete bibliography. As a prose writer, E. was not original; he was rather an editor and compiler. He published the historical prose Valerius Maxi­ mus Christianus, an anthology of works on European history arranged by lemmas (de admonitione, de terrae motu etc.) and within individual sections by rulers; a  school collection of loci communes from Pliny the Younger; and selected orations of Humanists on European rulers Supe­rio­ris aevi imperatorum, regum, elec­ torum, ducum ac principum  … curricula (Marburg: Paul Egenolph 1618). He wrote several Latin theses and speeches, e.g. funeral orations for Maximilian III, Archduke of Austria (d. 1618). The text below includes only those of E.’s works that are at least partly related to the Czech lands. These comprise poetry exclusively. 1 Collections about E.’s Symbolum The first print (2 folia) about E.’s sym­ bolum was issued on the occasion of his becoming poet laureate: Spero meliora, symbolum M. Balthaseris Exneri Sil., poe­ tae Caesarii amicor. quorund. epigram­ mat. evolutum (Legnica: Nicolaus Sarto-

Exner of Hirschberg, Balthasar  

rius 1600). It contains contributions i.a. by Paulus Melissus, Eilhard Lubin and Matthias Zuber (VD16 ZV 14635; Flood 2006: 497). According to some researchers, the extensive collection of poems about E.’s symbolum Anchora utriusque vitae (1619) was inspired by the collection of Caspar Cunradus Theatrum symbolicum (Garber 2008: 343). Nevertheless, the tradition of the publication of collections about sym­ bola was much longer and included such poets as Nicolaus Reusner and Bartholomaeus Bilovius (for the list of contributors from the Czech lands, cf. RHB 2: 112–114). E.’s motto was Spero meliora; in the Greek version, it could have worked as the monogram Ἐλπίζω Βελτίω. Poems about E.’s symbola were collected with the help of Johann Palludius, the preceptor of Václav Morkovský of Zástřizly, and → Caspar Dornavius. In 1620, the broadside In scitum Cl. Viri Balthas. Exneri De Hirschberga Spe­ ro Meliora containing contributions by David and Johann Philipp Pareus was additionally published (s.l.: s.t., VD17 547:731695R). 2 Collected Poems In 1599–1600, E. had ten numbered volumes of Carminum iuvenilium octernio published by the printer Eichhorn in Frankfurt an der Oder, with each printed on one sheet. On the title page and at the end of the volume, he usually included verses by his friends about his symbo­ lum. The numbering of the volumes was to draw attention to previous abundant work (Martínek 1977–8: 58). We have added descriptions of poems related to the Czech lands from two volumes not in-

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cluded in RHB. They contain poems dedicated to important members of the Prague court, written by E. after he became poet laureate. The volume Carminum iuveni­ lium octernio secundus (Frankfurt an der Oder: Andreas Eichhorn 1599) includes verses addressed to Jacob Chimarrhaeus in the extent of 5 distichs (A2b), Johannes Barvitius  – 4  distichs (A3a), Jan Millner of Mylhausen  – 10 distichs (A3ab), Johannes Matthaeus Wacker von Wackenfels – 14 distichs (A3b – A4a), and poems called ‘In libellum de peste Iulii Olgiati Veronensis Itali’ in the extent of 13 distichs (A7ab) and ‘In album Barpthol. Bylovii Poëtae Caesarii’  – 7 distichs (A7b). Another collection, entitled Carminum iuveni­lium octernio VI. (Frankfurt an der Oder: Andreas Eichhorn 1600), contains a  preface dedicated to Tobias Aleutner. He is also a dedicatee of the introductory poem and other poems in the printed volume (A2a). These are followed by the composition ‘Jacobo Chimarrhaeo’ 3 distichs (A2ab). The poem entitled ‘Super funus Hie­ro­nymi Arconati’, in the extent of 18 distichs (A2b–A3b), turns to Ca­ rolides – the deceased was their mutual friend, with whom they would meet in Prague. The poem ‘Epigraphe Tumuli’ (6 distichs) is Arconatus’s epitaph (A3b). It is followed by the poem ‘In Psalmos M.  Barpt. Bylovii P.  L.’ in the length of 3 distichs (A4b–A5a). The style of the poems in these volumes is very mannerist; in the epithalamium by Samuel Fischer of Hirsberg, the sentences are repeated with minor changes over and over again. Other occasional poems are included in more extensive collections called carmina, which often overlap with each other; their contents will have to be

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 Exner of Hirschberg, Balthasar

­ rocessed and compared in future. These p comprise: Carminum miscellorum decer­ mina (Legnica: Nicolaus Sartorius 1605); Carminum miscellorum farrago (Prague: Schuman 1605, a copy lost from the StB Berlin); Carminum miscellorum analecta (Prague: Jan Othmar 1606; RHB 2: 115); Carminum miscellorum sylloge (Legnica: Nicolaus Sartorius 1605); Carminum miscellorum odarion (Legnica: Nicolaus Sartorius 1606); Carminum miscellorum foetura (Wittenberg: Wolfgang Meissner, 1607?); Sylloge poetica (Vienna: Ludwig Bonnoberger 1612); Carminum miscell. liber I, II (Bytom: Dörfer 1617); Carminum miscellorum liber I–IX (Bytom: Dörfer 1617, 1618); Carminum miscellorum libri XII (Bytom: Dörffer 1619). Under the title Schediasmata poetica, E. published a comprehensive collection of Carminum miscellorum lib. XIV (Bytom: Joannes Dörffer 1620). The poems in this edition are arranged according to the positions of the addressees  – first, they mention the emperor, his relatives, dukes and noblemen, then scholars. The poems related to the Czech lands here are practically identical with another edition of Carmina miscella (Bytom: Dörffer 1622), which is listed in RHB 2: 116. In the verses printed here, E. expresses his sympathies for the Bohemian nation and paraphrases the poem about the Bohemian lion by Salomon Frencelius printed in the introduction to Historický kalendář [Historical Calendar] by →  Daniel Adam of Veleslavín (for more information, see Martínek, Martínková 1966). E. published paraphrases of Horace’s odes in two books entitled Etho­poeia Ho­ ratiana and Ethopoeiae Horatianae dic­ tae liber secundus (both Leipzig: Iacobus

Gubisius 1601). Especially the first book contains a  number of poems related to the Czech lands, mainly addressed to Georgius Carolides, to whom he refers as his relative (adfinis), to Rudolf II, whom he asks to make him poet laureate, etc. Some of the poems were later published in the collection Carmina miscella (1622). E. published two books of epigrams: Epigrammatum liber and Epigrammatum lib. II. (both Oleśnica: Joannes Boessemesser 1608). They contain distichs dedicated to Georgius Carolides, Elizabeth Jane Weston and Elisabetha Albertina. 3 Anagrams Three collections of E.’s anagrams are known. They comprise: Anagrammatum decades tres priores (Legnica: Nicolaus Sartorius 1598), Anagrammatum Quater­ nio (Prague: typis Schummanianis 1605; BCBT39266) and Anagrammatum et epi­ grammatum involucrum primum (Prague: a heir a Schumann, s.a.). 4 Separately Published Poems E. contributed to several occasional collections of court and university epicedia and epithalamia and wrote several accompanying poems for printed books (see RHB 2: 117; RHB 6: 112 and 118). He separately published a  collection of epicedia of the imperial councillor Georg Kahl Lessus super exequias … Georgi Kah­ li (Prague: heirs of Schumann 1599); the epicedium De vita et morte … Sidoniae, baron. a Minckwizburg (Olomouc: Georg Handelius 1611) with the preface dated in Olomouc; and a broadside on the death of the wife of Ioannes Schlotz, written in Prague.

Exner of Hirschberg, Balthasar  

5 Correspondence E.’s correspondence has not been processed with the exception of the letter that was written to him by → Elisabetha Albertina. It was published by B. Hos­ sington and D. Cheney (2000, 403). III Bibliography Work: K. Garber, Exner, Balthasar. In: Killy Literaturlexikon 3, 2008: 343–4 (containing an overview of previous research); Flood 2006: 497–9; F. Heiduk, Oberschlesisches Literatur-Lexikon, Teil 1, A–H. Berlin, 1990, 99; RHB 2: 112–7; RHB 6: 111–2. Modern ed.: the poems for E. J. Weston with an English translation: Elizabeth Jane Weston. Collected Writings, ed. B.  Hos­­sing­ton, D. Cheney. Toronto, 2000, 396–403. Bibl.: (the titles not included in Killy Lite­ raturlexikon 3) K. Hrdina, Ohlasy horatiovské u na­ šich latinských humanistů 16. století

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[The Echoes of Horace in Bohemian Latin Humanists of the 16th Century]. In: LF 63 (1936), 44; J. Martínek, Prameny zpráv o nedochovaných tiscích 16. a  17.  století [Sources of Information on Unpreserved Printed Books of the 16th and 17th Centuries]. In: SK 12–13 (1977–8), 58; J. Martínek, D. Martínková, Humanistická bohemika ve Vratislavi [Humanist Bohemica in Wrocław]. In: ZJKF 6 (1964), 178; J. Martínek, D. Martínková, Exne­ rova charakteristika českého národa a  její humanistická předloha [Exner’s Characterisation of the Czech Nation and Its Humanist Model]. In: LF 89 (1966), 414–6; J. Martínek, Nová humanistica [Newly Discovered Humanist Works]. In: LF 90 (1967), 81; Kulturgeschichte Schlesiens in der Frühen Neuzeit, 1, ed. K.  Gaber, W.  Kühlmann, J.-D. Müller, F. Vollhardt. Tübingen, 2005, passim. Marta Vaculínová

F Faber of Budějovice, Václav (Václav Faber z Budějovic, Wenceslaus Faber de Budweis, Wenzel Faber, Václav Fabri) c. 1455/1460, České Budějovice – 1518, České Budějovice an astronomer, astrologer, theologian and physician I Biography F. studied in Leipzig, where he received his Bachelor’s degree in 1477 and his Master’s degree in 1479. He then worked as a professor of astronomy at the university of Leipzig; in 1488 he was the rector of the university. In 1497 he received his doctoral degree in medicine. In Leipzig he also published his numerous almanacs. In 1499 he began to work as a physician in Most and in 1505 he became a  parish priest in České Budějovice. His works did not contain dedications. II Work He was primarily the author of numerous very popular calendars, weather lore books and almanacs (minutiones san­ guinis). His works were among the most published titles at the time. Between 1450 and 1500 his eighty-seven published prints (incunabula) rendered him the most published author in the Czech lands and the forty-second in Europe (Milway 2000: 142). His printed books https://doi.org/10.1515/9783110650181-009

mainly came out in Leipzig, where he was in contact with the founder of the local book printing business, Marcus Brandis, who published his earliest works. The National Library in Prague holds his recommendation for candidates for the Masterʼs degree at Leipzig university from 1489, which is attached as a  manuscript to the incunabulum shelf mark 44  G  47. The recommendation is Faber’s autograph (cf. Boldan 1994). 1 Commentaries on Astronomical Treatises Among other things, F. wrote a commentary on the popular treatise Tractatus de sphaera by Johannes de Sacrobosco, which was written in Paris around 1220 and became the most popular medieval textbook on spherical astronomy. Universities used this image of the world, based on ancient roots and Ptolemy’s astronomy, in their teaching until the beginning of the 17th century. Sacrobosco relies on and abundantly quotes from ancient authors (Ovid, Lucan, Virgil, Euclid, Aristotle, etc.). His work was first published in print in Ferrara in 1472, after which it was distributed in dozens of editions. F.’s commentary was published in print several times: in 1495 (Opuscu­ lum Iohannis de Sacro Busto spericum cum notabili commento atque figuris tex­ tum declarantibus utilissimis /Leipzig: Martin Landsberg/), 1499, 1500, 1501, 1503, 1505, 1508 and 1520. F. considered Sacrobosco’s work on the sphere a (still)

Faber of Budějovice, Václav  

valid and unsurpassed essential work on astronomy. In his preface, he expanded the list of authorities used by Sacrobosco to include other authors and works that he knew. He naturally refers to basic handbooks on the history of ancient and Arabic astronomy, astrology and mathematics, used in Latin versions at medieval universities, as well as to medieval works on astronomy (Almagest, Centi­ loquium and Quadripartitus by Ptolemy; Theorica planetarum by Peuerbach and Campanus of Novara; Alfonsine Tables; Introductorium by Albumasar; Alcabitius; Hali Abenragel; Thebit ben Cora), works of encyclopaedic character (Isidore of Seville; Albertus Magnus) and of philosophical, theological or moral content (Didaskalion by Hugo of Saint Victor; Contemplatio by Petrus de Alliaco; Mo­ ralia by Gregorius Magnus). In its printed versions, Sacrobosco’s text is graphically divided into sparsely printed short chapters, always followed by Faber’s densely printed commentary. The manuscript NKČR (shelf mark XII F 34) contains on fols. 1r–71v a handwritten copy of the work Theoricae plane­ tarum by Georg Peuerbach with handwritten commentaries by F., completed in 1498, as stated in the explicit. The scribe of Peuerbach’s work was Ambrosius Rechemayster in  Most and it is assumed that Faber (who worked as a physician in Most from 1499) added his commentary directly to this copy. 2 Calendars, Almanacs and Weather Lore Although most authors of calendars and almanacs (minutiones sanguinis) remained anonymous, F. and one →  Mi-

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kuláš Šud of Semanín are known by name. Between the early 1480s and 1506, F. prepared dozens of calendars, almanacs and weather lore prints for Leipzig and Nuremberg printers. From 1482, he published weather lore (at F.’s time usually also called prognosticon, practica and iudicium) in German or Latin as a continuous series for Leipzig (Prognostikon für Leipzig…), complemented by almanacs for Leipzig (Almanach für Leipzig auf das Jahr…) from 1487 until 1501, which were published in Leipzig most often by Martin Landsberg, some by Andreas Frisner; and some in Ingolstadt by Konrad Kachelofen). For an overview of the editions and a  bibliography of extant copies, see below (GW and ISTC online). Boldan (2008) has shown that from the early 1490s, the almanacs and weather lore prints were also received by the Premonstratensian monastery at Teplá, especially from the Leipzig printing houses. In addition, Faber wrote the astronomical tables Tabulae Solis et Lunae coniunctio­ num (Leipzig: Martin Landsberg 1497). III Bibliography Work: Voit 2006: 164, 595; VD16 ZV 27247, VD16 F 127, VD16 ZV 21909, VD16 ZV 21133, VD16 J 715, VD16 J 716, VD16 J  708, VD16 J 710, VD16 J 712, VD16 J 713; GW: http://www.gesamtkatalogderwiegen drucke.de (e.g. GW 9597, GW 9628, GW M14582); ISTC: http://istc.bl.uk (e.g. ISTC if00000650; ISTC if00005120; ISTC if00009000; ISTC ij00416000); www. manuscriptorium.com (containing a  description of the manuscript housed in the NKČR, shelf mark XII F 34). Bibl.: Lexikon des Mittelalters. München, 1977–1993, 6, col. 1990; J. Marek,

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 Faber of Budějovice, Václav

M.  ­Dragoun, Soupis středověkých lat­ inských rukopisů Národní knihovny ČR. Doplňky ke katalogu Josefa Truhláře  / Catalogus codicum manu scriptorum Latinorum medii aevi qui in Bibliotheca Nationali olim Universitatis Pragensis asservantur. Additamenta ad catalogum Josephi Truhlář [A  Catalogue of Medieval Latin Manuscripts in the National Library of the Czech Republic. Supplements to the Catalogue by Josef Truhlář]. Praha, 2016, 472–3 (about the manuscript housed in the NKČR, shelf mark XII F 34); K.  C.  Bruhns, Faber, Wenceslaus, in: ADB 6, 498; H.  Slouka, Astronomie v  Československu od dob nejstarších do dneška [Astronomy in Czechoslovakia Since the Earliest Times]. Praha, 1952, 43; Q. Vetter, Šest století matematického a  astronomického učení na Univerzitě Karlově v  Praze [Six Centuries of Mathematical and Astronomical Studies at Charles University in Prague]. Praha, 1952; E. Zinner, Geschichte der astro­ nomischen Literatur in Deutschland zur Zeit der Renaissance, 2nd ed., Stuttgart, 1964; K. Pletzer, Středověký astronom Dr.  Vác­lav Fabri z  Budějovic [The Medieval Astronomer Václav Fabri]. In: Jihočeský sborník historický 37 (1968), 76–86; K. Boldan, K otázce písaře rukopisu křivoklátské fürstenberské knihovny sign. I d 7 [On the Issue of the Scribe of the Manuscript Shelf Mark I d 7 in the Fürstenberg Library at Křivoklát]. In: MORST 11 (1994), 20–31; M. Milway, Forgotten Best-Sellers from the Dawn of the Reformation. In: Continuity and Change: The Harvest of Late Medieval and Ref­ ormation History. Essays Presented to Heiko A. Oberman on His 70th Birthday, ed. R. J. Bast et al. Leiden, 2000, 113–42;

R. L. Kremer, Wenzel Faber’s Tables for Finding True Syzygy. In: Centaurus 45 (2003), 305–29; D.  C.  Skemer, Wenzel Faber von Budweis (c. 1455/1460–1518): An Astrologer and His Library in the Early Age of Printing. In: Gutenberg-Jahr­ buch 82 (2007), 241–77; K. Boldan, Sbírka minucí a pranostik z přelomu 15. a 16. století tepelského kláštera premonstrátů [The Almanac and Weather Lore Collection from the Turn of the 16th Century at the Premonstratensian Monastery in Teplá]. In: Minulostí Západočeského kra­ je 43 (2008), 79–114; R. L. Kremer, John of Murs, Wenzel Faber and the Computation of True Syzygy in the Fourteenth and Fifteenth Centuries. In: Mathematics Celestial and Terrestrial: Festschrift für Menso Folkerts zum 65. Geburstag, ed. S.  Kirschner, J.  W. Dauben, A. Kuhne, P. Kunitzsch. In: Acta Historica Leopol­ dina 54, 2008, 147–160; J. Green, Printing the Future: The Origin and Development of Practica Teütsch to 1620. In: Archiv für Geschichte des Buchwesens 67 (2012), 9–10; J. Green, Printing and Prophecy: Prognostication and Media Change 1450– 1550. Ann Arbor, 2014; R. B. Barnes, As­ trology and Reformation. Oxford, 2016, 27; P. Hadrava, A. Hadravová, Nová akvizice Národní knihovny a její význam pro dějiny astronomie [A New Acquisition to the National Library and Its Importance for the History of Astronomy]. In: Dějiny vědy a techniky 50 (2017), 192– 208, containing a description of eighteen manuscript pages with F.ʼs tables which were added to the incunable Opus super sapientiam Salomonis by Robert Holkot housed in the NKČR, shelf mark 40 E 47. Alena Hadravová

Filicki de Filefalva, Ioannes  

Filicki de Filefalva, Ioannes (Filiczki, Filiczkius Farkasfalvanus, Hungarus, Scepusius, Pannonius, Ján Filický z Filíc, Farkašoviec, z Vlkovej) c. 1580, Farkašovce (now Vlková) near Kežmarok (Slovakia) – 18 August 1622, Sáros Patak (Hungary) a poet, teacher and secondary school headmaster

I Biography F. was born in Farkašovce / Farinksdorf / Farkasfalva in the Spiš region. He studied at secondary grammar schools in Levoča / Leutschau and  Kežmarok  / Késmárk, where he had excellent teachers. He was supported by Sebastian Tököli from Kežmarok, for whom he worked as a preceptor. In the second half of the 16th century both Kežmarok and Levoča were centres of Spiš Crypto-Calvinists; this was reflected in F.’s consistent Calvinist orientation. In 1602 F. moved to the grammar school in Görlitz and in 1603 he moved to Prague where, according to his own statement in a  1608 dispute in Siegen, he began to study at the Jesuit college. In Prague he studied and wrote poetry. He established a  number of contacts with such Humanists as →  Henricus Clinge­ rius and → Paulus Gisbicius, the latter of whom studied with him in Germany, with → Laurentius Benedictus, → Ioannes Iessenius and Ioannes Bocatius, the latter of whom had come to Prague with a delegation, and also with a significant patron, Přech Hodějovský the Elder of Hodějov. This enabled him to use Hodějovský’s library, and in 1605 he became tutor to his

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younger sons Bohuslav, Adam and Smil. He spent ten years with them at various universities: initially in  Herborn, where he enrolled at the Theological Faculty; then, from 1608, in Marburg and Siegen, where the university had moved because of the plague. In 1611 they were in Heidelberg and in 1612 in Altdorf and Basel, where F. then remained on his own until 1614. His services for the Hodějovský family ended in November 1613 because his students had returned to their homeland following their mother’s death. After a year’s break, he spent the year 1615 in Leipzig and Frankfurt am Main and the year 1616 in Prague, where Přech Hodějovský of Hodějov and → Elias Ber­ ger de Grünberg wrote farewell notes in his album amicorum. In 1617 F. returned to the Kingdom of Hungary. He chose to work as a  teacher at a  higher Calvinist school in Sárospatak  / Blatný Potok rather than become a  preacher. The school trained teachers and preachers for the Kingdom of Hungary. In 1621 the first major change to school guidelines was made there at the instigation of the future Prince of Transylvania George I Rákóczi. In 1622 F. became the school’s headmaster, but he died of plague later the same year. A further reform was implemented at the school in 1650–1654 after the arrival of John Amos Comenius. F.’s album amicorum has been preserved, documenting his life in the period 1600–1616, in particular his studies within ‘pereginatio academica’. Although the original owner of the album was Johannes Crausius from Stará Ľubovňa  / Lublau / Lublyó, 166 records indicate F.’s friendships and working relations both

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 Filicki de Filefalva, Ioannes

at home and abroad as well as the memories of his fellow countrymen. The records begin in Kežmarok, with Professor Johannes Frölich wishing him a  pleasant journey to Görlitz, where the album was signed by Istvan Csulyak from Miskolc / Miškovec / Mischkolz, who taught Nikolaus Tököli along with F.  In Prague (1605–1606), there appeared such names as → Ioannes Campanus, Ioannes Bocatius, Albert Szenczi Molnár from Senec / Walterstorff  / Szempsz and Maximilián Fabián from Prešov  / Eperjes, as well as astronomer →  Johannes Kepler; the names of Georgius Remus and Conrad Rittershusius were added in Nuremberg; Herborn was followed by Prague again with entries by e.g. Eliáš Rosinus of Javorník, Johannes Piscator and numerous Humanists in Helborn, Heidelberg and Marburg (e.g. the theologian Kaspar Sturm). F.’s supporters further included his friends Paulus Gisbicius, Tomáš and Pavel Dubina from Valašské Meziříčí and → Paulus Gessinius from Prague. II Work F. was an important Humanist poet whose work culminated in epigrams inspired by Horace. Their character, chosen topics, criticism and worldview make them both timeless and transnational. He was one of the first to stand up in defence of the Slovaks and celebrate their history and character. In 1625 F.’s first biographer J. P. Lotichius referred to him as the Hungarian Ovid. When he worked at the school in Sárospatak, he contributed to the spread of the innovative ideas and reforms of Laurentius Benedictus in the spirit of Ramism, which was then popular.

He wrote primarily in Latin, but sometimes also in German, Czech, Hungarian, French, Greek and Slovak. 1 Poetry F.’s debut was Xenia natalitia (Prague: Typis Schumanianis 1604), congratulations on the New Year 1604; he wrote these gifts for his Spiš supporters and fellow countrymen as thanks for their support. The work is essentially conventional and schematic  – it focuses on genethliaca, encomia, propemptica, odes, and epigrams; it builds on ancient authors, in particular Horace, while also incorporating Christian postulates, and significantly captures F.’s mental state. ‘Quaerimonia’, for instance, is a  lyrical lament over the Turks’ repeated raids into the Kingdom of Hungary and a  reflection on  the involvement of God and sin in this misfortune (fol. B1r); in the ninth stanza, F. is inspired by Horace (the eighth stanza of Ode 4 in Book IV). He tried to combine his topic with the relevant type of verse, aspiring for technical perfection. F. also published two books of poems, Carminum liber primus and Carmi­ num liber secundus sive Miscella epigram­ mata (Basel: Johannes Schrötter 1614). The first book comprises occasional verses of encomiastic character for various figures from his Humanist circle. It focuses on diverse events in human life and also includes personal lyrics. It contains nine genres. F. dedicated the collection to his students from the Hodějovský family. The second book is devoted to just one genre – epigrams – influenced by the ancient epigrammatist Martial and the Renaissance poet John Owen. He claimed

Filicki de Filefalva, Ioannes  

that he wanted to make his poems socially involved; they combine criticism expressed through hyperbole and punning. F. focuses on satire, even caricature at times, mocking human flaws and maladies, but also touches critically on the infallibility of Catholicism and national intolerance. He defends Calvinism and criticises the pope for claiming to be infallible (Papa non errat 1614) and monks for their immoral behaviour, e.g. in Mo­ nachus et vilicus a  Turca obsesse (1614). He condemns various human passions and inculcates moderation in behaviour, eating and drinking  – ‘aurea mediocritas’. The work draws abundantly on F.’s personal experience, which is mainly mirrored in propemptica. Nevertheless, F. expands the genre diversity and transcends common tropes towards freer poetic expression. His works reflect his relation to his homeland, with patriotism alongside ideas of freedom and friendship; although some verses have a  didactic undertone, they are not moralising works. His epigrams always end with a clear point. The first part of each couplet contains an exposition with a question, while the second part provides the answer to that question, and often also a  moral based on an antithesis between the ideal and the reality. F. dealt with the topics of education and poetry, which meant everything for him. His poem Ad sphettium (11 elegiac couplets) is highly regarded; in reaction to attacks by some scoffer, F. defends the Slovaks, evokes their glorious past when they fought heroically and states that nothing has changed. F.’s best works are the epigrams in which he defines the main idea of his

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poetic mission, namely to fight evil. Here he adequately combines lyrics, reflection and didactics with poetic expression. His epigrams are humorous and mocking, but they are also close to life. They express a  burgher’s attitude towards society, and his attempt to achieve harmony through satire and irony (as well as self-irony). He creates neologisms and uses fictitious names. Most of his satires are social. F. dedicated his poems to multiple friends, e.g. Ioannes Bocatius and  Valent Druget from eastern Slovakia and his Czech patrons Eliáš Rosinus of Javorník, Jaroslav Smiřický and Přech Hodějovský of  Hodějov, on the occasion of whose death he wrote the poem In obitum illus­ tris ac generosissimi domini Przechii b. ab Hoddieiova (Prague: Jonata Bohutsky 1610). 2 Minor Contributions F. contributed to the collection Luctus illustris Nassovicae scholae Sigenensis (Herborn 1607) with several poems in Latin as well as six in Polish and eight in Hungarian. Another collection is Primi­ tiae poeticae (Marburg after 1608). His theological disputation at the German university Disputatio theologica sex prae­ cipuas de Ecclesia quaestiones continens. Sub praesidio Georgii Pasoris was issued in print (Siegen 1608). The Calvinist author Johann Philipp Pareus published some of his poems in the edition of Hungarian poets Delitiae poetarum Hunga­ ricorum (Frankfurt am Main: heirs of Jacob Fischer 1619). F. also contributed to a  collection of psalms compiled by his friend Albert Szenczi Molnár; in his verses F. celebrates the Kingdom of Hungary,

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which, plagued by the Turks, defends true faith (1608). The psalter Az szent David profetánac ékes rythmusi soltarival was published in present-day Slovakia (Košice: Marek Severin 1662), and part of it was also published by Vavrinec Brewer in Levoča in 1635. III Bibliography Work: RHB 2: 144–5; RHB 6: 116; Flood 2006, 2: 560–61; Kuzmík 1976, 1: 224–26; Minárik 1985: 132–37; Holý 2011: 170–71. BCBT34653, BCBT32930; VD17 3:308891H; VD17 14:642839Y, VD17 32:647837E; Čaplovič, Telgársky No. 819, 579; RMK III.1015, RMK III.1130, RMK III.5815, RMK III.1061. Modern ed.: Antológia staršej slovenskej literatúry [An Anthology of Older Slovak Literature], ed. J. Mišianik. Bratislava, 1981, 136–42. Bibl.: For an overview of previous research, cf. RHB 2: 144–5. J. Mišianik, Vývin humanizmu na Slovensku [The Development of Hu­ manism in Slovakia]. In: Huma­niz­mus a  renesancia na Slovensku, ed. Ľ.  Ho­ lotík, A. Vantuch. Bratislava, 1967, 221–25; J. Minárik, Latinská humanistická príležitostná poézia od začiatkov do druhej polovice 17. storočia [Latin Humanist Occasional Poetry from the Beginning until the Second Half of the 17th Century]. In: Humanizmus a  rene­ sancia na Slovensku, ed. Ľ. Holotík, A.  Vantuch. Bratislava, 1967, 245–55; R.  Pražák, Cesty uherských huma­ nis­ tů reformovaného vyznání do českých zemí v předvečer třicetileté války [The Journeys of Hungarian Humanists of Reformed Faith to the Czech Lands on the Eve of the Thirty Years’ War].  In:  SPFF­

BU–C 31/29 (1982), 131–42; H. Májeková, K  výskumu slovenskej humanistickej literatúry. Básnik Ján Filický [On the Research of Slovak Humanist Literature. The Poet Ioannes Filicki]. In: Philo­ logica. Zborník Filozofickej fakulty UK 38 (1988), 139–51; H. Májeková, Ján Filický a  jeho miesto v  humanistickej literature [Ioannes Filicki and His Place in Humanist Literature]. In: ZJKF 33/1–4 (1991), 139–51; M. Vaculínová, Jan Filický z  Filic a  jeho památník [Ioannes Filicki and His Album Amicorum]. In: Kniha 2013. Zborník o problémoch a  de­ jinách knižnej kultúry. Martin, 2013, 304–20; M. Vaculínová, Památník Jana Filického v Knihovně Národního muzea a některé nově nalezené básně [Ioannes Filicki’s Album Amicorum in the KNM and Some Newly Discovered Poems]. In: Sambucus IX (2013), 96–103. Eva Frimmová

Fortius, Jan (Chyba, Hortensius) 23 February 1517, Kouřim – 30 October 1590, Prague a university teacher, translator from German and Hebrew and author of a ­Hebrew grammar I Biography The Hebraist and translator Jan For­tius received his Bachelor’s degree at the university of Prague in 1537. Afterwards, he studied in Wittenberg, where he probably took Hebrew classes from → Matthae-

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us Aurogallus. He defended his Master’s degree in Prague in 1541. His dissertation focused on what was to be F.’s main professional interest  – Hebrew (U. Latinae, Graecae et Hebraicae linguae studium rei publicae Christianae sit necessarium an non?). At the university of Prague F. held various official functions; he left these after his wedding in May 1544. He became involved in the administration of the Old Town of Prague while still giving private lessons of Hebrew at his house U Zahrádků (hence Hortensius). In 1584– 1590, he once again worked at the Prague university, this time as the university’s first teacher of Hebrew. After his death he was buried at the Church of St Gallus in Prague. Since F. was neither the author nor the addressee of any occasional Humanist poetry, our information on his intellectual contacts is relatively limited. Three encomiastic poems written on the occasion of his death (by → Thomas Mitis, F.’s son-in-law →  Adam Zalužanský and →  Adam Rosacius) have been preserved in manuscripts. F. repeatedly cooperated with the →  Had family’s printing workshop, where he had both of his printed works published. In addition, he was in contact with the Prague Jewish printer Mordecai Kohen (c. 1510–1591), who helped him publish his Hebrew grammar. His skills as a  Hebraist were highly regarded by →  Prokop Lupáč (Rerum Boemicarum Ephemeris, Prague 1584), → David Crinitus (in his preface to Fundationes … urbium, Prague 1575) and posthumously also by Caspar Cunradus and → Nicolaus Albertus.

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II Work F. translated from German and Hebrew into Czech, but his main contribution was in the promotion and instruction of the Hebrew language. Hebrew instruction in the Czech lands had long lagged behind the rapidly advancing development of Hebrew studies abroad. In F., however, the Czech lands acquired an extremely capable teacher. Besides private instruction, F. also taught Hebrew officially at the university of Prague from 1584, in the form of special lectures three times a week. His Intimations from 1584 and 1585 provide interesting insights into the method of Hebrew instruction at the time. F.’s had an excellent knowledge of Hebrew. He was apparently familiar with direct Jewish sources, which was not entirely common in his time. With the exception of the book The Massoreth Ha-Massoreth of Elias Levita, he does not mention those Jewish sources, but works by Jewish authors evidently influenced not only the form of his grammar but also his unconventional views on the importance of Kabbalah in interpreting and understanding biblical texts. 1 Translations F. published a  Czech translation of Luther’s German interpretation of Psalm 127 (Praha: Jan Had 1544). His translation of biblical songs from Hebrew into Czech, which he mentions in the introduction to his Hebrew grammar, has not been preserved. 2 Textbooks F.’s grammar of the Hebrew language, known under the title Grammatica id est libellus de mystica litterarum signi­

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ficatione (Prague: Ioannes Coluber / Jan Kantor Had 1570), was the first Christian textbook of Hebrew published in the Czech lands. It is unique, not least in its organisation into two separate Hebrew-Latin parts. The first contains the author’s dedication to Emperor Maximilian II in Latin and Hebrew and an introductory Latin text with an explanation of Hebrew grammar. In the preface, F. defends the publication of textbooks and the instruction of Hebrew using arguments typical among Christian Hebraists (i.e. claiming that knowledge of Hebrew is necessary for a deeper understanding of the Bible). The second part comprises the actual Hebrew grammar. It is printed exclusively in Hebrew and in reverse order, i.e. beginning from the back. In addition, recent analysis has revealed that the typeface used came from the workshop of the only Jewish printer in Prague at that time, Mordecai Kohen of the Gersonides family (see Veselá 2012: 168), indicating that the book is the result of a  relatively unique cooperation between two printers. Nevertheless, the form of this textbook (the more complicated Ashkenazi pronunciation and the absence of accompanying Latin commentaries) is rather complex and not very suitable for beginner students. This may be why it was not much used for study purposes later. F. did not publish any other Hebraist works, although he seems to have planned to do so. One of the reasons for this may have been the limited opportunities for printing in Hebrew typefaces, as he mentions at the beginning of his grammar.

III Bibliography Work: RHB 2: 150–51. BCBT33951; Knihopis K16718; Steinschneider 8670. Bibl.: For an overview of previous research, cf. Segert, Beránek 1967: 15–6, 21–9; L. Veselá-Prudková, Židé a  čes­ ká společnosti v  zrcadle literatury. Od středověku k počátkům emancipace [Jews and Czech Society in the Mirror of Literature: From the Middle Ages until the Beginning of the Emancipation]. Praha, 2003, 17; L. Veselá, Hebrew Typography at Non-Jewish Bohemian Printing Houses during the 16th and 17th Centuries.  In: Hebrew Printing in Bohemia and Moravia, ed. O. Sixtová. Praha, 2012, 165–75 (here 167–69); S. G. Burnett, Christian Hebra­ ism in the Reformation Era (1500–1660): Authors, Books, and the Transmission of Jewish Learning. Leiden, 2012, 286. Lenka Veselá

Fradelius, Petrus (Peter Fradel Schemnicensis, Schemnicenus, Pannonicus, Štiavnický) 1580, Banská Štiavnica – 7 January 1621, Wrocław a poet, university professor, and author of legal and scientific writings I Biography F. came from an old German patrician family that had lost its important position in Banská Štiavnica  / Schemnitz  / Selmecbánya as a  consequence of economic changes and the second phase

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of the Long Turkish War (1593–1606). After his studies at the grammar school in Štiavnica, his parents sent him to the evangelical grammar school in Graz. His sister was married to Daniel Melcer, who worked as a  secretary at the imperial court in Frankfurt am Main from 1586. In his letter to F. from 28 June 1612, Melcer mentions their son Johann Paul  – these are the only mentions of F.’s close family members. F. then moved to the university of Prague, where he received his Bachelor’s degree in 1607 and his Master’s degree one year later. After working as a  teacher at secondary schools in Žatec and Prague he became headmaster of the town school in Nymburk in 1607–1608. In 1611–17, F. worked for Václav Vratislav of Mitrovice as tutor to his eldest son Jiří. He accompanied him and another young nobleman, Jan Ostrovec of  Kralovice, to study at foreign universities. This service also opened up opportunities for F. himself to study and to establish multiple friendships and business contacts. They enrolled in Altdorf on 16 November 1611; they were in Strasbourg in 1612 and in Basel and Geneva in October 1612. In 1614 they enrolled at the university in Angers; they then stopped by in Augsburg and in the meantime had spent some time in Paris, where they returned after concluding their studies in Angers. They were probably in Paris at the end of 1613, when they were joined by Albrecht Jan Smiřický of Smiřice. Afterwards, F.  visited London and the Hague, where he was received at several royal and ducal courts. In 1610–11 and from 1617, he was professor of logic, rhetoric and poetics at the university in Prague. Moreover, he was elected provost of the College of All

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Saints; from 1618 he was dean as well as provost, and from 1620 he held the post of vice-chancellor of the university. As a supporter of the Bohemian estates, he sided with →  Ioannes Iessenius before the Battle of White Mountain and joined the Hungarian auxiliary forces against the Habsburg army. Upon learning the result of the battle he voluntarily left for exile. He died in Wrocław on 7 January 1621, abandoned and impoverished. His funeral was held at public expense. He had left some books at the Angels’ College in Prague, which had to be handed over to cover his debts. His Stammbuch was given to his friend and assistant Jean Simon Vanet, who had requested it. F. professed Protestantism; on his trips, he delivered post between Protestants abroad and the main domestic representatives of Bohemian and Moravian estates: → Václav Budovec of Budov, Jan Smiřický and Václav Vilém of Roupov as well as others, e.g. the significant Huguenot Philippe de Mornay du Plessis. His close friendship with the Nuremberg lawyer Georgius Remus, who had achieved an important position at the Altdorf school, dates back to F.’s stay in Altdorf in 1611. Remus wrote his last letter to F., Epistola consolatoria (Prague: Paulus Sessius 1620), in reaction to his lament over the difficult situation in Bohemia and at the university. Despite his seven-year absence from the university, F. maintained very good relations with his colleagues. An example of that friendship and collegiality is the collection of condolence poems Musa pulla (Prague: Paulus Sessius 1618), in which F. expressed his condolences to his longterm supporter Georgius Remus over the

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death of his wife Anna Marie (d.  26  November 1617). The core of the work is formed by the disturbing event and F.’s relation to Georgius Remus, from which their interconnection with various figures of the scientific and political life in Bohemia unfolds. The collection contains condolences mainly by the Prague university community. The first part comprises letters of comfort, epicedia and epitaphs written by fifteen figures who worked at or had graduated from the university. These include F.’s fellow countrymen and the mentioned Dutch assistant.

the poem celebrating the work of miners, Píseň o Božském nadělení Kaňkovým zlatým na Horách zlatých Kninských [A Song of God’s Endowment of Kaňka’s Gold in the Golden Mines of Knín] (s.l.: s.t. 1610–1620). He wrote 19 separately published collections of poems and tracts, as well as contributions to 86 publications by other authors and his own minor works that were issued in print in Bohemia, Germany and France. His work is dominated by two subjects greatly discussed in contemporary society: law and natural philosophy.

II Work F. was an important scholar at the university before the Battle of White Mountain, at a time when Slovaks were highly represented there: → Laurentius Benedictus, → Daniel Basilius and Ioannes Iessenius originally came from present-day Slovakia. As a university professor, F. was also involved in cultural and political life and thus contributed to reforming instruction at the university and the secondary schools under its administration. Thanks to his studies at foreign universities in Germany, Switzerland and France, and his visits to England and the Low Countries, he had made a number of international contacts and friendships as well as gaining a  great deal of experience, of which he was able to take advantage both in his work and literary production. In this respect, he far exceeded the level of his colleagues and  met the European standard. He wrote in Latin, especially poems; occasionally, he used German and exceptionally also French, e.g. in the verses on the title page of Bonus iu­ dex, and Czech with Slovak elements in

1 Poetry a Poems on Law In the field of law, F. gave lectures on political history at the university of Prague for a short time. He clearly preferred the rule of law and justice. He had reached this opinion gradually, in part thanks to his stays abroad, in particular at the Alt­ dorf academy, which had preserved the traditions of its excellent teachers Konrad Rittershausen, Georgius Remus and Johannes Sturm. Moreover, Jean Bodin’s theory of the state – which sought to create a  balance between social forces in domestic unrest by respecting the laws issued by a  sovereign monarch  – was predominant there. Among his poems of literary value, it is worth mentioning his theoretical as well as satirical treatise on the idea of a  good judge, Bonus iudex (Prague: Paulus Sessius 1620; 107 dactylic he­xa­ meters). Most of it is a paraphrase of an unpreserved treatise by → Thomas Mitis, published 70 years earlier on the same topic. F. bases his description of a  good

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judge on a listing of good and bad qualities. He gives sincere general advice concerning what a  judge should be like to achieve the proper effect. The poem is written in the first person; it includes psychologically authentic observations and provides an insight into problems that were topical at the time. It describes the ideal qualities of a judge as the highest authority of a  proper state, but also criticises contemporary law, represented by judges. The title page contains a copperplate engraving of a  judge depicted without hands, so as to prevent him receiving or giving bribes. It is signed by engraver Peter Rollos from Frankfurt, who was working in Prague around 1619. On the occasion of a  session of the Hungarian Diet in Pressburg / Bratislava in 1618, F.  published a  collection of poems on the bittersweet Κακοκαλων, ἀνα­ κεφαλαιώσις, h. e. felleorum et melleo­rum descriptio (Prague: Paulus Sessius 1618); it contains 24 elegiac couplets written for the famous Hungarian nobility and eight for theologians. These sad verses, which comprehensively describe the unfortunate and miserable fate of F.’s homeland, reflect his legal thinking. The poem dedicated to F.’s hometown, Banská Štiavnica, ‘Ad patriam charissimam in illud Lex urbis anima’ (fol. A3v), is the most interesting in this respect. According to F., the law is the spirit of the city and its observance the primary principle of a legal society. He appreciates the fact that his hometown stands out by abiding by the laws, which makes it possible for its wise representatives to secure order and protect property.

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b Poems on Natural Themes F. dedicated his collection of encomiastic poems on the cockerel, Galli galli­ nacei encomium (Prague: Jonata Bohutsky 1620), to Joachim Ernest, Duke of Schleswig-Holstein, who had supported F. in the Hague for half a  year when he was seriously ill. The collection contains several treatises and poems about cockerels, by e.g. Ulisse Aldrovandi and other authors characterising German, French and Dutch customs (Joachim Camera­ rius, Willem Canter, Thobias Scultetus and his Gallus gallinaceus). Likewise, another collection F. put together on a  natural theme, this time in praise of the nightingale, Laus lusciniae ex elegan­ tiarum poetarum flosculi (Prague, 1620), contains verses by as many as 26 mostly contemporary authors. c Occasional Poems F. wrote a number of congratulatory poems (epithalamia, genethliaca, encomia, propemptica and epicedia). The exceptionality of his work, which was highly regarded by his contemporaries, is proven by the fact that he was received at several royal and ducal courts. In Nuremberg in 1612, F.’s brother-in-law Daniel Melcer arranged for him to have access to the Royal court, where he presented King Matthias his poem Plausus in coro­ nam caesa­ream (Nurem­berg: Abraham Wagenmann 1612), which he had written on the occasion of his coronation as emperor. In Angers, he welcomed the King on behalf of foreign students and recited his own extensive encomiastic poem Lo­ dovico XIII., Galliarum et Navarrae regi… to him. The poem was probably printed in a French printing workshop in 1614. It

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comprises 131 dactylic hexameters and in terms of content, it is similar to other poetic compositions written on such occasions, full of allegorical images and figures mainly from ancient mythology. Nevertheless, F.’s poetic style and the quality of his poetry stand out. In 1616, he personally presented his poem Pros­ phonesis (London, 1616) to King James in London. Along with his colleagues, he contributed to the volume Serenissi­ mo principi Ferdinando secundo (Prague: Paulus Sessius 1617), written for Ferdinand II on the occasion of his election as King of Bohemia. In the treatise Unio Bo­ hemica (Prague: Paulus Sessius 1619) by → Jakub Včelín, F. celebrates the estates’ confederation constitution of 31  June 1619 and the election of Frederick of the Palatinate as King of Bohemia. F. also expressed his hopes in the Elector Palatine in his poems celebrating the nightingale, Laus lusciniae (Prague, 1620), which he wrote on the occasion of Frederick’s election as King of Bohemia. The printed book was not published until 1620, but he wrote the introduction just the day after his election at the general diet on 8 July 1619. In addition, he wrote an encomiastic poem for the collection ‘Panegyricus Friderico, electo Bohemiae regi’ (Prague, November 1619, fol. D2v) by Daniel Carolides. His poetic expression is extremely rich and valuable. His verse technique is very good and his poetics were highly regarded. He uses a number of diverse poetic and stylistic means chosen to suit the topic in focus. F.’s own poems and poems dedicated to him can also be found in his correspondence. The same figures recur in his poems and letters, and his texts

are thus also an authentic biographical source about F. 2 Instructional Prose d Natural Philosophy Natural philosophy was a  typical Renaissance field of interest. F. dedicated his treatise celebrating vegetal nature in particular In laudem botanices, seu rei herbariae carmen heroicum (Nuremberg: Abraham Wagenmann 1612) to his patrons, the physicians Johannes Oberndorfer, who had supported him during his studies in Graz, and Linhart Murarius, whose sons he had taught at the university in Prague in 1607–1609. The treatise is written in prose in the Galenian spirit, although F. recited it himself in verse at the university. Its conception is interesting: first, it celebrates men who endeavour to live in harmony with nature, which is based on the Stoic philosophy of human bliss. F. begins by describing such a man in terms of his human biological characteristics and human activities connected with nature  – especially bird trapping and fishing – but his real aim is to highlight the importance and power of medicinal herbs used by physicians, some of whom return people to their former health while others  – healers (iatralip­ tae)  – make their bodies beautiful and healthy. He considers philosophically the possibility of the scientific interpretation of things: the inability to explain the true cause of certain phenomena provides space for philosophising. e Disputations under F.’s Chairmanship F. was likewise interested in inanimate nature. The topics he assigned to his

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students while professor are examples of this: Venceslaus Achilles defended his thesis on stones Theses De lapidi­bus (Prague: Daniel Sedesanus 1610); Jan and  Tobiáš Vršovský of Tešetín defended their treatises on winds Disputatio de ventis (Prague: Paulus Sessius 1618) and metals Disputatio de metallis (Prague: Paulus Sessius, 1618). 3 Correspondence F. complemented the second part of his collection Musa pulla (Prague: Paulus Sessius 1618) with his correspondence with remarkable German, French, Danish and English figures, patrons and friends. Humanists expected some of their fame to come from their letters, and so they paid attention not only to their content but also to their cultivated form, with the intention of publishing them. F. selected 32 letters for the publication, which he organised according to the meaning that he attached to them. During his stay in Angers, F. visited the royal privy councillor and Navarre crown guardian Philippe de Mornay du Plessis, the governor of Saumur and the leader of French Huguenots and thereafter corresponded regularly with him. Several of the published letters were written by other French acquaintances, for example Fredericus Morellus and Theodorus Marcilius, two professors of rhetoric and classical languages at the Paris university, wrote in praise of Fradelius’s encomiastic poem about Louis XIII. F. also exchanged letters with Philip II, Duke of Pomerania-Stettin, and his secretary Martin Marstaller; there are also letters with their common acquaintance Philipp Hainhofer from Augsburg, with professor of theology Johann Jakob

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Grynaeus from Basel, marshal Georg von der Holtz from London, and  with Georg Weirach from The Hague. In addition to the correspondence included in the collection Musa pulla, a number of other letters have been preserved, e.g. one from Jacques Bruneau de Tartifume, a lawyer in  Angers, which contains French sonnets in reaction to F.’s performance there before Louis XIII. F.’s letters to Remus from 1612 and  1613 have been preserved in Strobel’s Collection in Göttingen. The letters introduce specific, authentic people in F.’s acquaintance. They form an excellent source for the study of F.’s life as well as, in a broader sense, the basis for literary and historical research into the Renaissance period and Humanism. III Bibliography Work: RHB 2: 151–161; RHB 6: 120–121; Kuzmík 1976, I: 333–37; Minárik 1985: 137–9; Kunstmann 1963: 113, 118; Holý 2011: 171–3. BCBT34726, BCBT34385, BCBT34725, BCBT35024, BCBT34501, BCBT34502, BCBT34859, BCBT34884, BCBT34387, BCBT34780; VD17 23:294008U, VD17 125:013051P; RMK III.6094, RMK III.6037, RMK III.5871, RMK III.1302, RMK III.6095, RMK III.1228, RMK III.5872, RMK III.5953, RMK III.5978, RMK III.6014, RMK III.6065. Modern transl.: E. Frimmová, Fradeliova oslavná báseň na francúzskeho kráľa Ľudovíta XIII [Fradelius’s Encomiastic Poem on King Louis XIII of France]. In: Opera Romanica 14: sborník k 65. naro­ zeninám paní profesorky Jitky Radimské 14 (2013), 40–54.

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Bibl.: For an overview of previous research, cf. RHB 2: 161; RHB 6: 121; Holý 2011: 173. J. Polišenský, Vzťah Jessenia a Fra­ delia ke Slovensku [Iessenius’s and Fra­ delius’s Relation to Slovakia]. In: Huma­ nizmus a  renesancia na Slovensku, ed. Ľ.  Holotík, A. Vantuch. Bratislava, 1967, 321–31; J. Polišenský, Vydavatelská činnost a zánik pražského Karolina 1622 [Publishing Activities and the Closure of the Prague Carolinum in 1622]. In: Knitisk a  universita Karlova. K 500. výročí knih­ tisku v českých zemích., ed. L. Vebr. Praha, 1972, 175–97; E. Frimmová, Humanis­ tické tlače banskoštiavnického rodáka Petra Fradelia [Humanist Printed Books of the Banská Štiavnica Native Petrus Fradelius]. In: Kniha 1999–2000. Zborník o  problémoch a  dejinách knižnej kultúry. Martin, 2001, 60–9; J. Kašparová, Příspěvek k biobibliografii Petra Fradelia Štiavnického (po 1580–1621) [A Contribution to the Biobibliography of Petrus Fradelius].  In:  Minulostí Západočeského kraje 36 (2001), 255–63; E. Frimmová, Korešpondencia humanistu Petra Fradelia [The Correspondence of the Humanist Petrus Fradelius]. In: Historické štúdie (42), 2002, 121–32; E. Frimmová, Recepcia Mitisovho traktátu Bonus iudex u  Petra Fradelia a  Viktorína Morávka [The Reception of Mitis’s Tractate Bonus Iudex by  Petrus Fradelius and  Viktorín Morávek]. In: K  výzkumu zámeckých, měšťanských a  církevních knihoven „Čte­ nář a  jeho knihovna“. České Budějovice, 2003, 157–70; E. Frimmová, Humanista Peter Fradelius vo vzťahu k Altdorfu [The Humanist Petrus Fradelius in Relation to Altdorf]. In: Documenta Pragensia 29 (2010), 347–69; E. Frimmová, Fradeliova

Musa pulla z roku 1618 [Fradelius’s Musa Pulla from 1618]. In: Libri magistri muti sunt: pocta Jaroslavě Kašparové. Praha, 2013, 359–382; E. Frimmová, Un médiateur culturel au XVIIe siècle: Peter Fradelius (1580–1621), vice-recteur de lʼUniversité de Prague. In: La France et l’Europe centrale: Médiateurs et médiations, ed. A. Marès. Paris, 2015, 23–40. Eva Frimmová

Fux, Petr (Petrus Vulpinus) (?), Horšovský Týn ‒ c. 1550, (?) a Roman Catholic parish priest and author of verse correspondence I Biography The only information available about F.’s years of study is that he received a Master’s degree. He was a  Catholic priest and, from approximately 1504, a  parish priest. It is documented that he worked in Malšice in the Tábor region (1519), in  Záhoří (1521), in Velhartice and Kolinec (before 1535), and in Kraselov near Strakonice (before 1538‒1540); in 1540 he became an archdeacon in his native Horšovský Týn. As a  result of health problems and the threat of plague, which had broken out in Týn, F. later left the local church administration to his brother Šimon and took up the post of parish priest in Kraselov once again. Nevertheless, with the death of the owner of the local demesne, Markvart Kraselovský, in 1546, the family’s entire male line died

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out and the estates became the property of another landlord, with whom F. encountered many problems. The last information about him dates from 1547/8; he probably died a few years later. II Work F.’s known work comprises 22 poetic texts addressed and sent to Jan Hodějovský the Elder of Hodějov, including letters in verse and other poetic forms (e.g. epitaphs). F.’s verses are written in hexameters, elegiac couplets, Phalaecian hendecasyllabic and Sapphic stanzas. After being edited, some of his texts were published in Farragines I‒IV, while others were only preserved in Hodějovský’s copybook (for more on them, see Martínek 2012: 204‒215), which burnt in 1945; before that, however, Antonín Truh­lář had copied out a substantial portion of F.’s pages by hand. F.’s work is a relatively early attempt at Latin communication and Humanist poetry, which may be one of the reasons why some of his texts were included into the Farragines. The time of the origin of the texts also affected their form ‒ F. was not as well-versed in writing occasional poetry as later poets. Therefore, some earlier research has blamed F. for his formal clumsiness and overall low poetic value, the presence of Czechisms and a  noticeable Czech influence (Jireček 1884: 27; RHB 2: 179‒180). Nevertheless, Jan Martínek appreciates the openness and sincerity of F.’s message (Martínek 2012: 309). F.’s correspondence with  Hodějovský lasted from 1519 until 1521 and from 1538 until 1547/8, when it was probably terminated by F.’s death. These poems

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are also a  source of information about F.’s life and have already been used as such (Jireček 1884). In addition, they anticipate some of the topics that appear in poems later sent to Hodějovský. F.’s first letter is an answer to a  letter from Hodějovský, whom F. had not known until then, and a  promise that he would respond to each of his letters. Some of F.’s texts are connected with Hodějovský’s family  – they contain e.g. epitaphs on Hodějovský’s father Rous, murdered in 1502 (No. 5, 1521; the numbering of the poems is based on the ordering in  RHB 2: 179‒80, adopted from an unpreserved copybook), and on Mikuláš Hodějovský the Elder of Hodějov, deceased in 1523 (No. 7, 1538/9), as well as verses on Hodějovský’s coat of arms (No. 6, 24 September 1538), a description of Hodějov (No. 9, 13 March 1539; on it see Jireček 1883: 973; Martínková 2012: 34), and in praise and celebration of Hodějovský (No. 2, 28 October 1519 and No. 13, 3 January 1542). In return, Hodějovský sent 30 carps to him in Kraselov (No. 10, 13 March 1539). Other letters contain descriptions of F.’s personal situation at his workplaces. He complains about poverty, which is the fate of educated people (No. 3, 1519), about his difficulties in managing the church administration in Horšovský Týn (No. 13, 3 January 1542) and about his problems with the Kraselov landlord (No. 15, 4 January 1547). Numerous letters include reflections on contemporary events, e.g. condemnation of the disunity in the Kingdom of Bohemia and the Schmalkaldic War, joy at the achievements of Charles V in it (Nos. 15‒17, 1547). Other letters clearly

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show F.’s critical attitude towards the nobility. He considered Hodějovský, who was also a  nobleman, to be an exception ‒ he praised his education and his interest in literature in contrast with the cultural decline of the nobility more generally (No. 2,  28 October 1521). Besides, he later complained about the nobility’s disunity in faith (No. 14, 3 January 1542). The greatest amount of criticism can be found in his poems from 1547 ‒ F. complained about the noblemen’s reluctance to assemble an army to help Charles V and about their profligacy as a  result of long-lasting peace and mismanagement following the example of burghers (beer brewing, etc.; No. 18). Likewise in other poems from that year, he criticised the policy of the Bohemian estates, defended Ferdinand I against what he saw as unfair accusations, and rejoiced at his victory over the estates’s resistance (Nos. 19‒21). In the last letter, probably from 1547 or 1548, he expressed himself to a  good acquaintance of his, the Utraquist priest Pavel Bydžovský. Bydžovský allegedly did not deviate from Catholic teaching much, with the exception of communion under both kinds.

F.’s work written in Czech, which is mentioned in poems from  28 May 1540 (Nos. 11 a  12) calling for the unity of faith and containing polemics against Utraquists, which he sent to Hodějovský along with the poems and asked him to read and evaluate, has not been preserved. F. apologised for the language of the work as well as its great extent and admitted that it was a  compilation. He mentioned that he had deliberately not put his name on it, and asked Hodějov­ ský not to reveal his authorship if he let others read it. III Bibliography Work: RHB 2: 179‒80. Bibl.: For an overview of previous research, cf. RHB 2: 180. J. Jireček, Z dějin rodiny Hodějovské [From the History of the Hodějovský Family], In: Osvěta 13/2 (1883), 973‒86, here 973; J. Jireček, Jan Hodějovský z  Hodějova, jeho rod i působení a  la­tin­ ští básníci tovaryšstva jeho [Jan Hodějovský of Hodějov, His Family and Work and the Latin Poets of His Circle]. Praha, 1884, 25‒7; Storchová 2011: 112, 114; Martínek 2012; Martínková 2012. Ondřej Podavka

G Galerinus, Ioannes (Galerita, Gallerinus, Przibramenus, Příbramský) 1595 (?), Příbram – 31 May 1664, (?) a teacher and author of Latin occasional poetry I Biography G. came from Příbram. After his studies at schools in Žatec and Slaný, he received his Master’s degree at the university of Prague in 1615. He worked as the headmaster of schools in Sušice, Hradec Králové and Slaný. Through his marriage, he became the brother-in-law of →  Sa­muel Martinius of  Dražov. In 1619 he began to teach at the model school associated with the university of Prague (the so-called classes). After the Battle of White Mountain he left for exile in Pirna, Saxony; while there he later took legal steps to demand the return of his property in the Czech lands, but to no avail. He was friends with →  Zikmund Podkostelský, →  Jiří Galli and →  Adam Rosacius of  Karlsperk. He contributed a  poem to the book Hussius et Lutherus by Samuel Martinius of  Dražov. He also dedicated verses to → Ioannes Campanus and → Victorinus Rhacotomus. He maintained literary contact in particular with the burghers of the towns where he had worked (especially Sušice) who were active in literature. They were mostly gradhttps://doi.org/10.1515/9783110650181-010

uates from the university of Prague, of whose wider literary circles G. was part. On the occasion of his marriage to Kateřina, daughter of Vodňany burgher Adamus Hippius, his friends compiled the collection Sacrum thalamo … M. Iohannis Galerini… (Prague: Paulus Sessius 1618), including contributions by e.g. Campanus, Martinius, Jiří Galli and others. II Work Almost all of G.’s surviving work was written in the period before the Battle of White Mountain and issued in print very promptly (1615). The work Soteria ad  … Johannem Georgium  … augustissimo­rum Saxoniae  … principum (Dresden: Wolfgang Seyffert 1653), dedicated to the Elector of Saxony, was probably written while he was in exile. There are no other sources on his exile work. Although G.’s work is not extensive, it is rather thematically diverse. His first and largest work is a topography of the town of Sušice. In addition, he published both of his university disputations, which he wrote in poetic form. His works reflect the competitive discourse of the nation: Czech schools are better than foreign ones; the best Czech poets write poems to the greater glory of their homeland, etc. In terms of form, he used several popular meters: elegiac couplets, iambic dimeters, Phalaecian hendecasyllabic and Leo­nine hexa­ meters.

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1 Topography Haustus aeviterni nectaris … exhaustus et florentissimo ad Vattavam Suticio… (Prague: Paulus Sessius 1615) chiefly consists of an extensive topographical poem with all the features of the genre typical at the time, describing the town of Sušice on the river Otava. The title page contains Greek verses by Campanus, followed by short poems related to the town (e.g. ‘Ad florentissimum … Suticium et … pulcherrimam senatum Suticensis coronam’, in which the author expresses thanks for his kind reception in Sušice); likewise the poem ‘Etymon et origo Sutici’ by Jiří Galli is interesting  – it contains an interpretation of the town’s name. The actual description is entitled ‘Delineatio Suticii prosopopaeica’ and consists of 381 hexameters. G. asks for the favour of the Holy Trinity to be able to write a successful work. ‘Prosopopaeica’ in the title refers to the form that G. uses here: the explanation is placed in the mouth of the personified town. G. describes the origin and foundation of the town of Sušice during the rule of the mythical duke Mnata. In the description, he adheres to the information provided in →  Václav Hájek’s Kronika česká [Bohemian Chronicle], as was common at that time. What is important for the town is the gold-bearing river Otava, which G. compares to the rivers Pactolus and Tagus; he also describes the hills surrounding the town. G. further mentions noteworthy natives of the town, especially from the Rosacius and Crocinus families. His history of the town includes tragic events, in particular a devastating fire, after which important buildings had to be restored. G. does not only praise the town but also identifies

some of its deficiencies, e.g. the humidity in the houses. He compares Sušice with other Czech towns (Slaný, Litoměřice and Nymburk). His protestant confession is reflected in his statement that the foundation of the Sušice monastery was a mistake that did not bring any good to the town and that the expulsion of the monks was an understandable act of righteous anger. G.  of course mentions the town school, at which he himself worked, and also takes the opportunity to celebrate the burghers who supported the Sušice school as patrons. The last part of the work is made up of poems dedicated to prominent Sušice burghers and aldermen. 2 University Disputations The treatise Oratio de dignitate et utili­ tate civitatum metallicarum… (Prague: Matthias Pardubicenus 1615) is dedicated to Příbram and contains G.’s Bachelor’s disputation on the subject of ore mining (An civitates metallicae in summo precio habendae?). The work, which consists of 116 hexameters, deals i.a. with the origin of mining, Bohemian mining towns and the benefits of ore mining. Since G. himself came from a mining town, he was familiar with the subject. Orationes duae M. Iohannis Galeri­ ni Przibrameni in schola Suticensi insti­ tutae… (s.l. 1615) is a  work dedicated to the inhabitants of Sušice, where G. had become headmaster of the local school. G.  praises the school and asks the aldermen to continue to take care of it. The speech, which celebrates the town council of Sušice and in which G. promises to manage the school entrusted to him as well as he can, is written in prose.

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G. states that patrons play an important role in the care of schools and that they contribute to the fact that schools in the Czech lands are much better than those abroad. This enables G. to promote the idea of patronage and ask the senate of Sušice for help and support in taking care of the school. The volume concludes with a  poem encouraging young people to study, while the political situation is good and there is no imminent war. G.’s last printed works were once again university theses, Discursus de poe­ticae adiumentis etc. (Prague: Paulus Sessius 1616), dedicated i.a. to Jiří Galli, Victorinus Rhacotomus and Jan Felix Strei­cius. A central place in this volume is taken by the disputation Poetae, Mu­ sarum aves, nascunturne an fiunt, written in Leonine hexameters, which discusses the question of whether poetic talent is innate or is an acquired skill. The author refers to ancient authorities, especially Horace, and reaches the conclusion that hard work is a prerequisite for the acquisition of poetic erudition, but that talent is no less important. This combination produces a ‘learned poet’ (poeta doctus). G. also provides examples of his contemporaries meeting this ideal: Ioannes Campanus, →  Ioannes Chorinnus and Jiří Krupský / Crupius, i.e. contemporary scholars and masters of the university of Prague. The final part of the work consists of epigrams celebrating his friends and one epithalamion. III Bibliography Work: RHB 2: 181–3 (bibliography of G.’s works). Knihopis K18058, K18199; BCBT39514–7, BCBT34794.

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Bibl.: For an overview of previous research, cf. RHB 2: 183–4. J. Tříška, Disertace pražské univer­ zity 16.–18. století [Dissertations at the University of Prague in the 16th–18th Centuries]. Praha, 1977, 25; J. Martínek, Předbělohorské školství a  humanistické literární zvyklosti [The Educational System before the Battle of White Mountain and Humanist Literary Customs]. In: AUC – HUCP 24 (1984), 7–26; K. Beránek, Bakaláři a  mistři Filozofické fakulty Uni­ verzity Karlovy [Bachelors and Masters of the Faculty of Arts at Charles University]. Praha, 1988, 44, 58; Storchová 2011: 205, 206, 234, 235, 243; Martínková 2012: 35–36, 51, 52, 53, 55, 57, 58–59, 60, 61, 66, 69, 72. Jana Kolářová

Galli, Jiří (Georgius Galli Chrudimenus, Havlíček, G.G.C.) c. 1570 ?, Chrudim – not before 1649, Kulmbach an aristocratic preceptor, Utraquist priest, poet and translator I Biography G. attended a  Latin school in Velké Meziříčí, which he left to work as a preceptor at Fraunberg Castle (very likely Vranov nad Dyjí, known in German as Frain  – see Viktora 2014: 245). He received his Bachelor’s degree at the university of Prague in 1599; in 1600, he was headmaster of the school in Klatovy. He

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is documented in the same position in Sušice in 1602. The claim that he received the title poeta laureatus (Kunstmann 1963: 121) is not substantiated. In 1603 he stayed in Strasbourg, where he gave a  speech on the religious situation in Bohemia. He may have been ordained a priest there as well. In 1604 he became a deacon in Sušice, where he stayed until 1622. During the invasion of the Passau army (1611) he fled to Vodňany for a short time, where he experienced the entry of the troops into the town. In 1622 he left for exile; he is documented in Regensburg in 1625 and in Kulmbach from at least 1628. His last known poem is dated to 1649; he was already partly paralysed when writing it. → Ioannes Campanus was undoubtedly among the teachers that influenced G., who also enjoyed friendships with poets from Vodňany: Martin Mylius and especially →  Victorinus Rhacotomus, to whom G. dedicated a number of his poems. Both of these Humanists are also associated with the town of Sušice, where G. also worked, as for instance, were the local headmaster and G.’s friend →  Zikmund Podkostelský, →  Adam Rosacius and →  Ioannes Galerinus. G. also wrote accompanying poems for Czech-language treatises for the parish priests Matěj Etesius Sušický and Adam Klemens. He wrote an epithalamion for →  Iacobus Iacobaeus (RHB 6: 172) and →  Adam Traianus, both of whom mention him with praise in their poems. Among the German Humanists, he exchanged letters with Georg Rehm, Konrad Rittershausen and the Strasbourg professor Matthias Bernegger, the latter especially in 1628–9 when his son Johannes was studying in

Strasbourg (Kunstmann 1963: 167–168). In 1645, he dedicated his Soteria sacro­ sancta, preserved in a manuscript in the Staats- und Universitätsbibliothek Hamburg, Cod. Hist. 382.4o, to Rittershausen (Kunstmann 1963: 121). There is no evidence of G.’s contact with other exiles. His poetic talent was however recognised in his new workplaces  – he contributed to Latin and Latin-German occasional anthologies published in Regensburg, Nuremberg, Augsburg and Hof. G.’s patron in Kulmbach was the councillor of the Elector of Brandenburg Urban Caspar von Feilitzsch. G. dedicated his most extensive work published in exile, Mystici psalmi (1631), to the Nuremburg parish priest Johannes Seubert and the alderman Johannes Marstaller, to whom he refers as his friends and patrons. II Work G. profiled himself exclusively as a poet; his verse is cultivated and often of interesting content. His poetic works include themes typical of urban authors, e.g. descriptions of towns and events of the past year, with frequent natural motifs (birds, flowers). He wrote most of his works in Latin, some poems in Czech and one epithalamion in ancient Greek. The latter, comprising 24 iambic dimeters catalectic, is very playful, although it is rather simple in its vocabulary and expression. He also translated poetic works and religious songs from Greek and German into Latin and Czech. The style of his poems (with the exception of the early collection Aves chori bini) is a  product of late Humanism, including puns, rhymes, compound and unusual words, diminutives

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and the accumulation of nouns. Besides the most common metres (hexameters and elegiac couplets), he used Phalaecian hendecasyllabic, Sapphic and Alc­ aic stanzas as well as more complicated strophic systems. Inspired by Ioannes Campanus, he wrote metro-rhythmic poetry as well. They shared a  liking for music, as shown by the poem in which G. thanks Campanus for the loan of some motets (RHB 2: 188). He does not stand out in Czech poetry in any way, most frequently using the aabb rhyme scheme. 1 Collections of Poetry G.’s most famous work is the collection of poems Aves chori bini (Prague: Daniel Sedesanus 1614). Based on the introductory poem, he wrote it during his work in Vranov. Although it is an early work, it does not lack originality and wit. In the preface, G. precludes any objections that he as a clergyman should not be writing on such a  non-serious topic by mentioning that the work was written when he was still a  teacher. Nevertheless, he continued to write playful verse, as his later printed books reveal, and used motifs from ancient mythology abundantly. The collection is dedicated to the Klatovy burgher Daniel Korálek, a  famous supporter of poetry and music. It is divided into three sections, comprising poems on birds and insects (bees, ants). He describes their behaviour in nature and adds numerous reminiscences of ancient literature. He pays attention to birds common in the Czech lands (woodpecker, red crossbill, quail, common swift, tit), but rather than focusing on scientific description he presents entertaining and engaging stories about the birds and

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their properties. He also includes rhymed proverbs (one swallow does not make spring), diverse puns (e.g. about a Czech goose  – husa  – (like John Hus) singing better than the swan) and anecdotes (e.g. a duel between a tit and a quail) as well as stylised epitaphs of birds. He often uses alliteration. In the final poems of the collection, he himself acknowledges his ancient models (the Culex, ascribed to Virgil; the Pulex, attributed to Ovid; and Catullus’s poem on the death of a  sparrow). He also draws on Ovid’s Me­ta­morphoses (Philomela and Procne). The topic of birds was not uncommon in late Humanism in the Czech lands, cf. e.g. passages in the work of →  Ioannes Czernovicenus, →  Václav Clemens and → Jan Sixti. In their work, as in Aves chori bini, the description of birds is combined with motifs of spring or an ideal landscape. The collection was well received immediately after its publication. Some poems were reprinted by →  Caspar Dornavius in his Amphitheatrum sapientiae (1619), others by →  Petrus Fradelius in his Galli gallinacei encomium (1620). At the beginning of 1612 G. dedicated a  small collection of poems to Victorin Rhacotomus. It dealt with the event of the previous year, when G. had retreated from Sušice to Vodňany before the invasion of the Passau army, which he had still not avoided (Σὺν ϑεῷ. Eximio … Victorino Rhacotomo … anni recentis 1612 faustum cursum … precatur Georgius Gal­ li, Prague: Georgius Hanussius 1612). Introductory poems by Vodňany natives Campanus and Rhacotomus are followed by poetic praise of Vodňany (76  hexa­ meters), in which G. names famous figures of the town and tells about mili-

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tary and political events of the previous year. The collection is concluded by the poem Threnos ad arcem Helfenburgam, in which the author contemplates transience under the impression of the ruins of Helfenburg Castle. A more extensive collection, Rha­ cotomus in strenam anni 1614 oblatus (Prague: Daniel Sedesanus 1614) later followed, with the same addressee. It contains several dozen poems, which illustrate G.’s literary contact with Campanus and Rhacotomus and provide information on loaned books and contemporary literary works, some of which have not been preserved. He scoffs at the clumsiness of the Czech verses of → Bartoloměj Paprocký (RHB 2: 188), describes the difficulties of poets and composes a lament to Jesus from the Church in the form of Ovid’s Heroides. He briefly praises Sušice (lat. Siccosae) and the Vltava and playfully celebrates St Martin’s goose. Several poems by Rhacotomus intended for G. are printed at the end. 2 Occasional Poetry G. was the editor and main author of the collection of epithalamia in rememberance of →  Adam Traianus Πρόσκλησις sive Invitatio … ad nuptias (Prague: Da­ niel Carolides a Karlsperg 1617), dedicated to the Strakonice burgher Šebestián Kejmarský. It includes Latin and Czech rhymed epithalamia. G.’s extensive polemics against the advocates of clerical celibacy appear in the epithalamion for Daniel Röscher (Sacrum … hymenaeo, 1614). In addition, G. wrote several dozen poems for occasional prints, epithalamia, epicedia, accompanying poems

for literary works, congratulations etc. (for an overview, see RHB 2: 189–90). G.’s occasional poems are, like those by Campanus, diverse in form and content. They are sometimes longer than usual for the occasional genre. G. likes to combine Latin and Czech versions of a poem and use uncommon metres and rhymes. In accompanying poems, he expresses his own opinions on the presented literary works and reacts to the current situation (the issue of clerical marriage). It is worth mentioning a poem on the beginnings of Sušice, ‘Etymon et origo Suticii’ (Galerinus, Haustus aeviterni nectaris, 1615), and the extensive composition (of 1,888 hexameters) for Jacobus Hrabaeus on the death of his son, in which G. describes the situation in the Šumava foothills (Pošumaví). His contributions to anthologies not listed in RHB include: Sponsalia Vota Tobiae (Augsburg, 1623); Lacrumae Super beatissimum ex hac vita abitum … Laurentii Hauslaiben (Regensburg, 1625); Christlicher, tröstlicher und nützlicher Spatziergang in Gottes Blumen (Jena, 1635) – an epicedium on the daughter of Urbanus Casparus Filtzscher on the topic Flosculus omnis homo (comprising 34 hexa­meters and one elegiac couplet), in which the author lists flowers; Se­ quuntur lamenta … in memoriam sempi­ ternam … Dn. Urbani Casparis a Feilitzsch (Hof: Mintzelius 1649), formed of ten elegiac couplets. 3 Religious Songs and Their Translations G.’s most extensive translation work in exile was Mystici psalmi et odae hymnique cum aliis ecclesiasticis cantionibus per D. Martinum Lutherum atque alios frugi

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Christianos (Nuremberg: Endterus 1631). It contains metro-rhythmic translations of German religious songs into Latin, preserving the original tune. G. always gives the original German title, sometimes also the author, the tune and the metre used. Others of G.’s Latin religious songs were included in the collection Pensum sacrum (Dresden, 1638) by → Tobias Hausch­ko­nius. These comprise eleven metro-rhythmic odes, two of which contain acrostics (No. XXX. ‘Georgius Gallus Chrudimenus Sacerdos’ includes the name of Šebestián Kejmarský), which implies that they are not translations. G. likewise translated spiritual songs from German into Czech. The manuscript of his translations was copied by his son Johannes. It is preserved in ÖNB, Cod. 9944 under the titles Wasserquel: to jest duchovní pramen vody čerstvé [Wasserquel or a  Spiritual Source of Fresh Water] and Písně duchovní v  německých církvích obyčejné [Spiritual Songs Common in German Churches]. This manuscript also contains G.’s original Píseň za krále švédského [A Song for the King of Sweden]. 4 A Translation of a Letter by Amphi­ lochius from Greek into Latin G. published the Latin translation in verse form in iambic trimeters under the title Amphilochii, episcopi Iconiensis, epistola ad Seleucum… (Prague: Mat­thias Pardubicenus 1613). He was inspired by Konrad Rittershausen’s edition from the same year (VD17 7:700044D), which was a  Greek-only reprint of the original edition by Joachim Zehner, who had published the Greek text with a parallel Latin translation in 1609. Nevertheless, G. does

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not seem to have been familiar with Zehner’s translation, because his version does not show clear similarities. The KNM contains a  copy of Rittershausen’s edition with a draft of the Latin translation written in G.’s hand bound into the volume (shelf mark 59 F 23, adl. 21). G.’s Latin translation is accurate enough to convey the meaning and the character of the original text, with some slight modifications to the meaning largely for the benefit of the Latin phraseology or metre. G. also uses rhetorical devices such as anaphora and alliteration, despite the fact that these are mostly absent from the original text. 5 Correspondence G.’s correspondence has not yet been sufficiently researched. What is known is his letter to Georg Rehm from the Nieder­ sächsische Staats- und Universitätsbibliothek Göttingen, Cod. philos. 100, 27, which was identified by Kunstmann (1963: 121). G.’s letter to Matthias Bernegger, written in Kulmbach on 4 October 1628, is deposited in the Staats- und Universitätsbibliothek Hamburg, Uffenbach-Wolfsche Briefsammlung 26, 331 (see Krüger 1978: 304). III Bibliography Work: K02628, K18058; VD 17 1:664269A; 125:005739E; 125:019387W; 23:634660U; 39:138556K. Modern ed.: J. Svoboda, Z  kraje Hradeckého [From the Region of Hradec Králové]. In: Hlasy katolického spolku tiskového 3 (1892), 109 ff.; P. M. Hebbe, Svenskarna i Böhmen och Mähren. Upp­ sala, 1932, 202ff. (an edition of Píseň za

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krále švédského /A Song for the King of Sweden/). Bibl.: RHB 2: 187–90 (including a  list of G.ʼs works and earlier literature); RHB 6: 133. V. Viktora, Ptačí svět podle Jiřího Galliho Chrudimského [The World of Birds According to Jiří Galli Chru­di­mský]. In: Humanismus v  roz­ma­ni­tosti pohledů. Praha, 2014, 245–52; Martínková 2012: 35–56, 55–6; N.  Krü­ger, Supellex epi­ stolica Uffenbachii et Wolfiorum. Katalog der Uffenbach-Wolfschen Briefsammlung. Hamburg, 1978, 304; K. Schwarzenberg, Katalog der kroatischen, polni­ schen und tschechischen Handschriften der Österreichischen Nationalbibliothek. Wien, 1972, 306–7; Kunstmann 1963: 121, 167–8. Marta Vaculínová

Garth, Helwig (Garthe, Helwig, Garthius, Helvicus, Garthius, Helwig) 28 December 1579, Kördorf (now a village belonging to the municipality of Katzenelnbogen near Alsfeld, Rheinland–Pfalz) – 5 December 1619, Prague an author of Latin and German sermons and polemics and publisher of theological treatises I Biography G. was the son of Balthasar G. (1550–1598), a  Lutheran pastor and doctor of theology active in literature, and Katharina (d. 1598). At the age of twelve, he began to

attend school in Hersfeld. From 1594 he studied philosophy in Marburg. Thanks to his great talent, he quickly earned his academic degrees – he became a Bachelor of Philosophy in 1595 and a Master of Liberal Arts and Philosophy in 1596. Afterwards, he began to study theology, but he was invited to Darmstadt in 1599 or 1600 to work as a preceptor to the sons of Louis V, Landgrave of Hesse-Darmstadt, in whose service he stayed for one year. From 1601, he continued his theological studies in Strasbourg and Tübingen; in 1603 he received a doctorate in theology. That same year he became engaged to Sabine (1579–1621), daughter of Aegi­dius Hunnius (1550–1603), a  distinguished professor of theology, in Wittenberg. They had three sons (whose names we do not know) and two daughters, Eleo­noraKatharina (1606–1621) and Sabine Justine (1608–1615). Christian II, Elector of Saxony appointed G. a superintendent in the town of Oschatz, Saxony; in 1609–1613 he was a  superintendent in Freiberg. After M. Hoë von Hoënegg (1580–1645), headmaster of the German Lutheran school at the church of the Holy Saviour in Prague, departed for the Saxon court in Dresden at the beginning of 1613, the Prague German evangelical community  – probably on M. Hoë’s advice – asked G. to take up the position of headmaster and, after lengthy negotiations, he accepted. He delivered farewell sermons in Freiberg, one in Latin for the synodal clergy on 3 August 1613 and one in German for the public on 24 August, after which he left for Prague. He indicated in the German sermon that he was leaving reluctantly and at the request of the Elector of Saxony. In Prague G. was often ill. On 28 January 1618 a dis-

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putation took place between G. and → Fabianus Natus on the one hand and the Jesuits Ferdinand Kolowrat (1581–1639) and Lucas Faninus (1583–1656) on the other, in the house of a Prague merchant with than 50 people present. The Jesuits originally wanted to dispute against G.’s book De judice controversiarum fidei et religionis Christianae and against Luther in general; nevertheless, it was eventually agreed that the discussion would concern the issues of the Mass and the Lord’s Supper. The disputation lasted for four hours and ended without a  result. Both sides wanted to meet for another disputation, but that never happened. In September 1619, G. was elected to the Prague Utraquist consistory as a  representative of the German Lutherans. During the Bohemian Revolt, G. belonged to the party that wanted the Elector of Saxony John George I to become King of Bohemia. When the Calvinist Frederick V of the Palatinate was elected, those in Dresden sharply criticised G. for his allegedly insufficient actions. G. died on 5 December 1619 after a long illness. G.’s circle of friends was relatively large. A Latin poem for the printed book of  Latin farewell sermons to Freiberg written by Johannes Seusse (1566– 1631) – secretary to the Duke of Saxony, a patron of poets and an author of short German and Latin poems  – referred to G. as a  great friend of his. G. was also in touch with the German poet laureate Matthias Cutenius. In Prague his function brought him into contact with the secular leaders of Prague’s German Lutheran community (e.g. Jáchym Ondřej Šlik / Schlick) and in particular with the German Lutheran theologians →  Fabia­

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nus Natus, David Lippach and probably Tobias Winter. In addition, he was in  – probably only occasional – contact with Johannes Cor­vi­nus, Hannibal of Valdštejn / Waldstein, → Ioan­nes Iessenius and → Johannes Kep­ler. From Prague, he corresponded with German theologians, e.g. Ulm superintendent Konrad Dieterich (1575–1639). He exchanged letters about religious issues with the Austrian evangelical baroness Maria Barbara Teuflin, née Breuner; she also mediated his correspondence with the Jesuit M. Becanus (although this seems not to have been preserved). II Work 1 Publishing Work G. published his father Balthasar’s Greek–Latin dictionary Lexicon Latino­ graecum kekalligraphemenon, linguae grae­cae tyronibus facilimum (Frankfurt: Z. Pal­thenius 1602), which was intended for school instruction, and wrote a preface for it. The dictionary was published in at least ten editions, the last of which came out in 1653. G. also adapted and published the treatise Theologiae Je­ sui­ta­­rum praecipua capita (Strasbourg: A. Ber­tram 1602) by the leading Lutheran theologian Martin Chemnitz (1522–1586); he divided it more clearly into 17 chapters, describing the establishment of the Jesuit Order and its theological views and commenting on them from the Lutheran perspective. G. ensured the posthumous publication of works by his father-in-law, Aegidius Hunnius – in 1606, he began to publish Hunnius’s Latin commentaries on individual epistles of St Paul; in 1606–

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1608, he published Hunnius’s Latin treatises in five volumes. 2 Religious Polemics Although G. was apparently an advocate of Lutheran orthodoxy, which is also shown by his partial disagreement with the new Christological views of the university in Tübingen, he was very tolerant. The main targets of G.’s polemics were the Jesuits and Calvinists. This focus is likely to stem already from his home and his theological studies and must have been strengthened by his later contact with M. Hoë. In his extensive polemic against Calvinists Christlicher … Bericht Von den streitigen Artickeln zwi­ schen Augs­ purgischen Confessionver­ wandten oder Lutherischen und den Sa­ cra­ mentschwermern oder Calvinischen (Frank­ furt: M.  Bec­ ker, P. Kopff 1604), G.  reacted to an anonymous Calvinist confession published in Herborn in 1601, listing 20 controversial points in the introduction and subsequently discussing them in detail. He was engaged in written polemics with a  Viennese professor of theology, the Jesuit Martin Becanus, who in his treatise De judice controversiarum ac religionis (Mainz: J. Albinus 1616) denoted the Pope as an arbiter in religious matters. G. responded with the work De judice controversiarum fidei et religio­ nis christianae (Wittenberg: G. Kellner 1617), to which Becanus reacted with the treatise Apologia pro judice controver­ siarum fidei ac religionis (Mainz: J. Albinus 1617). The dispute ended with G.’s early death. The Prague disputation that took place between G. and the Jesuits in January 1618 was described from each side’s point of view in their subsequent

publications: the Jesuits published the treatise Warhaffter Bericht vom verlauff des Colloquii, … so zwischen … Ferdinan­ do Kolowrat … und Lucâ Fanino … beyde der Societet Jesu, und … Helvico Garthio, Lutherischen Predicanten, nebenst Herrn Fabiano mit Predicanten, den 28. Ianuarii A.  1618. in der Alten Stadt Prage ist an­ gestellet … worden (Prague: T. Leopold 1618), which consists of a  part that resembles the minutes of the colloquium (it records i.a. the reactions of the audience) and a  longer Appendix, providing certain of Luther’s opinions that the Jesuits wanted to discuss and quotations from the Scriptures, which they claimed G. had falsified in his polemic against Becanus. G. responded with the lengthy treatise Acta et post-acta colloquii Pra­ gensis de missâ, Das ist, Gründlicher Bericht und Antwort vom Colloquio zu Prag von der Meß (Wittenberg: C. Heyden 1618), which describes the course of the colloquium more briefly and generally but tries to refute individual points from the Appendix in great detail. 3 Sermons G. gave a number of sermons during his work in Oschatz and Freiberg. One year after G.’s arrival in Prague, the Church of the Holy Saviour was completed; it was solemnly consecrated on 5–8 October 1614. G. then gave the main festive sermon Christliche Einweyhung und Glück­ wündschung der Newen Evangelischen deutschen Kirchen zum Salvator, In der Königlichen Häupt- vnd Alt-Stadt Prag in Böheimb (Freiberg: M. Hoffman 1615). G.’s priestly duties also entailed other sermons, e.g. the funeral sermon for Be­ ne­dikt of Kolovraty / Kolowrat Christliche

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Leichpredigt von der Seligkeit derer, die im Herrn sterben (Freiberg: M. Hoffman 1617) and a  sermon on the consecration of a new pulpit in the church of the Holy Saviour, Christliche Evangelische Cantzel-Weyhe bey Auffrichtung des Ne­ wen Predig-Stuels in der … Kirchen zum Salvator (Freiberg: M. Hoffman 1618). On 9 December 1618, G.  gave a  sermon on the recent appearance of a  comet, Pragerische Cometen Predigt (Freiberg: M. Hoffman 1619), in which he explained it traditionally as a  manifestation of God’s wrath and a harbinger of disasters and catastrophes; marginally, he also mentioned the war in the Kingdom of Bohemia at the time, which he said was caused by enemies to the freedom of the evangelical faith. III Bibliography Work: RHB 2: 197–198. VD 17 1:024519H, 1:024533A, 1:026709W, 1:027560L, 1:034794M, 1:052590T, 1:073809E, 1:076146H, 1:087529X, 1:686778S, 3:009115W, 3:009116D, 3:009118U, 3:013748Y, 3:305035T, 3:306685N, 3:314398V, 3:605083S, 3:605693F, 3:605690H, 3:610820E, 7:701747U, 7:706405H, 7:714160N; 12:000373E, 12:109769U, 12:111129D, 12:113392R, 12:117122B, 12:117240E, 12:117245T, 12:117254S, 12:117257Q, 12:117350S, 12:129583G, 14:015032S, 14:069754S, 14:649907Z, 14:695452R, 14:699212W, 15:737871K, 23:236404Z, 23:275500H, 23:275061C, 23:279434V, 23:279522D, 23:314212S, 23:328039T, 23:333702Q 23:640870X, 23:650470D, 32:634075F, 32:633500V, 39:103454G, 39:103460H, 39:103885F, 39:103889M, 39:103911L, 39:113180H, 39:112942M,

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39:143567E, 39:148279G, 56:733859Q, 56:739909P, 547:694278K, 547:694280E, 547:694275M. Bibl.: For an overview of previous research, cf. RHB 2: 198. B. Raupach, Evangelisches Oester­ reich, das ist Historische Nachricht von den vornehmsten Schicksahlen der Evan­ gelisch-Lutherischen Kirchen in dem Ertz-Hertzogthum Oesterreich 4. Hamburg, 1740, 333–8; A. Eckert, Die Pra­ ger deutschen evangelischen Pfarrer der Reformationszeit. Kirnbach, 1972, 10; J.  Hübner, Die Theologie Johannes Kep­ lers zwischen Orthodoxie und Naturwis­ senschaft. Tübingen, 1975, 4, 17, 44–5; A. Eckert, Analytischer Vergleich der Abendmahlslehre bei den von Philipp Melanchthon besonders beeinflußten lutherischen Theologen Johannes Mathe­ sius, Christoph Fi­scher, Georg Lystenius, Hoë von Hoënegg, Helwig Garth, Zacha­ rias Theobald. In: Communio viatorum 41/1 (1999), 5–29; 41/2 (1999), 131–54, here 143–9. Václav Bok

Gelenius, Sigismundus (Zikmund Hrubý z Jelení, Gelensky, Gelenio, Sigmund Gelen, Ghelen) 1497, Prague (?) – 13 April 1554, Basel an editor, proofreader, translator from Greek and Latin and lexicographer I Biography G.’s father was → Řehoř Hrubý of Jelení, himself a  significant Humanist. He took

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care of his son’s education in the Humanist spirit. At first, G. studied in Prague under the guidance of → Václav Písecký at the school at the Church of St Henry. In Písecký’s company he then departed to Italy in the early summer of 1509, where he first studied in Padua, taught by Laz­ zaro Bonamici, and then from c. June 1511 in Venice, where he learnt Greek under Marcus Musurus (d. 1514), whom he, in his own words, loved like a  father. After Václav Písecký’s death – and possibly already earlier (Truhlář 1897: 30–31) – his preceptor was Giulio Camillo (ca 1480–1544), who cooperated with Erasmus of Rotterdam and Musurus in Aldus Manutius’ printing workshop. For the years 1514–1523, we lack any precise information on G.’s activities. After the death of his father in 1514, → Jan Šlechta of Všehrdy, who had already supervised some of G.’s education, probably became his guardian. According to the information provided by his first biographer, Celio Secondo Curione, G. travelled in Italy, France and Germany. He seems to have returned to Prague for a while, according to → Petr Codicillus. Nevertheless, he did not work at the university but taught privately. In the autumn of 1523, G. demonstrably stayed at Melanchthon’s in Wittenberg and cooperated with him and Joachim Camerarius. A year later he asked Melanchthon for a letter of recommendation to the Basel reformer Oeco­ lampadius and departed for Basel, where he became an assistant to Erasmus at Johann Froben’s printing workshop and alongside Beatus Rhenanus. Erasmus, who was highly regarded by G.’s father, undoubtedly greatly influenced G. After

Erasmus’s departure for Freiburg, G.  remained in contact with him and with other members of his household (Karl Harst, Gilbert Cousin, etc.). Erasmus bequeathed G. 150 ducats. In 1526, Me­lan­ chthon tried to persuade G. to accept the position of professor of Greek at the newly founded university in Nuremberg, but G., who following Johann Froben’s death was working for his son Hieronymus, refused the professorship. Sometime before 1540 he then received a similar offer from the university of Prague, which he also rejected. He lived peacefully in Basel, working for Hieronymus Froben and other printers. He never officially became a  burgher of Basel, perhaps because as a  staunch supporter of the Lutheran religious movement he did not want to accept the Helvetic confession. He resolved his formal status in the town by enrolling at the university in 1533. He would only leave the town during the Frankfurt book fairs, when he undertook trips abroad (Germany, France, Cracow in Poland), which he combined with visits to friends. On one of these trips, sometime before 1550, he met Georg Fabricius in Strasbourg. G. died in Basel on 13 April 1554. He was buried in the Church of St Peter on 14 April, but he does not have an epi­ taph. His funeral procession was organised by the university, with which he had remained in touch until his death mainly through Amerbach. G. married Elsbeth Senger (Sänger) in Basel. His family lived in St Alban, the Basel district with paper mills, and later from 1553 at Rosenfells House (Haus Rosen­ fells), present-day Nadelberg Street 3, near Froben’s printing works. G. and Elsbeth had five children:

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four sons Sigismund, Erasmus, Simon Peter and Paul and one daughter Anna. Their eldest two sons, Sigismund and Erasmus, both died of plague in 1541. The younger sons Simon Peter and Paul both studied in Basel, supported by town scholarships. Simon Peter studied, as his brother Erasmus had, at Gilbertus Cognatus’ private academy. Around 1554 he left for Moravia as preceptor to a Moravian nobleman, after which he entered the service of Jan Jiří of Náchod, whose son – about to go to study in Basel – he recommended to Amerbach in a  letter from 1575. G.’s youngest son Paul was a  problematic student but later worked as a  teacher. He inherited his mother’s house in St Alban and also his brother’s share in the inheritance as Simon Peter was considered missing at the time. He died of plague in 1563/4. In Basel, G. belonged to the community of scholars associated with printing workshops and the university of Basel. Besides Froben and his business partner Nicolaus Episcopius, he was in contact with printer Henricus Petrus’ family (they and their relatives were the godparents of his children) and with  Johannes Oporinus, who received a  scholarship from the abbot of Murbach Abbey after G. Among the representatives of religious and intellectual circles, it is worth mentioning the heads of the reformed church in Basel,  Oswald Myconius and his successor Simon Sulzer, who attended to G. on his deathbed. G. also met the reformer Heinrich Bullinger in Zurich. The university circle included Bonifacius Amerbach, who was very close to G. and looked after his sons after his death. Their correspondence provides the great-

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est amount of information about G.’s life in Basel. Among the other professors we may mention Ulrich Hugwald, Sebastian Münster, Wolfgang Wissenburg, Martin Borrhaus and Salomon Gessner, to whom G. provided materials on Slavic languages for the work Mithridates. G.  was also in touch with foreigners living in  Basel, especially the Italian community (Celio Secondo Curione, Lelio Sozzini and Bernardino Ochino, who later died in Moravia). He was on friendly terms with the French reformed theologian Sebastian Castellio, was in contact with the English philologist John Cheke and took care of the Spanish Humanist Francisco Dryander (de Enzinas) during his stay in Basel. Another particular group of G.’s contacts is formed by the addressees of his dedications. These include Erasmus’s countrymen, the courtiers of Charles  V Viglius Zuichemus (Vigle van Aytta), who cooperated with G. as a proofreader in his annotated edition of Institutiones Graecae, and Franciscus Dilphus (Frans van der Dilft), to whom G. dedicated his edition of Livy from 1535. G. dedicated his edition of Callimachus (1532) to their countryman, Erasmus’s friend Karl von Utenhove the Elder. He explicitly referred to Utenhove and Dilphus as his patrons. Another patron was the Portuguese Humanist and diplomat Damião de Góis. He is the addressee of the preface to  Plinyʼs Nauralis historia, the very first preface G. published in Basel. G. had an important patron in Rudolf Stoer, the abbot of the monastery in Murbach, southern Alsace, who paid him an annual scholarship. Another friend of G.’s to whom a dedication was addressed is the

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­ ilesian physician Anselmus Ephorinus, S who had come to Basel as a  preceptor and was in touch with local Humanists. What almost all of these have in common is their contact with Erasmus  – some were members of his household in their youth, while others came to visit him in Switzerland. Other addressees include G.’s friends from Switzerland and France, whose number increased especially during the final years of G.’s editorial activities (see the bibliography for a full list of dedications). Not much is known about G.’s library. His books document a  volume of Galen’s works deposited in the Basel University Library with the ex libris ‘Est Geleniorum’ and a mathematics textbook that had belonged to his son Paul (Frank 2005: 529; Petitmengin 2006b: 66). The National Museum Library owns a  valuable collection of Geleniana of diverse provenance, which was accumulated by A. Truhlář. The earliest two biographies of G. were written shortly after his death. Celio Secondo Curione, who prepared the edition of Appian’s Romanarum historiarum libri (1554) with him, remembers G. in the preface to this work (ed. and comment. Jenny 1982: 335–53). One year later, G.’s illness and death were dealt with by N.  Episcopius in the preface to a  translation of Justin Martyr. He was discussed more briefly by Heinrich Pantaleon in his Prosopographia heroum atque illustrium virorum totius Germaniae (Basel, 1565). Petr Codicillus recorded Matthaeus Collinus’ narration about G.’s activities at the university in the Liber decanorum of the university of Prague (I, 2, 381).

G.’s work was known to foreign scholars. G. was remembered by Me­lan­chthon in the preface to Cantiones evangelicae by → Venceslaus Nicolaides (MBW 7249; ed. Říčan 1963: 259–260) and he was generally considered an educated native of Prague by Humanists before the Battle of White Mountain (e.g. →  David Crini­ tus in Fundationes and →  Bartoloměj Martinides in Descriptio). A poetic and prosaic epitaph was written by G. Cousin (ed. Ryba 1924: 239); G.’s death is remembered in a  letter from S.  Sulzer to Bonifacius Amerbach (AK IX 285). II Work The focus of G.’s literary activities lay in his editorial and translation work. There is evidence of 17 editions and 9 translations; others may yet be identified as his work. G. was known as a careful and insightful editor and a competent translator. His skills were appreciated by his contemporaries Erasmus and Melanchthon. Some of his editions of works by classical authors are still considered relevant sources for modern researchers; his editorial and translation work has yet to be comprehensively evaluated (although basic works on component aspects of his work have been published, most recently by P. Petitmengin and earlier by other researchers, and his name often appears in prefaces to modern editions of classical authors). When selecting works for translation and editing, G. preferred historical treatises. His interest in languages (he knew at least six: Latin, Czech, German, Ancient Greek, French and Italian, and likely more) produced his only larger original work, Lexicon symphonum; besides, he is the author of two prosaic

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Latin consolations. G.’s Latin correspondence and the dedication prefaces associated with it provide valuable information about his scholarly connections. He did not write poetry at all, but within his translation assignments he made several Latin translations of Greek poetic originals (e.g. the frequently reprinted dicta Solonis). The following classification of G.’s work is based on the bibliography of Petitmengin 2006a: 343–351. 1 Lexicum symphonum The quadrilingual dictionary Lexicum symphonum was published twice in G.’s lifetime: first as Lexicum symphonum, quo quatuor linguarum Europae fami­ liarium … concordia consonantiaque in­ dicatur (Basel: Hieronymus Froben 1537), and later in an extended version entitled ΛΕΞΙΚΟΝ ΣΥΜΦΩΝΟΝ S. G. iam duplo auctius (Basel: Robert Winter 1544). Both editions contain the same dedication to Hieronymus Froben. G. used a new method when compiling the dictionary  – he ordered words in four languages (Greek, Latin, German and Slavic) together based on their phonetic similarity. This approach later inspired Hebraist and polyglot Elias Hutter (Müller 2001: 148) in the creation of his quadrilingual dictionary, Dictionarium harmonicum Biblicum (1598). The hexalingual Dictionariolum hexaglosson (which was first published with the Czech version in Leipzig in 1602), which is sometimes erroneously attributed to G., is also similar. The fourth language of the quadrilingual dictionary, labelled as lingua Slavonica and considered by some linguists to be a mixture of Czech and Croatian, is, according to the latest research, Czech, which G. adapted

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in places to suit his desire for phonic similarity across the four languages (Černá, Mařanová, Oliva 2008: 113). 2 Editions All of G.’s editions were first published in Basel by H. Froben either on his own or together with N. Episcopius. They were later adopted by other European printers as well. The first biography of G. was written by Truhlář (1886, 221); more recently, Petitmengin (2006b, 345–51) has provided further details, including dating G.’s editions more precisely. a Editiones Principes All known editions were published by Froben and Episcopius: Titus Li­ vius, Historia Romana (1531); Theodorus Pris­ cianus, Phaenomenon Euporiston liber I. (1532); Eutropius, Eutropii insigne vo­ lu­men quo Romana historia universa de­ scribitur (1532); Callimachus, Hymni cum scholiis nunc primum editis (1532), Arriani et Hannonis periplus (1533), Ammianus Marcellinus quatuor libris auctus (1533), Notitia utraque cum Orientis tum Occi­ dentis (1552). b Editions revised by G. These editions were also published by Froben and Episcopius, with the exception of the first two, which had already been published by Froben the Elder. Some were published repeatedly, but only the first editions are listed here: Pliny the Elder, Historiae mundi libri XXXVII (Basel: Johann Froben 1525); Ambrose, Omnia opera (Basel: Johann Froben 1527); Livy, Latinae historiae … decades tres (1535); Tertullian, Scripta (1539); St Augustine, Omnia opera (1541–

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1543); Arnobius, Disputationum adversus Gentes libri III. (1546); Aristophanes, Co­ moediae novem (1547). c Editions with prefaces by G. G. Contarini, De magistratibus et repub­ lica Venetorum (1544); D. van Vlierden, Epistola … ostendens medicum non corpo­ ri solum, verum, etiam animae suppetias dare (1544), Epigrammatum graecorum libri VII annotationibus Ioannis Bro­ daei … illustrati (1549); letters by Symmachus and Ambrose Epistolarum libri duo (1549). 3 Translations from Greek into Latin Flavius Josephus, Opera (1534); John Chrysostom, Opera (1547); Dionysius of Halicarnassus, Antiquitatum sive Origi­ num Romanarum libri (1548); Philo, Lu­ cubrationes omnes (1554); Appian, Ro­ manarum historiarum libri (1554); Justin Martyr, Opera (1555); Origen, Opera quae quidem extant omnia (1557). G. was also allegedly involved in a  translation of Athanasius, which was then published by P. Nannius, and reworked W. Musculus’s translation of Evagrios, which was eventually published in the original version in 1554. 4 Works attributed to G. Editions of Greek texts: Diogenes Laër­ tius, Vitae philosophorum (1533), in which G.’s share is possible but not proven; Ptolemy, De geographia libri octo (1533); Velleius, Vitae Caesarum (1546); Erasmus, Omnia opera (1540). Based on Erasmus’s correspondence, G. also helped him to publish Cyprian (Basel: Johann Froben 1525); St  Augustine (1528); Seneca’s Opera (1529); Poly-

dore Virgil and Stobaeus’s Florile­gium (1532). G.’s letter to Sigismundus Gelous implies that G. was involved in the publication of Suidas’ Greek dictionary (Basel: Hieronymus Froben 1544; Vaculínová 2012: 111). 5 Correspondence G. was not an enthusiastic letter writer although he wrote plenty of them. He often had to be reminded to respond; his letters were brief and factual and always in Latin. Not many of his letters have been preserved (see the bibliography). Some of them appear in the printed prefaces to the works that he edited, others in other scholars’ manuscript legacies and printed collections of their correspondence. Printed prefaces are rightly part of G.’s correspondence  – they took the form of letters and were reprinted from handwritten originals, some of which have been preserved, in some cases even with the addressees’ answers. In addition, G.  is frequently mentioned in other scholars’ correspondence (Erasmus, Melan­ chthon, Camerarius, Gois, etc.). G.’s correspondence provides a  picture not only of his own contacts but also of Froben’s printing workshop business. Based on their form, G.’s letters also include two prosaic consolations: Conso­ latiuncula, dedicated to Gilbert Cou­sin on the death of his student Jean de la Baume, and a  consolation for Cousin’s students L. and J. Collinus on the death of their mother that appears in a  printed book that Cousin published together with G., Consolatoria D. Gilberti Cognati Nozerini (Basel: Iacobus Parcus 1546). Both consolations were published again

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in Cousin’s Opera multifarii argumenti (1562). III Bibliography Work: Knihopis K2702, K3218, K3219. BCBT s.v. Hrubý z Jelení, Zikmund. VD 16 s.v. Gelen, Sigmund: A 2181– 2183, 3164, 3268, 3685, 3798; C 270, 4962; D  1812, 1969, 1971; E 1639; G 1029, 1030; J 401, 402, 960–968, 1173; L 242, 2095–2101; N  1884; O 910, 911; P 2461, 2462, 3534, 3537, 3540, 3542, 3543, 3545, 3550, 3551; S  5892; T 562, 563, 839, 873, 875–877, 880, 883, 886; V 1971; ZV 1690, 2186, 3836, 4605, 9790, 12448, 12449, 14992, 17187, 21628, 25663, 25842, 27479. VD 17: 1:060748B, 3:313708D, 14:019872D, 14:019916A. The modern ed.: of the first edition of Le­ xicum symphonum: A. M. Černá, E.  Ma­ řa­nová, K. Oliva, Lexicum symphonum Zikmunda Hrubého z Jelení [The Lexicum symphonum of Sigismundus Gelenius]. In: LF 131 (2008), 105–169. Correspondence: For an inventory of G.’s letters to other people, see P. Petitmengin, Un ami de Melanchthon: Sigismundus Gelenius, éditeur et traducteur de textes classiques et patristiques. In: Die Patristik in der frühen Neuzeit. Die Relektüre der Kirchenväter in den Wis­ senschaften des 15. bis 18. Jahrhunderts, ed. G. Frank, S. Locher. Stuttgart-Bad Cannstatt, 2006, 86–91. For G.’s letters to  Melanchthon, see MBW 281, 437, 474, 1709, 4494, 4911, 5266, 5748; Melanchthon’s letters to G.: MBW 437, 474; a letter to the masters of the university of Prague from 1540: J. Semler, Animadversiones in monumentum sepulcrale. Pragae, 1756, 55f; G.’s letter to Fabricius from 1545 and a  letter from J. Šlechta to G. from 1511

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from: Bohuslai Hassensteinii a Lobkowitz Farrago poematum. 1570, the preface and 376–384. Letters from others to G.: from J. Camerarius from 1529, 1535 and 1550 in: Libellus novus epistolas … complectens. Leipzig, 1568, N5v–N6v, Q7r–Q8r; Epis­ tolarum familiarium lib. VI, Frankfurt, 1583, 443–446; from V. Písecký from 1506 in: J. Truhlář, Dva listáře humanistické [Two Humanist Books of Letters]. Praha, 1897, 33; from H. Baumgartner from 1526 in: P. Petitmengin 2006a: 92; from S. Grynaeus from 1530 (?) In: Simonis Grynaei epistolae. Basel, 1847, 14; from Anselmus Ephorinus from 1532 in: Die Amerbachkorrespondenz 6, XXXII; D. de Gois 1539, Damiani a  Goes equitis … ali­ quot opuscula. Lovanii, 1544, fol. 2v–3v); from B. Rhenanus 1540, H. Frank, Ein vergessenes Brief des Rhenanus. In: An­ nuaire des Amis de la Bibliothèque Hu­ maniste de Sélestat 37 (1987), 159 and Amerbachkorrespondenz IX, LXXIII– LXXIV; from V. van Aytta 1544, Annalec­ ta Belgica II, 317–318 and Vaculínová 2012: 121–122; from G. Cousin before 1554 in: Epistolarum laconicarum … farrago altera, Basel, 1554, 331; from G. Cousin s.d. in: Opera multifarii argumenti, Basel, 1562, I, 415. G. is mentioned e.g. in Erasmus’s correspondence, published by H. M. Allen, Opus epistolarum Des. Eras­ mi Roterodami. Oxford, 1906–1992; in the correspondence of Beatus Rhenanus, ed. K. Horawitz, Briefwechsel des Beatus Rhenanus. Leipzig, 1886, and in the correspondence of Francisco de Enzinas, published by I. J. G. Pinilla, Francisco de Enzinas, Epistolario. Geneva, 1995. G.’s dedication letters in printed books: 1531 Priscianus, Phaenom­ enon Euphoriston (to L. Macrin); 1532

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­ allimachus (to K. von Utenhove); 1532 C Eutro­ pius (ad lectorem); 1533 Arriani et Hannonis periplus (to A. Ephorinus); 1534 Fla­vius Josephus (to A. Rehm); 1535 Pliny (to D.  de Góis) and Livy (to F. van der D ­ ilft); 1537 and 1544 Lexicon sym­ phonum (to H.  Froben); 1538 Ambrose (ad lectorem); 1543 St Augustine (ad lectorem); 1544 Contarini (to V. van Aytta) and Vlierden (to G. Cousin); 1545 Pliny (ad lectorem); 1546 Arnobius (to G. Cousin), Consolatoria (to L. and J. Colin) and Aristophanes (to Ph. Melanchthon); 1547 Chrysostom (Vol. 1  – to R. Stör, Vols. 4 and 5 – ad lectorem), 1548 Flavius Josephus (to J.  Fugger and ad lectorem) and Dionysius of Halicarnassus (to R. Stör), 1549 Epigr. Graecorum (to J. Fries) and Pliny (ad lectorem); 1550 Symmachus (to K. Harst) and Tertullian (ad lectorem); 1552 Notitia utraque (to A. Vesalius); 1554 Philo (to J. de la Baume). G.’s other autographs: a  handwritten dedication of the printed book Epi­ gr. Graecorum to J. Fries (Petitmengin 2006a: 67); a handwritten receipt for his inheritance from Erasmus (ed. Nováček 1896: 476). Comprehensive works about G.: K.  Rit­ter von Halm, Gelen, Sigmund. In: ADB, VIII, 1878, 537; J. Truhlář, Sigismund Gelenius, jeho život a  působení vědecké [Sigismund Gelenius, His Life and Scholarly Activities]. In: ČČM 60 (1886), 27–47, 210–24; A. Truhlář, Hrubý z Jelení, Zikmund. In: Ottův slovník naučný XI. Praha, 1897, 803–5; B. Ryba, Zikmund Hrubý z Jelení  – Gelenius. In: Co daly naše země Evropě a  lidstvu. Praha, 1940, 134–7; И. Н. ГоленищевКутузов, Итальянское Возрождение и славянские литературы XV–XVI

веков. Москва, 1963, 194–6; B. R. Jenny, Die Amerbachkorrespondenz IX. Basel, 1982, 335–53 (summarising earlier literature); P. C. Bietenholz, Sigismundus Gelenius. In: Contemporaries of Erasmus, ed. T. B. Deutscher. Toronto, 2003, 84– 5; P. Petitmengin, Gelenius (Sigismundus) (1497–1554). In: Centuriae Latinae II. Genève, 2006, 337–51; P. Petitmengin, Un ami de Melanchthon: Sigismundus Gelenius, éditeur et traducteur de textes classiques et patristiques. In: Die Patris­ tik in der frühen Neuzeit. Die Relektüre der Kirchenväter in den Wissenschaften des 15. bis 18. Jahrhunderts, ed. G. Frank, S.  Locher. Stuttgart-Bad Cannstatt, 2006, 65–92; M. Vaculínová, Zikmund Hrubý z Jelení a jeho život v Basileji [Sigismundus Gelenius and His Life in Basel]. In: LF 135 (2012), 91–124; K. Vanek, Der Philologe und Übersetzer Zikmund Hrubý z Jelení, gen. Gelenius (1497–1554). Ein Porträt. In: SNM-C 57/3 (2012), 69–74. Individual studies about G.: V. J. No­ váček, Několik nových zpráv o Zikmundovi Hrubém z Jelení a  rodině jeho [Several New Reports on Gelenius and His Family]. In: ČČM 70 (1896), 472–79; B. Ryba, Sigismund Gelenius a Gilbertus Cognatus [Sigismund Gelenius and Gilbertus Cognatus]. In: LF 51 (1924), 228– 39; F. Novotný, Sigmund Hrubý z Jelení vydavatelem Pliniovy Naturalis Historia [Sigismundus Gelenius, a  Publisher of Pliny’s Naturalis Historia]. In: Sborník filologický 3 (1912), 5–53; F. Novotný, O překladatelské činnosti S. Hrubého z  Jelení [On Sigismundus Gelenius’s Translation Activities]. In: Sborník prací filologických dvornímu radovi prof. Josefu Královi k šedesátým narozeninám. Praha, 1913, 235–253; K. Hrdina, Řecká vydání

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Sigismunda Gelenia [Sigismundus Gelenius’s Greek Editions]. In: Sborník prací filologických F. Grohovi. Praha, 1923, 141– 143; B. Ryba, Sigismund Gelenius a jeho vydání Arnobia a Minucia [Sigismundus Gelenius and His Editions of Arnobius and Minucius]. In: LF 52 (1925), 13–23, 91–108, 222–36 and 337–41; H. Barycz, Die ersten wissenschaftlichen Verbindungen Polens mit Basel. In: Kwartalnik historii nauk i techniki 5/2 (1960), 43f.; Kunstmann 1963: 3–4; P. O. Kristeller, Catalogus Translationum et Commenta­ riorum: Medieval and Renaissance Latin Translations and Commentaries. Anno­ tated Lists and Guides IV. Washington, 1980, 389–90; R. Říčan, Melanchthon und die böhmischen Länder. In: Philipp Melanchthon: Humanist, Reformator, Prae­ceptor Germaniae. Berlin, 1963, 243; F. Hrubý, Etudiants tchèques aux écoles protestantes de l’Europe occidentale à la fin du 16e et au debut du 17e siècle. Brno, 1970, 201f.; J. Hejnic, V. Bok, Gesners europäische Bibliographie und ihre Bezie­ hung zum Späthumanismus in Böhmen und Mähren. Wien, 1989, 51; J. Hejnic, Basel und der Renaissancehumanismus in Böhmen und Mähren. In: Basileae Rauracorum. Referate eines informellen ostwestlichen Kolloquiums. Basel, 1991, 69–81; J. Gerritsen, Printing at Froben’s: An Eye-Witness Account. In: Studies in Bibliography 44 (1991), 144–63; C. Gilly, Die Manuskripte in der Bibliothek des Johann Oporinus. Basel, 2001, 126f.; H. Frank, Griechischer Geist aus Basler Pressen. Katalog der frühen griechischen Drucke aus Basel in Text und Bild. Basel, 2003, 529 and passim; H. Frank, Theo­ phrast u. Galen – Celsus u. Paracelsus. Basel, 2005, 408f.; K. Vanek, Ars corrigendi

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in der frühen Neuzeit. Berlin, 2007, 160f.; M. Vaculínová, Antonín Truhlář a  jeho sbírka gelenian v Knihovně Národního muzea [Antonín Truhlář and his Collection of Geleniana in the National Museum Library in Prague]. In: Studie o ruko­ pisech 44 (2014), 429–38. About  Lexicum symphonum: P. O. Mül­ler, Deutsche Lexikographie. Tübingen, 2001, 39ff. (Chap. 2.2.4); A. M. Černá, E. Mařanová, K. Oliva, Lexicum symphonum Zikmunda Hrubého z Jelení [Sigismundus Gelenius’ Lexicum symphonum]. In: LF 131 (2008), 105–69 (also containing earlier literature); W. Kettler, Untersuchungen zur frühneuhoch­ deutschen Lexikographie in der Schweiz und im Elsass. Frankfurt am Main, 2008, 473–486; H. Keipert, Das „Vocabulare“ des Noël de Berlaimont und die Leipziger „Introductio ad linguam Czechicam“ von 1602 und 1611. In: Slavia 81/2 (2012), passim. Marta Vaculínová

Gelenius, Simon (Jelenius, Suticensis) (?), Sušice – 17 August 1599, Sušice a teacher and translator I Biography G. studied in Prague. In 1591, he received his Bachelor’s degree at the university of Prague. In 1592–1597, he was headmaster of the school in Český Brod. Subsequently, he returned to his native Sušice and was married, but he died two years later

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during a plague epidemic. After his studies, he remained in touch with his former classmates. The authors that contributed to his collection of epithalamia included →  Georgius Carolides and →  Laurentius Benedictus. While working in Český Brod, G. became acquainted with Simeon Kolnický, who later became a church administrator in Veliš. II Work G. wrote some fairly ordinary occasional poetry. He composed just three epithalamia in hexameters, which are not particularly stylish for the time. Only one manuscript collection of translations, entitled Logica, has been preserved from his works, but unlike his poetry this work is entirely exceptional (KNM, shelf mark IV  D  54). G. probably created the collection when he worked as a  teacher in Český Brod. It is one of the earliest Czech-written texts on Humanist dialectics and rhetoric, which is interesting not least for the Czech terminology in the field. Since no other similar manuscripts have been preserved, it also provides a  valuable insight into the application of the method of dialectical reading, or more specifically the dialectical and rhetorical analysis of classical works. In addition, it is an example of a contemporary school translation and the evidence of Ramism establishing itself at lower schools from around 1600. The manuscript contains a  simplified translation of Dialecticae libri duo by Petrus Ramus. In it, G. also refers to other Ramist and semi-Ramist authors such as Hieronymus Treutler, Rudolf Snell, →  Amandus Polanus von Polansdorf and William Temple. The translation

includes Ramist synoptic tables summarising the main arguments of the treatise. The manuscript further comprises a translation of the school version of the treatise Rhetorica by Omer Talon (probably Johannes Piscator’s version). In addition, G. incorporated a shorter work into the manuscript, in which he applied the method of dialectical reading to a specific instructional text – Cicero’s Paradoxa. G. translated each Paradoxon into Czech; Svoboda (1916: 353) was the first to draw attention to the fact that G.’s translation was very literal. He accompanied the translation with dialectical commentaries on the left and notes on rhetoric on the right. G.’s commentaries are not entirely original: they are an adaptation of Talon’s Praelectiones in Ciceronem (Frankfurt 1583; discussed by Svoboda 1916: 336–7), but G. significantly expanded the notes on the rhetorical part of the Paradoxa, in particular tropology and figurative tools. G. may have used them for instruction (Storchová, forthcoming). This seems particularly likely given that he presents the main argumentation of the work not only in brief summaries but also in the form of Ramist synoptic tables. III Bibliography Work: RHB 2: 204. Modern ed.: Šimon Gelenius (Jelenský) Sušický, Logika [Logic], ed. Č. Stehlík. Praha, 1926. Bibl.: Č. Zíbrt, Česká logika ze XVI. století od Šimona Jelenia Sušického [Czech Logic from the 16th Century by Simon Gelenius Suticensis]. In: ČMKČ 72 (1898), 171–78, 252–63; K. Svoboda, Šimona Gelenia Sušického překlad a  výklad Ci-

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ceronových Paradox [The Translation and Interpretation of Cicero’s Paradoxa by Simon Gelenius Suticensis]. In: LF 43 (1916), 333–57; S. Sousedík, Philosophie der frühen Neuzeit in den böhmischen Län­ dern, Stuttgart, 2009, 50; L. Storcho­vá, Varieties of Reception of Ramism at the University of Prague around 1600 (forthcoming). Lucie Storchová

Gelenius, Venceslaus (Wenceslaus Gelenius Prahenus, Pragensis, Vencesilaus, Venceslaus, V. G. P.) active in 1595–1609 a preceptor, teacher and Utraquist priest I Biography G. was born in the Old Town of Prague. As a  young man, he worked as a  tutor to aristocratic children. He received his Bachelor’s degree at the university of Prague in 1595. He was then a  teacher, first in Morašice, from 1598 until 1599 in  Rakovník, and then in Chrudim until 1602. In 1603 he lived at the university College of the Bohemian Nation until spring 1604, when he was appointed the headmaster of the school in Prachatice. In 1606 he became a parson in Lašovice, where he married the daughter of the Netvořice parson Georgius Oboediens. For 1609 he is documented as a  church administrator in Petrovice. On the occasion of G.’s marriage, his friends and former students published a collection of epithalamia (Sacrum sac­

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ris nuptiis, Prague: typis Schumania­ nis 1606). Most of the contributors were teachers at Prague schools (→ Stephanus Prunerus, Paulus Essinius, Georgius Tajovsky and others); a smaller number are by priests from the surrounding villages (Paulus Fabricius, Johannes Xylander). Žatec Humanist Václav Pogonius contributed poems to G.’s printed books, for which → Ioannes Campanus wrote introductory poems, as did Prague burgher Mikuláš Huncelius. G.’s patrons included Daniel Švík of  Lukonosy and several other Prague burghers that belonged to the parish of St Clement in the New Town of Prague; the prosecutor →  Jáchym of  Těchenice, a  well-known patron of poets; and Simeon Redlfester of Wildersdorf, the governor of the royal castle at Brandýs nad Labem. G. dedicated two books of poetry to vicar Gallus Gigenius, known as Terrigena, in Mladá Boleslav. While working as a teacher in Chrudim, G. also briefly taught young Austrian noblemen who stopped there and in Hradec Králové on their travels around Europe; these included Hans Paul Wolzogen and Christoph Walterskirch. G. dedicated three centuriae of moral distichs to them and their fellow countrymen, including their preceptors Tobias Hauptlaub and Isaac Spännesperger. II Work G. wrote Latin poetry; his extant printed poetry dates from 1594–1602, when he was studying and during his first teaching positions. The early period of his literary production is also reflected in the quality of his poetry. He used the two most common metrical units: elegiac couplets and dactylic hexameters. He liked

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­dealing with ancient, especially pastoral, themes, but he did not avoid popular contemporary topics (e.g. Shrovetide carnival) either. In association with his pedagogical activities, he also wrote moral distichs. G.’s extant work includes just one work of Latin prose, in praise of the Czech legal system. 1 Separately Published Poems During his studies at the university of Prague, G. wrote a  poem on a  conventional topic, Ecloga de natali infantuli (Prague: Ioannes Otthmar 1594), which he addressed to his patrons as a form of New Year’s wishes. The poem consists of 160 hexameters and imitates Virgil’s Ec­ logues in form. Another of G.’s individual compositions, and one of remarkable content is Dionysia seu varietatis animalium … sy­nopsis (Prague: Anna Schumaniana 1596), dedicated to the prosecutor Jáchym of  Těchenice. The poem describes various monsters according to Books 7–9 of Pliny the Elder’s Naturalis historia (G. also occasionally cites Aulus Gel­lius, Mattioli’s Epistolae medicinales, and Physice, siue potius Syllogae Physica re­ rum erudita­rum … excerptae by Michael Neander); G. concludes the work by stating that he last saw the biggest monster in Bohemia during the Shrovetide carnival. G. defends his unusual choice of topic on the title page, using a quotation from Horace (De arte poetica 9–10). G. originally wrote three centuriae of moral distichs, but only the first and third have been preserved: Distichorum moralium centuria I. and Distichorum moralium centuria III. (both Prague: typis Schumanianis 1602). These were dedi-

cated to G.’s Austrian students and their preceptors; they contain verse settings of sentences by famous figures (including ancient authors as well as Petrarch, Erasmus, Mattioli, Johannes Sleidanus, Michael von Aitzing and Abraham Buch­ holzer). The popular genre of moral distichs was used by several poets in the Czech lands, including →  Václav of Zástřizly. The copy of Distichorum mora­ lium centuria III. in the Nostitz Library in Prague has a  variant printed dedication (Večeřová 2002: 210). 2 Occasional Poetry G. wrote mainly epithalamia, epicedia and introductory poems for printed books (for a  bibliography of these, cf. RHB 2: 206). For the wedding of Simeon Redlfester of  Wildersdorf, G. published a  separate printed volume with a  poem about the love of shepherds in the style of Virgil’s eclogues, Hymenaeus pasto­ ralis (Prague: Anna Schumaniana 1596). G.  dedicated another two occasional printed books to the vicar of Mladá Boleslav, Gallus Gigenius, whose wife and six children died in the plague epidemic of 1599. The first of these volumes contained epicedia for the first two deceased children Agon Simeonis et Evae, liberorum … Galli Terrigenae (Prague: Ioannes Otthmar 1600); after the death of another four, he wrote the extensive work Elegia de vita et morte domus Gigenianae (Prague: a heir of Schumann 1600 – not 1599, as claimed by RHB 2: 205) with an introductory poem by Ioannes Campanus on the title page, which provides a great deal of information about the afflicted family.

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3 Prose G. wrote his Latin prose work, Pro legibus municipii patrii in … Antiquae Pragae se­ natus recreatione (Prague: heirs of Daniel Adam 1602), on the occasion of the renewal of the city council of the Old Town of Prague. It praises Czech town law and defends it against critics of the Bohemian system. G. also draws evidence of the tradition of Czech town law from folk tales (Martínek 1969: 354). III Bibliography Bibl.: RHB 2: 204–7 (including an overview of earlier research); RHB 6: 135. K. G. Kryspin, Neuhaus im Wienerwalde und die Wolzogen. In: Berichte und Mittheilungen des Alterthums-Vereines zu Wien 30 (1894), 93; J. Martínek, Dodatková a souhrnná zpráva o průzkumu humanistických bohemik [A Supplementary and Synoptic Report on Research into Humanist Bohemica]. In: LF 92 (1969), 353–4; P. Večeřová, Šumanská tiskárna 1585–1628 [Schumann’s Printing Workshop 1585–1628]. Praha, 2002, 210 and passim; J. Kolářová, K žánru epithalamia v latinské humanistické poezii [On the Genre of Epithalamia in Latin Humanist Poetry]. In: ČL 55/1 (2007), 37. Marta Vaculínová

Genikovsky, Adam (Jeníkovský, Luscatius) c. 1595, Kutná Hora – 1617, Kutná Hora a Latin poet, author of university disputations and publisher of Horace

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I Biography The main source on G.’s life is a funeral oration pronounced over his grave by the dean of Kutná Hora, Václav Štefan Teplický. It mentions that G. was born into a burgher family in Kutná Hora. He was orphaned at an early age and raised by his grandmother Dorota Čechtická. G. was home-schooled to begin with; later, he studied in Görlitz, Upper Lusatia (RHB 2: 433 claims that he learnt German in Jihlava). In 1612 he enrolled at the university of Prague, where he received his Bachelor’s degree in 1614 and his Master’s degree in 1615. In 1614, already a  Bachelor, he was appointed deputy headmaster at the town school in Žatec, where he most likely still worked the following year. After his grandmother’s death he left Žatec to return to his native Kutná Hora and take up his inheritance Václav Štefan states that G. may have intended to continue his studies at a foreign university, but he died on 23 May 1617. G. was linked to some other Humanists from the Kutná Hora milieu by family ties: he wrote congratulatory verses for his brother-in-law Samuel Labussius on his wedding; his aunt was married to Jan Šultys, who is the addressee of one of the epigrams in G.’s collection Epi­ grammatum … centuria; G. graduated from the university with Šultys’ son Jiří in 1615; Pavel Primus was also a relative of G.’s, as was Jakub Bzenecký, to whom he dedicated the work Invectiva cho­ rearum…; G. and Bzenecký also had their funerals on the same day. In addition, G. established contacts in the university of Prague milieu: he received congratulatory poems on his Master’s graduation

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from Václav Plavenský and → Venceslaus Ripa. A number of his literary friends are mentioned in the dedications in G.’ published works and in the verses accompanying them, as well as in his collection of epigrams: in particular, the names of →  Ioannes Campanus, Martin Mylius, and Václav Sixti and Pavel Primus of Zvířetín are frequently mentioned. II Work G.’s oeuvre is written only in Latin, which is in line with its genre structure: his extant work includes university disputations, occasional poetry, editions of Horace and a collection of epigrams. G.’s known disputations comprise two relatively different texts: Invectiva chorearum… is a  moralistic work on issues that were also criticised in various forms by a number of other authors of the time (e.g. carnivals; see e.g. →  Ioannes Hubecius). On the other hand, Disputatio consuetudinum feudalium… deals with a  narrowly specialised legal topic and meets strict formal requirements (see below). A great deal of G.’s work comprises poetry. G. wrote occasional poems and formally playful epigrams for his literary friends; he also published and edited Horace’s Odes. G.’s liking for Horace is also demonstrated by the fact that he often tried to imitate Horace’s formal experiments in his occasional verses. 1 University Disputations G.’s university graduation speech In­ vectiva chorearum in politia Christiana… (Prague: Matthias Pardubicenus 1614) expounds on the incompatibility of dance with Christian ethics. G. dedicated

it to Václav Sixti of Zvířetín, Pavel Pri­ mus and Jakub Bzenecký. The speech is divided into two parts: the first mentions church authorities and synod resolutions rejecting dance, which is compared to folly; G. criticises the unrestrained revelry and the drunkenness associated with it and claims that dance is dangerous to both health and character. In the second part, G. argues with statements approving of dance (including some by Luther, whom G. otherwise regarded highly); he concludes with the metaphorical image of what he considers the only acceptable form of dance: a  dancing heart in the chest of a proper Christian. The speech is followed by congratulatory and encomiastic verses by Ioannes Campanus, Wolfgang Kuss and Michael Bartschius. Disputatio consuetudinum feuda­lium … de fine et effectu feudi… (Prague: Io­ nata Bohutsky 1613) is dedicated to an important Bohemian nobleman, Jan Rudolf Trčka of Lípa, whom G. also addresses in his preface and whom he thanks for the freedom granted to his ancestors. The work deals with the relationship between a  feudal lord and his subjects. In 59 points, G. defines the fundamental rights and obligations of both parties in the feudal relation. The conclusion includes encomiastic poems by Ioannes Campanus and Michael Gehler as well as verses by Martin Mylius celebrating Trčka. The second edition of this work by G. appeared in the collection Consuetudines feudorum… (Amberg: 1615) by → Ioannes Matthias, under whom G. studied law during the brief period of the university in Prague reform, which led to the establishment of the professorship of law: besides other legal questions, Matthias

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specialised in issues of fiefs, which is also reflected in the relatively elaborate structure and precise argumentation of G.’s thesis. 2 An Edition of Horace’s Odes G. published the work Q. Horatii Flacci … Odarum liber I… (Prague: Daniel Sedesanus 1615) while he was working at the school in Žatec. He therefore dedicated it to the local priest, Michal Sudor; the second dedicatee was Václav Hanžburský, the mayor of Slaný. It presents G.’s adaptation of Horace’s verses in the spirit of Christian doctrine: G. frequently sticks closely to the original, often only replacing the characters from the ancient, or mythological, world with biblical figures (e.g. Maecenas with Christ). Occasionally, he makes more extensive changes  – the titles G. gives to the individual Odes (such as Dei Triuni et ejus fidelium praeconia) lend the work a  somewhat different tone. However, the metres and strophic schemes of the odes are preserved. This proves G.’s relatively high poetic ability, given the extent of his lexically variation in some of the poems. The work is complemented by an encomiastic poem by G.’s classmate (and relative) Jiří Šultys, celebrating the erudition of Kutná Hora natives. 3 A Collection of Epigrams G. dedicated his collection M. Adami Ge­ nikowsky … Epigrammatum … centuria I. (1617) to his relative, Prostějov burgher Pavel Primus, and to Ioannes Campanus. A total of 103 epigrams, mostly written in the form of distichs, are addressed to specific friends of G.’s as well as to anonymous addressees or abstract social vices.

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Both formally and thematically, G.’s epigrams resemble those of Martial: like the Roman poet’s work, this collection contains attacks against literary critics and condensed depictions of greedy lawyers and doctors taking advantage of various human weaknesses. It is typical of G.’s epigrams that these attacks are moderated when the addressees are named; the collection also includes several sincere (e.g. wedding) congratulations and wishes. A distinctive feature of the epigrams is their playful language: figura etymologica is a popular poetic device of G.’s – the point of some epigrams lies in understanding particular etymological relations; besides this, G. also creates anagrams (miles  – limes), sequences based on the phonetic similarity of words (castra  – rastra  – claustra  – plaustra  – rostra), acrostics (in one case also combined with meso- and telestics); he plays with the semantics of names; he uses the homonymy of common and proper nouns; he creates various riddles, etc. III Bibliography Work: RHB 2: 434–5. Bibl.: For an overview of previous research, cf. RHB 2: 435. Vojtěch Pelc

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Gessinius, Paulus (Pavel Ješín z Bezdězí, Geschinius a Bezdezy, Gessinus, Paulus Gessi­ nius Pragensis, Gesinius, pseudonym ­Zachaeus Pulegius de Zybisin, P.G. a B.) before 1590, Prague – after 1632 in exile a preceptor, editor, prose writer and poet I Biography G. was the son of the New Town burgher Jan Ješín (RHB 2: 443–4). In 1603, he accompanied Peter Müllner von Mühlhau­ sen on his studies in Görlitz as a famulus. In 1605, he studied in Herborn, where he disputed in 1606 under the guidance of the professor Matthias Martinius on the topic Sceleton hieraticae, scholasticae et politicae (Herborn: Corvinus 1606). In 1607, he studied at the university of Prague. In 1607–8, he was the headmaster of the school in Slaný. After his departure from the school in Slaný, he proposed → Pavel Stránský for the position of the local headmaster (Hejnic 1965b: 74). Afterwards, he became the preceptor of Jan Smil of Michalovice, with whom he went to German academies and universities. They gradually visited Greifswald (1608), Frankfurt an der Oder, Leipzig, Wittenberg, Rostock, Helmstedt, Marburg, Giessen (1609) and Heidelberg (1610). G. was still the tutor of Jan Smil in 1611. In 1617–1619, he was a  scribe of the New Town of Prague. He was a member of the Unity of the Brethren (Unitas fratrum) (Just, Klosová, Steiner 2011: 191) like his father and siblings (Fejtová 2014: 171, 173). From 1618, he performed various diplomatic missions in the service of non-Catholic estates and later

also Frederick of the Palatinate; he was a secretary of Georg von Hohenlohe and a  councillor of the court of appeal. Together with his brother Samuel (RHB 2: 446), he was elevated to the nobility by Frederick of the Palatinate (c. in 1620). After the Battle of White Mountain, he stayed, along with other members of the royal court, in Frankfurt an der Oder. In his absence, he was sentenced to death for rebellion. Although he avoided execution, his property was confiscated. He accompanied the king Frederick to the Netherlands. On 21 June 1621, he was entered in the register of the academy in Franeker as a  preceptor of the brothers Kaplíř of Sulevice. In 1624, their education was taken over from him by → Samuel Martinius. G. was allegedly still alive in 1632. G. was a favourite student of → Ioan­ nes Campanus; he also devoted himself to Czech history and to a lesser degree to poetry as well. Despite the great age difference, Campanus held him in esteem. According to Campanus’s own words in his preface to the edition of Odae sacrae from 1611, it was G. that made him publish this work. Similarly, Campanus induced G. to publish the manuscript Ma­ ies­tas Carolina. In addition, Campanus dedicated his works De S. Paulo (1611) and Nemo vir perfectus (1618) to G., and they exchanged poems. G. also advised Campanus to dedicate his Odae to Fried­ rich Taubmann, whom he knew from Wittenberg, or to Konrad Rittershausen, but G.’s connections to Altdorf are not known (Kunstmann 1963: 79). When G.  worked in Slaný, he tried to win the favour of the lords of Donín. His patrons included Bohuslav of  Michalovice; the

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addressees of his dedications comprised the Kohouts of  Lichtenfeld, whose tutor was G.’s brother Samuel, and the Sixts of  Ottersdorf. He dedicated the publication of the Chronicle of the So-Called Dalimil to →  Václav Budovec of  Budov and Václav Vilém of  Roupov. In a  letter, G. dedicated the work Piis Manibus (1623) by → Caspar Dornavius to the former Estates secretary Benjamin Fruwein of Podolí, who had fled after the Battle of White Mountain as well. He and Dornavius could have known each other already from the time when they both worked as preceptors, but they undoubtedly met in the Kingdom of Hungary in 1620 during diplomatic negotiations, where Dorna­ vius represented the duke of Brzeg. In Prague on 10 October 1607, G. wrote an entry in the album amicorum of → Jan Opsimates (Holý 2011: 202). In Marburg on 6 August 1609, he wrote an entry in the album amicorum of → Ioan­ nes Filicki and in the same year also one for Christoph Agricola from Amberg (Hüttner 1904: 146). G.’s library included a  binder’s volume of historical writings, deposited in the Research Library in Olomouc, shelf mark II 17.683 now. It contains a number of his handwritten additions, supplements and notes on the reading of the chronicles of Cosmas and Dalimil, whose editions he prepared (Daňhelka 1961). Because of the similarity of their names, G. (in Czech Ješín) is often confused with his contemporary Paul Essinius (Pavel Ešín, RHB 2: 109–111). II Work The most important part of G.’s work comprises his critical editions of Old

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Czech and Latin historical sources, which have been praised for their professional treatment of the language and textual-critical procedures. In addition, he wrote Latin poems using various metres, including dactylic hexameter, elegiac couplets as well as diverse Horatian metres. Although he spent many years travelling to universities abroad, he did not leave a  trace in foreign occasional printed books, perhaps because he did not excel as a poet. His extant occasional poems are purely related to the Czech lands. In prose, he wrote a  political speech in honour of the executed heroes of the Bohemian Revolt. As an author, he was undoubtedly involved in the extant university speeches of his student Jan Smil of Michalovice. G.’s prose is of high quality – he was able to express himself in a very sophisticated way both in Latin and in Czech. 1 Poetry As the headmaster of the school in Slaný, G. in 1608 published Iubila in­ clyti regni Boemiae (Prague: Paulus Ses­ sius 1608). G. dedicated the work to Ota and Vladislav of Donín after their return from their six-year journey to foreign lands. They were the younger brothers of Bedřich of Donín, who undertook several journeys, whose description has been preserved. Whereas Bedřich of Donín had been raised as a Catholic, the education of his brothers had been non-Catholic – their preceptor in the 1590s was Andreas Marchio Žďárský. In the composition, the characters express themselves in different metres: Bohemia in hex­ameters, Reli­ gio in Alcaic stanzas and the muse Clio in elegiac couplets. The vivid, somewhere

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even dramatic, utterances of individual characters, passing the word to each other, may lead to the belief that the verses were read publiclly at the welcome ceremony for the two noblemen. Formally, it is a beginner’s poetic work, but it does not contain many borrowings from ancient authors. Clio’s speech (98  ele­giac couplets), describing the journeys of the two noblemen, is the richest in content. The beginning contains a  chronostic with the year of the beginning of the travels – 1602, whereas the end shows 1608. The Doníns travelled through the Kingdom of Hungary, where they saw traces of recent fights against the Turks; to Vien­na, and via Carinthia and Carniola to Italy; through Florence, Rome and Naples to Calabria, from where they sailed to Jaffa and further to Jerusalem. The author laments the fate of the Holy City, which is in the hands of pagans. On their way back from Crete and Zakynthos, they were caught by a sea storm, whose poetic description is rather good. They reached Kerkyra (Corfu) and set out for Rome again; then they travelled across the Alps to Switzerland and from there on the Rhine to Strasbourg. They visited Paris and London. They returned to Slaný again via Switzerland and Germany on 5 June. The composition is reminiscent of the poetic description of the journeys of →  Bohuslaus of Lobkowicz and Hassenstein written by Hie­ro­nymus Balbus, but it is not likely that G. would have known it. With sympathy, G. comments on the political situation in Switzerland (which he, however, blames for the burning to death of John Hus, whose ashes were thrown into the Rhine) and in England.

In 1605–1623, G. wrote several occasional poems (for their list, see RHB 2: 446)  – besides epithalamia also congratulatory and introductory poems and epicedia. The predominant metrical unit was the elegiac couplet. The printed poetic composition Bo­ hemia viva from 1609 was ascribed to G. as the author by F. M. Bartoš and Josef Polišenský. This opinion was rejected by Josef Hejnic as unproved  – the author could have been e.g. Campanus, → Georgius Carolides, → Andreas Rochotius or → Ioannes Czernovicenus (Hejnic 1965a). RHB (6: 328) gives the work as anonymous. 2 A Political Speech G. published Parentatio heroibus Bohe­ mis (s.l.: s.t. s.a.) under the pseudonym Zachaeus Pulegius a Zybisin in the exile in the Netherlands in 1621. The anagram of his name was deciphered by F. M. Bartoš in 1937. The speech is written in prose. It aims to defend the Bohemian Revolt and to express respect for its executed participants. The stylised speech before the senate of a  university, probably addressed to some university community in the Netherlands (Graupe 2012: 570), begins with a brief overview of the history of the Kingdom of Bohemia with respect to political relations with the Habsburgs. The margins contain the years of historical events taken from the chronicle of →  Václav Hájek of Libočany. After the praise of John Hus and Jerome of Prague, the author moves on to the Letter of Majesty of Rudolf II (1609) and the subsequent development of the political situation in the kingdom. This is followed by the praise of individual participants

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in the uprising of the Bohemian estates and the description of some details of the execution. This speech is different from G.’s other prosaic speeches in its hyperbole and pathos. It is a Ciceronian speech in the true sense of the word. G. quotes ancient classics (Horace, Petronius), and he has incorporated entire passages from Tacitus into his speech as well (Graupe 2012: 570–1). Nevertheless, he also uses contemporary, especially Dutch, authors in order to attract the attention of his audience. He sharply attacks Ferdinand II and depicts the Habsburgs as a dynasty that wanted to subjugate the Bohemians. At the end of his speech, he reverently returns to the memory of the executed. Parentatio was republished in Prague in 1937 as an occasional print on the death of the first Czechoslovak president, T. G. Masaryk. The topic of the homage to the executed members of the resistance of the estates was also treated by Caspar Dornavius, whose print Piis Manibus came out with G.’s introductory letter and accompanying poem. G. was also undoubtedly involved as an author in two university speeches from 1609 and 1610 that were given by his student Jan Smil of Michalovice during his studies in Wittenberg and Prague. They concerned political issues and the reform of the university of Prague (RHB 3: 327; Hejnic 1965a: 401–2). 3 Editions of Historical Sources When G. was a  scribe at the New Town Hall, he published an edition of Maies­ tas Carolina sive Constitutiones Caroli IV. Rom. Imperatoris, quibus ille regnum Bo­ hemiae formandum ornandumque cen­ suit (Hanau: typis Wechelianis 1617). He

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was given the impetus for this edition by Campanus, who had undoubtedly mediated also the source, i.a. a  manuscript from the library of the university in Prague, missing now. In his dedication to the Kohouts and Sixts, G. praises Charles IV and highlights the tradition of Bohemian legislation. In his preface to the reader, he notes that he drew upon an old manuscript of the university and that he had not managed to find another copy – at the New Town Hall, he had only discovered a brief summary of the Czech translation, which he used in his notes. Although G.’s edition contains an incomplete and sometimes erroneous text, it is the most complete version, which was used by František Palacký as the basis of his modern edition (Palacký 1844). The print was published in the established Calvinist printing workshop in Hanau. Evans (1974: 49) pointed out that this edition evidently had also other than purely scientific objectives  – these could have been political as well. The height of G.’s editorial work was his edition of the Czech rhymed chronicle known as Dalimil’s chronicle from the beginning of the 14th century, published under the title Kronyka stará kláštera boleslavského o posloupnosti knížat a  krá­­lů českých… [The Old Chronicle of the Boleslav Monastery about the Succession of the Dukes and Kings of Bohemia] (Prague: Danyel Karel z  Karlsperka 1620). In his own words, G. had collected seven manuscript copies and fragments. In addition, he used manuscripts that have not been preserved to this day as evidenced by his variant readings, not documented in known manuscripts. He divided the subject into chapters, which

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was repeated in later editions as well (Daňhelka 1988: 13, 43–4). In the preface, written in Czech, he explained to the readers the circumstances of the origin of the work and his editorial procedure. He strictly refused to modernise the text. He wanted to preserve it in the original form, inter alia because of the verses. In the preface, he draws attention to some more significant differences between medieval and modern Czech (e.g. the use of the dual number). At the end of the edition, he has placed a brief glossary of older expressions. G.’s edition was printed on 25 June 1620. Several months later, after the defeat of non-Catholic estates at the battle of White Mountain, the entire edition was destroyed. The reasons may have been G.’s preface, in which he touches on the issue of the deposition of the king, as well as himself as a member of the court of the defeated party. Dalimil’s chronicle contains critical passages against the Germans, which found response in the society of the time. It was by no accident that it was published again during the National Revival and repeatedly after the establishment of the Czechoslovak Republic. Although G.’s edition was probably printed at the request of non-Catholic estates, as implied by G.’s dedication to Václav Vilém of Roupov, the chancellor of Frederick of the Palatinate, and the supreme chamberlain Václav Budovec of  Budov, and it was undoubtedly intended for the purposes of political propaganda, it is not a  special-purpose work on G.’s part but a  scientific work, prepared over many years. Even though only a  few copies survived the destruction of the edition, the readers’ interest is proved by numerous copies, used even

by Czech Jesuit authors, e.g. the historian Bohuslav Balbín (Daňhelka 1981: 30–1). The preface of G.’s edition was drawn upon by the Jesuit Jiří Konstanc, who reprinted a  part of it in 1667 in the work Lima linguae Bohemicae, to jest Brus jazyka českého [The Whetstone of the Czech Language] (Knihopis 4307) in the chapter about archaisms without giving G.’s name. Besides this edition, G. also probably planned to make new edition of Cosmas’s chronicle. This is proved i.a. by G.’s variant readings of Marquard Freher’s edition of 1602 which he incorporated in the so-called Olomouc binder’s volume (Daňhelka 1961: 59). Nevertheless, this new edition never came out. III Bibliography Work: Knihopis 1810 Modern ed.: Parentatio heroibus Bohe­ mis, ed. F. M. Bartoš. Praha, 1937; Czech translation K. Hrdina, Pavel Ješín z Bezdězí, Posmrtná paměť českým hrdinům [The Posthumous Remembrance of Czech Heroes]. Praha, 1938; reprint Du­ chem i mečem [By Spirit and Sword]. ed. F.  Heřmanský. Praha, 1958, 569–78; J.  Daň­helka, Die Alttschechische Reim­ chronik des sogenannten Dalimil he­raus­ ge­geben im Jahre 1620 von Pavel Ješin von Bezdězí. München, 1981 (a facsimile of G.’s edition of Dalimil). Bibl.: RHB 2: 444–6; LČL 2/I: 522–3; Holý 2011: 201–3 (containing an overview of previous research). Maiestas Carolina, ed. F. Palacký. In: Archiv český 3. Praha, 1844, 65–180; F.  Hüttner, Stammbuch des lutherischen Pfarrers Georg Eckenberger. In: Verhandlungen des Historischen Ver­

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eines von Oberpfalz und Regensburg 56, 1904, 146; J. Daňhelka, Ješínovy výpisky z  Da­ limilovy kroniky [Gesinnius’s Excerpts from Dalimil’s Chronicle]. In: LF 84 (1961), 57–65; J. Polišenský, České dějepisectví předbělohorského období a  pražská akademie [Czech Historiography of the Period before the Battle of White Mountain and the university of Prague]. In: AUC – HUCP 4/2 (1963), 133– 5; Kunstmann 1963: 79; J. Hejnic, Humanistica. Nálezy ze slánského archivu [Humanistica: New Findings from the Archive in Slaný]. In: LF 88 (1965), 73–87; J. Hejnic, K latinské básni Bohemia viva [On the Latin Poem Bohemia Viva]. In: LF 88 (1965), 399–403; R.J.W. Evans, The Wechel Presses: Humanism and Calvin­ ism in Central Europe 1572–1627. Oxford, 1975, 49; J. Daňhelka, Die Alttschechi­ sche Reimchronik des sogenannten Da­ limil herausgegeben im Jahre 1620 von Pavel Ješin von Bezdězí. München, 1981 (a facsimile with an introductory study); Staročeská kronika takřečeného Dalimila [The Old Czech Chronicle of the So-Called Dalimil] 1, ed. J. Daňhelka. Praha, 1988, 9, 13, 43–4; Maiestas Carolina. Der Kodi­ fikationsentwurf Karls IV. für das König­ reich Böhmen von 1355, ed. B. Hergemöller. München, 1995, CXLVIII–CLII et passim; Seidel 1994: 389–90; Just, Klosová, Steiner 2011: 191; K. Graupe, Oratio historica – Reden über Geschichte: Untersuchungen zur praktischen Rhetorik während des spanisch-niederländischen Konfliktes im 16. und 17. Jahrhundert. Berlin, Boston, 2012, 569–71; Fejtová 2014: 171, 173; Koupil 2015: 209–11. Marta Vaculínová

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Gilco, Ioannes (Dubravius, Jilco, Jan Jílek z Doubravy, Jílek z Doubravky) 1533, Pilsen – 1553, Austria a Latin poet

I Biography G. came from a Catholic burgher family. There is evidence of his studies at the town school in Pilsen and from 1550 at the university in Vienna (RHB 2: 450), where he probably focused on legal studies. He acknowledged Benedikt Kleinschnitz as his teacher there. Three years later, he accidently drowned. His intellectual contacts can only be reconstructed based on a single published collection of juvenile poems. As G. died so young, his contacts were limited to family members, to his peers with whom he studied or met (mostly in Pilsen or in Vienna), important burghers and officials of the towns of Pilsen, České Budějovice / Budweis, Český Krumlov / Krummau and Linz. Pilsen was the hometown of his peer Ioannes Cropacius, who also worked there as a  teacher (RHB 1: 495‒496); he had studied in Leipzig and Wittenberg, and he was the brother of the Latin poet → Caspar Cropacius (with whom G. was in touch as well). G.  was also one of the contributors to the collection written for Vitus Crumlovinus, living in Pilsen, by →  Matthaeus Cervus (probably teaching in Český Krumlov at that time), Samuel Sylvanus and Ioannes Cropacius, and published in Vienna in 1553. In addition, G. wrote poems for the father of the groom (Vitus), a  member

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of the town council and later the mayor of Pilsen Bernhard Crumlovinus (Krumlovský), who had graduated from the university of Vienna himself. A further unspecified peer to whom G. addressed his poems was Simon Steyger, also an acquaintance of Ioannes Cropacius. In his poems, G. turned to his stepfather Martin Plateola as well. G. was rather strongly focused on the patronage of a distant relative of his, the bishop of Olomouc and a significant Humanist author →  Ioannes Dubravius, to whom he had been recommended as a client by Václav of Doubrava, G.’s friend and paternal cousin. Ioannes Dubravius financially supported G. during his studies. Another relative of G.’s was the bishop’s nephew and the Pilsen town scribe Linhart Jílek of  Doubrava  / Leonhardus Gilco Dubravius, who had ties to Nuremberg printers including →  Jan Mantuán Fencl. Ioannes Cropacius, the publisher of G.’s poems, was a maternal grandson of the printer Mantuán Fencl. II Work G. died at a  very young age. His extant poetic work comprises only a few poems, showing that he was a  talented poet already in his youth, able to write quite elegantly and skilfully. Among metric types, he preferred elegiac couplets, but he also wrote Phalaecian verses and Sapphic stanzas. The collection Sylvula carminum (Wittenberg: s.t. 1558) was published by Ioannes Cropacius. The only information on its origin comes from his preface, dedicated to Václav of Doubrava. Cropacius presented himself there as G.’s best friend, who had, after his return from

Wittenberg, ‘accidently’ found a  notebook of poems of his tragically deceased friend and decided to publish them to honour his memory and to show how excellent a poet he could have become. The edition is likely to have been financed by G.’s relatives, in particular the addressee of the preface; Cropacius conceived the collection as part of his self-presentation. It is not clear whether Cropacius used all the poems from the handwritten notebook, on what he based his selection, whether he edited the poems before their publication and whether he adapted the poems to the place of publication. Although the collection is not large, consisting of rather shorter occasional poems and school compositions, it is important for the fact that it shows the ties of Catholic Humanists from South and West Bohemia to the environment of the university of Vienna and the local literary practices just before the middle of the century. According to the dating, some school compositions were written already in 1543, while others come from as late as the period of G.’s studies in Vienna or from the time just before his death. They include epithalamia and epitaphia or short occasional poems (often congratulatory poems, poems of thanks or asking for support). Funny puns, moralising compositions and a short fable converted into verse form are rather exceptional. What is different from the rest are three hymns about the resurrection of Christ (one of which contains a  parallel between the resurrection and the return of spring to nature, common at that time). The most specific poem is a rather long hodoeporicon Iter Viennam (77 heroic couplets) about G.’s journey

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from Pilsen to Linz and Vienna, in which G. describes his meeting with his friends, who gradually accommodated him, and indicates his further objectives, namely the studies of law. III Bibliography RHB 2: 450–2. Lucie Storchová

Gisbicius, Paulus (Pavel z Jizbice, Jizbický, a Gisbice, a ­Gizbice, Gizbize, Gizbicius, Gisbitz, Gisbicz, Gisbick, PLAG) 16 August 1581, Prague – 27 October 1607, Prague an eminent Latin poet I Biography G. was one of the distinguished and distinctive Latin poets of the Czech lands in the early 17th century. He was born into a  rich burgher family. His stepfather, Matyáš of Jizbice, was a councillor of the royal accounting chamber. Together with him, G. and his brothers were elevated to the nobility with the nobiliary particle ‘of Jizbice’ in 1592. The family had close ties to the Unity of the Brethren (Unitas fratrum), whose members included G.’s stepfather, G.’s brother Václav, executed in 1621, as well as the related families of the Sixts of Ottersdorf and the Skálas of Zhoř. G. first studied in Prague, perhaps at the school at the Church of St Henry in the New Town, later at the university of Prague. In 1596, he left for Annaberg,

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Saxony, where he studied under the guidance of Christoph Fischer, to whom he dedicated his earliest known Latin poems. In poetry, he was then influenced by the Annaberg poeta laureatus Melchior Leaenus, with whom G. and his family were in touch later as well. He also became friends there with → Henricus Clingerius, who was two generations older; G. maintained intensive contact with him even later in Prague; apparently, they were bound by strong ties of friendship. After his return to Prague, G. received the title of poet laureate at the court of Rudolf II on 11 May 1599 for a  poem about the dukes and kings of Bohemia, which he, however, never published in print. In 1599, he enrolled at the university in Altdorf; he was probably staying with his professor of laws Konrad Rittershau­ sen, known for his numerous contacts in Bohemia. In 1601–1603, G. travelled to foreign universities: he gradually visited Wittenberg, Leipzig, Halle, Zerbst, Magdeburg, Helmstedt and Rostock, and he continued to the Low Countries. On 18  September 1602, he enrolled at the Faculty of Law in Leiden, where he probably stayed until January 1603. On his way back, he visited Janus Gruterus in  Heidelberg. After his return, he had three odes that he had received from Janus Dousa printed along with a poem by Joseph Scaliger (Ludwig 2014). His further stay in Prague is characterised by excesses, disputes with the university, futile attempts to assert himself in court service or elsewhere and perhaps also existential problems after the death of his mother, who had financially supported G. (documents on G.’s excesses and dispute with the university including the autograph of

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an apologetic poem have been preserved in the Archives of Charles University). G. died on 27 October 1607 in a duel with Fridrich Pětipeský of Chyše, with whom he had got into a dispute in the house of his lover. G. was in touch with poets who were close to the court or at least presented themselves so (→  Balthasar Exner, Caspar Cunradus, →  Caspar Dornavius, → Bartholomeus Bilovius) as well as with less important courtiers (Alois Radibrat). He also unilaterally directly addressed higher-ranking courtiers (Rudolf Coraduz, Paul Sixt Trautson, Johannes Barvitius, Jacob Chimarrhaeus, etc.) and the ruler with praise and requests for travel recommendations. He helped his friends (Nicolaus Pelargus, Thomas Smi­chaeus and Ioan­nes Thermanticus, the last of whom G. accepted in his circle in his collection Periculorum; for more on these relations, see Storchová 2011: 283ff.) to receive the title of poet laureate; among foreigners, he thus helped e.g. Caspar Cunradus (G. mentions his share in his becoming poet laureate himself in Peri­ culorum 2, 73), Balthasar Exner and the Pomeranian poet Martin Schmechel. He supported his friends verbally and maybe also financially in publishing poems, which mainly concerns Clingerius, but also Bilovius and →  Ioannes Czernovicenus. In poetic activities, he initially supported also the preceptor of the Jizbický family → Leonhartus Albertus. From the time of his studies abroad, G. maintained contact with intellectuals associated with the university of Prague, mainly →  Ioannes Campanus, to whom he gave several books; he would also send him his poems; later, he began a poetic dispute with him, which was reflect-

ed in the work of both authors. This dispute spread to the whole university when G. in his poetic collections published abroad in 1602 attacked Prague university masters. In his invectives, G. i.a. criticised the adherence of the university to established literary models and its lack of familiarity with foreign trends; on the other hand, he emphasised his stylistic innovation and originality, contact with foreign scholars, and the title of poet laureate. Prague masters wrote a complaint to Altdorf, where G. had studied, and Konrad Rittershausen defended them in his verses printed in Spongia (1602, see Kunstmann 1963: 75). The university sent another complaint to Wittenberg, where G. was staying at that time. However, the chancellor of the University of Wittenberg, Ursinus, did not intervene against G. Whereas the attacked Campanus opposed G. rather moderately, G. was more strongly criticised by →  Barptolomaeus Cirrinus. In his poems, G. also attacked →  Georgius Carolides, another important Bohemian poet besides Campanus (yet he also published epigrams directed against an opponent of Carolides). The dispute was eventually settled with the help of G.’s stepfather and the poet apologised to the masters. G. gathered a circle of poets around himself, who admired and imitated his poetry. He was also in touch with Hungarian Humanists of Calvinist or Lutheran orientation (→  Elias Berger, Ioannes Bocatius, → Ioannes Filicki, etc.). Among the Bohemians, they included teachers even outside of Prague and physicians (→  Adam Zalužanský, →  Matthias Borbonius). On his travels abroad, G. gained contacts relatively easily, which is proved

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by occasional poems written by him or by his foreign friends. In Altdorf, he met Daniel Cachedenier, whose French textbook for the Germans he accompanied with a  poem; he also wrote a  poem for the edition of Panciroli’s Nova reperta, prepared by Heinrich Salmuth. He was in touch with K. Rittershausen, who, however, stood in the dispute on the side of the university of Prague against him. G.  made great efforts to establish contacts in Holland, where he was in touch with his peers Nicolaus Heinsius, who wrote to him about → Elizabeth Jane Weston,  Petrus Scriverius, in whose al­ bum amicorum he wrote two poems, and Hugo Grotius; the Leiden professors Joseph Justus Scaliger and Petrus Bertius. In addition to printed testimonies, which he published himself, also his poem to Adrian van der Burch has been preserved; G. exchanged poems with Bonaventura Vulcanius. At that time, G.’s poems were well received abroad; a part of them was reprinted by Gruterus in the anthology Deliciae poetarum Germanorum III (1612). G.’s biggest supporters seem to have included his mother, Ludmila of Voze­ rovice, and his stepfather, Matyáš of Jizbice. G. also dedicated his works to other relatives  – his brother-in-law Jan Theodor Sixt of  Ottersdorf and Theofil Mráz of  Milešovka. Among high-ranking people, he most frequently turned to Jindřich of Písnice, the vice-chancellor of the Kingdom of Bohemia. He dedicated the collection Periculorum to him and he promised to write a longer poem for him in future, which he did and dedicated the extensive Elegidion to him in 1607. In one poem, he also addressed →  Jáchym of Těchenice, a well-known patron of poets,

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whom he valued as an author as well as a supporter of Muses. The increased interest in self-presentation is manifested in the publication of several collections of encomia and propemptica written for him that he published himself (for their list, see RHB 2: 457–9). On his travels, he easily gained educated friends; he often (sometimes even very persistently, as in the case of Albert Voit) sought the favour of outstanding Humanists and the leading representatives of foreign universities and its written proof, be it an entry in an album amicorum or a  poetic or prosaic recommendation, which he then immediately published in one of his collections. On the other hand, unlike other authors, he enjoyed literary polemics, he wrote satirical offensive poems against his poetic adversaries – besides the Prague university masters, these included e.g. Bar­tho­ lo­meus Bilovius. In the attacks against Bilovius, G. was undoubtedly inspired by Matthias Zuber, who wrote a  number of epigrams. He also mocked →  Adam Huber, but in the same collection in which he praised the grammar of Huber’s son Jan. Having become poet laureate, G. began to use the symbolum ‘Per levia ad graviaʼ, derived from his monogram PLAG (Paulus Litomericenus a  Gisbice), with which he also labelled the front covers of his books. G.’s library seems to have contained mostly poetry and then also legal literature. Some books from his possession were later in the library of the monastery of the Order of Discalced Augustinians in the New Town of Prague, from where they came to the present-day National Library and the Premonstratensian library

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at Strahov (Voit 2015: 519); one has been discovered in Västerås, Sweden (Pilichowski 1962: 35). Central European libraries contain a relatively high number of books with his handwritten dedications. II Work G. was exclusively a poet. He seemed to have a  natural talent, which was manifested in the sense of language, in visual imagination, and the original treatment of (even common) topics. He began to write Latin verses in his childhood (the poem for Christoph Homagius from the collection Periculorum must have been written before 1592, when this poet and theologian died). He also collected printed poetry and purchased earlier editions. He wrote notes as well as his own verses in his books. One of the printed books contains even his album amicorum from Annaberg from 1596–7 (Vaculínová 2009: 2011). He tried to give the impression that he was writing spontaneously when he entitled a  number of his occasional poems for the collections or alba amicorum of his friends ‘ex tempore’. Apart from elegiac couplets, he, like Clingerius, liked to use hendecasyllabic verses and Sapphic stanzas, and neither did he avoid wordplay of the type of carmina figurata (Higgins 1987: 149) and unusual metrical units (pure pyrrhichiac verses). G.’s zeal for occasional poetry (Seidel 1994: 24) and his efforts for self-presentation were probably the reasons for his inclusion of poems by other poets under his name (Hieronymus Balbus) or his own under an assumed name (→ Leon­hartus Albertus) in his collections. It is even possible that he devised one addressee of

his poems (the poet laureate and lawyer Ianus Sanarius Ingolstadiensis is known only from a  poem by G.). His critics reproached him for his archaising style, which he used according to the models of Joseph Scaliger, Janus Dousa and Justus Lipsius (as he writes himself), and for his inspiration by works of Lucretius, Propertius and Catullus, not Ovid and Martial, as was then usual. Nevertheless, an analysis of loans in elegiac metres has proved the majority of borrowings from Ovid; of course, also the other Roman classic poets are documented. It can already be documented from the time of his studies how easily he absorbed fashionable trends in contemporary Latin poetry. In Altdorf, for example, he began to use archaisms, which he, however, removed in reeditions of his poems several years later. His occasional poems then contain wordplay, frequent diminutives and accumulation of words, sometimes characterised as an expression of literary mannerism and popular in Baroque poetry. These features were typical of some contemporary Silesian and German poets, among whom G. seems to have been the most influenced by Matthias Zuber and Balthasar Exner, although G. himself never wrote with such formal eccentricity. G. also builds on the legacy of the earlier generation of poets: Paulus Melissus, whose Schediasmata inspired the title of G.’s second collection of poetry, Friedrich Taubmann and, last but not least, Janus Gruterus, whose collection inspired him to call the collection Periculorum. Among Bohemian poets, he thought the most highly of →  Ioannes Chorinnus, →  Ioan­nes Campanus and →  Georgius Carolides (although he mocks them in

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some p ­ oems), →  Nicolaus Pelargus and → Georgius Bartholdus Pontanus. In  G.’s work, one can identify the early stage, which dates back to his poetic laureation and is characterised by his initial attempts in occasional poetry (his epithalamia for Christoph Fischer) and the treatment of longer poems on conventional topics – the birth of the Lord, and the history of the dukes and kings of Bohemia. The second period consists of the years 1599–1603, when G. travelled abroad and manifested his poetic self-confidence in two essential collections, Periculorum and Schediasmatum, published in 1602, which Josef Hejnic considered to be the culmination of Latin occasional poetry in Bohemia (RHB 2: 457). The third period begins with G.’s return to Prague. It is characterised by a noticeable reduction in his poetic production, caused i.a. also by the poet’s worse financial situation. His efforts to gain support are evidenced by dedications to high officials of the kingdom, preceding longer poems of political focus (anti-Turkish calls) or conventional poems (a new treatment of the theme of Christ’s birth). Despite the large amount of G.’s contacts at home as well as abroad, which are reflected in both his own collections and those intended for him, relatively few of his poems have been preserved in occasional collections for other addressees; from 1596–1607, his participation in collections is known in c. 40 cases; a similar production by, for instance, Ioan­nes Campanus in the same period is several times higher. Hardly any of G.’s correspondence has been preserved, but his two large collections contain a number of shorter poetic letters.

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Thematically, G.’s poetry can be divided into poems on religious themes, political poems, large separate collections of occasional poetry and short occasional poems. 1 Poems on Religious Themes G. wrote them at the beginning and end of his career as a poet. The first of them is the printed debut Carmen heroicum de nativitate (Prague: Anna Schumaniana 1598; 480 dactylic hexameters), which is a  conventional treatment of the widespread theme of the birth of the Lord according to the Gospels slightly inspired by Virgil; G. drew more from the poem of his contemporary Nicolaus Pelargus Ra­kov­ nický Exodi generis humani … pars prior (1591). G. treated the same subject again in a shorter poem of 84 elegiac couplets, which, despite conscious inspiration by Virgil and other ancient classics, already bears the features of the poet’s mature style; although it is criticised for its rhetorical style (RHB 2: 477), it contains novel poetic images, sometimes making a worldly impression. It was a New Year’s gift for Jindřich of  Písnice, whom G. in accompanying poems asked to mediate a position in court service for him. 2 Political Poems These include mainly two anti-Turkish calls Ignitabulum pro bello contra Turcas suscipiendo (Prague: Ottmar 1605) and Suscitabulum ad expeditionem Bohemi­ cam in Hungariam (Prague: Georgius Nigrinus 1605); they were written on the occasion of the land diet in Prague in the summer of 1605, which decided on military interventions in Moravia and Hungary against the Turks and the troops of

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Stephen / István Bocskai. In his calls, G. celebrates the emperor and his military leaders, appeals to bravery and asks European nations to unite in the fight against the Turkish enemy. The poems in the spirit of imperial propaganda probably do not express G.’s own opinion, which was rather similar to that conveyed by →  Ioannes Czernovicenus in his epic De bello Pannonico libri sex (1619), where he sympathises with Hungarian Protestants and condemns Habsburg politics in Hungary. The real goal of both of G.’s anti-Turkish compositions was to win the favour of the Bohemian estates and the imperial councillor Adam of Šternberk / Sternberg, who was entrusted with the military campaign. G. contributed two poems into the volume for the imperial commander Giorgio Basta, infamous for the violent recatholicisation of Transylvania (Elogia gratulatoria … ad Georgium Bastam, Prague: Georgius Nigrinus 1607). The main initiator of the printed work seems to have been G.’s friend Henricus Clingerius, who wrote the introductory composition, celebrating Basta’s return from the Kingdom of Hungary. The end of G.’s poem contains an intercession for Alois Radibrat from Dubrovnik, an imperial agent in the Kingdom of Hungary, and a request that Basta allow him to return to his homeland. More information on G.’s real political views is provided by his collections of poetry printed abroad. 3 Large Collections of Poetry They comprise Periculorum poeticorum partes tres (Wittenberg: Zacharias Lehmann 1602) and Schediasmatum farrago nova (Leiden: Christophorus Guyotius 1602). In the two collections, published

within a  few months, G. summarised occasional poetry, which he had written on his travels to foreign universities, and complemented it with his earlier occasional poems and love poems, intended for the lovers Theodora and mainly Pan­ na (Pannula), in which he showed his poetic talent and inspiration by contemporary models, especially Matthias Zuber. His collections contain various types of occasional poetry, most frequently encomiastic poems, with their counterpart being offensive poems, directed against Prague university professors, bad poets and enemies. In them, G. often uses wordplay and discredits his opponents, but he is more frequently offensive than funny. Although not all of the themes of G.’s poems are original, their treatment exhibits some originality. He skilfully uses a  number of poetic meters. He has also included poetic exchange with other poets, when he has printed his as well as their verses. Besides archaic forms, diminutives and unusual, rarely used words according to the model of Justus Li­ p­sius, he sometimes included also Czech words in the poems (the poetic name of his lover, Anna Hadová of Proseč, is Pan­ nula = in English ‘Doll’). Some compositions prove his interest in contemporary literary production and editorial work (he praises the edition of Lucretius prepared by Obertus Giphanius, Meursius’s edition of Lycophron, Coler’s edition of Valerius Maximus, etc.). With exaggerated pathos, he glorifies his heroes, be they scholars (Lipsius, Scaliger, Dousa and others) or politicians and military leaders (Maurice of Orange). He is also quite clear about religious issues; his stance is anti-Catholic: he condemns the demon-

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strative conversion of Caspar Schoppe at the Rudolphine court; he praises Caspar Peucer, imprisoned for cryptocalvinism, and pays tribute to Janus Dousa for the defence of Leiden against the Spanish army. 4 Contributions to Collections of Occasional Poetry In the early period of his studies, G. contributed to the collection of epithalamia for his teacher C. Fischer (Deae Pe­ loreades, Leipzig 1596) and additionally published the separate poem In nuptias (Praha: Anna Schumaniana 1596). The separately published epithalamia for G.’s friends Trias epithalamiorum (Praha: Jiří Nigrin 1599), which G. published in the year when he became poet laureate, are regarded highly for their inventive form. In both their form and play with the language, they are far beyond the period average. Besides numerous wordplays, they also contain versus echoici inspired by Zuber. Other shorter occasional poems written in 1598–1607 include original contributions as well, although not even such a  talented poet as G. avoided the repetition of motifs and poetic clichés. He liked to write accompanying poems for books, epithalamia and epicedia, and he contributed to laureation collections and wrote short poems in the symbola of his friends. Instead of common literary letters, G.  sent short letters in verse, which he probably considered to be the most representative. G. is mentioned in the extant correspondence of Petrus Scrive­ rius, Hugo Grotius and Joseph Scaliger; the Leiden University Library contains an autograph of his poem for Bonaventura

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Vulcanius; another autograph of a poem is deposited in the archives in Slaný. The only known part of G.’s own correspondence are Czech-written letters to the emperor Rudolf II concerning disputes with the university from 1603 (these letters and related documents are placed in the National Archives of the CR, Stará manipulace, inv. No. 1145, G 119). III Bibliography Work: RHB 2: 456–79; RHB 6: 116, 178. Modern ed.: For editions and Czech translations of selected poems, see Businská 1975: 190–7, and Pavel z Jizbice, Panence [To a  Doll], transl. H. Businská. Praha, 1974. For the edition of G.’s album ami­ corum from  Annaberg, see Vaculínová 2009. Editions of G.’s correspondence: G.’s letter to Scaliger and Dousa in: The Corre­ spondence of Joseph Justus Scaliger 4, ed. P. Botley, D. van Miert. Geneva, 2012, 433–5; mentions of G. can be found in the correspondence of H. Grotius (Grotius to Heinsius on 7 February 1603. In: The Correspondence of Hugo Grotius, No. 37) and P. Scriverius (M. R. Abbing, P. Tuynman, Petrus Scriverius Harlemen­ sis (1576–1660): A Key to the Correspond­ ence, Contacts and Works of an Indepen­ dent Humanist. Leiden, 2018, letter to G. Elmenhorst from 23 December 1603). Bibl.: RHB 2: 456–479 (containing an overview of previous research); RHB 6: 116, 178; LČL 2/1: 568. B. Ryba, Pražská  básnířka v milostné elegii Heinsiově [A Prague Female Poet in Heinsius’s Love Elegy].  In: K  dě­ jinám československým v období humanismu. Sborník prací věnovaných Janu Bedřichu Novákovi k šedesátým

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n ­ a­ro­zeninám (1872–1932). Praha, 1932, 381–9; C.  Pilichowski, Nieznane polo­ nica w  bibliotekach szwedzkich [Unknown Polonica in Swedish Libraries]. Gdańsk, 1962, 35; D. Higgins, Pattern Poetry: Guide to an Unknown Literature. New York, 1987, 149; Sei­del 1994: 24–6 and passim; J.  Kolářová, Milostná ly­ ri­ ka Pavla z Jizbice a  tzv. brněnského zlomku [The Love Lyric Poems of Paulus Gisbicius and the So-Called Brno Fragment]. In:  Flores scholarium. Brno, 1999, 107–14; P.  Večeřová, Šumanská tiskárna 1585–1628 [Schumann’s Printing Workshop 1585–1628]. Praha, 2002, 222; J.  Kolářová, Vliv renesančního manýrismu na tvorbu latinského hu­ma­ nis­tického básníka Pavla z Jizbice [The Influence of Renaissance Mannerism on the Works of the Latin Humanist Poet Paulus Gisbicius]. In: AUPO  – Facultas philosophica (2004), Moravica 1, 159–63; M. Vaculínová, Odraz doby v básnickém díle Pavla z Jizbice [The Reflection of Time in the Poetic Work of Paulus Gisbicius]. In: Muzejní a vlastivědná práce 43, Časo­ pis Společnosti přátel starožitností 113/3 (2005), 137–42; Europa humanistica. Die deutschen Humanisten, Abt. I, Bd. I/2, ed. W. Kühlmann, V. Hartmann. S. El Kholi. Turnhout, 2005, 684; Flood 2006, 2: 259–60; M. Vaculínová, Alba amicorum Pavla z Jizbice [The Alba Amicorum of Paulus Gisbicius]. In: Studie o ru­kopisech 39 (2009), 321–30; M. Vaculínová, Paulus a Gisbice (1581–1607). Ein böhmischer Dichter und seine Studien­ reise nach Leiden. In: Humanistica Lovaniensia 58 (2009), 191–215; Storchová 2011: 284–96 and passim; M. Vaculínová, Kniha jako dar. Humanistický básník Pavel z Jizbice (1581–1607) a  jeho knihovna [A Book as

a  Gift: The Humanist Poet Paulus Gisbicius (1581–1607) and His Library]. In: MORST 21 (2011), 7–25; W. Ludwig, Josephus Justus Scaligers jambische Invektive [In tyrannidem Papatus sive] Superstitio im Album Amicorum des Paulus a Gisbice aus Prag. In: Humanisti­ ca Lovaniensia 63 (2014), 225–47; P. Voit, Katalog prvotisků Strahovské knihovny v Praze [A  Catalogue of Incunabules in Strahov library in Prague]. Praha, 2015, 519; W. Ludwig, Joseph Justus Scaliger’s Unknown Poem [In tyrannidem Papatus sive] Superstitio (1603) and the Bohemian Poeta Laureatus Paulus a Gisbice. In: Respublica litteraria in Action: New Sources, ed. K. Tomaszuk. Cracow, 2016, 115–22. M.  Va­cu­línová, Exhortatory Poems Against Turks in the Latin Poetry of the Czech Lands. In: Christian-Mus­ lim Relations. A  Bibliographical Histo­ ry, Vol.  9. Western and Southern Europe (1600–1700), ed. D. Thomas, J. Chesworth. Leiden, 2017, 1008–19. Marta Vaculínová

Goecenus, Georgius (Georg Gaecenius, Gaecenus, Gecenus, Goecenius, Goecenus, Gäcen, Gätzen, Gäzen, Götze, Gaetz, Gaecenn, Goeczaenus) after 1570 (?), Bochov – after 1627, ?? a teacher, preacher and poet I Biography As recorded in the registry of the university in Wittenberg, G. enrolled there

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as Georgius Götzenus Buchaviensis on 28 April 1588. He completed his studies in theology but his further career involved not only preaching but also, especially, educating young people. From 15 October 1596 at the latest his name was connected with the Latin school in Loket (Elbogen), where he signed the local school inventory as a co-director (conrector ludi) on that day. As he himself mentions in an application for financial support for his son Anton, addressed to the town council in 1607 (Horčička 1910: 31–2), he had already worked with the youth in Loket from 1587. In 1601–1620 he taught German and Latin there; with his older students, he likewise rehearsed theatrical performances (Prökl 1890: 344–5). In 1606 he also led Horace reading classes, for which he prepared auxiliary materials. Johannes Flemlingus dedicated his Dis­ putationum Physicarum Decima Septima De Sensibus Externis (Jena: Johannes Weidner 1607) to G. as headmaster of the school in Loket and also mentioned Thomas Adler and Nicolas Thod, G.’s predecessors as headmaster. Under these three Lutheran scholars, the Loket school enjoyed great prosperity, which lasted until the years following the Battle of White Mountain. One of the consequences of the situation that had developed in the Czech lands was the dismissal of non-Catholic teachers in 1627. The wedding collection Epithala­ mia in honorem nuptiarum (Wittenberg: Zacharias Lehman 1595), to which G.’s brother Johannes and classmates from the university Valentinus Leo Adorphensis, Mathaeus Schmidelius Cubitensis, Bartholomaeus Didelius Falconoviensis and Balthasar Cervinus Schlaccosylva-

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nus contributed their encomiastic poems, was put together to celebrate G.’s marriage to Sabine, widow of the teacher Georgius Schmidewald. Its title page indicates that G. had worked not only at the school in Loket but also earlier in Sokolov  / Falkenau). In his application for the granting of town privileges, G. refers to Falkenau as patria (RHB 2: 222); it is thus possible that it was his birthplace. Considering his attribute Buchaviensis, however, Bochov is usually considered G.’s hometown. II Work G. wrote his literary works only in Latin, but he was also able to write in German. G.’s extant Latin works comprise two poetic compositions written in elegiac couplets and three letters in prose, in which he addresses the councillors of the town of Loket. His treatises contain short Greek quotations, which prove G.’s high-quality Humanist education. 1 Poetry The poem Paraphrasis odes Horatianae decimae, libri II. carm… (Jena: Johannes Weidner 1607) in 288 free verses, expands on Horace’s poem (Carm. 2. 10) Rectius vives, Licini, neque altum. In the margins of the printed book, the main text is accompanied by excerpts from Horace’s original and by relevant quotations from Cicero (De senectute, De Offi­ ciis), Seneca (Naturales quaestiones) and John of Salisbury (Policraticus), whom he cites as Dio Chrysostom on the basis of an erroneous tradition. The poem is based on reading that he had done with his students a year earlier. It develops the idea of the moderate, golden mean, lying

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in satisfaction with one’s current situation in life. Excessive ambitions cause envy, but despair does not bring anything good either. As deterrent examples, the author mentions Icarus, Alexander the Great and Troy. The actual paraphrase is preceded by 13 couplets entitled Vetusta et usitata ecclesiae cantio et precatio ad Christum Filium Dei, quae est Das alte Jahr vergangen ist, in which G. asks Christ to bring a prosperous year. G. dedicated the entire collection to the town council. In the Loket copy he made some handwritten corrections to the text. Carmen elegiacum de metallis… (Leipzig: Laurentius Cober 1614) is an extensive poem celebrating the natural riches in the surroundings of Carlsbad / Karlovy Vary, a  spa town popular not only among Humanist authors. It was published as a supplement to the treatise De Thermis Carolinis tractatus by Václav Payer, along with other texts related to Carlsbad. In the first six verses of Preca­ tio ad filium Dei Dominum nostrum Jesum Christum … pro conservatione Thermarum Carolinarum, G. asks God to protect the spa town and to be favourably inclined to it; in the following 197 couplets he describes the mineral wealth hidden in the whole of Bohemia (he uses the term Boia) and particularly in the Loket region (‘quae Cubitensis ager profert terrea dona’). He demonstrates his knowledge of several Latin expressions for particular types of minerals. Through a  short eulogy of man as the image of God, he proceeds to describe the healing effects of the spa water. He mentions that it is visited by members of many nations, noblemen and commoners alike. At the end of the poem, he admits that not all who

come to recover from various ailments here are cured, partly because they fail to obey medical instructions. In this context, he uses the phrase Machaonia arte, referring to the physician to the Achaeans before Troy as mentioned by Ovid. 2 Orations Preserved in Manuscripts A handwritten request for public examination permission dated 11 May 1607 (Horčička 1895) is written in high-quality Latin and enlivened by several Greek quotations from Aristotle, Plutarch and Thucydides. In it G. emphasises the importance of education and the fact that all good schools organise examinations, which reveal the quality of education the schools provide to young people. Oratiuncula supplicatoria… is G.’s prosaic application from 8 March 1615 for the position of assistant to the Chodov pastor Matyáš Wohlrab (Richter 1911: 7–9). In it G. refers to his former theological studies and his demanding twenty-eight year service in schools. 3 Letters Only copies of G.’s letters to various authorities have been preserved; G. probably wrote these in German as well as Latin. In a letter from 21 May 1607, preserved in a  manuscript, G. addresses Prague councillors and indicates the material difficulties of his teaching life. He thanks them for their support and describes the circumstances of the origin of his Para­ phrasis odes Horatianae decimae, which he probably sent along with this letter. He also mentions synoptic (probably Ramist) tables, which he used as an aid when reading Horace at school. The let-

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ter contains Greek quotations from Dio Chrysostom and Plato. III Bibliography Work: VD16 ZV 6841, VD17 39:138841F; RHB 2: 221. Bibl.: For an overview of previous research, cf. RHB 2: 222 (the whole entry 221–2). For a  transcription of G.’s letters to the town council, see A. Horčička, Das geisige Leben in Elbogen zur Zeit der Re­ formation. In: Jahresbericht des k. k. Neu­ städter deutschen Staats-Ober-Gymna­ siums in Prag am Graben am Schlusse des Schuljahres 1895. Prag, 1895, 31–2, 35–40; for a  German translation of the application for the position of an assistant to the Chodov pastor, see R. Richter, ­Georg Götze, ein Lebensbild aus bewegter Zeit. In: Unser Egerland 11 (1907), 5–9; V. Prökl, Geschichte der Stadt Elbogen. Historisch, Statistisch und Topografisch Dargestellt. Eger, 1890; S. Siebert, Geistige Beziehungen zwischen Böhmen und Sachsen zur Zeit der Reformation. Teil 2: Pfarrer und Lehrer im 17. Jahrhundert. In: Bohemia 7/1 (1966), 140 (Götz, Georgius); A. Eckert, Die deutschen evange­ lischen Pfarrer der Reformationszeit in Westböhmen. Biographisches Handbuch zur böhmischen Reformationsgeschichte II, 1974–6, 51, s.v. Gaeceno; A. Eckert, Evangelische Schulordnungen und „Lehr­verträge“. In: Bohemia 21 (1980), 15–57. Pavel Ševčík

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Gryllus of Gryllov, Matyáš (Matěj Gryllus z Gryllova, ­Matthias Grillus a Grillowa, Matěj Gryllus R ­ a­kovnický, Rakovnicenus, Raconeus, M.M.G. a G.R., M.M.G. a G.) 1551, Rakovník – 2 September 1611, Žatec an author of poems in Latin and Czech

I Biography G. was born into a  scholarly family. He was the son of prominent scholar Jan Gryllus the Elder of  Gryllov. His brothers Pavel and Jan the Younger were likewise active in literature (as were other members of his family, see below). He studied at the university of Prague and received his Bachelor’s degree in 1570. From May 1571 he studied in Wittenberg, but by 1573 he was already working as a teacher at the school of St Gallus, after which he taught in Slaný (1574), Louny (1575) and Tábor (1576). In 1576 he also received his Master’s degree from the university of Prague, where from 1577 he then taught for two years. After that, as a tutor to Jáchym Šlik, he went to study at the universities in  Geneva (1580) and Basel (1581, cf. Holý 2011: 182), where he and Šlik both studied theology. This was probably the source of his later affinity with the Unity of the Brethren, which began to be influenced by Calvinism. After his return he once again lectured at the university of Prague (according to RHB 2: 238, he gave lectures on Aristotle, Cicero, Porphyry’s Isa­goge and Horace’s Odes) where he also took up the role of dean. One year later he left the university to become a council scribe in Žatec following

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the death of → Ioannes Strialius. He subsequently married the widow of → Jakub Strabo. G. maintained a  very wide network of contacts. He was predominantly in touch with scholars in Rakovník and other towns and with the circle of scholars associated with the university of Prague, many of whom settled in Prague. He acknowledged → Petr Codicillus, who also addressed several poems to him, as his teacher. From the time of his studies, G.  was in contact with  →  Matouš Philomates Dačický, which was also reflected in the treatise Duae epistolae… (1574). Philomates’ foreword and a  poem he wrote before G.’s departure for Louny both reflect explicitly on friendship among scholars (Storchová 2011: 135–6). During his studies in Wittenberg G.  was in touch with another Czech student, Jiří Malinovský of  Hlaváčov, whose relative Jan Malinovský of  Hlaváčov, originally from Rakovník, dedicated some work to G. as well. G.’s family friend → David Crinitus assembled a poetically interesting collection, Canticum canticorum, for him on the occasion of his wedding, with a handwritten dedication to him (RHB 3: 238). In return, G. contributed wishes for David Crinitus’s second wedding to the collection Chorus gratiarum, which was published by another Rakovník Humanist, → Georgius Ostracius, in 1573. Besides Codicillus and G.’s closest relatives, those that contributed to G.’s own collections included Humanists associated with the university (→  Trojanus Nigellus, Bartoloměj Havlík, Matthias Molesinus  – who had stayed in Basel shortly before G. – and Jan Kaňha). A  similar group (Petr Codicillus, Troja-

nus Nigellus, Jan Nepressius, Jan Adami and Bartoloměj Havlík) addressed occasional poems to G. more regularly. Among former university masters, he was in close contact with → Daniel Adam of  Veleslavín and his relatives  – G. contributed both to a collection of epithalamia on the occasion of Adam’s wedding (1576) and to a  collection of epitaphia after his death (Lugubria in obitum…, 1599). G. also took credit for the publication of this latter collection: according to → Laurentius Benedictus, who edited the second half of the collection, he not only wrote his own poem, but also sent letters to potential authors to ask them to contribute (RHB 1: 40; Storchová 2011: 233). G. contributed a  relatively long poem to a  collection for the Old Town burgher Havel Zejda of  Hornseg, who married the daughter of printer →  Jiří Melan­ trich of  Aventin (for which he cooperated with Mitis, Kaňha and Alethinus). He dedicated the treatise Prima promissio (1578) with a  New Year’s greeting in his own hand to university professor Václav Zelotýn of Krásná Hora (RHB 2: 239). He participated in a  collection of epitaphia for the Old Town physician and former university professor Tomáš Husinecký (1582). He also wrote a  relatively long condolence poem for →  Pavel Kristián of Koldín (1583) on the death of his wife. He contributed poems to two collections published on the occasion of the wedding of → Vitus Opthalmius (1579): one of them was then reedited by → Joachimus Hynconius, who also gave G. a copy with a handwritten dedication. G. contributed to the printed version of a university oration by Jan Jiskra of Hartvíkov, a former student of Hynconius’s, published in

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1578 (in return, Jiskra gave him one copy with a  handwritten dedication, RHB 2: 454). Ioannes Rosacius, who worked at the university in Prague in 1582, dedicated his paraphrase of Psalm 91 to G., who in return added verses of recommendation to it. G. was in touch with the parish of St Michael in Prague’s New Town and its pastor Marcus Philotheus (who had previously worked in Louny and for whom G., as a teacher at the school there, had organised a congratulatory collection for his birthday, with contributions from his students). A conventional encomiastic poem addressed to the parishioners at St Michael’s in the New Town of Prague (around 1578, RHB 2: 239) for their decision to procure a  hymnbook, has been preserved in a manuscript. One of these parishioners was Vít Šetelík, to whom G. also dedicated a  broadside with an e­ pitaph. Besides his native Rakovník and Žatec, where he worked, G. had ties to scholars at his teaching workplaces in Louny, Tábor and Kolín. From G.’s correspondence with Louny teacher Andreas Iacobides, only one letter from  18  October 1581 (RHB 2: 416) has been preserved. G. contributed to a  broadside by Ioannes Pachaeus (1578), which was a New Year’s gift for the town council of Kolín. While G. was working as a  scribe in Žatec, Ioannes Campanus dedicated his collection Tumulus doctissimorum vi­ rorum (1606) to him and Jan Nepressius. Numerous other students and young teachers connected with Žatec, e.g. Pavel Rosacius, thanked him for his support. He was remembered by Ioannes Selinius, originally from Žatec, as his supporter; in

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his treatise Iter Anhaltinum (1605, RHB 6: 259), Selinius also included a letter from February 1605 in which G. encouraged him to  undertake a  study trip abroad. As far as G.’s contacts in southern Bohemia are concerned, G. participated in the collection of epithalamia for Vilém of Rožmberk  / Rosenberg (1578), which was organised by Petr Codicillus and to which university Humanist Jan Kaňha and Kašpar Menšík, settled in Tábor, contributed. While he was headmaster of the school in Tábor, G. wrote a collection of epitaphia on the daughter of the Tábor burgher Jan Aquila (1574, RHB 6: 140) in cooperation with Molesinus, Kaňha, and other Tábor Humanists such as Pavel Lucýn  / Lucinus and Kašpar Menšík. In the same year (1574) he wrote an epithalamion for Kašpar Menšík. Among foreign scholars, he maintained contact with the Calvinist theologian Johann Jakob Grynaeus. The Silesian Humanist Sylvestrus Steier dedicated his prosaic treatise Historia gene­ alogiae … Iesu Christi (Frankfurt, 1594) to him, along with →  Václav Plácel and → Jan Kocín of Kocinét. II Work G. wrote in Latin and Czech. He was a  skilful Latin poet. He wrote verses in hexameters and elegiac couplets, iambic senarii, and exceptionally Phalaecian verses and Asclepiadean strophes; he used chronostichs. Unusually, he also incorporated Czech poems to be sung in his Latin collections. His broadsides contain conventional occasional poems; as a  deacon, G.  published an announcement concerning Ordo lectionum (1591) in the form of

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a  broadside. His work De iustificatione is markedly different from other broadsides. G. published it in connection with his studies in Basel (officina Oporiniana 1581). It comprises ten theses on justification, with  evidence from the Holy Scriptures; these dialectically structured theses had been presented to the university of Basel by Jeroným Šlik / Schlick the Elder of Pozoun / Passaun and disputed by G. as his preceptor. The collection Prima promissio de venturo semine… about Christ’s birth with New Year’s greetings (1578) is dedicated to the Rakovník town council. Its central poem about the promise of the Lord’s coming after the fall of our first parents in Paradise is relatively long, consisting of 623 hexameters. G. also wrote several works in Czech. His work O Kométách… [About Comets…] (Prague: Jiřík Jakubův Dačický 1578), is an interesting original historical and astrological treatise dedicated to the town council of Tábor, which contains a list of comets from various historical works with information about their negative effects. In addition, G. translated the work Sedmi žaľmův kajících krále a Proroka sv. Davida nábožné a křestianské rozjímání… [A Religious and Christian Meditation on the Seven Penitential Psalms of the Great King and Prophet David] (Prague: Anna Adamová z Javorníku 1615). Based on the printer’s preface, this was the second edition of G.’s translation from French (the original is unknown). G. also wrote a relatively extensive Czech poem about divine providence for the work Providen­ tia Dei. O řízení a  opatrování Božském spis… [Divine Providence: A Treatise on God’s Control and Care…] (1592) by Jean

de lʼEspine, which had been translated by Jan Kocín of Kocinét. Matyáš’s father, Jan Gryllus the Elder of Gryllov (1525, Rakovník – 8 July 1597, Rakovník), studied abroad (in Italy in 1546), after which he settled in his native town of Rakovník, was employed in its administration and became its mayor in 1588. Apart from several Latin occasional poems, he mainly wrote religious treatises in Czech: Patriarchův svatých čtyř životy Abrahama, Izáka, Jákoba, Jozefa [The Lives of the four Holy Patriarchs Abraham, Isaac, Jacob, Joseph] (1587), the Protestant-oriented chronological treatise Sečtení rokův od počátku světa [The Calculation of the Years Since the Creation of the World], drawing on such authors as Philo, Johann Funck, Johann Carion and Johannes Oecolampadius (1588), and the extensive work on the life of Jesus Christ Acta anebo Skutkové Krista Pána [The Acts or Deeds of Our Lord Jesus Christ] (1595), also containing a translation of a passage by Lorenzo Valla. In addition, he wrote shorter compositions, including Czech paraphrases of the Psalms, prayers and especially songs, which he often published as broadsides (he used acrostics in Czech works as well). His verse translation of the Old Testament] (1586) has not been preserved. Jan the Elder’s broadside folio known as Cancer cancrisat… (1589) was published at his own cost. It is preserved in →  Václav Dobřenský’s collection, which is an example of a  work combining Latin and Czech; it contains visual elements (the motif of cancer and verses printed backwards) and was also intended for singing.

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Several occasional poems by → Tho­ mas Mitis and by G.’s godson →  David Cri­ni­tus were dedicated to Jan the Elder; both of them were also in touch with his sons and contributed verses to their father’s posthumously published Czech works. The collection Carmina lugubria… (1599) was published on Jan the Elder’s death with contributions by Crinitus and Jan the Elder’s sons Matyáš and Jan the Younger (Storchová 2011: 255) as well as Jan Plavka, → Georgius Carolides and →  Paulus Gisbicius. Jan the Elder addressed his occasional poems in Czech to Jan Škorně of Frimburk and Lorenc Mostník. He had connections with Humanists based in Rakovník and Žatec. The youngest son of Jan the Elder, Pa­ vel Gryllus of Gryllov, died prematurely (16  January 1573, Rakovník  – 13  September 1595, Rakovník). He studied at the university of Prague. He received his Bachelor’s degree in 1593, after which he was the headmaster of schools in Mělník and  Rokycany. His preserved works reveal the early stages of a  literary career and the creation of a network of contacts among scholars. He dedicated his occasional compositions, often epithalamia, to authors and patrons associated with his family as well as to his own classmates. In his short lifetime, he wrote Latin broadsides with birthday wishes to his brother Jan and congratulations to → Trojanus Nigellus on his re-election as headmaster (1594). Latin poems were addressed to him by David Crinitus and epi­ taphia by his brother Jan and his classmates (i.a. → Nicolaus Pelargus, who also came from Rakovník).

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The last of Jan the Elder’s sons active in literature was Jan Gryllus the Younger of Gryllov (11 February 1568, Rakovník – 1599, Rakovník). He received his Bachelor’s degree at the university of Prague in 1591 and his Master’s degree two years later. In the years that followed he worked as the headmaster of schools in Německý Brod (1591), at the Church of St Nicholas in the Lesser Town of Prague (1593) and in Žatec (1595). In 1596 he returned to his native Rakovník, where he settled and became a  merchant. After his death his widow married another acquaintance of the Gryllus family, Rakovník scholar Augustin Malinovský of Hlaváčov. During his studies at the university, Jan the Younger formed friendships with Vitus Dentulinus, Johannes Trochopoeus and →  Georgius Carolides. He had a  particularly close friendship with Carolides, who later addressed several works to members of the Gryllus family – besides two poems for Matyáš G. he also wrote three compositions for the Jan the Younger’s collections, including an epi­ taphium on his brother Pavel in which he comforts their father. In addition, Georgius Carolides gave Jan the Younger a copy of his earliest work, Ionas prophe­ ta (1587), with a handwritten dedication. Together with Matyáš Companus, Václav the Younger Cyril of Kyršfeld, Jan Zdeněk Čáslavský and Jan of Jizbice, they created the student association coniunctio fra­ terna crucis signo determinate (‘brotherhood under the sign of the cross’). Jan the Younger G. had a broadside issued for its members asking them to remain friends. He later addressed poems to all of his former classmates as well.

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Three groups of scholars contributed to a congratulatory anthology published on the occasion of the wedding of Jan the Younger G. in 1596  – those working at the university (Šimon Skála); those connected with Rakovník, Žatec and Louny (J.  Dikast, V. Pogonius, Ch. Raconeus, J.  Nekožný, N. Pelargus; B. Martinides was a student of Jan the Youngerʼs , and those associated with the court, whose contact was probably mediated by Ca­ ro­ lides and whose compositions were placed in the first part of the collection (at that time, Hieronymus Arconatus was a  secretary to the court war council in Prague and Arnoldus Helius was a secretary to Archduke Maximilian). Humanist authors who contributed to collections published by Jan the Younger G. include →  Ioannes Chorinnus, N. Pelargus, Zachariáš Štýrský, Ch. Ra­coneus, B. Martinides and V. Pogonius and others. Jan the Younger dedicated his works to the town councils of the towns close to him, especially while working in them: Žatec, Český Brod, the Lesser Town of Prague, Čáslav (where the father of a classmate of his from the university worked) and the Old Town of Prague. He also dedicated recommendation verses to Petr Písecký of Kranichfeld, then probably working in Žatec, an extensive poem to Sofoniáš Rosacius, settled in Žatec (1594), and another to → Jiří Dikast, who came from  Žatec (1598). He also wrote a  poem for →  Paulus Gisbicius, who had moved to Prague shortly before that (1600); this is the last known occasional poem by Jan the Younger G.; the contact had apparently been mediated by Pelar-

gus and Jan the Younger did not develop any other contacts after that. Jan the Younger G. wrote occasional Latin poems very skilfully; he also mastered poetic forms associated with obtaining patronage: eteostics and especially acrostics. He produced a  number of collections while working as a  teacher in Žatec. He also wrote riddle poems with chronostichs, as well as anagrams and symbola. He used common metrical units: besides hexameters and elegiac couplets, these included iambic dimeters, Sapphic stanzas, Asclepiadean strophes and Alcmaic stanzas. He imitated Horace, Ovid (in particular in lyrical poems about the seasons) and Virgil. He was also able to write centos – e.g. his broadside with the poem ‘Cento Vergilianus…’ (1594) combines centos with  acrostics. He even managed to paraphrase the Prophecy of Isaiah in the form of a cento (Iesaiae de Christo…, 1595). He likewise wrote poems more cancrino (to be read backwards). Moreover, he could write poems in Greek as well. Based on its title page, his unpreserved poetic paraphrase of Chapter 9 of the Book of Wisdom (Ora­ tio Salomonis…, 1590) contained a Greek poem; Greek compositions also appear on other broadsides (the Greek poem on a congratulatory broadside for his brother Peter on the reception of his university degree from 1593 includes allusions to Homer); in Greek, Jan the Younger G. used Sapphic stanzas, hexameters and iambic senarii. Jan the Younger’s most extensive collection of poems is Quatuor anni toti­ us partium descriptio, which was written towards end of his life (Prague: Anna Schumaniana 1596) and is a  memory of

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his prematurely deceased brother Pavel. Just two years after it came out, Jan the Younger separately published a  lyrical composition about spring nature, Chro­ nographia verni mensis Maii, which is relatively long (120 elegiac couplets), which he subsequently incorporated into a collection dealing with all the seasons of the year. The poem on summer had been written by Pavel G. and after his death his younger brother had decided to complement it with other parts so that his brother’s work was not forgotten. It is rather unusual in the context of the Czech lands (Storchová 2011: 254) that the preface is addressed to Jan the Elder; Jan published the work in memory of his brother and to comfort his father, and the collection also contains Pavel’s portrait. The motifs of the variability of the seasons and human life were treated in an accompanying poem by Ioannes Chorinnus, who was himself the author of a lyrical work on this subject. Stylistically, it is interesting that the entire collection is elegiac and that it imitates Ovid, including mythological allusions. A manuscript written in Jan’s hand has likewise been preserved that contains several poems on his marriage to Ludmila, the widow of Šimon Reček (1596), and on the birth of their daughter (RHB 6: 140). This manuscript was also available to →  Prokop Lupáč when he was compiling his historical calendar Rerum Boemicarum Ephemeris… (1584), in which he directly refers to it. Jan the Younger G. wrote a  number of broadsides with occasional poems focused on gaining support. For instance, he celebrated the arrival of patrons in the capital city of the kingdom (1590). Never-

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theless, he mostly focused on topics with a  religious overlap: he wrote poems on the Nativity as a gift to Utraquist priests (1591), he paraphrased Psalm 45 as a plea for protection against Turks (1594). He also published Latin poetic paraphrases of other Biblical texts, e.g. Chapter 9 of the Book of Wisdom (1590), Chapter 9 (1591), and Chapters 7, 11 and 35 of the Book of Isaiah (1595). He dedicated a  whole collection of congratulatory birthday poems to Jiří Dikast (1595); among other things, it contains a  paraphrase of Psalm 79. He also produced an entire collection of poems to congratulate Zachariáš Štýrský, his colleague at the school in Žatec, on his university degree (1595). III Bibliography For information about the individual members of the Gryllus family, cf. RHB 3: 232–41 (including the bibliographies of their works and secondary literature); RHB 6: 140; LČL 1: 829–830; Holý 2011: 181–2. Work: K02786–92, K18108–110 K18114, K05613, K03524–25. Jan Gryllus the Elder: BCBT32491. Matyáš Gryllus: BCBT31085–87, BCBT32492–93, BCBT36485. Pavel Gryllus: BCBT31088, BCBT31089. Jan Gryllus the Younger: BCBT31075–84, BCBT32490, BCBT3398, BCBT33983, BCBT33985–86. Bibl.: Storchová 2011. Lucie Storchová

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 Günther, Jan

Günther, Jan (Johann Günther, Hans Günther, HG) d. 1567 (Olomouc) a printer, publisher and bookseller I Biography We lack information about G.’s youth and studies. He was born in Germany and was apprenticed to the printer Leon­ hard Milichthaler (d. 1540) in Nuremberg. After Milichthaler’s death G. married his widow Margareta Milichthaler, took over the printing workshop and in 1541 became a burgher of Nuremberg. High competition led him to leave Nuremberg in 1544 and move the workshop to Prostějov, where conditions were more favourable. In 1552 he purchased a house in Olomouc, where he also transferred his workshop in 1553. His Prostějov workshop continued to function under the supervision of Kašpar Aorg (c.  1500–1562). In the Olomouc workshop, from 1563 onwards G. collaborated with his stepson Friedrich  / Bedřich Milichthaler (d. 1590), who took over the printing workshop after G.’s death. Fried­ rich Milichthaler then created a  book storehouse, the first one documented in the Czech lands (Voit 1987). Co-workers at G.’s printing workshop included the Humanist intellectuals →  Paulus Aquilinas, →  Šimon Ennius, Ondřej Ungnad of Sonegg  / Sunek, →  Laurentius Span and, above all, → Jan Straněnský. In the early days of the business in  Prostějov, local burgher Matyáš Pražák helped as a  publisher. G. also established contact with prominent aristocrats such as Jan IV of Pernštejn and Jáchym of Hradec.

II Work G. was not active in literature himself  – he only worked as a printer and publisher. Nine printed books are known to have been produced independently by him in Nuremberg; from his work in Moravia, 171 titles are certain or likely, which was an unprecedented number of books from one printing workshop in the Czech lands at the time and was not surpassed until →  Daniel Adam of  Veleslavín’s Prague printing workshop. Its activity covered 60 % of all contemporary book production in Moravia (Voit 2010: 324). G.’s contribution lies in the fact that he did not only print books as an expression of his personal conviction or in the service of some religious or ideological movement, but was the first printer in the Czech lands to produce books deliberately as a commodity. In Moravian book printing, he was one of the first publishers to pay greater attention to printed books of a  secular nature (Voit 2010: 414). From the middle of the 1550s, the production of books on religious themes decreased in favour of moral-educational, instructional books and textbooks. With his religiously tolerant attitude and focus on practical titles, G. created a  model similar to that of →  Jan Had in Prague, who had also come from Nuremberg. Despite his extensive production of numerous genres, however, the opinion put forward in earlier literature that G. significantly altered the character of book production in Moravia seems questionable, because research has shown that his printed books were only weakly represented in Olomouc burgher libraries (Voit 1981: 20).

Günther, Jan  

Like Had, G. too introduced Antiqua into his printing types, enabling him to print Latin texts, specifically Donatus’s Elementa (Prostějov, 1547) to begin with and later also Latin poetry (starting with Aquilinas: Epithalamion de nuptiis … Vencesilai Arpini, Prostějov 1548). This made it possible for Latin works by the Humanistically oriented bishop →  Ioan­ nes Dubravius, who became one of the core authors for G.’s printing house, to be published in the domestic printed production which until then had been dominated by works in Czech. Translated literature continued to form a significant part of G.’s production, alongside a  growing share of German originals. 1 Religious Literature a Biblical Books, Paraphrases and Commentaries This group includes eleven titles, comprising six books of the Bible or parts thereof, one concordance and four books of paraphrased Bible stories. While working in Milichthaler’s workshop G. must have participated in the production of an illustrated edition of the New Testament (Nuremberg, 1538) and in the publication of so-called Nuremberg Bible in Czech, (Nuremberg, 1540). The Czech edition of the Old Testament published in Nuremberg in 1541, adopted from the Nuremberg Bible, remained the only Czech edition of the Old Testament until the 20th century, although it fell into oblivion much earlier due to lack of demand from customers.

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b Lutheran Literature In the 1540s and 1550s G. played an important role in disseminating translations of Lutheran texts into Czech, mostly translations by Jan Straněnský. G. printed only one treatise by Martin Luther himself, Troje symbolum [The Three Symbols] (Prostějov, 1545), but several works by more recent Lutheran reformers, e.g. Georg Rhau: Dvanácte artikuluo křesťan­ ské víry [The Twelve Articles of the Christian Faith] (Prostějov, 1553, already published in Nuremberg in 1542), Urbanus Rhegius: Rozmlouvání o krásném kázání [Dialogue about the Beautiful Sermon] (Prostějov, 1545), and especially Johann Spangenberg: Perla Písma svatého [The Pearl of the Scriptures] (Prostějov, 1545), Postila česká [A Czech Postil] (Prostějov, 1546) and Kázaní pohřebné [A Funeral Sermon] (Olomouc, 1559). Thanks to these publications, translations of German texts began to prevail over those from Latin in his publications. G. requested two protective privileges for these translations (1549, 1560). c Catholic Literature Despite his being a  Lutheran, G. also published important works by Catholic authors, both of domestic origin and in translation, but from  German rather than from Latin. The authors of domestic origin included Tomáš Bavorovský: Postila česká [A Czech Postil] (Olomouc, 1557), O umučení Pána našeho Ježíše Kris­ ta [The Passion of Our Lord Jesus Christ] (Prostějov, 1552); and Jindřich Scribonius of Horšov: Katechismus [A Catechism] (Prostějov, 1552). The works translated from German comprised Kázaní patnác­ tero [Fifteen Sermons] by Michael

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­ el­ding (Prostějov, 1549, Olomouc, 1567); H Postila česká [A Czech Postil] by Johann Hoffmeister (Prostějov, 1551). The a ­nti-Lutheran analysis In psalmum ordine quintum … ennaratio by the Humanist Ioannes Dubravius (Prostějov, 1549) was the first book printed in Moravia with the text in printed Greek. d Literature Related to the Unity of the Brethren Confessional plurality and probably also G.’s fondness for the Unity of the Brethren (Unitas fratrum) (Voit 2017: 561) is reflected in four works related to this religious community. G. first established contact with the Unity of the Brethren in Nuremberg, where he printed the work Pře [A Dispute] by → Jan Augusta in 1543. Later he published works by the Unity of the Brethren ideologist Lukáš of Prague, specifically the tractate Sepsání dávní… [An Ancient Writing] (Prostějov, Olomouc 1551–1559), as well as another edition of the apology Spis dosti činící z víry [A Treatise Giving Account of Faith] (Prostějov, Olomouc 1551–1559), and a  re-edition of →  Matěj Červenkaʼs work Osvědčení a očištění se jednoty bratrské zákona Kris­ tova [The Approval and Exoneration of the Unity of the Brethren of the Law of Christ] (Olomouc, 1558). 2 Instructional Literature G. was the first printer and publisher in the Czech lands to publish a  higher number of typographically simpler and cheaper treatises on household economy and astronomy. In the former category these included Knížka prubéřská [An Assayer Book] (Prostějov, 1552), Knížka o  štěpování rozkošných zahrad [A Book

on the Cultivation of Delightful Gardens] (Olomouc, 1558), Vinice v jakém položení má býti [The Proper Location for a  Vineyard] (Olomouc, 1558; 1563). The astronomical treatises comprised Temporale o  přirozeném vlévání hvězd [A Temporale on the Natural Influence of Stars] by Regiomontanus (Olomouc 1558), Vyznamenání a  zjevení … zatmění [The Explanation and Appearance of … an Eclipse] by Nicolaus Caesareus (Olomouc, 1559) and Planety, pod kterou by se člověk narodil [The Planets under Which One Would Be Born] (Olomouc, 1565). Most of the medical books G. printed were Czech treatises on the plague, but some were Latin texts, e.g. Liber de arte distillandi by Hieronymus Brunschwygk (Olomouc, 1559) and De peste libri duo by →  Laurentius Span (Olomouc, 1561). Grammar textbooks and mathematical guides for burghers were well received too, including Knížky početní na rozličné koupě [Counting Books for Various Purchases] (Prostějov, 1548). The success of the textbooks was so significant that G.  also dared to make a  pirated reprint of a popular title protected by privileges when he published Preces latiniae, already issued by Jan Kantor Had in 1549 as Elementa Latinae, Boemicae ac Germani­ cae linguae (Prostějov, 1551). On the other hand, the second edition of the primer Slabikář český a jiných nábožen­ství počát­ kové [A Czech Primer and the Beginnings of Other Religions] (Prostějov, 1547) was an entire novelty in Moravia. G.’s connection to the Unity of Brethren is evident in works on music theory, including Musica, to jest Knížka zpěvákům náležité zprávy v sobě zavírající [Musica or a Book Containing Relevant Information for

Günther, Jan  

Singers] by Jan Blahoslav (Olomouc 1558) and Muzika, to jest Zpráva k zpívání náležitá [Musica or Relevant Information for Singing] by → Jan Josquin (Olomouc, 1561). 3 Moral and Religious Educational Literature The most widespread genre in Czech book production in the first half of the 16th century acquired new features in G.’s work. First of all, G. relied on the distribution of texts that had been popular from the Middle Ages, which he thus petrified. An example is one of the most widespread guides to the improvement of the moral life of Christians in Europe O dokonalém následování Pána Krista [About the Perfect Following of Jesus Christ] (Prostějov, 1551; Olomouc, 1561). It is a new translation, probably made by Tomáš Bavorovský, from the German text by Lutheran Georg Witzel. G. published the very popular work Disticha mora­ lia by Dionysius Cato in as many as four editions annotated by Paulus Aquilinas (Olomouc, c. 1555; Olomouc, 1558; Olomouc, 1561; Olomouc, 1566), although the book achieved success not primarily for its moralist content but as a Latin textbook. Another work published with a  parallel translation by Aquilinas was Civilitas morum by Erasmus of Rotterdam (Olomouc 1556). The treatise Zahrádka duchovní [A Spiritual Garden] by Leonhard Jacobi (Olomouc, 1557) was the first work in Moravia to use semi-cursive in Latin words. G. also re-edited earlier popular texts from the Czech lands, for example Traktát o  mládenci, který jsa v  štěstí, zpejchal = Pán rady [A Tractate on a Fortunate Young Man Who Became

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Conceited = The Head of the Council] (Olo­ mouc, 1564), and prepared texts by well-known authors, such as Rozm­ lúvánie prvnie (druhé) o pravé múdrosti mezi mudrcem a  nedoukem [The First (Second) Dialogue about True Wisdom between a  Wise and a  Half-Educated Man] by Petrarch (Prostějov, 1551). Nevertheless, he also printed the moralist anthology Pěkné a velmi užitečné řeči [Nice and Very Useful Speeches] by → Jan Češka (Prostějov, 1551). 4 History The introduction of the Antiqua printing type made it possible to publish the important Humanist historical treatise Historiae Regni Boiemiae libri XXXIII by Ioannes Dubravius (Prostějov, 1552). The most generous project of G.’s printing workshop was the publication of the book O válce židovské kníhy sedmery [Seven Books on the Jewish War] by Flavius Josephus (Prostějov, 1553) in a translation by Humanist Paulus Aquilinas. Besides translations of the Church Fathers, this is the most extensive translation of an ancient work into Czech in this period. It was dedicated to Vojtěch II of Pern­ štejn. In addition, G.’s printing workshop produced a translation of the biography of emperor Charles IV, Život císaře Karla Čtvrtého [The Life of Emperor Charles IV] (Olomouc, 1555). The edition was prepared by Ambrož of Ottersdorf, the brother of → Sixt of Ottersdorf, and it is evident that the aim was to present Charles IV as an ideal ruler, in contrast to Ferdinand I (Hejnic 1961: 302).

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5 Latin Humanist Poetry The first tentative outcomes of printed Latin poetry in Moravia appeared later than in Prague and are preconditioned by the introduction of the Antiqua printing type in G.’s printing workshop, as in the case of Had’s printing workshop in Prague, as well as by the educated reader base of the towns of Prostějov, Olomouc and Kroměříž, which was the legacy of the literary society from the time of bishop →  Augustinus Moravus at the beginning of the 16th century. The weaker Moravian production in comparison with Prague was a result of the absence of any productive school or influential patron, but also of the fact that after 1547 Moravia, unlike Bohemia, was not affected by political sanctions and there was thus no pressure to introduce a new genre (Voit 2017: 593). Consequently, only eleven printed compositions, mainly occasional poetry, i.e. congratulations on important life or state events or condolences, are known. The authors include Paulus Aquilinas, Šimon Ennius and Laurentius Span. III Bibliography Work: Knihopis K00850, K01005, K01006, K01160 ČD, K01337 ČD, K01477, K01478, K01480, K01777, K02132, K02152, K02225, K02365 ČD, K02930 ČD, K02931, K03104, K03627 ČD, K03630 ČD, K03779, K04082, K04100, K04601, K04820, K05034 ČD, K05042 ČD, K05123 ČD, K06831, K07050, K13933, K14821, K14825, K15241, K15732, K15441, K15570, K15571, K15575, K16186, K16187, K16563, K16564, K17137, K19131. BCBT32733, BCBT32747, BCBT35749, BCBT35864, BCBT36768, BCBT36908,

BCBT36966, BCBT37044, BCBT37046, BCBT37351, BCBT37353. Bibl.: J. Hejnic, O Ambrožovi z  Ottersdorfu [About Ambrož of Ottersdorf]. In: LF 84/2 (1961), 296–302; P. Voit, Několik poznámek o přínosu olomouckých měšťanských knihoven pro studium mo­ ravského humanismu [Several Remarks on the Contribution of Olomouc Burgher Libraries to Research into Moravian Humanism]. In: Zprávy Krajského vlastivěd­ ného muzea v Olomouci 214 (1981), 18–20; P. Voit, Moravské prameny z let 1567–1568 k dějinám bibliografie, cenzury knih­tis­ ku a literární historie [Moravian Sources from 1567–1568 on the History of Bibliography, Printing Press Censorship and Literary History]. In: Příspěvky ke Knihopi­ su 5. Moravské prameny z  let 1567–1568 k dějinám bibliografie, cenzury, knih­tisku a  literární historie. Praha, 1987; P.  Voit, Role Norimberku při utváření české a mo­ravské knižní kultury první poloviny 16. století [The Role of Nuremberg in the Formation of Czech and Moravian Book Culture in the First Half of the 16th Century]. In: Ztracená blízkost: Praha – Norim­ berk v proměnách staletí. Praha, 2010, 389–457; Ch. Reske, Die Buchdrucker des 16. und 17. Jahrhunderts im deutschen Sprachgebiet. Wiesbaden, 2015, 741, 830; Voit 2017 (also containing references to earlier literature). Bořek Neškudla

Günterrod, Abraham of  

Günterrod, Abraham of (Abraham z Günterrodu, z Gynterrodu, Gyntherad a Rauchstein, a Gynterrod) 1570, (?) – 1609, Kopidlno a translator I Biography G. was a  member of the minor nobility associated with the Lobkowicz estates in northern Bohemia, where his father Kryštof seems to have been an official. G.  studied at the university in Tübingen in 1582 and in Wittenberg in 1590. After his return, he settled down; he was already married in 1594. He purchased a  curtis on the estates of Oldřich Felix of  Lobkovice  / Lobkowicz. In 1602 he moved to Kopidlno. G. maintained contact with scholars from the Unity of the Brethren, with which he was probably in sympathy. During his studies in Tübingen he was in touch with Ioannes Crispus, who worked there as a preceptor to Jindřich Škréta of Závořice and received his master’s degree there in 1583. G. contributed a poem to a  collection of congratulatory verses written on this occasion. In Wittenberg G. studied alongside Jan Felinus. Throughout his life G. remained in contact with the Lobkowicz family as his patrons. He dedicated his various translations of Greek historical writings to Oldřich Felix, his sons, and Hendrych Libštejnský of Kolovraty. II Work Besides the above-mentioned Latin poem, G. was mainly known as a  translator from Greek. Based on the informa-

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tion in the preface to his translation of Xenophon’s Cyropaedia (Kúrou paideia), G. had encountered the work during his studies in Wittenberg and translated the first book for study purposes together with his colleague Jan Felinus. G. then completed the translation on his own, consulted it with Daniel Adam of Veleslavín and published it after his death under the title Cyri Paedia (Prague: heirs of Daniel Adam of Veleslavín 1605). It is a  very good translation, adding to the series of excellent works published by Adam’s printing workshop. It was also appreciated in the period of the formation of the modern Czech national movement, in particular for its high language and didactic quality. Reeditions of it were published e.g. in 1809 (V. M. Kramerius) and 1856 (J. V. Rozum). The work is dedicated to Vilém and Václav of Lobkovice, the sons of Oldřich Felix of Lobkovice. The second preface is addressed directly to Oldřich Felix and provides a  number of details about G.’s life and education. In the prefaces, G. also offers a  general framing of Xenophon’s work, which G. interpreted through a religious prism – he understands it as the ‘most valuable pagan book’ because it is a parallel to Daniel’s prophecy, confirms the truth of the Scriptures and shows, on a  specific example, the transformation of monarchies (Cyrus represents the transition of power from the Chaldean to Persian monarchy) as a  consequence of God’s omnipotence and wrath. After all, he says, the fact that the Ottomans took over the rule of Constantinople is also a result of God’s wrath. In the third preface, addressed to the readers of the work, G. likewise elaborated such themes as

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changes in state organisation, a  ruler’s virtues and social order as well as the benefits of reading historical works, which were also discussed in →  Daniel Adam of Veleslavín’s prefaces to historical works. Each of the books begins with a summary of its contents and a short treatise on the ruler’s virtues, lands and nations mentioned in it, and the chronology of events. G. complemented the translation with a shorter treatise, Přídavkové k his­ torií Xenofontové [Additions to Xenophon’s History], which has its own title page and pagination. It is dedicated to Hendrych Libštejnský of  Kolovraty. In his preface to it, G. provides information on the origin of the entire translation of Xenophon’s Cyropaedia. It comprises summaries of  Herodotus and other authors in twelve chapters, contextualising Xenophon’s work. His readers could thus learn about the customs of ancient Per-

sians and about Median rulers as well as gaining a  much better idea of Cyrus the Great, his education, military campaigns and death, and of Cambyses, Cyrus II and other rulers until the end of the Persian monarchy. Both books resemble the production of Daniel Adam of Veleslavín’s printing workshop not only in their quality of language and long prefaces on similar topics but also formally  – for instance, they contain detailed name and subject indices. III Bibliography Work: K17061. Bibl.: RHB 2: 244; LČL 1: 836. Z. Beneš, Historický text a  historická skutečnost. Studie o principech humanis­ tického dějepisectví [The Historical Text and Historical Reality: A Study on the Principles of Czech Humanist Historiography]. Praha, 1993, passim. Lucie Storchová

H Had, Jan (Johann Coluber, Johann Haden, Hans Hayd) (?), Prague – 1543, Prague a Czech printer I Biography H. began to work as a printer in the workshop of the Nuremberg printer Friedrich Peypus; the first mention of him comes from the imprint of a  book from 1535. H.  married Peypus’s daughter Kunigunde. After Peypus’s death, because of strong competition, he left Nuremberg and settled in Prague, where he founded a  printing workshop. He also died in Prague. H.’s intellectual contacts are not conclusively documented, but, based on extant production, he was close to the Prague Utraquist milieu, represented by Pavel Bydžovský. During the work on the second Latin edition of Kronika o  zalo­ že­ ní země české a  prvních obyvatelích jejích [A  Chronicle of the Foundation of the Land of Bohemia and its First Inhabitants], he is likely to have cooperated with its author, →  Martin Kuthen, who was then one of the regular authors, consultants and probably also translators in H.’s workshop (Voit 2017: 348). Other figures cooperating with H.’s printing workshop included →  Matthaeus Collinus, the provost of Litoměřice → Jan Horák of https://doi.org/10.1515/9783110650181-011

Milešovka, → Šimon Villaticus and → Sixt of Ottersdorf. II Work From the time of H.’s work in Prague (1536–1543), sixteen Czech-language and six Latin printed books are known. Un­ like his predecessors, H. did not write his own prefaces and paratexts for the editions that he printed. As a  result of his experience with the more advanced Nuremberg environment he was only engaged in printing and publishing as his main activities. Neither was his professional work affected by his confession – he printed Catholic, Protestant as well as Utraquist texts. H.’s work was facilitated by the changed atmosphere after the accession of Ferdinand I, when the Czech lands as part of the Habsburg Monarchy became more open to foreign influences. H. was also one of the first Czech printers publishing the books of the authors from the royal court milieu. H.’s direct cooperation with important authors and thinkers, regardless of their confession, which he had learnt in Nuremberg, is his great contribution to a new type of book culture in Bohemia. H. was one of the few early Czech printers to be acquainted with contemporary foreign, specifically Nuremberg printing production. He introduced some innovations into the Czech book production. In his editions, he began to place the preface and dedication systematically together (which had only been done

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unsystematically by →  Mikuláš Konáč  – see Voit 2013: 394). Nevertheless, his greatest contribution lies in the use of the Antiqua printing type. H. had brought it from Nuremberg and was the first to use it in printing in Bohemia, thus breaking the existing monopoly of Schwabacher and Bastarda types. He thus opened the way for the printing and distribution of Latin texts and mainly Latin Renaissance poetry, hence creating a  counterpart to the printing workshops that cooperated only with authors of one confessional group. He thus laid the foundations for workshops of a  similar focus active in the second half of the 16th century (→ Jan Günther in Moravia, →  Jiří Melantrich and →  Daniel Adam of Veleslavín in Prague) (Voit 2017: 366). H.’s editorial model brought a  shift in the Czech book environment through bilingual (Czech and Latin) religious (Catholic and Protestant) prose. Further enrichment was the focus on educational literature (dictionaries, grammar books, conversation guides). Such genres had only been published by →  Mikuláš Bakalář in Pilsen. After H.’s death, the printing workshop was taken over by his widow Kunigunda, who later married a  former teacher, Jan of  Písek (d. 1572), and the printing workshop then continued under the name Jan Kantor or Jan Kantor Had. In 1545, Jan Kantor purchased the equipment of the printing workshop from the inheritance of → Jan Chocenský. He continued the trend of his predecessor. Books continued to be printed there for Pavel Bydžovský, who, among other things, revived works by John Hus and Jakoubek of Stříbro / Jacobellus de Misa,

which had only been preserved in manuscripts. Jan Kantor Had continued to publish Latin secular poetry and educational literature; in both cases, he took advantage of his relations with the milieu of the university of Prague. 1 Biblical Texts and Biblical Exegeses The range of biblical texts printed by H. is wide, focused on various groups of customers. They comprise editions of authentic texts, such as the complete New Testament (Prague, 1538), including the preface by Jerome and an index for the selection of epistles for sermons as well as individual parts of the Bible, such as the Book of Proverbs entitled Šalomounovy první knihy [The First Books of Solomon] (Prague, c. 1538); Počínají se knihy To­ biášovy [Thus Begins the Books of Tobit] (Prague, 1538). He also offered a  popular-educational biblical history, e.g. Knížka křesťanských pohádek [A Book of Christian Fairy Tales] by Johann Boehme (Prague, after 1536), and a biblical exegesis dedicated to Diviš Slavata of Chlum and Košumberk, Almanach duchovní z Sta­rého i Nového zákona [A Spiritual Almanac from the Old and New Testaments] by Jan Straněnský (Prague, 1542). 2 Patristics H. presented the Humanist conception of printing also in the case of the work Divi­ na missa by John Chrysostom (Prague, 1544), which is the first patristic treatise published in Bohemia in Latin. Until then, patristic texts were only presented in Czech translations. The edition was prepared by Pavel Bydžovský with a dedication to the chancellor of the university of Prague, Jindřich Dvorský / Curius.

Had, Jan  

3 Catholic Religious Literature Carlo Capelli (1492–1546), a  Venetian envoy to the court of the King of England Henry VIII, stayed also in Prague in the 1530s. He is one of the authors of the early stage of H.’s printing activities. H. printed Capelli’s Sermones duo de iusta Dei contra nos indignatione et ira (Prague, 1537) and Ad Hieronimum Pisaurium et Laurentium Bragadinium sermo secundus (Prague, 1537). Capelli’s speeches are dedicated to the Venetian Humanists Girolamo Pesaro and Lorenzo Bragadin. They were written at the time when the convocation of a church council was considered. The speeches are a fervent call for a strict moral reform and for deeper piety with the aim of bringing the disunited Christians together under one shepherd and one faith. They were published in parallel in Prague, Vienna and Rome (Treccani, Capelli). A friend of Capelli’s, the controversial theologian Johann Faber (1478–1541), was the confessor of Ferdinand I and later the bishop of Vienna. His printed sermon Sermo pro foelici victoria (Prague, 1537) is the second anti-Semitic printed book in the Czech lands (Voit 2017: 539). In addition, H. published his Sermo habitus Pragae (Prague, 1537). The work Vidění Jiříka poustevníka [The Vision of the Hermit George] (Prague, 1542) oscillates between educational and entertaining literature. 4 Hussite Religious Literature The conservative Utraquist Pavel Bydžov­ ský was one of the most prolific Utraquist authors – his activity was i.a. stimulated by disputes with Lutheran-minded pro­ fessors of the university of Prague. His unpreserved tractate Čechové milí, Če­

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chové milí, jenž žádáte býti věrní [Dear Czechs, Dear Czechs, Asking for Faithfulness] (Prague, 1537) concerns the holiness of Christ, the Apostles and the Church Fathers. Léto milostivé a  List božských odpustkův [A Jubilee year and Letters of Indulgence] (Prague, 1541) is a  sharp attack against indulgences. The work (Artikulové a  snešení kněž­stva pod obojí zpuosobou Prague, 1539) is a bilingual edition of Utraquist rules with Latin text printed in Antiqua and then a Czech translation printed in Bastarda. 5 Protestant Religious Literature Consilium de moderanda controversia super articulis religionis praecipuis by Philipp Melanchthon (Prague, 1536) was also printed soon after H.’s arrival in Prague. Since no other printed edition is known, it was probably directly based on a  manuscript brought from Nuremberg (Voit 2017: 538). It is a  preparation for a  disputation at the university of Paris in defence of the proto-Christian Church. Undoubtedly, the edition was influenced by M. Collinus, who cooperated with H. and had studied under Melanchthon in his youth. This is Melanchthon’s first printed book in Bohemia. Nevertheless, because of the lasting influence of conservative Utraquists, Melanchthon’s theological work remained omitted by Czech printing workshops, with only his ideologically neutral pedagogical treatises being distributed (Voit 2017: 538). Martin Luther’s Výklad výborný na žalm stý ­XXVII. [An Excellent Commentary on Psalm 127] (Prague, 1543) was published without the author listed; the translation is introduced by a  foreword by the Prague university professor

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→  Jan ­For­tius. H.’s interest in Lutheran literature is confirmed by two editions of Lékařství duše a  připravení mysli člověčí k  smrti [The Medicine of the Soul and the Preparation of the Human Mind for Death] by Urbanus Rhegius in quick succession (Nuremberg, Prague, 1539 and Prague, 1541). The treatise was popular (republished in Seelenarzney, Augsburg 1529), translated into ten languages and published in more than 90 editions. 6 Religious Polemics Already during his work in Nuremberg, H. published Lutheran polemics with Anabaptists Newe Zeytung von den Wy­ dertaufferen zu Münster by Martin Luther and Philipp Melanchthon (Nuremberg, 1535). The polemics of the pro-Lutheran pastor Petr of Zásadí with the bishop of the Unity of the Brethren (Unitas fratrum) Jan Augusta Velmi povlovná, pokojná a  upřím­ná odpověd na … bratra Jana ozvá­ní a  ohlášení… [A Very Moderate, Calm and Honest Response to … the Speech and Announcement of Brother Jan] (Prague, 1542), complemented by a  polemical letter of the priest Jakub Volyňský, was dedicated to Jan of Pern­ štejn at Helfštýn. Based on its character, a  kind of polemical treatise is also the work against Islam Proti Turku velmi pěkný křesťanský potřebný spis [A  Very Nice and Useful Christian Treatise against the Turks] by Johann Brenz (Prague, 1541), dedicated to Andreas Ungnad of Sonnegg. 7 History The most sumptuous project of H.’s printing workshop was the publication of a  Latin translation of the chron-

icle by Martin Kuthen of Šprinsberk. It was created as a  collection of 57 figures from Bohemian history (52 dukes and kings of Bohemia including the mythical ones, one anonymous ruler, Vlasta, John Hus, Jerome of Prague, Jan Žižka), depicted in woodcut medallions with an accompanying historical text. The original edition was published as Kroni­ ka o založení země české [A Chronicle of the Foundation of the Land of Bohemia] (Prague: Pavel Severýn z Kapí Hory 1539). The medallions were made after portraits painted under the king Vladislaus II at Prague Castle, which, however, burnt in the fire of 1541. The cycle of medallions could have been inspired by contemporary foreign copybooks of ancient or medieval coins. This is the first picture book (livre à figures) in the history of Czech book printing. Kuthen reused the printing blocks the next year for a  new edition, Catalogus ducum (Prague, 1540), where the medallions were accompanied by Latin elegiac couplets. Through the use of Antiqua, the Catalogus could find its way especially to foreign readers. It was probably the focus on this audience that led to the omission of several figures, especially the three Hussite representatives. A  Latin verse dedication to the archdukes Ferdinand and Maximilian, sons of the king Ferdinand, discusses the knowledge of important predecessors on the throne. Another Latin dedication, this time to →  Jan Horák of Milešovka, their tutor, is written in a similar spirit. Ferdinand’s court preacher, Frederic Nausea, added his encomiastic verses on Jan Horák and → Šimon Villaticus wrote a  laudatory poem on Martin Kuthen (Voit 2017: 522).

Had, Jan  

8 Medical Treatises For his printing debut in Prague, H. selected the Czech medical handbook Gruntovní a dokonalý regiment [The Basic and Perfect Regimen] by Johann Kopp von Raumenthal (Prague, 1536). With this work by the court physician of King Ferdinand I, he wanted to make a  good impression on Prague and Czech readers. He published it on the recommendation of M. Collinus, who certainly contributed to the appearance of the edition, surpassing existing practices in the Czech lands, but corresponding to Renaissance standards. The book was translated into Czech by the adherent of the Unity of the Brethren Hynek Krabice of Veitmile. For the first time in the history of Bohemian book printing, H. used the Humanist antiqua for the typesetting of dedications. Another novelty in Bohemian book printing was the edition of two versions of one book with dedications to two different persons, when they were published shortly after each other with a  dedication to the King of Poland, Sigismund I the Old, for Polish customers and then to King Ferdinand I for Czech readers, with some of the copies of the latter edition even containing Ferdinand’s privilege. This is the first example of the inclusion of a copyright document in a book edition in Bohemia. Each version has its own preface. Unacceptable and ridiculous behaviour as well as, on the other hand, the celebration of healthy and balanced lifestyle are illustrated by examples from ancient history and legends. Other innovations include a  separate preface by the translator, mentioning the need to spread medical awareness among the ‘common and ignorant … people’, which

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is hardly possible through Latin texts, and it is thus necessary to use translations. Although the book had to face the ostentatious prudery of Czech Utraquist burghers and even physicians, who could not bear the overt descriptions of sexual hygiene and sexually transmitted diseases, the book appeared relatively often in burgher libraries of the 16th century (Voit 2017: 536). 9 Latin poetry Latin poetry had already been cultivated in the Czech lands from the end of the 15th  century; until the middle of the 16th  century, however, it was either spread in manuscripts or printed in printing workshops abroad, equipped with the relevant printing types (Rotunda and later Antiqua), because it was unacceptable for Latin poetry to present the text in Bastarda or Schwabacher. The first use of Antiqua in Latin poems printed by H. is documented in Kuthen’s Czech chronicle in two Latin elegiac couplets (1539), then in the pictorial cycle Catalogus ducum (1540), and shortly afterwards in the edition of the encomiastic poem Ad serenissimos regulos nostros d. d. Maximilianum et Ferdinandum by Šimon Villaticus on the royal brothers Ferdinand and Maximilian (Prague, 1543). This pioneering act was soon imitated by competition and the Humanist printing type Antiqua began to appear in printed materials more frequently. There was also another reason for the increase in the popularity of Latin Humanist poetry. At the turn of the years 1549/1550, when Ferdinand I permitted the reopening of printing workshops during the turbulent social and political development after

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the Schmalkaldic War, this genre, which had long been popular abroad, was ideologically less conflicting and did not have serious censorship problems. After the above-mentioned work Ad serenissi­ mos regulos nostros d. d. Maximilianum et Ferdinandum followed the Sacri Argu­ menti hymni aliquot compositi… by Matthaeus Collinus (Prague, 1545) and De coena domini aliquot odae… by the same author (Prague, 1546). 10 Grammar Books Educational literature is represented by a re-edition of Donatus’s grammar book Donati Elementa ad collatione Henrici Glareani (Pilsen, 1542). It is a  reprint of Guldenmund’s edition, which was first printed by Jan Pekk in 1527 or 1528. This grammar in the form of a dialogue is the first to combine Latin and Czech texts. It is the oldest interlinear polyglot grammar not only in the Czech lands but also in the entire Holy Roman Empire (Voit 2017: 525). III Bibliography Work: Knihopis K00269, 1200 ČD, K01387, K04315, K04315a, K04813, K07046 ČD, K01299, K14666, K14819, K14820, K15720, K16230, K16533, K16718, K17101, BCBT37187, BCBT30985, BCBT31450, BCBT31822, BCBT32620, BCBT33468, BCBT37111, BCBT37112, BCBT37390; VD16 N 875. Bibl.: Voit 2017 (also containing references to earlier literature on pp. 535–40). Bořek Neškudla

Hájek of Hájek, Tadeáš (Tadeáš Hájek z Hájku, Thaddaeus Hagecius ab Hayck, Nemicus, Agecio) 1525/1526, Prague – 1 September 1600, Prague a mathematician, astronomer, physician, botanist and translator I Biography H. was the son of Šimon of Hájek, a polymath who had studied at Oxford and Cambridge (where he had received his Bachelor’s degree as a member of Corpus Christi College). H. first studied at the university in Prague before continuing his studies at the university in Vienna from 1548. He received his Bachelor’s degree in 1550 and his Master’s degree in 1552, both in Prague. He also studied medicine in Bologna (1551) and Milan (where he was a student of Geronimo Cardano); he later worked as a professor at the university of Prague (1553 – c. 1557); in 1556 he gave a  famous university lecture on Euclidean geometry as the basis of higher levels of mathematics. The lecture was published in print one year later as Oratio de laudibus geometriae (Prague: Georgius Melantrichus 1557). Afterwards, however, he abandoned his university career, married, and devoted himself to medical practice. In 1554 he received the aristocratic title ‘of Hájek’, and in 1562 his doctorate. In 1575, while spending some time in Regensburg, he became acquainted with Tycho Brahe. He was a personal physician to Maximi­lian II and Rudolf II and became the protomedicus of the Kingdom of Bohemia.

Hájek of Hájek, Tadeáš  

H.’s father and his educated family preserved two works from the estate of Nicolaus Copernicus: Copernicus’s letter to Bernard Wapowski (from at least 1531) and Commentariolus, in which he outlined the idea of the heliocentric system long before his final formulation in De revolutionibus orbium coelestium (1543). H. later greatly contributed to the fact that Tycho Brahe, seeking a tranquil place for work after his departure from Denmark, decided to take advantage of the offer Bohemia extended to him. H.  entrusted his Commentariolus to Tycho Brahe in 1575. This Prague version was the source of the only three copies of this work that are now known. H. received a copy of the printed book Astronomiae instauratae mechanica (Wandsbeck: propria authoris typographia 1598, now London, British Library) from Tycho, which includes a letter from Jacob Kurz von Senftenau to Tycho in which H. is mentioned. H. had many friends in scientific and social circles both in Prague, especially at the university, and all over Europe; he exchanged letters with numerous figures including, besides Tycho Brahe, →  Johannes Kepler, the professor of mathematics at the university of Vienna Paulus Fabricius, the professor of mathematics at the university of Wittenberg Caspar Peucer, Peucer’s son-in-law and leading Humanist Philipp Melanchthon, Melanchthon’s student Humanist Kaspar von Niedbruck, the Silesian astronomer Paul Wittich, the Hungarian Humanist and diplomat Andreas Dudith, the Austrian astronomer Georg Joachim Rheticus, the English mathematician, astrologer and alchemist John Dee, the English alchemist Edward Kelley, the Prague

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university professor Martin Bacháček of  Nauměřice, →  Ioannes Iessenius, Bohemian Humanists Jakub Codicillus of  Tulechov, →  Šimon Proxenus, →  Matthaeus Collinus, and others. He was also a  member of the group of poets around Jan Hodějovský the Elder of Hodějov. II Work H.’s scientific work influenced the development of a number of disciplines. In astronomy, he advocated Copernicanism and contributed to the refutation of the prevalent Aristotelian ideas about the arrangement of the universe. In botany, he played a  role in establishing Czech terminology. As a  physician, he considered new methods of treatment and the physician’s psychological effect on the patient. He wrote his most important scientific works for the international scholarly community in Latin and utility calendar literature (almanacs and weather lore) for domestic readers in Czech. H.’s Humanist education was also reflected in his occasional poetry, which, however, he only rarely published. Only three short poems dedicated to Hodějov­ ský have been preserved (RHB 2: 248). He was remembered posthumously by → Georgius Carolides, → Ioannes Chorinnus and → Ioannes Campanus. 1 Astronomical Treatises H. defended the correctness of Copernicus’s teachings. He was also one of the first to measure stars’ positions at the time of their passage through the meridian. His treatise on a  supernova in the constellation Cassiopeia in 1572, Diale­ xis de novae et prius incognitae stellae…

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apparitione (Frankfurt am Main: Andreas Wechel 1574), dedicated to Emperor Maximilian II, surpassed many other contemporary works inspired by the discovery of the supernova in the precision with which it measured its position. Moreover, it also contributed to refuting existing Aristotelian ideas about the arrangement of the universe and its division into sublunary and superlunary spheres. By measuring the parallax of the new star, H. proved that the nova was situated much higher, beyond the path of the Moon. He thus greatly weakened the credibility of the hitherto-accepted conception of the universe. This process was completed by Isaac Newton in the following century. In the treatises Descrip­ tio cometae, qui apparuit Anno Domini MDLXXVII (Prague: Georgius Melantrichus 1578) and Apodixis physica et ma­ the­matica de cometis (Görlitz: Ambrosius Fritsch 1581), H. claims that the comet of 1577 and comets in general are part of the solar system and not vapours in the high atmosphere of the Earth. Neither does he agree with the astrological interpretation of comets as causes of disasters, wars and misfortune. H. agreed on this with Brahe as well as other astronomers of his time. Comets had already been discussed in the Czech treatise Vypsaní … jedné i  druhé kométy [A Description… of Both Comets] (Prague: Jiřík Melantrich 1556), dedicated to Zikmund Helt of Kement and Meziříčí, as well as another Czech work O některých předešlých znameních nebeských [About Some Previous Heavenly Signs] (Prague: Jiřík Melantrich 1580), dedicated to Vilém and Petr Vok of Rožmberk / Rosenberg, which discuss-

es a comet, specifically from 1580, as well as some meteorological phenomena. In 1553–1570 H. published almanacs and weather lore written in Czech: Minucí a  pranostika M. Thadeáše Hájka z Hájku [Almanacs and Weather Lore by M. Tadeáš Hájek of Hájek] (Prague: Jiřík Melantrich 1553, 1557, 1559, 1560, 1563, 1564, 1566, 1567, 1569, 1570). The first of these was dedicated to Ladislav II Popel of Lobkovice, the last edition (from 1570) to Adam II of Hradec. The length of the day and night are the subject of Tabule dlouhosti dne i noci, východu, poledne i západu [Tables of the Length of the Day and Night, the Sunrise, Noon and Sunset] (Prague: Jiřík Černý 1574). In 1557–1558 Hájek also inscribed detailed weather records, which are important in terms of the history of meteorology, in the astronomical tables in the printed book of ephemerides for 1557–1575 by J. B. Carelli, published in Venice in 1557 (now NKČR, shelf mark 14 C 26). H.’s last astronomical work concerns a  calendar reform. It is entitled O  re­formací kalendáře dobré zdání [Appreciation of a  Calendar Reform]. It has been preserved in the book Diaria sub Rudolpho rege by →  Marek Bydžovský of Florentinum and it is the only known Czech work on this subject. 2 A Translation of a Herbarium Herbař jinak Bylinář velmi užitečný a figůrami pěknými … ozdobený … od dok­ tora Petra Ondřeje Matthiola Senenského [A Very Useful Herbarium, Decorated … with Fine Figures … by Doctor Pietro Andrea Mattioli from Siena] (Prague: Jiřík Melantrich 1562; Prague: Daniel Adam

Hájek of Hájek, Tadeáš  

z Veleslavína 1596), dedicated to Emperor Maximilian II, is H.’s Czech translation of a  work written by Pietro Andrea Mattioli (1501–1577) in Latin, which had been very popular and had been published from 1544 onwards in several editions in both Latin and Italian versions, in a large number of copies. It was translated into German by → Georg Handsch. The book contains a list of the medicinal plants that were known at the time and descriptions of their uses in medicine. The explanations are accompanied by numerous high-quality woodcuts of the plants described. H.’s free translation is complemented by his preface and his description of a  number of Czech plant families, including endemic species. His approach was so meticulous that he raised the work to a higher level than that of the original itself. H.’s contribution is also important in terms of the development of Czech botanical nomenclature. Overall, it can be stated that this is one of the most impressive printed books of its time. 3 Works on Beer Brewing At H.’s time, there was significant development in beer brewing. In his treatise De cerevisia eiusque conficiendi ratione, natura, viribus et facultatibus opuscu­ lum (Frankfurt: heirs of Andreas Wechel 1585), which is dedicated to Vilém of Rožmberk, H. described the technologies of beer making (e.g. different types of fermentation); he studied beer composition, its herbal ingredients (in which he partly built on the knowledge acquired during the translation of Matthioli’s herbarium), the quality of the ingredients, and the nutritional value and health as-

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pects of beer drinking. At the same time, H. published the Czech treatise O pivě a spůsobách jeho přípravy, jeho podstatě, silách a  účincích [About Beer, Its Methods of Preparation, Its Essence, Power and Effects] (Frankfurt: heirs of Andreas Wechel 1585). 4 Medical Writings, Metoposcopy H. was also completely devoted to medical practice. He won recognition as the personal physician to two emperors and as the protomedicus of the Kingdom of Bohemia. His treatises on the effects of various herbs and of beer and his metoposcopic considerations are all full of his medical attitudes and recommendations. In spite of that, only one of his preserved treatises on this subject is exclusively devoted to medicine, and that is rather a defence against an accusation of an incorrect treatment procedure: Ac­ tio medica Thaddaei ab Hayck adversus Philippum Fanchelium Belgam (Amberg: Michael Forster 1596). The professional dispute reflects the conflict between H.’s rational, albeit time-conditioned, medical practice and the practices of healers without professional education. The book Aphorismorum metopo­ scopicorum libellus unus (Prague: Geor­ gius Melantrichus ab Aventino 1562), dedicated to Holy Roman Emperor Ferdinand I of Habsburg, offers precise observations on the identification of human character according to facial wrinkles (which it claims are related to the planets) and other physical features. This teaching builds on Aristotle and also elaborates Paracelsus’s theory of signatures, based on morphological similarities between living organisms. The text

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is accompanied by five dozen illustrative woodcuts, depicting various physiognomic features of the human face; the illustrator is unknown. 5 Others H.’s other works include his Czech translations of the treatise O začátku panování Tureckého [About the Beginning of Turkish Domination] and of the treatise De origine imperii Turcorum by Bartolomije Jernej Georgijević (1506–1566) (Prague: Jan Jičínský st. 1567; Olomouc: Bedřich Milichthaler 1576). The Turkish threat is also addressed in two editions of the work Vajklad proroctví tureckého [The Interpretation of the Turkish Prophecy] (Prague: Jiřík Melantrich 1560, dedicated to Kašpar Granovský of Granov; the second, extended edition: s.l.: s.t. 1574– 1595). 6 Correspondence H.’s personal and professional correspondence with Tycho Brahe has been published in the latter’s collected works. After all, H. was instrumental in persuading Emperor Rudolf II to invite Brahe to his court in Prague. Besides this, H. exchanged extensive correspondence (of which more than 40 letters have been preserved) with the Humanist Andreas Dudith; their correspondence has been prepared for publication by Josef Smolka, but it is still in manuscript form at present (the list of letters is forthcoming in EMLO). As mentioned above, H.  exchanged letters with a  number of other scholars, including Philipp Melan­ chthon, Caspar Peucer, Georg Joachim Rheticus, Paul Wittich and Kaspar von Niedbruck.

III Bibliography Work: RHB 2: 247–8, RHB 6: 144–5. Knihopis: K02656; K02657; K02856; K02857; K02858; K02859; K02860; K02861; K02862; K02863; K02864; K02865; K02866; K05416; K05417; K17639; K17640; K17641; K17642; BCBT27092, BCBT31093, BCBT31095, BCBT31096, BCBT31312, BCBT33345, BCBT33990, BCBT34332, BCBT37216, BCBT37217, BCBT37227, BCBT37500; EK 166; LČL 2/I 30–33; VD16 H 235, VD16 H 239. Bibl.: J. Adamec, L. hlaváčková, P. Svo­ bodný, Biografický slovník pražské lé­ kař­ské fakulty 1348–1939 [A Biographical Dictionary of the Medical Faculty in Prague (1348–1939)]. Praha, 1988, 55–56; Z. Horský, D. Tenorová, Soupis tisků před­ních pražských astronomů 16.–17. sto­ letí v historických knihovnách ČSR [A Catalogue of Printed Books by Leading Prague Astronomers of the 16th–17th Centuries in the Historical Libraries of the CSR]. Ondřejov, 1990, 95–103; D.  W.  E. Green, Hájek z Hájku, Tadeáš. In: Biographical Encyclopedia of Astronomers I, ed. Tho­ mas Hockey. Heidelberg, 2007, 459–60; D. Martínková, Hagecius Thaddaeus, Nemicus. In: Slovník latinských spiso­ vatelů, ed. E. Kuťáková, A. Vidmanová. Praha, 2004, 278. Modern ed.: The correspondence between T. Hájek and T. Brahe in: Ty­ chonis Brahe Opera omnia I–XV, ed. I.  L.  E.  Dreyer. Hauniae, 1913–1929 (reprint: Amsterdam 1972), VII, 356–357; Dia­ lexis de novae et prius incognitae stellae inusitatae magnitudinis (Frankfurt am Main 1574), facsimile by Zdeněk Horský, Editio Cimelia Bohemica, I. Praha, 1967; Petr Ondřej Matthioli, Tadeáš

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Hájek z Hájku, Herbář jinak bylinář velmi užitečný [A Very Useful Her­ba­rium]. Praha, 1982; T. Brahe, Astronomiae in­stau­ratae mechanica (facsimile)  – Přístroje obnovené astronomie, transl. Alena Hadravová, Petr Hadrava  – In­ struments of the Renewed Astronomy, English transl. (Rae­der et al. 1946) revised and commented by A. Hadravová, P.  Hadrava, J.  R.  Shackel­ford. Praha, 1996–2000, 126 (Czech and English versions); J. Kepler, Gesammelte Werke (KGW). Im Auftrag der Deutschen Forschungsgemeinschaft und der Bayerischen Akademie der Wissenschaften. Begründet von Walther Dyck und Max Caspar. Fortgesetzt von Franz Hammer. Hrsg. von der Kepler-Kommission der Bayerischen Akademie der Wissenschaften. I–, München 1937– (esp. KGW VIII 1955, X 1969). Monographs: C. D. Hellman, The Comet of 1577: Its Place in the History of Astron­ omy. New York 1944 (reprint 1971); E. Urbánková, Z. Horský, Tadeáš Hájek z Háj­ ku (1525–1600) a  jeho doba [Thaddaeus Hagecius (1525–1600) and His Time]. Praha, 1975; Tadeáš Hájek z Hájku. K 400. výročí úmrtí [Thaddaeus Hagecius: On the 400th Anniversary of his Death], ed. P.  Drábek et al. Praha, 2000 (also containing earlier literature). Studies: J. Smolík, Mathematikové v Če­ chách od založení university Pražské až do počátku tohoto století, Část I: 1348–1622 [Mathematicians in Bohemia since the Foundation of the university of Prague until the Beginning of This Century, Part I, 1348–1622]. Praha, 1864, 57–77; F. Dvorský, Dobré zdání Tadeáše Hájka z  Hájku o opravě a  zavedení nového kalendáře papežem Řehořem [Thad­daeus

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Hagecius’s Testimony of the Reform and Introduction of a New Calendar by Pope Gregory]. In: ČČM 76 (1902), 300–6, 373–484; Q. Vetter, Tadeáš Hájek z Háj­ ku. In: Říše hvězd 6 (1925), 169; H. Slouka, Astronomie v Československu od dob nejstarších do dneška [Astronomy in Czechoslovakia since the Earliest Times]. Praha, 1952, 59–65; Q. Vetter, Šest století matematického a  astronomického učení na universitě Karlově v Praze [Six Centuries of Mathematical and Astronomical Studies at Charles University in Prague]. Praha, 1953, 7–8; L. Nový et al., Dějiny exaktních věd v českých zemích do konce 19. století [The History of Exact Sciences in the Czech Lands until the End of the 19th Century]. Praha, 1961, 37; Z. Horský, Hájkova a  Proxenova výzva k  účasti na přednáškách o  Eukleidovi [Hájek and Proxenus’s Invitation to Attend Lectures on Euclid]. In: Pocta dr. Emmě Urbánkové. Praha, 1979; Z.  Horský, Příspěvek k  poznání průběhu gregoriánské kalendářní reformy v  čes­ kých zemích [A Contribution to the Knowledge of the Course of the Gregorian Calendar Reform in the Czech Lands]. In: Rozpravy Národního technického muzea 100 (1985), 17–29; M. Svatoš et al., Dějiny univerzity Karlovy I, 1347/48–1622 [The History of the Charles University I, 1347/48–1622]. Praha, 1995, 235, 244, 300; R. Brázdil, O. Kotyza, Tadeáš Hájek z Hájku a jeho denní meteorologická pozorování v  letech 1557–1558 [Thaddaeus Hagecius and His Daily Meteorological Observations in 1557–1558]. In: Meteo­rologické zprávy 49 (1996), 3, 85–9; J.  Smolka, K  datu narození Tadeáše Hájka [On the Date of Birth of Tadeáš Hájek]. In: DVT 34 (2001), 271–8; A. Hadravová, P. Hadrava, Tycho

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Brahe and Iohannes Šindel. In: Tycho Brahe and Prague: Crossroads of Euro­ pean Science, ed. J.  R. Christianson, A.  Hadravová, P.  Had­rava, M. Šolc. Frankfurt am Main, 2002, 237–47; J. Smolka, Briefwechsel zwischen Tycho Brahe und Thaddaeus Hagecius  – Anfänge. In: Tycho Brahe and Prague: Crossroads of European Science, ed. J. R. Christianson, A. Hadravová, P. Hadrava, M. Šolc. Frankfurt am Main, 2002, 224– 236; J. Smolka, K počátkům přátelství Tychona Brahe (1546–1601) a Tadeáše Hájka (1526–1600) [About the Beginnings of the Friendship between Tycho Brahe (1546– 1601) and Tadeáš Hájek (1526–1600)]. In: Pokroky mate­matiky, fyziky a astronomie 47 (2002), 140–9; J. Smolka, Astronomie in Prague und Thaddaeus Hagecius. In: Von den Planetentheorien zur Him­ melsmechanik, ed. Franz Pichler. Linz, 2004, 49ff; J.  Smolka, M. Šolc, Gebrüder Savile und Thaddaeus Hagecius in der Korrespondenz von Andreas Dudith. In: Science in Contact at the Beginning of Scientific Revolution, ed. J. Zamrzlová. Prague, 2004, 249–64; J.  Smolka, G.  J.  Rhetikus und Prag. In: AUC  – Ma­ thematica et Physica, 46, Supplementum, ed. G. Wolfschmidt, M. Šolc. Prag, 2005, 53–73;  J. Smolka, M.  Šolc, Metoposkopické aforismy Tadeáše Háj­ ka [Tadeáš Hájek’s Metoposcopic Aphorisms]. In: DVT 41 (2008), 85–102; J. Smolka, Postavení Tadeáše Hájka jako lékaře na císařském dvoře [Tadeáš Hájek’s Standing as a  Physician at the Imperial Court]. In: AUC – HUCP 48, fasc. 2, 2009, 11–32; J. Smolka, Tycho Brahe and Thaddaeus Hagecius in their Letters II. In: Kepler’s Heritage in the Space Age, ed. A. Hadravová, T. Mahoney, P. Hadrava.

Prague, 2010,  114–125; I. Purš, Tadeáš Hájek z Hájku a  jeho alchymický okruh [Tadeáš Hájek and his Alchemical Circle]. In: Alchymie a Rudolf II. Hledání ta­ jemství přírody ve střední Evropě v 16. a 17. století, ed. I. Purš, V.  Karpenko, Praha 2011, 426–459; English version: I.  Purš, Tadeáš Hájek of Hájek and His Alchemical Circle. In: Alchemy and Rudolf II. Exploring the Secrets of Nature in Cen­ tral Europe in the 16th and 17th Centuries, ed. I. Purš, V. Karpenko. Prague, 2016, 423–458; Kacířská univerzita. Osobnosti pražské utrakvistické univerzity 1417–1622 [The Heretical University: Personalities of the Prague Utraquist University in 1417–1622], ed. Petr Hlaváček et al. Praha, 2013, 106–110; M. Šolc, Commenta­ riolus – ztracený a znovuobjevený milník na cestě k heliocentrismu [Commentariolus – a Lost and Found Milestone on the Way to Heliocentrism]. In: DVT 47 (2014), 3–13; V. Hladký, Hagecius Hermeticus. Astrologické souvislosti vědeckého díla Tadeáše Hájka z Hájku [Hagecius Hermeticus. The Astrological Context of His Scientific Work]. In: DVT 49 (2016), 141–61; J. Hlaváček, Hájek’s Metoposcopy: Between an Astrologically Directed Physiognomy and Paracelsus’s Teachings of the Signatures (forthcoming). Alena Hadravová

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Hájek of Libočany, Václav (z Libočan) c. 1499, Žatec (?)  – 18 March 1552, Prague (?) a Catholic priest, historian, translator from Latin and editor of Old Czech works I Biography Research into the life and work of H. is burdened by a strange paradox. He was the most influential Czech-language author of the 16th century and his historical work was the most read and quoted book in the Kingdom of Bohemia for 300 years. Nevertheless, his bad reputation, resulting from his criticism of the historians of the Enlightenment and the National Revival, undeservedly pushed his work to the edge of research interest for a long time. Events from his life were interpreted almost exclusively as examples of his desire for fame and offices combined with ignorance, which, according to this logic, must have been manifested in his work by a  number of lies and fabrications. The research deficit still leads to our little knowledge of his life and work. The interest in H. has only increased in the last twenty years. H. was born in a family of minor nobility in West Bohemia, according to the tradition in Libočany, but it may be inferred from allusions in his Kronika česká [Bohemian Chronicle] that it was rather in nearby Žatec, and more likely at the end of the 15th century. In the second half of the 16th century, Žatec was struck by a destructive fire, which damaged documents that might help to clarify the cir-

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cumstances of his youth. He most likely received his elementary education at the famous parish school in Žatec; nothing is known about his further studies, e.g. abroad. The first mention of H.’s activities appears in 1520 in Budyně nad Ohří in West Bohemia, where he worked as a  Utraquist pastor. He was approximately twenty years old at that time. One year later, he voluntarily became a subject of Vilém of Ilburk. Because of that, he left for Lemberk Castle, lying in North Bohemia, from there to Zlonice in Central Bohemia, where he was a  chaplain, and to Zvoleněves close to it, from where Ilburk’s count Hynce Žejdlic of Šenfeld organised his moving to the parish in nearby Chržín. Nevertheless, Hájek did not like the local conditions and escaped from there. Afterwards, he converted from Utraquism to Catholicism, but it is unknown exactly when. The most likely reason was a conflict with the religious radical Havel Cahera, a high representative of the Utraquist church. The information on H.’s further fates is lacking until 1524. In February, he was imprisoned after his arrival in Prague and forced to sign a promissory note for his purported claims. In the same year, he became a  Czech preacher at the Church of St Thomas in the Lesser Town, i.e. in the part of Prague with the majority of Catholics, and he was also appointed a  parish priest and an official at the silver mines in Rožmitál pod Třemšínem, hence on the property of the most powerful man in Bohemia at the time, the highest burgrave Zdeněk Lev of Rožmitál. In Rožmitál, he stayed for only three years. He was removed from his post because of the complaints of the

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parishioners about his frequent absence. Probably through the intercession of the lord of Rožmitál, he was appointed the deacon at Karlštejn, a castle of symbolic importance with the state archives and a  treasury near Prague. He could work with various historical documents of great significance and was preparing to write a major chronicle. In 1533, he was deprived of deaconry, because he had stood up at the court in defence of the subjects tortured and killed by Kateřina of Komárov, the wife of the important state official Jan Bechyně of Lažany, under whose administration Karlštejn belonged. He was sent to the nearby unprofitable parish at Tetín, where he wrote his Kronika česká [The Bohemian Chronicle] in 1533–1539. In 1539, H. became a royal chaplain and purchased a  house in the Lesser Town. At the end of the year, his work began to be printed by two cooperating printing workshops. At the beginning, the project was financially supported by the businessman Václav Halaš of Radimo­ vice. After the printing was completed on 19  October 1541, Halaš demanded most of the copies and when he did not reach an agreement with H., he prevented the distribution of the book. A delay in the printing of the chronicle was caused by a huge fire of the Lesser Town and Prague Castle on 2 June 1541, which H. described in a  Czech and German reportage published already two weeks after the fire. In the meantime, H. had had individual copies of the chronicle bound and had begun to sell them, which was judicially obstructed by Halaš. Consequently, the Bohemian Chronicle officially reached the readers as late as in 1543,

when H.  won the dispute with Halaš. In the same year, H. received the king’s permission to look for treasures; this was connected with his emphasis on the search for precious metals, in which he apparently saw the financial basis for his editorial efforts but also a solution to the economic situation of the state, which is also reflected in the text of the Bohemian Chronicle. In 1543, H.’s translation of the biblical concordance compiled by the Augustinian Bindus Guerri de Siena (d. c. 1390), called Biblí zlatá [The Golden Bible], was published as well. In 1544, H. was rewarded for his merits by being appointed a provost in Stará Boleslav, an important pilgrimage site near Prague. He defended there one female subject of the chapter accused of witchcraft by the owner of nearby Brandýs nad Labem, Arnošt Krajíř of Krajek. He aroused the displeasure of the local canons and the Prague consistory one year later when he requested for himself the merging of the posts of the chapter provost and deacon. In subsequent years, H. was engaged in a lawsuit with the chapter and was even imprisoned again in 1545. Already in 1546, however, he relinquished the title of dean and in 1549 even that of provost and, most likely for health reasons, he resorted to the convent of St Anne and Lawrence of Dominican nuns in the Old Town of Prague. In the convent, he prepared two Old Czech works for publication: Snář velmi pěkný [A Very Nice Book of Dream Interpretation] by Vavřinec of Březová (c. 1370  – c. 1437), which was published in Prostějov in 1550, and an entertaining Old Testament apocryphal story with a diabolical theme, Život Adamův aneb jinák od starodávna Solfernus [The

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Life of Adam or, Since Time Immemorial, Solfernus], which was published posthumously by → Sixt of Ottersdorf in 1553. In 1550, he was appointed a canon of the St Vitus Chapter for his merits. On 19 March 1552 (according to his epitaph, written by →  Matthaeus Collinus and painted by Fabián Puléř, and depicted in a  copperplate engraving in the German edition of the chronicle from 1718) or 1553 (as claimed by later historians Bohuslav Balbín and Jan František Beckovský), he was buried on the left under the choir of the church of the Dominican nuns. He thus probably died on 18 March 1552. As customary at the time, he was buried one day later. H. was in touch with contemporary religious and political elite, especially with important representatives of the Czech judiciary. He belonged to the supraconfessional circle of the patron and deputy judge Jan Hodějovský the Elder of Hodějov. Thanks to powerful intercessors from the land government, he received the assistance of lower officials, who secured him copies of the most important Czech archival sources and contacts to prominent aristocratic families and representatives of Czech towns, who also provided him with extracts from town chronicles and manuscripts of aristocratic family legends. A friend of H.’s, the lawyer →  Brikcí of Licsko, quoted from the manuscript of H.’s unfinished chronicle in his handbook Práva městská [Town Privileges] in 1536. The manuscript of H.’s edition of the Old Czech ‘infernal novel’ Solfernus was published by Sixt of Ottersdorf.

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II Work H. wrote mostly in Czech, but probably also in German (a German version of a  leaflet about the fire of Prague) and Latin (the preface to the chronicle). In Czech, he published a translation of the biblical concordance of Bindus Guerri, two adaptations of Old Czech works, Kro­ nika česká [The Bohemian Chronicle] and the leaflet O nešťastné příhodě… [About the Unfortunate Incident…]. According to present-day scholars (especially Jaroslav Kolár, Zdeněk Beneš and Petr Voit), H.’s work in its scope as well as in its historical and literary quality exceeds the work of his contemporaries. The Bohemian Chronicle became a  model for Czech historians and writers already during his life (→  Ioannes Dubravius), but mainly from the second half of the 16th century (→  Daniel Adam of Veleslavín, →  Bartoloměj Paprocký, → Ioannes Campanus, →  Zacharias Theobald, →  Georgius Bar­ thol­dus Pontanus, Jiří Ferus, Jindřich Ondřej Hoffmann, Vilém Slavata of Chlum and Košumberk, Jan Kořínek, Bohuslav Balbín, Jan František Beckovský etc.). The translation of the chronicle into German by Johannes Sandel (1596–1598) became one of the main sources of information on Czech history in Central Europe for many years. 1 The Historical Work Kronika česká [The Bohemian Chronicle] (Prague: Jan ml. Severin, Ondřej Kubeš z Žípů 1541) is the greatest original work of Czech literature of the 16th century. It is noteworthy already for its statistics: 500,000 words, 2,300 mentioned sites, 3,200 persons, the first cycle of 150 illustration woodcuts with secular (70, some

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recurrent) and heraldic (30) themes in the Czech lands. The printing of the book required the cooperation of two printing workshops: the one of the established printer Jan Severin the Younger and that of the beginning printer Ondřej Kubeš of Žípy. Since documents from that time indicate H.’s financial share in the enterprise, it is probably one of the first socalled Privatdruckerei businesses, common in the Empire but not in Bohemia and Moravia. In the book, the Latin dedication to the king is followed by the royal patent against pirated reprints of books; then by two short prefaces on the role of the chronicle pro bono publico, the first by H., the other by Brikcí of Licsko; after that by a  gallery of the coats of arms of the highest land officials for book protection; this is followed by a tractate on the genesis of the Bohemian people before its arrival in Bohemia; the narrative is interrupted by the bibliography of his historiographical sources; the main text of the book, the history of the Czech lands between 644 and 1527, is placed after that; it is followed by lists of relics preserved in Prague cathedral and a list of castles, towns, villages and monasteries; then by an index composed of alphabetically ordered marginalia; and the book is concluded by a  Latin poem by Jan Racek  / Rodericus, celebrating the Lesser Town. In his preface, H. indicates that the chronicle can also be read allegorically, hence not only as a mere account of historical events. The main text of the book is explicitly divided chronologically by individual years; a  superior division by the reigns of particular rulers is implied by the regularly placed printed woodcuts

with the burial of the old ruler and the enthronement of a new one. The implicit division is reflected in the thematic and stylistic development of the book. In the first period, delimited by the years 644–999, the book deals with the rise and growth of the state from the arrival of the Bohemians in the land until the death of Boleslaus II. The text, which could only rely on few, historically untrustworthy, sources in this period, is based on the etymology of toponyms, the hagiography of the first saints, family legends of Czech aristocracy, and local legends. The plot is strictly limited to domestic history, which H. fills with fictional characters with eloquent names; many events take place at major geographical locations, and the author fictionalises the map of the contemporary regional structure of the land with them. The author’s fascination with the transformation of the old into the new, where one can sense the influence of nascent archaeology and emerging critical historical thinking, leads him to a sophisticated description of the development of food, clothing, weapons, buildings, technical aids, monetary and political systems. The text is enriched by neologisms, which H. constructs as artificial archaisms based on his own knowledge of the earlier phases of the development of the Czech language. The central motif of the events is the formation of a harmonious society of noble paganism, the description of its destruction and the subsequent restoration and growth after the adoption of Christianity. This part of the chronicle became the target of criticism of the historians of the Enlightenment and the National Revival, who misunderstood its allegorical

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level and allusions to the reality of the first half of the 16th century. The second period, 1000–1306, ends with the extinction of the original Czech ruling dynasty, the Přemyslids, in the male line and the emergence of Turkish power. Technically as well as institutionally, it is already rendered as an unchanging world. At this point, the chronicle also records foreign events, mainly the achievements of the Bohemian army in Italy and in the Empire, and H. quotes authentic foreign documents. The story is enriched with amusing and original exempla of foreign origin with a  moral message; the author includes records of extraordinary natural phenomena and epidemics; the reader is acquainted with the system of weights and measures under the late Přemyslids. The third period, 1307–1399, focuses on the gradual boom and the historical peak of the Czech state during the rule of the Luxembourg dynasty after the destructive interregnum and the invasion of foreign armies at the beginning of the 14th century. In this section, H. abundantly quotes documents of domestic origin; he deals with the territorial expansion of the Czech lands; he closely follows the development of church institutions and urban guilds; he celebrates the wealth of an economy based on the mining of precious metals. Nevertheless, he does not omit the seeds of the destruction that occurs during the reign of Wenceslas IV. The fourth period, 1400–1433, is rendered as a gradual destruction of the once famous kingdom. A turning point here is the arrival of Wycliffe’s teachings and their passive adoption by John Hus, whom H. rather portrays as a victim of the

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radicalism of his surroundings. H. mostly blames the lazy king Wenceslas IV, whose love affair and adventurous escapes from prison he, however, describes with obvious sympathy. H. further captures the gradual rise of radicalism in church teachings and its connection with the radicalisation of society, which would lead to the Hussite wars. This short period is devoted the most space of all the years; the events in individual years are much more detailed than in the rest of the chronicle. H. describes the events at more important town or monastic sites in relative detail; he quotes songs of derision sung by the crowd and vulgar sentences uttered by the main protagonists. Despite his Catholic faith, H. did not praise the position of Catholic noblemen or the king Sigismund in any way. He sees the heroes of this terrible period in innocent victims of general rage, including moderate Utraquists. The last, fifth period, 1434–1527, which was initiated by Sigismund’s restoration to the throne and the pacification of the greatest radicals  – the Taborites, lacks the epic character of previous parts. It is purely annalistic, with the main compositional principle being the juxtaposition of events of an internally divided Czech society with the history of the brutal expansion of Turkey towards Central Europe. H. disapprovingly describes the loss of the so-called Adjoining Lands of the Bohemian Crown (Nebenländer der böhmischen Krone), the continued destruction of the internally divided Bohemian society, ironically commenting on the actions of incompetent rulers and power-hungry nobles and burghers. He hid the information about

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his contemporaries or the still-vivid past into Aesopic allusions, which were apparently partly subjected to censorship by the estates. In this part, H. often adds moral or even prophetic interpretation to the events. Kronika česká, a work stunning in its scope, style and typographic treatment, does not resign to the beginning historical criticism (e.g. in introductory passages, H., unlike other historians of the time, did not resort to the autochthonous version of the nation’s origin). What has become problematic is the modern reader’s inability to perceive the work on multiple levels  – H.’s chronicle is also a  tractate on the role of the common good (bonum commune) in internally politically divided Bohemia as well as an attempt to provide a  picture of the society of the time by listing all estates, guilds and religious communities including Jews (despite significant reservations about them) and of their hierarchical arrangement, in which the author, still anchored in the values of the late Middle Ages, sees the way out of chaos. The chronicle strives for some impartiality; H. boldly criticises the pope, the emperor, the king, high nobility as well as burghers, and he is also concerned about the issue of social justice; nevertheless, there are evident attempts for an escapist celebration of mainly H.’s own milieu, his favourite places of residence, i.e. Tetín and the Lesser Town, the Catholic Church, the legal environment, from which many of his supporters came, and, on the other hand, for the definition of the enemies of the ideal Czech society, namely the Germans, Turks and religious radicals of all kinds. It cannot be claimed that H. would have favoured towns over

the nobility or vice versa, as stated before  – he shows partiality for selected individuals or groups; nonetheless, he is also able to find negative qualities in the rulers idealised by him (Charles IV) and to highlight positive traits in those that he portrays negatively (Wenceslas IV). Surprisingly enough, the chronicle has fewer ancient motifs than its Old Czech models. Unlike the morally very prudish post-Hussite literature, it emphasises eros and enriches the plot with motifs known from the fictional literature of medieval chivalric epics. It is evident from textual allusions that H. could not come to terms with celibacy and that he had sympathy for Utraquism, which, besides his critical allusions to the actions of some popes, was probably the reason why the chronicle as a whole was not reprinted in re-Catholicised Bohemia after 1620, not even in German translation. The German translation of the chronicle was made by the Kadaň scribe Johannes Sandel, a  Lutheran by confession. It came out in Prague in 1596–1598, in Nuremberg in 1697 and in Leipzig in 1718. Sandel translated the numerous anti-German invectives relatively faithfully, but he modified H.’s sharp attacks against radical Utraquists and Lutherans. Parts of the chronicle were reprinted in various forms for the entire early modern period; because of the lack of Czech copies, the chronicle was copied by hand until the second edition from 1819–1821. Despite Hájek’s harsh criticism by the Piarist Gelasius Dobner, who in 1761–1782 published a  part of the Latin translation of the chronicle, made by his older confrere Viktorin Jevina, the chronicle

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was immensely popular and became an inspiration for a  number of literary and dramatic works of the Bohemian National Revival. It was the criticism of the chronicle by the influential historian and politician František Palacký in the 1840s that led to the universal condemnation of the book and its author. 2 The Leaflet O nešťastné příhodě, kteráž se stala skrze oheň v Menším Městě pražském a na hradě svatého Vácslava i na Hradčanech [About the Unfortunate Incident Caused by the Fire in the Lesser Town of Prague and at the Castle of St Wenceslas in Hradčany] (Prague: Bartoloměj Netolický 1541) is a  short printed leaflet, with a  preface dedicated to the highest land judge Zdislav Berka of Dubá. It describes the origin, course and consequences of the fire on the left bank of the Vltava, i.e. in the Lesser Town, at Hradčany and Prague Castle on 2 June 1541. It was printed two days after this event. The enumeration of material damage is followed by the list of the fire victims and the moral interpretation of the event (which was most likely a result of human sins) and an anagogical warning (let us act so as not to burn in eternal fire). The enumerated losses include the house Vápenice, where Kronika česká was probably being typeset when the fire broke out, destroying some of the copies. Netolický’s house with the printing workshop at Malostranské náměstí (Lesser Town Square) is likely to have been spared, which made it possible for H., who emphasised his eyewitness account of the fire damage, to have the leaflet printed there.

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The almost identical German version Von dem erschrecklichen vorhencknus und schaden so durch des Fewers prant auff der Clainer Stadt Prag und Prager schlos sampt dem Ratschin jst ergangen jm Jare. M. D. XXXXI, printed one week later in the same printed workshop and in the identical graphic layout with an engraving of St Wenceslas on the title page, was published in the same year anonymously and without a dedication under the title Neue Zeitung von dem erschrecklichen und erbärmlichen Feuer, das geschehen ist in der kleineren Stadt Prag by Heinrich Steiner in  Augsburg. The title page contains a woodcut of Prague Castle with the Lesser Town in the foreground; the penultimate page shows a full-page woodcut of a detail of the castle fire. The Augsburg leaflet seems to have been printed in two mutations. The leaflet, complemented by a broadside ballad about this fire, was issued twice in Czech – in 1614 and between 1600 and 1625. 3 The Translation The authorship of the biblical concordance Biblí zlatá starého i nového záko­ na [The Golden Bible of the Old and New Testaments] (Prague: Ondřej Kubeš z Žípů 1543) used to be incorrectly attributed to the author of the foreword to the later printed version, Antonius de Rampegollis. Its true author was Bindus Guerri de Siena. H. translated the concordance from Latin roughly 70 years after its first printed edition, from which he inferred that the author was Rampegollis. The preface is dedicated to Jan Popel of Lobkovice  / Lobkowicz, the supreme land judge, and H. compares in it the Old Testament, the Quran and the New

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Testament, and the conduct of the Jews, Mohammedans and Christians. The dedication is followed by the alphabetical thematic index and explanatory subject entries, emphasising especially the moral interpretation of Scripture. H. accentuates in the preface that this is his favourite book. The biblical subject catalogue, enabling discontinuous reading, implies that he might have borne this modern approach to reading in mind when he printed an extensive subject index, which was still a  typographic novelty in the Czech lands at the time, at the end of Kronika česká. 4 The Editions of Old Czech Texts After →  Konáč’s edition from 1516, Snář velmi pěkný z mnohých spisův mudrcův starých i nových [A Very Nice Book of Dream Interpretation Compiled from Works by Many Wise Men, Both Ancient and More Recent] (Prostějov: Jan Günter 1550) is the second, entirely independent, redaction of the Old Czech text of the interpretation of dreams by Vavřinec of Březová. The dedication to Vilém Prusinovský of Víckov and at Cimburk, the supreme judge in Moravia, indicates H.’s efforts to target his activities at land officials associated with justice. The manuscript of the interpretation of dreams by Vavřinec of Březová from the beginning of the 15th century is an adaptation of a  work by Leo of Tuscany from 1176, who had translated the Greek treatise Oneirokritikon Achmetis from the 10th–11th centuries into Latin, which has even earlier, Arabic roots  – its original author is Ahmad ibn Seirim. H. added a new preface to the work and regrouped, reduced or expanded the index. If the

preface was really written by H., it proves his sound knowledge of ancient literature, from which, in addition to the Bible and several chronicle records, he apologetically drew examples of the influence of dreams on the acts of remarkable people. The edition of the Old Czech text linguistically modernised by H. is followed by an alphabetically ordered index. Život Adamův aneb jinák od sta­ro­ dávna Solfernus [The Life of Adam or, Since Time Immemorial, Solfernus] (Prague: Jan Kosořský z Kosoře 1553) is H.’s adaptation of the Old Czech ‘infernal novel’, attributed to the Jewish convert Frigonius, which is most likely a  fictitious name. The work was edited and published posthumously. The dedication to Volf of Vřesovice, the supreme scribe of the Kingdom of Bohemia, was written by the printer Kosořský and →  Sixt of Ottersdorf. The preface defends this Old Testament apocryphal story as an allegorical and entertaining reading as well as litigation. The book is about the dispute between Lucifer and God over the preference of the human race over fallen angels. The lengthily described litigation is based on the period practice at the time; the apocryphal story i.a. contains numerous names of devils and angels. In his preface, Sixt supports progressive principles of the adjustments of Czech for printing practice according to the socalled Náměšť grammar (1533, →  Beneš Optát). The information at the end of the book proves H.’s authorship of the editorial adaptation of the Old Czech model. The book was enriched with newly made woodcuts (30, some recurrent), dated to 1552. The popularity of the book is shown

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by its further editions in 1564, 1600, 1601 and 1721. III Bibliography Work: K01353–01355, K02867–02873, K14740, K17597–17601; VD16 XL 16, VD16 XL 91, VD16 XL 45, VD16 XL 102; VD16 N 8, VD16 N 846. Modern ed.: Václav Hájek z Libočan, Kronika česká [Bohemian Chronicle], ed. J. Linka. Praha, 2013. Bibl.: Voit 2017: 656; LČL 2/1: 33–5; Na okraj Kroniky české [On the Margin of the Chronicle], ed. J. Linka. Praha, 2015, 211–26 (including an overview of earlier research). Z.V. David, Jews in Sixteenth-Century Czech Historiography: The ‘Czech Chronicle’ of Václav Hájek of Libočany. In: East European Jewish Affairs 25/1 (1995), 25–42; Z.V. David, Hájek, Dubravius, and the Jews: A Contrast in Sixteenth-Century Czech Historiography, In: Sixteenth Century Journal 27/4 (1996), 997–1013; P.  Večeřová, „O nešťastné příhodě“ Václava Hájka z  Libočan [About the ‘Unfortunate Incident’ of Vác­ lav Hájek of Libočany]. In: Knihy a dě­jiny 3/1 (1996), 33–49; Г.П. Мельников, Политический миф в чешской хронистике. („Перенесение веры“ из Великой Моравии в Чехию в хрониках 14–16 веков). In: Культура и история. Славянский мир. Москва, 1997, 159–70; Z. Beneš, Der mittelalterliche Baustoff der böhmischen humanistischen Geschichtssreibung. In: Die Geschichts­ schreibung in Mitteleuropa. Projekte und Forschungsprobleme, ed. J. Wenta. Toruń, 1999, 7–19; H. Gmiterek, Filiacje polsko-czeskie w historiografii okresu Odrodzenia (XVI  – początek XVII wie-

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ku). In: Piśmiennictwo Czech i Polski w  średniowieczu i we wczesnej epoce no­wożytnej. Katowice, 2006, 146–58; L.  Storchová, Konkurrierende stories? Zur Konstruktion der Geschichte Böhmens in der lateinischen und tschechischsprachigen humanistischen Historiographie. In: Mediale Konstruktionen in der Frühen Neuzeit, ed. W. Behringer, M. Havelka, K.  Reinholdt. Affalterbach, 2013, 115–38; P. Voit, Hájkova kronika česká jako dílo českého knihtisku [Hájek’s Bohemian Chronicle as a  Work of Bohemian Book Printing]. In: Václav Hájek z Libočan: Kronika česká, ed. J. Linka. Praha, 2013, 1365–1382; Voit 2013; P. Voit, Česká knižní kultura doby Václava Hájka z  Libočan. Na okraj jednoho badatelského vakua [Czech Book Culture in the Period of Václav Hájek of  Libočany. On the Margin of one Research Vacuum]. In: ČL 62/2 (2014), 163–83; V. Bažant, Příběhy stadického krále. Několik pohledů na jednu událost [Stories of the Stadice King: Several Perspectives on One Event]. In: Středověký kaleidoskop pro muže s  hůlkou: věnová­ no Františku Šmahelovi k  životnímu ju­ bileu. Praha, 2016, 13–25; T. Borovský, Zvíře a  sen. Zvířecí symbolika ve snáři Vavřince z Březové [Beasts and Dreams: Animal Symbolism in the Dream Book of Vavřinec of Březové]. In: T. Borovský, R.  Nokkala Miltová et al., Sny mezi textem a  obrazem. Praha, 2016, 39–52; M. Hořejší, Staročeské rukopisy snáře Vavřince z Březové [The Old Czech Manuscripts of the Book of Dream Interpretation of Vavřinec of Březová]. In: T.  Bo­rovský, R. Nokkala Miltová et al., Sny mezi textem a  obrazem. Praha, 2016, 53–71; P. Kosek, Grafika torza Snáře

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­ ác­lava Hájka z Libočan [The Graphic V Layout of the Book of Dream Interpretation of Václav Hájek of  Libočany]. In: T. Bo­rovský, R. Nokkala Miltová et al., Sny mezi textem a obrazem. Praha, 2016, 72–91; M. Šárovcová, Nový pohled na staroměstského malíře Fabiána Puléře († 1562) a  jeho dílo [A New Perspective of the Old Town Painter Fabián Puléř (d. 1562) and His Work]. In: Ars linearis VI (2016), 14–9; Voit 2017. Jan Linka

Handl Gallus, Iacobus (Iacob, Hándl, Händl, Carniolus) 25 July (?) 1550, Duchy of Carniola, Slovenia – 18 July 1591, Prague a composer, musician, choirmaster (Kapellmeister) and cantor I Biography The origin, childhood and beginnings of H.’s general and music education are not reliably documented. It is mentioned in the preface to the second volume of his printed book Opus musicum that he worked in monasteries in Austria and Moravia. The first place where he demonstrably lived is the Benedictine Abbey of Melk in Lower Austria. Sometime in the middle of the 1570s, H. moved to the Premonstratensian monastery in Zábrdovice near Brno. In 1580, he dedicated his third book of Masses to the abbot of this monastery Kašpar Schönauer. At the end of 1579, H. came into the service of the bishop of Olomouc, Stanislav Pavlovský. He

worked as a choirmaster (Kapellmeister) there and travelled along with the episcopal curia to Kroměříž and other places in Silesia and Poland. In 1586 at the latest, he departed for Prague, where he worked as a  cantor at the Church of St John the Baptist Na Zábradlí until his death. The position in Prague probably entailed existential uncertainty. Besides his activities as a cantor and cooperation with literati brotherhoods and Humanists, H. supervised the publication of his compositions in one of Prague’s most significant printing workshops, which was owned by → Jiří Nigrin / Georgius Nigrinus. It is likely that H.’s younger brother Jiří, who worked as a printer in Olomouc in the next decades, was employed precisely in this workshop. Thanks to their collaboration, this printing workshop in Prague produced several remarkable collections of H.’s compositions, in whose distribution also to other towns H. was personally involved. H. died in Prague at the age of 41. His demise is remembered in the printed broadside In tumulum Ia­ co­bi Handelii Carnioli (RHB 2: 255), issued on this occasion by leading Prague Humanist poets from the circles of the university and the school at the Church of St  Henry: →  Jan Kherner, Ioannes Mathio­lus Vodňanský, →  Ioannes Czernovicenus, etc. It contains encomiastic poems in the form of elegiac couplets. H.’s work survived him. Some of his compositions became part of the repertoire of literary brotherhoods and church bodies in the centuries to come as well. After H.’s death, an inventory of his books and partes (notes) was made. It has been preserved to this day (Pešek 1983: 255). His extant portrait was placed

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in the fourth book of Opus musicum from 1590 and on the above-mentioned commemorative broadside. H.’s biographers often consider the composer’s relation to the imperial court in Prague. However, it is evident that he was never in its service, although he maintained contact with the court. This is proved by privileges in his printed books and the fact that H.’s motet ‘Chimarhaee, tibi ioʼ was included in the collection Odae suavissime in gratiam D.  Iacobi Chimarrhaei, which was dedicated to the court chaplain and influential almoner (elemosinarius) Jacob Chimarrhaeus by prominent court composers and composing figures close to the imperial court. H. cooperated with a  number of Humanist poets (Salomon Frencelius, → Thomas Mitis, → Georgius Carolides) and set their Latin occasional poems to music (→ Georgius Bartholdus Pontanus, Abraham Schwalb of Jišice, etc.). II Work H.’s extant work is extensive, distinctive and quite remarkable not only in terms of genre and type but also style. H. had exceptional melodic invention and was full of ideas on rhythm and metrics. He exclusively used Latin because he considered it to be the queen of languages. He repeatedly proved that he had built on the art of Dutch counterpoint, but most of his work also showed the modern polychoral style influenced by Adrian Willaert and the Venetian tradition. It is also evident that he was very familiar with Italian music of the second half of the 16th century. His music is already tonal. He used modality mainly to support  the melodic and harmonic peculiarities of some of

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his compositions. If necessary, he was able to create an exemplary chromatic composition (Mirabile mysterium) in the style of Cipriano de Rore. H.’s compositions are excellent for singing and none of them is routine or average. Many of his compositions have only been preserved in manuscripts. Already in H.’s lifetime, many of them were also arranged into interesting keyboard intabulations undoubtedly without authorisation. Various printed as well as manuscript copies of his compositions have been preserved in the Czech Republic, including a complete edition of Opus musicum in the National Museum Library in Prague. H. is the author of a collection of polyphonic Mass Orders Selectiores quaedam missae, pro ecclesia dei non inutilles (Prague: Georgius Nigrinus 1580) for four to eight voices. It contains 16 Masses for various voice combinations. In addition, H. published four volumes of Latin motets for the whole year – Opus musicum, harmoniarum quatuor, quinque, sex, octo et plurium vocum (Praha: Georgius Nigrinus 1586–90). The collection Harmoniae morales (Prague: Jiří Nigrinus 1589–90) is interesting for its genre selection. It comprises 53 four-voice compositions of Latin texts set to music. The texts were written by various authors that were among the pillars of Humanist education (Virgil, Ovid, Peter of Spain, Maximian, etc.) or summarised into popular anthologies of poems or proverbs (Carmina proverbia­ lia, Anthologia latina, Proverbia dicteria) in the madrigal style. In the preface, the author justified this text and genre selection by stating that he had been repeatedly asked by his friends to create these entertaining compositions intended for

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domestic performance. This collection is followed by the posthumous printed book Moralia … quinque, sex et octo vo­ cibus concinnata (Nuremberg: Alexander Theodoricus 1596). The publication of the collection was initiated by H.’s brother Jiří, who also introduced it with a dedication to the senate of the Old Town of Prague. The introductory poem to the entire collection was written by the Prague poets and occasional composer →  Georgius Carolides. The collection contains 47 compositions of madrigal type for five to eight voices. III Bibliography Work: Opus musicum, ed. J. Mantuani, E.  Bezecny. Vienna, 1899–1919 (Denkmäler der Tonkunst in Österreich, 12, 24, 30, 40, 48, 51/52); Selectiores Quædam Missæ, ed. P. A. Pisk. Vienna, 1935–1969 (Denkmäler der Tonkunst in Österreich 78, 94/95, 117, 119); Harmoniæ Morales, Moralia, ed. L. Zepic, D. Cvetko. Ljubljana, 1966–1968; Moralia, ed. A. B. Skei. Madison, 1970; H.’s complete works in 20 vols, ed. E. Škulj. Monumenta Artis Musicæ Sloveniæ 22, 26–28, Ljubljana, 1985–1996; Jacobus Hándl – Gallus: Com­ positions in Keyboard Intabulations, ed. M. Motnik. Ljubljana, 2009 (Monumenta artis musicae Sloveniae 55). Bibl.: RHB 2: 254–5; M. Motnik, Jacob Handl-Gallus Werk  – Überlieferung  – Re­ zeption. Mit thematischem Katalog. Tutzing, 2012 (also containing an overview of previous research); A. B. Skei, D. Pokorn, Handl Jacobus. In: The New Grove Dictionary of Music and Musicians 10. Oxford, 2001, 814–5; E. Škulj, H. Krones, Gallus Iacobus. In: MGG, Personen­ teil, 7, Bärenreiter, 2002, cols. 472–480.

J. Pešek, Z  pražské hudební kultury měšťanského soukromí před Bílou Horou [From the Burghers’ Private Music Culture in Prague before the Battle of White Mountain]. In: Hudební věda XX/3 (1983), 242–56; D. Cvetko, Iacobus Hándl Gallus vocatus Carniolanus. Ljubljana, 1991; Gallusovi predgovori in drugi dokumenti, ed. E. Škulj. Ljubljana, 1991; Gallusov katalog. Seznam Gallusovih skladb, ed. E. Škulj. Ljubljana, 1992; P. Daněk, Nototiskařská činnost Jiřího Nigrina [The Sheet Music Printed by Georgius Nigrinus]. In: Historické tisky vokální polyfo­ nie, rané monodie, hudební teorie a  in­ strumentální hudby v  českých zemích do roku 1630. Praha, 2015, 23–42. Petr Daněk

Handsch, Georg (Georgius Handschius, Handsche, z Limuz, a Limusa, von Limus, Lippensis Germano-Bohemus, Germanico-Bohemus, G.H.L.) 20 March 1529, Česká Lípa – 26 February 1578, Česká Lípa a physician, translator and poet I Biography H.’s extant handwritten poems, correspondence and medical records provide abundant information about his life. He was born into a  German-speaking family. His father was a member of the town council of Leippa (Lípa, today Česká Lípa) (Smolka, Vaculínová 2010: 2), where H. also received his early edu-

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cation. After that, H. studied at a  Latin school in Goldberg, Silesia, which was then managed by the famous Humanist teacher Valentin Trotzendorf. In 1544 he went to study in Prague, although his plan was apparently not to enrol at the university there but rather to gain new contacts and learn Czech (in his own words, he could not speak Czech at first). To begin with he received private tuition from university master → Ioannes Schentygarus, after which he became an assistant teacher at the school of → Matthaeus Collinus in the so-called Angel Garden (Hortus Angelicus). With Collinus’s help, he received support from Jan Hodějov­ ský the Elder of Hodějov. After 1548 H.  turned his focus to medical studies, starting out as an assistant to the Prague physician Oldřich Lehnar of Kouba, and from 1549 assisting Andrea Gallo, from Trento. Even beyond Prague itself, most of his patients were aristocrats; for instance, he stayed for a  time with the Ungnad family at Hluboká (Smolka, Vaculínová 2010: 7). In September 1550 he set out for ­Padua, accompanying Ka­ rel of Ditrichštejn  / Dietrichstein, whom he had met while teaching at Collinus’s school. While studying in Padua, he also developed his interest in botany (Smolka, Vaculínová 2010: 7–8). In 1553 he received a  doctoral degree in medicine in Ferrara; subsequently, he spent some time in Trento. After returning to Prague in the autumn of 1553, he was briefly an assistant to Andrea Gallo once again; he treated aristocrats and devoted himself to botanical excursions. Simultaneously, he taught at Collinus’s school. Gallo also wanted H. to accompany his son Julius to study medicine in Padua (Stolberg,

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forthcoming). At that time, Hodějovský invited H. to his castle in Řepice and entrusted him with the editorial preparation of four volumes of occasional poems by poets that he supported, which were later published under the title Farra­ gines poematum (1561–1562). H. worked on the edition together with Collinus and →  Thomas Mitis  – H. probably selected the poems from manuscript copybooks and corrected them (Storchová 2011: 149). At Hodějovský’s intercession, he was elevated to the nobility with the nobiliary particle ‘von Limus’ (‘of Limu­ zy’) in May 1556 (along with → Georgius Vabruschius and Thomas Mitis). H.’s situation changed in the spring of 1561, when he entered the service of Piet­ro Andrea Mattioli, who had previously been in touch with Gallo. Besides medical assistance, H.’s tasks for him included the translation of Mattioli’s large commentary on Dioskorides into German. Mattioli later resigned from his position as a personal physician to Archduke Ferdinand of Tyrol and (probably thanks to his recommendation), H.  then took on that role (Stolberg, forthcoming). H. left Prague in 1567 with the archduke’s court and settled in  Innsbruck, where he established a  medical practice and simultaneously worked as a court physician at Ambras Castle. In 1576 H. left the archduke’s service and returned to Lípa. At that time, he was planning to return to Innsbruck (Panáček 2003: 356), but he fell ill during his stay in Lípa. In February 1578, he wrote two wills in German; he died that same year. H. was in extensive contact with numerous scholars; this is well documented thanks to extant manuscripts con-

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taining  letters in both prose and verse (see below). H. paid special attention to both forms of letters and collected them carefully. He maintained contact with his teachers Schentygarus and Collinus, and with Thomas Mitis, who was a  student of his before 1546 and who had initially taught him Czech (Smolka, Vaculínová 2010: 3). H. also remained in lengthy contact with his former teachers from Lípa (this is proved by extant letters written to Lípa teachers Sigismund Karcin and Andreas Nicolai, and the town scribe Dominik Nösler). It was probably Collinus who mediated H.’s contact with Hodějovský, for whom H. wrote a  number of poems. H.  was also in touch with poets supported by Hodějovský. H. travelled to Hodějovský’s estate in  Řepice in May 1557 along with Collinus, Thomas Mitis and →  Prokop Lupáč (which resulted in three parallel poetic descriptions of this trip – cf. also Martínková 2012: 32–34). In the late 1550s H. was in intense contact with → Šimon Proxenus. H. was also acquainted with → Šimon Ennius, through Collinus, and exchanged letters with him. H. further wrote a letter to Jindřich Scribonius and penned polemical verses against → Ioannes Serifaber. Along with Collinus, he also contributed recommendation verses to the work Cantiones evangelicae by →  Venceslaus Nicolaides (Wittenberg, 1554) and he contributed to a  collection Collinus compiled describing Maximilian’s ceremonial entry to Prague in 1557, which included contributions by a number of poets supported by Hodějovský. Other poets supported by Hodějov­ ský with whom H. exchanged letters in-

cluded → Martinus Hanno (in particular during his studies in Wittenberg) and → Bohuslav of Hodějov during his studies in Leuven. H. wrote poems not only for Hodějov­ ský but also for other supporters from the Czech lands: Jan the Elder of Lob­ko­vi­ce / Lobkowicz, Václav Šeliha of Řuchov, Karel of Žerotín and Karel of Ditrich­štejn  / Dietrichstein. H. also wrote a  letter to Matyáš Ornius of Paumberk, a lawyer and a councillor of the Old Town of Prague. H. was in contact with numerous physicians. In the 1540s he dedicated verses to his teacher Schentygarus, with whom in the 1550s he then exchanged professional medical correspondence, although this has not been preserved. He also allegedly wrote further unknown letters to the physician Winkelmann (RHB 5: 265). Besides the physicians for whom he directly worked, H. was also in touch with →  Laurentius Span and before 1561 wrote letters to Johann Willebroch, Johannes Naevius (a physician of the Elector of Saxony August), Abraham Siller (a physician of the duke of Brzeg), and Mattioli. In 1558, H. supervised the medical practice of Jiří Polenta of Sudet. H. undertook botanical excursions after his return from the university in Padua along with Mattioli, →  Tadeáš Hájek of  Hájek and Jakub Kamenický. His particular interest in Tadeáš Hájek is shown by the handwritten record of Hájekʼs his disputation at the Prague college in 1554 (Smolka, Vaculínová 2010: 9). H. wrote dedication verses in the work De peste liber by the Cheb physician Petrus Sibyllenus (Prague, 1564); H.’s contact with Sibyllenus was mediat-

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ed by Mattioli, who contributed prosaic passages to the work. H.’s correspondence before 1561 also reflects his contact with the people that he met during his studies in Italy. H. exchanged letters with the preceptor Martin Viderin, who worked at the court of Archduke Ferdinand. He also corresponded with Sebastian Wingler, a teacher to the barons of Eitzing, concerning the health of his students. When working at Ambras Castle, he was in contact with the local court, including the archduke’s wife Philippina Welser, their children and her wider family. II Work H. wrote in Latin and German. His work is varied and is influenced to a considerable degree by his medical practice. He spoke little Czech; his Greek was better. He translated an extensive scholarly treatise from Latin into German. In all of his medical records, he combined languages and styles (see below). His Latin poetry is rather average (Martínek 2012: 315), but he was able to use a  number of metric forms (elegiac couplets and hexameters, Asclepiadean strophes, Sapphic stanzas, senarii) and he also wrote epigrams and made use of diverse visual elements (e.g. eteostics and tautograms). He wrote figural poetry as well (Hejnic 1988). He approached poetic production pragmatically, using it as a  means of gaining patronage. Despite this approach, his surviving poetic works are extensive. His Latin correspondence was likewise focused on patronage, but it covered a  much more varied range of subjects and partly concerned medicine as well. 1561 marked a  certain turning point in

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H.’s work: after this he no longer had to strive for patronage and could mainly focus on his medical specialisation. What is entirely unique is his manuscript legacy in the extent of 29 volumes. When he returned to Bohemia, H.  left these volumes in Innsbruck together with his books; it was considered a precious collection and remained at Castle Ambras until 1665, when the whole of it was moved to Vienna (where it now forms part of the ÖNB manuscript collection). This manuscript material, which is of great value for researchers, has already been partly processed (see below); it shows how H., as a physician and poet in one, took notes, how he processed scientific literature and the empirical experience of other physicians, and how he adopted the poetic technique and other scholarly practices. 1 A Translation into German During his cooperation with Mattioli, H. translated his extensive commentary to Dioskorides from Latin into German. The book was published under the title New Kreuterbuch mit den allerschönsten vnd artlichsten Figuren aller Gewechsz (Prague: Georg Melantrich von Aventin 1563). It was undoubtedly a difficult project. The German translation was made at the same time as the translation into Czech. It is not known whether the translators consulted their work with each other, but H. and the Czech translator, Tadeáš Hájek of Hájek, knew each other well personally. In terms of the medical and botanical terminology of the time, H.’s German translation seems to have been considered to be very successful because it was used as the basis for a new

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translation by Joachim Camerarius the Younger many years later (1586). 2 Latin Poems H.’s poems have all been preserved either in printed or manuscript form. The latter can be found in the volume entitled ΡΑΠΣΩΔΗΑΙ SIVE EPIGRAMMATA (ÖNB, cod. 9821), which is a  manuscript containing 321 folios of poems documenting the expansion of H.’s network of patrons, medical colleagues and friends, in particular before 1561 (although the volume also includes several compositions from when H. worked at the archduke’s court). H. continued to write and rework poems in manuscript throughout his life. The manuscript provides an insight into H.’s poetic practice and into how he addressed various groups of patrons and friends, how he presented himself to them and how these strategies changed over the course of his life (Storchová 2021). The printed poems are related to school education and include numerous encomiastic poems for Hodějovský and the poets that he supported. The poems contain many corrections (see Storchová 2011: 97), marginal commentaries, cross-references and notes concerning the metrics, the lexical style, ancient realia and poetic authorities. Although earlier Czech researchers did not consider this production to be of substantial importance (RHB 2: 257), H. himself regarded the poems as part of his scholarly correspondence and as a  parallel to his prosaic letters (he even cross-referenced the manuscripts). Only a  small share of H.’s Latin poems were published in print. Although H. was one of the main editors of four vol-

umes of Farragines poematum, he included only a  few of his own compositions, which are reworked versions of poems also preserved in manuscript form (for an overview, cf. RHB 2: 256). They comprise poems on common themes such as the Nativity (New Year’s wishes), the Epiphany (Hodějovský’s birthday), the feast of St Martin, criticism of carnival entertainment, and conventional verses on the coat of arms of the Hodějovskýs of Hodějov. Like other poets supported by Hodějovský, H. too wrote epithalamia for his patron. In other poems, he compared Hodějovský to  Gaius Cilnius Maecenas and congratulated him on the reconciliation of neighbourly disputes. The Far­ ragines also include poems about H.’s medical practice and novelties from the courtly milieu. In addition, H. incorporated into Farragines a  few more extensive compositions describing his study trip to Padua and his journey to Řepice. One particularly interesting composition by H. is a cisioianus (Calenda­rium novum rhytmicis sententiis apposite ad unumquodque tempus vel festum), which was published as part of Matthaeus Collinus’s Latin-Czech textbook Elementarius libellus in lingua Latina et Boiemica pro novellis scholasticis (Prague 1557). A  ci­ sioianus was considered to be a  useful mnemonic device for beginner students – Collinus’s book contains two consecutive cisioiani, the second without a named author; both of them are also printed anonymously in Daniel Ca­rolides’s grammar from 1614. H. was apparently inspired by German Protestant cisioiani. Based on Julie Nováková (1966: 319), he rejected traditional abbreviations (suspensiones) and reduced the number of feasts. H.’s ci­

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sioianus is not metric, but it is in rhymed sentences (H. gives four rhymes for each month). Nováková (1966: 319) noted his tendency towards a syllabic abab rhyme scheme; his cisio­ianus thus has a trochaic cadence; according to her, it contains original motifs. 3 A Prosaic Text H. also wrote a  short prosaic text about Prague, in which he discusses the foundation of the city and describes its appearance and fates in the past. The text forms part of the broadside Praga Bo­ hemiae metropolis by Ioannes Caper  / Jan Kozel (Prague 1562), dedicated to archbishop Antonín Brus of  Mohelnice. Besides H.’s text, the panoramic picture of Prague is also accompanied by verses written by Matthaeus Collinus (RHB 6: 75). 4 Medical and Natural-Philosophical Manuscripts H.’s manuscript legacy further comprises a  number of diverse volumes concerning medicine and natural philosophy. H. was the author of a  five-volume His­ toria naturalis  or Historiae animalium (cod. 11130, 11141, 11142, 11143, 11153), on which he worked throughout his stay in Innsbruck, after the publication of his German translation of Mattioli’s commentary on Dioskorides. It is a  systematic compilation summarising various materials (Stolberg, forthcoming). The work is quite strongly oriented towards empiricism and practical knowledge. During its preparation, H. was supported financially by Archduke Ferdinand. H.’s major original contribution was a  treatise about fish and fishing in the river

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Elbe (Stolberg, forthcoming), in which H. also drew on → Ioannes Dubravius. Some of H.ʼs more general notebooks include commonplaces on natural philosophy and astrology, in particular the volume entitled Liber pensorum vo­ cabulariorum (Stolberg, forthcoming). Research has recently focused on the set of manuscripts that contains H.’s medical notes, which he took throughout his professional career. He used them for practice while studying and as mnemonic devices during his further medical practice. In his medical note-taking, he frequently used the method of commonplacing or loci communes (Stolberg, forthcoming). H.’s note-books are practice-oriented and often fragmentary. H. took an eclectic approach (for various sources, cf. Stolberg 2013: 495–7); he mainly proceeded from Galen, but he also modified his medical argumentation based on whether he was addressing his colleagues-physicians or his patients. H. was probably not directly influenced by Paracelsianism; he received manuscripts containing iatrochemical recipes from Mattioli; in addition, he copied passages from To­xi­ tes’s work Spongia stibii, first published in 1567 (Žemla 2016: 539; Stolberg 2013: 495). Yet one of the manuscripts contains e.g. a German-language poem against alchemy (cod. 11183). In 1558, H. handwrote Compendium medicinae (cod. 11208) for his assistant in medical practice at the time, Jiří Polenta of Sudet. H. placed his greatest trust in empirical evidence and his own experience rather than in other medical books; he relied primarily on sensory experience

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and personal observation (Stolberg 2013; Stolberg 2016: 249–50; Stolberg, forthcoming). Indeed, H. kept a  special book comprising of remedies and recipes that he had received from other physicians (Stolberg 2016: 251). His manuscripts include recipes from physicians living or formerly working in the Czech lands (from A. Gallo, T. Mitis, and copied out from the work of Václav Bayer concerning spas in Carlsbad in manuscript cod. 11205). Some of H.’s manuscripts describe his experience of joint practice with the physicians Oldřich Lehnar, Andrea Gallo, the court physician Gerhard, and Mattioli (cod. 11207, 11006, 11158, 11247); in other words, they cover the period from the late 1540s to 1560 (Stolberg, forthcoming). H. did not even hesitate to take up information from practitioners without university education (Stolberg 2013, 505). Another set of manuscripts, which show how H. communicated with his patients, is equally important for research. These mainly include the manuscript Praxis et adversa­ ria medica anni 1554 (cod. 11206), where H. recorded healing procedures together with what he had told his German-speaking patients (Stolberg 2015). Some of the manuscripts contain not only Latin and German but also fragments of Czech, e.g. Czech glosses (cod. 11200, 11210). Last but not least, the manuscripts also include information connected with his daily life (for instance receipts for clothing, Stolberg 2016: 249). What H. seems to have treasured most were his excerpts from the time of his studies in Padua. H. was one of the first to use the term observationes in this context (Stolberg 2016: 259). His note-

books from his studies have headings in the margins to make it easier to search in them and study from them again (Stolberg 2016: 264). The collection comprises notes from lectures on Hippocrates’s aphorisms given by Landus Bassianus Placentinus and Giovanni Battista del Monte in Padua in 1551–2 (cod. 11209, 11224, 11231). Other excerpts concern e.g. lectures on Galen and Avicenna by Antonius Fracanzano, Gabriele Falloppio, Aloysius Bellicatus, Tremenus, Vittore Trincavelli etc. (cod. 11211, 11225, 11238, 11251, etc.). Manuscript 11226 contains, besides excerpts relating to Padua, three Latin poems about corals. Manuscript 11239, Collectanea ex Hippocrate et Ga­ leno, contains i.a. excerpts from Pontanus’s eighth book of the work De rebus coelestibus, a  fragment of H.’s Padua disputation on Galen and H.’s Ratio Stu­ diorum. H.’s school notes also include the rather mysterious manuscript An­ notationes in nonum Rhasis ad Alman­ sorem (cod. 11228), which might refer to H.’s studies in Wittenberg and Padua. It comprises lectures by Augustin Schurff, a professor of medicine at the university in Wittenberg in 1537, thus a  relatively long time before H. began to study medicine. H. probably copied them from another student or colleague – it is not clear whether this happened during his stay in Italy or in Prague. The content of the manuscript Apophthegmata varia partim latina partim germanica (cod. 11210) is quite varied, too – in addition to excerpts from other authors, the manuscript contains descriptions of anatomical and other lectures by Falloppio, Fracanzano and Alexander of Verona and a  description of Falloppio’s private autopsy of ox and

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monkey eyes. A detailed and extensive passage is dedicated to plants, more specifically to various types of mainly medicinal plants, which H. learnt to identify in the university garden in Padua, in the monastic garden in Trento, in Innsbruck, Ambras and all over Tyrol. The manuscript Experimenta probata variorum medicorum (cod. 11251), which contains not only excerpts from diverse medical authors but also empirical remedies in German, was probably written during H.’s stay at the Ambras court. One very interesting source is the manuscript entitled Diarium medicum (cod. 11204), which is H.’s medical journal for his personal needs and contains his notes, drawings and descriptions of medical procedures performed for the archduke’s family in 1568–1574. The diary is not organised chronologically but patient by patient. It provides a detailed insight into their state of health and agency in relation to their treatment and everyday life at the court (Oberrauch 2012: 364–7). H. added his notes on other physicians’ procedures and recipes, together with various comments and medical anecdotes. One extensive passage concerns Philippina Welser’s visit to the spa town of Carlsbad and her spa treatments there. The manuscript is written in common Latin but frequently switches into German (e.g. when describing the patients’ perspectives and the patients’ own words on their conditions). 5 Diaries of Excertps As early as during his school years, H. adopted a  range of humanist note-taking skills (Stolberg, forthcoming). The extensive notebooks in which H. long col-

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lected textual material that he needed for his writings in Latin and Greek (especially excerpts necessary for writing poems and letters), ordered according to the method of loci communes, form part of his extant manuscript legacy: Promptua­ rium sive loci communes latinitatis (ÖNB, cod. 9550), Rhapsodia seu loci communes poetici e Virgilio et Ovidio (cod. 9607), Adversaria sacra et profana ex varia lecti­ one collecta and Glossae Graeco-Latinae (cod. 9666), also referred to in earlier literature as Liber pensorum, vocabulari­ um etc., further Amplissima collectio, qua proverbia, dicteria, historiolae ludicrae, formulae epistolares etc. tam Latino, quam Germanico sermone continentur. Adiecta est summaria descriptio pompae funebris Ferdinandi I. … a. 1564 Pragae habitae (cod. 9671), referred to in earlier literature simply as Proverbia dicteria. These diaries of excerpts have only been covered by limited research (Storchová 2011: 97–100; Stolberg, forthcoming). They are variously systematic and reveal the logic and thematic and formal preferences the Humanist scholar adopted in putting together his notes, already in his school years, so as to facilitate his later work and how he cross-referenced them. The work Adversaria sacra et profana ex varia lectione collecta is actually a collection of rather disorganised elementary school excerpts; it also contains brief notes on the reading of the ­Iliad (In Homerum annotationes). The manuscript Amplissima collectio is only partially systematically organised. Part of it is devoted to proverbs, including German ones. Some correspondence and conversational phrases are also in German.

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The manuscript known under the title Rhapsodia seu loci communes is already much more systematic. According to Stolberg it was probably assembled from smaller fascicles or loose sheets of paper; H. assigned the pages in advance to the different letters of the alphabet (Stolberg, forthcoming). It contains i.a. a  corpus of quotations, phrases and expressions excerpted from classical authorities, vocabulary on different topics, examples of verses with syllable lengths marked, and lists of model words usable in certain metric positions in verses (e.g. the end words for pentameters and hexa­ meters). Loci communes based on alphabetical order show that it was used to improve the effectiveness of the writing of Latin texts, especially poems on common or social topics or poems aimed at patrons (Storchová 2011: 98). The volume Promptuarium sive loci communes is truly extensive and systematically elaborated. It was probably written as the basis for further literary production. H. himself advertised the work as ‘a useful repository for anyone writing in Latin, including school-boys’ (Stolberg, forthcoming). The work with excerpts is facilitated by an index of loci communes placed at the beginning of the manuscript. Individual columns have different headings and are subdivided into smaller groups; besides synonyms, the excerpts include longer quotations and phrases, which are marked by abbreviations of the names of ancient authors. The manuscript further contains i.a. grammar aids, a  subject thesaurus, a  dictionary of words of Greek origin translated into Latin, collected epistolographic phrases selected from Cicero,

Terence and Tacitus, and collections of quotations by Erasmus. 6 Correspondence Only a  small portion of H.ʼs letters written in prose have survived: he copied these into a manuscript volume and had probably hoped to publish them (Stolberg, forthcoming). This manuscript volume (ÖNB, cod. 9650) contains a  selection of H.’s letters sent in 1545–1562 (for an overview of the letters, including abstracts, cf. the database Frühneuzeitli­ che Ärztebriefe des deutschsprachigen Raums (1500–1700), see below). The collection reveals parallels with H.’s ‘poetic letters’, i.e. some of the poems contained in manuscript 9821. The correspondence indicates H.’s extensive contact with scholars in his native town, poets supported by Hodějovský, physicians and figures associated with Archduke Ferdinand’s court, as discussed above. The letters concern common everyday issues (book loans, news etc.). After H.’s return from Italy, the share of medical topics increased. H.  was probably responding to letters from his acquaintances requesting medical consultation; in some cases, he directly discussed professional issues with the other physicians (Andrea Gallo, Oldřich Lehnar of  Kouba, Pietro Andrea Mattioli, Johannes Villebrochus, etc.). The collection also contains some letters of extra historical interest: in one of them, H. informs Šimon Ennius about the progress of his editorial work on the Farragines; in two letters, he addresses Mattioli – in one, he sends him detailed comments on the work Epistolae medici­ nales; in the other, he asks him to accept him in his service and offers to translate

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his herbarium into German. Mattioli’s letter to H. was published in print in Mattioli’s work Epistolarium medicinalium libri quinque (Prague, 1561). III Bibliography Work: RHB 2: 256–9. Knihopis K01572a, K01573; VD16 XL 123, VD16 ZV 15556, VD16 M 1614–16, VD16 N 1498; BCBT31168. Database: Frühneuzeitliche Ärztebriefe des deutschsprachigen Raums (1500– 1700) http://www.aerztebriefe.de (this contains an overview of H.’s letters with abstracts in German) Modern ed.: Časopis Musea království českého 87 (1913), 167–9 (an edition of two letters to Šimon Ennius from 1557), 179 (an edition of a  letter to Collinus from September 1557); Georg Handsch, Die Elbefischerei in Böhmen und Meißen, ed. O. Schubert. Prag, 1933 (containing a  part of the manuscript Historia naturalis, about fish); J. Nováková, Rytmické kalendárium Jiřího Handsche [The Rhythmic Calendar by Georg Handsch]. In: LF 89 (1966), 317–8 (an edition of ci­ sioianus); J. Panáček, Testament Georga Handsche z roku 1578 [The Testament of Georg Handsch from 1578]. In: Bezděz: vlastivědný sborník Českolipska 22 (2013), 353–366 (comprising an edition and translation of H.’s testament); J.  Panáček, Renesanční polyfonie v České Lípě [Renaissance Polyphony in Česká Lípa]. In: Bezděz: vlastivědný sborník Českolipska 27 (2018), 309–20 (an edition of a  short chronostic with the date of Resinarius’s death on p. 314). Modern transl.: J. Smolka, M. Vacu­lí­ nová, Renesanční lékař Georg Handsch (1529–1578) [The Renaissance Physician

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Georg Handsch (1529–1578)]. In: DVT 43/1 (2010), 25–6 (a  translation of H.’s letter to Mattioli from 26  April 1561); D. Martínková, Poselství ducha: latinská próza českých humanistů [A Message of Sophistication: The Latin Prose of Czech Humanists]. Praha, 1975, 175–91 (a translation of seven letters); Businská 1975: 68–75 (several of ­Handschʼs poems). Bibl.: RHB 2: 255–59 (including an overview of earlier research); ADB 49: 749–751. J. Nováková, Rytmické kalendá­ rium Jiřího Handsche [The Rhythmic Calendar by Georg Handsch]. In: LF 89 (1966), 315–20; J. Hejnic, Zu den Anfängen der humanistischen Figuralpoesie in Böhmen. In: LF 111/2 (1988), 95–102; J. Smolka, M. Vaculínová, Renesanční lékař Georg Handsch (1529–1578) [The Renaissance Physician Georg Handsch (1529–1578)]. In: DVT 43/1 (2010), 1–26; Storchová 2011: 97–100; L. Oberrauch, Medizin. In: Tyrolis latina. Geschichte der lateinischen Literatur in Tirol, Bd. 1: Von den Anfängen bis zur Gründung der Uni­ versität Innsbruck, ed. by M. Korenjak, F. Schaffenrath, L. Šubarić, K. Töchterle. Wien 2012, 364–7; Martínek 2012; Martínková 2012; J. Panáček, Testament Georga Handsche z roku 1578 [The Testament of Georg Handsch from 1578]. In: Bezděz: vlastivědný sborník Českolipska 22 (2013), 353–66; M. Stolberg, Empiricism in Sixteenth-Century Medical Practice: The Notebooks of Georg Handsch. In: Early Science and Medicine 18 (2013), 487–516; M. Stolberg, Kommunikative Praktiken. Ärztliche Wissensvermittlung am Krankenbett im 16. Jahrhundert, In: Praktiken der Frühen Neuzeit. Akteure  – Handlungen  – Artefakte, ed. A.  Brendecke. Köln, Weimar, Wien, 2015, 111–21;

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Knihovna arcivévody Ferdinanda II. Ty­rol­ ského. Texty [The Library of Ferdinand II, Archduke of Further Austria: Texts], ed. I. Purš, H. Kuchařová. Praha, 2015, 145–7, 169–71, 274–6, 323–6 and passim; M. Žemla, Adam Huber of Riesenpach (1545–1613) and his Translation of the Book on Regimen within the Context of the Prague Medical Milieu, In: Early Science and Medicine 21 (2016), 531–56; M.  Stolberg, Medical Note-Taking in the Sixteenth and Seventeenth Centuries. In: Forgetting Machines: Knowledge Management Evolution in Early Modern Europe, ed. A. Cevolini. Leiden, Boston, 2016, 243–64; L. Storchová, Humanist Occasional Poetry and Strategies for Acquiring Patronage: The Case of Georg Handsch. In: Archduke Ferdi­ nand II of Austria: A Second-Born Son in Renaissance Europe, ed. S. Dobalová, J.  Hausenblasová, 2021 (forthcoming); Michael Stolberg, The Many Uses of Writing: A Polygraph Physician in Sixteenth-Century Prague (forthcoming). Lucie Storchová

Hanno, Martinus (Martinus Hanno Hradecenus, Boiemus, Bohemus) 1526, Hradec Králové – 23 November 1550, Wittenberg a Latin poet I Biography H. was born in Hradec Králové in 1526. From 1545 to 1548, he studied in Prague

under →  Ioannes Schentygarus and →  Matthaeus Collinus, to whom he referred as his first teachers of poetry. At that time, he probably met Bohuslav Hodějovský, whom he called i.a. sodalis, meaning a  ‘friend’ or perhaps a  ‘classmate’ (Farrago I, p. 85b). H. then helped Matthaeus Collinus to manage his school. He also studied under → Sebastianus Aerichalcus (RHB 2: 261) and at the university of Prague, where he enrolled in the winter semester of the academic year 1548/1549 (Holá 2013: 63). Collinus acquainted H.  with the patrons Florian Griespek and Jan Opit of  Maličín, and, most importantly, he helped H. to become part of the circle of Jan Hodějovský the Elder of Hodějov, to whom he might have been recommended by Schentygarus as well. Jan Opit, along with Jan Hodějovský the Elder of Hodějov and the town council of Hradec Králové, supported H. on his study trip to Wittenberg, for which he had set out with Tomáš Husinecký. He matriculated there on 6 June 1549, but already on 14 August 1550, he received his Master’s degree under the deanship of Paul Eber (Scheible 1987: 498). However, the hopes of Collinus as well as other members of Hodějovský’s circle that the university of Prague would obtain a scholar with foreign experience were not fulfilled, because H. died in Wittenberg shortly after his graduation, namely on 23 November 1550 (Scheible 1987: 498), before he could return home. According to the testimony of his friends, he was not only an excellent poet but also a good singer, and he had a great knowledge of medicine, mathematics, and astrology. H. associated with the leading figures and scholars of his time. Besides

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the above-mentioned patrons and Czech teachers, H. was on familiar terms with Philipp Melanchthon, who mentioned H. i.a. in a letter to Collinus from 13 July 1549. In Hodějovský’s circle, H. seems to have been very popular, beginning with Matthaeus Collinus, who wrote as many as five moving epicedia on his death (cf. below). H. was referred to as the closest friend by Martin Bulemachus, who had studied with him and Briccius Sithonius in Wittenberg (Hejnic 1963: 272). Likewise → Ioannes Banno remembers H. as his ‘beloved brother’ in an epicedium included in the collection Funebria aliquot (cf. below). Also → Bohuslav Hodějovský seems to have liked H., because he asked his uncle to support H. in every way possible (Farrago II, 116a). Apart from Briccius Sithonius, H. was close friends with → Vitus Orcinus, to whom he gave a copy of his poem Carmen de agno mactato and also of his Epistola Academiae Pragen­ sis, both provided with a  handwritten dedication. In Wittenberg, H. further became acquainted with Veit Winsheim the Younger; →  Laurentius Span graduated from Wittenberg University on the same day as H. (Köstlin 1891: 10). In addition, H. was friends with the tutor to the children of Emperor Ferdinand, → Jan Horák of Milešovka, to whom H. referred as one of Czech patrons of education (see Epis­ tola Academiae Pragensis, fol. B4a). H.’s untimely death caused great sadness and disappointment in Hodějovský’s circle. Epicedia on H. were published in two collections of poems. The first collection, titled Epicedia scripta honestis et eruditis viris M. Mar­ tino Hannovi et Briccio Sithonio (Wittenberg: s.t. 1551), contains 13 epicedia. The

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first six poems are dedicated to H, while the other were composed on the death of Brikcí Sithonius, who had died in Wittenberg several days after H., probably of the same epidemic. The epicedia on H. were written by Veit Winsheim the Younger, Matthaeus Collinus, → Ioannes Balbinus and → Thomas Mitis, whose epicedium is particularly moving. But also Collinus’s Greek epicedium is interesting and extremely valuable, since it is one of the first poems composed in Greek in the Bohemian lands. It is accompanied by the author’s parallel translation into Latin. The poems emphasise the importance of studies at the University of Wittenberg, which are beneficial for Czech education (Storchová 2011: 117–118). The second collection is entitled Fu­ nebria aliquot poemata edita … impensis … D. Ioannis Oppithii (Prague: Ioannes Cantor 1553). For a detailed list of the poems included in the collection, see RHB 4: 66. Apart from the 13 epicedia on H., the collection contains two epicedia on Opit’s wife Alžběta, which were written by H. himself in 1548. Concerning the epicedia on H., the first six were already printed in the collection from 1551. Some of them are very moving, especially the two pieces by Ioannes Banno. Also the last two poems by Matthaeus Collinus, in which the author informed Jan Hodějovský the Elder about H.’s death, are worth mentioning. II Work H. was a very talented and skilled poet. Most of his poems are written in elegiac couplets, but it is evident that he was able to compose in a much wider range of meters if required by the occasion or genre.

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It further appears from his poems that he was well-read in the ancient authors (mainly Ovid and Virgil, but also Cicero, Livy, etc.) as well as the Bible and that he was well-versed in ancient mythology, which he sometimes combined with astrological terms. As far as figures of speech are concerned, he abundantly employed anaphora and alliteration, which are often brilliant (Epistola, fol. B6a: ‘sospite sic te sit soboles tua sospesʼ); in addition, using other means of poetry, he occasionally liked to play with the sound of his verses (Farrago II, 114a: ‘illius legi, vidique tulique frequenterʼ). H. was also a skilled narrator, with his stories usually having an engaging storyline. His poems often contain passages with elements of nature poetry, which usually appear at the beginning of the poem to introduce the situation. There is a  recurring motif of divine revelation experienced by the poet-narrator. 1 A Letter Poem Epistola Academiae Pragensis ad Augus­ tissimum ac potentissimum Principem … Ferdinandum (s.l.: s.t. 1550) is an epistolary poem in which H. elaborated on the contemporary notion that the university of Prague was in a  poor state and that it needed reform and support (cf.  Storchová 2011: 163–4). The epistolary poem, dedicated to Emperor Ferdinand, is preceded by a piece for Jan Hodějovský the Elder, in which H. tells an unusual story. He was already on his way abroad when a  beautiful, yet evidently miserable, girl appeared to him near Prague Castle. It was the university, who dictated H. a letter poem for Emperor Ferdinand, which follows. The letter is composed in

elegiac couplets, because it is Academia’s lament over her situation in the last years and her request for help and support. The poem is written in a  solemn spirit; the numerous anaphora, alliterations, allusions to ancient texts and mythological references imply that the author worked hard to make the poem dignified. The copy deposited in the NKČR (shelf mark 52 C 25, adl. 13) contains the author’s handwritten dedication to his friend Vitus Orcinus, and not to Sebastianus Aerichalcus, as claimed in RHB 2: 262. 2 Religious Poetry Christian themes appear in the collection Carmen de agno mactato in Paschate et eius imagine significante futuram immo­ lationem in cruce filii Dei (Wittenberg: s.t. 1550), which includes three poems. As Josef Hejnic (1964: 373) pointed out, they were inspired by Melanchthonʼs book An­ notationes in evangelia, which includes a  chapter De agno mactato in Paschate ex capite 12. Exodi. The collection begins with a  dedication to the council of Hradec Králové that supported H. through his studies in Wittenberg. It is followed by the central poem about the sacrifice of the lamb. The setting is idyllic at first. The day is sunny, birds are chirping and sheep are bleating happily, when the peasants choose the most beautiful lamb to celebrate Easter and solemnly sacrifice it. An old man then explains what the sacrifice symbolises and explains the mystery of faith. In the third poem, H. tells the story of Christ’s resurrection. The copy of the NKČR (shelf mark 52 C 25, adl. 1), contains the author’s handwritten dedication to his friend Vitus Orcinus.

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3 A Book of Occasional Poems H. wrote Epithalamion de nuptiis Magis­ tri Laurentii Span Sacensis (Wittenberg: Vitus Creutzer 1550) for his classmate Laurentius Span. The epithalamion is preceded by the author’s congratulations composed in five minor Sapphic stanzas. But the epithalamion is written in various meters and its structure shows that H. was well-versed in the poetic composition taught at Wittenberg University. There is also a  short story: the poet secretly watches the meeting between three goddesses and the god of the river Elbe, who hopes that they are coming to settle the disputes between his sons. Therefore, despite its overall mythological character, the poem reflects the current situation. It turns out, however, that the goddesses are coming to the wedding of Laurentius Span. H. used several less common words, and some verses contain an excellent wordplay. 4 Individual Occasional Poems For a  complete list of H.’s extant occasional poems, most of which were printed posthumously in Vols. 2–4 of Farragi­ nes, see RHB 2: 262–3. Apart from several epithalamia, Farragines mainly contain H.’s poems of thanks, in which he expressed his gratitude to Hodějovský for his support. Among the approximately thirty pieces, there are four poems that are remarkable either for their structure or for their wit. ‘Hodoeporicon Borotinenseʼ (Farra­ go II, 137b–142a) is a  colourful description of the journey to Hodějovský’s estate in Borotín, in which H. participated. There are several lyrical motifs used in the description of the journey as well

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as of the estate and the poem contains frequent mentions of Hodějovský’s relatives, to whom they paid a visit on their way. The visit to Smil Hodějovský turns out to be essential for the structure of the poem. H. predicts the death of Smil’s daughter, which later actually happens. This inspires the poet to reflect on human transience, in Horatian fashion, and to write a  short epicedium, which the author directly incorporated into the hodoeporicon. In the poem ‘De alterna requieʼ (Far­ rago III, 179a), H. reacts to Hodějovský’s evident disappointment over the fact that H. has not written any poem for him for a long time. H. uses an apt quote from Ovid’s Heroides and concludes jokingly with a  verse containing alliteration: ‘Nec tu, Iane, studes semper, sed saepe quiescisʼ. ‘Phaelaecia Martini Hannonisʼ (Far­ rago III, 258a–b) are two funny poems composed in Phalaecian hendecasyllables. H. borrowed a horse from Hodějov­ ský in order to get home. Nevertheless, a  cunning villager who H. had asked to feed the horse stole the bridle and let the horse starve. III Bibliography Work: RHB 2: 261–63; RHB 4: 66. Modern transl.: Businská 1975: 62–7 (a translation of the poems). Bibl.: J. Köstlin, Die Baccalaurei und Magistri der Wittenberger Philosophi­ schen Facultät 1548–60. Halle, 1891; J.  Hejnic, O dvou latinských spisech M.  Martina Bulemacha [About Two Latin Works by M. Martin Bulemachus]. In: LF 86/2 (1963), 268–77; J. Hejnic, Filip Melanchthon, Matouš Collinus a  počát-

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ky měšťanského humanismu v  Čechách [Philipp Melanchthon, Matouš Collinus and the Beginnings of Burgher Humanism in Bohemia]. In: LF 87/2 (1964), 361–79; M. Flegl, Florián Gryspek a  Ma­touš Collin [Florian Griespek and Matouš Collinus]. In: LF 103/2 (1980), 82–94; H. Scheible, Melanchthons Brief­ wechsel. Kritische und kommentierte Gesamtausgabe, 5. Stuttgart-Bad Cannstatt, 1987; Storchová 2011; Martínek 2012; R. Griessenbeck von Griessenbach, Florián Griespek z  Griespachu na Kaceřově: Ve službách Koruny české [Florian Griespek von Griespach at Kaceřov: Serving the Crown of Bohemia]. Plzeň, 2013; M. Holá, Alumni koleje Českého národa na pražské univerzitě v  letech 1542–1611 [Alumni of the College of the Bohemian Nation at Prague university in 1542–1611]. In: AUC – HUCP LIII/2 (2013), 41–80. Marcela Slavíková

Hanuš Lanškrounský of ­Kronenfeld, Jiří (z Kronenfeldu, Jiří Hanus, Georg H ­ anussius Landscoronensis) the 1560s, Lanškroun – 10 or 11 November 1613, Prague a Utraquist pastor, preacher, book printer, and occasional Humanist poet I Biography H. was born into the family of a teacher who worked at a  small town school in Vrac­lav, East Bohemia. In 1585, he re-

ceived his Bachelor’s degree at the university of Prague; until 1586, he worked at the town school in Polička, then for some time in Vysoké Mýto, where he became married. He was ordained a priest by the archbishop of Prague Martin Medek in 1588. As a Utraquist pastor inclined to Lutheranism, he was first a chaplain at the Church of Our Lady before Týn in Prague, then (from 1593) a  vice-dean in Velvary and from 1595 in the same role again in Vysoké Mýto. In 1599 he received the vicarage at St Henry’s in Prague; his arrival there was celebrated by the printed work prepared by the headmaster of the school at St Henry’s, → Ioannes Campanus (Vota et gratulationes scriptae … Georgio Lands­ coronaeo…, 1599). Campanus seems to have also instigated the creation of the collection of condolence poems on the death of H.’s first wife Regina (Epi­ taphia honestissimae et probatissimae ma­tro­nae Reginae Hanussiae…, 1599; besides Campanus, also →  Jan Kherner contributed). At the vicarage at St Henry’s, H. worked until 1602 (cf. Kázaní na odchodné /A  Farewell Sermon/ below), when he was summoned as a church administrator to Postoloprty. From 1607, he was a parish priest at Zderaz in the New Town of Prague. After the issue of the Letter of Majesty (1609), he declared himself a  follower of the Bohemian confession. In 1609 he became a parish priest at the Church of St Nicholas in the Lesser Town of Prague, where he remained until his death; at the same time, he was elected a member of the Utraquist consistory, the key non-Catholic administrative body in the Czech lands. In 1609, H. was affected by the death of his second wife Anna, reflected in the condolence collection

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Carmina lugubria beatis Manibus hones­ tissimae matronae Anna Hanussianae… (1609), with contributions by Ioannes Campanus, →  Procopius Poeonius, →  Fridrich Kropilius. At the end of his life, H. was engaged in intensive printing activities for several years. He began to use the nobiliary particle ‘z Kronenfeldu’ (‘of Kronenfeld’). The number of occasional prints dedicated to both joyful and tragic events of H.’s life prove his intensive and numerous contacts with educated Humanist authors, especially from the university milieu. This connection between the literary field of the university of Prague and Protestant vicars, especially those from Prague, was typical of late Humanism in the Czech lands. The circle of H.’s friends included e.g. Ioannes Campanus and Procopius Poeonius. H.’s ties to the authors associated with the court of Rudolf II (→  Georgius Carolides, →  Paulus Gisbicius) were less intensive but still evident. Among Prague printers, he was the closest with →  Sixt Palma Močidlanský; he was in contact with non-Catholic vicars in Prague as well as outside of it, who were also writers (→  Jan Felix Streicius, Martin Mylius, → Jakub Acanthis). II Work H.’s Czech and Latin work has an occasional character. It was written in the margin of his career as a Utraquist priest, a man who was one of the famous figures of Prague engaged in religious-political spheres. He took advantage of his numerous social contacts in his publishing activities as well as in his own Latin and Czech poetry, which is dominated by congratulatory and condolence poems.

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Shorter religious educational prose is also rather occasional. 1 Publishing Activities Undoubtedly from 1610, but maybe sporadically already from 1606, he ran his own printing workshop in the Old Town of Prague. It was a  company with very rich activities, but modestly equipped. Consequently, it did not make it possible (with minor exceptions) to print books with greater typographic ambitions (H.  thus could not compete with top contemporary products of the Prague printing press). He published approximately fifty Czech prints and more than one hundred Latin prints (Baďurová 1997). The Latin production mostly included short works of university provenance; it arises from their title pages that H. was one of the regular printers of the university of Prague. He published Latin poems by Procopius Poeo­ nius, Ioan­nes Campanus, epigrams by Jan Felix Streicius, a  collection of epicedia on the death of → Marek Bydžovský, school poems by →  Jan Valšovský developing Ovid’s Meta­morphoses, a number of university congratulatory prints, etc. In addition, H. instigated the creation of the Latin collection Biblion temiticon [sic] seu Libellus honorarius… (1606), which was written in defence of the persecuted printer Sixt Palma (cf. Škarka 1936). The collection does not mention the printer, but it is possible that it was H. himself, who has two of his own Latin poems in the work. From the Czech-language production, H. printed mainly Utraquist works, e.g. the life of the Hussite martyr Jerome of Prague by Petr of Mladoňovice (1612), which had been published by Sixt

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Palma several years earlier; a  considerable part of the production was formed by occasional Czech sermons and other religious educational literature (tractates, spiritual songs, prayers) by such authors as → Jiří Dikast, Jakub Acanthis, Mikuláš Krupěhorský and Sixt Palma. H. also published i.a. a Czech version of the translation of the Gospels and Epistles by Erasmus of Rotterdam and the famous funeral sermon by →  Matěj Cyrus on the death of the Rožmberk aristocrat Petr Vok. In 1613, he ended his printing activities and probably sold the printing equipment to Burian Valda. 2 Latin Poetry H. is the author of several dozen Latin poems, which appear in the above-mentioned collections dedicated to him and his family, but also in his Czech writings (cf. Kratičké sepsání [A Short Writing] below, Kázání na odchodné [A Farewell Sermon]) as well as several Latin and Czech works by other authors, e.g. Funeris exe­ quiae by → Jiří Tesák Mošovský, the postil by → Martin Philadelphus, Laudes po­ dagrae by → Victorinus Rhacotomus, the writings of →  Havel Phaëton Žalanský, etc. (for more detail, see RHB 2: 265–6). In honour of the king of Bohemia and later Emperor Matthias II, H. published in his printing workshop in 1611 the work Illustrissimo et fortissimo … Matthiae II., specifically as a  collectors’ item on parchment with copious illustrations (it was apparently supposed to be a gift for the ruler). It contains woodcut portraits of Matthias by Johann Willenberg, previously used in the works of → Jiří Závěta, which depict the ruler in a  Hungarian costume (Voit 2006: 342). The print,

which was subsequently issued on paper as well, is one of a number of congratulatory prints dedicated to the new ruler at that time (cf. the work of Sixt Palma and Jiří Závěta). Both versions include H.’s short poems celebrating Matthias and the author’s poetic paraphrases of Psalms 83 and 86. The most remarkable work from a literary point of view is the volume Epi­ taphia jucundissimae spei et optatissimae indolis puelluli Johannelli Hanuss… (H.’s own printing workshop, 1611), with reflections on the death of H.’s one-yearold son. It comprises condolence poems by several authors (Ioannes Campanus, Procopius Poeonius, Petr Cruciger etc.), but the central text is H.’s extensive dialogic epicedium, containing an emotional conversation between a grieving father and a deceased son. This poem also has a  Czech version; the elegiac couplets of the original are translated in octosyllabic verse with rhyming couplets (aabb), typical of Czech-language poetry. H. applies Czech-Latin parallelism in other occasional poems as well. 3 Czech Religious Educational Works H. wrote several shorter religious educational treatises. Neither their conservative compositional-stylistic conception nor their topics, with Jesus Christ in the centre, depart from the common Utraquist production of the time. They include i.a. the tractate Kratičké sepsání o přeslavném … narození Syna Božího [A Short Writing on the Glorious Birth of the Son of God] (s.l., the last quarter of the 16th century), dedicated to the town council and the literati brotherhood of his native Lanškroun, and the book of sermons complemented by Czech hymns

Hanuš Lanškrounský of ­Kronenfeld, Jiří  

Deset zaslíbení Božích o Mesiášovi [The Ten Promises of God Concerning Messiah] (H.’s own printing workshop, 1610). In his work Kázání na odchodné v osadě sv. Jindřicha v Novém městě pražském… [A Farewell Sermon in the Settlement of St Henry’s in the New Town of Prague…] (Prague: Šumanská tiskárna 1602), H.  bids farewell to his parishioners as their popular preacher and likens his departure from Prague to the situation of the apostle Paul. He thanks his co-workers, numerous enthusiastic listeners, but also his enemies and envious people. The text of the sermon is accompanied by poetic compositions: H.’s Czech song summarising Christian teaching, including an acrostic with the author’s name, as well as several Latin poetic greetings by authors such as → Ioannes Chorinnus and →  Georgius Carolides. H.’s authorship of the work Pravdivé a  kratičké vypsání o zázračnopodivném skutku Páně, kterýž se stal v kraji Chrudimském… [A True and Brief Account of the Miraculous Act of God that Occurred in the Chrudim Region] (Praha: Daniel Sedlčanský 1596) is uncertain. It describes the allegedly small earthquake in the Elbe basin, which is presented as God’s message, warning people against sins (natural disasters are perceived similarly by e.g. Marek Bydžovský, Havel Phaëton Žalanský and Jiří Tesák Mošovský, etc.; for the reflection of Latin Humanists, cf. Vaculínová 2018). It recommends other accounts of similar miracles and manifestations of God’s will to the readers, namely in the calendars of → Prokop Lupáč, → Daniel Adam of Veleslavín and in the book about comets by → Matyáš Gryllus.

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III Bibliography Work: For an overview of H.’s original works, cf. RHB 2: 263–6. Knihopis: 2894–9, 17650; VD17: 14:679294G; publishing activity: Knihopis 61, 89, 97–8, 838,1311, 1313–4, 1335, 1708,1719, 1865, 2157, 2171, 2275, 2894, 2899, 3368, 3437, 3921, 3923, 4555, 4558, 6768–9, 6798, 7017, 7019, 7021, 7045, 7061, 14885, 15319, 15869, 15956, 16092–3, 16078, 16439, 16962, 17065, 17089, 17827, 18881; VD17: 23:283230F. Bibl.: For an overview of previous research, cf. RHB 2: 266; Voit 2006: 342; A. Škarka, Ze zápasů nekatolického tisku s protireformací [From the Struggles between the Non-Catholic Press and Counter-Reformation]. In: ČČH 42 (1936), 490–501; J. Martínek, Nové li­ te­rár­ně­historické poznatky čerpané ze stra­ hovských konvolutů 16. a  17. sto­ le­ tí [New Literary-Historical Knowledge Drawn from Strahov Binder’s Volumes]. In: SK 10 (1975), 47–66; M. Bohatcová, Signety pražských tiskařů do konce stavovského státu [The Signets of Prague Printers until the End of the State of the Estates]. In: Knihy a  dějiny 3/2 (1996), 6–25; A. Baďurová, Rudolfinský knihtisk v Bibliografii cizojazyčných bohemikálních tisků z let 1501–1800 [Rudolphine Book Printing in the Bibliography of Foreign-Language Printed Bohemica from 1501–1800]. In: Knihy a dějiny 4/1 (1997), 21–39; M. Vaculínová, Pohromy jako trest za lidské hříchy v latinských básních našich humanistů [Disasters as Punishment for Human Sins in Latin Poems of Our Humanists]. In: Poohří 7: Smrt, války a katastrofy, 2018, 47–53. Jan Malura

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 Harant of Polžice and Bezdružice, Kryštof

Harant of Polžice and Bezdružice, Kryštof (z Polžic a Bezdružic, Christoph Harant von Polschitz und Weseritz, Christophorus Harant a Polzicz et Bezdruzicz et in Pecka, Baro de Polžic) 1564, Klenová (near Klatovy) – 21 June 1620, Prague a nobleman, writer, musician, traveller and land official

I Biography H. came from the Catholic lower nobility. He may have received his early education from a private tutor or at a school in Pil­ sen (LČL 2: 78). In 1576–1584, he served as a page at the court of Archduke Ferdinand of Tyrol in Innsbruck, where he received a number of cultural and artistic stimuli, quality language and music education, as well as an overview of classical literature, history, geography, mathematics, and natural philosophy. Nevertheless, this alienated him from the Prague court, which could have resulted in the slower development of his career as an official. After the death of his father in 1584, H. became in charge of the family property. In 1593–97, he participated in the military campaign under the High Command of Rudolf II, Maximilian and Matthias in the Kingdom of Hungary against the Ottoman army. In 1598, he and Heřman Černín of Chudenice, his brother-in-law, took a pilgrimage through Venice and the Mediterranean Sea to the Holy Land and in Egypt (for more detail of the itinerary, see Koldinská 2004: 62–190; Bočková 2017: 401). He was summoned to the

Prague court in 1600, where he received the title of privy councillor and later became an imperial chamberlain and councillor. In the last position, he participated in political events, i.a. discussions about Rudolf II’s Letter of Majesty, granting religious tolerance (1609). He shuttled between his estates and the Prague court for 12 years. He did not leave Prague until after the death of Rudolf II. In 1614–15, he and Oldřich Desiderius Pruskovský undertook a ceremonial diplomatic mission to the court in Madrid, within which he also visited the pilgrimage site in Santiago de Compostela (Bardoňová 2014; Bočková 2017: 403). Subsequently, he left the court service and lived at Pecka Castle. Probably in 1618, he converted to Utraquism, but the circumstances of his conversion are not entirely clear (Koldinská 2004: 324). During the Bohemian Revolt, he became involved in the activities of the anti-Habsburg camp. He was a commissioner coordinating the land army from four regions of Bohemia (Slaný, Litoměřice, Žatec and Rakovník). In the spring of 1619, he took part in the attack on Vienna alongside Heinrich Matthias Thurn. He was beheaded during the Old Town Execution as one of the insurgents representing higher aristocracy. The last moments of H. and other condemned men were encomiastically described by Ioannes Rosacius Hořovský (Bočková 2017: 404). When H. worked at the court, he must have been in contact with artists, but mostly they were not Humanist writers. There is evidence of his contacts with alchemists at the Rudolphine court (Hausenblasová, Purš 2009). Among Latin-writing Humanists, verses were ad-

Harant of Polžice and Bezdružice, Kryštof  

dressed to him by → Georgius Carolides, →  Georgius Bartholdus Pontanus, Elias Nysselus and the emperor’s personal physician Godefridus Steeghius; a Czech poem was addressed to him by Mikuláš Libenec Maršík. H. also supported students at the university of Prague; Martin Aquila, for example, dedicated his theses to him. The printer Jonata Bohutský dedicated the second edition of a significant translation of the Politia historica by Georg Lauterbeck (Prague: heirs of Da­ niel Adam of Veleslavín 1606) to H. and Vilém Slavata. H.’s personal motto was Virtus ut sol micat, which H. sometimes had expressed by means of musical notation using solmisation syllables (ut-sol-mi) (Bočková 2017: 402). H. also owned a library focused on religious and educational titles, which was deposited at Pecka Castle (Bočková 2017: 414–5). II Work H. is the author of a  single work of literature, but it is the most important Czech-written travelogue of this period, which shows considerable Humanist erudition. H. was able to read in several languages and wrote in German and Czech. The German-written travelogue about his journey to Spain has not been preserved (LČL 2: 78; Bočková 2017: 403). H. had a high command of Latin. He also wrote several works of music, which exceed the period average of Bohemian composers. 1 The Czech-Written Travelogue Putování aneb Cesta z Království čes­ kého  … do Země svaté [A Pilgrimage or a  Journey from the Kingdom of Bohemia  … to the Holy Land] (Prague: heirs

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of Daniel Adam of Veleslavín 1608), comprising two books, is the most extensive and sumptuous Czech travelogue of the period before the Battle of White Mountain. It completes the earlier tradition of pilgrimage accounts of the Holy Land, but it is more scholarly oriented than e.g. the simple travel book of Martin Kabátník (LČL 2: 597) or the travelogue of Oldřich Prefát of  Vlkanov, which was mainly focused on the biblical interpretative framework (Bočková 2007; Storchová 2008: 193–5; Storchová 2009: 74–9). The degree of scholarly claim and the complexity of treatment distinguished H. from other authors of travel accounts of this period (e.g. Bedřich of  Donín, Jindřich Michal Hýzrle of  Chody and Václ­av Vratislav of Mitrovice). The work is dedicated to the emperor Rudolf II. The travelogue contains extensive historical, geographical and natural-historical explanations as well as a  number of references to classical and contemporary authorities (Bočková 2017: 415; Melounová 2017), translations of legends, poems, proverbs, etc. His work with sources is mapped mainly in the case of Egypt and accounts of ancient Egyptian civilisation (Navrátilová 2005: 400–405). The travelogue contains a  number of woodcuts, which mostly originated directly according to H.’s design; they were made for H. by the Silesian engraver Johann Willenberg (Boč­ ková 2017: 412–3). In his travelogue, H. applied the biblical interpretation framework, especially in the first book, describing the pilgrimage through the Holy Land, whose current state he compares with biblical times (Storchová 2008: 193–5).

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He complemented it by a knowledgeable overview of the geography, history, religion and objects of nature of the Near East. Putování aneb Cesta is different from Czech pilgrimage accounts of that period in that it combines the biblical interpretation model with the representation of the Islamic Orient, especially in the second book, describing the journey through Egypt. H. developed here a complex picture of the Other, who critically defines himself against Islam and its religious practices as well as against Islamic Oriental civilisation. H. based this criticism i.a. on the concept of oriental body (Storchová 2006). In the second book, he also included his subjective experience (e.g. in the descriptions of his journey through the Sinai Desert), which have a moralising overlap. Besides scholarly explanations, he enriched the account with almost ‘encyclopaedic’ passages on the doctrine of Islam, the pilgrimage to Mecca or more distant imaginary regions, which he had not visited in person, such as India or China. The travelogue was also received outside of Bohemia: in 1638, it was translated into German by H.’s brother and exile Jan Jiří Harant, who published it under the title Der Christliche Ulysses Oder Weit-versuchte Cavallier (Nuremberg: Endter 1678). In the Czech lands, the Czech version of the travelogue was the subject of increased interest on the part of writers, scholars and readers from the beginning of the 19th century in connection with the formation of the modern Czech national movement.

2 Musical Work H.’s musical work is not extensive in terms of the number of compositions, but, in the Czech context of the time, it excels in its high quality, which bears comparison with European composers (Daněk 2017: 666). Most of H.’s work is likely to have been composed before 1600 (Baťa 2014: 37). H. was an active singer as well. He may have become acquainted with the techniques of musical composition already during his stay in Innsbruck, where he probably played in the court band of Archduke Ferdinand and may also have been in contact with the preceptor Gerard van Roo and the composers Alexander Utendal and Jacob Regnart (Daněk 2017: 666). Before 1610, H. set the Mass ordinary into music; the composition for five voices was based on the madrigal ‘Dolorosi martir’ by the Italian composer Luca Marenzio from 1580. H. treated the model inventively, developing even its small motifs (Baťa 2014: 33). The rest of his extant works comprise motets. One of them, entitled ‘Qui confidunt in Domino’, was published in print at the end of the first volume of H.’s travelogue (cf. Daněk 2017: 665–7). Another five-voice motet, entitled ‘Maria Kron’, was published as the eighth composition within the collection Rosetum Marianum (Dillingen: A. Meltzer 1604), which was edited by Bernhard Klingenstein and in which all the compositions develop the tune and individual strophes of the Marian song ‘Maria zart von edler Art’. In this collection, H. was the only Czech placed next to renowned music composers, i.a. also members of the Rudolphine band. H.’s other compositions have only been preserved in manuscript form (they

Harant of Polžice and Bezdružice, Kryštof  

are described again next to compositions by renowned composers, such as Philippe de Monte, Baťa 2014: 36). These include the wedding motet ‘Dejž tobě Pán Bůh štěstí’ [God Bless You], two motets on Biblical texts and the eight-voice composition on the motifs of the Christmas ca­rol ‘Dies est laetitiae’ (Daněk 1983). III Bibliography Work: K02903, VD 17 39:131408F. Modern ed. (selection): Kryštof Harant z Polžic a  Bezdružic, Putování aneb Cesta z Království českého do Benátek a  odtud po moři do země Svaté, země judské a dále do Egypta a velikého města Kairu [A Pilgrimage or a Journey from the Kingdom of Bohemia to Venice, and from There by Sea to the Holy Land, the Land of Judah and Further to Egypt and the Great City of Cairo]. 2 vols., ed. H.  Boč­ ková. Praha, Brno, 2017 (for an edition of the motet ‘Qui confidunt in Domino’ see Vol. 1, 668–75); Mezi houfy lotrův se pus­ titi… České cestopisy o Egyptě 15.–17. sto­ letí [To Venture Out Among Hordes of Rogues… Czech Travelogues on Egypt from the 15th–17th Centuries], ed. L. Storchová. Praha, 2005 (the part of the travelogue about the travels in Egypt, 21–215); an edition of the motet ‘Maria Kron’: Rosetum Marianum (1604), ed. W. E. Hettrick, Recent Researches in the Music of the Renaissance, Vol. XXIV, A–R Editions, Madison, 1977. Bibl.: LČL 2: 78–9 (for an overview of previous research, see p. 79); NGDMM 10 (2001): 839. P. Daněk, Málo známý pramen vo­ kální polyfonie rudolfínské éry [A LittleKnown Source of Vocal Polyphony of the Rudolphine Period]. In: Hudební věda 20

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(1983), 257–65; M. Koldinská, Kryštof Harant z Polžic a  Bezdružic. Cesta intel­ ektuála k popravišti [Kryštof Harant of Polžice and Bezdružice: The Journey of an Intellectual to Execution]. Praha, 2004; J. Čechura, Kryštof Harant z Polžic a Bezdružic – finančník? [Kryštof Harant of Polžice and Bezdružice  – a  Financier?]. In: Regnum Bohemiae et Sacrum Romanum Imperium: sborník k poctě Ji­ řího Kuthana. České Budějovice, Praha, 2005, 115–35; H. Navrátilová, Egypt v 15. a 16. století a jeho obraz v dobových cestopisech [Egypt in the 15th and 16th Centuries and Its Depictions in Contemporary Travelogues]. In: Mezi houfy lotrův se pustiti. České cestopisy o Egyptě 15.–17. století, ed. L. Storchová. Praha, 2005, 379–406; L. Storchová, „Mezi houfy lotrův se pustiti.“ Cizí, orientální a  „mahumetánský“ Egypt v českých renesančních cestopisech [‘To Venture Out Among Hordes of Rogues’: Other, Oriental and ‘Mohammedan’ Egypt in Czech Renaissance Travelogues]. In: Mezi houfy lotrův se pustiti. České cestopisy o Egyptě 15.–17. století, ed. L. Storchová. Praha, 2005, 407–45; L. Storchová, Die Konstruktion des orientalischen Körpers in dem Reise­be­richt Cesta z Králov­ství českého (1608) von Kryštof Harant z Polžic a  Bezdružic (Christoph Harant von Pol­ schitz und Weseritz). In: Egypt and Aus­ tria II. Prague, 2006, 137–50; L. Storchová, Orientalische Gegenwelten? Zur Alteritätskonstruktion des Nahen und „Ferneren“ ­Orients in böhmischen Reiseberichten der Frühen Neuzeit. In: Egypt and Austria III. The Danube Monarchy and the Orient, ed. J. Holaubek, H. Navrátilová, W.  B.  Oerter. Praha, 2007, 237– 47; ­Oldřich Prefát z  ­Vlkanova, Cesta

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z ­Pra­hy do Benátek a odtud potom po moři až do Palestiny [The Journey from Prague to Venice and from There by Sea All the Way to Palestine], ed. H. Bočková. Praha, 2007; L. Storchová, Biblische Topographie versus frühneuzeitlichen Orientalismus?: Konstruktionen der orien­talischen Alterität in böhmischen späthumanistischen Reiseberichten. In: Egypt and Austria IV. Crossroads. Prague, 2008, 185–214; J. Hausenblasová, I.  Purš, Simon Thadeas Budek und Christoph Harant von Polžice unter den Alchemisten Kaiser Rudolfs II. In: Studia Rudolphina 9 (2009), 70–86; A. Hadravová, Literární in­spi­race několika přírodovědných po­­­pi­ sů v cestopise Kryštofa Haranta z  Polžic a  Bez­družic [Literary Inspiration of Several Natural Descriptions in the Travel Book by Kryštof Harant of Polžice and Bezdružice]. In: HOP 1 (2009), 95–115; L. Storchová, Biblická topografie a  inscenace orientálního cizího v českojazyčných cestopisech raného novověku [Biblical Topography and the Depiction of the Oriental Other in Czech-Language Travelogues of the Early Modern Period]. In: HOP 1 (2009), 127–41; P. Daněk, Skladatelské osobnosti vrcholné renesance. Christophorus Harant Baro de Polzicz et Bedzdruzicz et in Pecka, S.C.M. Consiliarius et Cubicularius, milovník umění mu­ zic­ kého (1564–1621) [Famous Composers of the High Renaissance. Christophorus Harant, a Lover of Musical Art (1564–1621)]. In: Hudební rozhledy 65/9 (2012), 46–7; M. Bardoňová, Španělská mise Kryštofa Haranta [The Spanish Mission of Kryštof Harant]. In: Kryštof Ha­ rant ve světle nových objevů. Pecka, 2014, 23–30; J. Baťa, Kryštof Harant – skladatel [Kryštof Harant – a Composer]. In: Kryštof

Harant ve světle nových objevů. Pecka, 2014, 32–8; L. Storchová, Visualizing Near East in Bohemian Travel Accounts of the Early Modern Period. In: Visual­ izing the Orient: Central Europe and the Near East in the 19th and 20th Centuries, ed. A.  Jůnová Macková, L.  Storchová, L. Jůn. Prague, 2016, 61–83; H. Bočková, Kryštof Harant a  jeho cestopis [Kryštof Harant and His Travelogue]. In: Kryštof Harant z Polžic a Bezdružic, Putování aneb Cesta z  Království českého do Benátek a  odtud po moři do země Svaté, země judské a  dále do Egypta a  velikého města Kairu, II, ed. H.  Bočková. Praha, Brno, 2017, 399–415; M. Melounová, Kryštof Harant a (nejen) starověké citační autority [Kryštof Harant and (Not Only) Ancient Citation Authorities]. In: Kryštof Harant z Polžic a Bezdružic, Putování aneb Cesta z Království českého do Benátek a  odtud po moři do země Svaté, země judské a  dále do Egypta a  velikého města Kairu, II, ed. H. Bočková. Praha, Brno, 2017, 423–6; P. Daněk, Moteto Qui confidunt in Domino a  jeho autor [The Motet Qui confidunt in Domino and Its Author]. In: Kryštof Harant z Polžic a Bezdružic. Putování aneb Cesta z Království českého do Benátek a  odtud po moři do země Svaté, země judské a dále do Egypta a velikého města Kairu, I, ed. H. Bočková. Praha, Brno, 2017, 665–7; L. Storchová, Vzdálený Blízký východ v Harantově Putování [The Distant Near East in Harant’s Pilgrimage]. In: Kryštof Harant z  Polžic a  Bezdružic, Putování aneb Cesta z  Krá­ lov­ ství českého do Benátek a odtud po moři do země Svaté, země jud­ ské a dále do Egypta a velikého města Kai­ ru, II, ed. H. Boč­ková. Praha, Brno, 2017, 416–23; M. Melounová, Svatý Jeroným

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jako pramen v cestopisu Kryštofa Haranta z Polžic a  Bezdružic [Saint Jerome as a  Source in the Travelogue of Kryštof Harant of Polžice and Bezdružice]. In: Kultúrne dejiny 8 (2017), supplement, 63–76; L.  Storchová, Early Modern Knowledge of the Islamic Orient: Experience and Intertextuality in Bohemian Travel Accounts (16th–17th  Centuries). In: In Search of the Orient, ed. E. Czerny. Cracow, 2018, 299–312; D. Tomíček, Vybrané zdravovědné aspekty cestopisu Kryštofa Haranta z Polžic a  Bezdružic [Selected Medical Aspects of the Travelogue of Kryštof Harant of Polžice and Bezdružice]. In: AUC – HUCP 58/1 (2018), 123–29; D. Tomíček, Miracles, Marvels, and the Plague in the Czech-Written Travelogue by Christopher Harant of Polžice. In: Travel, Time, and Space in the Middle Ages and Early Modern Time, ed. A. Classen, M. Sandidge. Boston, Berlin 2018, 464–81.  Lucie Storchová

Hauschkonius, Tobias (Thobias Hausska Tustenus, Hauska, Kauschka, Thobias Hausconius, ­Tusta-Bohemus, Tustensis, Tustenus Bohemus, T.H.T.) 1598, Domažlice – 29 November 1661, Dresden a teacher and a poet I Biography H. studied at the university of Prague, where he received his Bachelor’s degree

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on 5 March 1620. In 1626, →  Christian Theodor Schosser bestowed on him the title of poet laureate, which H. however, according to his own words, deliberately did not use (Beck 1892: 7). In 1624–1628, he was a headmaster of the school in Teplice and later in Rakovník. Subsequently, he went into exile because of his faith. First, on 3 May 1628, he enrolled at the university of Wittenberg, where he privately taught. In 1630, he studied in Leipzig; in 1632, he settled in Pirna, where he tutored children of exiles from Bohemia. He shared house with the Teplice vicar Matthias Georgines and his family (Bobková 1999: 117). During the Swedish invasion of Pirna in 1639, H. lost his property and moved to his sister and uncle in Dresden, where he tutored children of court officials. As an excellent teacher and a respected poet, he became a member of the group of court intellectuals and was in touch with the headmasters of Dresden schools. H. died of tuberculosis at the age of 63; he was buried in the cemetery at the church of St John in Dresden. The text of the tombstone inscription is printed in the anthology Ara exequialis. On his death, his friends and relatives published the collection of epicedia Piis et beatis Manibus … Tobiae Hauschkonii (Dresden: typis Montanis 1661). Another extensive collection of epicedia, published by the same printer in the same year, is entitled Ara exequialis Manibus … Tobiae Hauschkonii (VD17 125:040657P). During his studies at the university, H. was influenced by →  Ioannes Campanus and → Petrus Fradelius, in Wittenberg by his professor of poetics August Buchner, to whom H. later sent the first edition of his odes for review and B ­ uchner

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wrote a poem for their later edition. In exile, H. was first in contact with the Czech expatriate community, e.g. with the vicar in Pirna Jan Hertvicius and his successor Jiří Jacobaeus, with  Jan Luňáček, a  cantor of the exile Church of St John in Dresden, and with Tobiáš Adalbert Vodňanský, a former vicar at the Church of St Clement. H. supported →  Samuel Martinius in his publishing polemical activities and was friends with → Nicolaus Troilus, who dedicated his treatise Sa­ piens tetragonus to him in handwriting. His patroness in Dresden was Kateřina von Stubenberg; later, he addressed the members of the Saxon court, especially the court councillors Burkhard Berlich and Christian Reichbrod von Schren­ ckendorff. During his stay in Dresden, H.  cooperated with his nephew Method Georgenfelder, with whom he published several printed books. Georgenfelder as a  teacher followed in his footsteps and later became a preceptor of Saxon princes. H. dedicated many of his occasional poems as well as other works to the Elector of Saxony Johannes Georg I, his son Christian I von Sachsen-Merseburg and their family members  – even handwritten dedications have been preserved. From the circle of intellectuals at the Dresden court, H. was in touch with the court preacher Jacob Weller as well as other courtiers, often fathers of his students, some of whom wrote accompanying poems for H.’s publications. In 1656, H. began to visit the electoral secretary Johann Daum, who helped him to establish contact with his brother Christian. H. and  Christian Daum, the headmaster of the Latin school in Zwickau, had common interests in religious poetry and

H. dedicated a number of books to him. Daum, in return, dedicated his edition of the manuscript Palponista Bernardi Geystensis, sive De vita privata et aulica libri duo versibus Leoninis scripti (Zwi­ ckau: Göpnerus 1660) to H. Their extant correspondence contains a great deal of information about H.’s life in exile. In addition, H. was in touch with the teachers of Dresden town schools (Jakob Böhme, Adam Tülsner, who was also a  poet, →  Elisabetha Albertina a  Kamenek etc.) and the local clergy. Among poets, it is worth mentioning e.g. the Silesian composer of religious songs Johann Heermann and Johann Benedikt Schubart. The names of some of H.’s students are only known from the volume of epicedia Ara exequialis. In  1640–1649, he tutored four sons of the Elector’s physician Sylvester Kundtmann; another student of his was the son of the Elector’s court councillor Johann Sigismund von Zeidler. It is not without interest that it was this student of H.’s that dedicated his speech given at the university of Strasbourg to two high officials of the Kingdom of Bohemia, Bořita of Martinice and Kurz von Senftenau (Oratio de concordia statuum imperii, 1649). After H.’s death, it was Zeidler again that financed the making of his tombstone. In addition, H. seems to have tutored Gotthofred Erik, the son of the court councillor Burkhard Berlich, to whom he dedicated a number of occasional poems. H.’s possessions included the Humanist binder’s volume NKČR, shelf mark 52 G 76. Based on the handwriting, he is probably the author of also the epigrams on the last page of Nicolaus Troilus’s work Paraphrastes pietatis Danie­

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lis prophetae (KNM, shelf mark 59 G 10, adl. 31). In the same binder’s volume, H. wrote an eteostic on his own becoming poet laureate (adl. 48). Some lists of H.’s books can be found on cards inserted into the correspondence to Christian Daum, to whom he dedicated some of his books (Beck 1892: 45). II Work Along with → Samuel Martinius, H. was one of the leading figures of Czech literature in exile (Martínek 1968: 243). Almost all of his works were written after the Battle of White Mountain. They combine the poetic tradition of the university in Prague with German religious poetry of the beginning of the Baroque.  H.’s oeuvre is dominated by poetry, especially hymns and occasional compositions. Apart from Latin, H. also exceptionally used Czech (rhymed Czech versions of Latin occasional poems) and German. Although he was undoubtedly able to use German, which is proved by German religious songs usually dedicated to noble women-patronesses, he had his longer works translated from German into Latin by others (see below). In occasional poetry, he used elegiac couplets, hexameters, Phalaecian verses, but also Leonine he­ xa­meters, and he wrote rhymed metrical poetry inspired by Campanus as well as simply rhymed poetry. He also created diverse formal wordplays  – anagrams, symbola and figurative poems (Lessus Charitum). His poetry contains formal features characteristic of late Humanism (the rhetorical repetition of verses etc.). H. was a  very productive poet; many of his works not included in RHB have been preserved in libraries in Zwickau (the lit-

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erary estate of Christian Daum), Dresden, and Halle an der Saale. His occasional production comprises epithalamia, epicedia, consolatory treatises, congratulatory poems and introductory poems for printed books. 1 The Poetic Composition about the Decay of Morals Already during his studies in Prague, H.  wrote the moralizing composition in the extent of 146 elegiac couplets entitled Specillum repraesentans luxum et mo­ res quosdam praesentis seculi (Prague: Paulus Sessius 1619). H. dedicated his debut and the only work published in Bohemia to Prague professors (Nicolaus Troilus, Petrus Fradelius), members of the Utraquist consistory (Ioannes Ro­ sacius etc.), and patrons of the university (Nicolaus Novacius etc.). In the introductory poem, Ioannes Campanus expresses concern over excessive luxury and indulgence, which is probably worse than war, and damages people’s health. H. develops this idea in his composition, criticising luxury, admiration for foreign fashion (a visitor to Prague can hardly distinguish between foreigners and locals) as well as specific fashion fads. Besides costly clothing, the greatest harm is done by drunkenness and gluttony. H.  contrasts contemporary decline with the mythical golden age, when people lived modestly and without wars. Piety and learning are no longer respected. He uses puns popular at the time of the type ‘carmina  – crimina’, also known from other poets (e.g. Paulus Gisbicius, Ioannes Campanus and Nikodem Frischlin). Bad morals, impiety and disrespect for the law have been punished

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by the plague sent by God and such war events as the invasion of the Passau army. In his debut, H. treated a traditional theme using a large number of ancient motifs and paraphrasing works from the classics. 2 Religious Songs The collection of 120 odes Pensum sacrum academico-evangelicum (Dresden: Gimmel Bergen 1638) was mainly inspired by the collection Odae sacrae by Ioannes Campanus, but it is less timeless. Some hymns contain acrostics (sometimes of even two letters) with the names of the people that the author wanted to praise (dukes of Saxony, Gustavus Adolphus etc.). The collection mostly comprises simple strophic (iambic and trochaic) forms. The rhymed Latin dedication to the Church resembles those written by Campanus. Apart from religious odes, the collection also contains some poems of occasional character, e.g. odes on the symbola of rulers, but also nobles (Count Illésházy etc.), theologians and scholars (→  Matthias Hoë of  Hoënegg, Samuel Martinius). Despite its mostly religious content, the collection reflects the complex political and social situation as well as particular events, such as the anniversary of the Augsburg Confession or frequent fires of Pirna in 1634 in ‘Ode LXII’, which is also a prayer to God for rescue from the fire. The end contains printed Latin rhymed poems from a  manuscript of the university in Prague (364–84). In the epilogue, H. acknowledges as his teachers Ioannes Rosacius and Ioannes Campanus, some of whose odes H. adopted in his work. He further borrowed from →  Jiří Galli, →  Daniel Schaeneius

and → Daniel Alginus. H. even gives the numbers of borrowed compositions; nevertheless, it is believed that he had taken over more of Campanus’s poems than he admitted (Kouba 2017: 107). The book is concluded by a list of types of metre for students and a  list of melodies for musicians including notation. Concerning the simple notation, the author mentioned that Tobiáš Adalbert Vodňanský was planning to publish the songs arranged for four voices, but it probably never happened. Introductory poems at the beginning were written by Matthias Hoë of Hoënegg and Tobiáš Adalbert, the rhymed Latin poem at the end by Adam Tülsner. Pensum sacrum was published in H.’s lifetime several more times in extended form in Görlitz by the printer Martin Hermann: Pensum sacrum evangelicum (s.a., not before 1639); Pensum sacrum metro-rythmicum (2 vols., 1648–49), Pensum sacrum evangelicum, odis trecentis metro-rhythmicis variatum (1650). The first edition of the collection Pensum sacrum with H.’s handwritten dedication to the Elector of Saxony Christian can be found in ULB Halle an der Saale (shelf mark AB 41 16/i, 19). 3 Separate Occasional Manuscripts and Printed Books Anacreon Latinus idemque Christianus (Pirna, 1637) is H.’s autograph, a  manuscript imitating a  printed book. It was probably never published. It is a  collection of epithalamia for Zachariáš Hermann and Anna Jakešová. It was originally deposited in Zittau; it was in the possession of →  Matthias Crocinus

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and then Pavel Crupius (Urbánková  – Wižďálková 1971: 91). Other volumes of occasional poetry can only be, due to the lack of previous research, summarized: Προσφώνημα gratulatorium ad … Io­­­han­nem Georgium, ducem Saxoniae (Dres­den: typis Gimelis Bergen 1638). Christo sospitatori (Dresden: cha­ ractere Bergiano 1643) is an epicedium on Kateřina von Stubenberg, the wife of Wolfgang von Stubenberg, née of  Vchy­ nice and Tetov. Tragemata melica nuptiis geminis  … principibus … Christiani et … Mauritii (Dresden: Wolfgang Seyffert 1650) was published by H. together with M. Georgenfelder, then still a  student of literature. Parnassus Christianus … ad cunas serenessimas duorum … infantum, 1. Mag­ dalenae-Sophiae 2. Johannis Philippi (Dresden: Seyffertus 1561). Cupressus feralis puelluli Johannis Philippi, … Domini Mauritii, Ducis Saxo­ niae … filioli (Dresden: typis Seyffertinis 1562) includes Latin and German versions of one poem. The German version is written in rhyming couplets (aabb), the Latin one in elegiac couplets. Lessus Charitum super beatum obi­ tum … Dn. Sophiae-Hedwigis, Ducis Sles­ vvigae (Dresden: typis Seyffertinis 1562). Έρωτοπαιγνιον votivum, nuptiis secundis … Friderici Gulielmi, Ducis Sa­ xo­niae (Dresden: Seyffertus 1652) was prepared together with M. Georgenfelder. Soteria anniversaria natali … Iohan­ nis Georgii, ducis Saxoniae (Dresden: typis Seyffertinis 1653), the end of which contains a  paraphrase of Campanus’s version of Psalm 20 recast in verse.

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Colossus Johanniticus … honori­ busque onomasticis … Johannis Georgii, du­cis Saxoniae (Dresden: typis Montanis 1654). Ruta immortalis … Iohannis Georgii Primi, ducis Saxoniae (Dresden: Melchior Bergen 1656) contains i.a. several Latin epicedia with a  German translation by Gottfried Harzer of Ležnice, a student of Christian Daum and later a vicar in Frankenau, hiding behind the initials G. H. in the collection Piis Manibus. Coronis votiva … nuptialibus … Chris­ tiani Burchardi Berlichii (Dresden: Melchior Bergen 1658). Iterati Inter Nos Doloris Castrum … ad exsequias … Principis ac Dominae, D.  Mag­dalenae Sibyllae (Dresden: typo­ grapheum Seyffertum 1659) contains also a German song of ten strophes. Carmen gratulatorium ad … Burchar­ dum Berlichium … electoris Saxoniae con­ siliarium (the manuscript is deposited in SLUB Dresden under shelf mark C 477, s.a.), see RHB 6: 150. Pentas Soteriorum, hilariis natali­ tiis  … Johannis Georgii, Ducis Saxoniae (Dresden: typis Seyffertinis 1656). 4 Occasional Poems in Collections Earlier research (RHB 2: 274) mentions only a few occasional poems by H., which can currently be complemented by the following titles, to which H. contributed: Gabriel Piscator  – Jacob Martini, Pro­ positiones (Wittenberg 1629); Matěj Janda, Cupressus regia (s. l., 1632; K 3488); Monodia In funere … Dn. Lidumillae de Kaprsstein (Dresden: s.t. 1634) – an exile collection for the wife of the Prague professor Daniel Vratislavský; Fama posthu­ ma … Stephani Olomuczansky Gurimeni

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Bohemi (s.l. /Pirna?/: Samuel Martinius 1635); Syncharma metrico-rhythmicum … natali … Matthiae Hoe ab Hoenegg (Dresden: Bergen 1638); Jakob Freisleben, Frühzeitiges und friedsames Ableiben  … Christophori Megandri… (Altenburg: Michael 1638) with biographical details about the Teplice vicar Ch. Megander; Adam Andreae, Ara gratitudinis nomini Jesu erecta (Zwickau: Göpnerus 1639); Epigrammatiorum miscellorum Adami Tülsneri … sylloge (Dresden, 1641); Festi­ vitati nuptiali … Johannis Wechingeri,  … electoris Saxon. pharmacopoei (Dresden, 1641); Memoriae … Johannis Wechin­ geri,  … electoris Saxon. pharmacopoei (Dresden, 1642); Johannes Kundtmann, Collegii novi publici Anti-Calviniani dis­ putatio septima (Wittenberg, 1645); Parentatio in obitu … Annae Caelesti­ nia­ nae à  Freyfeldt … Stephani Steffecii a  Kolodeg  … conjugis (Dresden, 1645); Colle­gium novum sive alterum Anti-Cal­ vinianum publicum (Wittenberg, 1645)  – another disputation under the guidance of the theologian Jacob Martini; Christli­ che Leich-Predigt … Heinrici Erndels (Leipzig, 1646) for the Prince-Elector’s personal physician; Euphemia gamike … Tobiae Steffek a Colodeg (Dresden, 1646); Viro reverendo … Dn.  Georgio Michaelis Pezolto … nuptias celebranti (Dresden, 1648); In funeratio­ne … Annae, M. Adami Tülsneri uxoris dilectae (Dresden, 1648); Euphemiai … Johannis Nesteri, … Saxo­ niae electoris medici (s.l., 1648), Applau­ sus votivi … Christiano Bergenio, elect. Saxon. typographo (Dresden, 1649); Des Geistlichen Lehr- Tugend- und LasterSpiegels (Dresden, 1651); Herrn Johann Heermans  … Gekrönten Poe­tens … Geist­ liche Buhlschafft (Dresden, 1651); Immor­

talitatis adorea … Christiani Reichbrod a  Schrenckendorff (Dresden, 1653); Johann Fidler, S. Pauli Epistola Ad Ephesios (Dresden, 1653); Sehnsucht Königs Davids (Dresden, 1654)  – a  consolatory treatise for Salome, the widow of Ch. Reichbrod; Ara exeqvialis … matronae Sabinae-Salo­ mes … Christiani Reichbroti à Schrencken­ dorff … conjugis (Dresden, 1654); Nuptias Christia­ni Jentschii cum virgine Anna Eli­ sabetha Mleynskia (Dresden, 1654; Verba doloris super obitum … Friderici a Metsch, toparchae in Reichenbach (Dresden, 1655); Wahrer Christen einiger Herzens Trost und Theil (Freyberg, 1655); Nobilis­ simi … Christiani Reichbroti a Schrencken­ dorff (Dresden, 1655)  – an epithala­mion for the court councillor of the Elector of Saxony; Mirum mirae Dei bonitatis spe­culum … nuptialibus … M.  Christiani Miri (Dresden, 1655); Honori nuptiarum, quas  … Andreas Janus, Ictus … Electoris Saxonici … celebraturus est (Dresden, 1656); Ad Joan. Bened. Schubarti Siona Lutheranum Poëtarum adoptiva (Dresden, 1656); Postremum Vale … M. Johanni Hertwicio (Dresden, 1657)  – a  collection with numerous contributions by exiles; Thalassius … M. Joh. Augustini Egenolphi, scholae Chemnicensis rectoris (Leipzig, 1658); Appendix votiva, nuptiis secundis … Georgii Seidelii, SS. Theol. licentiati (Dresden, 1658); Votivae taedae, nuptiis auspi­ catissimis … Johannis-Caspari Gebhardi, pastoris … in Oberlich­ te­ nau (Dresden, 1659); Condolentia praematuro funeri … Gothofredi Erici Berlichii (Leipzig, 1659); Fama posthuma (Dresden, 1659) – a collection of epicedia for Elisabetha Albertina a  Kamenek; Honores magisteriales Lipsiae … Christiano Jentz­schio (Dresden, 1660); Iusta beatis Mani­bus … Christiani

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Reichbrots de Schren­cken­dorff (Dresden, 1661). 5 Editions Likewise in the workshop of Martin Hermann in Görlitz, H. published the original cycle of poems by Ioannes Campanus Cechias, sive Bohemia Heneta (Görlitz: Martin Hermann 1652, further editions in 1654 and 1660). He dedicated the edition to the Elector of Saxony Johannes Georg I. He complemented Campanus’s original elegiac couplets, dedicated to dukes and kings, by explanatory notes and references to historical works (with the most frequent authors being →  Ioannes Dubravius, →  Zacharias Theobald, →  Vác­ lav Hájek and Pantaleon Candidus). To each ruler, H. added his own symbolum in verse and an eteostichon, adopted for kings from the work of → David Crinitus Disticha, and occasionally slightly modified by H. (RHB 1: 484). At the beginning, H. placed an anthology of an entire range of earlier poetic and prosaic texts about Czech history. In the actual preface, he distinguishes between two methods of dealing with history – historical and poetic. The first of them must be objective, whereas the second may serve to celebrate homeland, which also applies to the presented edition. H. acquired Campanus’s Cechias only shortly before that and decided to publish it, especially in order to make young people familiar with Bohemian history for and to correct some wrong information spread abroad. He explains the origin and pronunciation of some names (Čech, Slované – the Slavs, Žižka) by means of German and French pronunciation.

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6 Correspondence H.’s letters from 1656–1661 addressed to Christian Daum are in D.’s legacy in Zwickau – cf. their catalogue in Mahnke 2003: 43–44. H.’s letter to Daum from 26 March 1656 and the letter of M. Georgenfelder to Daum about H.’s death from 14 March 1662 were published in the modern period (Beck 1892: 49–50). The letter written by August Buchner in Wittenberg on 27 June 1645 was reprinted in Buchneri Epistolae 1679, 279–81. III Bibliography RHB 2: 272–74; RHB 6: 147–50 (also containing references to earlier literature). Bibl.: Cl. viri Augusti Buchneri Epistolae, opus posthumum. Dresden, 1679, 279–81; R. G. Beck, T. Hauschkon, ein böhmischer Exulant. In: Beiträge zur sächsi­ schen Kirchengeschichte 7 (1892), 33–50; J. Martínek, Zastoupení humanistických bohemik v  domácích a  zahraničních knihovnách [The Representation of Hum­anist Bohemica in Domestic and Foreign Libraries]. In: SK 3 (1968), 243; E. Urbánková, B. Wižďálková, Bohemi­ ka v  Žitavě [Bohemica in Zittau]. Praha, 1971, 91; L. Bobková, Exulanti z  Prahy a  severozápadních Čech v  Pirně v  letech 1621–1639 [The Exiles from Prague and Northwest Bohemia in Pirna in 1621– 1639]. Praha, 1999, 117 and 150; Kouba 2017: 107–8. Marta Vaculínová

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 Havlík of Varvažov, Bartoloměj

Havlík of Varvažov, Bartoloměj (Bartoloměj Havlík z Varvažova, Hawlik, Havlicius, Hawlichius, Hawelichius, Srnovec, Srnovecius, Rokyczanensis, Rocheczanus, Rochetzanus, Rochezanus) 1552, Rokycany – 9 July 1609, Prague a Latin poet and a translator from German and Italian into Czech I Biography H. studied at Wittenberg. He received his Master’s degree at the university of Prague in 1576. He tutored Albrecht of Smiřice, with whom he went to the university in Pa­ dua in 1578. He travelled through many countries. He had knowledge of not only classical languages and German but also Italian. After his return from abroad, he stayed in Rokycany, where he became a member of the town council. Afterwards, he settled in Prague – through marriage, he obtained a house and burgher’s rights in the Lesser Town of Prague. Later, he worked as a scribe and councillor in the New Town of Prague. He was one of the authors cooperating with the university of Prague; in addition, he was in contact with Jihlava Humanists. In 1587, H. was accepted by his brother-in-law Matěj to his coat of arms with the nobiliary particle Srnovec of Varvažov. Among contemporary Humanist authors, he maintained abundant literary contacts mainly with  →  Georgius Ca­ rolides, to whom he dedicated several poems in his collection Farrago symboli­ ca sententiosa and the second part of the collection Parentalia  … Carolo Miel­ niczky. H. wrote recommendation verses

to Carolides’ collection of paraphrases of Phaedrus’s sentences Sententiae LVI salubria. The two authors also cooperated in the edition of H.’s translation from Italian (see below). In addition, Carolides contributed to both anthologies compiled on H.’s death. For the printer →  Daniel Adam of Veleslavín, H. wrote a  poem on his marriage and an epicedium on the death of his three-year-old son. Subsequently, H. and Georgius Caro­ lides edited the anthology published on Daniel Adam’s death Lugubria in obitum (1599), for which H. wrote the introductory poem. H.’s further contacts are evident from his contributions to works by other authors (see below). II Work H. wrote occasional poetry and poems on religious themes in Latin. Most of his Latin work is concentrated in the short period of the second half of the 1570s. Not only did he write his own poetry, but he also translated other authors into Czech. His most extensive achievements in this area were published posthumously. These include a translation of the German educational work by Lazarus von Schwendi Kriegs Discurs von Bestellung des gantzen Kriegswesens unnd von den Kriegsämptern under the title Discurs o  běhu válečném a  ouřadech vojenských [A  Discourse on the Course of War and Military Offices], (Prague: Daniel Karolides z Karlsperka 1618), which is dedicated to Albrecht Jan Adam Smiřický of Smiřice. A more widespread work was H.’s translation of the originally Italian treatise by Stefano Guazzo De mutua et civili conversatione, which came out under the title O ctném a  chvalitebném

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v světě obcování knihy čtyry [Four Books on the Virtuous and Praiseworthy Life in a Community] (Prague: Daniel Karolides z Karlsperka, Matěj Pardubský 1613). 1 Latin Poems H.’s early printed production consisted of several poems of occasional character (an epithalamium on the marriage of H.’s sister Ludmila in 1574, an epicedium on the death of Mikuláš Valter in 1578) and compositions of mostly religious contemplation and consolation, which he made more interesting by means of his favourite poetic form, acrostics. These include e.g. Acrostichis, qua homo Christianus conqueritur de statu rerum humanarum (Prague: Georgius Nigrinus 1578) and Acrostichis complectens piam medita­ tionem (Prague: Georgius Nigrinus 1578). H.’s most extensive original work Carmen continens causas et utilitates adventus  … Iesu Christi… (Prague: Geor­ gius Daczicenus 1576) is dedicated to the mayor and town council of Rokycany (the dedication contains an acrostic again). The introductory Invocatio begins with a paraphrase of the first verses of Ovid’s Metamorphoses. It is followed by a  hymn in hexameters, which deals with the incarnation of Christ with frequent paraphrases and reminiscences from Virgil. Another three compositions of religious content are conceived as encomiastic poems. The longest of them, entitled Philantropia divina, is written in elegiac couplets with many rhetorical devices. It describes God’s work of creation, culminating in the creation of man, followed by his fall, which provoked the wrath of God. Man had to be driven out of Paradise. In the end, however, God

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showed mercy to his creation and gave man a  Saviour born of a  virgin. In the next poem, written in the Sapphic stanza, H.  celebrates Christ’s birth and his triumph over death. Such poetic compositions, dealing with Christ’s birth and his work of salvation, were abundantly represented in Humanist poetry. A number of H.’s later poems can be found scattered in the works of other authors: a poem written by him is among the recommendation verses in the legal treatise Processus iuris municipalis Pra­ gensis (1585) → Vitus Ophthalmius; H. is the author of the words addressed to the reader in the collection of religious poems Catechesis biblicae libri VII (1587) by → Thomas Mitis. In addition, H. continuously contributed to numerous other collections, e.g. on the second marriage of → Matthias Borbonius (In secundas nup­ tias, 1601) and on the marriage of Nicolaus Maius (Carmina nuptialia, 1608). 2 Translations H.’s most famous translation, O ctném a  chvalitebném v  světě obcování knihy čtyry [Four Books on the Virtuous and Praiseworthy Life in a  Community] is dedicated to the mayor of the town of Žatec, Jan of Kralice, and two other Žatec councillors. The foreword was written by the publisher of the work, Daniel Karolides / Karel of Karlsperk, stating that the book had been translated by Bartoloměj H. and revised and corrected by Georgius Carolides of  Karlsperk, Daniel’s brother. Since Georgius Carolides was already sick at that time and afraid of approaching death, he asked his brother to complete the edition and dedicate it to the above-mentioned burghers of Žatec. In

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the foreword, Daniel Karolides, in a less serious tone, further defends the need for the published translation – according to him, the book will be very useful for those that do not speak Italian and will offer them instruction and pleasure of vivid reading in the vernacular language. The work is divided into four books. It is a  dialogue between a  sick knight suffering from melancholy, who tries to cure melancholy by loneliness, and a  physician recommending to him, on the contrary, contact with people. First, the knight defends his solitude, but the physician explains to him that social life is natural for man and describes melancholy and the social isolation connected with it as foolishness, which may eventually lead to suicide. The first book thus shows the main theme of the entire work: the defence of life in a community and of the human need for healthy social contacts. The second book focuses on the diversity of interpersonal relations: it describes how people of different ages, class and sex (noblemen, subjects, young, old, men, women, etc.) should treat each other. The third book discusses family life: it describes virtues and vices in the relations of individual members of a  traditional family including servants. The fourth book is devoted to the social behaviour between men and women, including courtship rituals. Although both the title and the structure imply that it is a moralising work, it can also be regarded as prose of secular entertainment. This is how it must have also been perceived by H., because he translated the text in readable, lively language with comic elements. As was common in moralising and prescriptive

literature, the work contains a number of exempla and proverbs. H. often does not translate them literally, but he chooses the proper Czech equivalent of the same meaning. The style is further adjusted to the fact that the potential reader of the work or its listener could also be someone less educated who likes to tell various amusing stories and proverbs or listen to them. The non-seriousness of the work (and its popularity) is also reflected in the fact that the edition of the list of prohibited books from 1770 includes H.’s translation among several works of moralising prose of the 16th century in which some places should be corrected, most likely for their lasciviousness. III Bibliography Work: RHB 2: 276–9 (bibliography of H.ʼs works). Knihopis K02802, K05623, K06628, K06629, K15404. Bibl.: For an overview of previous research, cf. RHB 2: 279. J. Martínek, De tribus aetatibus poe­tarum, qui renatas in Bohemia litte­ ras coluerunt. In: Zborník prací filozo­ fickej fakulty Univerzity Komenského, Greacolatina et orientalia 5 (1973), 195– 204; J.  Martínek, Zkoumání vztahů německých humanistů k  českým zemím [The Relations of German Humanists to the Czech Lands]. In: LF 94 (1971), 69–79; J. Martínek, O pramenech životopisných údajů o českých humanistech [About the Sources of Biographical Information on Bohemian Humanists]. In: LF 93 (1970), 196–202; J. Martínek, Huma­ nistické tisky v  pražských fondech [Humanist Printed Books in the Collections of Prague Libraries]. In: LF 90 (1967),

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184–92; Holý 2011; Storchová 2011; Martínek 2012; Martínková 2012. Jana Kolářová

Hertvicius, Jan (Hertwig, Hertwicius, Hertviczius, Hartviccius, Hartwig, Hortwiczius, Johannes, Johann) 1589 (?), Prague – 12 May 1657, Dresden a Utraquist, later Lutheran theologian and an author of sermons and religious educational works I Biography H. is likely to have received his Master’s degree at the university of Prague. He was a Utraquist chaplain at the Church of Our Lady before Týn, after 1614 a priest in Loukov near Mladá Boleslav, in 1618–1621 at the church of St Stephen in the New Town of Prague and shortly an administrator at the Church of St Apollinaris. In 1622, he had to leave the town. From 8 August 1622, he studied in Wittenberg, where he received his Master’s degree in philosophy in 1629. During the Saxon invasion in 1631–1632, he briefly stayed at St Stephen’s in Prague; he became a member of the Utraquist consistory. Afterwards, he went into exile and settled in Wittenberg, where he probably continued his studies and was in touch with members of the university. In 1638–1639, he was a pastor in Dabrun (now a part of the town of Kemberg near Wittenberg), in 1639–1647 an administrator of the Bohemian church in Pirna. In August or

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September 1649, he took over from the deceased Matthias Georgines private Czech worship services in Dresden. On 11 April 1650, H. served the first public worship service of the Czech community in Dresden, which had received the local cemetery Church of St John the Baptist (Johanniskirche). In 1656, he fell ill. His place was taken by Jiří Jacobaeus. H. and his wife Ludmila Alžběta, who survived him, had a daughter, Anastázie. In 1639, she married the headmaster of the town school in Wittenberg, Johannes Noll. On H.’s death, his friends published the collection Postremum Vale, sive officium exe­ quiale, reverendo … M. Johanni Hertwicio … ab aliquot amicis superstitibus (Dresden: Montanus 1657); the contributors included Jiří Jacobaeus, Adam Tülsner, Matthias Schneider, →  Tobias Hausch­ konius, Method Georgenfelder and Ian Luňáček. II Work H. was an author of Czech, German and Latin sermons and religious educational works as well as Latin occasional poems. 1 Sermons During his work in Bohemia, H. published in print several wedding and funeral sermons. The first printed work is Nobilitas et gloria sacri matrimonii, to jest: Důstojnost a  vyvejšenost svatého Manželství [Nobilitas Et Gloria Sacri Matrimonii, That Is: The Dignity and Glory of Holy Matrimony] (Prague: M. Pardubský 1617) on the marriage of Anna Marie Šliková of  Holejč and Pozoun and Petr of Švamberk, to which →  Ioannes Campanus contributed his Latin verses and → Iacobus Zabonius the introduction ‘Ad

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lectorem’. Several other of H.’s sermons concern New Town burghers. At the university of Wittenberg, he delivered a few Latin sermons, which were published in print, probably in an expanded form. The most comprehensive of them is Mensa aurea admirabilium ferculorum quinque, continens orthodoxam religiosissimam Bohemorum … confessionem (Wittenberg: C. Tham 1623). The sermon is rather a general educational religious text, marginally remembering dogmatic texts of the Bohemian (hence Utraquist) church. Others include e.g. Dilectio admiranda Jesu Christi (Wittenberg: H. W. Fincelius 1631) and Oratio de sublimi et admiran­ da Jesu Christi summi benefactoris nostri dilectione (Wittenberg: J. Röhner 1644). The sermons that H. delivered to  Bohemian exiles in Saxony have neither been published in print nor preserved in manuscript form. 2 Religious Educational Works When working in Prague, H. publi­ sh­ ed the work Vdovství křesťanské: Ku potěšení všech ovdovělých [Christian Widowhood: To the Delight of all the Widowed] (Prague: P. Sessius 1619). H. wrote smaller religious works in Saxony as well  – Seuffzerlein Zu der heiligen Drey­ faltigkeit (Wittenberg: J. Gormann 1626) and Misericordia Christi erga genus hu­ manum universum (Wittenberg: J. Röhner 1644), dedicated to Augustus, Duke of Brunswick-Lüneburg; H. also published the treatise in German, without a  dedication, with the title: Misericordia Christi Oder Andächtige Betrachtung der grossen unnd inbrünstigen Barmhertzigkeit … Jesu Christi (Braunschweig: A. Duncker 1644).

3 Latin Occasional Poetry H. began to write Latin occasional poetry in Saxony. He composed an encomiastic poem for the revocation sermon Sancti­ tas Papae-Monastica (Wittenberg: J. Hake 1631) of the Franciscan Raimund Římský (Rzimsky), who had escaped from the monastery in Pilsen and solemnly converted to Lutheranism in Wittenberg. Along with the professors and students of Wittenberg University, H. contributed to the collection of epithalamia entitled Proteleia nuptiis solennibus, quas … Dn.  Matthias Seidel a  Zedlitz … cum … Anna Viri … Dn. Samuelis Butschky, … filia … ad d. 12/22. Maii, M. DC. XXXIV. celebra­ bit (Wittenberg: haeredes Georgii Mulleri 1634). H. often contributed to the funeral sermons of the Wittenberg professor of theology Paul Röber, with whom he was probably in close contact: Mensch, Glück und Graß, Wie bald vergehet daß! (Wittenberg: J. Hake 1628), Alles Flei­sches Güte ist wie Rosenblüte (Wittenberg: J. Hake 1638), Die Treue vnd alle morgen Neue Barmhertzigkeit Gottes (Wittenberg: J. Röhner 1639), and then to the funeral sermon over P. Röber – Johannes Scharf: Decus Sacerdotale Priesterlicher Schmuck und geistliches Ehrenkleid trewer Leh­ rer und Prediger (Wittenberg: J. Röhner 1651). The poems from the last years of H.’s life are an expression of gratitude to the Duke of Saxony John George I, who apparently financially secured his studies in Wittenberg and provided a  refuge for Czech exiles. In the poem Gratulatio precesque Domino Johanni Georgio, Saxo­ niae … duci … in Festo gratiarum actione, pro pace divinitus concessa (Dresden: Christianus, Melchior Bergen 1650), H.  celebrates the peace that ended the

Hodějovský of Hodějov, Bohuslav  

destruction of Meissen, wishes John George I another successful rule and remembers the Bohemians in Saxony. On the death of John George I and his deposition in the family tomb in Freiberg, he published two epicedia on behalf of himself and his parishioners  – Arbor Saxonica lethali Parcarum falce succisa (Dresden: Christianus et Melchior Bergen 1657) and Arbor Saxonica sive Meritorum ac beneficiorum fama perennis (Dresden: Christianus et Melchior Bergen 1657). III Bibliography Work: RHB 2: 300–1, RHB 6: 159–61. Knihopis K02964, K02965, K02966, K02967, K02968; 1:077050T, 3:020500R, 3:610511Q, 3:676030P, 14:009604K, 14:684118M, 23:332342Q, 23:623854W, 23:643768K, 23:667960H, 39:106635A, 39:108795D, 39:108822R, 39:113264F, 39:113372C, 125:003869W, 125:009149W, 125:013223V, 3122:717137K. Bibl.: For an overview of previous research, cf. RHB 2: 300–1 (the wrong year of death 1658); J. Ratajová, L. Storchová, Nádoby mdlé, hlavy nemající? Diskursy panenství a  vdovství v  české literatuře raného novověku [Weak Vessels without Heads? The Discourses of Virginity and Widowhood in Early Modern Czech Literature]. Praha, 2008, containing an edition of the work Vdovství křesťanské [Christian Widowhood] (on pp. 313–356), for the work, see mainly 531–534; A.  E ­ckert, Die Prager deutschen evangelischen Pfar­ rer der Reformations­zeit. Kirnbach, 1972, 12–3 (the year of death according to RHB); F. Metasch, Exu­lanten in Dresden. Leipzig, 2011, 236–8. Václav Bok

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Hodějovský of Hodějov, Bohuslav (Bohuslav Hodějovský z Hodějova, Bohuslaus Hoddeiovinus ab Hoddeiova) c. 1525 ‒ January 1553, Trier an aristocrat and Humanist poet I Biography H. was the son of Smil Hodějovský of Chotětice and Anežka, née Mitrovská of  Nemyšl, and a  nephew of Jan Hodějovský the Elder of Hodějov, the most prominent supporter of literary activities at the time (Martínek 2012). His protégés included also H.’s first teachers Jan Racek (Rodericus) and → Ioannes Schentygarus (Hej­nic 1957); later in Prague, H. established contact with → Jan Horák of Milešovka, → Matthaeus Collinus and others. From 1544, H. studied at the university in Prague and in 1545‒1546 in Ingolstadt, with his most important teacher there being Veit Amerbach. This stay was one of the factors influencing H.’s attitudes, which led to the rejection of the anti-Habsburg uprising of the Bohemian estates in 1547 and consequently to a  split with Schentygarus. H. stayed briefly in Bohemia again  – at that time he interceded with his uncle to publish Hořekování spravedlivosti [The Lamentation of Justice] by →  Mikuláš Konáč of  Hodíškov. In the very same year, he continued his studies in Leuven, later in Dole and in 1550 at the academy in Besançon and in Paris; he then focused on the studies of, mainly ecclesiastical, law. In 1549, Ferdinand I let him enjoy the Vyšehrad provost’s income for four years

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under the proviso that he would become provost there later. During his stay in Paris, however, H. opted for another career path (Koldinská 2003: 562; Koldinská 2004: 25‒6). In 1552 in the Rhineland, he joined the army of Charles V, who was at war with Henry II of France. He soon fell ill there and died. II Work H. wrote only in Latin. All of his known literary production was published almost ten years after his death in the Farragines poematum, collections of poems dedicated to Jan Hodějovský. (On Farragines in general, see Storchová 2011: 110‒182 and passim.) It comprises 69 poems of predominantly occasional character (37 in Farrago II, 24 in Farrago III and 8 in Far­ rago IV), mostly including poetic letters sent to Jan Hodějovský. They are mostly written in elegiac couplets, only a small part in hexameter, Sapphic or Alcaic stanzas or other metres. The length of the poems ranges from two to 168 couplets. H. was an exceptionally talented, imaginative and skilful poet; his texts mirror his character as well as his self-identification as a Catholic and a member of an ancient noble family for whom the membership in this family is important and who distances himself from the ‘new’ nobility and nouveaux riches burghers (e.g. ‘De insignibus suisʼ, Farrago II, 72b‒73a; ‘De differentia nobilitatisʼ, Farrago II, 190a‒191a; Hejnic 1957: 25‒26). 1 H.’s Poetic Letters In his poetic letters, H. informed his uncle Jan Hodějovský the Elder of Hodějov of the news and contemporary events at the place or country of residence and

the local customs, e.g. of the tumultuous events in  Ingolstadt (Farrago II, 32a–b), the preparations of Belgium for war with France (Farrago II, 86b‒87b) and events in France (Farrago II, 200a‒201b, Farrago IV, 25a‒26a). He repeatedly expressed his disapproval of the uprising in Bohemia in 1547 (Farrago II, 43a‒44a, 50b‒52a; cf. Jireček 1884: 186‒187). Other letters contain requests for financial support (Farrago II, 32b‒33b, 79b‒80a, 86b‒87b; Farrago III, 169b‒170a; Farrago IV, 9b‒11a), for intercession for him to obtain a scholarship (Farrago II, 81b‒84b), and for books, e.g. Calepino’s and another comprehensive dictionary of Ancient Greek (Farrago II, 31a‒b). In this context, he mentioned that he did not live extravagantly in any way – on the contrary (Farrago II, 200a‒201b, IV, 25a‒26a). Most of H.’s poetic letters contain his reflections and information on his state of mind or intentions. One of them is a long poem of 126 elegiac couplets, in which H. writes to his uncle that he would like to repay him with a tapestry depicting Bohemian rulers. Yet since this is not reasonably possible, he promises him at least loyalty, like the lion to Bruncvík, to whom H. likens Jan Hodějovský (Farra­ go II, 8b‒13b; cf. Jireček 1884: 187‒188). Another time, he writes e.g. that war and plague prevented his peaceful studies in Ingolstadt, but he would like to continue studying abroad (Farrago II, 33b‒34b). Later he asks his uncle in the poem ‘De academia Dolaeʼ to make it possible for him to study at this institution, where he will be able to learn good French (Far­ rago II, 80a‒81a). His earlier poems, on the other hand, comprise of the one in which he wishes to study abroad, specif-

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31a‒b). Some of H.’s poetic topographies formed part of the poetic letters sent to Jan Hodějovský.

ically in the German lands (Farrago III, 134b‒135a; Jireček 1884: 178). This category also includes H.’s long­ est poem, in which he writes about his inner struggle, where his only consolation is writing poetry, but he also considers seeking military service in Poland  (Far­ rago II, 58b‒65a). Similar considerations can be found in his ‘Elegia de academia Parisiensiʼ (Farrago II, 79b‒80a) and ‘De suo privato et Galliae publico statuʼ (Farrago II, 200a‒201b); inner doubts also occur in ‘De studiis quibusdam suisʼ with not entirely clear meaning (Farrago II, 90a‒92a). In one poem, he laments over the plight of poets and insincerity (Farrago IV, 262a‒b). A large part of the considerations can be considered as conventional in the poetry of the time, which was partly given by H.’s aristocratic ­origin.

3 Occasional Poems on Conventional Topics These poems comprise e.g. congratulations on the election of Maximilian as King of Bohemia (Farrago II, 16b‒17a), ‘De fragilitate humanaʼ (Farrago II, 180b‒181a), ‘De veris rebus bonisʼ (Far­ rago II, 213b‒214a), the celebration of the Habsburg dynasty (Farrago III, 257a‒b) and the ‘Epithalamionʼ (Farrago III, 2a‒7b) written in miscellaneous metres on the occasion of the wedding of Archduchess Anna of Austria and Albert V, Duke of Bavaria, in 1546. In that, the poet withdrew into seclusion on the bank of the Danube and observed ancient deities glorifying their marriage.

2 Encomiastic Topographies These mainly include descriptions of places, e.g. Besançon (Farrago II, 27a‒b, 93a‒94a), and hodoeporica, such as an account of the journey from Prague to Ingolstadt in April 1545 (Farrago II, 132a‒137b; Jireček 1884: 178‒81), to Leuven (Farrago II, 144a‒145a), and a  description of the tour of French cities, which H. wanted to visit on his way back to Bohemia from his studies (Farrago II, 94b‒95b). In addition, he extols Carlsbad, whose spring is allegedly of divine origin (Farrago IV, 13b‒14b). One can further include here his poetic debut about his native region (Farrago II, 178a‒179a). Moreover, he poetically described e.g. a  feast in Leuven (Farrago II, 37a‒40b; Jireček 1884: 189) and the plague that broke out in Ingolstadt (Farrago II,

III Bibliography: Work: For the bibliography of H.’s works, see: RHB 2: 314‒317. Modern ed.: Businská 1975: 56‒60; J. Jireček, Bohuslav Hodějovský z  Hodějova. In: ČMKČ 87 (1884), 173‒95. Modern transl.: Businská 1975: 57‒61. Bibl.: For an overview of previous research, cf.: RHB 2: 317. J. Jireček, Bohuslav Hodějovský z Hodějova. In: ČMKČ 87 (1884), 173‒95; J. Hejnic, Dva humanisté v roce 1547. Jan Šentygar a Bohuslav Hodějovský [Two Humanists in 1547: Jan Šentygar and Bohuslav Hodějovský]). Praha, 1957; W. Baumann, Das Hodeporicon Ingolstadiense des Bohuslav Hodějovský z Hodějova. In: Studien zum Humanismus in den Böh­ mischen Ländern, Bd. III: Die Bedeutung der humanistischen Topographien und

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Reisebeschreibungen in der Kultur der Böhmischen Länder bis zur Zeit Balbíns, ed. H.-B. Harder, H. Rothe, J. Kolár. Köln, Weimar, Wien, 1993, 161‒82; LČL 2/I: 217; M. Koldinská, Zrození intelektuála. Specifická hierarchie hodnot jako součást veřejné sebeprezentace vzdělanců šlechtického původu na přelomu středověku a  novověku [The Birth of an Intellectual: A Specific Hierarchy of Values as Part of the Public Self-Presentation of Scholars of Aristocratic Origin at the End of the Middle Ages and the Beginning of the Modern Period]. In: Semináře a  studie výzkumného cen­ tra pro dějiny vědy z let 2002‒2003, ed. A. Kostlán. Praha, 2003, 553‒70, here 559‒63; M. Koldinská, Každodennost renesančního aristokrata [The Everyday Life of a Renaissance Aristocrat]. Praha, 2004, 25‒6, 205; Storchová 2011: here 110‒182 and passim; Martínek 2012: 260, 274‒75, 283‒85, 313‒14, 326‒27 and passim. Ondřej Podavka

Honorius Cubitensis, Ioannes (Johannes Pannificis de Cubito, Johannes Erhardi Pannificis de Cubito, Johannes Honorius Crispus Cubitensis) 1465 (?), Loket (?) – 1504, Leipzig a philologist, editor and poet I Biography H. was matriculated at the university of Leipzig in the summer semester of 1481; in the winter semester of 1482/3, he re-

ceived his Bachelor’s degree and in the winter semester of 1487/8 his Master’s degree. From 1488, he worked as a  professor at the Leipzig university, teaching especially poetics and rhetoric; in the academic year of 1502/3, he was the chancellor of the university. In the middle of the 1490s, he opted for the career path of a university theologian. On 28 April 1500, he was admitted to a preparatory course for theologians  (cursus biblicus); in the winter semester of 1503/4, he was already the Bachelor of Theology. He died unexpectedly in June 1504. He donated a part of his library to the Faculty of Arts in Leipzig, another to the Freiberg Minster (of Our Lady) (VL I/4: 1137–1139). H. was in contact with the scholars that he had met at the university of Leipzig. They included especially his teacher Johannes Maius Romhiltensis, Matthaeus Lupinus Calidomius, Andreas Boner (Andreas Fabanus Landaviensis) and the theologian Georg Breitkopf. Based on dedications, H. was in touch with the doctor of both laws Johannes Schrenk, a  councillor of George the Bearded, Duke of Saxony (Bonini Mombritii Mediolanensis…). H. dedicated two of his works to his pupil Cristophorus Ursinus from  Cracow (Magnus Basilius. De poetarum…; Epitomata su­ per novem…). H. further thought of his brother’s education when he dedicated a  handbook to him on versification written by Johannes Maius Romhiltensis (Opusculum de componendis versibus… editum a Iohanne Maio Romhiltensi…). II Work H. was one of the most modern representatives of the liberal arts in Leipzig.

Honorius Cubitensis, Ioannes  

Whatever H. published was used for his Humanist-oriented instruction at the Faculty of Arts in Leipzig  – it was thus all written for study purposes. He mainly published ancient authors; his own works, i.e. introductions and commentaries on the authors and one brief lesson on verses, form part of individual editions of the authors. At the end of the 1490s, H.  began to prefer religious texts to ancient authors. This departure is most likely related to the dispute between Martin Pollich and Konrad Wimpina over poets and theologians (VL I/4: 1139), in which H. seems to have sided with the theologian Konrad Wimpina. This hypothesis is also supported by the fact that H. later began to pursue theological education. H. wrote his works in Latin, especially in prose, but he also wrote several occasional poems and poems of religious character in elegiac couplets. Since H. mainly focused on publication of ancient and Humanist authors, his works do not include any treatise dealing with the Czech Lands. 1 Editions a Editions of Works by Ancient Authors The edition Horatii Flacci satirici poete Sermonum… (Leipzig: Martin Landsberg 1492) begins with an introduction written by H. about Horace’s life, e.g. about his father, his appearance, education, etc. Subsequently, H. switches to Horace’s oeuvre, listing his works and focusing on his Sermones. Within the introduction, H. mentions satire as a  literary genre, names other satirists besides Horace and briefly summarises the contents of Hor-

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ace’s Satires. This is already followed by the text of individual satires, which is mostly preceded by a  brief summary of the contents of these poems. The work Marci Valerii Martialis His­ pani Xenia et Apophoreta (Leipzig: Thanner 1498) begins with a  poem in elegiac couplets addressed to the reader, in which H. recommends Martial’s poems and asks the reader to discover their beauty. This is followed by a  brief account of Martial’s life by Honorius and another short biography of the poet, written by Gior­gio Merula, who was a prominent Italian editor of Martial’s work. Besides the main text of Martial’s Xenia et Apophoreta, no further accompanying poems are included. There is an older edition of the work, issued in Leipzig by Moritz Brandis publishing house in 1488, which bears the sings of a  somewhat hasty preparation. It lacks any prefaces in prose, but it already contains Hono­ rius’s poem to the reader and also a poem ‘De hermaphrodito’ ascribed to Antonius Panormita  / Antonio Beccadelli, which was not included in later editions of this work. Hesiodi poete Georgicorum liber per Nicolaum de Valle conversus Greco in Latino (Leipzig: Jacobus Thanner 1499) is a  translation of the work of the poet Hesiod, made by the Italian Humanist Nicolaus de Valle. The introduction to his work, written by H., begins with information on Hesiod, his homeland etc. Afterwards, H. mentions Hesiod’s works, first those praising agriculture; H. himself praises agriculture, which is essential for human existence – he proves this by quotations from ancient authors other than Virgil who mentioned agriculture

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in their works, e.g. Terentius Varro and Pliny. H.’s introduction ends with a question of whether Hesiod rivalled Homer with his verses and he adds that he considers Hesiod to be the winner. This is followed by the actual text, which begins with the dedication poem of Nicolaus de Valle to Pope Pius II. This poem is written in elegiac couplets, the rest of the work in dactylic hexameters like the original text. Marci Tulii Ciceronis Cato maior… (Leipzig: Martinus Herbipolensis 1500) is purely Cicero’s text without an introduction or any additions. b Editions of Works by Humanist Authors Opusculum de componendis versibus… (Leipzig: Martin Landsberg 1488) is a text written by Johannes Maius Romhiltensis, dedicated to his brother Sebastian. In the  dedication letter, Johannes states that he has written this work while he is still able to understand and remember this skill. The studies of Latin poets and orators should help him reach the top of all sciences, hence understand the Holy Scripture and works of such learned men as Augustine, Jerome, etc. According to Johannes, however, these authors cannot be understood without the knowledge of the principles of metrics, which is the reason why he has decided to write this work. The text of Johannes’s handbook is followed by H.’s epilogue  – a  letter to his brother Václav. In the spirit of Johannes, H. also writes about the beauty and usefulness of poetry and remembers Johannes as his beloved teacher to whom he is greatly indebted. He further urges his brother to accept this beneficial work and learn from it, and to become well ed-

ucated in Virgil, whom he should imitate in particular. For instruction, H. accompanied this work by a letter and a poem by Aeneas Silvius Piccolomini about the praise of virtues. Another edition is his Bonini Mom­ bri­ tii Mediolanensis ad sanctissimum dominum dominum Sixtum quartum sum­ mum pontificem de dominica passione… (Leipzig: Jacobus Thanner 1499). In the dedication letter, H. mentions that he had these texts manually copied and printed at the request of Johannes Schrenk. He also announces that he added at the end two poems in elegiac couples, which he had once written about the sufferings of Our Lord and Virgin Mary, specifically Hymnus de passione domini nostri Jesu Christi and Hymnus de compassione beate virginis. The letter is followed by the actual text of the epic without an accompanying commentary. Epistole Phalaridis per Franciscum Aretinum traducte (Leipzig: Jacobus Thanner 1498) is an edition of the translation of epistles of Pseudo-Phalaris made by Francesco Accolti. The printed book opens with a  letter by Ioannes Honorius Crispus to the reader, in which H. explains why he has decided to publish these letters: first, he has begun to give lectures on rhetoric at the Faculty of Arts in Leipzig; second, in his opinion, he will please other learned men; and finally, he has done so on the advice of Johannes Maius Romhiltensis, who acquired the text of these letters thanks to Johannes Hugo, a  canon of the church in Römhild. Afterwards, H. discusses Phalaris, a tyrant in Sicily, complementing his explanation not only by quotations from ancient authors, e.g. Livy and

Honorius Cubitensis, Ioannes  

Ovid, but also from the work De rebus memorandis by Petrarch. At the end of his introduction, H. reflects on whether Phalaris can be condemned for his cruelty when he acted according to law. This is followed by the introduction to the letters from the quill of Francesco Accolti, celebrating the Malatest family (ruling the city of Rimini), to which he dedicated his work. Likewise Francesco in his introduction regards Phalaris rather as a very venerable man and deviates from the description of his conduct as typically tyrannical  – according to him, the letters provide a true picture of their author and Phalaris in his letters appears to be an open-minded man of great spirit, an art lover, etc. These introductions are followed by the actual text without an accompanying commentary, with the individual letters being superscribed by the names of addressees. The work is concluded by a  list of letters, including the addressee, incipit and order of each letter in this collection. Magnus Basilius. De poetarum, ora­ torum historicorumque ac philosophorum legendis libris commentariolo Magistri Johannis Honorii Cubitensis (Leipzig: Jacobus Thanner 1503) is a translation of Basil’s work into Latin, which was made by Leonardo Bruni. The text itself is preceded by a  dedication letter, in which H.  dedicates this edition to his student Cristophorus Ursinus from  Cracow and asks him to read it carefully and to improve his knowledge of poetry, rhetoric, history and philosophy while so doing. The letter is followed by the introduction of Leo­ nardo Bruni, intended for Coluccio Salutati, and the actual text of Basil’s work. H. accompanies the text by

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his own notes; individual chapters are thus followed by a  factual commentary on the topics discussed in individual chapters, which he further develops and complements by quotations. The quoted authorities are dominated by ancient authors, the Church Fathers and quotations from the Bible, e.g. Hesiod, Plato, Horace, Boëthius, Seneca, Augustine, Cyprian, etc., but they also include contemporary Humanist authors, such as Baptista Spagnuoli Mantuanus, Hubertinus Clericus Crescentias, Lorenzo Valla, Filippo Beroaldo the Elder and others. H.’s commentary is always graphically distinguished from the rest of the text and complemented by marginal glosses, which help the reader orientate in the text, or draw attention to quotations from authorities. 2 Excerpts from a classical work The work Epitomata super novem libris Valerii Maximi de dictis  … a magistro Iohanne Honorio collecta (Leipzig: Jacobus Thanner 1507) is dedicated to H.’s student Christophorus Ursinus. In the dedication letter, H. writes that he has shortened the teachings of Valerius Ma­ xi­mus, because a shorter lesson is more beneficial than a long one; he further explains the term breviarium and mentions the usefulness of history. This is followed by a  brief outline of Valerius’s life and a list of the chapters of individual books. In this work, H. abridges the anecdotes and stories contained in Valerius’s work Factorum et dictorum memorabilium libri novem. The text itself is then accompanied by marginal glosses, helping the reader find information in the text and referring to quotations.

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3 Poems Besides his theoretical treatises, H. also wrote poems, e.g. the aforementioned religious poems. He also wrote occasional poems, as proved by the encomiastic poem in elegiac couplets on the poet Matthaeus Lupinus (a part of the work Matthei Lupini Calidomii Carmina de quo­ libet Lipsiensi anno…, Leipzig: Jacobus Thanner 1500).

Horák of Milešovka, Jan

III Bibliography Work: ISCT ib00081000, ISCT ib00278200, ISCT ib01244000, ISCT ic00625200, ISTC ic00625800, ISTC ic00626000, ISTC ih00323560, ISTC ih00323565, ISTC ih00323570, ISTC ih00323580, ISTC ih00323590, ISTC ih00323600, ISTC ih00445000, ISTC ih00471000, ISTC ih00472300, ISTC ih00474000, ISTC ih00483500, ISTC im00313800, ISTC ip01030000, VD16 B 655, VD16 B 657–659, VD16 B 662, VD16 C 3691, VD16 C 3693–3695, VD16 C 3700, VD16 H 2719, VD16 H 2720, VD16 H 2722– 2724, VD16 H 2726–2728, VD16 H 4946, VD16 H 4965, VD16 M 1158, VD16 P 1600, VD16 ZV 1095, VD16 ZV 7835–7838, VD16 ZV 8171, VD16 ZV 8172, VD16 ZV 21451, VD16 ZV 21519. Bibl.: See VL I/4: 1137–1143. J. Truhlář, Humanismus a  huma­ nisté v  Čechách za krále Vladislava II. [Humanism and Humanists in Bohemia under King Vladislaus II]. Praha, 1894, 22–4.

I Biography In H.’s childhood, his family moved to Litoměřice, where the local provost Jan Žák was involved in his upbringing. H. thus became a  staunch Catholic. Through Žák’s efforts and thanks to his recommendations, H. was also sent to Leipzig, where he studied at the university from 1518. In 1522 or 1523, he received his Bachelor’s degree and in 1524 his Master’s degree, and he continued to study philosophy and theology, both of which he later lectured in Leipzig as a  professor. In 1525, he was appointed the dean of the Faculty of Arts and in 1533 the Vice-Chancellor of the university, whose member he remained until the next year. In the meantime, however, he had been appointed canon of Olomouc and Prague in 1528, chaplain in Litoměřice in 1532 and deacon of the Litoměřice Chapter in 1534. In that year, he moved permanently to Litoměřice; soon afterwards, he established a  private school in a  strictly Catholic spirit. He devoted great care to the instruction of Czech, and he was also a supporter of innovative Humanist methods. From 1539, he was a preceptor of the children of Ferdinand I; in 1544, he travelled to the Netherlands with them. He continued to work in the service of

Soňa Hudíková

(Jan Horák z Milešovky, Joannes, Johann, Hasenberg, Hasenbergius, Hasenbergk, Horatius, Hoselburgianus) c. 1500, Siřejovice ‒ 1551, Augsburg a church dignitary, diplomat, tutor, an author of religious writings

Horák of Milešovka, Jan  

Ferdinand I as a diplomat. He was sent as his legate to the Council of Trent; during the Schmalkald War, he was one of his closest counsellors. In 1550, he is documented at the Imperial Diet in Augsburg. In addition, H. developed his religious career. In 1541, he applied for the post of the bishop of Olomouc, but he agreed with his opponent, →  Ioannes Dubravius, to withdraw his candidacy and, in exchange, to become the bishop’s coadjutor with an annual income of 600 guldens. One year later, he became the provost of Litoměřice. In this function, he managed to acquire Třeboutice and Křešice estates and vineyards exploited by Litoměřice burghers back for the chapter (Macek 2007: 65). In 1545, after his return from the Netherlands and again in 1549, H. was proposed by the estates as a candidate for the bishop of Prague; in both cases, however, the negotiations were protracted for too long and H. died in 1551 ‒ according to earlier sources on 26 April, based on others he must have been dead before 4 March. Besides the mentioned figures, H. established and maintained contact with poets supported by Jan Hodějovský the Elder of Hodějov (e.g. with → Matthaeus Collinus, →  Martin Kuthen, →  Bohuslav Hodějovský and others), likewise with →  Šimon Villaticus and Jindřich Scribonius. Further contacts are documented with Ambrož and →  Sixt of  Ottersdorf, → Ondřej Klatovský of Dalmanhorst and Arnošt of Šlejnice. Concerning foreign Humanists, H. was in touch with Lorenzo Hochwart, Ioannes Ramus, Erasmus of Rotterdam and Frederic Nausea (for his correspondence with H., see  RHB 2: 335‒6). During his literary activities,

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i.e. in the late 1520s and the early 1530s, H. was in contact with other figures also publicly opposing Luther: Joachim Miricianus, Andreas Delicianus, Johannes Men­ sing and especially Johannes ­Co­ch­laeus, whom H. also mentions in his works and who wrote an extant memory of H. II Work H. wrote in Latin; his first work was also published in German. He was one of the most active polemicists with Lutheranism in its early stage, and all of his separately published works, coming from the late 1520s and the early 1530s, comprise his public controversy with Martin Luther. It had diverse forms ‒ a letter, drama, he also wrote several anti-Lutheran epigrams. Other publications included a small number of prosaic letters, mostly addressed to Frederic Nausea. 1 Religious Polemics The first work devoted to polemics with Martin Luther and his teachings is the open letter Epistula Martino Ludero et sue parum legitime Catharinae a  Bhor (Leipzig: Valentin Schumann 1528). Its main message, also reflected in its title, was H.’s appeal to Luther to annul his illegitimate marriage to  Katharina von Bora. H. urges him to take pity on her and her children and to return her to the monastery. He also addresses Katharina here and encourages her to leave Luther. Nevertheless, this forms the content of roughly the last quarter of the letter; the preceding text consists of H.’s sharp invectives against Luther. In this bigger part of the letter, H. also addresses only

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him. He calls him an apostate, a heretic, a Picard, choleric, sinner, also using other pejorative expressions; he likens him to Catiline (the letter begins with an obvious allusion to the beginning of Cicero’s first oration against him) and negative biblical characters beginning with Cain, and he associates him with negative characteristics, e.g. from the Song of Moses (Dt 32:15) and from the Epistle to the Romans (1:28). All quotations from the Bible are referenced in the margins. In an expressive passage, H. reproaches Luther i.a. for having criticised indulgences, for trying to undermine church councils and religious dogmas, and for his desire to remove the saints and their images not only from the earth but also from the heavens themselves; he further holds him responsible for the looting of churches and monasteries. The work was published in cooperation with Joachim Miricianus also in a  German-Latin edition as Zwei Sendbriefe (Leipzig: Valentin Schumann 1528). Luther reacted to this work by an anonymous print New Zeittung von Leyptzig, published in Wittenberg within two weeks. In the same year, H. reacted to it with his treatise Ad Luderanorum famo­ sum libellum … responsio (Leipzig: Mel­ chior Lotter d. Ä. 1528), in the first words of which he described Luther’s book as terrible, mendacious and scathing, and in other unflattering terms; he noted in the margin that the Lutherans had vomited the book. He further refers to it, like in the title of his response, as libellous. He also expresses himself pejoratively on its authors; he regards Luther as a bearer of heretical ideas and reproaches him for the fact that the only thing that he can

do is to vilify and attack good Catholics. He compares the actions of Luther and his followers (in several places in the text) to a  comedy. He further considers Luther to be the author or ‘actor’ (playing on the similarity of the words auctor and actor) of the anonymous work. Then he gives the expressions used by the Lutherans to describe the Catholics; those described in unflattering words include H.’s co-worker Cochlaeus; he refers to the authors of the anonymous printed book as slanderers, insidious, perfidious and perjurious persons, etc. In  H.’s invectives against Luther, there is a recurrent motif of darkness: he thinks that there is nothing more dishonest than to attack Catholics as if in darkness by such an anonymous book, which he likens to the drawing of a  sword in ambush. He states that the Lutherans are already mentioned in the Bible, and he quotes several passages about darkness, e.g. Solomon’s words about the prisoners of darkness fettered with the bonds of a  long night (Wis. 17:2). H. refers to the anonymous print as a black comedy; he draws attention to the fact that the denigration of Catholics by Lutherans was all the worse in that Luther was a Master of Liberal (not obscure) Arts. Furthermore, he points out that because of this book, many regard Luther not as a prophet but as an eagle-owl, hence not as a  famous interpreter of the Gospels but as an owl, abhorring the light. Another repeated complaint is H.’s accusation of the Lutherans as being liars ‒ H. remembers that the greatest punishments in history were reserved for liars (such as Luther), whether Persians, Indians or Romans. He refers to

Horák of Milešovka, Jan  

Luther’s followers as ‘pseudo-Daedals’; whereas they label themselves as biblia­ ci, ‘Paulines’ and Christians, H. resolutely rejects this idea, claiming that they have spoiled the Bible in more than three thousand places and ways and destroyed it with countless lies; that they disparage the Epistles of St Paul; that they have not adopted Christ’s path, truth and life; and that they most cruelly persecute Christ and Christians, in which they almost equal the Turks. Similarly, he refuses to regard them as Catholics or churchmen (ecclesiastes); instead, he prefers such labels as diabolici or Luciferians. And he is asking Lutherans why they think that people in all towns, squares, inns, barber’s shops, etc. designate Luther as the most distinguished architect of liars; why almost all Lutherans are the most mendacious people of all; and why the academy in Wittenberg is not only defiled by lies but also a source of liars. Subsequently, he lists a ‘catalogue’ of Lutherʼs lies and insults of their opponents among the Catholics including the designation of the Pope as the whore of Babylon and the Antichrist. Everyone can understand that all their thoughts, words, treatises and libellous books are more mendacious than lies themselves. H.’s other means of criticism are comparisons to animals. H. claims that no satire or an ancient comedy seethed with such rage against its nations as the Lutherans against the Catholica; he likens their sarcasm (mordacitas) to canine bites. H. repays Luther’s description of Catholics as donkeys with comparing Lutherans to mules and horses, which he considers to be the most lecherous and treacherous animals, and he illustrates

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this by a  passage from Virgil’s Georgics (3.243‒45, 250‒4, 266‒71). He also refers to Aristotle. They need imperial authority or papal mandate not to be called horses or mules. They sin against natural law by publishing the book, in which they manifest themselves as more ferocious than all beasts, because those do not hunt their own kind. He thus considers the Lutherans inferior to all animals, because they attack the other Christians. He notes that they do the opposite of what the Scriptures preach and break the rule of not doing to others what they do not want done to themselves. H. devotes a great deal of space to the fact that those attacked by the Lutherans are already dead, which H. interprets as disrespect to the dead; these are shown greater respect even by pagans (he draws most examples from ancient history) and animals. He considers the Lutherans to be tough people born of oak and stone and questions whether they are people, animals or had they originated from wood, lead or stone. In this connection, he reproaches them for their disrespect to the saints; he literally writes that they urinate on their ashes and they defecate on their sacred memory. No barbarian nation shows so little respect for sacred books as the Lutherans do  – they are bereft of reason and shame, and in this context H. quotes the widespread proverb that they cannot sin for they lack reason. Last but not least, H. points out that their publication of a  defamatory book was an unlawful act – that it was already prohibited by law in the Roman Empire to write and publish a  book aimed at someone’s disgrace. He also recalls the Edict of Worms, punishing with death all

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those who read, purchased, possessed or copied Luther’s books. He then refers to the Lutherans as chumps and headless bodies; nothing among Christians can be more terrible or shameful than Luther’s defamatory book. H.’s response thus includes mainly personal attacks on Luther and his followers, using various analogies, comparisons and abusive expressions to condemn them all as damnable and despicable. Likewise Ludus ludentem Luderum ludens (Leipzig: Michael Blum 1530; Lands­ hut: Johann Weißenburger 1531) contains mainly reproaches to Luther, but its form is fundamentally different. Ludus is a  drama in four acts, in which H. speaks through individual characters and even places statements in the mouth of Luther himself, who, along with his wife Katharina, is one of the characters of the drama. The author justifies the selection of this form in his dedication of the play to Cochlaeus – although Cochlaeus has inveighed against Luther for ten years already, he does so in vain, because Luther turns all the words into a joke. Therefore, he sees the only option of bringing him and his wife to repentance in presenting his reservations in the form of a comedy, to which H., after all, likened Luther’s actions already in his Responsio. In the introduction, he states that he has been motivated to write the work by the barbarism, tragedy and wickedness of the time, when Europe is prey to the destructive zeal of heretics and new Christians lack devotion, love and faith. H. summarises the plot of the play both in the prologue and before every act. Entirely different characters appear

in each of the first three acts. The first act contains a dialogue between Luther and Katharina. H. reverts here to the topic of Katharina’s return to the monastery, which had already been the subject of his Epistula. Here, he tries to portray him as ridiculously as possible ‒ he makes him a  slave to his love for Katharina, whom he brought out of the monastery like Heracles had brought Cerberus out of the underworld. Nevertheless, Katharina is, according to her words, touched by the guardian spirit in her sleep and visited by a  few female saints at dawn. On their advice, she then spurns Luther and decides to renew her religious vows. She compares her dream to those of biblical Jacob, Joseph and Daniel. She eagerly discusses the issues of vows and virginity with Luther, basing her defence on quotations from the Bible, the Church Fathers and other authorities. In the end, she abandons Luther and returns to Christ as His bride. Most of the other characters are personified abstract entities. A major part of Act Two is formed by a  monologue by Faith, lamenting her current state after she dominated the whole of Europe. She bemoans her exile and the fact that she has nowhere to resort to in Germany, where Lutheranism had spread, or in other lands, where they deviate from Faith and create new sects, like Huldrych Zwingli. She also mentions and appreciates the fight of the Habsburgs and Dukes of Bavaria against the Lutherans. This is followed by a criticism of Luther, including e.g. the lack of veneration of holy images (representations of Christ have been replaced by pictures of Luther; now Jesus has thus been superseded by Luther) and

Horák of Milešovka, Jan  

the sacraments. Faith feels banished, repudiated and, whether willingly or not, forced to travel through Europe. She is comforted by the Speaker of the Christians, sent from the most sacred synods of the Roman Empire, to whom she complains that she misses her companions Faith, Innocence, Love and Patience and that she only has one left ‒ Hope. The Speaker accuses Luther of stirring discord and unrest among all Christians, inciting peasants against their feudal lords and the lords against the clergy and exciting the leading men of the empire to disobedience to Charles V; further of having brought the Turks to Europe and of setting a  number of heretics, outlaws and villains against the pope. Nevertheless, he consoles her that he will expel heresy and Luther to the farthest islands, and Christ will thus clean his church of all impurities. In contrast, H. introduces in Act Three the character of Heresy (Haeresis), describing herself as despicably as possible. She declares herself the queen of Europe and the most powerful triumphant woman in the world, and she refers to Luther as our pope. He appears there along with two companions – Sedition (Seditio) and Corruption of the Scriptures (Corrup­ tio Scripturae). Heresy boasts that she controls everything  – she makes Mary a barber; she changes sacramental bread into common bread, a  cruel Turk into a pious one, the Pope into a puppet, the Emperor into a bubble and a dog; she expels saints from earth and heaven – and all this through Luther. She mentions heretics and reformers starting from the beginning of Christianity; Sedition further enumerates whom in history she has

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set against Orthodox Christians (e.g. Jan Žižka) and boasts how many people have lost their lives because of her; Corruption of the Scriptures similarly lists the pillars of Lutheran doctrine in the Bible. In the final, fourth act, Luther has a  discussion with the Speaker of the Christians. They exchange reproaches and invectives. Subsequently, they select an independent judge called Philochrist, i.e. the Lover of Christ, who hears the Speaker’s accusation as well as Luther’s defence, in which he is assisted and supported by Heresy. Philochrist does not accept Luther’s arguments and condemns him to be burnt for six hundred crimes. Luther is seized by lictors and the punishment is executed. 2 Correspondence At the same time as the anti-Lutheran writings, H. wrote two letters on the same subject. H.’s letter to the provost Arnošt of Šlejnice from 14 April 1529, recommending Cochlaeus’s work and containing attacks on Luther, was printed on fols. P, Pi, Pii, Piii of the work Septiceps Lutherus by Johannes Cochlaeus (Leipzig: Valentinus Schumann 1529). Likewise the next section (fol. Q) contains (analogously to the title of the work) H.’s seven anti-Lutheran epigrams. H.’s letter from 6 January 1530 in which H. asks Erasmus for friendship and sends him an anti-Lutheran work by Konrad Wimpina was printed in the eighth volume of the correspondence of Erasmus of Rotterdam (Allen 1924: 314‒316). The letter to Johannes Cochlaeus dated in Litoměřice on 8 June 1535 was printed in the  Opuscula of Šimon Villa­ ticus (see RHB 5: 492). H. attached poems

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by Villaticus to the letter and asked for them to be published. Twelve letters from 1537‒1550 to Frederic Nausea were printed in the edition of his correspondence entitled Epistolae miscellaneae ad Nau­ seam (Basel: Johannes Oporinus 1550, passim; see RHB 2: 335‒336). H.’s strong opinions are evident here as well – for instance, he asks Nausea for the bishop of Vienna Johann Faber to act more harshly against the Lutherans; he also expresses his satisfaction with the convocation of the Council of Trent. Other letters contain intercessions or thanks for the literature received. H.’s last published letter is an undated laudatory letter to →  Ioannes Serifaber, printed in his Sylva encomiorum (Vienna: Ioannes Carbo 1550; for the work, see RHB 5: 48‒49). 3 Poetry The few poems that H. wrote comprise epigrams, which form part of the above-mentioned works. They are again anti-Lutheran. Two epigrams consisting of two and three elegiac couples introduce his Epistula; another elegiac couplet, ‘In M. Luderumʼ, is placed at its end. One quatrain is written on the title page of Responsio and one couplet, ‘In famosos hominesʼ, in Latin and German versions at its end. H.’s other couplets were included in anti-Lutheran works by other authors. H. wrote seven epigrams for Coch­laeus’s ‘Septiceps Lutherus’ and one couplet for  ‘Secunda pars operum contra Ludderum’ by Johann Eck (Augsburg: Ale­ xander Weißenhorn; Ingolstadt: Georg Krapf, Jakob Focker 1531).

III Bibliography Work: RHB 2: 333‒337; VD16 H 713. Bibl.: For an overview of previous research, cf. RHB 2: 332‒337; N. Mecklenburg, Der Prophet der Deutschen. Martin Luther im Spiegel der Literatur. Stuttgart, 2016; I. Purš, H. Kuchařová, Knihovna arcivévody Ferdinanda II. Tyrolského. Texty [The Library of Ferdinand II, Archduke of Further Austria: Texts]. Praha, 2015; J.  Macek, 950 let litoměřické kapi­ tuly [950 Years of the Litoměřice Chapter]. Kostelní Vydří, 2007, 63‒6; Contemporar­ ies of Erasmus: A Biographical Register of the Renaissance and Reformation, ed. P. G. Bietenholz, T. B. Deutscher. Toronto, Buffalo, London, 2003, 202‒203; T. Berger, Tschechischunterricht in der Habsburgermonarchie. In: Wiener Sla­vistisches Jahrbuch 46 (2000), 61‒71; J. K. Krou­pa, Bohemica, Silesiaca a Slovenica v  rukopisném sborníku „Codex carminum Nicolai Olahi…“ [The Bohe­mi­ ca, Silesiaca and Slovenica in the Manuscript ‘Codex Carminum Nicolai Olahi…’]. In: LF 113 (1990), 231‒235; V. Bartůněk, Od proboštství k biskupství (1057‒1957) [From a Provostry to a Bishopric]. In: 900 let litoměřické kapituly. Praha, 1959, 43; K. von Wurzbach, Biographisches Lexi­ kon des Kaisertums Österreich, IX. Wien, 1863, 264. Ondřej Podavka

Horký, Martin  

Horký, Martin (Horkyus) c. 1580, Lochovice – c. 1640, Hamburg (?) a mathematician, astronomer, astrologer and physician I Biography H. was the son of the evangelical priest Viktorin Horký. While working as an administrator at the Saint Castulus church school in Prague, H. received his Bachelor’s degree (1607) from the Utraquist university in Prague. He had studied mathematics and astronomy at the university of Prague under Master Martin Bacháček, but he had also been given lessons by →  Johannes Kepler. In 1608 he became a guide and preceptor to Valentin Žejdlic of Šenfeld on his journey across Western Europe. With Žejdlic he visited Tübingen, Strasbourg, Heidelberg, Altdorf, Giessen, Basel, Freiburg and Paris. The following year, H. travelled to northern Italy (Venice, Padua, Bologna), where he met  Galileo Galilei. In Bologna, he became a  student of the mathematician and astronomer Giovanni Antonio Magi­ ni, in whose house he stayed until his criticism of Galileo Galilei. After that, he had to leave Bologna and he took up residence with the Jesuits in Pavia. In 1611 he returned to Bohemia and became a preceptor to Ignác Albert Míčan of Klinštejn. In 1615 he received his Master’s degree at the university of Prague. In spring 1615 he began to study at the university of Leipzig, but soon he joined a  delegation travelling to Constantinople, led by Heřman Černín of Chudenice, as a physician. He does not seem to have returned

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from this journey until 1618. On his travels he learnt several languages, including Turkish. In 1621 (after the Battle of White Mountain), he left for Germany, where he began by teaching at the university in Frankfurt an der Oder. He is reported to have worked as a physician in Hamburg in 1633; he likewise practiced medicine in Pirna. He probably died in Hamburg. II Work H. began his career in astronomy, studying under Bacháček and Kepler. At that time he wrote in Latin. His most famous work from this early period is his critical treatise on Galileo’s first telescope observations, written in 1610. Over time, however, astrological topics came to prevail entirely in his work. He wrote popular calendars and practical guides to astrology and medicine in vernacular languages, first in Czech and later in German. Those works enjoyed such popularity that they were published repeatedly for decades. 1 Astronomical Polemics H. was notorious for his very sharp criticism of Galileo’s telescopic discoveries. From autumn 1609 until spring 1610 Galileo Galilei  – in Padua  – intensively observed the sky through a  telescope (especially the Moon, some stars, the Milky Way and Jupiter; he called its four moons that he had discovered Side­ ra Medicea in honour of his Florentine patrons). Galileo published his results, including his diary of observations, under the title Sidereus Nuncius (Venice: Thomas Baglionus 1610) and asked Johannes Kepler, who was living in Prague at the time, for his opinion. Within a few

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days, Kepler responded with an enthusiastic, comprehensive letter, which was published in spring 1610 under the title Dissertatio cum Nuncio sidereo (Prague: Daniel Sedesanus 1610). At that time, H. was living in Bologna in astronomer Giovanni Antonio Magini’s house, where he was working as his assistant (Magini exchanged correspondence with e.g. Tycho Brahe). Like some other scholars, including Magini himself, H. expressed a certain distrust in Galileo’s discoveries. Some reservations concerning Galileo’s discoveries were also manifested both by Georg Fugger and by Michael Mästlin, one of Johannes Kepler’s former teachers at the university in Tübingen. H., however, went much further in his intolerance than anyone else. On his own initiative and at his own expense, he published the treatise Martini Horky a  Lochovic Brevissima peregrinatio contra Nuncium sidereum (Modena: Iulianus Cassianus 1610; a facsimile was printed by Favaro 1892: 127–145), in which he questioned the credibility of Galileo’s discoveries. He dedicated the work to the doctors of philosophy and medicine at the university of Bologna. Despite his references to Kepler’s Dissertatio (cf. KGW XVI, 1955: 16–18), the professional arguments that H. used against Galileo’s discoveries were insufficient and his message thus comes across as more emotional and spiteful than based on facts. As a result, Magini completely distanced himself from H.’s activities and expelled him from his house. H. tried to obtain support from Kepler, under whom he had studied in Prague, but met with sharp rejection. H.’s correspondence with  – and other

mentions of  – Kepler were published in KGW XVI 1955, IV 1941 and XVII 1955. According to H. (Favaro 1892: 134– 7), the conclusions in the Sidereus Nun­ cius are unacceptable and the book does not provide any new information; as far as e.g. the Milky Way is concerned, it is still the same old song (‘sed esse hanc vetustissimam cantilenam’), and – as he tauntingly notes – we all know that philosophers and mathematicians have long agreed that it is a  cluster of an endless number of small stars. He completely rejects Galileo’s discovery of Jupiter’s four satellites (which Galileo called ‘sidera Medicea’; the names of the moons were later changed based on Kepler’s proposal to Io, Callisto, Ganymede and Europa) and claimed that the planet did not have any new satellites. Indeed, he disparaged and entirely rejected Galileo’s observations simply on the basis that he himself had never observed anything like them. In the same year, Galileo’s student in Padua John Wedderburn published a dismissive reaction to H.’s work: Qua­tuor problematum, quae Martinus Horky con­ tra Nuntium sidereum … proposuit, con­ futatio (Padua: Petrus Marinellus 1610). The following year, Giovanni Antonio Roffeni published another devastating criticism of H.’s work in Bologna: Ioan­ nis Antonii Roffeni Epistola apologe­ti­ca contra caecam Peregrinationem cuius­ dam furiosi Martini, cognomine Horky (Bologna: heirs of Ioannes Rossius 1611); republished by Favaro in 1892 (147–90, 191–200). 2 Calendars and Astrological Guides H. repeatedly published popular calendars, weather lore and almanacs, ini-

Horký, Martin  

tially in Czech: Kalendář hospodářský a  kancelařský ku potřebě uředníkům, písařům, prokurátorům, kupcům, his­ torikům a  obchody vedoucím [An Economic and Official Calendar for Officials, Scribes, Merchants, Historians and Shopkeepers] (Prague: Daniel Sedesanus 1611 and 1612; Matěj Pardubský 1613; Prague: Jonata Bohutský z Hranic 1618), Kalendář hospodářský a kancelařský s pranostikou hvězdářskou o počasí každého měsíce [An Economic and Official Calendar with Astronomical Prognostications of the Weather for Every Month] (Prague: Matěj Pardubský 1614) and Nová minucí a pra­ nostika hvězdářská [A New Almanac and Astronomical Prognostication] (Prague: Pavel Sessius 1615). Later, he began to write mostly in German, providing advice on how to avoid the plague, about which he wrote the work Ein richtiger und sehr nützlicher WegWeiser: Wie man sich für der Pestilentz bewahren solle (Rostock: Sachs 1624). H.’s German calendar of astrological and medical content A Deo et scientia chrysmologium physico-astro­ manticum Oder Natürliche Weissagung (Nuremberg: Endter 1634) achieved the greatest popularity and was published every year from the mid-1530s until the 1570s, as was the work Alter und Newer Schreib-Kalender (Nuremberg: Endter 1634). He also wrote several other astrological guides in German, e.g. Das grosse Prognosticon oder astrologische Wunder­ schrift aufs 1633 Jahr Christi (Hamburg: s.t. 1633). As an author, he is also represented in several German collective volumes of astrological prognostications, mainly concerning war events, written by various authors, such as →  Simeon Partlicius: Neun post Botten: Welche ins

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Römische Reich berichtende was von dem Kriegswesen nach dem Stande Lauff und Aspecten der Planeten und andern Ge­ stirns auch der Finsternüssen … In dem Friedwachsendem Jahr  … 1644 (Frankfurt: Weiss c. 1643). 3 Correspondence H. wrote his most famous correspondence in Italy in 1610 in the tense time surrounding the publication of his criticism of Galileo’s observations, which it reflects. It was published in Favaro’s edition of Galileo’s writings as well as in the collected works of Johannes Kepler (KGW 15). H.’s correspondence with Kepler was first published by Hansch in 1717. III Bibliography Work: RHB 2: 340–1. BCBT 32778; OSN XI, 586; K03161, K03162, K03163, K03164, K03165, K03166; VD17 1: 643400T, VD17 3: 623987U, VD17 7: 704590A, VD17 12: 642853R, VD17 12: 643175L, VD17 14: 664692P, VD17 14: 681926H, VD17 14: 681930U, VD17 14: 695089S, VD17 18: 732570P, VD17 23: 125884P, VD17 23: 264127V, VD17 23: 264523M, VD17 23: 269090D, VD17 23: 277443L, VD17 23: 292743M, VD17 23: 633368K, VD17 27: 737169A, VD17 39: 118262N, VD17 56: 725878A. Bibl.: RHB 2: 340–1; Holý 2011: 193–4 (containing further information on H.’s biography). M. G. Hansch, Epistolae ad Joannem Kepplerum  … scriptae insertis ad eas­ dem res­ponsionibus Keplerianis. Leipzig, 1717, 483–92; Le opere di Galileo Galilei. Edizione nazionale. Il Sidereus nuncius e  Le scritture ad esso attinenti, III, ed.

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A.  Favaro. Firenze, 1892; J. Kepler, Ge­ sammelte Werke (KGW). Im Auftrag der Deutschen Forschungsgemeinschaft und der Bayerischen Akademie der Wissenschaften. Begründet von Walther Dyck und Max Caspar. Fortgesetzt von Franz Hammer. Hrsg. von der Kepler-Kommission der Bayerischen Akademie der Wissenschaften. Band I–, München, 1937– (esp. KGW IV 1941, XVI 1954, XVII 1955). V. J. Nováček, Martin Horký, český hvězdář [Martin Horký, a  Czech Astronomer]. In: ČMKČ 63 (1889), 389–400; V.  J. Nováček, Příspěvky k životopisům českých spisovatelův a k dějinám literatury české [Contributions to Biographies of Czech Writers and to the History of Czech Literature]. In: ČMKČ 67 (1893), 265; L. Nový et al., Dějiny exaktních věd v českých zemích do konce 19. století [The History of Exact Sciences in the Czech Lands until the End of the 19th Century]. Praha, 1961, 72–3, 396; Z. Horský, Kepler v Praze [Kepler in Prague]. Praha 1980, 204–5; Z. Horský, D. Tenorová, Soupis tisků předních pražských astronomů 16.– 17. století v historických knihovnách ČSR [A Catalogue of Printed Books by Leading Prague Astronomers of the 16th–17th Centuries in the Historical Libraries of the CSR]. Ondřejov, 1990, 108–10; Johannes Kepler, Dissertatio cum Nuncio sidereo – Discussion avec le messager céleste, ed. and transl. I. Pantin. Paris, 1993, ­XXXIV– XLIX; C. Wilson, Kepler and Galileo. In: Journal for the History of Astronomy 26 (1995), 87–8; M. Biagioli, Galileo’s In­ struments of Credit: Telescopes, Imag­ es, Secrecy. Chicago, London, 2006, 98, 113–5; V. Urbánek, Eschatologie, vědění a  politika [Eschatology, Knowledge and Politics]. České Budějovice, 2008,

49; A.  Rothman, Forms of Persuasion: ­ epler, Galileo, and the Dissemination of K Copernicanism. In: Journal for the Histo­ ry of Astronomy 40 (2009), 403–19 (esp. 410); M. A. Granada, After the Nova of 1604: Roeslin and Kepler’s Discussion on the Significance of the Celestial Novelties (1607–1613). In: Journal for the His­ tory of Astronomy 42 (2011), 353–90 (esp. 373); J. Kepler, Dioptrika [Dioptrics], transl. M. Petráň. Olomouc, 2011, 266, 271 (H.’s letter to Kepler and Kepler’s response); Galileo Galilei, Hvězdný posel, a Johannes Kepler, Rozprava s Hvězdným poslem [Galileo Galilei, The Starry Messenger, and Johannes Kepler, Conversation with the Starry Messenger], transl. A. Hadravová, P. Hadrava. Praha, 2016, 23–24 (about H.). Alena Hadravová

Hosius, Matouš (Matthaeus Hosius, Hozius, of Vysoké Mýto, Vysokomýtský, z Vysokého Mejta, Fifek, Fifka, Přestal, Altaemittenus, Altaemyttenus) 1555, Vysoké Mýto – between 12 and 20 October 1589, Kolín a poet and translator I Biography H. came from a  burgher family. He received his Bachelor’s degree at the university of Prague in 1577. Before completing his studies, he was already headmaster of schools in Ústí nad Labem (1575) and in Mělník (1577). In 1580 he be-

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came headmaster of the school in Kolín, where he settled, became a burgher and acquired considerable wealth.  In Kolín, he worked as a school inspector and an alderman; he was a  member of a  literati brotherhood and owned an extensive library. From the time of his studies, H. was in contact with the printer →  Daniel Adam of  Veleslavín, who posthumously published H.’s translation of a  work by Alexander Guagnini. H. bequeathed books from his collection i.a. to Matěj Jahodka  / Matthias Fragarides and Jan Stander (his library thus came into the ownership of the school in Čáslav). His occasional poetry won him the favour of a number of patrons. According to the information in RHB (2: 347), the patrons associated with the university of Prague included land registry (tabulae terrae, land tablets) official Jan Jahodka  / Fragarius of Turov, judge Václav Říčanský of Říčany, Vojtěch Kapoun of Svojkov, pro­ secutor Jan Človíček of  Popovice, and aristocrats Burian Trčka of Lípa and Jan of  Boskovice. H. cooperated with Jan Felix Chrudimský on a broadside for Jan Fragarius. In addition to his contacts in Kolín (vicar Matthias Fragarides and Kolín scribe Mikuláš Alethinus), H. also tried to establish contact with scholars in Kutná Hora and addressed occasional poems to the town council there. In addition, he found support among Catholic patrons, including Jakub Bělský, the abbot of Velehrad, and Šebestián Freytag, the abbot of the monastery at Louka, who was popular among Humanists (H.  exchanged letters with him, one of which has been preserved  – see RHB 2: 348). The works he wrote for these Catholic

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patrons have similar subjects; nevertheless, they are not broadsides but bigger collections; H. had them printed outside of Prague (in Olomouc or in Bautzen, Lusatia). II Work H. wrote Latin poetry. He also produced an extensive translation from Latin into Czech. He began composing occasional poems during his studies, using them to obtain financial support. He made use of various metres, partially inspired by Horace (hexameters, elegiac couplets, Alcaic stanzas, Phalaecian verses and iambic dimeters). He was skilful at composing acrostics (even multiple ones), and these appear in most of his compositions; he also wrote mesostics and telestics. In order to obtain patronage in the Prague university circle, he wrote broadsides that may have been intended for singing. 1 A Translation into Czech Shortly after H.’s death, the extensive Kronika moskevská [Moscow Chronicle] was issued in printed form (Prague: Da­ niel Adam 1590, second edition 1602). It is a  quality and relatively precise translation of the work Sarmatiae Europae descriptio by Alexander Guagnini, complemented by translated excerpts from a  travelogue by Siegmund von Herberstein, describing his journey to the Duchy of Moscow. Adam’s foreword is dedicated to the town council of Kolín (for its edition, cf. Bohatcová 2005: 309–11), but it also mentions the friendly relationship between the two scholars. According to Adam, the main objective of the translation was to provide readers with comprehensive information on ­ Russia,

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its ­population and religions; special attention is paid to the despotism of Ivan the Terrible as an example of a tyrannical ruler. Earlier research interpreted these passages as a  criticism of an absolutist government potentially directed against the Habsburgs (LČL 2: 307), but Adam was trying, by means of references to Ivan’s rule, to celebrate the rulers in the Czech lands and their reign as just (Storchová 2007: 246–7). The passage about Ivan’s tyranny is translated relatively suggestively in the chronicle. 2 Collections of Poems As early as during his studies, H. wrote the collection Carmen de humili et con­ tempto Christi… (Bautzen: Michael Wolrad 1575), which is an expression of gratitude to Jakub Bělský. The central encomiastic poem describes Christ’s entry into Jerusalem. The laudatory collection Acrostichis in orationem Dominicam (Olomouc: Fridericus Milichtaler 1578), whose extensive central poem is a  paraphrase of the Lord’s Prayer and contains acrostics, is dedicated to the same p ­ atron. 3 Broadsides H. published several broadsides containing occasional poems, many of which have been preserved in →  Václav Dobřenský’s collection and were printed by Jiří Jakubův Dačický or →  Jiří Nigrin. Some of them may have been intended for singing, although they do not contain musical notation (the broadside for Jan of  Boskovice from 1580 includes a  direct paraphrase of a  song by Luther in elegiac couplets). All of the poems written for H.’s patrons were published

between 1579 and 1582, i.e. at the time when H. was working in town schools. They all contain acrostics on the names of patrons. They mostly concern biblical subjects: the birth and resurrection of the Lord, the invocation of the Holy Spirit (the sequence ‘Veni sancte Spiritusʼ), the prayer of the Prophet Daniel, a  prayer containing the teachings of faith and hope, of divine benefaction. A separate group is formed by poetic interpretations of Jan Fragarius’s motto, taken from a psalm, and that of his brother, dean of Kolín Matthias Fragarides. H. also dedicated an encomiastic poem with nameday wishes to Matthias, which was his very last broadside. A broadside on a  different subject from the others is Historia Primislai Ot­ togari (1580), which is dedicated to the imperial councillor and subcamerarius Bu­rian Trčka of  Lípa. Besides an encomiastic poem on the addressee, it contains a  relatively long poem with a  description of Bohemia and a  historical excursion about Přemysl Otakar II, who is depicted as an excellent ruler and warrior  – H.  mentions his marriage policy, his military expedition to Prussia, the war with the king of Hungary and Rudolf of Habsburg, and the foundation of the town of Zittau. III Bibliography Work: RHB 2: 347–350; LČL 2: 307. Knihopis K02798, K02797; BCBT32503– 04, BCBT32685, BCBT35780/9, BCBT37290–1, BCBT37293, BCBT37298, BCBT37301–02. Modern ed.: F. Kleinschnitzová, Vox saeculi. Praha, 1931 (a facsimile of sev-

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eral of H.’s broadsides, cf. Supplements Nos. II–VII). Bibl.: For an overview of previous research, cf. RHB 2: 350. M. Bohatcová, Obecné dobré podle Melantricha a Veleslavínů [The Common Good According to Melantrich and the Veleslavíns]. Praha, 2005 (an edition of Adam’s foreword: 309–11); L. Storchová, Orientalische Gegenwelten? Zur Alteritätskonstruktion des Nahen und „Ferneren“ Orients in böhmischen Reiseberichten der Frühen Neuzeit. In: Egypt and Austria III. The Danube Mo­ narchy and the Orient, ed. J. Holaubek, H. Navrátilová, W. B. Oerter. Prague, 2007, 237–47. Lucie Storchová

Hrubý of Jelení, Řehoř (Řehoř Hrubý z Jelení) c. 1460 – 7 March 1514 a Czech translator of patristic and Humanist literature I Biography H.’s life story is known only from a  few remarks and allusions in his own work. The earliest mention of him is from approximately 1494. His wife is known to have been Catholic. In 1497, their son →  Sigismundus Gelenius was born. H.’s date of death is traditionally given as 7 March 1514, based on a later record by → Prokop Lupáč. H. was a member of the lower nobility, in all probability from the Louny re-

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gion. He seems to have belonged to the large group of the lower nobility who, after losing their property, sought their livelihood in towns. Roughly from the turn of the 16th century, H. lived in Prague; in 1510 he was documented as resident at the so-called Mrcanovský House in the New Town of Prague. He probably earned a modest income by copying manuscripts or through other bureaucratic work. No information about H.’s education is available. He appears not to have studied at university; his opinions and knowledge were mainly shaped by selfstudy. Apart from the authors he translated himself, he read ‘almost all [polemical and religious] treatises and tractates by all learned Czechs’; he specifically mentions books by Matthew of  Janov; his translations also demonstrate that he had a  good grasp of contemporary foreign literature, and his commentaries imply that he knew the work of the Humanist and church historian Bartolomeo Platina (1421–1481). H. maintained active personal and intellectual contact with prominent Bohemian scholars of his time, in particular →  Bohuslaus of Lobkowicz and Hassenstein, to whom he donated a collection of poems from his library by the Hungarian Humanist Janus Pannonius and whose letter about state administration he trans­lated. H.’s relations with → Viktorin of Všehrdy are clear from their joint publication of a collection of translations, as well as a letter in which Viktorin answers a question from H. concerning Bohemian Humanists (Truhlář 1893:215; Neškudla 2014: 728). It arises from H.’s commentaries on his translations that, at the invitation of Bohuslaus of Lobkowicz and

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Hassenstein through the knight Jindřich Hrušovský of Hrušov, H. attended a dinner at which the Italian Humanist Hiero­ nymus Balbus was present. H. supported his close friend →  Václav Písecký in his unsuccesful attempt to reform the university of Prague. The dedications in his printed works indicate contact with typical representatives of the domestic intellectual elite (e.g. priest Jíra, lower nobleman Mikuláš of Černčice). II Work H. primarily presented himself as a translator. His early attempts to translate Bohuslaus of Lobkowicz and Hassenstein’s poetry met with the author’s sharp rejection, because H. probably translated Hassenstein’s pentameters or hexa­ meters with rhymed octosyllabic verses (Truhlář 1894: 71–2). The translations have been preserved in two Cle­ men­ tinum manuscript collections, the socalled Malý sborník překladů a  výkladů Řehoře Hrubého z Jelení a  M. Václava [A  Small Collection of Translations and Interpretations by Řehoř Hrubý of Jelení and M.  Václav] (1512) and Velký sborník překladů Řehoře Hrubého z Jelení [A Large Collection of Translations by Řehoř Hrubý of Jelení] (1513). Based on allusions in the prefaces in both these Collections, there must also have been a third collection, called Královský sborník [The Royal Collection] (1509), which was prepared on the occasion of Vladislaus II of Hungary’s visit to Prague (Pražák 1964: 36–7). His last major translation was of a  collection of legends entitled Životy svatých [The Lives of the Saints], which was completed in sumptuous manuscript form only after H.’s death (1516).

H.’s original works are almost exclusively limited to prefaces and commentaries. The only other original work that has been preserved is a  fragment of the political manifesto Spis o válce a dobrém hejtmanu (= Napomenutí Pražanům, kte­ rak by se měli ve válečném nebezpečenství opatřiti dobrým vojevůdcem) [A  Treatise on War and a  Good Commander (=  Advice to Praguers to Find a  Good Commander in the Perils of War)]. However, H. seems to have had more ambitious creative plans. In his preface to Václav Písecký’s Hádání o přijímání pod obo­ jí s mnichem ve Vlaších [A Disputation on Communion under Both Kinds with a Monk in Italy], he declared his desire to comment on contemporary events, especially in the field of religion, by writing a defence of Utraquism. This intention is evident in the structure and wording of his annotation to the translation, which corresponds to contemporary Utraquist apologies and can be considered a  preparatory study for a more extensive work (Neškudla 2014: 729–30). H.’s work can be divided into two phases. Both creative phases share interest in the common good as the ultimate social imperative. At the same time, however, each of these periods has its own features  – they primarily differ in the form of the presentation of the text itself. In the first period, H. published his works in print; after a ten-year gap he then returned to publishing but abandoned the progressive medium in favour of manuscripts. He never returned to the printed form. This move was not entirely usual. It was partly a result of H.’s effort to appeal to his readers, adapting not only the content but also the form of the message

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to suit their preferences. Furthermore, H. seems to have departed from printed editions because he was dissatisfied with the possibilities offered by Czech printing workshops. As evident from his manuscript translation volumes, H. (unlike Viktorin of Všehrdy) used his translations as a means of spreading his ideas through extensive annotated comments. H. undoubtedly wanted to include similarly detailed annotations in the printed editions of his translations, because the translation itself was only a  part of his personal message. The printing workshops at that time, however, did not have enough different typefaces to create visually distinct commentaries. Consequently, H. stopped publishing his translation in print, because he considered a text without annotations to be incomplete and perhaps even difficult to understand (Neškudla 2013). H.’s return from printed books to manuscripts may also be explained by a  change in the target group on which H. focused in the second creative period. His later texts are accumulated in collections chiefly dedicated to narrow groups of leading politicians, i.e. the Old Town Council and the king. Both extant collections, however, were written at the time of increasing tension between royal towns and the nobility, which escalated into an armed conflict in 1513. His greater interest in public events in the second creative period may have been related to the political events after the publication of the Bohemian code of law Vladislavské zemské zřízení [Vladislaus’s Land Ordinance] as well as to the growing religious tension in the Jagiellonian period. This atmosphere is reflected in

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the extant fragment of the preface to the Large Collection, dedicated to the representatives of the towns of Prague, where H. paid tribute to burghers. According to H., towns were the original and illustrious seat of power based on both royal and divine order (Pražák 1964: 70–1). The translation of Giovanni Pontano’s O Poslušenství  – De oboedientia is dedicated to king Vladislaus; it is included in the Large Collection in the hope that it will help to bring back the old glory of the Kingdom of Bohemia under Charles IV. In his preface, H. mentions that the subject was dealt with by Seneca, Cicero and Aristotle, but that Pontanos’s interpretation surpasses them all. Since H. probably worked in one of the offices, he had a clear idea of the leading representatives’ influence on society; he tried to address them with a  highly personalised appeal for better behaviour and conduct. The unique collection was created to underline the urgency of his messages to specific people. In the preface to his translation of In Praise of Folly by Erasmus of Rotterdam, H. explicitly states that it may serve as an aid for the councillors of the Old Town of Prague in the proper management of the municipality. He mentions that he was asked for the translation by some friends (undoubtedly Václav Písecký and Vikto­rin of Všehrdy). Such a  unique manuscript emphasised the importance of its recipient, whether that was an individual or an institution. The impact of targeted manuscript communication on the recipient was stronger than if there had been many copies commonly available on the market. Unfortunately, though, this preference for private manuscript publication

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significantly reduced the wider impact of H.’s translations (Neškudla 2013). In his effort to convey the meaning of selected texts to Czech readers as clearly as possible, H. did not translate them literally, as was then common, but focused on the meaning. He sought concise equivalents for Latin expressions, sometime at the cost of weakening or strengthening their semantic validity with respect to the original. For the same reason, he accompanied his manuscript translations not only with extensive commentaries below the text but also with marginal glosses, which give the reader the first and most necessary helping hand. He often added notes to help the reader find their way around a complex text. In marginal notes next to the text concerned, he explained minor allusions or metaphors from the ancient world or glossed them with a term or phrase common in the domestic milieu. Although there is no evidence of H. having had a  higher education, he had a  good knowledge of ancient authors, the ancient world and ancient mythology, which he applied in his work. This is most evident in his commentaries to Erasmus’s In Praise of Folly and to the treatise Discourse on the Forgery of the Alleged  Donation of Constantine by Lorenzo Valla. Czech readers were not so familiar with the ancient world; they had deeper knowledge of the world of the Bible, which H. used as an analogy to ease understanding (Prometheus was allegedly a prototype of Adam, Noah a successor of Deucalion, etc.). His work slightly reflects the Humanist idea that contemporary society has its roots in ancient civilisation and discusses the importance

of ancient heritage for the present; the strike by Kutná Hora miners in 1502, for instance, reminds him of the secession protest in the early Roman community. In the Bohemian Utraquist milieu of that time, his deep and unprecedentedly precise knowledge of antiquity is rather exceptional and contrasts, for example, with the incomplete and inaccurate picture provided by →  Oldřich Velenský of Mnichov in his commentaries to Erasmus’s Enchiridion militis Christiani. 1 Translations Published in Print The early period of H.’s work, when H. was still publishing in printed form, lasted roughly until the 1490s. The translations produced were of inner spiritual nature with deep moral appeal, in particular Knihy čtvery. Dvoje svatého Jana Zlatoústého: první … O napravení padlého a  druhé … že žádný uražen býti nemuož než sám od sebe. Cypriana … svatého … knihy dvoje: jedny o potupení světa a  druhé výklad na Otčenáš [Four Books. Two by Saint John Chrysostom: The First … The Correction of the Fallen and the Second … That One Can Only Be Offended by Oneself. Two Books by Saint Cyprian: One about the Condemnation of the World and the Other an Interpretation of the Lord’s Prayer] (Pilsen: Mikuláš Bakalář 1501). An attempt at rendering his message more universal can be seen in the publication of a  book of translations of patristic writings by the Catholic publisher → Mikuláš Bakalář in Catholic Pilsen. In the preface, the translation of the book O napravení padlého [On the Correction of the Fallen] is dedicated to its commissioner, priest Jíra from the Prague Church of the Virgin Mary on the

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Pool, the second translation Že žádný nemuož uražen býti [That One Can Only Be Offended by Oneself] to the knight Mikuláš of Černčice. By means of these texts, H. tried to contribute to correcting Czech societyʼs morals and spiritual life, which the Bohemian Utraquist elites believed would serve the common good. H.  pursued similar goals in the translation Františka Petrarky … knihy dvoje o  lékařství proti štěstí a  neštěstí [Two Books of Remedies for Fortune Fair and Foul … by Petrarch] (Prague: Tiskař pražské Bible 1501). Therefore, H. published these translations in print  – they were to reach a  wider readership and printing helped with their distribution. His translations of works by the Church Fathers and Petrarch, with moral overtones, which were published in his early creative period, became the starting points of Utraquist thought. 2 Translations Preserved in Manuscripts After a short pause, another large group of translations followed at the end of the 1500s and the beginning of the 1510s, which resulted in the two above-mentioned manuscript collections and a  trans­lation of Vitae Patrum (Životy svatých Otců [Lives of the Desert Fathers]), which was also not printed. The two manuscript collections contain texts on more general social themes. The Large Collection is entirely dedicated to the councillors of the towns of Prague and is conceived as a  guide to good governance. It contains translations of works by contemporary foreign Humanists: Giovanni Antonio Campano (De regen­ do magistratu  – in Czech Knihy o tom,

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kterak má spravován být úřad), Erasmus of Rotterdam (a selection from  Adagia; Encomium moriae – Chvála bláznovství), Giovanni Pontano (De principe  – O krá­ li; Charon; De oboedientia – O poslušen­ ství; De beneficentia  – O dobročinnosti), Lorenzo Valla (De falso credita et emen­ tita Constantini donatione  – O neprávě uvěřeném a  smyšleném Konstantinovu papeži nadání); Petrarch (Listy [Letters]). It further comprises two translated works by Bo­he­mian Humanists: Bohuslaus of Lobkowicz and Hassenstein, List Petro­ vi z Rožmberka o povinnostech dobrého správce zemského [A Letter to Petr of Rožmberk about the Duties of a  Good Land Governor]  – Epistola de re publi­ ca III and Václav Písecký, Hádání o  při­ jímání; two ancient works (Isocrates, Řeč k  Démonikovi [A Speech to Demonicus] and Cicero, Knihy o přátelství [Books about Friendship] – Laelius de amicitia); and one late ancient work (Agapetus, Napomenutí císaři Justiniánovi [Advice to Emperor Justinian]  – De officio regis ad Iustinianum Caesarem, Scheda regia). In addition, the collection contains H.’s own work Napomenutí k Pražanům. Most of the texts are accompanied by at least a brief introduction acquainting the reader with the author and the sense of the work presented. Only some of them have longer prefaces or epilogues. Hádání by Václav Písecký begins with the author’s preface; therefore, H. complemented the dialogue with his own epilogue, in which he praised Písecký’s dialogue as a work following the model of St Jerome, Plato or Cicero and summarised the outcome of the dispute as a clear Utraquist victory over the Roman Church, which he considers to have departed from the

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true faith. He mentions in his introduction to In Praise of Folly that, through his translations, he wants to show his readers the iniquities of the Roman Church and the dire consequences of the secular rule of the popes. The translation of the work Discourse on Forgery by Lorenzo Valla is similarly motivated, because it concerns one of the main points of Hussite and later Utraquist criticism, i.e. the secular rule of the church. In his long preface, H.  sharply criticises the papacy and regards it as the cause of all evil. He also refers to the Humanist historian Bartolomeo Platina, whose work Vitae Pontificum H. apparently knew. A further support in this line of argument came in the form of his selection from Petrarch’s Letters, which criticise the politics of the papal court. H.’s critical attitude is also evident in the fact that he mentions the burning of Girolamo Savonarola in connection with his criticism of Pope Alexander VI. In his preface to Chvála bláznovství, H. acquaints the reader with his translation method and explains why he did not follow the original accurately but translated its meaning; where necessary, he had to expand the text because Erasmus’s work was originally written for Latin scholars and some allusions might not have been comprehensible. He claims to have taken inspiration from Cicero and Ficino. Nevertheless, he complains that the Czech language is inadequate for the precise translation of Latin. He places great emphasis on the fact that in his satire Erasmus castigates some social and religious ills that were criticised by the Hussites and were also recognised by the Compacts of Basel and he promises to translate further works by

Erasmus if he comes across them. Moreover, here as well as in the preface to his translation of Cháron and Valla, he apologises for having used ‘pagan’, sharper, expressions in places. He explains ancient realia briefly and philosophical and theological issues at greater length. Valla’s text is followed by a  short set of explanatory notes on the terms in the text related to the Roman state system. His commentaries on Petrarch’s Letters are similarly factual, mainly explaining ancient historical and mythological personalities and events. The preface to Valla also includes instructions on how to use marks in the text for reading aloud. The brief introduction to his translation of Cicero’s work Laelius de amicitia summarises Cicero’s main ideas and complements them with quotations on the topic by Pope Saint Leo I; it also recalls that works on the same subject were written by Origen and Saint John Chrysostom as well. The Small Collection comprises several translations. Its original preface has not been preserved, so it is unclear for what purpose it was compiled or to whom it was dedicated. It contains two translations of works by Marcus Tullius Cicero (Laelius de amicitia; Paradoxa), two patristic works (St Gregory the Great, Řeč na slova Ezechiele proroka [A Homily on the Words of Ezekiel the Prophet]; St Basil the Great, Řeč o závisti [A Homily on the Envy]); and once again Václav Písecký, Hádání o přijímání pod obojí s mnichem ve Vlaších. Cicero’s work Laelius de amicitia opens the whole collection, with a  preface of which only a  fragment has been preserved. Cicero’s Paradoxa are also accompanied by a  short preface, which

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states that although it is not a work that teaches Christianity, it serves as a  good example for the education of a good man and Christian. The homilies of St Gregory and St Basil are also introduced by short dedicatory prefaces addressing an anonymous individual. A different hand has added the name Václav. Both prefaces emphasise the consolatory character of the writings presented. The translation of Písecký’s Hádání is accompanied by Písecký’s dedicatory verses in Latin and a  preface. Since, unlike the Large Collection, the Small Collection mentions Písecký’s death, the latter is probably older and the identical works were taken over from the Small Collection for a private dedicatee into the more sumptuous Large Collection for the Old Town C ­ ouncil. H.’s last work, translations of Vitae Patrum (in Czech Životy sv. otců, kteří obývali na poušti [The Lives of the Church Fathers Who Lived in the Desert]), a lavishly illuminated manuscript commissioned by the Catholic nobleman Ladislav of Šternberk, was completed after his death. H. mentions that he is working on the translation in his preface to Chvá­ la bláznovství. It is evident that the necessity of earning his living and securing enough funds to pay for his son’s studies outweighed any confessional prejudice. 3 The Political Manifesto H. wrote his only extant original work, Napomenutí Pražanům [Advice to Pra­ guers], in the spring of 1513 and gave it as a memorandum to the Council of the Old Town of Prague. It is included in the Large Collection. Napomenutí Pražanům was written at a time of growing tension

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between the nobility and the royal towns, which were struggling to strengthen their position in the kingdom. From the spring of 1513, urban militias in the royal towns were strengthened and suitable commanders were sought to lead them in an imminent armed conflict with the estates. H. presents a picture of the ideal commander, based on examples of ancient military leaders (including Lysander, Archidamos, Scipio, Marcellus), as well as the Bohemian Hussite leader Jan Žižka. H.’s main model is Pompey, whose character he presents through quotations and paraphrases from Cicero. He was clearly inspired by Cicero’s speech Pro lege Manilia, 28–47. III Bibliography Work: Knihopis K03581, manuscripts from the NKČR  – shelf marks XVII A 2, XVII C 19, XVII D 38, XVII E 33, XVII H 13. Modern ed.: Erasmus Rotterdamský, Chvá­­la bláznivosti. List Martinu Dorpiovi [In Praise of Folly: Letter to Maarten Van Dorp]. Praha, 1986. In: E. Pražák, Řehoř Hrubý z Jelení. Praha, 1964, 91–147. Bibl.: For an overview of previous research, cf. B. Neškudla, Řehoř Hrubý z Jelení a takzvaný národní humanismus [Řehoř Hrubý of  Jelení and So-Called National Humanism]. In: ČL 62/5 (2014), 749. J. Truhlář, Listář Bohuslava Ha­ si­­šteinského z  Lobkovic [The Book of Letters of Bohuslaus of Lobkowicz and Hassenstein]. Praha, 1893; E. Pražák, České humanistické překlady z Marsiglia Ficina [Czech Humanist Translations from Marsilio Ficino]. In: LF 82/2 (1959), 320–4; E. Pražák, Řehoř Hrubý z  Jelení. Praha, 1964; B. Neškudla, Řehoř Hrubý

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z Jelení a takzvaný národní humanismus [Řehoř Hrubý of  Jelení and So-Called National Humanism]. In: ČL 62/5 (2014), 728–51 (see p. 749 for further references); B.  Neškudla, Obtíže přechodu od rukopisu ke knihtisku na příkladu Řehoře Hrubého z Jelení [The Difficulties of the Transition from Manuscript to Printed Book on the Example of Řehoř Hrubý of  Jelení]. Proceedings of the conference Manuscript Culture of the Early Modern Period, Plzeň, 2013; forthcoming. Bořek Neškudla

Hubecius, Ioannes (Johannes Hubecius, Jan Hubecius Caslavinus, a Lybaeo Monte) after 1570, Čáslav – 2 November 1632, Hradec Králové an author of moralist epic poems and a verse description of Prague I Biography H. was born in  Čáslav, but attended school in Kutná Hora, where he was taught by Václav Vodička Horažďovský. Most of what we know about H.’s life is already included in RHB (2: 362): he became a tutor to the sons of Jiří the Elder of Redern, to whom he dedicated his work Vita Simsonis… (1592). He came to the university of Prague in c. 1591; he received his Bachelor’s degree in 1593 and his Master’s degree in 1596. After his studies, his career was typical for a graduate at that time – he briefly worked in Kutná Hora, then in 1599 he moved to Hradec

Králové, where he replaced his university classmate →  Ioannes Campanus as headmaster of the local schools (Bláha 2005: 39). He settled in Hradec for good and in 1600 married Marta, the widow of Matouš Městecký. He became stepfather to her daughter Anna, on whose death in 1617 he wrote the epicedium Memo­riae honestissimae … feminae Annae… In 1600 he also became a city alderman; he held that function until 1617, when he was elected an imperial magistrate. By that time, he had already attached the aristocratic title ‘of Libá Hora’ to his name, which he had officially been granted in 1612 by his friend, the Hradec Králové burgher Jan Libocký (Bláha 2005: 39; Přikrylová 1991: 149). He rose to the top of the local administrative hierarchy in 1625–29, when he served as the town’s mayor. In 1621, he married for a  second time; his wife Lidmila was the widow of the Hradec burgher Jan Vadas of Karlov. H. became a  member of a  literati brotherhood and financially supported the creation of hymnbooks. After the battle of White Mountain in 1620 and the imperial Catholic victory over the Protestant estates, he converted to Catholicism. In his high position, he was i.a. in charge of recording property confiscated from Protestant exiles (Bláha 2005: 39). II Work H. wrote his works exclusively in Latin. All of his creative activities fall into the relatively short period of the 1590s, i.e. during his studies, before he became a teacher and later a member of the municipal administration. In his works as a whole, we observe a certain continuity of motifs and Christian moralising ten-

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dencies: their core comprises poems on biblical themes (Carmen de lapsu et repa­ ratione Adae…; Vita Simsonis…; Descrip­ tio lanienae…) and criticism of carnival gaiety, which is presented as a relic of paganism (Origo Bacchanaliorum…). Some moralizing passages can be found in H.’s description of Prague, including an account of the history of pagan Bohemia (Carmen continens descriptionem urbis Pragae…). Formally, H. primarily builds on Virgil, but also on Neo-Latin models; his verses are often created using the cento method (see Hrdina 1930: 82f, 89), which implies his erudition and poetic skills were above-average. Both the poet and his contemporaries seem to have been aware of that and → Ioannes Campanus directly suggested that he used such a  method of creation (see Carmen de lapsu et reparatione Adae…). On the other hand, such dependence on Virgil relatively limited H.’s poetic expression: e.g. at the stylistic level, regardless of the subject, his poems share the same tone of epic poetry. At the university he established contact with his classmates →  Ioannes Campanus, →  Ioannes Czernovicenus and Ioannes Mathiades Zeletavinus, who contributed introductory verses to H.’s description of Prague and to various other writings; another of H.’s classmates, Victorinus Rhacotomus, wrote verses for Origo Bacchanaliorum…. H.’s relation to Ioannes Tobolecius, who was slightly younger, may most likely also be traced to the school milieu; Tobolecius received his bachelor’s degree in 1597; he contributed to the epicedium on H.’s daughter Anna and his verses accompany the printed Descriptio lanienae… →  Jan Jaroměřský,

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a  student of H.’s from Kutná Hora, dedicated verses to H. (Strena, 1604); H.’s contact with some leading figures in Kutná Hora, which he established during his studies as well as over the course of his later teaching activities there, are well demonstrated by several epigrams added at the end of Origo Bacchanaliorum… from 1592: the poet’s addressees here include e.g. Kutná Hora vicar Sixtus Candidus, mayor Jakub Šotnovský of Závořice, and others. H.’s time in Hradec Králové brought him into contact with Bernardus Machanius, who dedicated his Theses ex historia regum Boh. (1613; RHB 3: 239f.) to him, and Samuel Suk (RHB 5: 245); H.’s second marriage brought H. into kinship with  Jindřich Vadas of  Karlov, whom he probably supported during his studies, in return for which Jindřich co-dedicated his Bachelor’s degree disputation to H. in 1618 (RHB 5: 432). Since H. did not study at any foreign universities, his intellectual contacts are, besides the Prague university circles, closely tied to his hometown Čáslav and to the two places where he later lived for substantial periods: Kutná Hora and Hradec Králové. H. often dedicated his works to the municipal councils of these towns; apart from them, H.’s dedications are addressed to certain patrons, in particular Jiří the Elder of Redern and Zikmund Trago of Reisnthal. In addition, as the author of a number of (rather shorter) occasional poems, which he published in collective volumes on the occasions of patrons’ and other scholars’ important life events (for instance, he contributed to the collection of epicedia on Vilém of Rožmberk / Rosenberg in 1592), H. maintained

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i­ ntellectual contact with numerous other Humanists. 1 Poems on Biblical Themes The poem Carmen de lapsu et repara­ tione Adae… (Prague: Johannes Schuman 1592) is dedicated to the municipal council of Čáslav. It is preceded by verses of recommendation written by Ioannes Campanus, asking the poet to continue writing works inspired by Virgil (perge Maroneo deducere carmina plectro). The Virgilian inspiration behind Carmen de lapsu Adae… is evident in the very first verse (Sacra virumque cano: coeli qui primus ab oris) and is reflected in the entire 812 hexameters, with some passages formed using the cento method (Hrdina 1930: 82f.). H. selected a  topic that was very common both among his contemporaries (the same subject is treated e.g. by Václav Posthumius, De lapsu et damnatione hominis et de ejusdem per mortem Filii Dei redemptione… (1579) and → Leonhartus Albertus /1602/) and in the later production from the Catholic milieu (it was, for example, a  popular subject in Jesuit school drama). In what broadly constitutes the first half, the author describes the creation of man, Adam and Eve’s time in the Garden of Eden and their subsequent expulsion; this part includes numerous reflections on the shortness and transience of life. In the second half, H. deals with the Virgin Mary and Christ, whose birth is interpreted as a manifestation of God’s mercy and the redemption of original sin. This passage contains intertextual borrowings from the epic poem Christiados libri sex (1535) by Italian Humanist Marco Girolamo Vida. The end contains a description of King Herod

succumbing to Bacchus’s power and not respecting the nobility of the newborn king (cf. Origo Bacchanaliorum…). The poem Vita Simsonis, libris duo­ bus comprehensa… (Prague: Iohannes Schuman 1592) is dedicated to Jiří the Elder of Redern. H.’s conception of the Old Testament story of Samson is entirely conventional. In two books, he describes the story of Samson, who was chosen as a liberator of the Jewish people, in relative detail; formally, the poem is strongly influenced by Virgil. According to RHB, H. drew his inspiration for the biblical theme from the poem Simson by → Ioan­ nes Maior from Jáchymov (Wittenberg 1574). The poem Descriptio lanienae Beth­ lemiticae… (Prague: heirs of Schumann 1598) essentially builds on Carmen de lapsu et reparatione Adae…, both in its dedication to the municipal council of Čáslav and in its subject  – it describes the birth of Jesus and Herod’s massacre of the innocents. Its form is, once again, significantly inspired by Virgil. 2 Religious and Moral Poems The poem Origo Bacchanaliorum ex Hero­ doto desumpta… (1592) is dedicated to Zikmund Trago of Reisnthal. It describes the beginnings of the cult of Bacchus in Egypt, its rituals and its gradual spread to Pagan Bohemia (hinc Boemiacas error defluxit in oras Aegypti e terris). It then continues with a celebration of the Christian God as the creator of the universe from chaos and a  mention of the Great Flood. It ends with a warning about the Last Judgement and a call to repentance. As already stated in the message ad lec­ torem, the author’s main objective is to

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criticize the shameful worship of pagan deities and invite the reader to adhere to Christianity. The pagan cult here is an allusion to carnival gaiety, which was also criticised by H.’s contemporaries. The best-known work on this subject in the Czech milieu is the allegorical poem M­asso­pust [Carnival] (1580) by the Utraquist priest →  Vavřinec Leandr Rvačovský. Formally, H. once again makes several allusions to Virgil. The poem Pictura Apellis… (Prague: Daniel Sedesanus 1595) is dedicated to the imperial magistrate of Kutná Hora, Mikuláš Vodňanský of  Čažarov, and to Zikmund Trago of  Reisnthal. Already H.’s dedicatory verses reveal the moral basis of the work: the common people are uneducated and resentful of peace and art. The ancient story of Apelles, the court painter of Alexander the Great, is updated here with reference to the Christian God: as the painter found immortality in his art when he overcame his enemies with it, one can resort to God for protection. Formally, the poem is based on Virgil; the compilatory character of the text is manifested in particular in its high epic style and the use of vocabulary associated with the military, known from the Aeneid. 3 A Poetic Description of Prague The poem Carmen continens discri­ptio­ nem urbis Pragae… (Prague: Iohannes Schuman 1591) is dedicated to the councillors of the three towns of Prague. In its introduction, it describes the arrival of Forefather Čech and the golden age associated with early land cultivation. Subsequently, it turns its attention to Prague, which it describes as a royal town found-

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ed by the legendary princess Libuše, which is experiencing its peak during the reign of Charles IV, whose construction modifications have made it a lovely place in a bucolic landscape and dominated by law and justice. Justice plays an important role in H.’s invocations of the councillors of the three towns of Prague – he praises these officials, who had jurisdiction over burghers, and asks them for clemency. H. describes iconic places such as key squares, the town hall, the university colleges, Charles Bridge, etc. The description is interwoven with epic passages recalling famous military engagements (e.g. the fights between pagan princess Drahomíra and the Bohemians and the Maidens’ War). Towards the end, the poet addresses Emperor Rudolf II and praises him personally along with the multitude of scholars at his court. H. based his description on two main sources. The first of these was Virgil, whom he quotes in roughly 30 % of his 522 verses (Pelc 2019: 36–7). H. sometimes employs quotations from Virgil in entirely new contexts (e.g. he used the description of a swarm of bees from Virgil’s Georgics  to portray the faithful servants of the city council). H.’s second direct model was the poem Píseň historická o slavných městech pražských [A Historical Song about the Famous Towns of Prague] by Blažej Jičínský from 1589 (Vaculínová 2019: 275). A comparison of the two poems reveals that H. adopted both the overall composition of the text and some verses directly, including those that give historically incorrect information. H. essentially translated these selected verses by Jičínský into Latin.

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H.’s poem, which provides one of only a  few early modern Latin descriptions of Prague as a whole, has been minimally reflected in secondary literature because its only known copy, deposited in Wrocław, was long considered to be lost. Only later was a second copy discovered in the Strahov library (RHB 6: 168). III Bibliography Work: RHB 2: 362–4; RHB 6: 168; BCBT34005; BCBT36010, BCBT37307–11. Bibl.: For an overview of earlier research, cf. RHB 2: 364; RHB 6. M. Přikrylová, Podíl nobilitova­ných měšťanů na staroměstské samosprá­ vě v  letech 1547–1648 [The Share of Burghers Elevated to the Nobility Working for the Town Authorities in Pragueʼs Old Town in 1547–1648]. In: Documenta Pra­ gensia IX/I, 1991, 135–179; Z. Bláha, Osob­nosti královéhradeckých kancionálů [The Personalities of Hradec Králové Hymn­ books]. Hradec Králové, 2005, 39–40; M. Vaculínová, Obraz Prahy v la­ tin­ských literárních dílech raného novo­ věku [The Image of Prague in Latin Literary Works of the Early Middle Ages]. In: Documenta Pragensia 37 (2019), 269–87; V. Pelc, Jan Hubecius a Bartoloměj Mar­ tinides  – dva humanistické popisy Prahy [Ioannes Hubecius and Bartholomaeus Martinides: Two Humanist Descriptions of Prague]. Praha, 2019. Vojtěch Pelc

Huber of Riesenpach, Adam (z Riesenbachu, Rysenpachu, Adamus Huberus, Schwartz, Mezericensis, Mezeřický, Meziříčský, Moravus) 3 February 1546, Velké Meziříčí – 23 June 1613, Prague a physician, astronomer, translator, pedagogue and author of Latin occasional poems and orations

I Biography H. came from the Hubený family, a prosperous burgher family in Velké Meziříčí, where his father was a  member of the town council (Dvořák 2003). H. studied abroad for a  longer time than other Humanists of his generation. Having graduated from the local school, he studied in Wittenberg from 1563, where he attended lectures by Caspar Peucer and received his Master’s degree. After performing the obligatory disputations, he became a  Master at the university of Prague in 1567; he later held the office of provost there. At the same time, he ran a  medical practice at the Clementinum Jesuit College. In 1567–1568 he was preceptor to → Václav Budovec of Budov (Holý 2011: 195). In the early 1570s he travelled to several foreign universities as preceptor to Zikmund and Vladislav Helt of Kement (the Helt family owned H.’s hometown, Velké Meziříčí); he accompanied them to Wittenberg (1570) and Leipzig (1573); Vladislav Helt then continued his studies in Bologna and Siena, but without H. (Holý 2011: 195). In 1575/6 he worked as an administrator at the school in his native Velké Meziříčí and wrote the school rules,

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but these have not been preserved. In 1576 he continued his studies in Vienna, and the following year in Marburg (where he was probably preceptor to Jeroným Šlik / Schlick); in 1578 he received his doctorate in medicine in Wittenberg. In the autumn of 1577, he was already giving lectures on Aristotle and medicine (Galen, Andreas Vesalius, Gabriele Falloppio) at the university of Prague, where he held the office of dean for the next three years. In 1580 he was married and left the university. In 1580–1584 he was a town physician in Litoměřice. In 1585 he moved to Prague for good, becoming a burgher of the New Town in 1593 (in 1604 he is documented as an inspector of the New Town school at St Peter’s Church). In addition to his medical practice, he was continuously engaged in literary activities. In c. 1600 H. opened a private school for the children of noblemen and rich burghers, which was led by →  Caspar Dornavius (Seidel 1994: 17–20). It was a  small institution educating about ten students. Its speciality was that it used three languages: the main language of instruction was Latin, but the lessons also included translations into German and Czech and the texts were sometimes interpreted in three languages (Seidel 1994: 19). H. also worked as a  physician at the imperial court from 1600 and became personal physician to Rudolf II. Moreover, H. was active in business  – from 1605 he ran a brewery in the New Town of Prague (for which → Paulus Gisbicius criticized him, see RHB 2: 366). After his departure from the university, H. maintained contact with the university masters. In 1609 he was involved in negotiating the Letter of Majesty on Religious Freedom, as a result

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of which the university of Prague came under the administration of the Bohemian estates. Consequently, H. became one of the promoters of the Prague university reform; he and  →  Adam Zálužanský were members of a  reform committee established by the estates. Although the reform was not fully implemented (for instance, the four faculties from the pre-Hussite period were not restored), H. pushed through the system of fixed schedules and the establishment of professorships for → Nicolaus Albertus and →  Ioannes Matthias. In 1611 he himself became a  professor of medicine, which he then interpreted according to Leonhart Fuchs. From 1612 until his death the following year, he was chancellor of the university. He was a member of the Unity of the Brethren (Unitas fratrum) (Fejtová 2014: 66, 82), but this orientation is not very evident in his work. Part of his family went into exile in Pirna after the battle of White Mountain. H. was in contact with many scholars, most of whom were connected with the university of Prague. He collaborated substantially with → Daniel Adam of Veleslavín, in whose printing workshop he published translations of medical and botanical publications. His friends included → Thomas Mitis, Václav Vlave­ rinus, Šimon Skála of Kolinec, →  David Crinitus, Ioannes Rosacius and →  Georgius Carolides. He was friends with Bernardus Sturmius; in 1578, they both received their coat of arms and the nobiliary particle ‘of Riesenpach’. Poems for the occasion of H.’s wedding (1580) were written by Ioannes Rosacius (whose composition is very extensive and inventive, comprising 330

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hexameters), Georgius Sussilius and Ioan­nes Pachaeus. He received congratulations on his second wedding from David Crinitus, Thomas Mitis and Martin Kochan in a  special printed book. H.’s contacts after 1600 are indicated by a  collection of verses of condolence on the death of his son Daniel, in which several eminent scholars were involved; H.’s son Jan Huber later exchanged letters with some of them. Besides → Bartoloměj Havlík, who is likely to have compiled the collection, other contributing authors included Georgius Carolides, →  Henricus Clinge­rius, → Nicolaus Pelargus and Caspar Dornavius. H. wrote a  handwritten dedication to Jan Adami and Šimon Skála in Dornavius’s work Γυμνασίαι declamatoriae scholae Huberianae (1601) about H.’s private school (RHB 2: 58). Another teacher in H.’s private school was Mikuláš Mallecius. H. wrote an entry in the album amicorum by Martin Mylius, as well as writing poems for Adam Zálužanský and → Ioannes Czernovicenus. Poems were dedicated to H. by e.g. → Václav Jiří Peristerius, → Ioannes Filicki and Jan Žák. Michael Virdungus, Nicolaus Pelargus and Jan Eustach Brzobohatý wrote encomiastic verses addressed to both H. and Dornavius. The Jáchymov Humanist → Leonhart Albertus also dedicated a poem to H. and gave him a copy of his work Dialogus (1602). →  Paulus Gisbicius attacked H. in his critical composition In Herubum (1602). →  Laurentius Benedictus Nudozerinus consulted the text of his 1603 grammar of the Czech language Grammaticae Bohemicae libri duo with H. (Koupil 2015: 111).

H.’s patrons comprised politically active aristocrats, such as his former student Václav Budovec and Petr Vok of Rožmberk / Rosenberg. H. was in touch with a number of physicians. Apart from →  Matthias Borbonius, these included Oswald Croll, who had come to the imperial court in 1596 and allegedly sent H. iatrochemical medicine for the emperor (Žemla 2016: 535). Among the physicians associated with the university, H. was also in touch with Adam Zálužanský and →  Ioannes Iessenius, whom he helped organise his famous autopsy (Žemla 2016: 535). H. was in contact with foreign physicians as well: he wrote a  letter to Jakob Horst, congratulating him on his professorship of medicine at  Helmstedt and on his position as court physician to the duke of Brunswick (the letter was published in print in 1596). A special chapter among H.’s contacts is represented by the former headmaster of his private school, Caspar Dornavius. They were in touch even after Dornavius’s departure from Prague. H. i.a. wrote a  contribution to his Basel disputation (1604). Dornavius recommended former students from H.’s grammar school, including H.’s son Jan, for studies at Basel university. H. was one of the few Czechs who contributed to Dornavius’s work Vir bonus et doctus (1612), which extolled Jakob Zwinger and was dedicated to other Basel professors. H. further exchanged letters with Johann Heinrich Alsted (Žemla 2016: 535). Among foreign Humanists, he was in closer contact with Conrad Rittershusius, who dedicated his Hymnus (1613) to him. Another acquaintance of H.’s was the Silesian Humanist Sylvestrus Steier, who sent his regards to

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him through Adam Cholossius (RHB 6: 279–280). H. also recommended foreign students, e.g. Ezechias Fabricius of Hlohov, to the university of Prague. II Work H. wrote in Latin and Czech and translated from German. His Latin works were significantly related to the operation of the university (theses, orations, occasional poems and shorter prose associated with the office of dean). He wrote occasional Latin poetry rather marginally (a handful of short occasional poems in 1600–1612). These poems show that he mastered standard metric types and was a  skilled poet. He translated works on medical issues from German and Latin into Czech, in which he made use of his professional erudition. His original Czech works are astronomical calendars. 1 Translations of Medical Works into Czech For Daniel Adam’s printing workshop, H.  translated several works on medical subjects into Czech. The first of these was the work De conservada valetudine (1576) by Heinrich Rantzau, published under the title Regiment zdraví [The Regimen of Health] (Prague: Daniel Adam 1587). The book is dedicated to Václav Budovec. In the preface, H. explains in detail why people should take care of their bodies and health. His starting points are strongly theological and probably inspired by his studies at Lutheran universities in Saxony (to which the work selected for translation also corresponds), although recent research indicates he may also have been influenced by Paracelsianism and the anthropology of Pico della Miran-

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dola (Žemla 2016). H. also reflects in his preface on problems with the translation of medical terminology into Czech. The work is very extensive, systematically addressing the causes of illnesses and medical treatment, both in terms of general health protection based on Galenian humoral pathology and in terms of specific illnesses with recipes and instructions on how to prepare medications at home. The translation contains a number of references to both ancient and Renaissance medical treatises (Žemla 2016: 547). The printed book is complemented by Versus scholae Salernitanae in a  free translation into Czech using rhyming couplets (aabb), which was probably made by the printer himself, Daniel Adam. This part of the book has a  separate dedication, also written by Daniel Adam, which is addressed to Vít Flavín of Rottenfeld and Matyáš of Aventin. A practically-oriented book on the border between translation and an original work  – Apatéka Domácí [Home Pharmacy]  – was published in two editions (Prague: Daniel Adam 1595, second edition 1602). It comprises extensive excerpts from the German version of Mattioli’s herbarium, where each chapter concerns a  malady of a  certain part of the body and provides practical recipes for medicines. H. probably prepared the book at the time when he was working on the translation of the whole of Mattioli’s herbarium; nevertheless, the book does not contain expensive illustrations  – it is a  rather cheaper and more pragmatic shortened version focused on the readers’ practical needs and on home treatment in particular. Its dedications were written by both H. and Daniel Adam. ­Because of

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the content, they addressed the book to two aristocratic mothers: Markéta Hodějovská of Vrchoviště and Dorota Hodějovská of  Harasov, with whose husbands both authors maintained intellectual contact (the preface mentions that they had given the authors a  copy of Arzney Buch by Christoph Wirsung). One of H.’s key achievements is his translation of Mattioli’s herbarium, Her­ bář aneb Bylinář (Prague: Daniel Adam 1596), which he worked on together with printer Daniel Adam. In the preface, addressed to Petr Vok of  Rožmberk and Adam of Hradec, H. explains how important it is to know herbs and describes how, in collaboration with Adam, he created this edition by building on an earlier translation by Tadeáš Hájek and enriched it with other materials, using translations of →  Georg Handsch and Joachim Camerarius, the latter of whom published a  herbarium in German under the title Kreutterbuch in 1586, as well as information from the works of Jacobus Theodorus Tabernaemontanus and Jacques Daléchamps. Furthermore, they incorporated translations of earlier prefaces (Mattioli, Hájek, Cramerarius) into the edition, added an index and greatly expanded the pictorial material  – after his first edition, Mattioli had removed the printing blocks with herbal images; H. and  Adam acquired them in Frankfurt and had 400 more made (in addition to those used in the first edition). The translation is of significant practical importance and contains numerous Czech botanical and medical terms.

2 Calendars and Almanacs Once H. was no longer working at the university, he published several astronomical calendars (the extant ones date from 1588–1590). Besides practical advice, these contain explanations of the movement of celestial bodies at different times of the year. The summary of the main information on 1590 contains i.a. a  broadside entitled Minucí [An Almanac], dedicated to Petr Vok of Rožmberk, which has been fragmentarily preserved in the so-called Dobřenský Codex. The calendar for 1613, called Calendarium Boemicum, into which H. – according to Adam Rosacius  – incorporated a  Czech translation of the Decree of Kutná Hora, has not been preserved (RHB 2: 366). 3 University Theses At the end of his studies in Wittenberg, H. published his doctoral thesis on tertian fever, which he defended together with Dresden student Valentin Espich (De loco putredinis in febribus intermittentibus et methodica curatione febris tertianae ex­ quisitae disputatio, Wittenberg: Clemens Schleich, Antonius Schöne 1577). The thesis was published in the university’s name by Johannes ­Mathe­sius. H.’s final oration, concerning anatomy and functioning of the auditory system, which H. also gave together with Valentin Espich, was published in print as Oratio de admirabili auditus instru­ menti fabrica et structura (Wittenberg: Matthaeus Welack 1577). This printed book further contains Mathesius’s speech and a record of the course of the graduation, at which H. also gave a lecture on two aphorisms of Hippocrates

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(Declaratio duorum aphorismorum Hip­ pocratis in speciem pugnantium). 4 Texts Associated with the University of Prague In the post of dean (in 1578–1580), H. published various poetic and prosaic texts in Latin. These comprised announcements of planned lectures, invitations to statute readings, to depositions, to semi-official initiation rituals for new university students (beani), to examinations and to graduations (for a  list of these, cf. RHB 2: 368). Another three similar texts were written as late as 1612, this time all in prose. This collection of texts also includes a  longer speech, De nobilissima illa, et omni humano generi utilissima arte, Me­ dicina nimirum, Oratio inauguralis, which H. gave at the beginning of January 1612. In it, H. uses a number of figures and motifs common in the university environment; for instance, he presents the university of Prague as the only institution able to provide quality education to the upcoming generation and thus to ensure the welfare of the entire kingdom. He elaborates the common historical narrative about the development of educational institutions in the ancient and biblical periods. He also unfolds the story of the history of the university of Prague based on the scheme of so-called fatal periods (Storchová 2011: 210–1; Urbánek 2008: 88). One of the objectives of the oration is to gain support among the defensores (i.e. elected defenders of non-Catholic religion from among the Bohemian estates).

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H.’s only offspring active in literature was his son Jan Huber of  Riesenpach (d. sometime after 1618). After attending his father’s private school, he studied at the grammar school in Görlitz, briefly at the university of Prague in 1605 and then at the university in Basel. There he used the contacts of his former teacher and his father’s friend Caspar Dornavius, who had also studied in Basel under Felix Platter (Dornavius himself compiled congratulatory collections for his former students from Basel, e.g. on the graduation of Nathan Voithus, with contributions from their former classmates). Having returned from Basel, Jan Huber briefly studied in Prague once again, and in 1612 at the grammar school in Bremen. After his studies, he became a secretary of the Bohemian Chamber. Jan Huber wrote occasional Latin poetry. His favourite metre was the elegiac couplet, but he also wrote hexameters and Phalaecian verses. He imitated various ancient authors, including e.g. Ovid and Catullus; his texts contain numerous references to ancient realia. He occasionally used Greek words in his texts. In his grammar, he took advantage of his deep knowledge of Latin, Czech and German. Jan Huber is an illustrative example of how Humanist poets were indebted to their fathers for many of their contacts (he himself strategically worked with this family tie  – in the preface to his grammar, for example, he signed himself as Adami Huberi a Rysenpach med. doct. f.). His literary activities were often aimed at his father’s friends, colleagues and supporters or were connected with teachers and classmates from his father’s school. His patron was Václav Budovec of Budov,

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to whom Jan Huber dedicated his Basel disputation. Jan Huber contributed shorter poems to several collective volumes which also contained poems by his father Adam (e.g. epithalamia for his former teacher Dornavius, congratulations to Dornavius on his doctoral degree). He further contributed to Dornavius’s collection Meditationes metricae (1600). Together with →  Henricus Clingerius, Dornavius also prepared the collection Vota solennia for Přech Hodějovský of  Hodějov, to which H. contributed (Clingerius, on the other hand, wrote a poem for Jan Huber’s only longer work – his grammar). Jan Huber wrote congratulations to Matthias Borbonius on his second marriage (the collection may have been edited by Bartoloměj Havlík of  Varvažov, also an acquaintance of his father’s). He contributed a condolence poem to the collection on the death of Bartoloměj Havlík and, ten years later, he wrote a  poem on the death of his daughter, the wife of Jindřich Žežhule (1619). He wrote an epithalamium on the physician Daniel Štyrkolský of Volovice’s marriage, which was an unusually long composition in hexameters. In his earliest composition, he congratulated Jan Adami Bystřický on his appointment to the position of chancellor of the university of Prague (1600). Here and in some other cases, he placed his poem next to those of Dornavius, Clingerius and Jan Eustach Brzobohatý (a former student of his father’s school). In 1603 he wrote an entry in the album amicorum by Bohuslav Jafet, dated in Görlitz (RHB 6: 173), which shows that he maintained contacts within the Unity of the Brethren, of which he was a member.

While still in his youth, Jan Huber created a two-page table with paradigms and endings for the declension of nouns and pronouns, entitled Typus vel forma declinationum. He dedicated it to his classmate Rudolf of Šenfeld / Schönfeld, son of Hertvík Žejdlic of Šenfeld and it was published in the work Γυμνασίαι declamatoriae scholae Huberianae by Dornavius, who presented in at Jan’s father’s private school (1601). In the same volume, Jan Huber also published a prosaic celebration of rhetoric. His most extensive work is Tyroci­ nium grammaticae Latinae minoris ex neo­tericorum libellis methodicis excerp­ tum (Prague: heirs of Daniel Adam 1600). This multilingual grammar is of educational character. It is dedicated to members of the Rokycany town council. Based on the title and preface, it was created with special regard to methodology but the explanation is rather traditional. It contains single sentences in Latin, which are followed by their translation into Czech. The first book concerns parts of speech, the second syntax; both include explanations of individual grammar categories with examples. The third book comprises Grammaticae Germannicae rudimenta, where once again each sentence of grammar discussion is followed by its Czech translation. The next book is entitled De praxi sive usu praecepto­ rum grammaticalium; here Latin explanations of instruction and practice are followed by specific practice sentences in three languages; among the examples, Huber includes sentences from letters by Cicero and J. Sturm. Jan Huber’s second most extensive work is his final university thesis on the

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conventional topic of the need for education among political administrators, with which he concluded his studies in Basel: De quaestione, an princeps aut magistratus debeat esse literatus, oratio (Basel: Ianus Excertier 1605). Jan Huber dedicated it to his father’s patron Václav Budovec. The thesis also contains a brief greeting from Felix Platter, the chancellor of the University of Basel. Laudatory verses were contributed by two Czech classmates: Jan Dědek of  Vlková and Pavel Cholossius, son of Adam Cholossius (another friend of Huber’s father). III Bibliography Work: RHB 2: 364–8, 368; LČL 2: 350–1; Holý 2011: 195–7. Adam Huber: K14742, K03235, K17733, K05415, K05414, K05417, K03232–4; BCBT35030 Jan Huber: BCBT34006, BCBT35031, BCBT35086 Modern ed.: Heinrich Rantzau  / Adam Huber z  Riesenpachu, O zachování do­ brého zdraví [On the Maintenance of Good Health], ed. R. J. Weiniger, M. Žem­ la. Praha, 2017. Bibl.: For an overview of earlier research, cf. RHB 2: 368, 368; LČL 2: 350–1; Holý 2011: 196–7. Seidel 1994; A. Dvořák, O původu a  rodu dr. Adama Hubera Meziříčského z  Riesenpachu [On the Origins and Family of Dr. Adam Huber Meziříčský of Riesenpach]. In: Západní Morava 7 (2003), 156–62 V. Urbánek, Eschatolo­ gie, vědění a politika. Příspěvek k dějinám myšlení pobělohorského exilu [Eschatology, Knowledge and Politics: On the Intellectual History of the Post-White-Mountain Bohemian Exiles]. České Budějovice,

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2008; L. Storchová, Nation, Patria and the Aesthetics of Existence: Late Humanistic Discourse of Nation and Its Rewriting by the Modern Czech Nationalist Movement. In: Whose Love of Which Coun­ try? Composite States, National Histories and Patriotic Discourses in Early Modern East Central Europe, ed. B. Trencsényi, M. Zaszkaliczky. Leiden, Boston, 2010, 225–54; Storchová 2011; Fejtová 2014; Koupil 2015; M. Žemla, Adam Huber of Riesenpach (1545–1613) and his Translation of the Book on Regimen within the Context of the Prague Medical Milieu. In: Early Science and Medicine 21 (2016), 531– 56; I. Purš, V. Karpenko, Alchemy and Rudolf II. Prague, 2016, 583, 704–6, 788; L. Storchová, Melanchthonský koncept tzv. osudových period u Martina Rakovského a  českých humanistů [Melan­ chthon’s Concept of So-Called Fatal Periods in the Works of Martin Rakovský and Bohemian Humanists]. In: Reformácie a jej dôsledky na Slovensku, ed. E. Frimmová, M. Kohútová. Bratislava, Krakow, Trnava, 2018, 121–47. Lucie Storchová

Hynconius, Ioachimus (Jáchym Hynconius, Hinco­nius, H ­ ynkonius, Hynek) c. 1555, Pacov – after 1585, (?) a poet, teacher and Catholic priest I Biography H. was the younger son of Pacov burgher Václav Hynek. His older brother, Jan, was

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engaged in occasional literary activities but mainly in politics (RHB 2: 378–9). The date of H.’s birth is not known. Nevertheless, since he studied at the higher Latin school in Jihlava in the 1560s, when the school was headed by Matyáš Eberhard (Hemelík 2015: 10), and he received his Bachelor’s degree at the university of Prague in September 1575, it may be inferred that he was born sometime around 1555. From 1575, he worked at the school in Prostějov, probably until 1576, when he published his poem ‘Carmen de gloriosa resurrectioneʼ, dedicated to Prostějov patrons. By the beginning of 1577, however, he was at the school in Trenčín. In February 1579 he congratulated his close friend →  Vitus Ophthalmius on his wedding in Prague and at the end of June 1580 he wrote an epicedium on his former teacher Matyáš Eberhard, whose funeral in Trenčín he probably attended. From 1580 until 1582 he was headmaster of the Latin school in Klatovy (RHB 2: 376). In 1583 he converted to the Catholic faith and in 1585 he was a  parish priest in Mikulovice near Znojmo. After 1585 no further information about him is attested. An interesting discovery was made by Jan Martínek (1967: 190), who found a  handwritten note concerning the circumstances of H.’s death in binder’s volume 2 C 171, deposited in the Prague City Archives. The Latin note says that H. ‘se ipsum flammis suffocavit’, which is that ‘he suffocated himself by flames’, possibly intentionally. Yet the note mentions 1583 as the year of H’s death, which must be incorrect because there is no doubt that H. was still alive in 1585. H. was successful in gaining favour with important figures of his time. Dur-

ing his work at the Prostějov school, he mentions the support of the Prostějov burghers Nicolaus Wemynko and Martinus Primas; his patrons in Trenčín comprised the entire municipal council, the mayor Šimon Jesenský, burghers Ján Štorch and Mikuláš Mader, and Trenčín pastor Jiří Chotěšovský of  Chotěšov. It seems that he was in touch with his brother Jan Hynconius, at the very least during 1576–1577, when Jan contributed three pieces to H.’s books of poems. In addition to Vitus Ophthalmius, H. was on familiar terms with Tábor alderman Kašpar Menšík and kept in touch with several important figures of the Czech and Upper Hungarian scholarly communities. As previously mentioned, one of his teachers was the headmaster of the Jihlava school Matyáš Eberhard. The examiner for his Bachelor’s examination at the university of Prague was Vác­ lav Zelotýn (Monumenta, 417). Authors who contributed to his books of poems included e.g. →  Jan Kherner, Ioannes Rosacius, →  Thomas Mitis and Trenčín pedagogue Peter Baroš, with whom H. became friends (RHB 1: 135). He was also on familiar terms with Valerián Mader (son of the above-mentioned Mikuláš Mader). H. was in long-term contact with printer →  Jiří Nigrin, in whose printing workshop he published all of his original works between 1576 and 1582. II Work Christian piety more or less permeates all of H.’s work, in which he generally combines Christian themes with ancient mythology. Among the ancient poets, he took his greatest inspiration from Virgil, whom he also imitates in some

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excellent Homeric similes. He was further influenced by Horace, Ovid, Statius, and Catullus. His poems usually contain a  refrain, sometimes lyrical passages and occasionally also metaphors. He regularly uses rhetorical devices such as anaphora, sometimes alliteration, and he employs hiatus quite naturally, which proves that he was a skilful poet. 1 Religious Poetry The main body of H.’s poetry is formed by poems on religious themes. The epic poem Carmen de gloriosa et laetissima resurrectione a mortuis filii Dei … Iesu Christi (Prague: Georgius Nigrinus 1576) is remarkable for its length, content and concept. It contains a  rather long dedication, composed in elegiac couplets, which H. inscribed to his patrons Nicolaus Wemynko and Martinus Primas while he was working at the school in Prostějov. The dedication is followed by two short poems thanking Christ for the salvation of mankind, written by H.’s brother Jan Hynconius both in Greek and in Latin translation. Then comes H.’s poem itself, whose very first verse (‘Arma deumque canoʼ) clearly reveals the author’s inspiration by Virgil’s Aeneid, which pervades the poem, sometimes even in the form of direct quotations. The poem’s central motif is Christ’s heroic descent to the underworld to bring sinners back after he has cleansed them from sin by his sacrifice. The story continues with a  depiction of Christ’s world-changing resurrection. This is followed by an extensive description of the idyllic nature of the world reborn, in which H. was again inspired by Virgil, but this time by his Ec­ logues, as well as by Horace, Ovid, and

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Catullus. The poem contains not only frequent mythological allusions, anaphora and alliteration, but also several extensive Homeric similes. A two-verse refrain reappears throughout the poem. In his poem Carmen de admiranda atque stupenda nativitate filii Dei … Iesu Christi (Prague: Georgius Nigrinus 1577), composed in hexameters, H. celebrates the birth of Christ. It is thus a  strena, which H. wrote on the occasion of the New Year and dedicated to the municipal council of Trenčín. In his poetic dedication to the Trenčín council, H. mentions some of his prominent Trenčín contacts (mentioned in his biography above). An introduction written in elegiac couplets by Peter Baroš of  Beluša and entitled Ad pium candidumque lectorem follows, together with a  poem composed in minor Sapphic stanzas by H.’s brother Jan Hyn­conius. In the main poem, H. uses the same means as in his previous poem on the resurrection (mythological allusions, anaphora, alliteration, Homeric similes); however, he occasionally uses Greek words instead of Latin ones. The main poem is followed by another two original pieces by H.: the first is written in Sapphic stanzas, the second in elegiac couplets; the book thus has a chiastic structure. 2 An Elegiac Poem The long elegy Glatovia, urbs regni Bo­ hemiae, ardens ignibus anno … 1579 die 12.  Maii… (Prague: Georgius Nigrinus 1582) recounts in detail the fire that broke out in Klatovy on 12 May 1579; it also mentions a further two fires in the same town during the year that followed. The disaster is perceived as a  ­ punishment

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from God, which can only be averted through piety, justice, and unity. The poem was intended as a lament, and this is reflected both in the metre selected (elegiac couplets) and in the plaintive refrain. Nevertheless, the description of the disastrous fire cannot be but epic. The poem contains numerous mythological allusions, anaphora and sometimes alliteration. It is preceded by a short introduction addressed to the reader (5 elegiac couplets) by Ioannes Rosacius, who likewise considers disasters to be punishments from God. H.’s prosaic dedication to the municipal council of Klatovy follows, in which he admits that his description is based on the testimony of others, because he did not experience the fire himself. After the main poem, H. added an eteostic. 3 Occasional Poetry H. published two books of occasional poetry and one separate poem. The first of these is a collection of epithalamia for H.’s close friend, Votum nuptiale … Vito Ophthalmio, sponso, artium et philosophi­ ae baccalaureo … virgini Evae, sponsae, filiae d. Stanislai Hydropotae (Prague: Georgius Nigrinus 1579), to which H. contributed a  congratulatory poem consisting of 41 hexameters. Other contributors included Jan Kherner from  Pilsen with one poem, Matěj Benedicti with a poem and an eteostic, and Jakub Taxoviensis Pannonius with two poems, one in Latin and one in Greek. The poem Θρῆνος τριῶν ἀρετῶν ad tumulum … M. Eberhardi Iglaviensis… (Prague: Georgius Nigrinus 1580) is an epicedium for H.’s former teacher Matyáš Eberhard, composed of  21 elegiac cou-

plets. Jan Psaný added a Greek poem of 16 hexameters and Thomas Mitis three Latin elegiac couplets. The congratulatory poem for Šebestián Badenský, a  new abbot of the Premonstratensian monastery at Louka, entitled In felicem inaugurationem admodum reverendi in Christo patris … d. Sebastiani Padensis … carmen gratula­ torium (Olomouc: Fridericus Milichtaller 1585), was written when H. was a parish priest in Mikulovice near Znojmo. The poem contains a  brief biography of the new abbot. 4 Contributions to Collective Volumes Besides the above-mentioned collections of epithalamia for Vitus Ophthalmius and epicedia for Matyáš Eberhard, whose publication was initiated by H. himself, H. is only known to have contributed to two collective volumes. The first of these contributions was a  congratulatory poem on the wedding of the Tábor alderman Kašpar Menšík (In nuptias … Carparis Menssik, Prague: Georgius Melantrichus 1581, fols. A2b– A3a). It comprises 13 dicola composed of a hexameter and a dimeter. The poem contains a refrain. H. further contributed a  poem consisting of three elegiac couplets to Libel­ lus exercitiorum Poeseos scholasticorum propter tyrones artis versificatoriae… by Valerián Mader (Hlohovec: Valentinus Mantskovit 1588, fols. A7a–b). The only copy is deposited in the ÖNB in Vienna (shelf mark *35.X.164); it is also available on a microfilm in the OSZK in Budapest (shelf mark FM2/2561).

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III Bibliography Work: RHB 2: 376–379; RHB 6: 198; RHB 1: 135. Modern ed.: F. Marek (Studie, texty, básně) [F. Marek: Essays, Texts, Poems], ed. M. Hemelík. Jihlava, 2013. Bibl.: Monumenta historica Universi­ ta­ tis Carolo-Ferdinandeae Pragensis, I, Li­ber decanorum. Pragae, 1832; J.  D.  K. Čermák, Premonstráti v  Čechách a  na Moravě [Premonstratensians in Bohemia and Moravia]. Praha, 1877; J. Martínek, Humanistické tisky v  pražských fondech [Humanist Printed Books in the Collections of Prague Libraries]. In: LF 90/2 (1967), 184–92; J. Martínek, Nová humanistica [New Humanistica]. In: LF 90/1 (1967), 78–86; Z. Kákošová, Hu-

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manistický básník Juraj Koppay v  českom literárnom kontexte [The Humanist Poet Georgius Koppay in the Czech Literary Context]. In: Česko-slovenská vzájemnost a  nevzájemnost, ed. I. Pos­ píšil, M. Zelenka. Brno, 2000, 62–75; Storchová, 2011; J. Hemelík, Jan Hy­nek z  Velínova (Portrét renesančního vzdě­ lance, úředníka, politika a  básníka) [Jan Hynconius: A Portrait of a  Renaissance Scholar, Official, Politician and Poet]. Jihlava, 2015; J. Hemelík, Viri docti Igla­ vienses (Učení muži jihlavští aneb deset rektorů jihlavské latinské městské školy) [The Learned Men of Jihlava or Ten Headmasters of the Latin Town School in Jihlava]. Jihlava, 2017. Marcela Slavíková

I Iacobaeus, Iacobus (Iacobus Iacobaeus the Younger, Iacobaei, Jakub Jakobeus ml., Kutnohorský, Guötenus, Guttenbergensis) c. 1591, Kutná Hora – 1645, Prešov a Protestant priest, teacher, poet and author of historical and religious works I Biography I. came from a  burgher family. He attended schools in his hometown Kutná Hora,  then in Louny, Nymburk, where he was a  student of →  Petrus Fradelius, and in Litoměřice, where he studied under  →  Václav Rokycanský. In 1612 he was headmaster of the school in Polná. At that time, he was admitted to the university of Prague, where he received his Bachelor’s degree in 1613 and his Master’s degree in 1616 upon defending his disputation An pudor locum habeat in sene? In 1613–1615 he taught in Sušice. In 1615–1617 he was headmaster of the school in Písek. In the end, however, he decided to pursue a  religious career  – on 16 May 1618 he was ordained a priest at the Church of Our Lady before Týn. He began as a  Utraquist deacon at the Church of St Nicholas in the Lesser Town of Prague; he then served as a  priest in Úhonice and a  pastor at the Church of St Michael in Prague. After the Battle of White Mountain he departed for Saxony, where he spent a year in the town of https://doi.org/10.1515/9783110650181-012

Schandau; in 1622–1624 he lived in Dresden and on the Silesian-Moravian-Slovakian borders. The issuance of the Regulations on the Prohibition of non-Catholic religion in Bohemia in 1624 and then also in Moravia on 27 November of the same year led him to seek protection in Slovakia. In 1625 he resorted to Trenčín, to the estate of Caspar Illésházy / Ilešházi, where other Czech exiles (Vác­lav Vokál, Benjamin of Háj, Nikodém Čížek) had also found refuge. He was still there at the beginning of 1626, when he dedicated a poem for the New Year to the town council. Later in 1626 he moved to Kučín near Vranov and one year later to Soľ near Prešov, where he worked as an evangelical priest. In 1630 he became a teacher in Prešov and in 1637–39 he was headmaster of the school there. In 1693 he returned to the religious post, which he held in Prešov until his death in 1645. I. was married; his son Mikuláš Palaeopragensis was born in Prague in 1620 and became a citizen of Prešov in 1646. He was active in literature; in his poem Fleverat ante suas Maiestas Slavonia dotes, attached to his father’s epic poem Gentis Slavo­ nicae lacrumae (Levoča: Vavrinec Brewer 1642), he praised him as an historian and a  Slovakophile author. I.’s patrons in Slovakia, besides Caspar Illésházy, also included Gábor Bethlen  / Gabriel Betlen and George I Rákóczi. He established friendly relations in various places and positions, which are documented in minor Latin occasional poems. In Bo-

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hemia in 1609–1621, for example, these included →  Nicolaus Troilus, →  Iacobus Zabonius, Georg Be­rger, → Ioan­nes Campanus; friendly notes from Martin My­ lius, Victorinus Moravecius and Georgius Candidus are also to be found in the collection Symbolon mentis gratae. II Work Twelve of I.’s larger works and more than 30 smaller Latin contributions were published in print. I. wrote in Latin and Czech, or more precisely in Slovakised Czech. The core of I.’s work lies in poetry. Of the ancient authors, he especially imitated Virgil. Although his poetry is the product of contemporary poetry practice, it is more subjective and rhetorical than the poetry written by his peers. I.’s epithalamia, encomia, Eucharistic poems and  epigrams contain secular themes (concerning contemporary social issues) and personal motifs based on his own experience. I.’s work is an example of how Czech patriotism was strengthened in the new, Slovak environment. It consists of several phases that reflect the political and social situation in the Czech lands and I.’s subsequent periods of residence in Germany and Slovakia. There is a noticeable shift in his poetry from the ease and freshness of occasional epithalamia to reflective-civic lyricism, historical writings and sermons. 1 A Historical Poem The greatest of I.’s works in terms of its importance for Slovak cultural history is his partially lost historical prose about the Slovaks’ past, Viva gentis Slavonicae delineatio (Levoča: Vavrinec Brewer 1642,

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only fols. D1–E4 are preserved, containing 245 dactylic hexameters and 7 elegiac couplets). This work contains the poem ‘Gentis Slavonicae lacrumae, suspiria et votaʼ, which is directly related to the unpreserved first part. In it, I. recalls the activities of Sts Cyril and Methodius, and describes the Slovaks’ suffering during Tatar invasions and Turkish ravages. I. obscures many facts through his frequent use of symbolism. He was inspired by the Czech poetic composition Libellus supplex by →  Václav Clemens (Prague: Daniel Sedesanus 1614), but he filled his adaptation with contemporary ideas. The personified ‘mother of the Slovaks’ is the symbol and allegory of the entire Slovak nation; in some places, she also merges with the Lutheran Church. The composition is written in the style of Virgil’s Aeneid. It is considered to be a  pioneering work with respect to civic-patriotic awareness – it greatly influenced the authors of the beginning of the Slovak National Revival. 2 Latin Occasional Poetry The collection Symbolon mentis gratae (Prague: s.t. 1612), which I. dedicated to his patrons and supporters during his studies, contains 14 poems. Of those, Guttna, tuum nomen quam sit laudabile cunctis is worth particular mention. It reflects the difficult years of the Bohemian Revolt, which strengthened I.’s love both for his hometown and for the whole country. It brings to life the Hussite tradition and the fights between Jan Žižka and Sigismund of Luxembourg over Kutná Hora in 1421/2. I. equates the freedom of his homeland with the freedom of religion. The second part contains satires

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and epigrams, in which I. adheres to ancient models. I. uses them to humorously mock people and their relationships; he takes people he met in Kutná Hora as prototypes for this mockery, but clearly intends it to be interpreted more broadly. In his congratulatory collection for the New Year 1615, Poean admirandae et adoran­ dae Christi theantropiae (Prague: Matěj Pardubský 1615), which he published while a  teacher in Písek, I. built on the encomia of his previous collection. The core is formed by a  lyrical poem about the mysticism of Christ’s birth, ‘Purpurei roseo Phaebi surgentis ab ortu’, in which I. uses Virgilian epic and Alcmaic verses. In the lyrical epicedium ‘Uxorem matremque tuam caramque sororem, quod defles’ in the collection Piis manibus by Martin Mylius (Prague: Paulus Sessius 1621, 6 elegiac couplets), which was inspired by the unfavourable political situation reflected in particular by people’s postwar fates, I. places the suffering of the community above personal misfortune. He expresses the hope that God will punish usurpers. I.’s collection of Latin occasional poetry Otii vernalis anni 1627 aegrisom­ nia (Košice: Daniel Schulz 1627) contains ‘delirious’ verses with serious, mainly secular content. As well as encomia and genethliaca, these include political reflections in epigrams, in which I. openly supports the defenders of Protestantism Gábor Bethlen and George I Rákóczi. He believes in better times to come after the Treaty of Pressburg, which was signed in December 1626 between Ferdinand II and Bethlen. Only two poems date from 1642. The more important of them is ‘Elegi­

dion epynikio-onomasticon’ (31 elegiac couplets), which is attached to the below-mentioned sermon Anamnisis on God’s four visits to Prešov. It is a celebration of those who contributed to the construction of the church in Prešov in 1642. 3 Historical Work in Prose I. dedicated his work about the development of the Bohemian churches, Idea mutationum Bohemo-evangelicarum ec­ clesiarum (Amsterdam: Philippus Lippoldi 1624), to his patron Caspar Illésházy. He presents religious history from the times of Svatopluk and Bořivoj until 1624, even recording the names of the first exiles from the Czech lands. This is part of the first phase of church-historical writings by authors in exile, e.g. → Pavel Stránský, Ondřej Habervešl of  Habernfeld and → Pavel Skála of Zhoř, acquainting foreigners with the fates of Bohemian Protestantism. The entire work is strongly confessional and contains patriotic elements. It is based on earlier Czech historical writings (Bartoš Písař, →  Da­ niel Adam of Veleslavín, → Václav Hájek of  Libočany) and I.’s own experience, with a tone of objectivity and confessional tolerance. 4 Religious Prose Dianoia nativitatis Johannis Baptistae, to jest: Spis rozdílnost soudů v  sobě zdržu­ jící, jenž povstali při narození sv. Jana Křtitele [A Work Presenting Different Opinions on the Birth of St John the Baptist] (Prague: Paulus Sessius 1619) looks at the meaning of the birth and acts of St John. Kázání pohřební [A Funeral Sermon] (Praha 1621) is characterised by

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a compilation approach, which results in stylistic inconsistency. The sermon Anamnisis, to jest: Věčná a neumírající paměť [Eternal and Immortal Memory] (Levoča: Vavrinec Brewer 1642), written for the foundation of the Hungarian Protestant church in Prešov in 1642 was followed by the more elaborate consolatory sermon Pascha la­chry­ mosum, commemorating the great fire in Prešov at Easter 1643 (Levoča: Vavrinec Brewer 1643). I.’s religious feelings are expressed much more strongly in his sermons than in his secular poems and prose. The sermons are based on biblical stylistics and contain pathetic passages. III Bibliography Work: Knihopis K03459, K03460, K03461, K18311; Čaplovič, Telgársky 524, 526, 532, 880, 881–95; RMNy 1389, 1409, 1472, 1938, 1939, 2009. Modern ed.: J. Jakobeus, Gentis Slavo­ nicae lacrumae (1642)  – Slzy, vzdychy a  prosby národa slovenského [Tears, Sighs and Pleas of the Slovak Nation]. In: Antológia staršej slovenskej literatúry, ed. J. Mišianik. Bratislava, 1981, 150–6. Bibl.: RHB 2: 409–13; RHB 6: 172; Kuzmík 1976, 1: 320–2, 323; Minárik 1985: 192–3, 207–14. J. Minárik, M. Vyvíjalová, Jakub Ja­ ko­ beus (okolo r. 1591–1645) [Iacobus Ia­co­baeus (c. 1591–1645)]. Bratislava, 1963; M. Keruľová, Literárne ponímanie kultúrnej alterity v slovenskom huma­niz­ me [The Literary Perception of Cultural Alterity in Slovak Humanism]. In: Brněn­ ské texty k slovakistice 10/1 (2008), 73–82; E. Tkáčiková, Medziliterárne a  medzikultúrne kontexty tvorby Jakuba Jacobea [The Interliterary and Intercultural Con-

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texts of the Work of Iacobus Iacobaeus]. In: Slavica litteraria 14/2 (2011), 125–30. Eva Frimmová

Iessenius a Iessen, Ioannes (Jan Jesenius, Jesenský, de Magna ­Iessen, z Veľké Jeseně) 27 December 1566, Wrocław – 21 June 1621, Prague a physician, philosopher, diplomat and poet I Biography I. was a versatile scholar of international renown. He occupies an important place in the history of Central European science and politics. His father Baltazar, a  prominent nobleman and diplomat, was from an Upper Austrian Protestant family from the Turiec region in Slovakia (the village of Veľká Jaseň, now Turčian­ ske Jaseno). His mother, Martha Schüller, came from a  German burgher family in Wrocław, where I. spent his childhood (Polišenský 1962). He attended primary and secondary school at the Church of St Elizabeth (Elisabethanum) in Wrocław. In 1583–1585 he studied at the university in Wittenberg; in 1585–1588 he studied philosophy and medicine at the university in Leipzig, where he defended his Bachelor’s thesis on the immortality of the human soul (De animae humanae im­ mortalitate) in 1587. After that, he studied at the university in Rome. In 1588–1591 he continued his studies of medicine at the University of Padua, where he used the

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nobiliary particle ‘of Veľká Jaseň’ for the first time. In 1591 he received the degree of Doctor of Medicine for his work De pu­ trescentis bilis in febre tertiana exquisita intermittente loco [On Biliary Diseases during Three-Day Chills] and the degree of Doctor of Philosophy for his work Pro vindiciis contra tyrannos [On the Right of People to Resist Tyrants]  – he defended both these theses on the same day. As a  non-Catholic he could not receive the doctorates in Padua; nevertheless, on the recommendation of the Padua professors, he was awarded both degrees in Prague. In Padua he was most influenced by the prominent Italian physician Girolamo Fabrizi d’Acquapendente, famous for his discoveries in anatomy, surgery and embryology, who was one of the first to perform autopsies systematically (Smith, Macchi, Parenti, De Caro 2004: 542). Having completed his studies, I. returned to Wrocław. In 1595 he married Maria Fels, also of Wrocław and daughter of the high Silesian official Adam Fels; he lived with her until her death on a journey to the Kingdom of Hungary in 1612. Their marriage remained childless, but I. had one illegitimate daughter, Julia, whom he adopted. I. worked as a general practitioner in Wrocław in 1591–1593; from 1593 until 1595, he was a personal physician to Duke of Saxe-Weimar Friedrich Wilhelm I at his court in Dresden. Thanks to the duke, I. became a professor of anatomy, surgery and medical botany at the University of Wittenberg in 1595, and continued in that role until 1602. He became the dean of the Faculty of Medicine in 1597 and the chancellor of the university later the same year. I. gained an excellent reputation there for his teaching and re-

search; students enjoyed his interesting lectures (Polišenský 1965). I. supervised 20 quality theses and published countless scientific works of his own; he carried out a number of autopsies on the bodies of executed criminals. In 1599 he met Tycho Brahe, with whom he became close friends. Upon Brahe’s invitation, I. visited Prague for the first time in 1600 and quickly became acquainted with a number of people in high circles there. On 12 June 1600, I. carried out the first public autopsy in Central Europe – on the body of a hanged convict – at Reček’s College in Prague. In 1601 I. visited Prague for the second time and delivered a funeral oration over Tycho Brahe there on 4 November (jáchim 1995). In 1602 I. moved to Prague for good; he lived in Prague from then until his death. He worked as a general practitioner, mainly in high aristocratic circles; he was engaged in literary activities and performed several private and public autopsies. He maintained frequent contact with courtly and academic circles but, as a  married man, he could not work for the university directly. His efforts to be appointed as a personal physician to Rudolf II were not successful either. In 1608, however, he became a personal physician to Archduke Matthias, later Holy Roman Emperor Matthias II, whom he followed to Vienna. Yet in 1612 his growing dissatisfaction with both Rudolf and Matthias, because of their Counter-Reformation activities, led him to give up this position (Janáček 1987). In 1613–1617, he travelled in Europe, especially Germany, Hungary and Italy, where he worked on an occasional basis at the universities in Rostock, Dresden, Basel, Tübingen and Siena. He then returned

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to Prague, where in 1617–1620 he was chancellor of the university in Prague. In 1618 he was also appointed professor of history at the university and began to enter politics actively. As chancellor, he adopted a  strong focus on politics and diplomacy. In the same year, I. led a diplomatic mission to the Hungarian diet in Pressburg (now Bratislava), whose aim was to prevent the election of Ferdinand II as King of Hungary. This plan did not work; in addition, I. was arrested by Ferdinand’s soldiers and taken to Vienna for interrogation. After his release in 1619 he became even more radical and published strongly anti-Habsburg works. He also vocally opposed the Jesuits; he became one of the main representatives of the Protestant party and a  supporter of Fre­ derick of the Palatinate, whose Prague coronation he attended. In 1619–1620 he was engaged in taking over the confiscated Jesuit library and Clementinum college. He even sought to have the college renamed as Collegium Fridericum in honour of Frederick of the Palatinate. At that time, he was diplomatically active – he accompanied Frederick on his journey through Moravia and Silesia and was later part of an important to the King-Elect of Hungary, Gábor Bethlen, in Banská Bystrica, trying to obtain his military assistance for Bohemian estates. On that occasion, he harshly criticised the Jesuits and Ferdinand II. In October 1620 he resigned the office of chancellor. Shortly after the Battle of White Mountain he was arrested in Prague, tried for insulting the majesty and, on 21 June 1621, executed at the Old Town Square in Prague together with other leaders of the Bohemian estates. His execution was conducted in

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a  particularly humiliating manner (his tongue was cut out and he was decapitated) and his body was left unburied (Petráň 1985). As one of the leading intellectuals of his time in the Czech lands, I. maintained a  rich network of social contacts from court (the courts of Rudolf II and his brother Matthias) and aristocratic circles (Karel the Elder of Žerotín, Petr Vok of Rožmberk / Rosenberg, Bohuslav of Michalovice), as well as men of letters (Jacob Typotius), important university scholars, and domestic and foreign scientists (Tycho Brahe, → Johannes K ­ epler, →  Tadeáš Hájek of Hájek, →  Adam Zalužanský of Zalužany, and Prague university chancellors Martin Bacháček and Jan Adam Bystřický of  Bochov). I.  was mentioned by →  Duchoslav Tugurinus (Partis epicae … libri, 1612), →  Václav Clemens (Vox in Roma, 1618) and →  Sa­ muel Martinius (Parentatio, 1624). I.’s birthday was celebrated by the Wrocław poet Andreas Calagius in his poem Natale (1609); his life and death were recalled immediately after his execution by his student and friend → Paulus Gessinius in the work Zachaei Pulegi de Zybisin Paren­ tatio heroibus bohemis a  Ferdinando II. Pragae indigna passis (1621). During the 17th, 18th and 19th centuries, I.’s medical works were published repeatedly and he enjoyed substantial fame among scholars. Nevertheless, less educated authors mentioned him with distance and even derision  – mainly because of his public autopsies  – e.g. Mladá Boleslav chronicler Jiří Kezelius Bydžovský (1576–1654) in his chronicle (Kamper 1935). I. is an important figure in Czech and Slovak history. Comenius University’s

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Faculty of Medicine in Martin, Slovakia, is named after him, as are an international train, an asteroid, and an honorary Medal awarded by the Slovak Academy of Sciences for merit in the medical sciences. I. is the protagonist of the historical novels Doktor Jesenius (1972) by Ľudo Zúbek and Lékař umírajícího času [The Physician of a  Dying Time] (1984) by Vladimír Körner; he also appears in the historical novels The Bloodletter’s Daughter (2012) by Linda Lafferty and Mistr Kampanus [Master Campanus] (1906) by Zikmund Winter. The series Le­ kár umierajúceho času (1983) and the film Svědek umírajícího času [The Witness of Dying Time] (1990) are also about him. II Work I. received a  quality education, which taught him the principles of both German Protestant Humanism and Italian Renaissance Humanism. Thanks to his multinational origin, frequent stays abroad and contact with a range of scholars from all over Europe, he was the kind of Central European Renaissance cosmopolitan who mastered several languages and used them fluently (Kopecký 1988). Thanks to his education, he mastered the classical languages thoroughly; he published the vast majority of his scientific, philosophical and poetic works in Latin. I.’s friends embellished some of his works with accompanying Latin verses. I.’s work is closely related to his scientific and literary activities as well as his lively interest in history and in contemporary cultural and political events, and reaches a truly Renaissance breadth. It can be divided into several categories. The core of I.’s work is formed by medical

treatises; his other works consist of philosophical, political-diplomatic and historical writings, speeches and occasional poems. After I.’s execution as part of the Catholic Counter-Reformation, most copies of I.’s works in Czech libraries were destroyed, but his works were preserved in German, Hungarian and Slovak libraries. The books from I.’s own rich library in Prague were stolen and are now lost, with the exception of just 15 volumes, which are deposited in three libraries in Prague (Kachlík 2012). 1 Medical Treatises I. was primarily engaged in scientific works in the field of medicine during his time in Wittenberg and in the first few years after he moved to Prague. Medical treatises form the most substantial part of his scientific and literary legacy. Anatomiae, Pragae anno MDCI ab se solemniter administratae, historia (Wit­ ten­ berg: Laurentius Seuberlich 1601) is probably I.’s most famous work, although it was not the most important for him professionally. In it, I. described his famous Prague autopsy, performed on 12 June 1600. This public autopsy took place at Reček’s College at the instigation of Tycho Brahe and Adam Zalužanský of Zalužany and drew a  large public audience, including the chancellor Zdeněk Vojtěch Popel of Lobkovice / Lobkowicz. In it, I. made good use of his experience with animal autopsies, which he had performed while still a student with his Wittenberg teacher Georg Walther (Kachlík 2013) and later on his own as a teacher in Wittenberg himself. The Prague autopsy was carried out both to fulfil his personal scientific ambitions and to draw the at-

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tention of the university of Prague and the Rudolphine court to himself, as well as to support the establishment of a medical faculty at the university. His extensive description of the autopsy occupies 320 pages: it is a substantial work and made I. one of the most renowned physicians of the time. The introductory, poetic-rhetorical section comprises I.’s own introduction  – containing dedications to the emperor and the estates of the Kingdom of Bohemia and a celebration of man as a  masterpiece of nature  – followed by several poems in hexameters by other writers (Tobias Fischer, Jacob Typotius, and the Riga poet Basilius Plinius), celebrating Emperor Rudolf II as well as the autopsy performed. There is also a message to readers, in which the author celebrates the beauty of the Czech lands and remarkable men from among the nobility and science (e.g. also Tycho Brahe). This introductory section is followed by a theoretical treatise on anatomy and the actual description of the autopsy. I. describes the structure of the human body, the position and function of individual organs. On the one hand, I. is inspired by Galenic anatomy, keeps within the limits of Aris­ to­ telian natural philosophy, strongly depends on the Bible and explains the functioning of the human body theologically. Among ancient authorities, he most frequently quotes Hippocrates, Plato, Aristotle, Galen, Herophilus, Erasi­ stratus and Pliny the Elder; more modern citations are largely from Arabic authors and the founder of modern anatomy, Andreas Vesalius (Stingl, Musil 2012: 13), specifically his work De humani corporis fabrica libri septem (1543). On the other hand, I. complements his work with the

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latest findings by Italian anatomists, with which he became acquainted while studying in Padua, and presents his own discoveries concerning the function of the vocal cords, the auditory system and visual perception.  This knowledge was used by Johannes Kepler when he formulated his vision theory. The work De ossibus tractatus (Wittenberg: Laurentius Seuberlich 1601) is based on Galen’s homonymous treatise. In it, I. describes the composition, structure and number of bones of the human body, although his description of the skeleton is not very different from contemporary anatomical treatises. It is introduced by I.’s dedication, written in hexameters, to his patron Petr Vok of Rožmberk. I.’s most important work professionally is Institutiones Chirurgicae quibus universa manu medendi ratio ostendi­ tur (Wittenberg: Laurentius Seuberlich 1601), in which he draws on his own experience as a  general practitioner and partly on the works of the French surgeon Ambrois Parré and on traditional Galenic medicine. Unlike earlier authorities, I. does not perceive surgery as a craft but regards it as a highly academic discipline, analyses various surgical operations (e.g. the removal of gall and kidney stones, Caesarean section), and describes surgical instruments and the production of prostheses. The scientific description is preceded by a preface addressed to Emperor Rudolf II and by a selection of poems dedicated to I. The work was very popular; before the century was out, it had already been translated into German under the title Anweisung zur Wund-Artznei, in welcher alle u. jede Art

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u. Weise durch die chirurgischen Hand­ griffe zu heilen gewiesen werden (Nuremberg: Johann Daniel Zauber 1674). In the work De cavenda tollendaque peste ad amicos et patronos consilium (Prague: Schumann 1606), I. reacts to the Prague plague epidemic in 1606 (Černý 2014). He rejects both the Hippocratic explanation of the disease as a result of poor climate and the theological interpretation of the plague as a punishment from God. He provides hygienic and dietetic advice, including limiting contact with patients (Šimon, Balegová 2012: 25). Because of its popularity, the work was published in an extended version under the title Adversus pestem consilium (Giessen: Caspar Chemlinus 1614). In the treatise De sanguine vena secta demisso judicium (Prague: Daniel Sedesanus 1608), dedicated to the palatine Georgius Thurzó de Bethlenfalva, I. sets out the diagnosis of diseases based on blood colour, density and clotting and discusses bloodletting treatment. I. demonstrates admirable knowledge of blood composition, including blood serum (Šimon, Balegová 2004: 2007). The work provoked heated debates in the contemporary scholarly community, but it eventually became very popular. Within the 17th century it was published in an extended edition with an extensive commentary by Jacobus Pancratius Bruno, entitled De sanguine, vena secta, dimisso judicium, notis et castigationi­ bus ad hodierna et vera artis medicae prin­ci­pia accomodatum (Nuremberg: M. and J. F. Endter 1668); a century later, it was included in an edition by Prague anatomist Josef Tadeáš Klinkosch: Dis­ sertationes medicae selectae Pragenses

(Prague, Dresden 1775–1793). However, I.’s similar treatise on urine remained in manuscript form and has been lost. 2 Philosophical Works I.’s philosophical work deals primarily with natural philosophy. It was influenced by Aristotelianism (of the Lutheran type), with which I. became acquainted in Wittenberg, and by Renaissance Neoplatonism (Nejeschleba 2008). The work De divina humanaque phi­ losophia progymnasma peripateticum (Venice: Joachim Bruinolus 1591) is dedicated to Rudolf II. It contains a  brief introduction and an outline of basic philosophical concepts and movements, based on Aristotelian principles. In the work Zoroaster, Nova, brevis, veraque de universo philosophia (Wittenberg: Johannes Crato 1593), I. gradually inclines towards Neoplatonic  philosophy. He discusses the relation between philosophy (metaphysics) and natural sciences (physics). In I.’s opinion, these two complement each other, and this complementarity makes it possible to acquire complete knowledge. According to I., the prime beginning of existence is a  created all-encompassing essence (Horský 1955), from which all being emanates – he thus understands the act of creation in Neoplatonic-Christian terms. He thinks that the first created being was space illuminated by light. The work reflects the influences of contemporary philosophical ideas and scientific theories (Francesco Patrizi, Nicolaus Copernicus, Giordano Bruno). The work De sympathia et antipathia rerum naturalium causis (Wittenberg: Meissner 1599) is based on a dissertation

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defended by I.’s student and later follower in Wittenberg, Daniel Sennert, which was devoted to the idea that sympathy and antipathy are the guiding principles of the universe, which was widely discussed at the University of Wittenberg (Nejeschleba 2006). In the work, I. develops Aristotelian philosophy alongside Paracelsian ideas, mediated by Tycho Brahe (Nejeschleba 2015: 390), and discusses the effects of sympathy and antipathy in nature. He also explains certain methodological principles of scientific research – not everything can be explained by God’s intervention and we must look for internal causes behind certain phenomena. In the work De anima corpore et universi (Prague: heirs of Daniel Adam 1605), I.  returned to the traditional Aristotelian interpretation of the world, on the basis of which he described the relation between the body and the soul. 3 Political Works and Panegyrics After distancing himself from the Habs­ burg rulers because of their Counter-Reformation politics, I. became more involved in political life and diplomacy (Bákosová-Úherová 1971). Besides some idealism, efforts to fulfil his personal ambitions clearly also played a  role in this development. He expresses his political ideas and plans and summarises his experience from the diplomatic missions he undertook in a  number of his Latin works. Although his family came from Upper Hungary  and I. was a  typical Renaissance cosmopolitan by nature (Teszelszky 2010), he maintained his closest relations with the Czech lands and Rudolphine Prague. In his practi-

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cal political activities and his political works he focused on defending not only the rights of the Protestant camp but also the ‘Bohemian issue’, specifically the Bohemian Protestant estates (Sousedík 1995). He similarly defended the rights of the university of Prague. I.’s interest in political events was closely related to his interest in history; for some time he even held the, albeit formal, post of Hungarian court historiographer. He interspersed his political works with longer historical excursions. The work Pro vindiciis, contra tyran­ nos (Frankfurt: Johann Bringer 1614) is a  printed version of I.’s doctoral thesis, which he defended in Padua on 8 August 1591. In it, I. expresses the view that rulers and their subjects should have both rights and obligations. I. rejects Machiavelli’s view that the ruler has unlimited power and the associated right to use any means to retain that power. He is inspired by the ideas of the monarchomachs of the 16th century (Stephanus Iunius Brutus, Theodore Beza; see Šolcová 2015: 137) and, in accordance with them, he upholds the people’s right to oppose tyrannical rule. The work Regis Ungariae, Mathiae II. coronatio (Vienna: Ludwig Bonnoberger 1609) is dedicated to King Matthias II, whose favour I. sought after he began to differ with the Rudolphine court. In the form of a  panegyric interspersed with verse passages in hexameters, I. here describes Matthias’s coronation as King of Hungary. The core of the work is then formed by a  chronological historical overview of the kings of Hungary; the work includes a  topical warning about

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the danger of the Turks invading Central Europe. The panegyric Ad Mathiam II. Unga­ riae et Bohemiae regem oratio inaugura­ lis (Vienna: Ludwig Bonnoberger 1612) celebrates Matthias’s coronation as the King of Bohemia, which I. attended in Prague in 1611. The handwritten original of the work has been preserved in an impressive manuscript that I. presented to Matthias II in person (ÖNB, Cod. 8790). The work Ad divum Mathiam Caesarem (Frankfurt: Johann Bringer 1612) describes Mat­thias’s coronation as the Holy Roman Emperor in Frankfurt in June 1612, which I. also attended. The Latin report Legationis in re­ giis Ungarorum comitiis … renuncitatio… (Prague: Paulus Sessius 1619), written in prose, describes I.’s mission to the Hungarian diet as a  delegate of the Bohemian estates. In it, I. expresses strong anti-Habsburg views. The text is complemented by Latin verses written by Václav Clemens. The work Ad regni Boemiae, … in­ clitos ordines de restauranda antiquissi­ ma Pragensi Academia, rectoris Jessenii … exhortatio (Prague: Paulus Sessius 1619) contains a  memorandum in Latin, German and Czech, addressed to the Bohemian estates, requesting their support for the university of Prague to bring it back up to the standard that it had had in the past. I. provides an outline of the history of the university and criticises the activities of the Jesuits in the Clementinum.

The core of the work De vita et morte illustris et generosi viri, domini Tychonis Brahei (Prague: Georgius Nigrinus 1601) is formed by a famous speech that I. delivered at the funeral of his friend, the Danish astronomer Tycho Brahe, at the Church of Our Lady before Týn in Prague on 14 November 1601. For the sake of publication, I. conceived this as a  complex biography. The work also contains an elegy by Johannes Kepler. The Latin oration De resurrectione mortuorum absolutssima concio (Prague: Paulus Sessius 1618) was originally delivered in German at the funeral of I.’s wife Maria in Sopron in 1612 and features elements of the preaching style. This sermon is complemented by a philosophical-theological reflection on the immortality of the soul, published under the title: Dissertatio. Quod animae humanae im­ mortalitatis sint, which is an expanded version of I.’s 1587 Wittenberg Bachelor’s thesis, De animae humanae immortali­ tate. I. defends the immortality of the human soul in an interpretation that builds on Aristotle and the Bible. He considers the soul to be a fixed entity, existing on its own, whose cognitive abilities do not require any physical organ. Another of I.’s speeches subsequently published in print is Oratio parresiasti­ ca, qua auxilia a rege et ordinibus Unga­ riae petuntur (Saragossa 1621), in which at the diet in Banská Bystrica I., on behalf of the Bohemian estates, asks Gábor Bethlen for financial assistance.

4 Public Speeches Because of his public engagement in academic circles as well as in political life, I. wrote several speeches.

5 Occasional Literary Production I. also wrote occasional poetry and occasional prosaic works; some of these were

Iessenius a Iessen, Ioannes 

published separately and some within collections by other authors (RHB 2: 442). The poetic composition Ad … Sden­ conem Adalbertum Popelium, baronem Lobcovicium … elegia (Padua: Laurentius Pasquatus 1590) consists of two parts. The first part in elegiac couplets, entitled Elegia, celebrates the return of I.’s friend Zdeněk Vojtěch Popel of Lobkovice from a study trip abroad to Bohemia. The second part, written in hexameters, celebrates the natural beauties of Bohemia and is dedicated to Emperor Rudolf II. The prosaic treatise De rustico Boe­ mo cultrivorace historia … (Prague: Paulus Sessius 1607) describes the curious contemporary story of a Bohemian farmer who became famous for the admirable art of knife-swallowing. 6 Editions I. was also engaged in editorial activities and published several historical, philosophical and medical works that interested him or that his friends had written. Some of them were complete, annotated editions, others rather excerpts accompanied by his own texts and reflections. The publication Caroli Sigonii De dia­ logo liber … opera luci redditus (Frankfurt: Heinrich Osthaus 1592) contains an edition of a work by an important Renaissance historian on the history of ancient Greece and Rome. The publication Heironymi Savona­ rolae Ferrariensis, Ordinis Praedicatorum, universae philosophie epitome (Wittenberg: Simon Gronenberg 1595) contains an edition of philosophical-theological works by Girolamo Savonarola with a  commentary by I, which draws attention to Savonarola’a reform efforts.

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An edition of a  work on hierography and symbols by I.’s close friend, the Flemish writer and Humanist scholar Jacob Typotius, was published under the title Jacobi Typotii Batavi, vivi doctis­ si­ mi  … historici, De hierographia, quae complectitur hieroglyptica atque symbola libri duo (Prague: Paulus Sessius 1618). It is dedicated to Karel the Elder of Žerotín and is complemented by poems written in hexameters by masters of the university of Prague (Ioannes Campanus, Petrus Fradelius, etc.). 7 Correspondence I.’s broad network of international contacts and his numerous trips abroad provided the inspiration and motivation for him to maintain extensive correspondence. Unfortunately, a  substantial part of I.’s correspondence has either been lost or has not yet been researched and remains stored in archives; some letters are accessible in the EMLO and Frühneuzeitliche Ärztebriefe des deutschsprachigen Raums (1500–1700) databases. The extant letters comprise several that I. exchanged with Tycho Brahe and Johannes Kepler. I.’s correspondence with P. Magnus, a royal physician of Matthias II, is of particular note. In one of these letters, I. explains his opinions on the importance of healing springs, especially those in Carlsbad. I. further exchanged letters with a  friend of his, Péter Révay, who was the hereditary governor of Turiec county and Royal Crown Guard for the Holy Crown of Hungary, to whom he emphasised the importance of the crown as an insignia of royal power.

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III Bibliography Work: For an overview of I.ʼs work, cf. RHB 2: 439–42. Knihopis K3540–41; VD 17: 14:005090N, 14:010153W, 14:019598A, 23:000532A, 23:289997N, 23:295186R, 23:375292W, 23:682187R, 39:111456SBCBT21154, BCBT21982, BCBT27524, BCBT35071, BCBT35072, BCBT35073, BCBT35074. Modern ed.: B. Divišová, H. Floria­ nová, C. Matouš, D. Svobodová, O. Vo­ den­ková, Jan Jessenius z Jasené: Průběh pitvy jím slavnostně provedené v  Pra­ ze L.P.  MDC, k níž byl přičleněn traktát o kostech [Ioannes Iessenius a  Iessen: The Course of the Autopsy Performed in Prague in 1600 AD, Complemented by a  Treatise on Bones]. Praha, 2004; K.  Šolcová, Johannis Jessenii a  Jessen pro vindiciis contra tyrannos oratio. In: AC 29/53 (2015), 145–68. K. Šolcová, J. Je­ senský: Proti tyranům [Ioannes Iessenius: Against Tyrants]. Praha, 2019 (containing a  translation into Czech in addition to an edition of the original). Bibl.: For an overview of previous research, cf. RHB 2: 442. Z. Kamper, Kronika mladoboleslavská  – Kezeliova kronika od Mistra Jiřího Byd­ žovského sepsaná [A Chronicle of Mladá Boleslav  – Kezelius’s Chronicle, Written by Master Jiří Bydžovský]. Mladá Boleslav, 1935; Z. Horský, Kosmolo­gické názory Jana Jessenia [The Cosmological Views of Ioannes Iessenius]. In: Sborník pro dějiny přírodních věd a  techniky II. Praha 1955, 151; J. Polišenský, Związki Jana Jesseńskiego z  Wrocła­ wiem [Iesse­ nius’s Relations to Wrocław]. In: Laski kwartalnik historyczny Sobótka 17/2 (1962), 151–64; J. Polišenský, Jan Je­ senský-Jessenius. Studie s ukázka­

mi z  dí­la [Ioannes Iessenius: A Study with Excerpts from His Work]. Praha, 1965; M. Bokesová-Úherová, Ján Jes­ se­nius. Velký humanistický učenec a  bo­ jovník (1566–1621) [Ioannes Iessenius: A Great Humanist Scholar and Fighter (1566–1621)]. Bratislava, 1971; J. Janáček, Rudolf II. a jeho doba [Rudolf II and His Time]. Praha, 1987; M. Kopecký, Český humanismus [Czech Humanism]. Praha, 1988; J. Adamec, L. hlaváčková, P. Svo­bodný, Biografický slovník pražské lékařské fakulty 1348–1939 [A Biographical Dictionary of the Medical Faculty in Prague (1348–1939)]. Praha, 1988, 57–8; F. Jáchim, Osobnosti české minulosti. Jan Jesenius [Remarkable Figures of the Czech Past: Ioannes Iessenius]. In: Historický obzor 6/5–6 (1995), 136–7; S.  Sousedík, Jan Jesenský as the Ideologist of the Bohemian Estatesʼ Revolt. In: AC 11/35 (1995), 13–24; S. B. Smith, V. Macchi, A. Parenti, R. De Caro, Hie­ ronymus Fabricius Ab Acquapendente (1533–1619). In: Clinical Anatomy 17/7 (2004), 540–3; J. Petráň, Staroměstská exekuce [The Old Town Execution]. Praha, 2004; F. Šimon, J. Balegová, Ján Jessenius a  jeho spis O  krvi [Ioannes Iessenius and His Treatise on Blood]. In: Ján Jessenius O  krvi. Košice, 2004, 4–7; T.  Nejeschleba, Theory of Sympathy and Antipathy in Wittenberg in the 16th Century. In: AUPO – Philosophica VII (2006), 81–91; H. Floriánová, Jesseniova přednáška k první veřejné pražské pitvě konané roku 1600 [Iessenius’s Lecture on the First Public Prague Autopsy, Performed in 1600]. In: Donum magistrae: ad honorem Dana Martínková. Praha, 2007, 231–48; F. Šimon, J. Balegová, Niekoľko poznámok k prekladu Jesseniovho spisu

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O krvi [Several Notes on the Translation of Iessenius’s Treatise On the Blood]. In: Zborník príspevkov z 8. medzinárodného sympózia o dejinách medicíny, farmácie a veterinárnej medicíny 27.–29. júna 2007. Martin, 2007, 326–31; T. Nejeschleba, Jan Jessenius v kontextu renesanční filo­ sofie [Ioannes Iessenius in the Context of Renaissance Philosophy]. Praha, 2008; K. Teszelszky, The Hungarian Roots of a  Bohemian Humanist: Johann Jessenius a Jessen and Early Modern National Identity. In: Whose Love of Which Coun­ try? Composite States, National Histories and Patriotic Discourses in Early Modern East Central Europe, ed. B.  Trencsényi, M. Zászkaliczky. Leiden, 2010, 315–32; D. Kachlík, V. Musil, D. Vichnar, D.  Kachlíková, J. Stingl Jan Jesenius, lékař umírajícího času [Ioannes Ies­ senius, the Physician of a  Dying Time]. In: Praktický lékař 92/1 (2012), 53–9; D. Kachlík, D. Vichnar, V. Musil, D. Kachlíková, K. Szabó, J. Stingl, A Biographical Sketch of Johannes Jessenius: 410th Anniversary of His Prague Dissection. In: Clinical Anatomy 25/2 (2012), 149–54; F. Šimon, J. Balegová, Jesseniov spis o more [Iessenius’s Work about the Plague]. In: Ján Jessenius: Slováci

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na panovníckych dvoroch. Martin, 2012, 22–31; J. Stingl, V. Musil, Struktura a obsah Jesseniovy knihy „Iohannis Jessenii a  Iessen, Anatomiae Pragae, Anno M.D.C abs se solenniter administratae historia“ [The Structure and Content of Iessenius’s Book Iohannis Jessenii a  Ies­ sen, Anatomiae Pragae, Anno M.D.C abs se solenniter administratae historia]. In: Slováci na panovníckych dvoroch. Martin, 2012, 11–21; D. Kachlík, D. Vichnar, D. Kachlíková, J. Stingl, The Life and Work of Jan Jesensky (1566–1621), the Physician of a Dying Time. In: Journal of Medical Biography 21/3 (2013), 153–63; K. Černý, Mor 1480–1730. Epidemie v  lékařských traktátech raného novověku [The Plague in 1480–1730: Epidemics in Medical Treatises of the Early Modern Period]. Praha, 2014; T. Nejeschleba, Johannes Jessenius and (or) Daniel Sennert on Sympathy. In: Prilozi za istraživanje hrvatske filozofske baštine 41/2, 82 (2015), 389–400; K. Šolcová, Johannes Jesseniusʼs Pro vindiciis contra tyrannos Oratio and the Reception of Monarchomachy in the Bohemian Lands. In: AC 29/53 (2015), 137–68. Lubor Kysučan

J Jaroměřský, Jan (Iaromierzsky, Valessius, Valeš) (?), Čáslav – before 1617, (?) an author of Latin poetry and a Czech sermon I Biography J. studied in Görlitz, where Jaroslav Smiřický of Smiřice was his classmate, and later at several other schools: in Kutná Hora, where he was taught i.a. by → Ioan­nes Campanus, and in Hradec Králové. He received his Bachelor’s degree at the university of Prague in 1605 and his Master’s degree at the same institution as late as in 1613. He worked as a  teacher at various schools (Jičín, Mělník, Náchod, the New Town of Prague) and then as a  preceptor to several Austrian noblemen in Hradec Králové. After teaching in  Čáslav for a  short time, he then decided to pursue a  priestly career; in 1612 he was ordained a priest at the Church of Our Lady before Týn. He became a  chaplain in Čáslav and shortly thereafter a  village pastor in nearby Potěhy. His father Jan Jaroměřský the Elder (Valeš) and brothers Samuel and Vác­ lav are known members of the Humanist literary community too. J. was part of various communication circles, especially urban circles comprising local teachers  – Prague university graduates. Geographically, he was mosthttps://doi.org/10.1515/9783110650181-013

ly connected with East Bohemia; his work most significantly reflects the time he spent in Jičín and in his native Čáslav. Nevertheless, he did not stay in any one place long enough to become established as a key figure there. His oeuvre is dominated by occasional poetry, typical of the time, focused on his patrons in the local nobility, on his former teachers and on burghers of the towns in which he lived. J.’s work was thus firmly within the framework of contemporary conventions of Latin production; even so, it performed a  social function and helped to strengthen ties within the literary community and to establish relations between the author and his patrons. J. is also one of the authors whose works are frequently dedicated to relatives, thereby petrifying the entire family’s literary ties (poems are dedicated to his father in the Strena and Homonoia collections, and to his brothers in the Manes collection). J. was friends with his former classmate Jaroslav Smiřický of  Smiřice, to whom he dedicated several poems in various collections; Smiřický also became his most important patron. From university circles, →  Ioannes Campanus is the most represented dedicatee in J.’s works. J. contributed verses to a  printed disputation by Daniel Vratislavský from Mladá Boleslav, in which he remembers friendly contact with him in  Jičín. Earlier researchers (RHB 2: 425) conjectured that the poet →  Paulus Gisbicius could have been J.’s literary opponent, since several

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poems in the Homonoia collection (see below) could be considered to be related to him. Nevertheless, J.’s name does not appear in Gisbicius’s work, J. does not explicitly mention Gisbicius’s name either, and is it not entirely clear why they would have been enemies. Although J.  might have perceived Gisbicius as a poetic competitor because his work has a  number of common features (see below), poetic attacks of the kind previously surmised would probably have been caused by a  more fundamental dispute, of which we have no other evidence. II Work J. composed small, occasional poems in Latin In terms of form, the work is dominated by elegiac couplets; it further includes Phalaecian hendecasyllabic verses, Asclepiadean strophes, choliambic verses and iambic senarii. His satirical verses are mostly in the form of epigrams. He also uses poetic wordplays, sometimes involving other languages (Greek, Czech). J. treats ancient motifs rather mechanically; he uses them relatively often, but without much ingenuity, rather only to demonstrate that he is indeed a poeta doctus who knows the Latin poetic classics. Most frequently he paraphrases Horace’s Odes and sometimes he imitates Virgil (Eclogues). J. often used Greek, not only to make his texts more interesting but because he seems to have had a  genuinely good command of the language (see e.g. the poem in Drax dedicated to the alderman of Hradec Králové → Ioannes Hubecius, which is written in Greek in iambic trimeters with a parallel translation into Latin).

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1 Latin Occasional Poetry In J.’s printed collection Strena anni post secularem … maecenatibus et patronis dicata (Prague: officina Othmariana 1604), the introductory poem formulates the representation of poems as gifts for patrons and friends, which is typical of Latin occasional poetry. The order of the poems then reflects the hierarchy of those individuals and relatively precisely defines the focuses of J.’s patronage acquisition strategies. The first place in the volume is given to an epithalamion on the marriage of an important Bohemian nobleman, Jan Popel of Lobkovice / Lobkowicz; this is immediately followed by verses dedicated to Jaroslav Smiřický of Smiřice. The rest of the volume primarily contains poems (often symbola, anagrams) addressed to the burghers of Čáslav. A number of verses are also dedicated to contacts from the university milieu: Ioannes Campanus and Martin Bacháček of  Nauměřice, the chancellor of the university of Prague; another epithalamion, inspired by one of Horace’s odes (4.8) was written on the occasion of professor Václav Vlaverinus’s marriage. In a poem written for → Henricus Clingerius, J. expresses his desire to become acquainted with this outstanding poet. On the death of his former teacher → Melchior Haldius’s son, J. wrote another paraphrase of Horace (Odae 1.33). One of the final poems in the collection celebrates the construction of a new tower in Čáslav. J.’s time in Jičín and the contacts he established there are reflected in two of his works. The first of these is a  collection of mostly congratulatory poems dedicated to Jičín burghers under the title Natalibus nobilium … virorum Gitzcinae

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ad Cydlinam celebratis adplaudebam… (Prague: typis Schumanianis 1605). This was immediately followed by a  more sophisticated collection, Homonoia pri­ matum in urbe Gitschina… (Prague: typis Schumannianis 1605), which is primarily focused on aristocratic patrons with estates in East Bohemia (Jan Rudolf Trčka of  Lípa, Heinrich Matthias von  Thurn). The poem Ad moecenates formulates the direct relation between the quality of a work and the amount of material support: regardless of talent, one can hardly write successful poetry without money and influence. As in the previous collection, some of the texts are dedicated to Jičín burghers and officials. This volume also includes Topogra­ phia Giczinensium, a  poetic description of Jičín. Its length (50 elegiac couplets), makes this composition a  rather briefer form of a genre popular at that time; its content is traditional. It describes the favourable location of the town and its surroundings, framed i.a. by nine hills with castles on them (e.g. Kumburk, Bradlec), which provide important fortification. The beauty of the town and the riches of its surroundings (fertile soil, rivers full of delicious and cheap fish) are also described traditionally with some features of the topos of the so-called pleasant place (locus amoenus). In the following part of the composition, the author urges the town’s burghers to live in harmony and justice. This composition is followed by poems dedicated to the senate, town officials and the inhabitants of Jičín (po­ pulo Giczinensi). Each of these poems is introduced by a  quotation from an ancient classic author (Hesiod, Aristotle, Seneca, Terence and others) or other

authority (Paul the Apostle; Holy Roman Emperor Sigismund). According to J., the town council should provide patronage to Humanists, who were not very popular with ordinary people. This is followed by a section containing poems of a more personal nature, which opens with birthday wishes for the poet’s father Jan Jaroměřský the Elder. The end of the collection is formed of shorter, mostly epigrammatic poems. They include attacks against an unnamed literary opponent, who (as explained above) may or may not have been Paulus Gisbicius. In these poems, J. uses irony, sarcasm (mocking titles ‘De Gurgulioneʼ, ‘De Friduloʼ, ‘Ad Bumbalianumʼ) and various kinds of visual and rhetorical play (anagrams, alliteration), i.a. also with Greek (poems entitled ‘In filokakandraʼ, ‘In filokompoakoponʼ). The collection concludes with a poem by → Václav Makovecius, in which he expresses his support for J. and encourages him to continue working despite criticism. J.’s printed Latin work Manes illus­ triss. heroi … Sigismundi Smirzicky a Smi­ rzicz… (Prague: Pavel Sessius 1609) consists of three parts: compositions on the death of Zikmund Smiřický, a eulogy on Jaroslav Smiřický, and a  set of diverse epigrams and encomiastic and congratulatory poems entitled ‘Drax epigrammatumʼ. In the first part, it is worth mentioning the Virgilian eclogue ‘Naenia pastoritiaʼ, in which the shepherds Thyrsis and Phrasidemus celebrate the deceased Zikmund Smiřický. The composition is full of rhetorical figures and includes wordplay formed by combinations of Czech and Latin (‘Stroj se, canis! Qua latro latebas?ʼ).

Jaroměřský, Jan  

The second part is dominated by a  celebration of J.’s friend and patron Jaroslav Smiřický of Smiřice, who became the heir of the Smiřice estate after his father’s death. One of the texts provides evidence of the period J. spent living in  Hradec Králové and teaching at the town school, where he was i.a. preceptor to several Austrian (probably Viennese) students, to whom four symbola (‘Generosis  … iuvenibus Ioanni Wolzogen, Paulo Wolzogen, Laurentio Ssütter, Ionae Hilprant etc.ʼ) in this work are dedicated. Poems are also dedicated e.g. to Ioannes Campanus, the deceased poet →  Ioannes Chorinnus, and Martin Bacháček, as well as to burghers and prominent figures associated with Hra­ dec Králové, Čáslav and Kutná Hora. One poem is dedicated to each of the author’s brothers, Václav and Samuel. The final part of the collection is primarily composed of epigrams, most of which are written in an ironic and mocking tone. There are also a few love motifs, but these too are in comic or ironic form. For example, a  rather extensive poem (24 elegiac couplets) dedicated to Augustin Křeček from Uherský Brod is chiefly formed of a  wordplay on the principle of a  homoioteleuton (‘Compono, expono, depono, appono, repono  / exclamo, inclamo, clamo, amo, libo, bibo,ʼ etc.). Elsewhere, J. repeatedly makes fun of an acquaintance of his who married an old woman; in another poem, he jokes that women are only good in two cases: in thalamo et tumulo. J. refers to his lover as Panna or Panella (in Latin, i.e. declined as Pannae, etc.), which is a direct imitation of Paulus Gisbicius, who also referred to his girlfriend thus in his

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poems (his love lyric poems, however, are much longer and only rarely contain comic elements). Previous researchers (RHB 2: 429) considered the whole of Drax epigrammatum to be an imitation of Gisbicius’s collection Periculorum po­ eticorum partes tres (1602). The character of the poetry in both works is very similar in many respects: poetic attack on critics and opponents; satirical and ironic verses, mostly in the form of epigrams; various wordplays, also using other languages; an accumulation of rhetorical figures; unusual words, etc. It seems clear that J. was imitating Gisbicius, but he did not have such great poetic talent; his verses lack much originality – rather, they are a skilful and somewhat superficial imitation made more interesting by the use of various poetic figures and other rhetorical devices. Moreover, Paulus Gisbicius’s archaising style was probably deliberate and premediated, which cannot be claimed of J.’s work. In addition, J. kept well within the scope of the small occasional genre, whereas Gisbicius also wrote longer compositions on other ­topics. 2 A Sermon in Czech The Czech work Hlas Boží [The Voice of God] (Prague: Jiří Hanuš z  Kronenfeldu 1612) is a printed sermon on the subject of mammon. It is dedicated to two burghers of Čáslav, namely J.’s brothers-in-law, and to his cousin Dorota Šváchová, also of Čáslav. In his dedication, J. acknowledges having recently received financial support from these relatives, out of gratitude for which he is dedicating the work to them. He celebrates their generosity and resistance to the temptation to

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accumulate wealth, and writes that he has been granted a  priestly office in Prague. III Bibliography Work: RHB 2: 422–30 (the bibliography of works). Knihopis K16439; BCBT 40323, 40325, 40328, 40329. Modern transl.: Businská 1975: 199–201 (a translation of the poems). Bibl.: For an overview of earlier research, cf. RHB 2: 429–30. J. Martínek, Nové literárněhisto­ rické poznatky čerpané ze strahov­ských konvolutů 16. a  17. století [New Literary-Historical Knowledge Drawn from Strahov Binder’s Volumes of the 16th and 17th Centuries]. In: SK 10 (1975), 47–66; Holý 2010; Storchová 2011; Martín­ ková 2012. Jana Kolářová

Jičínský, Bohuslav (Bohuslaus Giczinsky, Bohuslaus ­Matthiae, Bohuslaw Mathiae) 1580 (?), Český Brod – 1620, Prague a Prague university beadle and publisher of university intimations I Biography The first mention of J. comes from as late as 1600, when he was recorded as an assistant to Prague university professor Václav Vlaverinus. He was probably studying at the university himself at the time, because he then became an assis-

tant teacher at the town school at the Church of St Nicholas in the Lesser Town of Prague in 1604 and was appointed as its administrator the following year; for that he would have needed at least a Bachelor’s degree. In the meantime, he had been granted burgher rights in the Old Town of Prague. At the beginning of 1610 he began to work as a beadle – an administrative official and janitor  – at the university of Prague; he held this position until his death. In his position as a  university official, J. was naturally in close contact with both university masters and students, many of whom became important figures during his ten years working at the university. J.’s closest colleague among the university professors was → Ioannes Campanus, who wrote consolatory verses after the deaths of J.’s wife and daughter (Ad cives Academicos de obitu  … Ca­ tharinae … Bohuslai Mathiae Giczinsky … conjugis, 1613). J. also expressed his liking for Josef Heliades, a citizen of his native Český Brod, in a poetic form unusual for him: J.’s congratulatory verses on Heliades’s marriage (1600) are among only a few such works by him that have been preserved. II Work J.’s creative activities were primarily focused on the arrangement and publication of writings related to the operation of the university. His original work is minimal and what has been preserved of it (prayers and religious songs) is mostly written in Czech, with only a few pieces of Latin occasional poetry and prosaic prefaces for the university texts he published. Although no more complex liter-

Jičínský, Bohuslav  

ary work by J. is known, it is evident that he, as a Bachelor, had a good command of Latin; this is demonstrated both by his teaching role at the town school and by his work arranging and publishing Latin texts, as well as by the fact that he wrote Latin prosaic prefaces. 1 Editions of University Intimations J. dedicated his most important work, Programmatum academiae Pragensis quin­quennalium (Prague: Joannes Strzibrsky 1616), as a  whole to noblemen Jáchym Ondřej Šlik / Schlick and Bohuslav of Michalovice and burgher Václav Magrle of Sobíšek, i.e. to the three elected de­ fensores, the guardians of the university and its privileges, who were also responsible for the observance of religious freedoms. Their coats of arms are placed at the beginning of the work and described in verse by three professors of the university in Prague (Ioannes Campanus, → Nicolaus Troilus and → Jiří Šultys). In addition, the work’s individual sections also have their own dedicatees, mostly university professors (Campanus, Troilus, Basilius), Prague burghers (Jan Sixt of Ottersdorf, Ioannes Humelius of Ruppersdorf), or noblemen (Johann Müllner von Mühlhausen). In the introductory letter, dedicated to Count Šlik  / Schlick, J. justifies his motivation for the publication: like beadles at other universities, he too has collected professors’ lecture programmes (intimations), invitations to graduation disputations, and other similar documents associated with the operation of the university, and is publishing them to prove the important role the university plays in education. It is thus an overview

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of the activities of the Prague academic community for the past five years, which should further serve as a defence against its opponents and as a direct request for support from its patrons. The preface is followed by seven poems written by former university students, celebrating the university and its patrons, and then by individual intimations from the years 1610‒1615, which are divided chronologically into six books. Based on the dates of the prefaces, the six books were probably not published at once, but came out separately in 1615– 1616. The individual books containing intimations from 1610‒1613 share the same content structure and graphic form: each has a dedication letter in its introduction, a kind of preface in which J. presents new arguments for the publication of intimations: e.g. to show the high level of Latin used by Prague university masters, to present the results of academic activities, to celebrate his homeland and to reach out to potential students. This letter is followed by verses by a  representative of the academic community and then by the actual intimations, which are, with a  few exceptions (the intimations of Jiří Šultys from 1611 and →  Procopius Poeo­nius from 1612), written in prose. Although the books containing intimations from 1614‒1615 have a different structure and layout and are newly labelled Recto­ ratus, they share the same basic features (in these years, verse intimations were written by Campanus). 2 Other Editions of Latin Works Besides his edition of university intimations, J. also published the second edition

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of the tractate Nemo vir perfectus (1st ed. 1618, 2nd ed. 1619) by Ioannes Campanus. In this edition, J. printed Campanus’s original text and accompanied it with commentaries in the form of quotations from the Bible. The title of Campanus’s work is a  pun, which builds on a  subject already known from medieval mock legends of ‘St Nemo’ (meaning ‘Saint Nobody’), which had been taken up by the German Humanist Ulrich von Hutten, whose work Nemo was published for the first time in 1518. In 1619 J. also published another of Hutten’s works, the dialogue Febris, perhaps in commemoration of its centenary  – Febris was first published in two volumes in 1518–1519; because it praised learning and contained satirical attacks against the Roman clergy, the work gained considerable popularity and was published repeatedly. 3 Czech Prayer Songs J. dedicated his short prayers Písně dvě modlitební [Two Prayer Songs] (Prague: Joannes Strzibrsky 1619) to Voršila Koliášová, his ‘godmother in Christian love’, on her name day. These are sung prayers  – one to the tune of a  popular folk song, the other to a common church melody. The first prayer, ‘Času svatého pokání za odpuštění hříchů’ [For the Forgivness of Sins in the Time of Holy Repentance] (fols. A2r–A4v), has 75 verses divided into 25 rhyming triplets (with rhyme scheme aaabbb). Its topics include repentance and prayer for the forgiveness of sins. The second prayer, ‘V čas války za dobrý a časný pokoj’ [For Good and Timely Peace in Wartime] (fols. A4v–A6r), has 52 verses divided into 13 quatrains with rhyming couplets (aabb).

Its subject is a prayer on behalf all Christians (individual strophes express different groups of Christians, from infants to old men) for an end to fighting and the defeat of the enemy, described as a ‘cruel and ungodly people’ (fol. A6r); this probably referred to the Turks, whose expansion European Christians had already opposed in a series of wars since the first quarter of the 16th century. In terms of the composition of the rhymes, the second song is slightly more complex than the first, which uses rather simpler, grammatical, and sometimes even absolute, rhymes and assonance. III Bibliography Work: RHB 2: 447–50. Knihopis K5412. Bibl.: For an overview of previous research, cf. RHB 2: 450. Vojtěch Pelc

Jordán of Klausenburg, Tomáš (z Klausenburgu, Thomas, Tamás, Jordanus, Jordan von Klausenburg) 1540, Cluj-Napoca (Romania) ‒ 6 February 1586, Brno a physician and author of works on epidemics and balneology I Biography J. came from a German-speaking Lutheran family living in Transylvania. It was long claimed that he was born in 1539, based on a commemorative coin minted in his honour in 1570 (at the age of 31) and

Jordán of Klausenburg, Tomáš 

on a woodcut bearing J.’s portrait, printed in his Kníha o vodách hojitedlných neb teplicech moravských [A Book of Healing Waters or Thermal Baths in Moravia] from 1581 (at the age of 42 years; Gellner 1936: 89, 113). However, in 1976, information was discovered in his father’s Bible which dates J.’s birth to 1540. After his schooling in his native Cluj, J. studied in Wittenberg from 1555 and then in Paris, Montpellier (1561‒1562), Basel (1562), Padua (1562‒1564), Bologna and Pisa (1564). J. listed the numerous contacts that he established during his studies, in particular his teachers, in the preface to his work Luis novae descriptio (Gellner 1936: 89‒94). Of the 15 people he lists, it is certainly worth mentioning Laurent Joubert from Montpellier, with whom he stayed in contact beyond the completion of his studies, and Conrad Gessner, who educated J. in Basel in the field of balneology and had a lasting influence on him. J. moved to Rome in 1565, where he received his doctoral degree in medicine; at the end of that same year he moved to Vienna and defended his degree by holding a  public lecture at the university of Vienna in 1566. After that he was a field doctor during the Turkish wars. At that time, the ‘Hungarian disease’ syphilis broke out in the Christian camp, which enabled J. to study the course of the epidemic. At the end of 1566 he established his medical practice in Vienna; from the turn of 1568/1569, however, he was in a  dispute with the university, which wanted to appoint him as ‘magister sani­ tatis’, to supervise those infected with plague and lazarettos. In Vienna, J. became acquainted with a number of physicians (Gellner 1936: 95‒96), especially

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Giulio Alessandrini and Johannes Crato von Krafftheim, who was physician to the Habsburgs and some Bohemian aristocrats. Their letter to J. mediated contact with a  number of Moravian noblemen, especially members of the Unity of the Brethren (Unitas fratrum), with whose denomination both Crato and J. sympathised (around that time, both also became acquainted with  →  Jan Blahoslav; Gellner 1936: 101, 122). Thanks to those contacts, J. moved to Brno in 1569. In 1570 he became a state physician (Landesartz), which he remained until his death. That same year he accompanied Jan the Eldest of Žerotín for treatment in Carlsbad, where he was also treated himself. This later prompted him to study healing springs in Moravia, to which he dedicated himself throughout the 1570s. Also in 1570, he received a  coat of arms from Maximilian II. In 1573 he was elevated to the nobility at the Moravian diet in Olomouc, in particular for his services during the plague of 1573, and he took the German name of his hometown as his nobiliary particle. In 1572 he married a Transylvanian noblewoman named Susanne (her full name is unknown). Soon after the publication of J.’s works on epidemics, his progressive approach in the investigation of the course and causes of diseases brought him fame both at home and abroad, and he became sought after by medical students and young physicians. He was also a promoter of healthy living, in particular drinking plenty of water; he opposed the excessive consumption of beer and wine. Among J.’s other contacts we might mention Andreas Dudić or Ulisses Al­ dro­ vandi, Joachim II Camerarius and

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Carolus Clusius. The five extant letters to the latter of these also demonstrate that J. was in contact with e.g. Pietro Andrea Mattioli and Johannes Posthius (Offner, Pauly 2018). II Work J. wrote his entire oeuvre in Latin. It comprises scientific works written in connection with his medical profession ‒ two works on the epidemics that he personally experienced as a  physician, and a  treatise devoted to Moravian healing springs. The latter, in particular, retained its importance for a  long time and was not surpassed professionally until the 19th century. Besides these works, however, J. also managed to handle a subject outside his field and prepared the second edition of Historiae regni Bohemiae by → Ioannes Dubravius (work on which was entrusted to him by Crato), with his own rich annotations. 1 Medical Writings J.’s earliest published text is his polemical response to the seventh of the second ten paradoxes by Laurent Joubert (Para­ doxa medica, II, Lyon 1566), a physician and teacher from Montpellier, which was dedicated to J. J.  and Joubert had divergent opinions on certain points, and so during his stay in Carlsbad in 1569, J. began to write a Responsio, which he completed on 5 August 1570. It was published as a supplement to J.’s work Pestis phae­ nomena seu de iis, quae circa febrem pes­ tilentem apparent, exercitatio (Frankfurt: Andreas Wechel 1576, 643‒704); Joubert also included it in the edition of his collected works.

J.’s work Pestis phaenomena, dedicated to Crato, consists of three treatises. The first of them contains definitions of the plague and other pestilential fevers, an analysis of their causes and answers to diverse questions, e.g. whether those infected with the plague are contagious even after death. The second and third treatises contain a  description of the plague in Athens in 430 BC, followed by plague symptoms and signs portending a  plague epidemic, and, finally, treatment of the plague. The essential part of the treatise is the last chapter of the first part, dedicated to the Hungarian plague that broke out in 1566, which represents an important contribution and methodological novelty in the field of research into epidemics. J. examined the progress of the disease and the spread of the epidemic on the basis of his own findings, described its symptoms and dealt with the causes of its outbreak. Another of J.’s works, this time on the syphilis epidemic in Moravia in 1577‒1578, bears the title Luis novae in Moravia exortae descriptio (Frankfurt: Andreas Wechel 1580). The epidemic had begun to spread among customers of Adam’s Spa, beyond the Jewish or Green Gate, and within three months affected the town of Brno, its suburbs and surroundings. J. describes the spread of the disease in detail and its symptoms in individual patients. He also formulates a theory of the origin of the disease, claiming that it was a form of the Indian plague: J. was of the opinion that syphilis had been brought to Europe by sailors returning from the West Indies. The work was dedicated to Julius Alexandrinus and was published twice more (Brunnogalli­

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cus seu Luis novae in Moravia exortae de­ scriptio, Frankfurt: Andreas Wechel 1583, complemented by J.’s epilogue, a portrait of J. and a review by Crato; Ch. G. Gruner, De morbo Gallico scriptores medici et his­ torici, Jena: Bibliopolis academica 1793, 496‒582). In addition, at the time of the disease’s occurrence, J. wrote a work containing recipes for medicines that could be made at home, but this has not been preserved. J.’s most important work, which remained valid the longest, was his Kníha o vodách hojitedlných neb teplicech morav­ ských (Olomouc: Fridrich Milichtaler 1581), originally written in Latin and translated into Czech by Ondřej Zborský. J. was inspired to study healing springs and to write this work by his stay in Carlsbad in 1570 as well as by balneological works about Carlsbad springs by Vác­ lav Payer and Fabián Sommer. The first part of J.’s treatise discusses the origin of springs and the substances contained in them as well as the methods of detecting those substances, whereas the second part deals with the use of spring water for drinking, bathing or during further therapy and its effects on various parts of the body. After these two general parts, J.  proceeds in the third and most extensive part to a description of twelve individual springs in Moravia (including e.g. Velké Losiny, Bečov nad Teplou and Slatinice) and one from the Slovak borderland (in Trenčianske Teplice) as an example of a thermal spring, such as are absent from Moravia. He pays attention to each spring’s geographical and geological location, the sensory properties of the water, the substances contained in the water and the effects of using the

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water. J. emphasises that he only writes about aspects he has discovered through his own analysis and by testing on himself and other people or by asking locals. Kníha o vodách hojitedlných was published several times. After the success of the Czech translation J.’s original Latin text was also published, although only the third part describing the individual springs (De aquis medicatis Mora­ viae commentariolus, Frankfurt: heirs of Andreas Wechel 1586), without the first two more general parts; J. justified this by the fact that the general questions had already been examined and Latin literature was available on them (he mentions Julius Alexandrinus, author of i.a. Salubrium sive de sanitate tuenda); equivalent texts had not been available in Czech, hence the need for the first two parts of the Kníha o vodách hojitedlných. In comparison with the Czech edition, however, J. added a  report on how popular the water from the lake near Čejč in the Hodonín region had become after the publication of the Czech edition and providing information on the spring near Hluk in the Uherské Hradiště region. The Latin edition was prepared in 1585; J. did not live to see it actually appear the following year. The third part of Kníha o vodách hojitedlných was published in Czech again in 1948 (Jordán 1948). 2 A Redaction of the Second Edition of Ioannes Dubravius’s History In 1570, on Crato’s initiative, J. began to work on the second edition of the work Historiae regni Bohemiae de rebus memo­ ria dignis by Ioannes Dubravius (Prostějov: Joannes Guntherus 1552), because copies of the first edition were no longer

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available. In 33 books, the work covered the history of the Czech lands from the earliest history until the end of the reign of Louis II of Hungary in a  coherent interpretation using ancient authors as well as Bohemian sources, chiefly chronicles. Crato dedicated the new edition of the work to Rudolf II and Archduke Ernest of Austria; J. enriched the edition with the genealogical trees of Bohemian rulers from Čech until Rudolf II (yet to rule), lists of the bishops and archbishops of Prague, abstracts of the individual books, an index and a  large number of marginal notes for the subdivision of the text. He also added Catalogus epis­ coporum Olomucensium by →  Augustinus Moravus (Basel: Petrus Perna 1575). The second edition was printed again in 1602 (Hanau: Claudius Marnius, heirs of Ioannes Aubrius) and 1687 (Frankfurt: Joannes Georgius Steck). III Bibliography Work: RHB 2: 83, 487. Knihopis K2033, K2033a, K2034, K2035, K3603; VD16 J 927–930, VD16 ZV 20505. Modern ed.: Thomáše Jordána z Klauzn­ burku Kníha o vodách hojitedlných neb teplicech moravských [A Book of Healing Waters or Thermal Baths in Moravia by Tomáš Jordán of Klausenburg], ed. B. Sla­vík. Olomouc, 1948. Bibl.: RHB 2: 486‒7; https://kulturpor tal-west-ost.eu/biographien/jordanusthomas-2 (including an overview of earlier research). G. Gellner, Tomáš Jordán. K  350. výročí jeho smrti [Tomáš Jordán: On the 350th Anniversary of His Death]. In: ČMM 60 (1936), 85‒140, 315‒54 (also including an overview of earlier research);

R. Himmler, Přínos knihy Tomáše Jor­ dána z Klauznburka o moravských léčivých vodách k poznání historickogeografického obrazu raně novověké Moravy [The Contribution of the Book by Tomáš Jordán of Klausenburg on Moravian Healing Waters to the Knowledge of the Historico-geographical Picture of Early Modern Moravia]. In: Celostátní studentská vědecká konference Histo­ rie 1998. Sborník prací, ed. P. Čornej, B. Zilynskyj. Praha, 2000, 149‒73; R. Himmler, Poznatky o lázních v 16. století v díle Tomáše Jordána z Klauznburka [Information on Spas in the 16th Century in the Work of Tomáš Jordán of Klausenburg]. In: Zprávy Vlastivědného muzea v Olomouci. Společenské vědy 284 (2002), 48‒56; D. Tomíček, Water, Environment, and Dietetic Rules in Bohemian Sources of the Early Modern Times. In: Bodily and Spiritual Hygiene in Medieval and Early Modern Literature: Explorations of Tex­ tual Presentations of Filth and Water, ed. A.  Classen, M. Sandidge. Berlin, Boston, 2017, 441‒57; R. Offner, P. Pauly, Briefe von Thomas Jordanus von Klausenburg an Carolus Clusius. In: Huma­nis­ tica Lovaniensia 67/2 (2018), 343‒78. Ondřej Podavka

Josquin, Jan  

Josquin, Jan (Pseudo-Josquin, Johannes Josquinus) active after the middle of the 16th century a composer

I Biography The bearer of the pseudonym Jan Josquin, referring to the Franco-Flemish music composer of European renown Josquin des Prez (Josquin des Prés, c. 1450–1521), is a  Bohemian author who has not yet been identified. His first name was Jan; he was a subject of the lords Krajíř of Krajek (Kraiger von Kraigk) and was a  music practitioner rather than a theorist. In terms of religious affiliation, it is unclear whether he was part of the Unity of the Brethren (Unitas fratrum) or a Utraquist. A reference to the so-called Szamotuły Hymnbook (Šamotulský kancionál) produced by the Unity, and some similarities between his Muzika [Music] and hymns of the Unity seem to back up the first of these possibilities (although the differences between them might point to Utraquism). Moreover, some glosses from 1562–1563 in the unique extant copy of Muzika are attributed to members of the Unity of the Brethren and reveal a  good knowledge of the author of Muzika and his wife. Modern research (Hostinský 1896) first identified the author as Vác­ lav Solín (1527–1566), relying in particular on a  note containing Solín’s name (on the title page of the unique extant copy) and the cipher I. I. V. S. (Johannes Josquinus, Venceslaus Solin?, Solín used the abbreviation V. S.). Further research refuted this identification, i.a. based on

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Solín’s high language level, and identified Solín instead as the author of a number of handwritten glosses in Muzika. Other researchers have sought various documented people with the surname Josquin and an author from the Unity of the Brethren corresponding to the note Jan -nka in the unique copy. A suggestion that the author was the Utraquist Jan Facilis (this name seems to have been borne by two people) was similarly not generally accepted (Sovík 1987), neither does it seem to be supported by a  comparison with his work (K 2180). An entry in the University of Wittenberg registry for 1563 with the name Iohanes Iosquinus Boleslauiensis may confirm that J. came from Mladá Boleslav. Considerations of possible homonymous descendant(s) of Jan Josquin, sought in later matriculation registries and other records, have failed to reveal any conclusive identity. Most recently, research has once again tended towards identifying J. as Solín on the basis of the similarities between Muzika and the Szamotuły Hymnbook, completed in the same year, but not even this fact is conclusive evidence: the preface and references to the hymnal may have been added only later, in the summer of 1561; at the time of the mentioned Wittenberg entry, Solín was in Ivančice (cf. Vávra 1959). The latest research (Voit 2017: 562, 687–8) has confirmed the need to look for Pseudo-Josquin in the circle around the Szamotuły Hymnbook and to consider the non-official character of the printed book, which was a private initiative and decorated with a Lutheran bordure.

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II Work The unique extant exemplar of J.’s Mu­zika (1561) is a  defective copy. The existence of an unpreserved, allegedly first edition (Olomouc: Jan Günther /?/, 1551), which is mentioned in Vilém Prusinovský’s copybook of, is not accepted without reservation. While accepted by many, it is denied by Knihopis 3630 and, convincingly, by the latest research (Voit 2017: 688). It would have been the first theoretical treatise on music written in Czech. The fact that the edition from 1561 seems to refer to a  preceding version, the first Czech Muzika, may thus require a different interpretation. Formulations in → Jan Blahoslav’s Musica and those used by his biographer speak against the alleged existence of a  1551 edition of Josquin’s work. The words v nově sepsaná a vydaná in the title of Muzika (1561) might mean either ‘written and published again’ or ‘written and published for the first time’; there was a practice among the Unity of the Brethren in the second half of the 16th century of using the term nově vzniklá to mean ‘new’ (cf. Daňková 1951: 58). In addition to their similar main titles, the two non-Catholic works share a  similar structure and may be considered competitive. Blahoslav is known to have reworked his version; the second published edition is a complemented version. There is also a connection between J.’s Muzika and the broadside with the shelf mark NM  – ČMH D 81, which is probably an aid for school instruction printed based on Mu­zi­ka (Štefancová 2011), perhaps in the printing works of the Unity of the Brethren (Voit 2017: 688). The unique extant copy (1561) contains numerous manuscript glosses,

considered to have been written by Blahoslav, or by Solín and Blahoslav. They criticise the language quality of the Czech  – the printed book contains regionally limited Czech forms and incongruent participles – and mistakes in the Latin. J.’s Muzika, like Jan Blahoslav’s homonymous work, is a  compilation. The only extant copy is a fragment, containing eight chapters out of the original ten. J.’s style is heavier than that of Blahoslav; his Czech is not polished and it is evident that he does not fully understand some of the topics he discusses in his work. It is likely that he based the work on Latin handbooks (Listenius), but that his use or adoption of some terms is confused. Unlike Blahoslav, J. tries to write about polyphonic music and provides notated polyphonic examples. In addition, he evidently makes use of the Szamotuły Hymnbook. In musical performances, J.’s Muzika was only usable to a  limited extent. Neither Blahoslav’s Musica nor J.’s Muzika had any continuator: later theoretical works do not build on them at all, not even terminologically. III Bibliography Work: Knihopis K3630. A facsimile edition: Jan Josquin. Muzika (1561), ed. T. P. Sovík. Denton, 1991. Bibl.: For an overview of previous research, see P. Daněk, Blahoslavova Musica (1569): nejstarší kompletně docho­ vaná učebnice hudební teorie v  českém jazyce [Blahoslav’s Music (1569): The Oldest Completely Preserved Textbook of Musical Theory in Czech]. In: J. Blahoslav, Musica. Faksimile vydání z roku 1569 (Ivančice: Jednota bratrská) podle

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exempláře uloženého v  Knihovně Národ­ ního muzea v  Praze (sign. 27 F 23) [Music. A Facsimile of the Edition from 1569 (Ivančice: Jednota bratrská) Based on the Copy Deposited in the National Museum Library in Prague (shelf mark 27 F 23)], ed. P. Daněk, J. K. Kroupa. Praha, 2016, *1–*24. M. Daňková, Bratrské tisky ivančické a kralické. 1564‒1619 [The Books Printed in Ivančice and Kralice by the Unity of the Brethren]. Praha, 1951; I. Vávra, Dnešní stav josquinské otázky [The Current State of the Josquin Question]. In: LF 80 (1957), 253–7; I. Vávra, Autor t. zv. Josquinovy Muziky [The Author of Josquin’s Music].

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In: Miscellanea musicologica 11 (1959), 33–59; T. Sovík, Music Theorists of the Bohemian Reformation. In: Kosmas 6/2 (1987), 105–45; P. Voit, Příspěvky ke kni­ hopisu 5. Moravské prameny z  let 1567– 1568 k dějinám bibliografie, cenzury, kni­ htisku a  literární historie [Contributions to Knihopis 5. Moravian Sources from 1567–1568 for the History of Bibliography, Censorship, Printing and Literary History]. Praha, 1987; D.  Štefancová, Musical Instruction Books from the Sixteenth Century in the Czech Museum of Music. In: Musicalia 3/1–2 (2011) 132–9; Voit 2017. Robert Dittmann, Petr Daněk

K Kepler, Johannes (Kapler, Kapplerus, Keplerus, Kepplerus) 27 December 1571, Weil der Stadt – 15 November 1630, Regensburg a German mathematician and astronomer I Biography K.’s father Heinrich was a soldier and spent most of his time away from his family. K.’s interest in nature was aroused at an early age by his mother Katharina, daughter of mayor Guldenmann from the nearby village of Eltingen. Johannes was prepared for a career as a Lutheran preacher, studying at the monastic school in Adelberg (from 1584) and at a  seminary in Maulbronn (1586), where he gained excellent foundations of a Humanist education. During his subsequent studies at the university of Tübingen (1589–1594) he was taught by Michael Mästlin, a follower of Copernicus’s theory, who strengthened K.’s interest in astronomy and in the Copernican view of the universe. In 1594 K. began to teach mathematics at the Lutheran seminary in Graz; in addition to teaching, he became engaged in astronomical research. In Graz he wrote his first major treatise, Mysterium cosmographicum, thanks to which the leading contemporary astronomers recognised that he was a talented theoretician. In 1597 he married Barbara, https://doi.org/10.1515/9783110650181-014

daughter of a miller named Müller. The advance of recatholicisation then forced K. to leave Styria and he accepted an offer from Tycho Brahe to work as his assistant, moving to Prague in 1600. Brahe expected K. to come up with a theoretical confirmation of the correctness of his geo-heliocentric system based on precise observations. After Tycho’s death in 1601, Emperor Rudolf II appointed K. as his imperial mathematician and commissioned him to create more accurate astronomical tables than the existing ones (the resulting Tabulae Rudolphinae were finally published in Ulm in 1627). K. spent twelve years (1600–1612) in Prague, and these were the most prolific years of his life. He wrote his major works there, including Optica and Astronomia nova, in which he formulated the first two of his laws of planetary motion. After the deaths of his son Friedrich (1611), of his wife Barbara and of Emperor Rudolf II at the beginning of 1612, K. accepted the position of district mathematician for the Estates of Upper Austria (he was likewise confirmed as imperial mathematician) and moved from Prague to Linz. The following year (1613) he married Susanna Reuttinger there. He continued to prepare the Rudolphine Tables and discovered his third law of planetary motion, which he published in Harmonices mun­ di libri V. However, K.’s work began to be adversely affected by the sharpening of confessional conflicts and a witch trial involving his mother, whom he person-

Kepler, Johannes  

ally defended with great commitment between 1617 and 1621 (Rublack 2015). In 1626 K. moved to Ulm to publish Ru­ dolphine Tables there. When he brought them to Emperor Ferdinand II in Prague in 1627, Albrecht von Wallenstein offered him a position as an astrologer in his service, which K. accepted. He thus moved to Wallenstein’s estate in Żagań, Silesia, where he tried to continue his work. In 1630, he set out for the electoral congress in Regensburg to claim his previously unpaid wages, but he fell ill on the way and died in Regensburg. While he lived in Prague, K. was in rich personal and correspondence contact with the leading figures of scientific and social life. In addition to Tycho Brahe, Emperor Rudolf and his courtiers  – who included K.’s friend and partner in astronomical discussions Johannes Matthaeus Wacker von Wackenfels, the emperor’s confessor, the polymath Johannes Pistorius, the imperial watchmaker Jost Bürgi and others – K. was in touch with the chancellor of the university, Martin Bacháček, in whose home he lived for a long time, with → Ioannes Iessenius and briefly also with → Tadeáš Hájek of Hájek, Matthias Seiffart (a student who had been left in Prague by Tycho Brahe), David Gans, Jan Brunovský, →  Martin Horký, →  Caspar Dornavius, → Petrus Fradelius, → Georgius Bartholdus Pontanus, Bartholomaeus Canutius and others. II Work K.’s writings form perhaps the most remarkable legacy of early modern Humanist science. In many respects, they remain valid even today. K. was a highly

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educated and well-read humanist scholar who wrote primarily in Latin, in very refined language and style, using many quotations from ancient literature. He also had an excellent knowledge of Greek and often employed Greek expressions. Several of his works are written in German. In his correspondence, K. likewise alternated between Latin, German and Greek. His works manifest a synthesis of timeless content and polished contemporary form. 1 Astronomical Writings a Mysterium cosmographicum Throughout his work, K. tried to discover the harmony of the universe, i.e. the rules of its order; he believed that the Creator had given the universe significant mathematical symmetry. The simplicity of the Copernican model was promising in this regard; therefore, K. sought deeper geometric harmony in the ratios of the radii of planetary orbits. He found that the ratios of planetary distances, with the planets ordered from the Sun, can very well be expressed by the ratios of the radii of the spheres inscribed in and circumscribed to regular polyhedra – the so-called Platonic solids: octahedron, icosahedron, dodecahedron, tetra­ hed­ ron, cube. The result was the work Myste­ rium cosmographicum (Tübingen: Georg Gruppenbach 1596), dedicated to the representatives of Styria, where K.  lived while writing the work. b Astronomia nova Astronomia nova seu Physica coelestis tra­ dita commentariis de motibus stel­ lae Martis (Heidelberg: Vögelin 1609)

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is probably K.’s most essential work. In accordance with its title, it truly became a starting point for a new concept of an astronomical description of planetary motion and later gave rise to new, Newtonian mechanics. The subtitle of the work (de motibus stellae Martis) reveals the method by which Kepler formulated his first law (on planetary motion in elliptical orbits) and second law (on constant areal velocity): he derived them, using geometric methods, from Tycho’s measurements of the exact positions of the planet Mars at different times. Mars is an extremely suitable planet for this purpose because of its great eccentricity and commensurability with the orbit of the Earth. Kepler allegorically compared his entire arduous work to a victorious campaign against Mars the god of war. The treatise is dedicated to Emperor Rudolf II, at whose court it was created. c Harmonices mundi libri V In his work Harmonices mundi libri V (Linz: Plancus 1619), K. continued the theme of his debut Mysterium cosmo­ graphicum, in which he had tried to discover the geometric harmony of the universe. Focusing on the search for inner harmony in planetary motion, he arrived at the formulation of his third law of planetary motion, whose validity was later confirmed by physicists. K. tried to uncover the nature of the motion of celestial bodies by means of the Pythagorean principle of harmony. Harmonices mundi comprises five books in which the harmonic relationships discovered are used to describe not only the geometric structure of the universe and the proportions of the planets’ orbital periods, but

also music, astrology and political relations. The first two books are devoted to so-called regular plane figures, which are fitted together to form solids (spatial bodies), the foundations of universal architecture. K.’s interpretation of musical harmony is the focus of the third book. The fourth book describes celestial bodies’ influence on human lives. The fifth book associates the harmony of the motion of celestial bodies with the music of the world; each planet has its own melody, which is captured by a musical score included in K.’s work. The work is dedicated to King James I, who was educated by the Humanist George Buchanan (whose work Rerum Scoticarum historia K. quotes in his Somnium), who instilled in him a keen interest in education, art and poetry; King James also knew Latin and Greek well. d Tabulae Rudolphinae At the end of his life, K. managed to complete another great achievement, which was the compilation and publication of his set of astronomical tables, entitled Tabulae Rudolphinae (Ulm: Saurius 1627). They are mainly based on Brahe’s observations, which K. processed mathematically, and can thus be seen as the completion of Brahe’s unfinished work. As their title indicates, they were written in honour of Emperor Rudolf II, who had been K.’s patron and a major supporter of science; however, since they came out after Rudolf’s death, K. included a dedication to Emperor Ferdinand II in the preface.

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e Somnium The core of the work Somnium seu Opus posthumum de astronomia Lunari (Żagań, Frankfurt: Ludwig Kepler 1634), published posthumously at the initiative of K.’s son initiative, was written in 1608 while K. was in Prague. He continued to annotate the work and comment on it for the rest of his life. In the form of a dream (this genre can be seen in e.g. Cicero’s work Somnium Scipionis), K. described his fictional idea of a journey to the Moon, which served him as a means of illustrating the Copernican theory of the motion of the Moon. This form places the work among the predecessors of science-fiction literature and builds on the Pythagoreans, Plutarch and Lucian of Samosata. In many details, the work anticipates the later development of physics and astronautics; moreover, K.’s 223 comprehensive notes provide an insight into his thought processes and opinions. 2 Optics a Optica The work Ad Vitellionem paralipomena, quibus Astronomiae pars optica traditur appellari (Frankfurt am Main: Claudius Marnius, the heirs of Ioannes ­Aubrius 1604) was one of about thirty works that K. wrote while resident in Prague. It is hence logical that he dedicated it to his patron, Emperor Rudolf II. This text reveals the complexity of K.’s work; its aim was to explore the limits of the accuracy of optical astronomical observations  – hence the title mentions the ‘optical part of astronomy’. To achieve this goal, K. first fundamentally developed the the-

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ory of optics that had been summarised in the 13th century by a Silesian scholar named Vitello, who had mediated the knowledge of the 11th century Arab scientist Ibn al-Haytham (Alhazen) to Latin Europe. In his Optica, Kepler formulated the axioms of geometrical optics, for example that radiation intensity decreases in inverse proportion to the square of the distance. He also dealt with refraction and the physiology and pathology of vision. b Dissertatio cum Nuncio sidereo K. took advantage of his experience in optics and astronomy in a written reaction to Galileo Galilei’s work Sidereus nun­ cius (Venice: Thomas Baglionus 1610), in which Galileo described his telescopic observations. Kepler first formulated his opinions, which Galileo had requested of him, in a long letter and soon afterwards published them in the book Dissertatio cum Nuncio sidereo, nuper ad mortales misso a Galilaeo, mathematico Patavino (Prague: Daniel Sedesanus, 1610; Frankfurt: Palthenius 1611), which he dedicated to Giuliano de’ Medici, envoy to the Grand Duke of Tuscany at the imperial court in Prague. K. immediately understood and greatly appreciated the importance of the telescope for the further development of astronomy; over the next few years, he renewed his interest in optics, which later resulted in his own telescope design (cf. Dioptrica, Augsburg: Francus 1611). In his response, he paid great attention to the discoveries Galileo had made through his observations of the Moon, stars, the Milky Way, and Jupiter’s four satellites; K. compared them all to his ideas of the construction of the

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universe. He corrected his earlier views on some issues, such as the nature of the lunar maria, but he strenuously defended his arguments against Giordano Bruno’s idea of the infinity of the universe. Another smaller work by K. on the topic of Jupiter’s four satellites was entitled Narratio de quattuor Iovis satellitibus (Frankfurt: Zacharias Palthenius 1611). 3 Crystallography Strena seu De nive sexangula (Frankfurt: Tampach 1611) is a treatise about a snowflake, which K. dedicated to his friend Wacker von Wackenfels as a New Year’s gift. In it, K. reflects on the possible causes of crystal symmetry and on the inner structure of matter. The work thus established a new field of science – crystallography. 4 Astrological Writings While in Prague K. penned a further two texts on astrological topics. In the first, entitled De fundamentis astrologiae cer­ tioribus (Prague: typis Schumanianis 1602) and dedicated to Petr Vok of Rožmberk  / Rosenberg, K. rejected magical astrological practices based on planets’ positions in the signs of the zodiac and astrological houses (which are the basis for natal horoscopes), but admitted the possibility of physical cosmic influences (e.g. aspects, i.e. certain relative positions of the planets) on earthly events, especially on meteorological phenomena. He further elaborated on his ideas in the work Tertius interveniens (Frankfurt: Tampach 1610), written in German, in which he entered the dispute between supporters and opponents of astrology by devising a third option, a kind of

‘physical astrology’ (or astrometeorology). K.’s works demonstrate his rational perspective – on the one hand, he did not take mystical astrology seriously; on the other hand, he tried to identify its real basis, and eventually practised it actively himself: almost 800 of his horoscopes, compiled pragmatically both as a source of extra income and for practice, have been preserved. 5 Poetry K. only occasionally wrote in verse. He included his poems together with poems by his friends, e.g. in the introductions to his other works. His known pieces include a Latin poem on the death of Emperor Rudolf II and verses of astrological content dedicated to Rudolf’s successor, Emperor Matthias of Austria (Nych­ thémeron Augustale, Prague: Casparus Kargesius 1612). 6 Correspondence K.’s correspondence is very rich and mostly consists of letters on scientific issues, which he exchanged with leading European scientists. More than 1,100 letters have been preserved (KGW 13: 127 letters from 1590–1599; KGW 14: 147 letters from 1599–1603; KGW 15: 159 letters from 1604–1611; KGW 16: 193 letters from 1607–1611; KGW 17: 257 letters from 1612– 1620; KGW 18: 260 letters from 1620– 1630). It is clear from the overview that almost half of K.’s correspondence dates from the period when he was in Prague. Many of the letters are addressed to his teacher Michael Mästlin, a supporter of the Copernican theory at the university in Tübingen. Several letters from the late

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1620s were addressed to Albrecht von Wallenstein, Kepler’s last employer. III Bibliography Work: RHB 3: 26–7. BCBT 31156, 31157, 31557, 32625, 35789, 35790–5; VD 17 39: 122771R, VD 17 32: 694265E, VD 16 K 754, VD 17 12: 637078S, VD 17 12: 651013V, VD 17 23: 255284T, VD  17 39: 121942L, VD 17 23: 286862M, VD  17 23: 274367L, VD 17 39: 120046N, VD 17 23: 000587W, VD 17 39: 121965W. Bibl.: Z. Horský, D. Tenorová, Sou­ pis tisků předních pražských astronomů 16.–17. století v historických knihovnách ČSR [A Catalogue of Printed Books by the Leading Prague Astronomers of the 16th–17th Centuries in the Historical Libraries of the CSR]. Ondřejov, 1990, 25– 58; M. Caspar, Kepler, translated and edited by C. Doris Hellman, with a  new introduction and references by Owen Gingerich. Bibliographical citations by Owen Gingerich and Alain Segonds. New York, 1993; D. Martínková, Kep­ lerus Iohannes. In: Slovník latinských spisovatelů. Praha, 2004, 348; A. J. Apt, Kepler, Johannes. In: Biographical Ency­ clopedia of Astronomers I, ed. T. Hockey. Heidelberg, 2007, 620–2; J.R. Voelkel, Kepler, Johannes. In: New Dictionary of Scientific Biography. Detroit etc., 2009, 105–9. Modern ed.: Joannis Kepleri astronomi Opera omnia, vols. I–VIII, ed. Ch. Frisch. Frankfurt am Main, Erlangen 1858–1871 (reprint 1971); J. Kepler, Gesammelte Werke (KGW). Im Auftrag der Deutschen Forschungsgemeinschaft und der Bayerischen Akademie der Wissenschaften. Begründet von W. Dyck und M. Caspar. Fortgesetzt von F. Hammer. Band

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I–. München, 1937–; Bibliographia Kep­ leriana, ed. M. List. München, 1968 (including a complete bibliography of Kepler’s works); W. Gerlach, M. List, Jo­ hannes Kepler. Dokumente zu Lebenszeit und Lebenswerk. München, 1971; Johannes Kepler, The Harmony of the World. Philadelphia, 1997. Translations into Czech: J. Kepler, Sen neboli Měsíční astronomie [The Dream, or Lunar Astronomy], transl. A. Hadravová, P. Hadrava. Praha, 2004; J. Kepler, Dioptrika [Dioptrics], transl. M. Petráň. Olomouc, 2011; J. Kepler, O šestiúhelné sněhové vločce [On the He­ xa­ gonal Snowflake], transl. P. Daniš. Praha, 2014; Galileo Galilei, Hvězdný po­ sel. Johannes Kepler, Rozprava s  Hvězd­ ným poslem [Galileo Galilei, The Starry Messenger. Johannes Kepler, A Discussion with the Starry Messenger], transl. A.  Hadravová, P. Hadrava. Příbram, 2016; J. Kepler, Nová astronomie (vý­ bor z díla) [New Astronomy (selected excerpts)], trans. K. Petrovićová, com. V. Štefl, D. Špelda. Praha, 2019. Selected monographs: Kepler  – Four Hundred Years. Proceedings of Confer­ ences Held in Honour of Johannes Kep­ ler, ed. A. Beer, P. Beer. Oxford, 1975; Z. Horský, Kepler v  Praze [Kepler in Prague]. Praha, 1980; R. J. W. Evans, Ru­ dolph II and His World. A  Study in Intel­ lectual History 1576–1612. Oxford, 1984; J. Janáček, Rudolf II. a jeho doba [Rudolf II and His Time]. Praha, 1987; J. Kepler, The Harmony of the World. Philadelphia, 1997; B. Stephenson, Kepler’s Physical Astronomy, New York etc., 1987; Myste­ rium cosmographicum 1596–1996. Pro­ ceedings of the Symposium Held in Prague on 18th–22nd August 1996, ed. J.  Folta,

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Praha 1998; Zwischen Copernicus und Kepler  – M. Michael Maestlinus, Mathe­ maticus Goeppingensis 1550–1631, ed. G. Betsch, J. Hamel. Frankfurt am Main, 2002; K. Ferguson, Tycho & Kepler: The Unlikely Partnership that Forever Changed our Understanding of the Heav­ ens. New York, 2002 V. Bialas, Johannes Kepler, München, 2004; A. Švejda, ­Kepler a Praha [Kepler and Prague]. Praha, 2004; R. Dykast, Hudba věku melan­ cholie [Music in the Age of Melancholy]. Praha 2005; M. Bucciantini, Galilée et Kepler. Philosophie, cosmologie et théolo­ gie à l’époque de la contre-réforme. Paris, 2008; V. Urbánek, Eschatologie, vědění a politika [Eschatology, Knowledge and Politics]. České Budějovice, 2008, passim; Johannes Kepler: From Tübingen to Żagań, ed. R.L. Kremer, J. Włodar­ czyk. Warsaw, 2009; Kepler’s Heritage in the Space Age: 400th Anniversary of Astronomia nova, ed. A.  Had­ra­vová, T.J. Mahoney, P. Hadrava. Praha, 2010; U. Rublack, Astronomer and the Witch: Johannes Keplerʼs Defence of His Mother. Oxford, 2015. Selected studies: J. Smolík, Mathema­ tikové v  Čechách od založení universi­ ty Pražské až do počátku tohoto století, Část I: 1348–1622 [Mathematicians in Bohemia from the Foundation of the Prague University until the Beginning of this Century, Part I, 1348–1622]. Praha, 1864, 108–12; H. Slouka, Astronomie v  Československu od dob nejstarších do dneška [Astronomy in Czechoslovakia since the Earliest Times]. Praha, 1952, 106–18; E. Rosen, Galileo and Kepler: Their First Two Contacts. In: Isis 57 (1966), 262–4; V.E. Thoren, Tycho and Kepler on the Lunar Theory. In: Publications of

the Astronomical Society of the Pacific 79 (1967), 482–9; O. Gingerich, Johannes Kepler and the Rudolphine Tables. In: Sky and Telescope. December 1971, 328– 33; R. Taton, Tableau chronologique des principales oeuvres de Johann Kepler, études le concernant. In: L’Astronomie et Bulletin de la Société Astronomique de France 26 (1972), 288–303; P. Kneidl, Tycho de Brahe a Jan Kepler v literatuře [Tycho Brahe and Johannes Kepler in Literature]. In: SK 8 (1973), 67–78; S. Drake, Galileo, Kepler, and Phases of Venus. In: Journal for the History of Astronomy 15 (1984), 198–208; D. P. Walker, Keplers Himmelsmusik. In: Geschichte der Musik­ theorie 6, ed. F. Zaminer. Darmstadt, 1987, 81–108; M. Koldinská, V. Čížek, Johannes Kepler, Valdštejnův horoskop [Albrecht von Wallenstein’s Horoscope]. In: Tvar 8 (1997), 4–6; M. Koldinská, V. Čížek, K interpretaci Keplerova dopisu důvěrníku Rudolfa II [On the Interpretation of Kepler’s Letter to the Confidant of Rudolf II]. In: Tvar 9 (1998), 10–11; V. Bia­ las, Zur Kepler-Gesamtausgabe bei der Bayerischen Akademie der Wissenschaften. Geschichte und voraussichtlicher Abschluss der Edition. In: Beiträge zur Astronomiegeschichte 2, ed. W.  R.  Dick, J.  Hamel. Frankfurt am Main, 1999, 58– 69; V. Bialas, Kepler as Astronomical Observer in Prague. In: Tycho Brahe and Prague: Crossroads of European Science, ed. J. R. Christianson, A. Hadravová, P. Hadrava, M. Šolc. Frankfurt am Main, 2002, 128–36; J. Smolka, Rudolf II. und die Mondbeobachtung. In: Studia Ru­ dolphina 5 (2005), 65–74; M. A. Granada, Kepler and Bruno on the Infinity of the Universe and of Solar Systems. In: Journal for the History of Astronomy 39 (2008),

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469–95; A. Hadravová, P. Hadrava, Johannes Kepler and Czech History. In: Jo­ hannes Kepler. From Tübingen to Żagań, ed. R. L. Kremer, J. Włodarczyk. Warsaw, 2009, 197–204; I. Lelková, Literární žánr snu jako myšlenkový experiment raně novověké vědy [The Literary Genre of Dream as a Thought Experiment in Early Modern Science]. In: DVT 47 (2014), 141–51. Alena Hadravová

Kherner, Jan (Jan Khern, Johannes Khernerus; M.I.K.P.) Pilsen, 1560 (?) – Prague, 1612 (1620) a university professor, an author of occasional poetry, translator I Biography K. was a native of Pilsen, but he found his first position in Prostějov, where he became a school headmaster after he received his Bachelor’s degree at the university of Prague (1577). He continued his studies in Prague, where he received his Master’s degree in 1584. Having completed his studies, he became the headmaster of the school at the Church of St Giles in the Old Town of Prague and then of the school at the Church of St Henry in the New Town of Prague, which was one of the major workplaces of the graduates of the university of Prague. He later held the post of a professor at the university – first, in 1587–1588. He was the provost of Charles College later in 1590–1591, and

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in 1593 the dean of the Faculty of Arts. In the end, he left the university, married a  burgher’s daughter and secured himself materially by performing legal practice. However, this life plan of his was not very successful: although he had managed to purchase a townhouse from →  Daniel Adam of Veleslavín, his living conditions soon deteriorated. He was widowed and was involved in a long-term financial dispute with the masters of the university in Prague over alleged embezzlement when he was in the post of provost – which was eventually resolved by the intervention of his supporters. He died in 1612 (according to other sources in 1620), probably in material distress. K. maintained a number of friendly contacts with men-of-letters especially from the Prague university circle, which is manifested externally by the abundance of occasional writings on important life events, of which K. is the author. K. himself was also the addressee of occasional poetry  – his friends dedicated their verses to him, for example on his wedding in 1593 (RHB 3: 34). Among those with whom K. most often exchanged poems, were, for instance: →  Thomas Mitis, →  Ioannes Chorinnus and →  Ioannes Campanus; his friends also included the Protestant priest and dean of Pelhřimov Sixtus Candidus and Jan Adelphus of Heřmanov, a priest who supported K. during his work in Prostějov and whose coat of arms K. set in verse (RHB 1: 46). Another level of K.’s occasional poetry is represented by poems dedicated to patrons and supporters, both personal and of the schools at which K. worked: he paid great attention to poems reacting

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to life events in the family of the wealthy Prague burgher and Pilsen native Adam Geronis (on him, see RHB 2: 212). A patron’s generosity was also celebrated in the person of Václav Kamarýt of Roviny, namely for his contribution to the repair of the church tower at St Henry’s, of whose school K. was the headmaster. K. praised him in his poem Mνημεια gestorum et factorum anni 1585… and he wrote an epithalamium on his marriage six years later as well. The same school was also supported by Jiří Huml of Ruppersdorf, whom K. celebrated in 1611 in the posthumous poem Encomium vitae pie et honeste… (see Holý 2016: 106–9). A special group of K.’s contacts consists of people from the choir at St Henry’s vicarage, of which K. was a  member. For one of them, Pavel Kalaus of Častolovice, K. wrote a funeral poem after his death (Παρακελευσιϛ ad nobiliss. et spectatissimam celeberrimi chori Hen­ ricensis…, 1611). Extant items from K.’s library include a binder’s volume deposited in the library of the Benedictine monastery in Broumov (shelf mark IV A 4). II Work K.’s writing was not linguistically limited to Latin (as was the case with many of his contemporaries), but he also wrote in Czech. What is rather exceptional are K.’s attempts to use Czech as a competent literary language. Although he did not try to replace Latin completely, because he was probably aware of the different social status and function of both languages, his Czech texts do not always merely complement Latin (e.g. in the form of

paraphrases, cf. Martínek 1988: 296), but they also act as independent works. In addition to his original texts, K. is also the author of the Czech translation of Erasmus’s treatise De vidua christiana (1595). In this case, in addition to his efforts for the literary cultivation of Czech, one can also expect practical motivation, namely that K. wanted to make the work of the famous Humanist available for readers in the vernacular language, especially to all widows (as he stated in his preface), who lacked a Latin education. An essential part of K.’s literary legacy comprises occasional poetry written for his educated friends and wealthy supporters. In the 1590s, while working at the university, K. wrote almost exclusively in Latin  – with the exception of a  Czech paraphrase of Latin verses, which he wrote in 1590 on the marriage of the Prague burgher Václav Vodolanský in a way that later became common. From 1607, as a burgher no longer working for the university, he regularly complemented Latin poems by their Czech paraphrase, which shows a change in K.’s social status as well as the social structure of the addressees of his poems, who were burghers without a Latin university education. Apart from paraphrases and texts in which Latin is variously combined with Czech (see below), K.’s known works include also his purely Czech occasional print Potěšení [Delight] (Prague: Jan Schumann 1599). Likewise in this case, the language is chosen with regard to the addressee – it is a consolatory poem dedicated to the widow of the knight Jakub Ledčanský of Popice. A specific group of K.’s occasional works is formed by Latin texts associated

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with the performance of the dean’s office at the university – it includes invitations to Bachelor’s exams, of which two in verse (1591, 121 hexameters; 1593, 12 elegiac couplets) and one in prose (1591) have been preserved in →  Marek Byd­ žovský’s collection of intimations (university announcements). 1 Occasional Poetry The following examples of later, Latin–Czech works have been selected as typical of K.’s creation of bilingual texts. They are to illustrate the diverse ways of the complementation (and prioritisation) of the two languages. The poem Encomium vitae pie et honeste… (Prague: Georgius Hanussius 1611) on the Old Town burgher Jiří Huml of Ruppersdorf contains 30 Latin verses, followed by their Czech paraphrase. According to common practice, the Latin text is written in elegiac couplets and its paraphrase has the form of rhymed metrical poetry; at first sight, the Czech paraphrase is longer (120 verses), which is caused by the repeated development of the original motif and the addition of a short prayer to Christ. Likewise the poem Planctus lugubris honestae matronae d. Marthae, viduae… (Prague: Paulus Sessius 1611), lamenting the fate of the widow of the Prague burgher Florian Mathias of Brandenburg and the fate of widows in general, is complemented by its Czech paraphrase. It also contains parallel but not entirely identical passages in Latin and Czech. In most cases, the first half of the couplet is the closest to the form of literal translation, whereas the second is adapted to the needs of rhyme. The creation of rhyming

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pairs allows the poet to use the expressive potential of his mother tongue, even though these mostly include grammatical rhymes. The epicedium on K.’s benefactor, the knight Jan of Proseč and Jirna, entitled Piis Manibus nobiliss. viri … Iohan­ nis de Prosecze et in Girna… (Prague: Gregorius Hanussius 1612), is based on words from the Book of Revelation and also contains a Czech paraphrase. The above-mentioned methods of paraphrase are complemented here by the framing of the whole poem by an identical couplet in Latin and Czech. The work Epithalamium ku pocti­vos­ ti  … Mattesa Gerstlaura… [An Epithalamium in Honour … of Mattes Gerstlaur] (Prague: Jiří Nigrinus 1607) for the Old Town burgher Gerstlaur, also including a contribution by Campanus, is specific within K.’s occasional poetry already for its Czech title, but also for its form: mostly Czech verses in Sapphic stanzas complemented by Latin elegiac couplets. 2 A Translation into Czech K. dedicated his translation of Erasmus’s work De vidua christiana, Křesťanská vdova [The Christian Widow] (Praha: Jiří Dačický 1595), to Salomena Střelová of Řehnice. In the prosaic preface, however, he mentions that the original dedicatee was to be another widowed noblewoman, Apolena Vostrovcová of Valdštejn, who died in the meantime, though K. further clarifies that he has published Erasmus’s text as instructions for women on how to lead a virtuous life; therefore, he divided it into six sections introduced by guiding questions and slightly expanded it in several places. K. also added

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26 Czech verses to the beginning of the printed book as its introduction. Thanks to K.’s translation, Erasmus’s treatise on the Christian widow could be read at the turn of the 17th century also among burghers, not knowing the language of the original (Svatoš 2012: 320). III Bibliography Work: RHB 3: 35–8; RHB 6: 181–2. BCBT36662; BCBT32544; BCBT35085; BCBT32609; K03922. Bibl.: For an overview of previous research, cf. RHB 3: 38–9 (the entire entry 34–9), RHB 6: 182. J. Martínek, Die Einstellung der böhmischen Humanisten zu den Nationalsprachen. In: Studien zum Humanis­ mus in den Böhmischer Ländern. Köln, Wien, 1988, 291–302; B. Neškudla, Uči­ telé školy u sv. Jindřicha na Novém Městě pražském v  předbělohorském ob­do­bí [Teachers at the School at the Church of St Henry in the New Town of Prague in the Period before the Battle of White Mountain]. In: AUC – HUCP 47/1–2 (2007), 99–116; M.  Vaculínová, Užití jazyků v  humanistické poezii raného novověku v Čechách [The Use of Languages in the Humanist Poetry of the Early Modern Period in Bohemia]. In: K výzkumu zámeckých, měšťanských a církevních knihoven. Jazyk a řeč knihy. České Budějovice, 2009, 31–9; M. Svatoš, Recepce díla Erasma Rotterdamského v  českých zemích od 16. do 19. století [The Reception of the Work of Erasmus of Rotterdam in the Czech Lands from the 16th Century until the 19th Century]. In: Erasmovo dílo v minulosti a současnosti evropského myšlení. Brno, 2012, 313–22; M. Holý, Vzdělanostní mecenát v zemích České ko­

runy (1500–1700) [Educational Patronage in the Lands of the Bohemian Crown (1500–1700)]. Praha, 2016. Vojtěch Pelc

Klatovský of Dalmanhorst, Ondřej (Vondřej Klatovský, z Dalmanhorstu) 1504 (?) – 1551 (?) a burgher and politician, adaptor and author of practical instruction manuals I Biography The native of Klatovy and a friend of →  Matthaeus Collinus became a burgher of the Old Town of Prague. He even headed the resistance of the Bohemian estates to King Ferdinand in 1547 as the burgomaster (mayor). His political downfall after the suppression of the revolt then meant a forced departure from the Kingdom of Bohemia. After the sentence was reduced, he only went to Moravia. He was no longer publicly involved, and neither did he publish any more books. II Work The work of K., who did not show academic and professional ambitions, is entirely practical. It concerns mathematics, Czech and German – K. adapted and published manuals to make it possible for merchants and burghers of his time to master these disciplines (business numbers and conversation on practical life and work topics).

Klatovský of Dalmanhorst, Ondřej  

1 A Translation of a Textbook of Mathematics Nové knížky vo počtech na cifry a na líny, při tom některé velmi užitečné regule a  exem­ pla, mince rozličné podle běhu ku­­pec­­kého, krátce a užitečně sebraná [A  New, Briefly and Usefully Collected Book about Counting with Numbers and Lines, Complemented by Some Very Useful Rules and Examples, and by Descriptions of Various Coins Used by Merchants] (Nuremberg: Friedrich Peypus 1530) is a textbook of practical mathematics. Until recently, it was, based on a statement on fol. A2r, considered to be the original work of K. However, Petr Voit (2010: 441) identified it as a faithful adaptation of a work by Adam Riese published in German by the same printer in Nuremberg (Nuremberg: Friedrich Peypus 1527; VD 16 R 2362). The book printed in Czech then lived its own life and Peypus’s edition was reprinted by Jan Kantor Had 1558, listing Ondřej Klatovský as the author again. K. dedicated the translation to his brother Svatoslav. 2 A Conversation Guide Knížka v českém a německém jazyku složená, kterak by Čech německy a Němec česky čísti, psáti i mluviti učiti se měl. Ein büchlein in Behemischer und Deütscher sprach, wie ein Beham Deütsch, deß­ gleychen ein Deütcher Behamisch lesen, schreiben und reden lernen soll [A Small Book Written in Czech and German on How a Czech Should Learn to Read, Write and Speak in German and a German in Czech] (Prague: Bartoloměj Netolický z Netolic 1540) is a manual for practical, mainly business conversation written as parallel dialogues in Czech and German.

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The introduction is formed by a description of Czech and German pronunciation. The book is enlivened by rhymed paraphrases of quotations of ancient authors, which also endow it with certain ‘learned’ stylisation. The dialogues contain a high amount of information on the merchant life in the Czech lands, Germany and Austria. At the same time, the Czech translation is evidence – but, of course, not a realistic record  – of the contemporary conversational style and a historical source of practical vocabulary used by merchants. The potential of the book to become a textbook of practical conversation in both directions (for Czech as well as German speakers) is evidenced by its reeditions until the middle of the 17th century. The book is dedicated to Adam Hofman of Grünpichl, Zikmund Jiřík of Ditrichštejn and Rajmund Fukar. III Bibliography Work: Knihopis 3938–51; BCBT 27906, 35875. Bibl.: For an overview of previous research, cf. M. Bohatcová, Česko-ně­ mec­ká konverzace pro kupce. K počátkům tištěných učebnic [A Handbook of Czech-German Conversation for Merchants: On the Beginnings of the Printed Textbooks]. In: SNM–C 21/3 (1976), 117–58. Recent secondary literature: P. Štědroň, Schülerdialoge als historische Quelle: Bemerkungen zum Büchlein von Ondřej Klatovský. In: Brücken. Germa­ nistisches Jahrbuch Tschechien-Slowakei 2003 (Neue Folge 11), ed. S. Höhne etc. Prag, 2003, 41–78; M. Hádková, O jedné učebnici pro cizince ze 16. století [About a Textbook for Foreigners from

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the 16th  Century]. In: AUPO  – Facultas Philoso­ phica, Studia Moravica (2004), 47–52; O. Fejtová, Konverzační příručky jako pramen k poznání každodenního života raně novověké měšťanské společnosti [Handbooks of Conversation as a Source for the Research of Everyday Life of Early Modern Burgher Society]. In: K výzkumu zámeckých, měšťanských a církevních knihoven: jazyk a řeč knihy, ed. J. Ra­dimská. České Budějovice, 2009, 213–32; V. Pumprla, Knihopisný slovník českých, slovenských a cizích autorů 16.– 18. století [A  Bibliographical Dictionary of Czech, Slovak and Foreign Authors of the 16th–18th Centuries]. Praha, 2010, 559; P.  Voit, Role Norimberku při utváření české a  moravské knižní kultury první poloviny 16. století [The Role of Nuremberg in the Formation of Bohemian and Moravian Book Culture in the First Half of the 16th Century]. In: Ztracená blízkost: Praha–Norimberk v proměnách staletí [Lost Proximity: Prague and Nuremberg over the Centuries], ed. O. Fejtová, V.  Ledvinka, J. Pešek. Praha, 2010, 389–457; Koupil 2015: 170–1; O. Koupil, Grammatyka Cžeska: mluvnice češtiny v 16. až 19. století (katalog výstavy) [Grammatyka Cžeska: Czech Grammar Books in the Period between the 16th and the 19th centuries (an Exhibition Catalogue)]. Praha, 2015, 37–8 (16/06); Voit 2017: 736 and passim. Ondřej Koupil

Klaudyán, Mikuláš (Nicolaus Claudian) d. November 1522 a physician, printer and publisher I Biography K. probably came from the Žatec region. In 1504 he settled in Mladá Boleslav. In 1517 he lived in Nuremberg, where he was working as a publisher and translator in the printing workshop of Hiero­ nymus Höltzel. At the beginning of 1518 a  residence ban on ‘Czech heretics’ was imposed in Nuremberg, as a result of which K. had to leave the city and return to his homeland. K. was superseded in Höltzel’s workshop by →  Jan Mantuán Fencl. Back in Mladá Boleslav, K. established a medical practice and  – already in 1518  – became a city councillor. As a physician and pharmacist he acquired considerable property and was thus also able to run a printing workshop, which operated in 1518–1519 and published printed books in support of the Unity of the Brethren (Unitas fratrum). At the beginning of 1519, he returned to his medical practice. In June 1520, K. went to Antwerp as a representative of the Unity of the Brethren, alongside the Vavřinec Votický, to negotiate with Erasmus of Rotterdam. K. and Votický asked Erasmus to express his opinion on the Latin text Apologia of 1511 by Lukáš of Prague, the leading theologian of the Unity of the Brethren. Erasmus, however, declined to comment in order not to be publicly associated with the Unity. After returning from Antwerp, K. visited Leipzig on business in 1521. He fell ill

Klaudyán, Mikuláš  

there during the plague epidemic, wrote his testament on 28 August of the same year, and died soon after that, probably in Mladá Boleslav, where his last will was written in the book of Mladá Boleslav testaments on 24 November 1522. According to the will, the medical profession had brought him a considerable fortune: he owned a large amount of cash, a house, fields and two farmsteads, all of which he bequeathed to the Unity of the Brethren. Throughout his life, and especially after his arrival in Mladá Boleslav, K. was in close contact with members of the Unity of the Brethren; nevertheless, there is no evidence of his membership in it (Boldan, Neškudla, Voit 2014: 146). His friends included Lukáš of Prague and the physician Jan Černý. It is also likely that he cooperated with → Oldřich Velenský, who took over his printing workshop in 1519. II Work K. first became involved in book production as a publisher in Nuremberg. He began by commissioning printed books by authors from the milieu of the Unity of the Brethren, which could not be printed in his homeland. However, the Nuremberg City Council then issued a ban on the publication of heretical prints, which hindered further production of such works. The Nuremberg orders were probably not a result of confessional obstacles, but rather of the unsatisfactory quality of domestic printing production (Voit 2010: 395). K. then published the confessionally neutral Herbář [Herba­ rium] by Jan Černý. At the same time, however, he began to learn the printing

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craft in Höltzel’s printing workshop and, after returning to Mladá Boleslav, established his own printing workshop. That workshop’s short period of operation, barely exceeding one year, corresponds to ‘Privatdruckerei’ type of venture common in Germany. Within a very short period of time, K. published and printed six known printed books on medical, educational and religious topics. Despite his support for the isolationist Unity of the Brethren, K.’s religious production exhibits a remarkable openness to other currents. He did not hesitate to refer to papal authority in order to bring his readers closer to the work of otherwise unknown Hermas. When publishing Nový zákon [The New Testament], he relied on the Utraquists’ earlier textual tradition (Boldan, Neškudla, Voit 2014: 151–4). K. himself wrote the forewords to some of the books he printed. The question of whether he also made some of the translations that were printed in his workshop has not yet been satisfactorily answered. 1 Publishing Activities As early as 1511 K. revised and published, in Höltzel’s printing workshop in Nuremberg, the defence of the Unity of the Brethren Apologia sacrae scripturae by Lukáš of Prague (Nuremberg, 1511). In the autumn of 1517 he also published Lukáš’s consolatory treatise for the dying, Se­ psání krátké z písem mnohých vybrané ku potěšení nemocnému při smrti [A  Short Writing Chosen from Many Texts to Please a Dying Patient] in the same place (Nuremberg: Hieronymus Höltzel 1517). In the same year, he edited, financed and revised Kniha lékařská, kteráž slove Herbář aneb Zelinář [A Medical Book,

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also Called a Herbarium] by Jan Černý (Nuremberg: Hieronymus Höltzel 1517). It is the earliest scientific printed publication written in Czech, although it is primarily a popular-scientific guide to home treatment for non-medics. Nevertheless, the author uses his own experience in the text and does not accept the previous tradition uncritically (Gellner 1934: 96). The introduction is devoted to an overview of medical procedures according to Galen. The book contains woodcut illustrations, but efforts to fill the book with pictures of plants led to the repetition of one illustration multiple times and in the wrong places; the purpose of the illustrations is thus more decorative than descriptive. This practice was criticized by → Tadeáš Hájek of Hájek in his edition of Mattioli’s Herbář [Herbarium] (Prague: Jiří Melantrich 1562). For the reader’s convenience, the Černýʼs book also includes a short index. The herbarium was complemented by a six-sheet supplement on water distillation. Unfortunately, despite its practical content the herbarium was not commercially successful.  Another of K.’s Nuremberg projects was a large allegorical broadside inaccurately called ‘Klaudyan’s Map of Bohemia’. Although the map bore K.’s signature, however, he had in fact only come up with the overall concept. The cartographer was most likely one of the officials of the Bohemian estates’ institutions. The map, which bears Czech nomenclature, contains symbols distinguishing between royal and liege, Catholic and Utraquist towns. The map is of the Bilderbogen type, popular in the German lands at that time: it combines text, pictures, heraldry and maps and may have been

inspired by German cartographic works by Erhard Etzlaub from around 1500. The original double-sheet has only been preserved in one copy. An adaptation of K.’s map was included in an edition of Münster’s Kozmografie česká [Bohemian Cosmography] (Prague, 1554). More recently, K.’s map appeared as a  supplement to an edition of Bílejovský’s Kronika církevní [The Church Chronicle] (Prague, 1816) thanks to the Czech parish priest and cartographer František Jakub Jindřich Kreibich (1759–1833) (Voit 2017: 50). 2 Printing Activities The operation of K.’s printing workshop in Mladá Boleslav is documented between May 1518 and January 1519. Within those eight months of existence the workshop issued six publications, four of which were relatively extensive. All of them were probably published at the printer’s cost, although K.’s last will is the only evidence to confirm this. According to the extant material, the first print made at the workshop was a small six-sheet work entitled Předmlu­ va [Foreword] (Mladá Boleslav, 1518) on a proposal to build an army of monks against the Turks as a contribution to the burning issue of the Turkish danger. K.  had probably brought the original from Nuremberg (VD16 D 159–60); Oldřich Velenský of Mnichov was involved in its translation. A reworked Czech edition was prepared by Bartholoměj Netolický of Netolice in 1543 (Knihopis K16071); the work was also later included in Czech editions of Historie neb Kroniky turecké [A History or Chronicle of Turkey] by Kon-

Klaudyán, Mikuláš  

stantin Mihailović (Knihopis K05548 and K05549). In line with the contemporary popularity of patristic literature, K. also presented Czech readers with ideas about the humility of two early Christian philosophers, in printed form for the first time. Knieha, kteráž slove Pastýř [The Shepherd of Hermas] is introduced (Mladá Boleslav, 1518) by a short unsigned foreword, probably by K., mentioning that this book used to be known earlier, but it was allegedly neither known nor read by the Roman Catholics. The text is enhanced by a short defence of Hermas’s work and its place in patristic literature. Another work included selected texts from the sixth book of Divinarum insti­ tutionum, Lactantius’s defence of Christianity, De vero Dei cultu (O pravé poctě Boží, Mladá Boleslav, 1518). This is preceded by a short unsigned foreword, which presents the work in brief. The Lactantius anthology is accompanied by an adaptation of Seneca’s dialogue De ira. The linguistic style of both translations is entirely identical, but it is not known whether the translator responsible for them was K. or Velenský. A month after the Lactantius book, K.’s printing workshop published Spis dosti činící z víry [An Apology of Faith] (Mladá Boleslav, 1518). It is an edition of one of the five manuscript versions of Lukáš’s confession of the Unity of the Brethren, originally written in 1503 and published through K.’s care in Höltzel’s printing workshop in Nuremberg in 1511. The foreword does not have a dedication; it recalls the persecution of the Unity of the Brethren and discussions of Unity issues at the diet in June 1503. It also states that the previous

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Latin edition was very imperfect; therefore, following numerous appeals on behalf of the Brethren, it was necessary to publish an edition in Czech. Lukáš’s Spis was also the only title from K.’s printing workshop that clearly supported the Unity of the Brethren (Boldan, Neškudla, Voit 2014: 153). Nový zákon [The New Testament], K.’s most extensive publication, was produced in an unprecedentedly short time, in less than two and a half months in 1518. It was already the fifth printed edition of the New Testament since the 1470s. In the foreword, K. demonstrates a very good knowledge of earlier printed Bibles in Czech. K. chose to use Martin Lupáč’s linguistically obsolete Utraquist translation from the 1480s rather than one of the later translations of the Vulgate. This may have been an attempt to return to the roots with a version whose translation method respected the original language (Boldan, Neškudla, Voit 2014: 153). The short foreword does not include any dedication and only discusses the importance of the Holy Scripture. The last known title produced in the Mladá Boleslav printing workshop, which came out in December 1518 or around New Year 1519, was an abridged adaptation of an obstetric manual by Eucharius Rößlin the Elder, published under the title Zpráva a naučení ženám těhotným a babám pupkořezným [Information and Instructions for Pregnant Women and Midwives] (Mladá Boleslav, 1518). With this publication, along with Herbář, K. significantly broadened the spectrum of literature available in Czech, in particular that with instructional illustrations. Between 1513 and 1519 this

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work was published at least four times by German printers alone. K.’s adaptation, however, later fell into oblivion. III Bibliography Work: Knihopis K01767, K02962, K05058, K05041, K05969, K14474, K14863, K17096, VD16 C 1972. Bibl.: For an overview of previous research, cf. Boldan, Neškudla, Voit 2014: 146–56 (with the annotation including further references, especially on pp. 146–9). P. Voit, Role Norimberku při utváření české a moravské knižní kultury první poloviny 16. století [The Role of Nuremberg in the Formation of Czech and Moravian Book Culture in the First Half of the 16th century]. In: Documenta Pragensia 29 (2010), 389–457; Boldan, Neškudla, Voit 2014; Voit 2017. Bořek Neškudla

Kocín of Kocinét, Jan (Ioannes Cocinus a Cocineto, Cocynus, Kocián, Kocýn, z Kocinétu) 13 February 1543, Písek – 26 March 1610, Prague an author of Latin and Czech prose and translator into Czech I Biography In his generation, K. was one of the most productive authors of Latin prose and translators into Czech. He had received a substantially above-average foreign education: after receiving his Bachelor’s

degree from the university of Prague in 1562, he taught at town schools for six years (e.g. in Kutná Hora in 1565). In 1568–77 he studied at foreign universities: first in Strasbourg under the guidance of Johannes Sturm, then in the German lands (Frankfurt am Main, Speier) and Italy (Padua), where he specialised in law. He received the nobiliary particle ‘of Kocinét’ while he was still studying (1571). After returning to Prague in 1578, he became a scribe of the Lesser Town and began to work with printer →  Da­ niel Adam of Veleslavín. He was a member of the Unity of the Brethren (Unitas fratrum) (Fejtová 2014: 127–8), although this orientation is not very evident in his work. K. owned an extensive library, from which only a few items have been preserved (see RHB 3: 53; Lifka 1982: 74). Besides Daniel Adam, with whom he was in close contact for many years, he was friends with →  Ioannes Banno, in return for whose poems he addressed the Appendix to his translation of Cassiodorus’s Historia Ecclesiastica Tripartita in 1593. →  David Crinitus also referred to a long-term friendship with K. (Storchová 2014: 245). According to letters addressed to Theodor Zwinger (cf. below), K. was in close touch with →  Tadeáš Hájek of Hájek. During his studies, K. was supported by Petr Vok and Vilém of Rožmberk  / Rosenberg, to the latter of whom K. dedicated the unpreserved treatise De ideis (1571) and the work Prolusio scholastica (1578). Michal Španovský, to whom K. dedicated one of Sturm’s editions of Pseudo-Hermogenes (De ratione tractandae… 1571), had also provided him with special support. Several times, K. turned to members of the

Kocín of Kocinét, Jan  

Valdštejn  / Waldstein aristocratic family, especially Karel of Valdštejn, who was the chancellor of the court of appeal and supported the Unity of the Brethren (Storchová 2014: 292). In addition, K. addressed his writings to a number of educated burghers and lower noblemen in important positions: Václav Vřesovec of Vřesovice, Jiří Funk of Olivet, Kryštof of Schenkenberk and Erazim Kvintus of Dromsdorf (for a list of them, cf. RHB 3: 52). K. dedicated the work Ioannis Bodini Nova distributio iuris universi to several of his supporters, in particular scholars: the lawyer Gabriel Svěchin, → Jakub Srnovec of Varvažov and Václav Kamarýt of Roviny. K. was related to the Flavín family of Rottenfeld. While studying in Bohemia, K. contributed poems to a collective volume of epitaphia for →  Georgius Vabruschius, edited by →  Thomas Mitis (1567). Accompanying verses for K.’s works and translations were written by Thomas Mitis and → Matyáš Gryllus. Most of the poems addressed to K. were written by →  Georgius Carolides, who also wrote introductory poems for K.’s translations and an epitaphium on K.’s daughter; moreover, K. was one of those to whom Carolides dedicated the work Satellitium animi (1593). An encomiastic broadside for K.’s marriage was published by Gallus Hamaxurgus (1587). Petrus Capella, Thomas Smichaeus, →  Elias Nysselus and Josef Hieronymus (K.’s nephew) also addressed poems to K. → Jan Opsimates dedicated his work on Greek grammar (RHB 6: 225) to K., among other things, and posthumously published K.’s translation of the work of Jean Taffin. The Silesian Humanist Sylvester Steier, working

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in Cheb, dedicated the third book of his work Historia genealogiae … Iesu Christi (Frankfurt 1594) to K. K.’s scholarly contacts are further proved by his correspondence, which has not yet been mapped in detail. K.’s extant letters include those exchanged with Johannes Crato von Krafftheim and →  Jiří Závěta of Závětice (for more on them, cf. RHB 3: 53). K. was in correspondence with Thomas Mitis, too. Mitis’s work Hymno­diae in Messiam libri II (1576) contains a letter in which K. asks Mitis to collect poems on religious topics and send them to the Strasbourg preacher Konrad Humbert. K. exchanged letters on this subject not only with Humbert but also with the imperial privy councillor Kaspar von  Niedbruck. Among foreign Humanists, K. also corresponded with Reiner Reineccius (RHB 6: 243), Theodor Zwin­ ger the Elder (two letters from 1570 and 1571 have been preserved) and Hugo Blotius (Blotius’s reply from August 1576 has been preserved). K. must have been in close contact with his teacher Johannes Sturm, who entrusted him with the publication of his earlier editions of Greek authors discussing rhetoric (see below); nevertheless, their correspondence has not been preserved. II Work K. wrote in Latin and Czech, but his Greek and German must have been very good as well; he could also claimed to read French. He left behind a truly extensive oeuvre comprising various genres. In comparison to his contemporaries he wrote fewer occasional poems but a large number of Latin prose texts, educational writings in Czech and translations into

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Czech from different languages. He also participated in an editorial project that was exceptional in the Czech context when he edited editions of Greek works and their Latin translations (Aristotle, Pseudo-Hermogenes) made by his teacher Johannes Sturm and prepared them for publication. 1 Latin Works on Law and Municipal Administration The work Prolusio scholastica politicae exercitationis (Prague: Georgius Nigrinus 1578) is dedicated to Vilém of Rožmberk, to whom K. was recommended, according to the preface, by his former patron Michael Španovský. In this work K. also published a letter from Václav Vřesovec. The work provides a definition and dialectically structured analysis of the prudentia (specifically phronesis in the sense of practical reason; here K. builds on Aristotle’s terminology). Prudentia encompasses all disciplines, unites the level of thought (which falls under philosophy) and practical action and has an impact on the public and private spheres (the management of the municipality, church, family). Besides innate qualities, learning and experience are also sources of this practical wisdom. K. is of the opinion that studying abroad is very useful for the acquisition of prudentia; the work contains passages advocating travelling, inter alia with references to the apodemic work of the Basel scholar Theodor Zwin­ ger the Elder. The work aims to legitimise the inclusion of a scholar in the government, especially within societas civilis (Cerman 2010: 66–7). Along with priests, scholars hold the highest position in Godʼs social division; they thus stand

above officials, authorities and ordinary people. In this work, K. took a creative approach to the works of Jean Bodin (Pedrazza Gorlero 2004; Cerman 2010: 66–7). K.’s work is full of references to ancient authorities in the areas of politics and law (Aristotle, Plato, Cicero), but also to poets, including Virgil, Homer, Horace and Terence; it also contains examples from ancient history through to the present (e.g. the learned counsellors of Matthias Corvinus). At the end of the work, K. attached a summary of the eight books of Aristotle’s Politics and quotations from Cicero’s work De officiis (for their edition, cf. Storchová 2014: 264–7). The work Ioanni Bodini Nova dis­ tributio iuris universi (Prague: Georgius Nigrinus 1581) is another legal treatise. Because of its subject, it is dedicated to a large number of supporters from different social classes: two barons (Jan Bezdružický of Kolovraty, Karel of Valdštejn), two knights, five doctors of law (including Gabriel Svěchin of Paumberk) and two important Prague officials (Jakub Srnovec of Varvažov, Václav Kamarýt of Roviny). The treatise is an adaptation of Bodin’s work Nova distri­ butio iuris universi (1578), which discusses the past and present organisation of European societies. In it, K. also often refers to Bodin’s treatise Methodus ad facilem historiarum cognitionem (1566). As he explains in the preface, addressed to members and assessors of the court of appeal, the question of the method was crucial for him. He primarily addresses what he considers appropriate methodologies for instruction and for disputations on the law. The preface indicates K.’s knowledge of contemporary legal

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authorities (Marc Antoine Muret, Jacques Cujas, etc.) and Czech law. According to his own words, K.  spent a great deal of time looking for Bodin’s work published as synoptic tables and, at the request of Matouš Gregorinus of Tulechov, wanted to convey those to Czech scholars. K. presents them in the form of a dialogue for the needs of law students; the dialogue takes place between Bodin and Jean Nicolai, a member of the Parisian Parliament. The dialogue deals in turn with ius humanum based on practical wisdom and its classification (ius gentium, ius publicum, ius privatum), dividing individuals according to various criteria (ex sex, ex statu, ex dignitate; for the division in detail, see Cerman 2010: 68); K. further addresses the specifics of societas civilis and various communities in which the individual is involved (familia, domus, pagus, res publica, civitas) as well as the issues of tyranny and administration for the welfare of the community. 2 Editions of Aristotle and Pseudo-Hermogenes K. prepared several editions of the entire rhetorical works by Aristotle and Pseudo-Hermogenes for publication, in the Greek original and in a Latin translation made by his Strasbourg teacher and wellknown Humanist philologist and educator Johannes Sturm. K. thus surpassed the editorial achievements of other Czech humanists (Storchová 2014: 188–9). It is a well-planned editorial series consisting of five large interconnected volumes and bears comparison with extensive foreign editions of rhetorical manuals for school use: Aristotelis Rhetoricorum libri III (Theodosius Rihelius 1570); Hermogenis

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Tarsensis … De ratione inveniendi oratoria libri III (Iosias Rihelius 1570); Hermoge­ nis Tarsensis … Partitionum rhetoricarum liber unus (Iosias Rihelius 1570); Her­ mogenis Tarsensis … De dicendi generibus sive de formis orationum libri II (Iosias Rihelius 1571); Hermogenis Tarsensis … De ratione tractandae gravitatis occultae liber (Iosias Rihelius 1571). K. had all five volumes issued shortly after he had completed his studies in Strasbourg, by the renowned Strasbourg publishing family, the Rihels (with whom Sturm himself had previously published). All five volumes in this edition have a similar structure and graphic layout. The edition of Aristotle is typeset in two columns per page (one Greek and one Latin), whereas Pseudo-Hermogenes’s writings are typeset in a mirror edition of the Greek original with marginal notes and the Latin translation. The edition is accompanied by Sturm’s scholia explaining individual phrases and arguments (the explained text is in Greek, followed by a Latin commentary). These are either added in the form of a special book (in the case of De ratione inveniendi, this is even longer than the edition itself), or typeset at the end of the book concerned. K. proceeded similarly in all volumes: he put together Sturm’s Greek edition, translation into Latin and scholia / commentaries (Sturm had allegedly prepared everything twenty years earlier), edited it all, provided prefaces and prepared the material for the press. He did not mention his own name on the title pages of the works; he considered his role a rather organisational one. He claims to have divided Aristotle’s text into chapters following the model of Daniele Barbaro and

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complemented them with brief contents. In the forewords, he builds firmly on Cicero’s rhetoric; he also includes paratexts from the Saxon Protestant milieu, which was close to Prague university Humanism, e.g. poems by Georg Fabricius. K.’s forewords are dedicated to Bohemian town councils and aristocratic patrons (Mikuláš Valter of  Valteršperk, Vilém of Rožmberk, Michal Španovský), as was customary in the Czech environment (for editions and analysis of these forewords, cf. Storchová 2014: 187–262). K. also allegedly issued Sturm’s edition and commentaries on Pseudo-Hermogenes’s work De ideis, but this has not been preserved; it was dedicated to Petr Vok and Vilém of Rožmberk. 3 An Interpretation of Cicero’s Work De oratore K. also wrote a school manuscript interpretation of Cicero’s work De oratore, which is known as Isagoge ad III ser­ mones M. Tulii Ciceronis (cf. Storchová 2014: 263–96). The manuscript was written after 1578 (it is attached to the copy of Prolusio scholastica deposited in the NKČR under shelf mark 47 H 45) and is dedicated to Karel of Valdštejn. K.’s text reproduces the content of the three books of Cicero’s work without much detail; his interpretation primarily focuses on the rhetorical categories Cicero discusses (natura, ars, exercitatio, memoria, perio­ di, gestus, etc.) and their relation to earlier rhetorical tradition. K. regards De oratore as a source for learning style and moral examples (Storchová 2014: 263).

4 Translations of Historical Works into Czech K. translated several writings on historical topics for Adam’s printing workshop. His extensive work on the history of administration, offices and law entitled Po­ litia historica. O vrchnostech a správcích světských knihy patery [Five Books on Secular Lords and Administrators] (Pra­ gue: Daniel Adam 1584) is an adaptation of the Regentenbuch by German lawyer Georg Lauterbeck (first edition Leipzig 1556), with a number of changes and additions. Most of the translation was done by the printer Daniel Adam; K. translated some parts on his own and probably cooperated on others. Daniel Adam’s foreword is addressed to knights, councils and the highest land officials of the Kingdom of Bohemia. The edition is very extensive and impressive, containing for example the coats of arms of Adam’s patrons, including prominent aristocrats (Vilém of Rožmberk, Ladislav the Elder of  Lobkovice, Jiří of Lobko­ vice, Jan the Elder of Valdštejn, Jiří Bořita of Martinice, Jáchym Novohradský of Kolovraty, Michal Španovský of Lisov, Burian Trčka of Lípa, Jan Vchynský of Vchynice, Albrecht Kapoun of Svojkov, Vilém the Elder of Malovice). Adam’s forewords are further dedicated to the mayors and councils of the three towns of Prague and of Kutná Hora, Žatec, Hradec Králové, Litoměřice, Louny, Domažlice and Písek. As a whole, the work focuses on the proper arrangement of society (po­ litia, Gute Polizey) and on the so-called ‘common good’ (Gemeine Nutz; for more detail, cf. Novotný 2010: 19), which is illustrated on a number of historical ex-

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amples interpreted as part of God’s plan and God’s punishments. The first book contains a treatise on various types of government and their history: the Roman administration, the history of governance in the empire and the feudal system. The passages on the elections and coronations of kings are complemented by Adam’s translation of Philipp Melanchthon’s work on the election and coronation of Charles V (De electione et coronatione Caroli V.), taken from Peucer’s earlier edition, and by a passage on the ceremonies associated with the enthronement of the dukes of Carinthia, which is a translation from Münster’s Cosmographia (Novotný 2010: 25f.). The second book deals with the virtues of lords; it, too, contains a number of historical examples. The third concerns war and military administration. Kocín incorporated his own translation of the work Exclamatio sive De re militari by Ogier Ghiselin de Busbecq (Novotný 2010: 26; Rataj 2002: 145–7), containing appeals to fight the Turks and instructions on how to conduct the fight properly, into the preface. Later, K. also incorporated this translation into Kronika nová o národu tureckém [A New Chronicle of the Turkish Nation] (see below). The fourth book is on the topic of town administration. The foreword, dedicated to town councils, is immediately followed by the oldest Czech translation of Plutarch’s work Pracepta gerendae rei publicae, made by K. himself (Svobodová 1955), while the main text includes the first Czech translation of Oratio M. Catonis pro lege Oppia contra mulierum luxuriam, taken from Livy’s history (34:2–4). The fifth book concerns the duties of judges and the ju-

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diciary in general. At the very end of the book, there is a translation of the German tractate on torture and the law of proof (Peinliche Befragung), which was already part of Regentenbuch. As M. Novotný (2010: 25f.) has demonstrated, Daniel Adam and K. significantly adapted the original. Besides the above-mentioned additions and minor changes with respect to the Czech reader, they omitted some verses and sharply anti-Catholic passages, and left out some of the original supplements (a summary of the Platonic doctrine by Johannes Sleidanus, among other things). The translators also slightly altered the message of some passages, e.g. they did not use the Lutheran axiom that lords determine the denomination of their subjects, they elaborated on the definition of tyrannical rule and its impact, they took a rather conservative stance towards subjects’ right to resistance, etc. (Novotný 2010: 41f.). K.’s most important work of translation was his edition of ecclesiastical histories in translation in two volumes: Historia ecclesiastica by Eusebius of Caesarea (which also contained a biography of the emperor Constantine the Great by the same author) and Historia Ecclesiastica Tripartita, which was supposed at the time to have been written by Flavius Cassiodorus (this book consists of excerpts from three books of ecclesiastical history written by Socrates Scholasticus, Sozomen and the bishop Theodoret of Cyrrhus). Both books were published in Adam’s printing workshop in 1594; they form one graphic and largely also thematic and ideological whole, which has a moderate eschatological

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tone. Euse­bius’s Historie církevní [The Church History] contains a foreword dedicated to Petr Vok of Rožmberk; K. also included a translation of the original foreword by Johann Jakob Grynaeus and a translation of Eusebius’s biography of Emperor Constantine. The accompanying Latin verses for the volume were composed by Geor­ gius Carolides. The main dedication of Historia Ecclesiastica Tripartita is addressed to Jan the Eldest, Karel and Vilém of Valdštejn. In addition to the main dedication and foreword to the reader, K. also incorporated other forewords into the volume, with dedications to the councils of the three towns of Prague, Hradec Králové, Písek, Žatec, Louny and Rakovník. The accompanying verses were, once again, written by Carolides. K. did not translate from Greek originals; he used translations into Latin written by Protestant scholars. His translations were not literal but rather creative, updating and reworking certain passages to make the work more accessible to Czech readers (Petrů 1968). In the case of Eusebius’s history and biography of Constantine, K. worked with the Latin translation first made by John Christopherson and then adapted by imperial scholars (this was published in Cologne in 1570 under the title Historiae ecclesias­ ticae scriptores Graeci). In his extensive foreword to Eusebius’s history, K. developed reflections on history as a source of moral lessons; history shows God’s omnipotence, His interventions into the course of the world and the immutability of human nature; history offers many examples of punishment for sins. However, the course of history seems optimistic in

the sense that God always protects His elected church in times of growing heresy. In the case of the church history attributed to Flavius Cassiodorus, K. again built on Christopherson’s Latin translation, which had already been adopted by Johann Jakob Grynaeus, Joachim Came­ rarius and Wolfgang Musculus (their edition was published in Basel in 1587). In the forewords, K. repeats his thesis of God’s plan, reflected in the course of the past, and he develops the idea that the ecclesiastical histories show how the true (elected) church was subjected to trials in the past. Historia Ecclesiasti­ ca Tripartita then specifically describes the early church’s struggle against Satan and sects, offering examples of how to behave in a period of growing religious disputes. K. also reflects in the forewords on the translation problems encountered, mainly related to theological terminology and vague style. K. complemented his translation with commentaries and marginal notes, and moreover incorporated shorter historical and theological treatises of his own into the text. He enriched the middle part of Historia Ecclesiastica Tripartita with a treatise on emperors and bishops in Constantinople after the death of Theodosius the Great, especially on John Chrysostom. The end of the volume contains other texts by K., on the key question of the orthodox conception of Christ’s nature: the extensive Epilogus concerns the Council of Ephesus and the rejection of Nestorianism; to this, K. added a Czech translation of Symbolum An­ tiochenum, condemning the teachings of Paul of Samosata (Symbolum de Verbi

Kocín of Kocinét, Jan  

Incarnatione … adversus Paulum Samosa­ tenum … editum à Patribus Antiochenis … in oratione Cyrilli). The final Appendix then includes a treatise on Eutyches’s heretical teachings, as discussed at the second Council of Ephesus and the Council of Chalcedon (Historia o Eutychesovi a  následovnících bludu jeho [The History of Eutyches and the Followers of His Delusion]). This appendix is dedicated to Ioannes Banno, Kryštof Kretssmar and Jiří Funk of Olivét. In the same year, the translation of the two church histories was followed by the translation of the book Neue Chroni­ ka türkischer Nation by Johannes Löwenklau (Kocín also mentions a Latin edition), published by Adam under the title Kronika nová o národu tureckém na dva díly rozdělená [A New Chronicle of the Turkish Nation Divided into Two Parts]. According to Kocín’s words, these ecclesiastical histories depict heretics and enemies of the church in the past; the chronicle, on the other hand, describes the Turks as God’s punishment and as the ‘secular Antichrist’ and the enemy of today’s Christians (Löwenklau 2013: 21). The first book of K.’s translation is dedicated to Petr Vok of Rožmberk and Friedrich of Žerotín as commanders of the imperial army for Bohemia and Moravia sent to the Kingdom of Hungary (K.  wrote the foreword together with Daniel Adam). It contains a historical account of the Ottoman sultans until 1550 allegedly based on a text written by the Turks themselves (in Turkish annals supposedly acquired from a dragoman by Hieronymus Beck of Leopoldsdorf). Löwenklau had already complemented the source, providing explanatory notes

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concerning Turkish realia and chronology (these are set in different typeface in the book printed by Adam), and had compared his version with similar works by other authors, such as Johann Schiltberger. The second book of the chronicle describes the development of Turkish events until 1590, mainly the Hungarian wars. This time there is no confrontation of several authorities; the text is Löwenklau’s uninterrupted narrative. The second book is dedicated to the supreme chamberlain Jan of Valdštejn, the subcamerarius of the royal towns Hertvík Žejdlic of Šenfeld, and the imperial councillors supervising the army headed for the Kingdom of Hungary, namely Jan Malovec of Malovice and Kryštof Vratislav of Mitrovice. K. and Adam complemented Löwenklau’s chronicle with translations of other works on the political situation at that time. These include Löwenklau’s Discursus, a translated excerpt from the foreword to the work Historiae musulmanae (1591) dealing with the current state of the Turkish issue; this is followed by a translation of the travelogue Itinera, Con­stan­tino­polita­ num et Amasia­num, con­cerning the two journeys from Vienna to Constantinople and Amasia undertaken by the Habsburg envoy of Flemish origin, Ogier Ghislain de Busbecq, and then by the so-called Napomenutí a rada o  správném tažení a  hotovení se proti Turku [Admonition and Advice Regarding a Successful Campaign against the Turks] by the same author (1554), encouraging a  war with the Turks and addressing how it should be conducted. The final addition is a reprint of the translation of Busbecque’s Excla­ matio, which was part of the third book

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of the work Politia historica, published ten years earlier (see above). 5 Translations of Moral-Educational and Consolatory Works into Czech For Adam’s printing workshop, K. also translated the work of the Protestant theologian Jean de lʼEspine (1506–1597) Tractatus de Providentia Dei ad fidelium conscientias asperis temporibus confir­ mandas et tranquillandas… (published in Geneva 1591). The work came out under the Czech title Providentia Dei. O  řízení a opatrování božském spis… [Divine Pro­ vidence: A Treatise on God’s Control and Care…] (1592) and is dedicated to Vít Flavín of Rottenfeld, Václav of Kaliště and Pavel Vinkler of Hutenov (according to the foreword, Vít and Václav were K.’s brother-in-law and godfather). At the end, it contains a poem in Czech by →  Matyáš Gryllus of Gryllov O řízení a opatrování božském [On God’s Control and Care]. The work once again addresses faithful Christians, members of the elected church, to offer them comfort in times of persecution. It has an eschatological tone; it illustrates God’s plan for creation and His control of all things. K.’s translation of the work Des marques des enfants de Dieu et des conso­ lations dans leurs afflictions by the Walloon Protestant theologian Jean Taffin (d. 1602) was published posthumously, by publisher Jan Opsimates, under the title Ráj rozkošného naučení o jistých zna­ meních pravých synů Božích [A Paradise of Lovely Teaching about the Outward Signs of the True Sons of God] (s.l.: s.t. 1602). It is a rather extensive work with a radical religious message that deals, in the form of questions and answers, with

eternal life, the true church and how to recognise it, how to avoid being influenced by apostates from the true faith and how not to fall into doubt in times of adversity. The work also contains contemplative passages and prayers. 6 Educational Writings in Czech K. wrote two moral-educational treatises, which were published in the printing workshop of Daniel Adam of Veleslavín. The work Abeceda pobožné manželky a rozšafné hospodyně [The ABC for a Pious Wife and a Prudent Housekeeper] (Prague 1585) builds on the earlier tradition of moral literature on marriage inspired by German Protestant production. It is dedicated to Eva Flavínová of Pokratice  – Eduard Petrů has drawn attention to the fact that K. often dedicated moral writings to aristocratic women (Löwenklau 2013: 5); K. also had other ties to the Flavín family. K. proceeds from the widely shared Protestant idea of marriage as the only proper way of life for Christians, created by God in Paradise; in the preface, K. focuses on choosing the right wife. A description of the virtues of a pious wife and prudent housekeeper, which is divided according to the 22 letters of the Hebrew alphabet; one of Solomon’s proverbs from Chapter 31 of the Book of Proverbs (verses 10–31) has been chosen for each letter, to express a certain virtue. This part of the text is probably inspired by the German work Der Wey­ ber ge­schefft by Wolfgang Ruß from 1533 (Ratajová 2009: 756). K. describes it as ‘Solomon’s School’, suitable for spouses of both sexes, but more space is devoted to the virtues of the wife, especially her work within her family’s household.

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The subject of K.’s original moral work Rozmlouvání o moru [A Discussion of the Plague] (1582) was an equally topical issue. Given the topic, the preface dedicates the work to the mayor and the city council of the Lesser Town of Prague. The work takes the form of a dialogue, in which K. addresses two main questions: whether the plague is a contagious disease and whether, during an epidemic, one can be saved by fleeing  – and to what extent a Christian has the right to do so and thus harm the community. Overall, the work sounds a warning against the absurd fear of death from the plague and mistrust in God; K. appeals to Christians not to leave their occupations, even in times of plague; they should rely on God’s will and seek a middle way between responsibility for themselves and for their neighbours. An important topic for K. is how to meet one’s obligations and to maintain a functioning community during the time of infection (Storchová 2010: 235). In the preface, K. indicates that he was inspired by a Latin work on the same subject, but he does not specify this any further. 7 Occasional Poetry Only three of K.’s early occasional poems have been preserved, in a collective volume on the death of Georgius Vabruschius (1567). These show that he was already well versed in writing conventional poems at the time of his studies (he used hexameters, elegiac couplets and Phalaecian verses).

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III Bibliography Work: RHB 3: 52–5. Knihopis K16053, K02390, K03524–5, K01470, K04159–60, K04735–6, K04823; BCBT36672; VD16 A 3346; VD16 H 2472–5 Modern ed.: Ioannis Cocini a Cocineto opuscula, Vol. 1: Isagoge ad tres sermones Ciceronis De oratore, ed. R. Schmertosch. Praha, 1908; an edition with an Italian translation: Umanisti in Europa: la Prolusio scholastica politicae exercitatio­ nis (1578) di Jan Kocín, ed. C.  Ped­raz­za Gorlero. Padua,  2004 (the edition on pp. 59–125); J. Ratajová, L. Storchová, Žena není příšera, ale nejmilejší stvoření Boží. Diskursy manželství v české lite­ ratuře raného novověku [Woman Is Not a Monster but the Sweetest Creature of God: Discourses on Matrimony in Early Modern Czech Literature]. Praha, 2009 (containing an edition of the work Abece­ da pobožné manželky a  rozšafné hospo­ dyně [The ABC for a Pious Wife and a Prudent Housekeeper], 265–310); Johannes Löwenklau, Kronika nová o národu tu­ reckém [A New Chronicle of the Turkish Nation], ed. E. Petrů, J. Kolářová, T. Kohoutová. Olomouc, 2013; K.’s paratexts for the works:  Aristotelis Rhetoricorum libri III (Strasbourg, 1570), Storchová 2014: 189–99; Hermogenis Tarsensis  … De ratione inveniendi oratoria libri III (Strasbourg, 1570), Storchová 2014: 200–16; Hermogenis Tarsensis … Partitio­ num rhetoricarum liber unus (Strasbourg, 1570), Storchová 2014: 218–36; Hermo­ genis Tarsensis … de dicendi generibus sive formis orationum libri II (Strasbourg 1571), Storchová 2014: 237–53; Hermo­ genis Tarsensis … de ra­tio­ne tractandae gravitatis occultae liber (Strasbourg, 1571), Storchová 2014: 254–62; Isagoge

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ad III  sermones Marci Tullii Ciceronis De ora­tore, Storchová 2014: 264–96. Bibl.: For the most recent bibliography, see Storchová 2014: 81; RHB 3: 52–3; LČL 2: 755–6. E. Svobodová, K nejstaršímu čes­ké­ mu překladu Plutarcha [On the Earliest Czech Translation of Plutarch]. In: LF 78 (1955), 247–54; E. Petrů, Eusebiova Historie církevní a otázky českého humanistického překladu [The Church History of Eusebius and the Issues of Czech Humanist Translation]. In: LF 91 (1968), 62–73; B. Lifka, Exlibris a supralibros v českých koruních zemích v letech 1000 až 1900 [Book Plates and Armorial Bindings in the Lands of the Bohemian Crown in 1000–1900]. Praha, 1982; Z. Beneš, His­ torický text a historická skutečnost. Studie o principech humanistického dějepisec­ tví [The Historical Text and the Historical Reality: A Study on the Principles of Czech Humanist Historiography]. Praha, 1993, passim, 91–7; Rataj 2002; J. Ratajová, Manželství v české literatuře raného novověku [Matrimony in Early Modern Czech Literature]. In: Žena není příšera, ale nejmilejší stvoření Boží. Diskursy manželství v české literatuře raného no­ vověku, ed. J. Ratajová, L. Storchová. Praha, 2009, 733–75; I. Cerman, Nova distributio munerum. Das Gesellschaftsbild in Böhmen in der frühen Neuzeit. In: Ein Bruderzwist im Hause Habsburg (1608– 1611), ed. V. Bůžek. České Budějovice, 2010, 65–70; M. Novotný, Lauterbeckův Regentenbuch a Veleslavínova Politia historica [Lauterbeck’s Regentenbuch and Veleslavín’s Politia historica]. In: Theatrum historiae 7 (2010), 15–51; L.  Storchová, Nation, Patria and the Aesthetics of Existence: Late Humanis-

tic Discourse of Nation and Its Rewriting by the Modern Czech Nationalist Movement. In: Whose Love of Which Coun­ try? Composite States, National Histories and Patriotic Discourses in Early Modern East Central Europe, ed. B. Trencsényi, M.  Zaszkaliczky. Leiden, Boston 2010, 225–54; Fejtová 2014. Lucie Storchová

Kochan of Prachová, Václav (Venceslaus Cochanius, Kochanius, z Prachové) 1588, Čáslav – 26 August 1613, Prague a Humanist poet, legal theorist and teacher I Biography K. came from Čáslav. He was probably the son of Jakub Kochan of Prachová from his first marriage. He studied in Prague (he was an alumnus of the College of All Saints) and Görlitz. He received his Bachelor’s degree at the university of Prague on 27 April 1612, after he defended his theses on the topic Num professor academicus salva sua professione possit etiam esse civis politicus? In the same year, K. participated in the disputation on the theses of Ioannes Chocholius Pro­ legomena generalia. On 14 March 1613, he received his Master’s degree. He was the headmaster of the school at the Church of St Martin. Since he was a very popular teacher, the university received requests from several Bohemian towns for

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his work as the headmaster of the local school. K. was in extensive contact with Utraquist scholars, teachers of the university of Prague and men of letters (the chancellors Martin Bacháček, →  Nicolaus Troilus and →  Ioannes Campanus, the lawyers Václav Magrle of Sobíšek and →  Ioannes Matthias, and the university professor →  Laurentius Benedictus Nudozerinus). Commemorative poems were dedicated to K. by Jakub Brázda (Carmina exequialia, 1613), Ioannes Campanus (Fu­ nebria 1613) and →  Jiří Nigrin (Carmina vere lugubria, 1613). These, together with other authors (Ioannes Chocholius and Augustinus Petrozelinus), also honoured the deceased colleague with a special collective volume, Obitus … M. Vencesilai Kochanii a Prachove Czaslavini, rectoris scholae ad s. Martinum (Prague: Matthias Pardubicenus 1613). II Work K.’s literary activities are closely associated with the university of Prague and the circle of Utraquist academics, many of whom contributed to his works (Ioan­ nes Campanus, Nicolaus Troilus, Martin Mylius). His work reflects the author’s thorough university education, albeit fragmentary because of his premature death. The first circle is represented by poetic compositions and occasional poetry, the second by disputations. In the latter of them, he mostly deals with legal problems and issues of academic life and freedoms as well as the relation between the university and the town; they are mostly apologies of university life. K. had an excellent command of Latin, in which all of his works are written. He

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was well versed in ancient culture, which is reflected in both formal and content aspects of his work (the use of ancient motifs and ancient metres – hexameters, elegiac couplets). 1 Longer Poetic Compositions The poetic composition Pacis laurea ex area Martis sublata … pro felici exitu anni 1611 et dextro novi auspicio… (Prague: Georgius Hanussius 1611) celebrates the return of peace to the Czech lands after the invasion of the Passau army. It comprises 182 Leonine hexameters and is provided with a foreword by Ioannes Campanus (Hejnic, Martínek 1957). The work is dedicated to the New Town mayor Jiljí Pergner of Častolovice, the prominent Prague lawyer and politician before the Battle of White Mountain Vác­ lav Magrle of Sobíšek, and other important figures of Prague public life engaged at the time of the invasion of the Passau army (Janáček 2003; Novák 1933). The composition Impia et detestan­ da Bacchanalium consuetudo (Prague: Georgius Hanussius 1612), comprising 206 hexameters, is a moral polemic condemning spectacular carnival celebrations. The topic was very widespread in the environment of Bohemian Utraquist and Lutheran communities; many other poets from this circle wrote similarly focused compositions. K. compares exuberant carnival celebrations with ancient Bacchanalia; he formally imitates Virgil. 2 Occasional Poetry K. is the author of many occasional poems  – mostly condolence poems for funerals, congratulations for birthdays, political events (the congratulatory

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collection for Emperor Matthias II Gra­ tu­ lationes et vota) and graduation. He participated in epicedia on the death of the son of Václav Magrle of Sobíšek Ama­ bili puero (1612). Two poems written in elegiac couplets stand out among his occasional works: ‘Rarius Aoniae clamabamʼ (5 couplets) and ‘Praeterita pavidus Ripheide navita plauditʼ (3 couplets) in the collective volume Monumentum sem­ piternum (Prague: Georgius Hanussius 1612), published in memory of the late chancellor of the university of Prague Martin Bacháček. In the poems, containing numerous allusions to ancient mythology, he likens life to a voyage between Scylla and Charybdis. 3 Academic Disputations The core of the volume Nobilibus, circum­ spectis et clariss. viris… (Prague: Georgius Hanussius 1612) is formed by the author’s speech addressing the question of how much a member of an academic community can engage in political life. The speech ends with intercession for the support of the university, followed by congratulations of important members of the academic community of the university (Laurentius Benedictus, Ioan­nes Campanus, Nicolaus Troilus). The Disputationum Iustinianearum se­cun­da de iure personarum… (Prague: Jo­ na­ ta Bohutský 1612) is dedicated to the New Town mayor and council. In the introduction, the author praises the prosperity and freedom of the university of Prague. The core of the work is formed by theses dealing with the legal issues of Roman law based on analyses of the Justinian Code. The work is concluded by poems by Martin Mylius.

The work Disputatio consuetudinum feudalium quarta de feudi constitutione… (Prague: Jonata Bohutský 1613) is dedicated to leading Protestant noblemen, including K.’s uncle Valentin of Prachová. The preface is concluded by an apologia of academics against accusations of leading an idle life. The following theses deal with the legal issues of feudal relations throughout history. The work contains numerous allusions to ancient historians and philosophers (Beneš 2013). It was published again in the collective volume of → Ioannes Matthias of Sudet Consuetu­ dines feudorum (Amberg: s.t. 1615), with a special foreword dedicated to Emperor Matthias II. Václav Kochan of Prachová was the most important writer of the ancient Utraquist Strakonice burgher-aristocratic family that produced several important Humanist men of letters, who significantly affected the cultural and political history of the Czech lands in the period before and around the Battle of White Mountain. In 1582, the coat of arms and the nobiliary particle ‘of Prachová’ was received by the brothers Tomáš, Jakub (Václav’s father) and Jiří. The members of the family active in literature included Václav’s uncles Tomáš, Václav’s cousins Martin and Valentin, (sons of Václav’s uncle Jiří) and Valentin’s son Václav as well as Václav’s brothers Jan and Tomáš. Tomáš Kochan of Prachová (Ko­chánek, Kochanius, z Prachové; c. 1554, Strako­ nice – 12 December 1614), Václav’s uncle, studied in Wittenberg and Ingolstadt, where he received his Master’s degree. In his youth, he worked as a tutor at aristocratic courts. At a mature age, he became

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a burgher in Litoměřice, where he worked as an alderman. Two collective volumes were published on the occasions of his marriage and birthday. Martin Kochan of Prachová (Cochan, Kochanii, Kochanius, z Prachové; the 1560s  – 13 March 1609), Václav’s cousin, son of his uncle Jiří, received his Bachelor’s degree at the university of Prague. Subsequently, he worked as the headmaster of the school at the Church of St Barbara in Kutná Hora, a legal prosecutor and later a school inspector there as well. He is the author of occasional Latin poems and the Latin work in verse Meditatio beneficiorum, toti Christia­ no cae­tui hoc anno 1583 praestitorum… (Prague: typis Nigrianis 1584). The metrically interesting composition, written in hexameters, Phalaecian hendecasyllabic verse and also containing Sapphic stanzas, is dedicated to Rudolf Schönfeld of Schönfeld, at whose court Martin’s uncle Tomáš worked as a tutor. Jan Kochan of Prachová (Cocha­ nius, Kochanius, z Prachové; ?, Strako­ nice  – 1674, Žandov), son of Jakub Kochan and brother of Václav, received his Bachelor’s degree at the university of Prague in 1620; in 1618–21, he was the headmaster of the school in Beroun. Soon after he married Dorota, daughter of the Vogt of Beroun, he, his wife and four children left for exile in Saxony; he lived in Pirna and Schandau (Bobková 1998). He is the author of short contributions to collective volumes and of a collection of anagrams on the names of honourable burghers of Strakonice Strena anagram­ matum amplissimorum Beronae civium… (1621).

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Tomáš Kochan of Prachová (Kochanius, z Prachové; dates of birth and death unknown, active in the 1610s and 1620s), son of Jakub Kochan and brother of Václav, contributed to the collective volume published in honour of his father Jakub, entitled Luctus (1619), a poem consisting of 44 Adonic verses. Another extant work of his is his condolence poem dedicated to his schoolmate and fellow countryman →  Florian Vermilius on the death of his father in the collection Exequiae (1622). Valentin Kochan of Prachová (Cochany, Kochanius, z Prachové; 1565, Strakonice  – 21 June 1621, Prague), Vác­ lav’s cousin, son of his uncle Jiří, was politically the most important member of the Kochan family of Prachová. In 1586, he received his Bachelor’s degree at the university of Prague; subsequently, he worked as the headmaster of the school in Hradec Králové and later in Prague as the headmaster of the school in the Lesser Town and of the school at the Church of St Henry. From 1595, he held the office of the New Town Council scribe; in 1609, he was elected a defensor (one of elected defenders of non-Catholic religion from among Czech estates). In 1617, he opposed the election of Ferdinand II as King of Bohemia, for which he was deprived of his office of scribe. In 1618, he became one of the members of the directorate (a governmental body of non-Catholic estates), for which he received literary congratulations from many of his distinguished friends (→  Georgius Ca­ ro­lides, Ioannes Campanus, →  Ioannes Chorinnus). At the same time, he worked as a defensor of the university of Prague and, during the reign of Frederick of the

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Palatinate, also as the mayor of the New Town (Ďurčanský 2014). In February 1621, he was arrested for his political activities; he was sentenced to death in May 1621 and executed among the twenty-one leaders of the Bohemian Revolt on 21 June 1621 (Petráň 2004). He died with dignity; his calm and courageous conduct during the execution is described by John Amos Comenius in his work Historie o těžkých protivenstvích církve české [The History of the Severe Adversities Suffered by the Bohemian Church] (Leiden 1647). His wife Kateřina, along with all of their seven children, went to exile in Saxony, where they lived in Pirna together with Valentin’s cousin Jan (Václav’s brother) and his family (Bobková 1999). Valentin is the author of the (now lost) work Μνημοσύνών, impositum pinnae propter meliorem et temporis et restaurationis cognitionem (1585). It was a poem comprising 15 hexameters, complemented by a chronogram, written on the occasion of the repair of the ball roof finial on the tower of the Church of St Henry in 1585. Václav Kochan of Prachová (Kochanius, z Prachové); dates of birth and death unknown, active in the 1610s and 1620s, was the son of Valentin Kochan of Prachová. Concerning his life, it is only known that he received his Bachelor’s degree at the university of Prague in 1619 and that he worked as the headmaster of the school in Kouřim and the deputy headmaster of the school in Hradec Králové. Apart from a few short occasional poems in collective volumes, he is the author of work Tractatus teologicus de passione redemptoris nostri Iesu Christi… (1622). It contains dedications to important Bohemian politicians and burghers,

including the distinguished physician Jan Borbonius of Borbnštejn. The preface emphasises the importance of good teachers and the favour of burghers for the development of good education. The core of the work is formed by an analysis of biblical quotations. III Bibliography Work: RHB 3: 56–63. BCBT 34594, 35016, 35023, 35887, 36035, 36671, 40140, 40141. Bibl: For an overview of earlier research, cf. RHB 3: 60. K. Hrdina, Centones vergiliani čes­ kých humanistů 16. a 17. století [Centones Vergiliani of Bohemian Humanists of the 16th and 17th Centuries]. In: Pio Vati: Sborník prací českých filologů k uctění dvoutisícího výročí narození Vergilio­ va, ed. O. Jiráni, F. Novotný, B.  Ryba. Praha, 1930, 80–94; J. B. Novák, Rudolf II. a  jeho pád [Rudolf II and His Fall from Power]. Praha, 1935; J. Hejnic, J.  Martínek, Dosud neznámé huma­ nistické tisky v brněn­ské knihovně [Previously Unknown Humanist Prints in the Brno University Library]. In: LF 80/2 (1957), 211–9; J. He­jnic, Dva neznámé tisky M.  Mikuláše Troila Hagiochorana [Two Unknown Printed Books of M.  Nicolaus Troilus Hagiochoranus]. In: LF 81/2 (1958), 227–32; J. Martínek, Nově zjištěné prameny o rektorech bělohorského období [Newly Discovered Sources on School Chancellors of the Period after the Battle of White Mountain]. In: AUC – HUCP 16/2 (1976), 41–52; L. Bobková, Česká exulantská šlechta v  Pirně v  roce 1629 [Bohemian Aristocracy in Exile in Pirna in 1629]. In: FHB 19 (1998), 83–116; L. Bobková, Exulanti z  Prahy

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a  severozápadních Čech v Pirně v  letech 1621–1639 [The Exiles from Prague and Northwest Bohemia in Pirna in 1621– 1639]. Praha, 1999; J. Janáček, Rudolf II. a jeho doba [Rudolf II and His Time]. Praha, 2003; J. Petráň, Staroměstská exe­kuce [The Old Town Execution]. Praha, 2004; Z. Beneš, Regionalisierung und die Darstellung des Altertums in der humanistischen Historiografie. In: Die Kronländer in der Geschichte des böhmi­ schen Staates. Bd. VI: Terra – Ducatus – Marchionatus  – Regio: die Bildung und Entwicklung der Regionen im Rahmen der Krone des Königreichs Böhmen. Praha, 2013, 62–71; M. Ďurčanský, Česká města a jejich správa za třicetileté války. Zemský a lokální kontext [Bohemian Towns and Their Administration during the Thirty Years’ War: The Land and Local Context]. Praha, 2014. Lubor Kysučan

Konáč of Hodíškov, Mikuláš (Mikuláš Konáč z Louže, Nicolaus de Lacu, Nicolaus Finitor de Hodisskow, z Hodíškova) c. 1482, Nové Město na Moravě – c. 3 April 1546, Prague (?) a Prague official and printer active in literature I Biography No information on K.’s education is available. He probably studied in Prague at one of the high-quality private schools there. The earliest mention of him comes

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from 1506–1515, when he worked as a  town scribe. Through his marriage to the widow Markéta Kryštofová, he acquired the house ‘At the Fortune’ (Ad Fortunam) in a place called Na Louži (‘By the Pool’) on today’s Mariánské náměstí in Prague. Based on that, he signed himself as Mikuláš Konáč z Louže (Nicolaus de Lacu). In 1516, his aristocratic title and nobiliary particle ‘of Hodíškov’ were confirmed. The speculation of earlier literature about his elevation to a knighthood is unfounded (Fernandéz Couceiro 2011: 30). In 1520–1542, he worked as a  deputy judge of the royal court. On 4  September 1521, he purchased the house ‘At the White Lion’ (ad Album leo­ nem) on the Ovocný trh in Prague. The printing workshop was moved there as well. At the time of the split between the Utraquist factions in 1524, K. sided with the conservative party of Jan Pašek of Vrat which strongly opposed the Unity of the Brethren (Unitas fratrum) and refuted the tendency towards Lutheranism. Pašek’s autocracy in the Old Town of Prague ended in September 1528 and K. as his supporter withdrew from his public activities and ended his work as a printer. Probably in 1528, K. took Kateřina of Malovary as his second wife. The last property transfers took place in the 1540s. K. first cooperated with the clergy, especially with pastors from the Old Town of Prague, particularly the Utraquist priest Jan Honsa, in the distribution of prints with religious polemic content. He had close ties to the Church of Our Lady before Týn, specifically to Martin of Počátky, but also the vicar from

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1523, Havel Cahera, an ally of Jan Pašek of Vrat. Later, especially because of K.’s higher social status, his dedicatees included members of aristocracy, which made his editions more prestigious and capable of deterring potential critics (Voit 2015: 22). Starting from 1516, with his social rise, K. was bold enough to address dedications to eight noblemen of Utraquist and Catholic confessions. The oldest formally polished dedication, in Dialogus, v kterémž Čech s pikhartem roz­ mlouvá [A Dialogue between a Czech and a Picard] (Prague, 1515), strongly calls for social unity; it is addressed to King Vladislaus, but it is clearly utilitarian, because K. was then expecting to be granted a coat of arms. The dedication to Jan Leskovec of Leskovec in Hus’s Dvanácti článků víry křesťanské … výkladové [The Twelve Articles of Christian Faith] (1520) is the first evidence of a printing assignment commissioned by the lower nobility, and thus from outside the circle of the clergy, as had been customary until then. In addition to these, K. also dedicated works to the Great Chancellor of the Kingdom of Poland Krzysztof Szydło­ wiecki of Szydło­wiec, the Governor of the Margraviate of Moravia Jan of  Pernštejn / Pernstein, the highest judge of court registers Václav of Kolovraty / Kolowrat, the Catholics Tomáš of Prostiboř and Jan Hodějovský the Elder of Hodějov; the lower nobleman Chval Dubánek of Dubany published his works in K.’s printing workshop at his own expense (with dedications to Kuneš Bohdanecký of Hodkov at Suchdol). K. and the printer → Mikuláš Bakalář seem to have known each other.

II Work K. was the most prolific Czech-writing poet and prose writer of the first half of the 16th century. His entire work was of high quality in terms of contemporary standards in Bohemia. He sought his sources and literary models among ancient, medieval and Renaissance authors. However, in his editorial work, K. was the first to use some procedures based on Humanist principles. His writing and printing work exceeded the limits of medieval intellectual conformity and anonymity when he was the first in the Czech lands to express a great desire to leave a personal legacy behind (Boldan, Neškudla, Voit 2014: 129). Overall, K.’s editorial model included mostly administrative, popular and topical literature (31%), medieval (29%) and Humanist (i.e. ancient, early Christian and Renaissance) literature (21%). K. began his publishing activities and writing his own works with the idea of open religious tolerance. He sought a  foothold for his tolerance in the tradition of the Hussite movement and in the contemporary Humanist conception of the natural law. He believed that virtue and faith as a gift of God could not be enforced by power. He agreed neither with the ban on the Unity of the Brethren through the St James Mandate (1508) nor with the strict reservations of some of his fellow believers against the Roman Curia. K.’s call for love and unity, so frequent in his original works as well as translations, stemmed from Humanist irenicism, which placed the homeland and the common good above the partial interests of the church and religious groups (Voit 2015: 23).

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1 K.’s Original Works K. himself is signed under four original works; in one-third of the 48 known editions that come from his printing workshop, he identified himself as their translator. However, his original production as well as his translation activities was undoubtedly more extensive (Voit 2015: 4). His original production, of course, included also his forewords and afterwords. In Rozmlúvanie o vieře [A Discussion of Faith], which falls into his early, religiously tolerant period, he criticised the inconsistencies of Bohemian Utraquism and rejected the suppression of the Unity of the Brethren. In the foreword, he paid homage to the Christian faith. Roz­ mlúvanie was inspired by the dialogues of Lucian of Samosata. It may also have been a reaction to the work Proti blud­ ným a potupeným artikulům pikhartským traktát [A Treatise against the Erroneous and Condemned Picard Articles] by Jan of Vodňany (Pilsen, 1510) (Voit 2015: 7). Moderate pluralistic attitudes caused problems for him among the ruling elites, and the settlement of the dispute is likely to have deprived him of some of the property that he had acquired by marriage. He proved his support of conservative Utraquism not only by his publishing activities, but also by his own work Dia­logus, v kterém Čech s pikhartem roz­ mlouvá [A Dialogue between a Czech and a Picard] (Prague 1516), where he himself openly points out the social and religious harmfulness of the Unity of the Brethren (the foreword dedicated to King Vladislaus Jagiello contains individual quotations from Sallustius and Cicero and an allusion to the tale of Lycurgus and the

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wands). Unlike the dialogue O klanění velebné svátosti oltářní [Of the Adoration of the Sublime Eucharist] by Jan Stanislaides, published by K. at that time, K.’s dialogue is more balanced, giving more room also to the Picard to express his opinion, although the overall message is clear. Preference is given to the opinion of the Utraquist, who, among other things, attaches great importance to the nation’s unity and emphasises the pacifist position. It is also worth mentioning the argument about the linguistically poor Latin defence of the Unity of the Brethren by Lukáš of Prague Apologia sacrae scrip­ turae. Sepsání krátké z písem mnohých vybrané ku potěšení nemocnému při smrti [A Short Writing Selected from Multiple Texts to Please a Dying Patient] (Nuremberg, 1511), used as an attack against the Brethren. The posthumously published Kniha o hořekování [A Book of Lamentation] has a strong social reform character. The preface, dedicated to Jan Hodějovský the Elder of Hodějov, seems to be a product of the mind-set of an ageing man living in seclusion (Kopecký 1963: 156). K. in it strongly criticises avarice, which he illustrates by quotations from the Bible and ancient authors. He requires life in truth, and he substantiates its necessity by the ephemerality of earthly life. The text itself is Justice’s complaint to God about the sins of individual social estates. Justice states how every estate should behave and act, and then describes what prevents each state from fulfilling this ideal. K. was inspired by a medieval speculum, probably the Speculum vitae humanae of the Spanish bishop Rodrigo Sánchez de Arévalo (1407–1470; Kopecký 1963:

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161). The preface to Kniha o hořekování contains a number of quotations that show K.’s knowledge of literature. K., of course, knew the Bible, and among the Church Fathers, Augustine (Soliloquia, De civitate Dei), Lactantius, Ambrose, Jerome and John Chrysostom. For quotations from ancient authors, he apparently used second-hand sources, probably Erasmus’s Adagia, but he seems to have known some works by Cicero (De natura deorum, De officiis) and Seneca (Epis­ tulae, Quaestiones naturales; Kopecký 1963: 168). 2 Translations K. was a diligent translator, but his translations are verbatim and not of high standard; although he wanted to prove the quality of the Czech language, he often had to use Latinisms. In Kronika o Ci­ monovi hloupém [The Chronicle of the Dullard Cimon], he followed the usual practice of Czech translators and omitted mention of, and allusions to, the ancient figures that Czechs readers did not know, which would thus have confused and disturbed them. Translations of the novellas from the Decameron have the character of K.’s literal conversion of the original text; they are a step backwards in comparison with an earlier attempt by Hynek of Poděbrady from the 1490s, who preserved the meaning of the original (Kopecký 1963: 83). The translation of Gviškard a Sigismunda [Guiscard and Sigismunda] was taken from German translations by Arigo, resulting i.a. in Germanisms in the Czech text (Kopecký 1962: 73ff.). The greatest success was clearly achieved by the translation and edition

of Historia bohemica by Aeneas Silvius Piccolomini – as Kronika česká [Bohemian Chronicle]. K. intervenes into the original text here more than in other translations, making changes, omitting words and adding commentaries. He has complemented Silvius’s text with a chapter of his own describing the important steps taken by King Jiří of Poděbrady; some of his changes have weakened the original anti-Hussite tone. The translation of Silvius’s letter to Prokop of Rabštejn Enea Silvia poety O Štěstí i divný i užitečný sen [The Strange and Useful Dream of Fortune by the Poet Aeneas Silvius] was dedicated to the highest judge of court registers Václav of Kolovraty / Kolowrat. In the foreword, K. examined the question of the relation between fortune and misfortune depending on good and evil. He criticised the situation in Prague very sharply, which may have reflected the tension in Prague before the issue of the Treaty of St Wenceslas, as in Napome­ nutí Pražanům [Advice to Praguers] by → Řehoř Hrubý of Jelení (Kopecký 1963: 103). Unlike in other cases, the original is, except for minor omissions, translated very faithfully by K., but using his literal method. The theme of a morally declined society fits better into the understanding of the society at the time, following biblical models. The translation and publication of a purely Humanist work was innovative, but Humanist finesse and frequent allusions to ancient culture and realia must have been incomprehensible to a Czech reader without Humanist education. The description of the world subjected to precarious Fortune may have been popular among more educated people with university education, but it was

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probably difficult to digest for common readers, as the fact that these Humanist materials were not reedited, unlike the above-mentioned satires, also shows (Voit 2015: 21). The transition to a more conservative publishing model after a conflict with the authorities was also reflected in the selection of the materials for K.’s translations. More frequently, he turned to topics with religious (the tractate by Girolamo Savonarola Na žalm Daviduo „Smiluj se nade mnú, Bože“ [On a Psalm by David, ‘Have Mercy upon Me, O God’]), or religious-philosophical content. This group includes the work of Cyrillus de Quidenon  / Boniohannes de Messana Speculum sapientiae (Prague, 1516), which K. translated as Zrcadlo moudrosti [The Mirror of Wisdom] and published at the instigation of the priest Jan Honsa; he had probably translated and published Epitome divinarum institutionum by Lucius Firmianus Lactantius as Nejkratší knihy… [The Shortest Books…] (Prague, 1511) at his instigation as well. In the book’s afterword, he highlights unity for strengthening the nation (the identity of the author has been confirmed by Voit 2015: 32). A popular medieval material of biographies with moral lessons was represented by Životové a mravná naučení mudrců [The Lives and Moral Lessons of the Sages] (Prague, 1514), a selection from Liber de vita et moribus philosopho­ rum attributed to Walter Burleigh, which was accompanied by illustrations comprising 40 fictional portraits of the ancient sages. A similar role was played by the translation of an ancient Indian collection of animal fables from Directorium

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vitae humanae by John of Capua, which K. translated as Pravidlo lidského života [A Guide for Human Life] (Prague, 1528) and dedicated to Krzysztof Szydłowiecki, Great Chancellor of the Kingdom of Poland, i.a. a supporter of the Habsburg party of strong anti-Turkish opinions. In the foreword, K. discusses the importance of faith for life and criticises renegades and heretics, including Martin Luther. The foreword is enlivened with four Renaissance facetiae, one of which comes from Poggio Bracciolini. K.’s translations of theatrical plays were a novelty among the produce of Czech printers. The drama Judith belongs to a group of theatrical plays on the themes of the Old Testament, which in the early 16th century were a great success in Germany under the influence of the Reformation (Kopecký 1963: 134–5). It was probably based on a play by the German Protestant Joachim Greiff. Nevertheless, the translation does not have the original character of a theatrical play  – it is a simple dialogue. In the foreword, K.  states that he wants to publish literature in Czech, like the Poles and Germans do in their languages, and attaches a treatise on the importance of theatre among the ‘Romans’, meaning, however, Italian Renaissance authors. The foreword also includes a moral lesson. Judith is likewise translated with an attempt to be faithful to the German original, but its Czech version is degraded by translation and printing inaccuracies. It is written in hendecasyllabic verse, not in octosyllabic verse like the original, but without a distinct rhythmic plan. Hra pěknejch přípovídek [A Play of Nice Sayings], based on the introduction to the third book of

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Boccaccio’s work De casibus virorum il­ lustrium, is an allegorical duel between Poverty and Fortune. The central message of the work is that everyone is the architect of his own fortune. K. converted the text into the form of a dialogue, but with a very weak dramatic effect (Kopecký 1963: 153). 3 Publishing Activities In the early period of 1507–1511, K. published thin booklets of a few pages made using obsolete processes. All the prints from that time are his own translations of ancient, medieval and Renaissance authors, or his own original works. In terms of genre, he opted for works of moralistic character, popular among the mostly conservative readers of the time. The first work printed in K.’s workshop contained traditional genre, namely Petrarch’s Sedm žalmuov kajících [Sev­ en Penitential Psalms] (Prague, 1507), followed by K.’s own Hádání ­Smrti s člo­ věkem [An Argument between the Death and Man] (Prague, 1507). In addition, he was the first to present to Czech readers the work of a Greek author (O nejbied­ nějším stavu velikých pánuov [About the Miserable Condition of Great Lords] by Lucian of Samosata; Prague, 1507); nevertheless, according to the latest research, this was a pseudo-Lucian dialogue, identified as the work of Maffeo Vegio, Roz­mlúvání Charona s  Palinurem [A Dialogue Between Charon and Palinurus] (Voit 2015: 5). K. was afraid of public rejection, but in the foreword, he clearly articulated his efforts to spread literature in the national language, thus fulfilling the idea expressed by →  Viktorin of Všehrdy concerning the media-

tion of quality translations, following the example of Germany where the vernacular language enjoyed greater respect. He condemned those who valued only Latin works and regarded literature in Czech with contempt. The incriminating part of the foreword was also used in the edition of a new translation of Boccaccio’s short stories Kronika utěšená o … Dionidesovi a o Brigidě [A Delectable Chronicle of … Dionides and Brigid (Prague: Jiří Černý 1592, Knihopis K04449). Rozmlouvání Palinura s Cha­ronem was one of the few Czech-written, albeit non-original, works of that period that were well received abroad as well; in Poland, it became the basis for a Polish paraphrase of the story. K. was also the first to translate excerpts from The Decameron into Czech, although he carefully selected psychological novellas, as a result of which the entertaining and erotic aspect of the work remained hidden from the Czech reader (Giovanni Boccaccio: Filipa Beroalda historie o nešťastné lásce Gviškarda a Si­ gismundy [The Story of Filippo Beroaldo about the Unfortunate Love of Guiscard and Sigismund], Prague, 1507 – no copy has been preserved). He thus changed the original tone of the work, which was to entertain the audience, and used it to criticise the fundamental vices of society (gambling, profligacy, drunkenness, and disrespect for liturgical rites). A moral-educational subtext can also be found in two adopted ancient works: Lucian’s Kteříž jsú v světě nejznamenitější bojovní­ ci [Who Are the Most Excellent Warriors in the World] and Theophrastus’s Že se múdrý ženiti nemá [That a Wise Man Should Not Take a Wife] (Prague, 1509), which is introduced by a short foreword

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on the topic of quarrelsome wives. In the afterword, the topic is supported by a sequence of examples from the Bible. Moral-educational material appeared in K.’s translations and editions later as well: Jak lichva škodí… [How Usury Harms] (Prague, c.  1515) and in Filippo Beroaldoʼs work Proti frejířům, ožralcům, kost­ kářům a vrchcábníkům řeč příkladná [An Exemplary Speech against Philanderers, Drunkards, and Gamblers] (Prague, 1527). He used the Humanist dialogue to criticise the domestic situation in the afterword, in which he demonstrates his knowledge of ancient literature by his quotations. Nevertheless, K. was also able to go beyond the moralist framework typical of his time. The story of Cimon (Giovanni Boccaccio, Kronika o Cimonovi hloupém [The Chronicle of the Dullard Cimon], Prague 1509) is a model for the positive conception of love as a means of overcoming difficulties and finding a better life. →  Hynek of Poděbrady tried to achieve a similar effect with his translations, but these remained in manuscript and unread. K.’s translations, on the other hand, thanks to their distribution in printed form, were well received in the longer term, and through further reception until the end of the 16th century. Thanks to the breadth of his interests and ideological neutrality, K. dared to publish two thematically different works soon after each other: first his translation of Historia bohemica by Aeneas Silvius Piccolomini as Česká kronika [Bohemian Chronicle] (1510) and his own dialogue Rozmlouvání o viře [A Discussion of Faith] (1511). Česká kronika is richly complemented by paratexts, containing ad-

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vertising verses with a summary of the chronicle, a foreword in prose justifying the edition, an afterword in prose written for more advanced readers, promotional anti-German and pro-Utraquist verses for common readers, an apology in verse full of typesetting errors, and an index. Although other manuscript chronicles were available, even in Czech, K. had chosen Aeneas’s Historia for publication probably because it was the first to describe the whole history of Bohemia until his present, and in particular the famous Hussite period (Kopecký 1963: 88), including the significant figure of the Hussite warrior Jan Žižka, who, thanks to Aeneas, gained international fame. Another reason for the selection must have been the formal quality of the work, which combined high style, learning and wit. In the foreword, K. repeats the legend of the tied twigs as a parable of the union of a nation, and he sees the cause of the Hussite movement in the excessive greed of priests. He himself supports the moderate side of the victors of the Battle of Lipany. According to K. himself, however, the main motif was the attempt to settle the religious dispute in Bohemia. The early editions are an assortment of different genres and confessional and intellectual trends. It is clear that K. started the work with the desire to convey a wide range of ideas to the Czech audience. However, because of his tolerant attitudes, he came into conflict with Utraquist leaders. K. was even briefly imprisoned, but the exact cause of the imprisonment and the reason for the disputes with the authorities are unknown. This pressure forced him openly to join conservative Utraquism, aiming

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for rapprochement with Rome, and to change his stance towards the Unity of the Brethren. In this spirit, K. published in 1515 and 1516 a Czech translation of a part of the tractate O klanění velebné svátosti oltářní [The Adoration of the Sublime Eucharist], which had been made by the Domažlice priest Jan Stanislaides, but the translation is hard to read and often incomprehensible (here too, K. appeals to his readers to follow the legacy of John Hus and Jan Rokycana), and a Latin polemic with the Apologia of the Unity of the Brethren in 1511 (Matěj Korambus, Sermones XII in Apologiam Valdensium facti; Prague, 1516). He confirmed his stance against the Unity of the Brethren by issuing a pamphlet against it  – O bludích pikhartských [About the Heresy of the Picards], written by Martin of Počátky and prepared for printing by the Poříčí vicar Mikuláš. K. himself then wrote the work Dialogus, v kterémž Čech s pikhartem rozmlouvá [A Dialogue between a Czech and a Picard] (Prague, 1515). The return to the ideological mainstream is proved by the publication of Hus’s Dvanácti článků víry křesťanské … výkladové [The Twelve Articles of Christian Faith] (Prague, 1520), in the foreword to which K. asks the readers to honour Hus’s memory (he places respect for the domestic scholar above respect for Erasmus, Luther and other German theologians) and again calls for national unity. He published another work by Hus – the sermon Čtení a epištoly nedělní [Sunday Readings and Epistles] (Prague, 1523). The work Congressus ac celeberrimi Conventionus Caesaris Maximiliani et ­trium Regum Hungariae, Boemiae et Polo­ niae in Vienna Panoniae, mense Julio anno

1515 facti brevis ac verissima descriptio by Johannes Cuspinianus, translated by K. into Czech as Sjezd císařské Velebnosti v Vídni a najjasnějších tří králuov Jich Mi­ lostí [The Congress of Emperor Maximi­ lian and Three Kings in Vienna] (Prague, 1515) is an example of the difficulties encountered by the spread of Humanism in the Czech lands. The translation is very selective, aimed at describing the main political events. Consequently, it has the character of news, thus neglecting secondary and accompanying events that are irrelevant for this purpose as well as the overall Humanist framework of the original text, which is written as a letter. The translation is accompanied by K.’s foreword in dodecasyllabic verse. The need for earnings also led him to publish a Catholic work (Mikuláš Tyčka, Spis o  pravém pokání křesťanském [A Work on True Christian Repentance], Prague, 1521) and popular genres such as Snář [A Book of Dreams] (Prague, 1516) or almanacs (minutiones sanguinis). At the end of 1520, translations of Luther’s writings began to spread in Bohemia. Since the popularity of the new reformer in high Prague circles prevented K. from speaking out openly against Luther, he rejected Lutheranism by means of a cautious allegory of the Truth. He thus also entered the thorny field of theological disputation, where, however, he suffered a bitter defeat by Martin Žatecký, the Lutheran pastor at the Church of St  Henry. Therefore, K. opposed Luther and Erasmus with the legacy of the Czech John Hus, which had only been revived by the printed editions of Pavel Olivetský until then.

Konáč of Hodíškov, Mikuláš  

K. later demonstrated Luther’s danger to Christianity by comparing the reformer to the renegade monk Sergius, who, as was then believed, had taught the Prophet Muhammad. As Luther had destroyed the ideas of K., a conservative Utraquist, about the common good, K. took the opportunity and at the beginning of 1528 sarcastically condemned his marriage to a nun; he also predicted a sad end to Luther as well as to the other reformers, Franz von Sickingen and Ulrich von Hutten. He mirrored the anti-Lutheran moods in his publication of three songs which were probably composed directly in the streets of Prague as a reflection of the events in the summer of 1524 and published in 1525 under the common name O  pohnutí pražském [About the Movement of Prague]. The warning of the collapse of the community caused by the Lutheran takeover was also represented by the issue of the statutes of King Sigismund I of Poland entitled Statuta Sigismundi (Prague, 1526) for the city of Gdańsk after an unsuccessful uprising intended to ensure the Lutherans’ control of the city. K. brought the book closer to burgher readers by using paratexts (forewords or afterwords) following the model of foreign Humanistically oriented translations. His own forewords demanded social ‘concord, unity and order’ and asked burghers to read on a regular basis. From 1510, he began to build on the formal antithesis of prose and verse. Nevertheless, he replaced the traditional medieval octosyllabic verses by hendecasyllabic ones, first organised into complex Sapphic stanzas. However, the readers’ response was weak, which is why K. in

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1516 abandoned this Humanist creative principle (Voit 2015: 7). By attaching a literary-historical afterword to the revelation of St Methodius (Methodius, nej­ prv Olympiady a potom Tyru měst biskup [Methodius, First the Bishop of Olympus and then of Tyre], Prague 1526–1528) for the readers’ better orientation, K. built on the practice already used years ago by Mikuláš Bakalář, → Mikuláš Klaudyán and → Oldřich Velenský. A quarter of K.’s publications contain an afterword; this element was first used by Viktorin of Všehrdy in 1495. K.’s afterwords in prose or verse are conceived as a summary of the content of the work, or as a defence of the selection of the material for translation, for example in the case of short stories with erotic overtones, taken from Beroaldo and attached to Kronika o Cimonovi hloupém (Prague, 1509), or non-original defence of ancient philosophers in his translation of a work attributed to Burleigh (1514). The position at the end of the work also prompted the readers to continue reading. The use of the paratexts by K. was the first step towards the introduction of Humanist typography in the Czech lands. K. also added an index to the end of the edition in five more extensive printed books from 1510–1528, thus anchoring this element in Czech typographical practice (Voit 2015: 17). The index attached to Dvanácti článků víry křesťanské  … výkladové is complemented by instructions on how to use it. In 1510–1523, K. first introduced corrections of typesetting errors in the form of verse summaries of errata. In 1515 and 1516, he was the first to provide information on

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the protection of publications through a privilege. 4 Printing Activities K. became engaged in book printing in 1507 with a partner, the now absolutely unknown printer Johannes Wolff. After Bakalář terminated his activities, his typesetter and part of the printing equipment went to K., who might have been apprenticed by Bakalář as a typesetter like Pavel Olivetský (Voit 2015: 5). It is possible, however, that K. founded the printing workshop together with Wolff, who helped him with the first steps in the business. K. managed the workshop, with interruptions, until 1528. K. introduced some new elements into Czech typography. He is likely to have been the first Czech to use manicules and probably also marginal text notes in printing. He was the first to issue newspaper leaflets, including printed sheet music for the first time; in addition, he holds the primacy in smaller issues such as the opening advertising verses of the printing and bookselling trades, which he placed on the title page or in the prefatory matter. He pioneered the use of the title woodcut in Czech book printing, but also utilised woodcuts in organic content and compositional unity in the text. Yet, with his hasty and poor-quality typographic work, he was unable to surpass the late-Gothic printing tradition qualitatively and approach contemporary foreign Humanist typography (Voit 2015: 12). III Bibliography Work: LČL 3: 822–4. Knihopis K00272–73, K00275, K01093, K01124, K01156, K01190–91, K01371,

K01666, K01717, K02257, K02839, K03265–6, K03529, K04144, K04273–7, K04889, K04993–4, K05617, K07051, K13884, K13887, K14101, K14996, K15236, K15313, K15533, K15543, K15660, K16181, K16345, K16351, K16440, K18367, K19148, K19156; BCBT36770, BCBT36674. Bibl.: M. Kopecký, Literární dílo Mikuláše Konáče z  Hodíškova [The Literary Work of Mikuláš Konáč of Hodíškov]. Praha, 1962; K. Boldan, Rozmluva člověka se smrtí. K jednolistu z počátku 16. století [Conversation between Man and Death]. In: „Vita morsque et librorum historia“: K vý­zkumu zámeckých, měšťanských a cír­kev­ních knihoven. České Budě­jo­vi­ce, 2006, 127–39, esp. 128–9, 134–5; E.  Fer­ nán­dez Couceiro, Český utrakvistický humanismus v literárním díle Mikuláše Konáče z  Hodíškova [Czech Utraquist Humanism in the Literary Work of Mikuláš Konáč of Hodíškov]. Praha, 2011; Boldan, Neškudla, Voit 2014; P. Voit, Mikuláš Konáč z Hodíškova, inspirace k úvahám o humanismu [Mikuláš Konáč of Hodíškov, an Inspiration for Reflections on Humanism]. In: ČL 63/1 (2015), 3–39 (including further references on pp. 34–8); Voit 2017. Bořek Neškudla

Konečný, Matouš  

Konečný, Matouš (Matthaeus Konečný, Matthaeus K ­ onecznii) 1569, Strážnice ‒ 8 February 1622, Brandýs nad Orlicí a bishop of the Unity of the Brethren and author of theological writings

I Biography Not much is known about the life of the last bishop of the Unity of the Brethren (Unitas fratrum). K. attended the Unity’s school in his birthplace. Along with one Izajáš Konečný, perhaps a relative of his, he enrolled at the university of Wittenberg. In 1592 he was ordained a  deacon and began to work in the congregation in Třebíč; in 1596 he was ordained a  priest. From about 1603 he worked in Tuchoměřice in Central Bohemia; in 1604 he became a member of the inner council of the Unity of the Brethren. In 1609 he was involved in negotiating the Letter of Majesty on Religious Freedom and was also elected a bishop. That autumn he started to work in Mladá Boleslav, where he was i.a. in charge of running the Unity’s school and sending students of his diocese to study abroad. As the bishop-scribe, he was also responsible for the written production of the Unity. In the summer of 1618 he went into partial retirement for health reasons, although he continued to perform the duties of the episcopal office when possible. In autumn 1619 his former Wittenberg schoolmate Abraham Scultetus, who was a preacher to Frederick V of the Palatinate, paid him a visit in Mladá Bole-

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slav. From 1621 he is recorded as residing in Brandýs nad Orlicí, where he died in 1622. II Work K. spoke Czech, German, Latin, Greek and Hebrew. He was a relatively prolific author. All his extant works are written in Czech, although it is evident from his correspondence that he also wrote in Latin. Regenvolscius (1652: 321) mentioned that K. was ‘Latinae, Graecae, Hebraicae linguae gnarus’. His literary activities were closely related to his important position within the Unity of the Brethren. His planned summary of the doctrine of the Unity of the Brethren (Loci communes theologici) remained unfinished; his the translation Amanda Polana z  Polands­ dorfu rozdílové theologičtí… [Theological Differences… by Amandus Polanus von Polansdorf] (Kralice: the printing workshop of the Unity of the Brethren 1598) and his work entitled O svátostech [About the Sacraments], which was prohibited during re-Catholicisation, have not been preserved. His printed works focus mainly on Christian ministry, controversial theology and theological-philosophical reflections on the Creation. 1 Dogmatics and Christian Ethics The first work that K. published as bishop was Kniha o povinnostech křesťan­ ských… [A Book about Christian Duties…] (Prague: Jan Schumann 1611; expanded there in 1612), a work popularising dogmatics and Christian ethics that was not exclusively intended for the Brethren (Just 2016: 82). The preface, signed by K., is dedicated to Petr Vok of Rožmberk / Rosenberg; it is preceded by a Latin poem

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by → Ioannes Campanus. It proved a popular work; in it, K. systematically discusses Christians’ duties to God and to their neighbours, expatiating on the duties of individual estates and other groups (religious and secular administrators, lords and subjects, teachers and students, soldiers, craftsmen and wandering journeymen, young people, married and unmarried people, etc.). When compared to the works of → Amandus Polanus von Polansdorf and other reformed theologians, K.’s work remains simpler and closer to practical life. A German translation of it, Ein schönes Büchlein, was published in Bremen in 1616. As the bishop-scribe, K. participated in editing the Bible of Kralice and wrote a preface to the 1613 edition, which was collectively signed by the bishops of the Unity of the Brethren. He was also involved in Písně duchovní evanjelistské… [Evangelical Religious Songs] (Kralice: the printing workshop of the Unity of the Brethren 1615 and 1618) and Mod­li­t­ by církevní [Church Prayers] (Kralice: the printing workshop of the Unity of the Brethren 1618). 2 Practical Theology The peak of K.’s practical theological writings was reached in Kazatel domovní [A  Home Preacher] (Hradec Králové: Martin Kleinwechter 1618; further editions 1625, 1783), the core of which is a  postil manual for home worship under the guidance of lay heads of households (Hausväter), i.e. husbands. This is a typical representative of religious educational literature for laypeople (socalled home books) in late Humanism (Malura 2015: 70), which completely

transforms the rhythm of everyday life into a form of collective home worship (Stich 1999: 232–3). Some parts build on earlier writings of the Unity of the Brethren, i.a. on Mravy ctnostné mládeži potřebné [Virtuous Manners That Should Be Taught to Young People] (K 5964). The popularity of Kazatel domovní is proved by its re-publication in the post-Baroque period, the inclusion of excerpts of it in Praxis pietatis… (K 1017–1022) and by the fact that protagonists of re-Catholicisation issued bans on it. One copy, which K. donated to Karel the Elder of Žerotín, has been preserved. 3 Controversial Theology The Unity of the Brethren authorised K. to write a work of controversial theology in response to attacks from the Catholic party (V. Šturm etc.), mainly concerning the question of whether the Unity of the Brethren came from God; the resulting work was entitled Pravda vítězící… [Truth Prevailing…] (Kralice: the printing workshop of the Unity of the Brethren 1614). This work provoked a reaction both from Catholics (Jan Ctibor Kotva of Freyfeld) and from non-Catholics (John Amos Comenius, → Samuel Martinius of Dražov). Based on his correspondence, K. was hesitant about its publication. 4 Theological Anthropology K.’s most famous and extensive work is Theatrum divinum… (Prague: Samuel Adam z Veleslavína 1616), which was also published with a variant title page and different introduction as Theatrum mun­ di… (Prague: Samuel Adam z Veleslavína, 1615–1616). Its comprehensive symbolical and theological description of the crea-

Konečný, Matouš  

tion of the world in the theatrum genre, using the theatrical metaphor (the world as a theatre, which had its predecessor in Czech literature in works by → Nathanael Vodňanský of Uračov), differs from the common production of the Unity in its conception and scope. K. refers to ancient authorities (Pliny, Plato, Aristotle), but consistently builds on Genesis 1. He relies on the work Gemmula partitivum theologicarum by A. Polanus von Polansdorf. A detailed description of the individual days of creation, a kind of pious scholastic natural science with encyclopaedic features, is concludes at its climax with the creation of the human being. K. significantly influenced J.A. Come­nius. Comenius’s Listové do nebe… [Letters to Heaven…] (s.l.: s.t. 1619) and Labirynt světa a lusthauz srdce [Labyrinth of the World and Paradise of the Heart] (s.l.: s.t. 1631), both build on Theatrum divinum, as does his Theatrum universitatis rerum (manuscript, 1616–18), which continues the theatrum genre but is conceived more encyclopaedically than K.’s work. 5 Correspondence The 2006 discovery of K.’s archive, containing more than 500 letters, has provided a unique insight into his correspondence network within the church administration and into the preparation of some of his works. Almost all the letters are addressed to K. Approximately half are written by bishops and priests of the Unity of the Brethren (Just 2011), and another large set by Brethren students and their teachers from abroad (→  Caspar Dornavius, Matthias Martinius, Johannes Willius, see Růčková 2014); the rest are letters from Brethren laymen  –

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supporters of the Unity  – in particular from among the nobility (Karel the Elder of Žerotín, →  Václav Budovec of Budov, Bohuchval Berka of Dubá, etc.). III Bibliography Work: Knihopis K 4278–4285, 14132. Modern ed.: Mravy ctnostné mládeži potřebné. Bratrské mravouky Jiřího Strej­ ce, Adama Šturma z  Hranic a Matouše Konečného [Virtuous Manners That Should Be Taught to Young People: Christian Ethics by Jiří Strejc, Adam Šturm of Hranice and Matouš Konečný], ed. A. Císařová-Kolářová. Praha, 1940; Just, Klosová, Steiner 2011 (an edition of correspondence from the archive of Matouš Konečný); A. Molnár, Českobratrská výchova před Komenským [Bohemian Brethren Education before Comenius]. Praha, 1956 (an edition of excerpts from several works); M. Růčková, „Poslušenství synovské vzkazuji Vám, můj nejmilejší pane otče.“ Studium a korespon­ dence kněžského dorostu Jednoty bratrské v letech 1610‒1618 [I Am Sending You My Filial Obedience, My Dearest Father: The Studies and Correspondence of Students of Theology in the Unity of the Brethren in 1610‒1618]. Praha, 2014 (an edition of further correspondence from the archive of Matouš Konečný). Bibl.: For an overview of previous research, cf. LČL II/2: 826; J. Just, Matouš Konečný (1569‒1622). In: Lebensbilder aus der Brüdergemeine. Band 2, ed. D. Meyer. Herrnhut, 2014, 65–73. A. Regenvolscius, Systema His­ torico-Chronologicum, Ecclesiarum Sla­ vonicarum per provincias varias … distin­ ctarum. Utrecht, 1652; A. Stich, Matouš Konečný a jeho Kazatel domovní [Matouš

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Konečný and His Kazatel domovní]. In: Východočeská duchovní a slovesná kultu­ ra v  18. století, ed. V. Petrbok, R. Lunga, J. Tydlitát. Boskovice, 1999, 228–40; J.  Halama, Sociální učení českých bratří 1464‒1618 [The Social Teaching of the Bohemian Brethren in 1464‒1618]. Brno, 2003; J. Just, Úvodní studie [An Introductory Study]. In: Just, Klosová, Steiner 2011: 13–62; „Poslušenství synovské vzka­ zuji Vám, můj nejmilejší pane otče“. Stu­ dium a korespondence kněžského dorostu Jednoty bratrské v letech 1610‒1618 [I Am Sending to You My Filial Obedience, My Dearest Father: The Studies and Correspondence of Students of Theology in the Unity of the Brethren in 1610‒1618], ed. M. Růčková. Praha, 2014; J. Malura, Meditace a modlitba v  literatuře raného novověku [Meditation and Prayer in Early Modern Literature]. Ostrava, 2015; J. Just, Matouš Konečný a jeho podíl na výchově a vzdělávání bratrských duchovních na počátku 17. století [Matouš Konečný and His Involvement in the Education of Unity of the Brethren Clergy at the Beginning of the 17th Century]. In: Theatrum histo­ riae 18 (2016), 75–88. Robert Dittmann

Kristián of Koldín, Pavel (Paulus Christianus à Koldina, Paulus Christianus Glatovinus, z Koldína) 1530 (?), Klatovy – 10 January 1589, Prague an author of legal manuals, Humanist poet, burgher politician

I Biography K. was born into the family of a wealthy burgher in Klatovy, where he received his elementary education. Afterwards, he studied at the Faculty of Arts of the university of Prague. In 1550, he passed his Bachelor’s examination and in 1552, he received his Master’s degree in philosophy (his schoolmates included →  Tho­ mas Mitis and → Tadeáš Hájek of Hájek). From 1552, he was the headmaster of the school at the Church of St Henry in the New Town of Prague, where he became famous as a teacher of Latin (K.’s teaching methods were praised by → Petr Codicillus in his work Ordo studiorum in scholis Bohemiae et Moraviae, 1586). In 1557, K. received the coat of arms and the nobiliary particle ‘of Koldín’ from Emperor Ferdinand I. At that time, he began to work at the university of Prague, where he lectured on Aristotle based on Boethius’s Latin translation of Porphyry’s Isagoge. His students included, for example, → Marek Bydžovský or → Iacobus Zabonius. In 1561, K. was elected dean of the Faculty of Arts. However, he left the university at the beginning of 1562 because of his planned marriage (university professors had to maintain celibacy at the time). Nevertheless, he continued to be in extensive contact with the university environment for the rest of his life. After leaving the university, he began to work as a scribe at the New Town Hall in Prague, which was not only a function associated with the handling of the common city agenda, but also an influential and lucrative position in the city’s political life. In 1563, he married Magdalena Žipanská; the epithalamia for this wedding were published in the collective

Kristián of Koldín, Pavel  

volume In thalamum … M. Pauli Chris­ tiani a Koldina, 1563), including contributions by Petr Codicillus, → Jakub Srnovec, →  Matthaeus Collinus, →  Prokop Lupáč and Thomas Mitis. Soon after that, K. obtained burgher privileges in the Old Town of Prague. In 1565, when he became an Old Town councillor, he began to be actively engaged in public life. He led delegations of the towns of Prague in discussions with the emperor; as a representative of burghers, he participated in negotiations concerning the Bohemian Confession (1575). In 1568–1584, he was chancellor of the Old Town Hall, then until his death again a councillor, respected for legal knowledge. The plague at the end of 1582 deprived K. of his second wife and three children – cf. the collective volume of Latin epicedia Tumulus piae matronae Marthae… (1583), with contributions by authors of the above-mentioned wedding collection from 1563 and in addition by → Matyáš Gryllus. After the loss of his immediate family, K. lived for some time on the university grounds, staying with his close friend and dean of the Faculty of Arts, Marek Bydžovský. In 1585, K. represented Prague at the land diet. Thanks to his skilful real-estate trading (he owned several houses and vineyards), lending money and advantageous marriages, K.  became one of Prague’s richest burghers. In terms of confession, he claimed to be a tolerant Utraquist; based on K.’s last will including a list of his books, it can be inferred that he was open to the contemporary currents of Central European Reformation (Pešek 2013: 72). K. maintained intellectual and personal ties with Prague writers of town circles and, above all, with scholars as-

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sociated with the university, including former university professors who, like K., worked in the bodies of municipal politics and administration. K. acted on behalf of the university or its representatives in legal proceedings. He was also in contact with Prague publishers. His closest friend was, as also evidenced by K.’s last will, the university dignitary and man of letters Marek Bydžovský, who dedicated his work Tabulae meteorolo­gi­ cae (1582) to him (1582). K. was a famous figure of Prague in the 1560s–1580s. His other friends included the town school headmaster and Utraquist priest Martin Galli Černovický, who dedicated to him his work De Christi Domini ob salutem humanam facta passione (1586) and wrote an epitaphium on his death, the university master Matěj Dvorský, Jakub Srnovec, Thomas Mitis, →  Daniel Adam of Veleslavín, Petr Codicillus, →  Šimon Proxenus, and Tadeáš Hájek of Hájek. II Work K. first published Latin Humanist poetry, in particular religious poetry, marginally genres of occasional lyric poetry. His most important work is the Czech-written town code of law, the most widely used and most influential Czech legal text of the early modern period. 1 Latin Poetry Already in 1554, K. wrote an introductory poem for the volume Liber primus sac­ rorum carminum by Thomas Mitis. K.’s occasional poems then appear several times in the writings of his above-mentioned friends (cf. RHB 3: 86–7); in 1580, he wrote a Latin epithalamium for the wedding of his friend Jakub Srnovec. K.’s

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original volume of poetry accompanied by around fifty woodcuts by Jan Kozel is Liber elegiarum comprehendens argumen­ ta singulorum capitum Novi Testamenti… (Prague: Thomas Mitis 1563). The work is introduced by a poem of Šimon Proxenus contrasting secular with religious poetry, which was a quite common approach in the community of the Humanist poets in the Czech lands at that time (cf. the opinions of →  Matthaeus Collinus and especially Thomas Mitis, whose brief praise of religious themes, parodying Martial’s epigrams, is printed in this book by K.). Through K.’s introductory poem, the entire work is dedicated to Maximilian II on the occasion of his coronation as King of Bohemia in 1562. The main part of the work consists of a cycle of poems on New Testament themes, whose stylistic level does not differ from the common production at the time. The poems are often alphabetical, where individual elegiac couplets always begin with the next letter of the alphabet. This work was probably preceded by poems on Old Testament themes, now unpreserved (Compendium et scopus totius scripturae Vete­ris Testa­ menti elegiaco carmine, 1562). The collection of sources on the history of the university in Prague by Marek Bydžovský contains several of K’s poems related to university events (e.g. an invitation to depositions, semi-official initiation rituals for new university students  – beani, stylised in Sapphic stanzas with the incipit Quae, pio cultae studio Minervae ardet). 2 Legal Manuals K.’s most important work is Práva městská Království českého [Munici-

pal Laws of the Kingdom of Bohemia] (Prague: Jiří Melantrich 1579). This extensive, sumptuous printed book is dedicated to Emperor Rudolf II. The work is mainly considered to be the ‘product of the editor’s detached perspective and political dexterity’ (Pešek 2013: 69). The text itself is a skilful compilation of key legal articles from earlier sources and their adjustment to the current resolutions of the land diet. K. mainly built on Prague and Brno town laws, but he did not take into account the Magdeburg Law, used in towns in North Bohemia (as a result of which these protested against K.’s manual). The principles of ancient legal learning are evident throughout the work. According to K., law is based on justice, which, as with Roman lawyers, rests on three pillars  – two legal: neminem laedere (do harm to no one) and suum quique tribuere (to each his own), and one moral: honeste vivere (live honourably). In the work, the principles of Roman law are reflected in terminology, literal quotations of individual Roman-law sentences, and their looser paraphrases, more or less distorting the original meaning. K. builds either on some copy of the Code of Justinian (Codex Justinianus) or on an unspecified manual of Roman law. The core of the work is not legal theory but practice; clearly structured chapters describe the course of civil lawsuit before the municipal court (filing an action, taking evidence, representation by a speaker, judgments, appeals, etc.), individual offences (including blasphemy, adultery, fornication, murder, witchcraft, human trafficking) and punishments for them (descriptions of executions, rules of the application of torture and the law

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of proof). K. also deals with the protection of honour against insults, including invectives in humiliating pamphlets and leaflets. The work Práva městská was published as many as four times by 1755; until the beginning of the 19th century, it was the binding codification for towns in the Kingdom of Bohemia. During the National Revival, it was highly regarded as a model of literary Czech. A work that was even more successful commercially as well as among users was K.’s extract from this code, published under the title Práva městská … v krátkou sumu uvedená [A Brief Summary of Municipal Laws], for which the monopoly privilege was given to the Prague printer → Jiří Nigrin (first in 1581). This work was published five times in K.’s lifetime alone; as a separate part, it contains Pokuty Právy městskými obsa­ žené [The Fines Covered by the Municipal Laws], edited by K.’s younger brother Jan (first in the 1582 edition). From the early 17th century, the work Práva městská was also spread in German translation (Be­ heimische Land Ordnung…, first in 1604) as well as in manuscript Latin versions coming from the Baroque period. These are not translations of the whole text, but they provide excerpts from individual articles. Various Czech versions of K.’s legal works were also distributed in manuscript form, including a Czech verse adaptation of Práva městská written by Jakub Optalius the Younger of Třebnice (d. 1671), a burgher from Rokycany and the author of several scholarly works. Each article of K.’s original is expressed in Optalius’s work in a short two- to four-verse statement, formulated in the mostly unskilful, octosyllabic verse (the edition in Hoffmann 1976). The purpose

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of Optalius’s verse version was to make it easier to remember legal precepts. K. also briefly treated the Bohemian land law (1583), but this initiative met with opposition from Bohemian estates (the already printed work was prohibited by a decree of the Bohemian court chancery and did not go into distribution at all). III Bibliography Work: RHB 3: 84–7; LČL 2/II: 976–7. Knihopis 4564–71, 14317, 14318; VD17: 1:041834T; 1:015929N. Modern ed.: Pavel Kristián z  Koldína: Práva městská Království českého. Edi­­ce s  komentářem [Municipal Laws of the Kingdom of Bohemia. An Edition with a Commentary], ed. K. Malý, P.  Slavíčková, L. Soukup, P. Skřejpková, J. Šouša, J. Šouša Jr., J. Vojtíšková, K. Woitschová. Praha, 2013. Bibl.: For an overview of previous research, cf. RHB 3: 87; LČL 2/II: 977. F. Hoffmann, Jakuba Optalia z Třebnice Knížka práv městských a Pokuty právy městskými vyměřené podle Práv městských Pavla Kristiána z  Koldína [Knížka práv městských by Jakub Optalius of Třebnice and a Pokuty právy městskými vyměřené according to Práva městská by Pavel Kristián of Koldín]. In: SNM–C 21/4 (1976), 161–264; P. Skřejpková, The Incorporation of Roman Law into Bohemian Municipal Law in the 16th Century. In: Zeitschrift für Ostmittel­ europa-Forschung 58/3 (2009), 344–56; J.  Pešek, Pavel Kristián z  K.  – život a kariéra [Pavel Kristián of Koldín – His Life and Career]. In: Městské právo ve střední Evropě, ed.  K.  Malý, J. Šouša Jr. Praha, 2013, 25–62; P. Slavíčková, Recepce Práv městských Království českého

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ve městech magdeburského práva v  Če­ chách a na Moravě [The Reception of the Municipal Laws of the Kingdom of Bohemia in the Towns of the Magdeburg Law in Bohemia and Moravia]. In: Městské právo ve střední Evropě, ed. K. Malý, J. Šouša Jr. Praha, 2013, 83–94; J. Kuklík, Osud Práv městských Království českého od přijetí Obnoveného zřízení zemského do vydání všeobecného občanského zákoníku rakouského [The Fate of the Municipal Laws of the Kingdom of Bohemia from the Adoption of the Renewed Land Ordinance of the Kingdom of Bohemia until the Issue of the Austrian Civil Code]. In: Městské právo ve střední Evropě, ed. K.  Malý, J. Šouša Jr. Praha, 2013, 95–124; M. Skřejpek, D. Falada, Římské právo v  Koldínově díle [The Roman Law in the Work of Pavel Kristián of Koldína]. In: Městské právo ve střední Evropě, ed. K. Malý, J. Šouša Jr. Praha, 2013, 125–64; Pavel Kristián z  Koldína. Sborník příspěvků ze stejnojmenné kon­ ference [Conference Proceedings], ed. J. Štancl. Klatovy, 2015. Jan Malura

Kropilius, Fridrich (Cropilius, Cropillius, Albinus, Bělský, A.K.F., F.K.A.) active in 1599–1624 a teacher and poet I Biography K. was born in Bělá pod Bezdězem. He studied at the university of Prague. On

27 September 1599, he received his Bachelor’s degree, after which he worked in various places as a school headmaster: in 1599 in Pacov, in 1599–1602 in Domažlice, and until 1604 in Polička; then he was briefly a preceptor of the son of Heinrich Matthias von Thurn and he taught at the school at St Peter’s Church in the New Town of Prague and in 1605–1607 in Stříbro (Dvorský 1886: 286–321); in 1607, he was to be sent to Horažďovice, but the town council rejected him; he also applied in vain for a position in Písek, to whose town council he dedicated his printed book with paraphrases of the Psalms in 1608. In the end, he became the headmaster of the school at the Church of St Adalbert in Podskalí in Prague and in 1609 at the Church of St Stephen the Greater in Prague. In 1610, he moved to Vysoké Mýto, where he married; in 1616, he signed as an imperial notary. By 1618 at the latest, he became a junior scribe (Rentschreiber) at Pardubice Castle. After 1622, he sold his property and went to exile, probably to Trenčín region in Slovakia, where he probably wrote a chronostic in 1624 for the work Ignis fatuus by the Hradec Králové vicar and exile Tobias Cichorius. Accompanying verses for K.’s occasional prints were often written by →  Ioannes Campanus, who influenced K.’s poetry during his studies at the university. Tobias Cichorius may have been influenced by K.’s poetry while he was studying at the school at the Church of St  Stephen in Prague  – he himself published an occasional print with an acrostic and rhymed metric poetry (RHB 1: 360–1). The dedications in K.’s works are a good source of information on his

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career. He dedicated occasional writings to his burgher patrons and to town councils in Polička, Stříbro, the New Town of Prague and in Vysoké Mýto. Other addressees included the governor of the Žerotín estate in Brandýs nad Orlicí and the governor of the Pardubice estate; K.  addressed one printed book to members of the Utraquist consistory and university masters in 1610, when he asked the university for a certificate of his integrity and teaching qualities. He addressed his encomiastic eteostics twice to Emperor Matthias and later also to Frederick of the Palatinate. He first published his works in Schumann’s printing workshop, later in the workshop of Paulus Sessius, to whom he also dedicated occasional poems. During his stay in Eastern Bohemia, he published in the printing office of Martin Kleinwechter in Hradec Králové (Johanides 1973). He was apparently on good terms with the printer →  Sixt Palma Močidlanský, whom he supported by a poem in a printed book in his defence (Škarka 1936). Although K.’s background was non-Catholic, he dedicated one printed book to the Catholic dignitaries Sixti and Apian (see below). II Work K. wrote Latin poetry, usually in elegiac couplets; he occasionally used Alcaic stanzas or hendecasyllabic verses (sometimes rhyming) as well. Exceptionally, we can find Czech rhyming poems (Propo­ sito dextras, 1618) or translations from Czech into Latin (a prayer in verse Spe­ culum … passionis, which is also written as a biblical cento). Following the model of Ioannes Campanus, K. created Latin rhymed metrical paraphrases of the

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Psalms, but he inserted eteostics in them as well. He also tried to write Leonine hexameters (Strena tertia). Typical features of his work are chronosticha and chronodisticha in poems of all kinds. Unlike the usual short forms not exceeding one couplet, K. also wrote longer continuous poems with incorporated dating, which he called eteostics or metrum nu­ merale. (This is how he treated, for example, the brief biography of Sixt Palma in the collective volume Biblion temiticon or the biographical data of Emperor Mat­ thias and his wife Anna.) His collections further contain rhymed metric chronosticha (Instinctu dantur gaudia). He also liked to compose poems on symbola, especially symbola cephalonomatica, intended for members of town councils. Most frequently, K. wrote strenae (poetic New Year’s gifts), further epithalamia and epicedia. K.’s occasional prints usually contained eteostics and symbola of specific persons, with the only exceptions being the poetic dialogue between Athena, Apollo and Charites for Horažďovice burghers (Sertum natalitium), an overview of university programmata and other events, dedicated to university masters and members of the Utraquist consistory, and poems about the birth and passion of our Lord. K.’s poetry is characterised by a well-mastered but complicated form that weakens the overall message of the poems. K. was a very prolific author; he had most of his works published by the Prague printer Paulus Sessius and, when he was living in Vysoké Mýto, also by Martin Kleinwechter (Johanides 1973).

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1 Verse Programmata of University Theses In 1610, K. published verse summaries of the theses that he defended in 1605–1609 at Charles College under the title Deo et hoMIne nobIs nato VICe honorarii … Pro­ grammata, quibus in universitate almae academiae Pragensis … studiosa iuven­ tus evocabatur… (Prague: Paulus Sessius 1610). These synopses were displayed on the college door before the disputation. They comprise nine theses on moral and natural philosophy (for an overview, see RHB 3: 90–1). Each summary is followed by a chronodistich with the exact disputation date. The copy deposited in the NKČR, shelf mark 52 G 10, contains a handwritten dedication of the author to →  Jiří Hanuš Landškrounský, who is, along with Zachariáš Bruncvík, Tomáš Cropacius and Václav Vlaverinus, an addressee of the printed dedication. Cerroni mentions two more, now unpreserved, titles of K.’s printed disputations from 1609, entitled Disputatio physica and Dis­ putatio de visu (RHB 3: 90). 2 Panegyrics for Emperor Matthias and King Frederick of the Palatinate In 1616, K. dedicated two prints containing panegyrics to Emperor Matthias. The cycle of 187 eteostics in Augustissimi … imperatoris Matthiae … cunarum … de­ scriptio (Prague: Paulus Sessius 1616) summarises significant events in the life of the emperor and his wife. In addition, K. dedicated to the imperial couple the cycle of eteodisticha about Habsburg rulers Ex domo Austriaca: Caesares Romani universi orbis (Prague: Paulus Sessius 1616), which begins with Rudolf I and ends with Rudolf II.

After the election of Frederick of the Palatinate as the king of Bohemia, K.  published three printed volumes celebrating the new king and his wife, their arrival in Prague and coronation. The poems are interwoven with chronosticha. All of these prints were published at Kleinwechter’s printing workshop in Hradec Králové, and their titles begin with chronosticha including the year of publication  – 1619: Deus vitae genus di­ rigat et benedicat; Principio, medio, fini pax praesit et insit; Instinctu dantur gau­ dia tanta Dei. 3 Collections of Occasional Poems Following the model of Campanus, K.  published collections of occasional poems as New Year’s gifts (strenae) for his supporters in 1605–1608. They contained epicedia, epithalamia, propemptica and congratulations, frequently containing eteostics and anagrams, and occasionally symbola. Literarii otii sym­ bolum (Prague: Schumann 1605) can be regarded as the first of these collections; the extant ones further include Strena tertia (Prague: Paulus Sessius 1607) and Strenae quartae  … liber primus (Prague: Paulus Sessius 1608) with paraphrases of the Psalms (see the description below). After 1608, K. chose another form for the strenae  – a poem about the birth of the Lord (Cunae tenelli puelli, Prague: Paulus Sessius 1609) or a collection of the symbola of his supporters (Literario otio profecta symbola, Prague: Paulus Sessius 1610), containing also sayings from Demosthenes, especially from the Olynthiacs, set into verse. K. returned to religious subjects in the printed volume dedicated to the Litoměřice provost →  Jan Sixti of

Kropilius, Fridrich  

Lerchen­fels and a friend of his, the Pardubice Dean Matthaeus Apian, namely Speculum … passionis … Iesu Christi (Hradec Králové: Martin Kleinwechter 1618). 4 Individual Occasional Prints Separately, K. published a strena for the governor of the Žerotín estate  – Nobilis­ simo Bernhardo Roznowsky de Krztienio­ va (Prague: typis Schumanianis 1606); epicedia on the masters of the university of Prague (including →  Ioannes Chorinnus) and other persons  – Lugubria con­ tinentia … quatuor magistrorum … feli­ cem vita obitum (Prague: Paulus Sessius 1607); congratulations on the birthdays of several Horažďovice and Strakonice burghers  – Sertum natalitium (Prague: Paulus Sessius 1607); and an epithalamium for the Vysoké Mýto burgher Jeroným Nejedlý  – Utriusque senatus tabulae pro novo … hymenaeo (s.l.: s.t. 1616). In 1611–1615, K.’s publishing activities were interrupted  – occasional poems from that period were subsequently published in the printed book Clariss. … utriusque sexus animarum … vita functarum Manes (Prague: Paulus Sessius 1616). Proposito dextras (Hradec Králové: Martin Kleinwechter? 1618) is a collection of occasional poems related to the family of the governor of the Pardubice estate, Sebastian Rejšvic of Freifeld. The printed volume Strenae quartae … pars prima has not been discussed in the literature. Therefore, the text below describes it in detail based on the digitised paginated copy of Evangélikus Egyház Miskolc, shelf mark I/VI-312, pp. 305–2: Strenae quartae Friderici Kropilii pars prima Psalmorum Davidis vatis X.

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numero paraphrasin metro-Rhytmicam con­ tinens  … senatus … ceterisque viris reipublicae Pisnensis dicata (Prague: Paulus Sessius 1608). The title page contains the poem ‘Piseca anagrammatice’ (Spicea Piseca es…) by Ioannes Campanus, comprising 5 elegiac couplets; it is followed by introductory poems by →  Stephanus Prunerus (consisting of 4 elegiac couplets) and Procopius Poeonius (including 7 elegiac couplets). The next poem contains 10 elegiac couplets with two chronodistichs; it is entitled Ad amplissimum rei publicae Pisnensis senatum D. Ioannem Kaut, C. Maiestatis iudicem. D. Sigismundum Ssvantle Prima­ tem D.  Consulem, caeterosque senatorii ordinis et coronae literariae viros. The collection continues with a poetic paraphrase of Psalms 1–10, each of which begins with a four-line chronostich with the year 1608; some of them have the metrical scheme indicated. All poems are written in rhyming couplets (aabb). This section is followed by symbola of members of the town council – they always contain the name, symbolum cephalonomaticum and two explanatory elegiac couplets with  a chronostic: Victorinus Aletinus Vodnianus: Virtus Astra Vendicat – Ioan­ nes Caut Suticenus: Iuvo Consulo Spero – Sigismundus Ssvantle Piscenus: Spi­ rans Spero Polos  – Bartholomaeus Stras­si­ cenus: Beata Simplicitas – Petrus Pisto­rius Piscenus: Pax Praelio Potior  – Vencesi­ laus Wrautecius Satecenus: Vivo Virtute Superni  – Ioannes Dolezal Hradistenus: Inprimis Deum Hono­ ra  – Petrus Smut­ ni: Perfer Spera  – Vencessilaus Calina Strakonicenus: Virtute Cuncta Superas  – Andreas Crumpolecz Sdia­ renus: Ars Crescit Sudore  – ­Lauren­tius ­Balneatoris

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­Rokeczanus: Laus Bonum Rimari  – Ada­ mus Dentulinus Piscenus: Anchora Deus Piorum  – M. Nicodemus Edlinger Nova­ domensis: Memento Novissima: Errabis Nunquam – Ioannes Mitis Strako­niczenus: Iova Mites Salvat – Iohannes Maraun Pi­ scenus: Iova Mea Protectio  – Martinus Gongylius S: Mea Gloria Salvator – Nico­ laus Ulnarius Colinus: Nihil Virtute Ca­ rius – Venceslaus Romanides Bidzovinus: Victoria Rara Bilis. The book continues with a poem comprising 10 Sapphic stanzas, entitled Collatio apri Dianae cum tyrannide prae­ sente: contra eandemque ad Christum votum. Clariss: viris Domino Sigismundo Ssvantle Primati, D. Vencess: Vrautecio, D. Ioanni Dolezal: D. M. Nicodemo Edlin­ gero: D. Ioanni Miti, et Domino Ioanni Maraun adscripta. The Calydonian Boar, mentioned in the poem, symbolises the Turkish danger. The concluding poem, entitled Ad Cyprianum Simonidis Mssenum Civem Pisnensem, is formed by 23 el. couplets and  contains one chronostic at the beginning and one at the end. 5 Contributions to Collective Volumes In 1605–1624, K. contributed occasional poems to several collective volumes. These included congratulations, epithalamia, epicedia as well as introductory poems for printed books. Also here, the prevalent form was eteostic. Most contributions come from K.’s stays in Prague, when he also participated in university events. The addressees of his poems included e.g. S. Prunerus, Jiří Hanuš Lanškrounský and Zachariáš Bruncvík. We have complemented the list in  RHB 3: 94 with: Acclamationes ornatissimo

dn. Melchiori Colidio Solniceno from 1608 (Martínek 1975: 61); Laureae secundae … Melichioris Mathebaei Bohdaneceni from 1608 (Martínek 1975: 58); Εὐεργεσίας, sive  … metrologica descriptio, pro laurea secunda  … a Daniele Wratislavsky from 1608 (RHB 6: 315); Tobias Adalbertus, Encomium musicae from 1610; Tobias Cichoreus, Ignis fatuus from 1624 (Knihopis 1556). III Bibliography Work: RHB 3: 88–94; Holý 2011: 213. Modern ed.: A. Škarka, Ze zápasů nekatolického tisku s  protireformací [From the Struggles between the Non-Catholic Printers and Counter-Reformation]. In: ČČH 42 (1936), 511–4 (an edition of K.’s eteostics in the collection Biblion temiti­ con, 1606). Bibl.: For an overview of previous research, cf. RHB 3: 94; Holý 2011: 213. F. Dvorský, Paměti o školách čes­ kých [Memories of Czech Schools]. Praha, 1886, passim; Z. Winter, O životě na vysokých školách pražských knihy dvo­je: kulturní obraz XV. a XVI. století [Two Books on Life at Prague’s Tertiary Educational Institutions: The Cultural Depiction of the 15th and 16th Centuries]. Praha, 1899, 190, 423; K. Hrdina, Zpráva o  použití stipendia [A Report on the Use of Scholarship]. In: Věstník Československé akademie věd 22 (1913), 376; A. Škarka, Ze zápasů nekatolického tisku s protireformací [From the Struggles between the Non-Catholic Printers and Counter-Reformation]. In: ČČH 42 (1936), 498; J. Johanides, Staré královéhradecké tis­ky [Early Printed Books from Hradec Králové]. In: Kruh (1973), 29, 74; J. Martínek, Nové literárněhistorické po­

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znat­ky čerpané ze strahovských konvo­lu­ tů 16. a 17. století [New Literary-Historical Knowledge Drawn from Strahov Binder’s Volumes of the 16th and 17th Centuries]. In: SK 10 (1975), 57–63. Marta Vaculínová

Krupský the Younger, Jakub (Kruppsky, Krupski, de Krupprsdorf, de Kruppersdorff, a Krupprsstorff, i­ unior, Teutobrodenus) second half of the 1580s, Havlíčkův Brod – 1 August 1612, Nymburk a Latin poet I Biography K. came from a burgher family in Ně­mec­ ký (now Havlíčkův) Brod. His family included two more Humanist poets, Jakub Krupský the Elder and Jindřich Krupský (RHB 3: 1969). After the untimely death of his parents, he was raised and supported by relatives and family friends from the burgher community. He was educated at a town school; his teacher was →  Georgius Chudecius. In 1604, he enrolled at the College of the Bohemian Nation (Beránek 1989; Holá 2013) at the university of Prague, where he received his Bachelor’s degree on 25 May 1605. On 11 August 1608, he received his Master’s degree based on the successful defence of his thesis Utrum morum ho­ nestas in philosopho praestat doctrinae sublimitati? In 1605 and 1606, he worked as a teacher at the town school in Písek, in 1607 as a treasurer in the Prague Col-

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lege of Queen Hedwig. In 1607 and 1608, he was the headmaster of the school in Čáslav, in 1608–1611 of the school in Slaný. In 1610, he was prosecuted and even briefly imprisoned in connection with the accusation of the immorality of his translation of Plutarch’s work Ho­ daeporicon paedagogicum, but he was eventually acquitted. In 1610, he began to use the nobiliary particle ‘of Krupr­s­ dorf’; in the same year, he was awarded the titles poeta Caesareus laureatus and notarius imperialis. In 1611, he left for Nymburk, where he became a burgher and planned to start a family. In 1612, however, he died at a young age. Krupský had extensive contacts with the university of Prague milieu (→ Ioan­ nes Campanus, →  Nicolaus Troilus), intellectuals from moderate Utraquist circles (→  Pavel Stránský) and Humanist poets (→  Georgius Carolides, Ondřej Mráz, →  Petrus Fradelius, Tomáš Kropáček). He was closest friends with the important poet and later professor of the university Petrus Fradelius; he established the friendship with him in 1605 at the time of his studies (Frimmová 2008). With some of them, he maintained extensive literary contacts: he dedicated one of his collections to Tomáš Kropáček; Kropáček contributed his verses to another collection; prose and verse forewords to most of his collections were written by →  Ioannes Campanus. Thanks to his work in several Bohemian towns, K. was in contact with burgher circles, particularly with members of the educated patriciate (especially Utraquists, the Bohemian Brethren and Lutherans in Německý Brod, Slaný, Čáslav and Nymburk). K.  came from this environment himself;

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many of the rich burghers were his patrons. His popularity not only as a writer but also as a person as well as the grief over his untimely death are proved by numerous echoes of K.’s contemporaries and friends in their poetry (→ Procopius Poeonius, → Paulus Gisbicius, → Ioannes Galerinus and Martin Mylius). A collective volume published in his memory was entitled E ­ xequiis … Magistri Iacobi Iunioris Krupsky de Kruppsdorf… (Praha: Jiří Dobrovický 1613). II Work The extent as well as the form of K.’s work make K. one of the more prominent poets of Latin Humanism in Bohemia; his poems are characterised by formal refinement. He wrote mostly in Latin; he interspersed some Latin poems with Greek verses. He received the usual university education; he was particularly interested in classical languages and ancient culture. He mastered them at a level that allowed him not only to translate from Greek but also to create a rather extensive work of poetry, in which he used, in addition to hexameter and elegiac couplets, also other metric and strophic units (iambic dimeters, Asclepiad verses and Alcaic stanzas). He mastered the Latin of ancient authors and used it in its classical form; at the same time, however, the contemporary fashion of creating unusual neologisms and phrases (e.g. amphivagus mundus) was not alien to him either. In his work, he presents himself as an educated Humanist of broad horizons. His work is completely written in Latin, often even interspersed with quotations from Greek authors or his own Greek verses; Greek expressions and

phrases also appear in the titles of his poems and collections of poetry. He often creates his own neologisms in Greek (bionatographia) or hybrid Greek-Latin words (amphivagus); he also likes to use partially Grecized variants of toponyms. Very frequently, he alludes to works of ancient literature and to ancient authors. 1 Translation Work His now lost translation of Plutarch’s work Hodaeporicon Paedagogicum, namely Vejstraha dítkám [A Warning to Children], published between 1609 and 1610 (Kopecký 1979; David 2003), caused a scandal. Because of his translation of the Greek word παιδεραστία as ‘samcoložnictví’ (paederasty) (Volný 1877), he was investigated in Prague and was even imprisoned for a short time, and the possibility of burning his book was considered. In the end, however, he was acquitted. 2 Poetry K. is the author of a number of volumes of poetry as well as individual poems that are part of the collections of his literary friends. His poetry can be divided into several groups. In addition to longer compositions or collections of poetry dedicated to K.’s benefactors and foster parents, it includes compositions reacting to contemporary political problems. A significant group consists of occasional poetry addressed to his friends (congratulations, obituaries, propemptica and epicedia). Decas anagrammatum (Prague: Ioan­­nes Othmarus 1604) is a collection of ten anagrams dedicated to distinguished burghers of Německý Brod, Český Brod

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and Prague. It is introduced by New Year’s wishes and concluded by a short poem comprising four couplets invoking the ancient god of satire and criticism (Ad Momum). Particular attention is paid to the Německý Brod vicar Matěj Romenec, who, together with Václav Jaroměřský, supported and raised K. after the death of his parents. The collection Genethliaco dignitate amplissimorum … virorum… (Prague: Da­­niel Sedesanus 1604) consists of five poems written for the birthdays of prominent burghers of Německý Brod. Some of them were his supporters and patrons during his Prague studies  – K. refers to them as patroni Musarum. The poems stand out for their complex metric structure (hexameters, dactylic tripody, iambic dimeters, Asclepiadean strophes). Γενεθλιακόν τροφεῖον reverendi pa­ tris s. Thomae Kropaczii Trzebiczeni… (s.l.: s.t. 1605) is a collection of poetry for the birthday of a distinguished Utraquist priest and poet Tomáš Kropáček (Cropacius) Třebíčský. In addition to K.’s verses, it also includes poems by Jakub Romanides Bydžovský and Kropáček’s own poem Acclamatio in insconstaniam vitae. The collection of poems Polemogra­ phia gratulatoria … senatui inclytae urbis Teuto-brodae dicata (Prague: Schumann 1606), dedicated to K.’s friends and benefactors, consists of several separate forms. Its basis is the poem Polemogra­ phia, comprising 187 hexameters. It is a polemic against the plague, which took the life of K.’s father. The anti-war level of the poem is strongly anti-Turkish and fully fits into the context of the contemporary fear of Turkish expansion, perceived

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as a threat to Christian religion and European civilisation in general (Koldinská 2011). Other parts include the opening poem Ad lectorem and the prosaic dedication of Amplissimo senatui felici­ tatem…, in which K. thanks his tutors and patrons for their favours. A special position within the collection is taken by poems dedicated to K.’s relatives and friends, especially his uncles Šimon Krupský and Jakub Krupský the Elder. The most important of them, Reverendo Matthiae Romencio, is dedicated to K.’s tutor and patron, the vicar of Německý Brod. It comprises three hexametric couplets followed by a paraphrase of Psalm 94:9, consisting of 62 senarii. In total, the collection contains 14 poems, some standing out for complicated Greek metric forms (iambic dimeters, Alcaic stanzas), with the form of others being a clear allusion to ancient authors, especially Horace (Hrdina 1936: 58). Elegidion propempticum reverendo … Thomae Cropacio Trebiceno… (Prague: Daniel Sedesanus 1606) is a collection of poems containing a prosaic dedication and a short poem by Gabriel Svěchin, comprising five couplets. The core of the collection is formed by K.’s poem consisting of 71 elegiac couplets, conceived as a propempticon for K.’s friend, the Utraquist vicar Tomáš Kropáček, who left his position of dean in Pilsen in 1606 and moved as a vicar to Klatovy. The extensive collection of poems Ευγένεια sive vera nobilitas carmine saty­ rico delineata… (Prague: Paulus Sessius 1607) is dedicated to the Čáslav mayor Jakub Sixti of Zvířetín, his brother Vác­ lav, an imperial official, and their sons

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Lukáš, Adam and Sixti. Jakub Sixti was one of K.’s patrons, patron Musarum. The poetic composition that forms the core of the collection comprises 300 hexameters. It is based on a homonymous university thesis. It is dedicated to the celebration of important men of history (especially ancient Greek and Roman) who, although of low birth, have achieved fame. K. interprets their success as a consequence of virtue (virtus). K. works here with the Humanist concept and topic of true nobility (vera nobilitas), based not on origin, but on education, merits and actions (Storchová 2011: 207). At the end of the poem, K. calls on the sons of both Sixtis to follow their example. The beginning of the collection is formed by recommendation poems by Ioannes Campanus, the end by seven shorter poems. Elegidion humaniss. D. Mathaeo Jan­ da, civi Palaeo Pragae (Prague: Paulus Sessius 1607) is a collection of poetry conceived as congratulations to the Old Town burgher Jakub Janda on his marriage to Alžběta Parmová of Horoměřice. It is written in elegiac couplets; the introductory dedication by Ioannes Campanus is followed by the main elegy Ad … Mathaeum Janda … sponsum and six short poems. Bionatographia uxoris et liberorum … Pauli Monetarii Guttenbergeni (Prague: Paulus Sessius 1609) is a collection of poems dedicated to K.’s friend, the Kutná Hora and Čáslav burgher Paulus Monetarius, describing in the form of epicedia the biography of his late wife and children. The introductory poem was written by Ioannes Campanus; the final poem is dedicated to K.’s teacher Georgius Chudecius. It is K.’s most linguistically and

stylistically elaborate collection, containing a number of phrases taken from the texts of ancient writers and wordplays. Inauguratio amplissimi ­senatorii or­di­ nis in inclyto prytaneo Slanensi an­­ no… (Prague: Paulus Sessius 1609) is a collection of encomiastic poems for the 14 newly inaugurated members of the Slaný town council. Each of the poems is introduced by a quotation from Demosthenes. The foreword in prose to readers was written by Ioannes Campanus; it is interspersed with a series of quotations about exemplary statesmen of the ancient world (Solon, Pericles, Cato the Elder, Cicero). Sermo propempticus ad … Petrum Fra­­ delium Schemnicenum, academiae Pra­ ­ gensis profesorem ordinarium… (Prague: Georgius Hanussius 1611) con­tains a pro­ pempticon dedicated to K.’s closest friend Petrus Fradelius, an important Humanist scholar and poet, to whom K. in the title of the collection refers as amicus tamquam frater (a brother-like friend). K. recalls his lifelong friendship with Fradelius and wishes him good luck on his study trip to Switzerland, Germany, England, France and the Netherlands, where he accompanied the children of the Bohemian nobleman Václav Vratislav of Mitrovice as their tutor (Frimmová 2010). In addition to these collections, K. is the author of dozens of minor poems (mostly congratulations to his friends on the birth of a child or on their marriage, epicedia, poems of thanks to his teachers and patrons, which have been preserved either in manuscripts or as part of the printed anthologies of his learned friends. Among them, it is worth

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mentioning the New Year’s wishes and panegyric dedicated to Ioannes Campanus, Carmina doctissimo viro M. Ioanni Campano Vodniano (Prague: Paulus Ses­ sius, s.a.), consisting of one Latin and one Greek poem, and the handwritten poem Consultissimo domino Georgio Polemio… (between 1610 and 1611?, RHB 3: 1969), in which he refutes the criticism of the Slaný town scribe Jiří Polemius for his contempt for his friends after he received his aristocratic title and the title of poeta Caesareus. Other remarkable pieces include K.’s poem in the collective volume dedicated to Štěpán Pruner Gra­ tulatio virtutis et eruditionis… (Prague: Daniel Sedesanus 1605) and his congratulatory poem on the marriage of the distinguished German philologist and physician Caspar Dornavius in the collective volume Casparis Dornavii et Elisabe­ thae Glyciae Sacrum Nuptiale… (Görlitz: Rhambavius 1608). Two of his poems came out posthumously in the collective volume published in his honour by his friends – Exequiis … Magistri Iacobi Iunio­ ris Krupsky de Kruppsdorf… (Dobrovice: Ondřej Mizera 1613). The first of them is the reflection on death ‘Carmen in ipso agone mortis recitatum’, written as if the poet uttered it on his deathbed, in which he compares his suffering to the suffering of Christ (Storchová 2011: 395); the other one is ‘Iambi natali festivitate…’, dedicated to his friend, the Nymburk alderman Jan Motovecký. III Bibliography Work: RHB 3: 97–101; RHB 6: 185. BCBT 40456, 40458, 40461, 40464, 40467, 40468, 40469, 40472, 42074; VD17 125:020818Z.

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Bibl.: For an overview of previous research, cf. RHB 3: 101. K. Hrdina, Ohlasy horatiovské u na­ šich latinských humanistů 16. století [The Echoes of Horace in Bohemian Latin Humanists of the 16th Century]. In: LF 63/1 (1936), 35–66; J. Hejnic, Dva neznámé tisky M. Mikuláše Troila Hagiochorana [Two Unknown Printed Books of M. Nicolaus Troilus Hagiochoranus]. In: LF 81/2 (1958), 227–32; J. Hejnic, Humanistica. In: LF 88/1 (1965), 73–87; M. Kopecký, Pokrokové tendence v české literatuře od konce husitství do Bílé hory [Progressive Trends in Czech Literature from the End of the Hussite Movement until the Battle of White Mountain]. Brno, 1979; K. Beránek, Bakaláři a mistři promovaní na Filozofické fakultě Univerzity Karlovy v Praze v létech 1586–1620 [The Bachelors and Masters Who Graduated from the Faculty of Arts of Charles University in Prague in 1586–1620]. Praha, 1989; Z. V. David, Finding the Middle Way: The Utraquistsʼ Liberal Challenge to Rome and Luther. Washington, DC, Baltimore, 2003; E. Frimmová, Slovenskí profesori na pražskej univerzite v predbielohorskom období (s prihliadnutím na osobnosť Petra Fradelia) [Slovak Professors at the university of Prague in the Period Before the Battle of White Mountain (with Particular Focus on Petrus Fradelius)]. In: Město a intelektuálové od středověku do roku 1848, ed. O. Fejtová, V.  Ledvinka, J. Pešek. Praha, 2008, 523–46; E.  Frimmová, Humanista Peter Fradelius vo vzťahu k Altdorfu [The Humanist Petrus Fradelius in Relation to Altdorf]. In: Ztracená blízkost: Praha  – Norim­ berk v pro­měnách staletí, ed. O. Fejtová, V.  Ledvinka, J. Pešek. Praha, 2010,

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347–69; V.  Pumprla, Knihopisný slovník českých, slovenských a cizích autorů 16.– 18. století [A Bibliographical Dictionary of Czech, Slovak and Foreign Authors of the 16th–18th Centuries]. Praha, 2010; M.  Koldinská, Mezi eschatologií, propagandou a pragmatismem. Turci očima české šlechtické společnosti 16. a počátku 17. století [Eschatology, Propaganda and Pragmatism: Turks in the Eyes of the Nobility of Bohemia in the 16th and Early 17th Centuries]. In: HOP 3/1 (2011), 19–27; Storchová 2011: 207, 254, 395; M. Holá, Alumni koleje českého národa na pražské univerzitě v  letech 1542–1611 [Alumni of the College of the Bohemian Nation at the university of Prague in 1542–1611]. In: AUC – HUCP 53/2 (2013), 41–80; M. Holá, Studentské koleje pražské univerzity v pozdním středověku a raném novověku: Dějiny  – správa  – úřed­ní písemnosti (do roku 1622) [Student Colleges of the university of Prague in the Late Middle Ages and the Early Modern Period. History  – Administration – Official Documents (until 1622)]. Praha, 2018. Lubor Kysučan

Kuthen of Šprinsberk, Martin (ze Šprinsberka, Martinus Cuthenus a Sprynsberg, Cuthaenus, M.C.) c. 1510, Kutná Hora – 29 March 1564, Prague an author of Latin poetry and a ­Czech chronicle

I Biography Not much information is available on K.’s education. Some data (RHB 3: 116) imply that he received a Bachelor’s degree at the university of Prague and also attended foreign schools when he accompanied Zdeněk Lev of Rožmitál (in Italy, France and the empire, cf. Holý 2011: 214). The fact that he contributed to the collective volume on the death of Philipp Melanchthon (see below) could also indicate his relationship to the university in Wittenberg. After completing his studies, he worked as a scribe in the Old Town of Prague, where he subsequently became a burgher. Together with Václav Rubin, he received the nobiliary particle ‘of Šprinsberk’ in 1541. K.’s most important patron was Jan Hodějovský of Hodějov (with whom he began to exchange letters around 1540; K. directly mentions that Hodějovský enabled the publication of K.’s collection Catalogus, etc.). Another important patron was →  Jan Horák of Milešovka. His minor supporters included Matyáš Ornius, Zikmund Helt of Kement, Florian Griespek and other aristocrats and burghers (to whose descendants, among others, he addressed some of his poems in the collection Epitaphia illustrium ali­ qout sexus utriusque, 1557). K. wrote a short recommendation poem for Šimon Načeradský’s calendar as early as before 1535 (in that year, the calendar was published by Friedrich Peypus in Nuremberg; only a fragment has been preserved, cf. RHB 3: 119). K.  also supported Načeradský in a dispute with the university, which concerned the right to publish calendars (K. allegedly nailed a mock poem against the masters

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to the university gate). K. was otherwise engaged in a number of disputes with university masters mainly over material goods (for more detail, see RHB 3: 116). More important than the university masters in the context of K.’s scholarly contacts was his membership in the group of poets supported by the deputy judge Jan Hodějovský the Elder of Hodějov. K. participated in most of their collective projects, which were often initiated by → Matthaeus Collinus (see below). Poems were dedicated to K. by → Šimon Villaticus and →  Martinus Rakocius  / Rakovský; K., on the other hand, wrote poems for Rakocius’s collection Descrip­ tio urbis Lunae (1558). He also dedicated a short poem to → Tadeáš Hájek of Hájek. It is also known from poems by other authors (Collinus, Georgius Logus) that during the celebrations of his patron’s birthdays, K. personally met several members of Hodějovský’s circle (apart from Collinus, they included →  Ioan­ nes Schentygarus, →  Vitus Traianus, Ioannes Rodericus) and his friends (Jiří of Lamberk, Jan Horák, Zikmund Helt and Adam Caroli). For his entire life, K.  closely cooperated with Matthaeus Collinus; together, they published several collections and a description in prose of the ceremonial arrival of Ferdinand I in Prague. They addressed occasional poems to each other, and K. entrusted Collinus with the instruction of his son. In addition, Collinus cooperated with K. on his writings, e.g. in the introductory verses to the work Nomenclatura rerum (1555), Collinus writes that K. helped him with the preparation. K. also wrote poems for Pietro Andrea Mattioli, one of the Humanists living in Prague.

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K. aimed in his collection of occasional poetry to win the support of two different groups, which also influenced the content and form of the poems. Besides individual patrons of Hodějovský’s type, they were officials of the Old Town or members of the Habsburg family. K.’s efforts to obtain the ruler’s support were successful  – Ferdinand I really did give K. various rewards and privileges (for more detail, see RHB 3: 116). K. also corresponded with the bishop of Vienna Frederic Nausea; two letters from 1541 and one encomiastic poem sent by Vác­ lav Rubin were already published in 1550 in Epistolarum miscellanearum … libri X (No. 38, 439, 3). Through Collinus, K. met Kaspar von Niedbruck, the imperial privy councillor to Maximilian II, and procured old Czech religious writings for him. K. wrote an epitaphium with a religious emphasis on the death of Philipp Me­ lan­chthon (Brevia epitaphia, Wittenberg 1560), edited by Collinus together with Georgius Sabinus and Johann Stigel. Among foreign scholars, he was also in contact with the professor of the university of Vienna Petrus a Rotis, who first worked at the court as a lawyer and later settled in Prague as a councillor of the Bohemian Chamber. He gave K. a copy of his work Corona poetica (1560, RHB 4: 371) with a handwritten dedication. K.’s Viennese contacts also include the scholar of Silesian origin → Ioannes Rosinus, provost at the Church of St Stephen, who wrote K. verses of recommendation to go in his Catalogus. K.’s oldest daughter was married to the distinguished Italian-Greek scholar and religious non-conformist Jacobus Palaeologus, who lived in Prague in 1562–1571 (Rothkegel 2012).

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II Work K. wrote mainly in Latin; his most extensive Czech work is a chronicle of the Czech lands. He became one of the pioneers of Latin occasional poetry, which was influenced by contemporary imperial production and primarily focused on obtaining patronage. Less frequently, he wrote Latin prose. His Latin style was of a  high standard; concerning metric types, he mainly excelled in hexameters and elegiac couplets; he exceptionally used Phalaecian verses and senarii, and he wrote numerous chronostics and eteostics. Among rhetorically playful forms focused on the acquisition of patronage, he used acrostics and telestics. He excelled in writing satirical epigrams, but most of them he did not publish in print in his lifetime (in the next decade, unsuccessful attempts to publish them were made by → Ioannes Banno, → David Cri­ ni­tus and Christoph Manlius). Later Humanists read and took over K.’s eteostics and chronostics, probably because they contained the dates of important historical events, places associated with Czech statehood and church history, and biographical data on scholars (K.’s chronostics were widely used by → Prokop Lupáč in his Ephemeris, but some were still utilised by Jan František Beckovský as late as in the early 18th century; abroad, they were applied by e.g. Elias Reusner in his work Basilikón, 1592). 1 Occasional Poetry a Collections of Poems The first collection of K.’s occasional poems focused directly on the ruler’s patronage. Catalogus ducum regumque

Bohoemorum (1540, second edition 1582; for other reeditions, cf. RHB 3: 117–8) is dedicated to the archdukes Maximilian and Ferdinand; in K.’s own words, this idea came from Jan Horák. In his work, K.  then included verses addressed to Horák, written by him and Frederic Nausea. The book contains 52 woodcuts of rulers (from Forefather Čech to Ferdinand I) with an elegiac couplet summarising Ferdinand’s reign. The work also inspired later poets, e.g. David Cri­ ni­tus, who claimed in the preface to his work Disticha certis literarum notis annos a Christo nato exprimentia (1563) that the depictions were based on the portraits of the rulers at Prague Castle that were destroyed in the fire of 1541. K.’s poems are also connected to iconic material in the thin collection Ali­ quot epigrammata in varias picturas et imagines… (Prague: Georgius Melan­ trichus s.a.; second edition 1565). In addition to an encomiastic poem on Ferdinand I with an acrostic and telestic, it includes a group of poems concerning the paintings of Archduke Ferdinand and his relatives, wordplay on his name, and poems on the coats of arms that were displayed in the streets on the arrival of Ferdinand I in Prague in 1558. The poems at the end of the collection concern the ceremonial performance of the Gigantomachy on the occasion of the arrival. Thirteen short poems in celebration of Maximilian II are included in the collection Eiaculationes aliquot panegyricae (1551); the collection is conceived as a gift for the New Year. Epitaphia illustrium aliqout sexus utriusque… (Prague: Georgius Melantrichus 1557) is an interesting collection in

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terms of the strategies for obtaining pa­ tronage. It comprises twenty epitaphia for the relatives of potential supporters, often their deceased wives, children or other relatives (including Queen Anna nof Bohemia and Hungary, Queen Eliza­ beth of Austria and several Bohemian no­ blemen and Prague burghers). Some po­ ems contain chronostics with the dates of death. The final verses concern the hope of resurrection and deal with disasters at Prague Castle (fire, storm). b Individual Poems An important role in K.’s individual work was played by his membership in the group of poets supported by Jan Hodě­ jovský the Elder of Hodějov. K. contribut­ ed to collective works by poets of Hodě­ jovský’s group, in most cases edited by Collinus: on the death of the daughter of Ferdinand I, Queen Elizabeth of Austria (1545), on the wedding of the lawyer and future councillor of the Hungarian cham­ ber Sigismundus Gelous (1551, the con­ tact mediated by the Vernher brothers of the bride who were Collinus’s students), on the wedding of the courtier Jakob Hag, captain of Oybin Castle near Zittau (1553), on the arrival of Maximilian II in Prague (1557), on the wedding of Martin Mitis (1563), a collection edited by his brother Tomáš, on the death of → Ven­ces­ laus Nicolaides (1565, where the death of Adam Vodňanský is also remembered). K.’s poems were also part of the non-extant copybook containing cop­ ies of poems for Hodějovský from the earliest stage of his patronage, i.e. from the early 1540s. The poems addressed to Hodějovský, which were published in the third volume of Farragines, are of con­

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ventional nature; they contain New Year wishes, thanks for support, and encomi­ astic poems; an elegiac couplet including a chronostic with the year when Prague Castle burnt down is typical of K.’s work. A broadside containing the poem ‘In tempestatem nuper Pragae factamʼ (1562) describes lightning strikes as God’s pun­ ishment. K.’s shorter poems found material application as well. It is very interesting to mention the fate of his elegiac couplets on the coat of arms of the city of Prague, which he first published in his Kronika and which were taken over by authors of writings focused on the patronage of the towns of Prague (→  Václav Dobřenský, →  Daniel Adam of Veleslavín). Along with the coat of arms, these poems be­ came part of the decoration of the Old Town Hall (Mouchová 2003). Based on the RHB (3: 120), K.’s verses also decorat­ ed, for example, the bell of the clock on the New Town Hall. 2 Latin Prose Together with Collinus, K. wrote the work Brevis et succincta descriptio pompae… (Prague: Georgius Melantrichus 1558). For more on that, cf. the entry on Mat­ thaeus Collinus (p. 313). a A Czech-Written Chronicle K.’s most famous work is Kronika o  za­ ložení země české a prvních obyvatelích jejích, tudíž o knížatech a králích i jich činech a příbězích… [A Chronicle of the Foundation of the Land of Bohemia and Its First Inhabitants, Hence About Dukes and Kings as Well as Their Deeds and Stories] (Prague: Pavel Severýn 1539). The book is dedicated to the mayor and

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council of the Old Town of Prague; the preface contains reflections on earlier Bohemian chronicles and on the characteristics of a proper chronicle. It is the first Czech-written work with Humanist features, although relatively concise, without longer narrative passages. As indicated by the title of the chronicle, it begins with the arrival of the Bohemians in a land that was always inhabited in the past (a reference is made here to ancient authorities of the type of Strabo). The subsequent text is divided according to rulers – it always contains a woodcut medallion and chronologically ordered accounts concerning mainly political history. The medallions of the rulers are almost identical to those in the poetic collection Catalogus (only the depictions of Wenceslas IV and Ladislaus the Posthumous have been switched); to some extent, the structure of Kronika can be considered as a parallel to Catalogus (the depictions of the rulers and the text), but the two works are entirely different in their genre and content, which is related to their focus on another type of patronage. The accounts in Kronika include dating; their number increases towards the present; and they are detailed mainly in the post-Hussite period. The chronicle ends with the rule of Ferdinand I. Apart from a number of rulers, only three figures are dealt with separately: John Hus, Jerome of Prague and Jan Žižka. K. mainly drew on medieval Czech chronicles by Přibík Pulkava and Dalimil, and Staré letopisy české [Old Czech Annals], but he also mentioned Latin works (Aeneas Silvius, Marcus Antonius Sabellicus, Franciscus Irenicus, Raphael Vollateranus).

The chronicle was reworked by Da­ niel Adam of Veleslavín in an interesting way; it was published as part of the work Kroniky dvě o založení země české [Two Chronicles on the Founding of the Land of Bohemia] (1585), where it performs the role of marginal references complementing the dating for the main text, namely Aeneas Silvius’s history. In Kronika (p. 95), K. mentioned his plans to publish a more detailed work about Jan Žižka. Researchers have subsequently discussed whether he was the author of the work Kronika velmi pěkná o urozeném a statečném rytíři Janovi Žižkovi, Čechu, pravdy Boží horlivém mi­ lovníku… [A Very Nice Chronicle on the Noble and Brave Czech Knight Jan Žižka, an Ardent Lover of the Truth of God…] (s.l.: s.t. s.a.). Current research rejects this opinion and draws attention to the fact that there is an earlier version of the text from the second half of the 15th century (which was discovered in Freiburg in the 1870s by Jaroslav Goll; cf. also Hlaváček 1981: 13; Bláhová 2016); however, it is possible that this older manuscript was only published by K., but it could also have been a coincidence and the work may have been published by someone else. The issue is complicated by the fact that Kronika velmi pěkná was published anonymously (probably because of the censorship after 1547), without a preface or any other information. III Bibliography Work: RHB 3: 116–20 (the bibliography of K.’s works 117–9; earlier research 120); LČL 2: 1065–6 (including an overview of earlier research); Holý 2011: 214–5.

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K04628; BCBT31455, BCBT3253, BCBT37390, BCBT37392, BCBT37402-6; VD16 ZV 9328, VD16 K 2856. Modern ed.: Kronyka o Založenij Zemie Cžeske a prwnijch obywatelijch gegich… [A  Chronicle of the Foundation of the Land of Bohemia and Its First Inhabitants…], ed. Z. V. Tobolka. Praha, 1929; a facsimile of the edition of the chronicle from 1539. Modern transl.: Businská 1975: 12–7 (an edition and translation of the poems); D. Martínková, Poselství ducha: latinská próza českých humanistů [A Message of Sophistication: The Latin Prose of Czech Humanists]. Praha, 1975, 203 (a translation of a letter to Kaspar von Niedbruck). Bibl.: J. Hejnic, Ke Kuthenově básni „In tempestatem super Praga factam“ z roku 1562 [On K.’s Poem ‘In tempestatem super Praga factam’ from 1562]. In: ZJKF 13 (1971), 84–7; Ze zpráv a kronik doby husitské [From Reports and Chronicles of the Hussite Period], ed. I. Hlaváček. Praha, 1981; B. Mouchová, Latinské epi­ gramy na Staroměstské radnici a jejich osud [Latin Epigrams on the Old Town Hall and Their Fates]. In: Pražský sborník historický 32 (2003), 169–94; J.  Bažant, Pompa in honorem Ferdinandi 1558. In: Druhý život antického mýtu, ed. J.  Ne­ chutová. Brno, 2004, 195–205; V. Bůžek, Ferdinand Tyrolský mezi Prahou a Inns­ bruckem. Šlechta z českých zemí na cestě ke dvorům prvních Habsburků [Archduke Ferdinand of Tyrol Between Prague and Innsbruck: Nobility from the Czech Lands on the Way to the Courts of the First Habsburgs]. České Budějovice, 2006, 243ff.; M. Rothkegel, Werdegang des Antitrinitariers Jacobus Palaeo­ logus bis 1561. 1. Teil: Frate Jacobo da

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Scio und seine Anhänger in der Levante. In: AC 26/L (2012), 7–68; P. Čornej, Hus a  husité v  české nekatolické historiografii pozdního středověku a počátků novověku [John Hus and the Hussites in Czech Non-Catholic Historiography of the Late Middle Ages and the Early Modern Period]. In: Praha Husova a husitská 1415–2015. Praha, 2015, 144–8; Knihovna arcivévody Ferdinanda II. Ty­ rolského: Texty [The Library of Ferdinand II, Archduke of Further Austria], ed. I. Purš, H. Kuchařová. Praha, 2015, 197, 432–3; M. Bláhová, Kronika velmi pěkná o  Janu Žižkovi, družiníku krále Václava IV. [A Very Nice Chronicle on Jan Žižka, a Member of the Retinue of King Wenceslas IV]. In: Encyclopedia of the Medieval Chronicle, ed. by G. Dunphy, C. Bratu (first published online in 2016), [retrieved on 17 April 2017 ]. Lucie Storchová

Kyrmezer, Pavel (Kyrmezerus, Kyrmezerský) 1530–1540, Banská Štiavnica – 1589, Uherský Brod a Catholic, later Protestant priest, ­teacher, playwright, and an author of ­religious works I Biography K.’s family came from Transylvania. He completed his secondary studies at a  Protestant school in Banská Štiavnica or Kremnica. He studied theology in

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Cracow. In 1560, he settled in Strážnice, where he was the headmaster of the local school and from 1566 a town scribe. He married a widow, Barbara Zřídilová; it was probably after her death and because of religious disagreements that he left Strážnice. He became a priest in Tešín and in 1571 in Bořitov on the Černá Hora estate. In the service of Albrecht of Boskovice, he supervised the priests of his domain. After Albrecht’s death, he received a vicarage in Uherský Ostroh from a supporter of his, Jetřich of Kunovice, where he worked in 1572–1575. Until 1581, he was the dean in Uherský Brod; in 1577, however, he came into conflict when trying to create a united Protestant church by merging the congregations of the Unity of the Brethren (Unitas fratrum) and Lutherans. His dispute with Jan Adelphus and the Bohemian Brethren lasted for five years; eventually, he reconciled with them. Meanwhile, he was a preacher in Nová Ves near Uherský Brod and in 1583 in Derfle. He was then accused of Calvinism and suspended. For some time, he resorted to Holíč, Slovakia. After the situation calmed down, he returned to Uherský Brod, where he worked as a school teacher until the end of life. He was in contact with Peter Baroš from the Humanist circle in Trenčín. K. dedicated Confessio fidei (Hlohovec: Valentinus Farinola /Mančkovič/ 1585) to the Humanist scholar and opponent of the Reformation Emeric Forgács of Gýmeš and Halič (Gács), and his comedy about Tobit to Arkleb of Kunovice on the occasion of his wedding to Alžbeta of Šternberk.

II Work K. and later also →  Jiří Tesák Mošovský wrote Renaissance secular drama in verse and in Czech. Mystery and passion plays were abandoned and themes from the Bible were enriched in the plays by school materials and ancient history. Their character was educational and didactic, rather burgher than religious; they retained their composition but were complemented by intermezzos, music, a  moral prologue or epilogue. In the case of K., it is necessary to emphasise the social update of the biblical themes and their artistic treatment. He wrote his plays in Czech, theological works in Czech and Latin. 1 Theatrical Plays Komedie česká o  bohatci a  Lazarovi [A Czech Comedy about a Rich Man and Lazarus] (Prague: Jan Jičínský after 1566) is considered to be the oldest preserved school drama in the Czech language. It is a treatment of a biblical story, developing critical thoughts of injustice in society. The division of the story into five acts is consistent with the requirement of the unity of place, time and action except for the last act, where the plot moves from a house to hell. The characters are rendered plastically and faithfully; little devils represent the folk comic element and release dramatic tension. Komedie nová o  vdově [A New Comedy about a Widow] (Litomyšl: Andreas Graudenx 1573) is Kyrmezer’s best drama. It is the biblical story of poor Rachel, whom rich Ishmael was to imprison for her debts. Nevertheless, she receives help from the Prophet Elisha, who miraculously multiplies her oil. Some char-

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acters convey sharp criticism of society, misery and usury. Komedie o  Tobiášovi [A Comedy about Tobit] (Olomouc: Fridrich Mi­lich­ taler 1581) is inspired by a play by the German author Leonhard Culmann, but K. compositionally balanced it and escalated its dramatic and social conflict. The speech of the characters is differentiated and approaches colloquial speech. The struggle between good and evil is projected here as well. 2 Religious Prose Since K. underwent several changes in his conception of faith, he, as a Protestant, settled in Moravia, which was the centre of the Unity of the Brethren; at that time, 32 religious sects existed there. He sought religious reconciliation, but he was accused of Calvinism and deprived of his priestly office. Therefore, he published polemic writings in Slovakia. In the church order Leges ecclesias­ ticae (1576), he outlined the method of unified organisation and greatly limited the number of holidays in the calendar. Acta concordiae (Plavecký Hrad: Paulus Bornemisa, Valentinus Farinola 1580) was dedicated to Peter Baroš. K. presented an effort to unite Protestant churches there. He complemented the edition by Confessio heptapolitana from 1566 and, under the title Spongia, by letters from 1577–1578 with members of the Unity of the Brethren, where he criticised or even ridiculed them. His behaviour towards his surroundings was in stark contrast to his efforts for religious reconciliation. In addition, he wrote Confessio fidei (Hlohovec: Valentinus Farinola 1585) and a  work on the religious Reformation,

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Historia reformationis religionis in Bohe­ mia et Moravia (manuscript), which describes a history from Sigismund of Lu­ xem­bourg until 1581. 3 A Translation According to Luther’s Small Catechism, K. translated Malá Biblí. To jest vyučování mládeže i lidí sprostných pobožnosti křesťanské [A Small Bible, or An Introduction to Christian Piety for the Youth and Common People] (Olomouc: Sebastián Olivetský 1579). He added ten religious songs, which had become popular in Slovakia. III Bibliography Work: Čaplovič, Telgársky 443; 1685, RMK II, 185; RMNy 456, RMNy 562; Clavis 317, 364. Knihopis K01663, K04636, K04637, K04638, K04638a, K04639. Modern ed.: Divadelné hry Pavla Kyr­ mezera. Komedia česká o bohatci a Laza­ rovi. Komedia nová o  vdově. Komedia o  Tobiášovi [Dramas by Pavel Kyrmezer. Komedie česká o  bohatci a  Lazarovi. Komedie nová o  vdově. Komedie o  Tobiášovi], ed. M. Cesnaková-Michalcová. Bratislava, 1956; P. Kyrmezer, Komedia česká o bohatci a Lazarovi (1566); Komedia nová o  vdově (1573) [A Czech Comedy about a Rich Man and Lazarus (1566). A  New Comedy about a Widow (1573)]. In: Antológia staršej slovenskej literatúry, ed. J. Mišianik. Bratislava, 1981, 260–84. Bibl.: For an overview of previous research, cf. RHB 3: 127–8; Kuzmík 1976, I: 384–6; Minárik 1985: 155, 175–179; Voit 2006: 646. J. V. Ecsedy, A Bornemisza-Mansko­ vit nyomda története. Budapest, 1990;

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M.  Kopecký,  Člověk učený, ale hlava přenespokojná (ke 400. výročí smrti P.  Kyrmezera) [A Learned but Very Dissatisfied Man (on the 400th Anniversary of the Death of P. Kyrmezer)]. In: Vlas­ tivědný věstník moravský 42/1 (1990), 87–90; A. Baďurová, Rudolfinský knihtisk v  Bibliografii cizojazyčných bohemikálních tisků z  let 1501–1800 [Rudolphine Book Printing in the Bibliography of Foreign-Language Printed Bohemica from 1501–1800]. In: Knihy a  dějiny 4/1 (1997), 21–39; A. Škovierová, Štiavnický rodák Pavel Kyrmezer a  jeho vzťah ku Slovensku [The Native of Štiavnica Pavel Kyrmezer and His Relation to Slovakia]. In: Kniha 1999–2000: zborník o problé­ moch a dejinách knižnej kultúry. Martin, 2001, 88–93; P. Tomeček, Komedie nová o vdově [A  New Comedy about a  Wid-

ow].  In:  Malovaný kraj. Národopisný a vlastivědný časopis Slovácka 37/5 (2001), 18–9; P. Zemek, Pavel Kyrmezer – děkan v Uherském Brodě [Pavel Kyrmezer  – a Dean in Uherský Brod]. In: SCetH 34/71– 72 (2004), 62–8; P. Zemek, Acta Concordiae (Discordiae) Pavla Kyrmezera, děkana v Uherském Brodě [Acta Concordiae (Discordiae) by Pavel Kyrmezer, a Dean in Uherský Brod]. In: Comenii amator atque editor: opuscula Martino Steiner sexage­ nario ab amicis eius dedicata. Pragae, 2006, 87–91; M. Jacková, Křesťanští Terentiové v českých zemích. Antické inspirace ve třech bohemikálních hrách o Tobiášovi [Christian Terences in the Czech Lands: Antique inspiration in three Bohemical plays based on Tobit]. In: ČL 67/6 (2019), 827–48. Eva Frimmová

L Leovicius, Cyprianus (Cyprián Karásek Lvovický ze Lvovic, Leovitius, a Leonicia, Lvovický, Leowitz, of Lvovice) 8 July 1524, Hradec Králové – 25 May 1574, Lauingen a mathematician, astronomer and astrologer I Biography Relatively little is known about L.’s life. He came from a burgher family. His father, Jan Karásek, was a town councillor and later the mayor of Hradec Králové; he was elevated to the nobility and used the nobiliary particle ‘Lvovickýʼ. After his elementary studies at the town school in Hradec Králové, L. studied abroad: first in Wrocław (Breslau, 1540), then in Leipzig (1542) and after that in Wittenberg. In 1547 he moved to Nuremberg, and around 1551 to Augsburg to the court of the Fuggers. After 1556, Elector Palatine Otto Henry appointed him a court mathematician and professor of astronomy and mathematics at the Latin town school (gymnasium illustre) in Lauingen, Bavaria, where he subsequently became the headmaster of the school and worked until 1566. He maintained correspondence with Philipp Melanchthon. L.’s married Diana Clelius (d. 24 November 1581, aged 47), the daughter of a consul in Lauingen and the widow of Heinrich Ele­ https://doi.org/10.1515/9783110650181-015

phantius, a former councillor to Elector Otto Henry (after L.’s death, Diana married again in 1575; her third husband was the Humanist Peter Agricola, the founder of the Latin town school in Lauingen). L. was visited by Tycho Brahe on his way to Augsburg in 1568; the two astronomers became friends and exchanged letters from that time onwards. Tycho Brahe greatly appreciated L.’s theoretical work, but he was more sceptical about his astrological interpretations. L.’s tables and the results of his work were also used by →  Johannes Kepler. Between 1565 and 1568, L. visited Bohemia several times. He maintained friendly relations with the Bohemians throughout his life (for example, he signed himself as Bohemus, Hradecensis) and planned his return to Hradec Králové; unfortunately, he did not manage to implement that plan and died in Germany. L. is praised in works by →  Thomas Mitis, → Georgius Vabruschius, → Prokop Lupáč, →  Daniel Adam of Veleslavín, →  David Crinitius and other Bohemian Humanists. II Work Throughout his life, L. devoted himself exclusively to scientific work. He wrote in Latin, German and Czech. His most important works are his astronomical and astrological writings, which were reprinted, translated (e.g. into French) and published even long after his death in dozens of editions. In them, he reacted to

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a number of current problems of contemporary astronomy (e.g. to the nova in the constellation Cassiopeia in 1572, or to the need to modify the existing astronomical tables) as well as to contemporary demand for astrological topics. 1 Astronomical Writings: Tables and Ephemerides, the New Star in 1572 L. corrected Regiomontanus’s tables, which were themselves based on tables by Georg Peuerbach, and published them under the title Tabulae directionum et profectionum  … mathematici Ioannis Regiomontani (Augsburg: Philippus Ulhart 1551). He complemented them with his Tabulae positionum pro variis ac di­ versis poli elevationibus ad directiones… pertinentes and a foreword by Philipp Melanchthon. He dedicated the work to George and Ulrich Fugger, members of his patron family who lived in Augsburg. L.’s tables Eclipses luminarium…, quarum rationes ab Anno Domini 1554. usque in Annum Domini 1600. se … ad meridianum Viennae Austriae referuntur. His accessit … descriptio … eclipsium ef­ fectuumque earum, quae ad quemlibet meridianum … applicari potest (Augsburg: c. 1555, BSB Munich, Cod. icon. 181) predicted the beginnings and courses of the solar and lunar eclipses for the meridian of Vienna and were accurate to within minutes. The preface to the work contains L.’s own dedication of the book to Emperor Ferdinand I, in which L. states that he based his calculations on the Alfonsine model of planetary motion and not on the Copernican theory, because the Alfonsine results are in better agreement with the observed eclipses. The book features pre-printed table

frames containing handwritten figures of individual eclipses for almost fifty years ahead and hand-coloured depictions of different types of eclipses. These are accompanied by fourteen hand-coloured day and night scenes, which represent e.g. work typical for individual months of the year, a hunting scene, a ride on a festively decorated gondola, a fish market, a masquerade ball, etc. In the starry sky above the people, townscapes and landscapes, the predicted types of eclipses and other selected celestial objects can be seen. A table of many European towns is also included, which provides data for the recalculation of the eclipses to their meridians. This manuscript of printed tables became the basis for a complemented and extended version of the work, published under the title Eclipsium omnium ab Anno Domini 1554. usque in Annum Domini 1606. accurata descriptio et pic­ tura (Augsburg: Philippus Ulhart 1556). In this version, the eclipse data are recalculated to the Augsburg meridian and continue until 1606. L. dedicated this book to his patron, the Elector Palatine Otto Henry, Duke of Bavaria. The following year, L. published detailed ephemerides entitled Calculus ephemeridum LI annorum numeratus ad meridianum inclytae urbis … Augustae Vindelicorum (Augsburg: Philippus Ulhart 1557). These are real ephemerides, in which L. carefully notes the positions of the planets for every day of the following fifty years. He published other tables and texts soon after that under the title Ephe­ meridum novum atque insigne opus ab Anno Domini 1556. usque in 1606. accura­

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tissime supputatum (Augsburg: Philippus Ulhart 1557). Like most contemporary astronomers and astrologers, L. was fascinated by the phenomenon of the new star observed in the constellation Cassiopeia in 1572. Unlike Tycho Brahe or → Tadeáš Hájek of Hájek, L. was less devoted to the observation of the phenomenon itself and more engaged in speculation about the origin of the nova and astrological interpretations. He published his views in the work De nova stella … sive cometa viso mense Novembri ac Decembri Anni Domini 1572 (Lauingen: Emanuel Saltzer 1573). He also had a German version of the work published at the same time by the same publisher, under the title Von dem newen Stern. 2 Astrological Writings L.’s work Brevis et perspicua ratio iudi­ candi genituras ex physicis causis … ex­ tructa was published in Augsburg in 1557 and subsequently in London (Henry Sutton 1558). The printed work is complemented by the dialogue Admonitio de astrologiae usu by Melanchthon’s pupil Hieronymus Wolfius and a thematically similar work by John Dee. L.’s other works include De con­ iunctionibus magnis insignoribus supe­ riorum planetarum, Solis defectibus et de cometis effectuum historica expositione (Lauingen: Emanuel Saltzer 1564), which is dedicated to Maximilian II of the Austrian House of Habsburg. For this work, L. collected data on selected historical events (from Caesar to L.’s present day), which he then accompanied with notes on important astronomical phenomena such as eclipses, comets, or conjunc-

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tions of planets. For example, the death of John the Blind (the Bohemian King John of Luxembourg) is associated with the comet of 1347, etc. At the end of the work, L. included an astrological forecast for 1564. L. published a German version of the same work under the title Grund­ liche Klerliche beschreibung und his­ torischer Bericht der fürnemsten gros­ sen Zusamen­ kunfft der obern Planeten (Lauingen: Emanuel Saltzer 1564). The Czech work Pranostika nová vztahujíci se na leth dvadceti pořád nastávajících, totižto od Létha Páně MDLXIIII. až létha M ­ DLXXXIIII. [New Forecast Concerning the Next Twenty Years, Specifically from 1564 until 1584] (Prague: Šebestián Oks z  Kolovsi 1564) is also chronologically and thematically similar. The extensive German horoscope Nativität für Marquard Rosenberger (1526–1565) (Cod. Pal. germ. 656, fols. 2r–186v, Augsburg 1554/1555) is available at: http://digi.ub.uni-heidelberg.de/ diglit/cpg656. In the year of L.’s death (1574), his French-written astrological treatise Prédictions pour trente cinq ans des choses plus memorables was published in Lyon (Benoist Rigaud) with a  preface dedicating it to the cardinal of Lorraine. It includes forecasts for the years 1573–1606. Opus insigne Cypriani Leovitii a Leo­ nicia De magnis superiorum planetarum coniunctionibus, Solis defectibus et come­ tis … cum eorundem effectuum historica expositione, dedicated to King Maximi­ lian II (issued posthumously; Wittenberg: Matthaeus Welack 1586) is a later version of the above-mentioned work De

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coniunctionibus…, which contains astrological interpretations until 1584. L.’s astrological work De iudiciis na­ tivitatum doctrina was published posthumously (first in 1664, followed by several other editions) as a complementation of the printed book Aphorismi astrologici by the Wittenberg professor Aegidius Strauch. 3 Correspondence L.’s correspondence has not yet been systematically processed, and its scope is not fully known; one of L.’s letters in German from 1551 is, for example, cited in a catalogue of the Smithsonian Libraries (Mss 000883, Dibner Coll.). III Bibliography Work: RHB 3: 18–9; Voit 2006: 166. Knihopis K 05134; VD16 L 1257–1261, VD16 L 1263, VD16 L 1266, VD16 L 1267, VD16 L  1272, VD16 L 1273, VD16 L 1276, VD16 M 6558, VD16 S 4331, VD16 S 4332, VD16 ZV 9581, VD16 ZV 9582, VD16 ZV 9583, VD16 ZV 25875; VD17 12: 155107F, VD17 12: 640707Z, VD17 12: 658009Q, VD17 14: 072650D, VD17 23: 236793S, VD17 23:247384D, VD17 23: 289596H, VD17 23: 640268U. Bibl.: Biographical Encyclopedia of Astro­­ nomers, I, ed. T. Hockey. Heidelberg, 2007, 690; J. Mayer, Bibliotheca mathematica, 3. Folge, 1903, 4, 138–58; J.  Kepler, Ge­ sammelte Werke (KGW). Im Auftrag der Deutschen Forschungsgemeinschaft und der Bayerischen Akademie der Wissenschaften. Begründet von W. Dyck und M. Caspar. Fortgesetzt von F. Hammer. Hrsg. von der Kepler-Kommission der Bayerischen Akademie der Wissenschaften, Band I–. München, 1937– (esp. KGW

I 1938, II 1939, XI/1 1983, XIII 1945, XIV 1949, XV 1951, XVII 1955, XX/2 1998, XXI/1 2002, XXI/2 2009); H.  Slouka, Astrono­ mie v  Československu od dob nejstarších do dneška [Astronomy in Czechoslovakia Since the Earliest Times]. Praha, 1952, 51–8; Z. Horský, Dosud neznámé dílo Cypriána Lvovického [The Hitherto Unknown Work of Cyprianus Leovicius]. In: Zprávy Komise pro dějiny přírodních, lékařských a technických věd 4 (1960), 4–5; L. Nový et al., Dějiny exaktních věd v českých zemích do konce 19. století [The History of Exact Sciences in the Czech Lands until the End of the 19th Century]. Praha, 1961, s.v. Lvovický; R. L. Kremer, Experimenting with Paper Instruments in Fifteenth- and Sixteenth-century Astronomy: Computing Syzygies with Isotemporal Lines and Salt Dishes. In: Jour­ nal for the History of Astronomy 42 (2011), 223–58 (esp. 252); R.  S. Westman, The Copernican Question: Prognostication, Skepticism, and Celestial Order, Berkeley, Los Angeles, London, 2011, passim. Alena Hadravová

Lobkowicz and Hassenstein, Bohuslaus of (Bohuslav Hasištejnský z Lobkovic, Bohuslaus Hassensteinius de Lobkovic, Lobcovitz, Lobkowic, Lobkovicz, Hasi­ stenius, Hasisteynius, Hassensteinius, Hassensteynius, Hassisteynius, z Hasensteynu, de Hasisteyn, Hassenstain, Hassenstayn, Hassenstein, Hassensteyn, Hassisteyn, Hasystein)

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1461 (?), Kutná Hora – 13 (?) November 1510, Hasištejn near Kadaň a renowned Latin poet, nobleman and bibliophile I Biography L. is rightly considered to be one of the most renowned Latin-writing Humanists in the Czech lands. He was born into an aristocratic family in Kutná Hora (Martínek 1984: 153). His father was Mikuláš Hasištejnský of Lobkovice /of Lobkowicz and Hassenstein (d. 22 July 1462) and his mother was Žofie of Žerotín. One of L.’s three brothers was →  Jan of Lobkowicz and Hassenstein. After his parents’ early death, the children’s uncle Jan Popel of Lobkovice / Lobkowicz (d. 1470) became their guardian. According to the literature, L. was raised in the Utraquist faith, but he later became a Catholic. This claim is based on a single mention in L.’s poem and is rather unlikely because his family was Catholic. Already in his youth, L. strongly demonstrated his religious attitudes. He received his first education in  Bohemia, at Hasištejn and in Kadaň. Later, he studied at Italian universities. In 1975, he enrolled at the university of Bologna, where he became friends with Kristián Pedík of  Kamenice, Bernhard and Konrad Adelmann von Adelmannsfelden and mainly  Peter Schott of Strasbourg. He was also in touch there with a descendent of a prominent Bohemian aristocratic family, Petr of  Rožmberk  / Rosenberg, with whom he left for Trent in 1478 to escape the danger of the plague. He continued his studies in  Bologna, where the Humanist Filippo Beroaldo the Elder and the

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renowned poet Battista Spagnuoli Mantuanus worked at that time. L.’s classmate in Bologna was Giovanni Pico della Mirandola (Boldan, Urbánková 2009: 24). From the spring of 1481, L. studied in Ferrara, where he earned a doctorate in canon law on 26 November 1482. After that, he returned to Bohemia and probably stayed at Hasi­štejn and in Obříství on the Elbe (Boldan, Urbánková 2009: 33). In the winter of 1482–1483, according to RHB (3: 171), he was appointed provost of the Vyšehrad Chapter. He is documented there in April 1483; already in June, however, the function was assumed by Jan of Vartenberk. In 1485, L. visited P.  Schott in Strasbourg and met Johann Geiler von Kaisersberg. In 1487–1488, he was a member of the royal chancery. As a royal secretary, he was in charge of the personal correspondence of Vladislaus II, King of Bohemia from 1471. Along with → Viktorin of Vše­hrdy, he gathered around himself a circle of Humanists, for whom he, with his education and excellent knowledge of Latin, was a model and a feared teacher. In the spring of 1490, L. and his siblings reached an agreement on the management of their estates. Immediately afterwards, L. set out for a trip to the Mediterranean. His journey was generously conceived. After him, a similar journey was undertaken by his brother Jan, who wrote an account of it in Czech. Sketchy reports of L.’s journey are provided by his letters and hodoeporicon, which was dedicated to him by Hieronymus Balbus. L. travelled across the Alps to northern Italy; he visited Milan and Genoa, from where he probably took a ship to Rome, then through Tuscany to Pisa, Bologna and via Padua to Venice. From

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Venice, he sailed to Ithaca, Corfu, around Crete, reaching Rhodes and Cyprus. From there, he headed to Syria; he travelled through Syria, Palestine and visited Jerusalem. He transported himself to the Nile basin, went to Memphis, Pelusium, and ended in  Ale­xan­dria. There he boarded a Genoese ship, on which he planned to visit the Cyclades Islands, the Strait of Hellespont and the ruins of Troy. Nevertheless, not all of his plans were implemented. First, he passed through Chios, but a strong storm drove his ship around the island of Carpathos to Cyprus. He took advantage of this coincidence to explore the coasts of Cilicia, Pamphylia and Lycia, from where he continued to the Greek islands. He travelled through Patmos, Kos, Samos, Lesbos, Chios, and arrived at the port in Smyrna (now Izmir in Turkey). He visited Ephesus and Ery­ thrae, continued his voyage and passed Lesbos, sailed through the Cyclades and Sporades and landed at Methoni on the Peloponnese peninsula. Then he reached Sicily, visited the town of Eryx, Mount Etna and the town of Drepana. After that, he crossed the sea to the North African coast and visited the city of Tunis with the ruins of ancient Carthage. Having coasted southern Calabria and Taranto, he returned to Venice (Storchová 2005: 442; Vaculínová 2007: 14–5). It is known that L. planned to travel to even more places, to see Athens and Mount Parnassus and Mount Helicon, the seats of the Muses that he knew from poems by ancient authors cited so many times, and maybe to travel as far as Constantinople. He was diverted from these plans not only by the possible dangers of the long journey, but mainly by the news of

his election to the bishopric of Olomouc, which made him return to his homeland. Nevertheless, Pope Innocent VIII did not confirm the election. After the death of the Pope and the bishop, L. was elected for the second time, but he was not appointed by Pope Alexander VI either. After various delays, it was Sta­nislaus Thurzó that eventually became bishop in 1497. L.’s candidature for the post of the coadjutor bishop of Wrocław was not successful either. His efforts to attain a  high ecclesiastical office are also documented by his letter to the king Vladis­ laus, in which L. indirectly asks him for the post of the archbishop of Prague. In the political situation in Bohemia, however, this solution was not possible. In the spring of 1499, L. visited Buda. On that occasion, he began to negotiate his employment in court service. On the way, he stopped in Vienna, where he met Conrad Celtes and became acquainted with Hieronymus Balbus, whom he later supported in Bohemia as well. After a rather long negotiation of the conditions, especially financial, L. left for the court in May 1502. He spent almost a year there and returned to Hasištejn on 11 May 1503. After his return and the last vain attempt to attain the Episcopal rank, L. finally settled at Hasištejn, where he devoted himself to Humanist studies and astronomy and where he established a private school for his relatives (e.g. his nephew Zikmund Hasištejnský of Lobkovice, who was talented but died prematurely, RHB 3: 206) and other young men of burgher origin from nearby towns (→  Matthaeus Aurogallus). In 1505, after the death of Lucas Componius, L. planned to stay in the Oybin monastery to recov-

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er both physically and mentally, but he was not accepted there. Not even in the last period of his life did he entirely sequester himself from the world – he kept monitoring political events, he devoted himself to property matters and in 1509, he attended the coronation of Louis II of Hungary as King of Bohemia. He died at Hasištejn and was buried in the church at Přísečnice, which was demolished in 1963 and flooded with water in the 1970s because of the construction of a dam. L.’s contacts are documented in his extant correspondence, which is, however, incomplete, and so is, consequently, the picture that it provides. It is possible to define several basic groups of his contacts important for his literary production: friends from his Italian studies, from the Prague court chancery, from the Buda court, scholars associated with the universities in Leipzig, Wittenberg and Frankfurt an der Oder. These are complemented by his servants, teachers and students of his private school. The friends with whom he shared literary interests included especially Peter Schott of Strasbourg (d. 1490). During their studies in Italy, they wrote poetry together and planned to enter some religious order. In  Italy, L. also became acquainted with Bernhard Adelmann von Adelmannsfelden, a canon of Eichstätt and Augsburg, who provided L. with books for his collection for his entire life (Boldan 2007). He maintained another long-term friendship with Martin Pollich of Mellerstadt, a professor at Leipzig and the first chancellor of the university in Wittenberg, to whom he dedicated his tractate De miseria humana. L. was drawn into Pollich’s dispute with  Kon-

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rad Wimpina, who claimed that theology was superior over poetics, but he rather sided with Pollich, supporting poetry (Martínek 1983). Pollich’s student in Leipzig was Sigmund Fagilucus Pierius from Wrocław, who wrote a poem on L. (Ellinger 1929: 370). L.’s death was also mourned by the patron of Wimpina and Ulrich von Hutten, the nobleman Eitelwolf vom Stein. The history of the relationship between L. and Conrad Celtes was complicated. L. met him in Leipzig. In 1486, he dedicated to him a poem in honour of the Fourteen Holy Helpers, which Celtes later published as his own in the collection Poeticum proseuticum. This highly irritated L. and it took several years for them to reconcile in Vienna in 1499. L.’s enthusiasm for Hieronymus Balbus and his willingness to help him to find work in Bohemia ended after a short exchange of poetic invectives already in 1500. L. established relations with Czech Humanists when he worked in the royal chancery (Viktorin of Vše­hrdy, →  Řehoř Hrubý of  Jelení, Kristián Pedík and mainly Jan of  Pibra) and later at the royal court, where he was in touch with → Jan Šlechta of Všehrdy and with → Augustinus Moravus. Like L., both of them were interested in literature; Šlechta also helped him to borrow books from the royal library. After the short episode of L.’s court service, there is evidence of L.’s contact only with Jan of  Pibra, Šlechta and Augustinus. L. interrupted his relations with Viktorin of Všehrdy, a proponent of the Czech-writing group, after a disagreement concerning an antipapal poem and thus also diverted from the Humanists whose work focused on the Czech language. He wrote his works

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only in Latin and believed that Czech was not able to compete with Latin. Therefore, he was offended when Řehoř Hrubý of Jelení tried to translate his poems into Czech. It is not known that his library would have contained books in Czech or German. Only the classical languages were acceptable for him in literature. What is very important is the activity of L. and his private school in northwestern Bohemia (Martínek 1982b), including his contacts with the Žatec notary Valentin Meziříčský and with → Racek Dubravus, to whose work Historia Wlastae he wrote an introductory poem. Dubravus dedicated to L. the treatise De componen­ dis epistolis and considered him to be his teacher. L. was also highly acclaimed in neighbouring Saxony and France and in the academic sodalities there; he corrected poems by Saxon and French authors (e.g. Sebastian Brant), some of which were later mistakenly published by → Thomas Mitis as his own. His works were the subject of university readings in Leipzig and Heinrich Bebel lists him as a  recommended author in his work Opusculum, qui authores legendi sint ad comparandam eloquentiam (1504). According to Jan Martínek (1986: 81), L.’s basic feature was individualism. Despite being more educated, he did not exert so many social activities as e.g. Celtes. He did not have protégés that he would support (patronage was not usual in Bohemia at that time yet); he rather had a kind of Humanist entourage, whose members included Stephanus Piso, Lucas Componius, František Schneitel, Jindřich Hrušovský of Olšany, and the most important of them, Johannes Sturnus of Schmalkalden, a teacher at the

school in Hasištejn (RHB 5: 239–241). Sturnus was originally in the service of Kryštof of Veitmile in Italy; in 1499, he is documented in Vienna and in 1500 in Bologna. He may have been recommended to L. by Celtes, to whose circle in Vien­ na he belonged, during Celtes’ visit to Hasištejn in 1501 (Martínek 1980b: 235). After L.’s death, Sturnus enrolled at the university in Leipzig; in 1518, he taught in Chomutov and in the 1530s privately in Annaberg. Towards the end of his life, Count Albrecht Šlik / Schlick invited him to his estate (Martínek 1982a: 112). With a few exceptions, his poems have not been preserved, but he has the greatest merit in the preservation of the poems of L., which he collected. L. was not an intellectual devoted solely to literature and books. He was a strong-willed and energetic estate manager and a prudent landowner; he devoted himself to mining; he used his knowledge of law in family matters. He was thrifty; one of the reasons why he did not receive the positions for which he had applied was his unwillingness to pay large sums (Martínek 1986: 79). Although he was financially secured and thus did not need to flatter any patron, he strategically used some of his letters and poems, through which he wanted to influence e.g. the decisions made by the king Vladislaus in political matters and personally benefit from that. Except for one literary and two brief factual letters, they were usually not addressed directly to the king but to a friend in the royal chancery, who mediated their delivery. Besides his literary work, L. was mainly famous for his library, most of which has been preserved to this day and

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is deposited at the castle of the Lobko­ wicz family in Nelahozeves. A catalogue of the library was already published by T. Mitis in the collection Appendix poe­ matum. Its modern reconstruction and identification of individual items in the Lobkowicz collection as well as in other libraries and the analysis associated with that were performed by Kamil Boldan using the preparatory work done by Emma Urbánková (Boldan, Urbánková 2009). Most of L.’s books had a half-leather binding, no ex libris, but shelf marks and a characteristic abbreviated title of the work on the edge. At the time of L.’s death, the library contained 650 volumes, 480 of which have been preserved to this day. Already from the time of his studies in Italy, L. employed his own librarians, first probably Jacobus Fontanus (Boldan, Urbánková 2009: 34), later Stephanus Piso and others, who have not been clearly identified yet. Likewise his correspondence contains abundant evidence of L.’s bibliophile passion. His books covered a wide range of topics, but it can be said that he preferred printed poetry, ancient authors and works on astronomy and historiography. In connection with his studies and planned career of a church dignitary, he accumulated a  quality collection of legal books. Rather than manuscripts, which comprise ca 7.5 percent of his library, he preferred printed books (he actually wrote a poetic praise of book printing himself), which he ordered in large quantities, as soon as possible after their publication, sometimes even the same title twice. Apart from that, L. had a remarkable collection of Greek manuscripts, some of which were later, with mediation by Matthaeus Aurogallus,

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used by →  Sigismundus Gelenius in his editions published by Froben (Boldan, Urbánková 2009: 86). A manuscript of Chrysoloras’s grammar contains L.’s own Greek signature (Boldan, Urbán­ ková 2009: 37). His interest in Greek is also proved by his ownership of all five printed textbooks of this language that were available at that time. Among  L.’s Latin manuscripts, it is worth mentioning a Humanist codex including works by Greek Neoplatonists in a translation by Marsilio Ficino (Boldan, Urbánková 2009: 55; Karfík 2002). Although L. then owned all editions of Ficino’s work except for one, the echoes of Neoplatonic philosophy would be sought in vain in his work (Karfík 2007). L. hardly wrote anything in his books. What has been preserved are several handwritten notes and L.’s drawing of the coats of arms of Lobkowicz and Rožmberk families for Petr of Rožmberk in Bologna for an edition of Terence in exchange for a bag of confetti (Boldan, Urbánková 2009: 24 and 109). II Work L. was a very productive author  – more than 500 of his poems, 200 letters and three tractates are currently known. He wrote exclusively in Latin with the exception of several Greek epigrams. His knowledge of Greek and Hebrew was probably not greater than that of Celtes, whom he praised for it. In L.’s lifetime, hardly any of his works were published in print  – although his attitude towards book printing was positive, as evidenced by his own poem as well as the composition of his library, he did not have anything issued in printed form and

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­ iscouraged his friends from doing so as d well (Martínek 1982a: 110). In addition, the critical content of his works could not even be published. A number of his poems and letters thus circulated in handwritten copies. Already during his life, he was most highly regarded as a poet, which has not changed to this day. His poetry is moderate and polished; its perfect metre and language approach Roman authors of the classical period, who were also his most frequent models. Longer poems exhibit slight drawbacks in composition. His work is considerably inspired by antiquity as well as contemporary Latin, especially Italian, but he does not slavishly take over entire passages but works with his sources in the spirit of imitatio virilis. L.’s correspondence is proof of his stylistic skills and provides a great deal of information on his opinions, life and contacts. Besides factual letters, extant letters also include several that might be referred to as literary. L.’s prose is rightly the least valued – his preserved tractates rather resemble stylistic exercises and their ideological value is not very high, but they suitably complement L.’s poems in their subjects. In the selection of topics, L. departed from antiquity. Like later Bohemian Humanists, he was rather interested in the mythological apparatus (which gave his poems an ancient-like form) than in ancient myths. Nevertheless, L. used it sparingly; his texts are comprehensible and not overshadowed by unnecessary logic (perhaps with the exception of topographic songs, where ancient reminiscences are used at the expense of the content). Apart from ancient authors, he relied on Italian Humanists, especially Aeneas Silvius (specifically

on his prose  – he hardly knew his poetry). He excerpted quotes from various authors for further use (Martínek 1984: 153). He criticised ancient philosophers from the position of a Christian believer (Martínek 1980a: 27). L. was highly regarded by his contemporaries, and likewise the emerging generation of poets presented him as their model (Storchová 2007). Futile attempts to publish L.’s work in Basel were originally made by Georg Fabricius with the help of Sigismundus Gele­nius. In the end, it was published several decades later through the efforts of → Tho­mas Mitis in the 1560s and 1570s. It was quite widespread; it influenced a  number of literary authors and was included in various thematic anthologies (e.g. by N. Reusner). At the beginning of the 17th century, there was a plan to publish L.’s selected works; at the instigation of the Nuremberg Humanist Georgius Remus, it was to be prepared by Marquard Freher, but this was not implemented (Kunst­mann 1963: 104–6). Although L.  was a Catholic, his attitudes expressed in poems and prose rather appealed to non-Catholic readers, as shown by the publications of his works and two of his biographies published in Germany in the 17th and 18th centuries (Vaculínová 2007). 1 Poetry L. wrote several more extensive poems in hexameters and a number of occasional and religious poems, especially in elegiac couples; exceptionally, he also used Sapphic stanzas, Phalaecian verses and Asclepiadean strophes. He was mainly praised for his satirical verses and epi-

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grams. He wrote in Latin, but also Greek exceptionally appears in his work. L.’s longer compositions include the anti-Turkish call ‘De bello contra Turcas inferendo’ (250 hexameters), which was published several times after L.’s death; it was topical for a long time, just like the danger of Turkish invasion, threatening Europe. It is different from similar compositions of this type in that it not only includes the traditional call for the unification of Christians against the Turkish enemy, but it also presents L.’s own criticism of the Pope and the king of France (Vaculínová 2017a: 1009). Formally weaker poems from L.’s youth and Italian studies comprise ‘De propriis Germanorum inventis’ (163 he­ xa­­meters). This poem on the invention of book printing and gunpowder is, however, remarkable for its content. By means of that, L. reacted during his studies in Italy to the widespread opinion of the Italians that the Germans (including also the Bohemians) were barbarians. The celebration of book printing was popular among L.’s contemporaries (Beroaldo, Celtes, Wimpfeling, Augustinus Moravus). Unlike Celtes, however, L. did not reject the use of gunpowder (Martín­ ková 1970: 160). L. excelled especially in satire – criticism and mockery are typical of him. He criticised the decay of morals in the Kingdom of Bohemia, the lack of piety and the inclination to indulgence personified by →  Hynek of  Poděbrady in the satire addressed to St Wenceslas (‘Ad sanctum Venceslaum satira’, 197 hexameters). At the time of its origin, it was distributed only in handwritten copies. L. would

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send it to his friends of whose opinions he was sure. Other poems in hexameters include ‘Carmen de Laelia’ about Sturnus’s preference for the Muses over his inamorata, the eclogue ‘Idyllion Budae’, inspired by his life in Buda and return to Hasištejn, etc. He also wrote a large number of occasional poems (most frequently epitaphs and epicedia), political poems (the criticism of the king Vladislaus, sharp attacks against Popes Alexander VI and Julius II, reactions to the political situation at the time), numerous wordplays, sometimes slightly crude, dedicated mainly to Sturnus. An interesting view of the society at the turn of the 16th century is provided by L.’s shorter poems dedicated to his friends and students of the Hasištejn school. A substantial part, intended for the officials of the royal chancery in Buda Jan Šlechta and Augustinus Moravus, describes the life at the royal court at the time, feasts, communities of men of letters, and symbolic cups that they would give each other. At the Buda court, L. does not avoid the criticism of the Hungarian nobility, prelates and the courtly life in general. A small group is formed by rather unimaginative love poems. His poetic love was Carlota. Based on the context, the poems dedicated to her were not written before 1499, when Jindřich of Olšany was in his service, thus not during L.’s studies in Italy, as some scholars believe. L.  treated religious subjects throughout his creative life, seeking inspiration in the works of Baptista Spagnuoli Mantuanus, Gregorius Tifernas and other Humanists based in Italy. Besides traditional themes

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(a  prayer to the Virgin Mary), he turned to national saints and wrote two poems celebrating the cult of the Fourteen Holy Helpers, whose supporters in Kadaň the members of the Lobkowicz family were. One of them is an expression of thanks for the journey undertaken to the Mediterranean and provides scanty information about it. He also travelled around Hasištejn  – he wrote admiration poems on a tourist rarity – a giant’s kettle in the town of Penig in the Margraviate of Meissen and a famous ode on Carlsbad and its healing springs. His poetry echoes everyday life – it includes a poem about a court jester, about a groom in a stable, about a little monkey and a Moor, which he brought from his voyages overseas, about insomnia, etc. L. was good at writing dialogic epigrams (e.g. ‘Wladislaus cum Fortuna colloquitur’, ‘Contentio amantium’), but he did not approve of theatre as such. Some of his poetic wordplays continued to be popular for a long time, e.g. Conturbaban­ tur Constantinopolitani innumerabilibus sollicitudinibus, which was handed down for entire centuries without the name of the author being known. In addition, L. is the author of several riddles whose solutions are unknown, and neither were they known to Nicolaus Reusner, when he reprinted them in his anthologies in the second half of the 16th century. In his epigrams, L. was also inspired by the Greek Anthology, but he mostly composed free Latin paraphrases of Greek epigrams, usually in the extent of one elegiac couplet. Purely Greek poems appear only exceptionally. Thematically, L.’s epigrams do not deviate from the common use; nevertheless, L. enriches

the usual criticism of morals (debauchery, vanity, profligacy, etc.) with the unique ability of biting sarcasm. Attention is drawn by a macaronic Latin-Greek poem (Vaculínová 2006: 382), in which L., through a playful reference to his poetic deficiency (Barbara … tibi do car­ mina), demonstrates his good knowledge of classical authors (Hesiod, Homer, Virgil). L. had a habit of sending copies of his poems to his friends for review. Many of them were also attached to letters on similar subjects, but when Thomas Mitis later published L.’s writings, he separated the poems from the letters, which makes it difficult to identify now which belong together, with the exception of those that have also been preserved in a manuscript. Another intervention by Mitis was the creation of titles for poems, some of which had to be corrected (e.g. the incorrect attribution of the elegy that was written for Viktorin of Všehrdy to Bernhard Adelmann). Most of his extant epigrams are dedicated to his servants or correspondence partners. The popularity of L.’s work is proved not only by mentions by his contemporaries but also by preserved copies of poems or their imitation. Some of L.’s occasional poems were part of the decoration of interiors and exteriors, which is evidenced by the testimony of →  Bartoloměj Paprocký in the  Diadochos about the epitaph of the provost Jan of Vartenberk, placed at the votive panel in the Church of St Vitus (Kyzourová 2007: 32–34; Šárovcová 2013), and about the epitaph of Půta Švihovský of Rýzmberk in the Franciscan church in Horažďovice (Boldan 2008– 2010). Based on the opinion expressed

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by J. Martínek, I. Hlobil believes that the verses at the coat of arms of Stanislaus Thurzó and Vladislaus II of Hungary at Kroměříž Castle are written in L.’s style (Hlobil 2002: 284; Hlobil 2007: 62–63). Likewise L.’s verse inscriptions on utility objects (a bell, cup) have been preserved. 2 Prose Extant prose includes an encomium to Peter Schott entitled Oratio ad Argenti­ nenses (1485?), which is rather a stylistic exercise, and several separate writings: a tractate on human misery (De mise­ ria humana, 1495), dedicated to Pollich of  Mellerstadt, a tractate on avarice (De avaritia, s.a.), dedicated to J. Sturnus and inspired by the homonymous treatise of Petrarch, and fragments of treatises on happiness (De felicitate, s.a.) and on ancient philosophers (De veterum phi­ losophis). They are written in Humanist Latin, but the not very original content is attributable to the medieval form of this genre. L. builds on ancient Christian models (Pliny, Lactantius, Jerome) and Humanists (Petrarch, Aeneas Silvius). Based on his prosaic works, he tends to be regarded as an author writing in Humanist Latin but not adopting Humanist thought. This is contradicted by L.’s correspondence and his extant library. In addition, the context of the origin of the tractates is not known, but they were not written for their own sake. It arises from L.’s letters that he collected material on Bohemian history and accumulated copies of manuscripts; in a work that he was preparing, he i.a. wanted to correct the mistakes made by Aeneas Silvius in his Historia bohemica.

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3 Correspondence L.’s letters provide a large amount of information about his life, time, political situation and opinions, which has not been fully exploited by modern research. Most of them can be considered correspondence in today’s sense of the word; some may be labelled as literary letters. These include separate treatises in letter form most recently published in the first volume of L.’s correspondence: L.’s letter to the king Vladislaus from 1497 praising his rule and criticising the decline of the Church, in which L. pleads for the restoration of the Prague archbishopric, hoping to be appointed to the office himself; L.’s letter to Petr of Rožmberk about state administration, known for a long time only from a Czech translation by Řehoř Hrubý of Jelení, whose Latin version was discovered by P. O. Kristeller in Sweden in 1961. In 1489, L. addressed a  letter about Prague (De urbe Praga et gentis Bohemicae moribus) to Kristián Pedík of Kamenice; it contained one of the first Latin Humanist descriptions of the town written in the Czech lands that included a lament over its decline in the past and praise of the construction activities of the king Vladislaus. L. drew inspiration from a prosaic description of Prague by ­Aeneas Silvius. Another can be found in the second volume in letters to his friends who are known to have asked L. to write treatises on certain topics, mainly to Jan of Pibra and Kristián Pedík. Another letter to Pedík contains an encomium to the chancellor Jan of Šelnberk, the superior of them both. What is noteworthy is L.’s discussion of whether an educated man should marry in his letter to Jan Ridner. Other letters to his friends describe his

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forthcoming trip to the Holy Land, about book purchases, about negotiations of the salary of a court dignitary, and mainly about the political situation, which he followed with great attention. They reveal his fear of the plague, against which he procured medical inscriptions, as well as his worries about the Turkish threat. Nevertheless, his letters do not contain confidential information, which was attached to the letters in the form of cards, sometimes even written in Czech. III Bibliography Work: RHB 3: 170–203 (for an overview of previous research cf. p. 203). ISTC is00321000 (Schott, Lucubraciun­ culae ornatissimae); VD16 L 2175–8 (Opus­cu­la), B 8758 (Bruschius, Encomia Hubae), F 314 (Fabricius, De historia et meditatione), VD16 B 9794 (Buonamici, Orationes duae), VD17 3:674770U, 3:310520G, 23:282827F; J. Martínek et al., Lobkowicz und Hassenstein, Bohuslaus von. In: Killy Literaturlexikon, 7, 462–3; J–D. Müller, Bohuslav de Hassenstein. In: DH 1480–1520: 1032–48 (with the basic literature until 2002). The most important studies on his life and work, included in earlier bibliographies, were written by Jan Martínek and Dana Martínková; this entry cites only those that are directly referred to in the text. Modern editions and translations: Prose: Spisy Bohuslava Hasištejnského z Lobkovic. Svazek I: Spisy prosaické [The Writings of Bohuslaus of Lobkowicz and Hassenstein. Vol. I: Prosaic Works], ed. B. Ryba. Praha, 1933; Opera Bohuslai Hassensteinii prosa scripta, ed. B. Ryba. Leipzig, 1937. Text by B. in Lucubra­ciun­ culae ornatissimae ed. by M. A. and

M. L. Cowie in The Works of Peter Schott. Chapel Hill, 1963. Czech translation of De miseria humana by D. Martínková in: D. Martínková, Poselství ducha: latinská próza českých humanistů [A Message of Sophistication: The Latin Prose of Czech Humanists]. Praha, 1975, 71–115. Czech translation of De avaritia by J. Förster, Bohuslav Hasištejnský z Lobkovic a jeho spis O lakomství [Bohuslaus of Lobkowicz and Hassenstein and His Treatise On Avarice].  In: Donum magistrae. Ad honorem Dana Martínková. Praha, 2007, 249–64. Letters: Bohuslai Hassensteinii a Lob­ kowicz Epistulae, Tom. 1: Epistulae de re publica scriptae, ed. J. Martínek, D. Martínková, Leipzig, 1969 (V–XII biography of L.). Tom. 2: Epistulae ad fa­ miliares, Leipzig, 1980. Czech translation of several letters by D. Martínková in: Martínková, Poselství ducha, 93–115. Poetry: Businská 1975: 2–7; J. Martínek, D. Martínková, H. Businská, Bo­huslav Hasištejnský z  Lobkovic  – Carmina se­ lecta. Praha, 1996 (Latin with Czech translation); Bohuslaus Hassensteinius a Lobkowicz, Opera poetica, ed. M. Va­ culínová. Leipzig, 2006 (XXXI–XXXVIII selected bibliography). Bibl.: G. Ellinger, Italien und der deutsche Humanismus in der Neulatei­ nischen Lyrik. Berlin, 1929, 370; Kunst­ mann 1963: 104–6; D. Martínková, Ohlas vynálezu knih­tisku v naší latinsky psané humanistické literatuře [The Reaction to the Invention of Book Printing in the Latin-Written Humanist Literature in the Czech Lands]. In: Knihtisk a kniha od husitství do Bílé hory. Praha, 1970, 153–167; J. Martínek, Bohuslaus von Lobkowicz und die Antike. In: LF

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103 (1980) 1, 24–30; J. Martínek, Ke kritice a datování básnického díla Bohuslava z Lobkovic [About the Criticism and Dating of the Poetic Work of Bohus­ laus of Lobkowicz and Hassenstein]. In: LF 103/2 (1980), 230–40; J.  Martínek, Böhmi­sche und fränkische Humanisten in ihren wechselseitigen Beziehungen. In: 118.  Bericht des Historischen Vereins Bamberg 1982, 107–116; J. Martínek, Bohuslav z Lob­kovic a severozápadní Čechy [Bohuslaus of Lobkowicz and Hassenstein and Northwestern Bohemia]. In: Zprávy a  studie krajského muzea v  Tep­ licích 15/2 (1982), 55–62; J.  Martínek, Bohuslaus von Lobkowicz und Konrad Wimpina. In: Die Oderuniversität Frank­ furt, Beiträge zu ihrer Geschichte. Weimar, 1983, 239–42; J. Martínek, De chirographo Bohuslai a  Lobkowicz. In: LF 107 (1984), 149–57; J. Martínek, Působení Bohuslava z Lobkovic ve světle nové datace spisů [The Activities of Bohuslaus of Lobkowicz in Light of the New Dating of His Writings]. In: LF 109 (1986), 76–86; I. Hlobil, E.  Petrů, Humanism and the Early Renaissance in Moravia. Olomouc, 1999, passim; K. Boldan,  A. Richterová, Library of Bohuslav Hasistein of Lobkowicz from Collections of the Roud­ nice Lobkowicz library. Praha, 1995;  M. Augustin, In thermas Caroli IV. Několik poznámek k  pamětní desce s ódou na prameny Karla IV. od Bohuslava Hasištejnského z  Lobkovic [Several Comments on the Memorial Plaque with an Ode on the Springs of Charles IV by Bohuslaus of Lobkowicz and Hassenstein]. In: His­ torický sborník Karlovarska 9 (2003), 80–99; F. Karfík, Ficiniana v knihovně Bohuslava Ha­si­štejn­ského z Lobkovic [Ficiniana in the Library of Bohuslaus

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of Lobkowicz and Hassenstein]. In: Bene scripsisti… Filosofie od středověku k novověku. Sborník k sedmdesátinám Stanislava Sousedíka. Praha, 2002, 87–108; Г. П. Мелников, Па­трио­тизм и европейскость в  поэ­зии Богуслава Гасиштейнского из Лоб­ковиц. In: Славянский альманах (2002), 299– 310; Mezi houfy lotrův se pus­titi… České cestopisy o Egyptě 15.–17.  století [Venturing Among Hordes of Scoundrels… Czech Travelogues about Egypt from the 15th–17th Centuries], ed. L. Storchová. Praha, 2005, 218–223, 442; P.  Wolf, Humanismus im Dienst der Gegenreformation. Exempla aus Böhmen und Bayern. In: Funktionen des Humanismus. Studien zum Nutzen des Neuen in der humanistischen Kultur, ed. T. Maissen, G. Walther. Göttingen, 2006, 262–302; P. Hlaváček, Proč biskup Benedikt z  Valdštejna navštívil roku 1493 Kadaň? [Why Did the Bishop Benedict of Vald­ štejn  / Wladstein Visit Kadaň in 1493?]. In: Památky, příroda, život. Vlastivěd­ ný čtvrt­letník Chomutovska a Kadaňska 38/3 (2006), 21–4; K.  Boldan, Iluminované rukopisy v knihovně Bohuslava Hasi­štejn­ského z Lobkovic [Illuminated Manu­scripts in the Library of Bohuslaus of Lobkowicz and Hassenstein]. In: Žena ve člunu. Sborník Hany J. Hlaváčkové. Praha, 2007, 81–94; P. Hlaváček, Res­ publica Christiana aneb spiritualita a  cír­ kevně-politické představy Bohuslava Hasištejnského z  Lobkowicz [Res­ publica Christiana or the Spirituality and Religious and Political Ideas of Bohuslaus of Lobkowicz and Hassenstein]. In:  SNM-C 52/1–4 (2007), 5–7; K.  Boldan, „Nos enim paene in angulo orbis constituti“. Ke korespondenci mezi

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Bohuslavem Hasištejnským z  Lob­kovic a Bernardem Adelmannem z Adelmanns­ feldenu [About the Correspondence Between Bo­ hu­ slaus of Lobkowicz and Hassenstein and Bernard Adelmann von Adelmann­sfelden].  In:  SNM-C 52/1–4 (2007), 19–23; M. Vaculínová, Němečtí životopisci Bohuslava Hasištejnského a jejich vztahy k Čechám [German Biographers of Bohuslaus of Lobkowicz and Their Relation to Bohemia].  In: SNM-C 52/1–4 (2007), 39–44; L. Storchová, Musarum et patriae fulgida stella suae. Inscenace Bohuslava Hasištejnského z  Lobkovic a sebeidentifikační praktiky českých humanistů poloviny 16. století [Representations of Bohuslaus of Lobkowicz and Hassenstein and the Self-Identification Practices of Bohemian Humanists in the Middle of the 16th  Century]. In:  SNM-C 52/1–4 (2007), 9–18; A. Had­ ravová, K.  Boldan, Bohuslav Hasištejnský z Lobkovic a astronomie [Bohuslaus of Lobkowicz and Hassenstein and Astronomy].  In: SNM-C 52/1–4 (2007), 25–32; F. Karfík, Filoso­fie v knihovně Bohuslava Hasištejnského z  Lobkovic [Philosophy in the Library of Bohuslaus of Lobkowicz and Hassenstein]. In: SNM-C 52/ 1–4 (2007), 33–37; Básník a král. Bohuslav Hasištejnský z Lobkovic v zrcadle jagellonské doby [The Poet and the King: Bohuslaus of Lobkowicz and Hassenstein in the Mirror of the Jagiellonian Period], ed. I. Kyzourová, P. Kalina. Praha, 2007 (an exhibition catalogue; chapters by I. Kyzourová, I. Hlobil and M. Vaculínová are cited in the main text as Kyzourová 2007, Hlobil 2007 and Vaculínová 2007); K. Boldan, Hasištejnská knihovna a Chomutov [The Hassenstein Library and Chomutov].

In:  Comotovia 2007: sborník příspěv­ ků z  konference věnované výročí 550 let udělení znaku města Chomutova (1457–2007). Chomutov, 2008, 68–78; K. Boldan, Kanonickoprávní díla v knihovně Bohuslava Hasištejnského z Lobkovic [Works on Canon Law in the Library of Bohuslaus of Lobkowicz and Hassenstein]. In:  Sacri canones servandi sunt: ius canonicum et status ecclesiae saeculis XIII. Praha, 2008, 433–443; K.  Boldan, E. Urbánková, Rekonstrukce knihovny Bohuslava Hasištejnského z  Lobkovic [The Reconstruction of the Library of Bohuslaus of Lobkowicz and Hassenstein]. Praha, 2009 (summarising earlier literature on L.’s library); M. Augustin, L. Seigert, In thermas Caroli IV.: zur Gedenktafel und zur Überlieferung der Ode des Bohuslaus Lobkowitz von Hassenstein an die Quellen Karls IV.  In:  Karlsbader historische Schriften. Bd. 2: Eine Auswahl aus Historický sborník Karlovarska VI–X (1998–2004), 2010, 9–24; K. Boldan, Epitaf Půty Švihovského z Rýzmberka od Bohuslava Hasištejnského z Lobkovic [The Epitaph of Půta Švihovský of Rýzmberk by Bohuslaus of Lobkowicz and Hassenstein].  In:  Epigraphica & Sepul­ cralia 3 (2008–2010), 11–21; Storchová 2011: 140–151 (on representations of L.); M.  Šárovcová, „Wartenberga domus, quare tua lumina manant?“: pohnutý příběh vartenberského epitafu. Neznámá iluminace s epitafem svatovítského pro­ bošta Jana z Vartenberka (d. 1508) [The Moving Story of the Vartenberk Epi­taph: An Unknown Illumination with the Epi­ taph of the Provost of St Vitus Jan of Vartenberk (d. 1508)]. In: Knihy a dějiny 20 (2013), 6–30; M. Vaculínová, Exhortatory Poems against the Turks in the Lat-

Lobkowicz and Hassenstein, Jan of  

in Poetry of the Czech Lands. In: Chris­ tian-Muslim Relations. A Bibliographical History. Vol. 9: Western and Southern Europe (1600–1700), ed. D. Thomas, J.  Chesworth. Leiden, 2017, 1009–10; M. Vaculínová, Humanistické záliby Bohuslava Hasištejnského z Lobkovic ve světle jeho knihovny [The Humanist Interests of Bohuslaus of Lobkowicz and Hassenstein Enlightened by His Library]. In: Mýtus Ulrich Creutz. Vizuální kultura v Kadani za Jana Hasištejnského z  Lobkovic (1469–1517), ed. M. Ottová, A. Mudra. Litoměřice, 2017, 54–9. Marta Vaculínová, Marcela Slavíková

Lobkowicz and Hassenstein, Jan of (Jan Hasištejnský, Hasištajnský z Lobkowicz, Johannes, Johan Hassensteiner von Lobkowicz, Joannes Hassensteinius de Lobkowicz, a Lobkowicz, Lobkovic, Lobkowitz) 1450, Hasištejn near Kadaň – 28 January 1517, Kadaň an aristocrat, diplomat, traveller and writer I Biography L. was born at Hasištejn Castle near Kadaň in 1450 as an elder brother of →  Bohuslaus of Lobkowicz and Hassenstein. After their father’s death in 1462, the children’s uncle Jan I. Popel of Lob­ ko­ vice  / Lobkowicz (d. 1470) became their curator; in 1463, L. began to act independently in legal matters. He prob-

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ably received his education at Hasištejn and in Kadaň; there is no information about his university studies. Although he was a Catholic, he sided with the ‘king of heretics’, Jiří of Poděbrady, in 1466–1471 during the papal crusade against the king. He ignored the call to abandon the king addressed to him in 1467 by Hilarius Litoměřický, the administrator of the archbishopric of Prague, and in 1468, he gathered an army near Kadaň, with which he marched against the crusaders besieging Přísečnice in the Ore Mountains (Krušné hory). From 1469, he was the captain and pledge lord of the royal town of Kadaň, which was to become the centre of the emerging Lobkowicz domain. In 1471, he attended the land diet in Kutná Hora, electing the Polish prince Vladislaus Jagiello as King of Bohemia. From 1473 at the latest, he is documented as the king’s counsellor. In 1477, along with Beneš Libštejnský of Kolovraty, he undertook a diplomatic journey through Nuremberg and Trier to Luxembourg, where he negotiated the king’s possible marriage to Mary of Burgundy (d. 1482), an heiress presumptive to the Duchy of Luxembourg. The rise of the Lobkowiczs was confirmed in 1479, when L. and his relatives were accepted in the Bohemian estate of lords. His spiritual counsellors included Benedict of Valdštejn  / Waldstein (d. 1505), the provost of St Stephen’s Chapter in Litoměřice, who donated a collection of Latin tractates to him in 1476. In 1477, he was asked to support Matthias Corvinus, anti-king of Bohemia, by Emperor Frederick III himself. In 1478, Jan Filipec, Štěpán Zápolský and →  Hynek of Poděbrady performed a ­pilgrimage to

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the chapel of the Fourteen Holy Helpers in Kadaň, but it was in fact a diplomatic mission that was to bring L. among Matthias’s supporters. Already in 1473, the king Vladislaus had founded the Franciscan monastery of the Fourteen Holy Helpers in Kadaň, whose founding rights he transferred in 1481 onto L., his brothers and other descendants; the church housed the main Lobkowicz necropolis. L. did not avoid manifestations of chivalric culture  – he actively participated in a royal tourney in Prague in 1482. In 1487, he and Půta Švihovský of Rýzmberk travelled through Venice to Rome to take an oath of allegiance to Pope Innocent VIII on behalf of Vladislaus and to ask the Pope to recognise Vladislaus’s title of King of Bohemia. At L.’s request, the Pope issued two important documents for Kadaň. The parish priest of Kadaň was granted the right to accept repentant heretics and schismatics back into the Roman Church and to conduct Eucharistic processions around the parish Church of the Virgin Mary; the second privilege was connected with pilgrimages to the Franciscan Church of the Fourteen Holy Helpers in Kadaň. In 1489/1490, a sermon against Utraquism was given in Kadaň and at Hasištejn under L.’s protection by the Augustinian theologian Johannes von Paltz (d. 1511), the later Erfurt teacher of Martin Luther. Already before 1500, L.  and his son Jaroslav II (1483–1529) were among the leading aristocratic members of the Brotherhood of the Virgin Mary at the parish church in Kadaň. In the spring of 1493, Kadaň was visited by Benedict of Valdštejn, then already the bishop of Kamień, who sup-

ported the candidacy of L.’s brother Bohuslaus for the episcopal see of Olomouc and was spiritually preparing L. for his pilgrimage to Jerusalem. He performed it in the same year, travelling from Kadaň to Venice and then by ship to the shores of the Holy Land. Within the pilgrim group, he met Frederick III (the Wise), Elector of Saxony, and Duke Christopher of Bavaria. After his return, L. built the complex of the Franciscan monastery in Kadaň as an imitation of the Jerusalem topography. Whereas there was open hostility between L. and the Albertine branch of the House of Wettin in 1493– 1496, he maintained intensive contacts with Elector Frederick III from the Ernestine branch, and even visited him in Wittenberg in 1495. In 1504–1511, L. was in dispute with the inhabitants of Kadaň, who were not willing to accept the pledge lordship of the Lobkowicz family over the royal town and refused allegiance to L.’s son Jaroslav. L. was briefly married to Kunhuta of Ronov (d. before 1472); his new wife, the Bavarian noblewoman Magdalene von Törring, bore, besides Jaroslav II, also the daughters Markéta and Helena. The first of them married Jan of Boskovice and at Svojanov, whereas the second became the wife of Jan Mašťovský of Kolovraty. With Anna Regensperger, a burgheress of Bayreuth, L. fathered an illegitimate son, Wolfgang of Kadaň, who was raised from 1504 with his aristocratic cousins in the Humanist group of his uncle Bohuslaus at Hasištejn. At the end of the 15th century, the Kadaň Jewish community flourished thanks to L. Nevertheless, despite the sporadic appearance of members of the

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Utraquist church and the Unity of the Brethren (Unitas fratrum), the town, an important religious, political, intellectual and cultural centre of the Bohemian-Saxon border region at the time, retained its Catholic German-Czech character. L. died in Kadaň on 28 January 1517 and was buried in the local Franciscan Church of the Fourteen Holy Helpers under the tombstone made by the stonemason Ulrich Creutz. II Work Apart from Czech, L. could also speak German and Latin. His Czech and German correspondence, addressed in political and economic issues to Bohemian and Saxon aristocracy as well as to the town of Cheb, has only been preserved in fragments. At Kadaň Castle, from 1489 his main residence, L. seems to have written also his Czech literary works. His moral-educational treatise K správě a naučení synu Jaroslavovi [For the Information and the Instruction of My Son Jaroslav] (1504) was written for L.’s eldest son, who was being prepared to take over Kadaň and the Lobkowicz dominion. The work, preserved in two handwritten copies from the end of the 16th  century, is characterised by high thought and language quality. L. builds on the earlier literary type of ‘a father’s advice to his son’; L. entirely ignores ancient moralists, with his only authorities being biblical books. The text is conceived in the ascetic spirit of Christian humanism and contains passages about one’s relation to God, the king, parents, wife, children’s education, aristocratic virtues and economy. At that time, L. also wrote Putování k Svatému hrobu [A Pilgrimage

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to the Holy Sepulchre] (after 1504) based on his diary; it describes L.’s pilgrimage to Jerusalem. The work was complemented in 1509; the extant copy was made in 1515. It was written based on unpreserved records in the travel diary; L. probably drew inspiration from the work Peregri­ natio in terram sanctam (1486) by Bernhard von Breidenbach. Putování is not a Humanist work; ancient topography left L. cold. It is a travelogue of a Christian knight and pilgrim with a significant Christocentric dimension. It is a knowledgeable source on the realia in the Mediterranean and Levanto, especially other Christian traditions and the interaction with Islam. L. took a lively interest in the Christian-Islamic conflict as well as the contemporary political and military situation. He paid a great deal of attention to relics and to the liturgical and indulgence system in the Holy Land, but he also commented on artistic artefacts and architecture. L.’s literary approach is significantly different from Latin texts written by his brother, which reflect ancient traditions. Nevertheless, they both favoured Christian Humanism, mirroring the specific eschatological atmosphere at the end of the Middle Ages. III Bibliography Work: LČL 2/1: 84–5. Knihopis K04921. Modern ed.: Jana Hasišteinského z  Lob­kovic Putování k Svatému Hrobu [The Pilgrimage of Jan of Lobko­wicz and Hassenstein to the Holy Sepulchre], ed. F. Strej­ ček. Praha, 1902; Jan Hasišteinský z  Lob­ kovic: Putování k  Svatému hrobu [Jan of Lobkowicz and Hassenstein: A Pilgrimage to the Holy Sepulchre], ed.

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F. Maleček. Praha, 1907; P. Hlaváček, Putování Jana Hasištejnského z Lobko­ wicz ke Svatému hrobu. Cestopis českého aristokrata o jeho pouti do Jeruzaléma v  roce 1493 [The Pilgrimage of Jan of Lobkowicz and Hassenstein to the Holy Se­pulchre. A Travelogue of a Bohemian Aristocrat about His Pilgrimage to Jerusalem in 1493]. Praha (forthcoming). Bibl.: For an overview of previous research, cf. LČL 2/1: 84–5. J. Chlíbec, Náhrobek Jana Hasištejnského z Lobkovic a místo pozdně go­ tické sepulkrální plastiky ve františkánských klášterních kostelech [The Tombstone of Jan of Lobkowicz and Hassenstein and the Position of the Late Gothic Sepulchral Sculpture in Franciscan Monastic Churches]. In: Umění 44/3– 4 (1996), 235–44; V. Miller, M. Racková (ed.), K správě a naučení synu Jaroslavovi [For the Information and the Instruction of My Son Jaroslav] (editorial preparation). In: Jazyk a literatura v historické perspektivě, ed. D. Moldanová. Ústí nad Labem, 1998, 117–49; Z. Millerová, Prostředky dialogizace ve staročeských radách [The Means of Dialogicity in Old Czech Advice]. In: Konec a začátek v ja­ zyce a literatuře, ed. D. Moldanová, M.  Čechová. Ústí nad Labem, 2001, 187–90; P. Hlaváček, Nový Jeruzalém? Spirituální rozměr kadaňské rezidence Jana Hasištejnského z Lobkowicz (†1517) [The Spiritual Dimension of the Kadaň Residence of Jan of Lobkowicz and Hassenstein (d. 1517)]. In: Dvory a rezidence ve středověku, ed. D. DvořáčkováMalá. Praha, 2006, 237–72; P. Hlaváček, Náboženské a „turistické“ rituály poutí do Svaté země aneb cesta Jana Hasištejn­ ského z  Lobkowicz do Jeruzaléma [The

Religious and Tourist Rituals of the Pilgrimages to the Holy Land or the Journey of Jan of Lobkowicz and Hassenstein to Jerusalem]. In: Rituály, ceremonie a fes­ tivity ve střední Evropě 14. a 15. století, ed. M. Nodl, F. Šmahel. Praha, 2009, 339– 45; O. Marin, Le péril turc au miroir du Pèlerinage au Saint-Sépulcre de Jean Hasištejnský de Lobkovice (1493). In: M. Nejedlý et al., La noblesse et la croisade à la fin du Moyen Âge. (France, Bourgogne, Bohême). Toulouse, 2009, 233–53; J. Chlíbec, Jan Hasištejnský z  Lobkovic a výtvarná kultura Benátek 15. století [Jan of Lobkowicz and Hassenstein and the Art Culture of Venice in the 15th Century]. In: SNM-C 52, 1–4 (2007), 69–75; O. Marin, Obraz turecké hrozby v díle „Putování k  Svatému hrobu“ od Jana Hasištejnského z Lobkovic (1493) [The Depiction of the Turkish Threat in the Work ‘A Pilgrimage to the Holy Sepulchre’ by Jan of Lobkowicz and Hassenstein (1493)]. In: P. Soukup, L. Svátek et al., Křížové výpra­ vy v pozdním středověku. Kapitoly z dějin náboženských konfliktů. Praha, 2010, 138–54; P. Hlaváček, Nový Jeruzalém? Příběh františkánského kláštera Čtrnácti sv. Pomocníků v Kadani [New Jerusalem? The Story of the Franciscan Monastery of the Fourteen Holy Helpers in Kadaň]. Kadaň, 2013; U.  Tresp, Erbeinung und Fehde zwischen Sachsen und Böhmen: Die Fehde des Jan von Lobkowitz auf Hassenstein gegen Albertiner (1493–1496). In: Fehdeführung im spätmittelalterlichen Reich. Zwischen adeliger Handlungslogik und territorialer Verdichtung, ed. J. Eulenstein, C. Reinle, M. Rothmann. Affalterbach, 2013, 179–202; P. Hlaváček, Čtrnáct svatých Pomocníků. K pozdně středověké spiritualitě elit a její christo­

Lomnický of Budeč, Šimon  

centrické dimenzi [The Fourteen Holy Helpers. About the Late Medieval Spirituality of the Elite and Its Christocentric Dimension]. Praha, 2014. Petr Hlaváček

Lomnický of Budeč, Šimon (z Budče, Šimon Chodeček, Ptocheus, Lomnicenus, Lomnicius) 1552, Lomnice nad Lužnicí – c. 1623, Prague an author of moral and religious-educational prose, poet, playwright and translator I Biography L. came from the family of a subject of the South Bohemian Rožmberks / Rosenbergs, one of the most important aristocratic families of the Czech lands. Probably at the expense of Vilém of Rožmberk, he studied at the Latin schools in Český Krumlov and Třeboň; after further studies at the Jesuit grammar school in Jindřichův Hradec, he worked under the patronage of Adam II of Hradec as a teacher in Kardašova Řečice on the Jindřichův Hradec estate, and after 1580 as a Rožmberk official in Třeboň and Lomnice. In the 1580s, he received, probably as his wife’s inheritance, the coaching inn in Ševětín near České Budějovice, which he called – based on his literary activities – ‘Apud latinum hospitemʼ. From 1585, it was managed by L. himself, who allegedly made it a renowned and frequently visited place; most of his writings were

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also produced there. In the first half of the 1590s, L. was the mayor of Ševětín. A turning point in L.’s life was brought by the invasion of the imperial army into South Bohemia in 1618 and the burning of Ševětín, during which he lost all his property. Soon after that, L. left with his second wife for Prague, where he joined the anti-Habsburg uprising, even though he supported Catholicism, albeit tolerant and peaceful – following the example of his patron Vilém of  Rožmberk. He was not persecuted after the defeat of the uprising, but sought in vain the favour of the Catholic victors, especially the newly established Catholic aristocracy. Only a little reliable information is available about the end of his life. On the other hand, several myths were associated with his name; for instance, that he had become a beggar on Charles Bridge, or that he was the author of the pamphlet Exekucí aneb Vykonání vejpovědi a ortele spravedlivého a hrozného nad rebely… [The Execution of the Righteous and Terrible Verdict over the Rebels…] (1621), which celebrated the execution of the leaders of the Bohemian Revolt (L.’s authorship is, however, unlikely; cf. Hubková 2002). L. was condemned for his changes in opinion by his contemporaries, especially Protestant exiles (first by →  Pavel Skála of Zhoř in his Historie církevní [Church History]). He was also criticised by modern Czech historians for his ‘spinelessness’; literary science described L. as an ‘unimaginative’ writer ‘with little creativity’ (Jaroslav Vlček); a contradictory image of L. was also fostered by Czech authors of the 19th and 20th  centuries (Jan Neruda, Vítězslav Nezval, etc.). The painting by Jaroslav

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Čermák Lomnický žebrá na Karlově mostě [Lomnický Begging on Charles Bridge] (1853) has become famous. L. was a subject of the Rožmberks for most of his life. The lords of this family (Vilém of Rožmberk, Petr Vok of Rožmberk) and the aristocrats related to them (Adam II of Hradec, his son Jáchym Oldřich of Hradec) were L.’s patrons as well. Close ties to the lords of Rožmberk are mirrored not only in the dedications of L.’s works but often also in their themes. In addition, L.’s supporters included other aristocrats, usually of clearly Catholic orientation, e.g. Zbyněk Berka of Dubá, Zdeněk Vojtěch Popel of Lobkovice  / Lobkowicz, Jaroslav Bořita of Martinice and in particular Vilém Slavata of Chlum (likewise L.’s son Antonín Zbyhněv, who had a couple of short Latin compositions printed in his father’s writings, dedicated congratulatory poems to Slavata). Contacts to figures of social importance undoubtedly contributed to the fact that L. was elevated to the nobility with the nobiliary particle ‘of Budeč’ in 1594. The death of the last Rožmberk, Petr Vok, in 1611 meant some uncertainty for L.; after that, he sought patronage more actively  – he addressed his plea for support, for example, to the burghers and town councils of South Bohemian towns. After L.’s departure for Prague, he met with only little favour on the part of local burghers and struggled with material shortage. L. was not part of the circles of Latin Humanist scholars; only rarely do his books contain dedicatory Latin verses (by e.g. → Georgius Carolides, → Thomas Mitis, etc.). His friends further included Řehoř Smrčka, a burgher and mayor in Soběslav, and the printer →  Sixt Palma

Močidlanský. Most of L.’s works were published by the Prague printer →  Jiří Nigrin. II Work L.’s extremely extensive, Czech-written work from 1580–1623 is diverse in terms of genre. Its core is formed by writings oriented towards Christian morality, which mainly ranks L.’s work in one of the main streams of Czech-language literature of the last three decades of the period before the battle of White Mountain. At the same time, L.’s work is shaped to some extent by the principles of literary Humanism: his prose often quotes and paraphrases ancient authors, his poems address specific addressees and reflect public and private events of contemporary life, thus creating analogies with the occasional poetry of Latin-writing Humanists (L. himself wrote only exceptionally in Latin). L.’s books very often integrate several different genres and forms, which was quite common in the literature of that time. His works are mostly dedicated to important Bohemian aristocrats, but their model addressees are chiefly minor burghers. 1 Sacred Songs and Religious Epics L.’s sacred songs are collected in two hymnbooks. The first of them is L.’s literary debut, Písně nové na evangelia svatá nedělní [New Holy Gospel Songs for Sundays] (Prague: Jiří Melantrich z Aventinu 1580). They contain mainly verse paraphrases of Gospel passages following the model of earlier Utraquist hymnbook tradition (Václav Miřinský, →  Jan Táborský). The volume Kancionál aneb Písně historické [A Hymnbook or Histor-

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ical Songs] was a much more successful work (1595, unless stated otherwise, L.’s works were printed in Prague by Jiří Nigrin), which contains original epic songs about foreign and Czech saints arranged according to the liturgical calendar. The length of some of them (the song about St Catherine has 190 strophes) suggests that they were verse legends rather than actual songs. The sources include e.g. the chronicle of → Václav Hájek and the Le­ gen­da aurea and its Old Czech version, referred to as Pasionál [Passional]. Almost all songs are composed to a common tune, i.e. four-verse stanzas with rhyming couplets (aabb) and octosyllabic verses. Písně historické [Historical Songs] were later printed as a separate supplement to the early Baroque songbook Český deka­ kord [A Czech Decachord] (1642). For their folk-tinged miraculousness, they also became a rewarding source of Baroque broadside ballads. Moreover, they found their way, albeit in a shortened and modified form, into the Kancionál český [The Czech Hymnbook] of M.  V.  Šteyer, the most influential songbook of the Bohemian Baroque (Škarpová 2015: 175–86). L.’s Písně historické were published in slightly modified form by František Tomsa as late as at the beginning of the National Revival as ‘an example of a well-written Czech book’. L. treated religious topics in a distinctly epic way – he often suppressed the religiously educational element in favour of the entertainment function, which also applies (in particular) to L.’s other religious epic poetry published separately. This includes, for example, Historie o Eustachiovi [The History of Saint Eustace] (1597 or 1598, preserved in fragments), which was also

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in the 18th and 19th centuries published anonymously as a chapbook, i.e. in the form of a cheap printed book for a wide readership. A book of a similar character was probably L.’s verse treatment of an Old Testament theme, Jozefův život [The Life of Joseph] (1591), whose printed copies have been lost. 2 Occasional Poetry L.’s occasional songs (as well as the topical news songs) are printed separately, very often with a score. This part of L.’s work (especially epithalamia, epicedia) closely resembles similar expressions of contemporary Latin and Czech poetry (cf. the work of Sixt Palma Močidlanský and Blažej Dominus Jičínský, a Prague burgher and author of Czech-written occasional and historical songs, often in the form of broadsides in honour of noblemen and friends). L.’s song epithalamia are conceived, within the bounds of the genre, as hyperbolised praise of not only both partners but also of matrimony itself; unlike Latin poetry, however, they avoid classical motifs. Their festive tone is sometimes varied by humorous sections. Píseň o dů­ stojenství svatého stavu manželského [A  Song about the Dignity of the Holy Matrimony] (1580) is dedicated to Petr Vok of Rožmberk, Věno manželské [Dowry] (1598) to the wedding of Jáchym Oldřich of Hradec and Maria Maxmiliana von Hohenzollern-Sigmaringen, and Epi­ thalamium, tj. Svatební rytmy [An Epithalamium, i.e. Wedding Rhythms] (1602) to the wedding of Vilém Slavata and Lucie Otýlie of Hradec. In L.’s publications, the epithalamia are combined with other genres. For example, he celebrates

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the wedding of Polyxena of  Pernstein  / Pernštejn and Vilém of Rožmberk in the printed book O mladém vejvodovi. Kroni­ ka divná a velmi utěšená o jeho slavném svatebním veselí… [About a Young Duke: A Strange and Very Delectable Chronicle about His Wedding Celebration] (1602), where the long introductory poems dedicated to the bridal couple are followed by a short story, originally medieval, about a duke who entered Paradise after his wedding (Voit 1988). An even larger group is formed by L.’s song epicedia, full of established topoi of funeral poetry. L.’s most important occasional composition is probably Pohřební píseň o smrti a pohřbu Petra Voka [A Funeral Song about the Death and Funeral of Petr Vok] (1612). It is a long text with developed symbolism related to the Rožmberk family (cf. → Matěj Cyrus). Although it was printed in a large number of copies (500), it has been preserved only thanks to a copy from 1694 in the chronicle of Norbert Heerman (Rudovský 2009: 361–4). The Cantylena [Cantilena] with the incipit ‘Ach srdce mne mé bolí’ [Oh, My Heart Hurts] (Prague: Anna Schumannová 1594) is dedicated to Adam Vltavský of Greifenfels as a consolation after the death of his two sons Jan and Daniel. The death of Rudolf II is reflected in the composition O jeho milosti císařské pohřební píseň… [A Funeral Song about His Imperial Grace…] (Prague: Jonata Bohutský z Hranice 1612), who i.a. mourns the departure of the ‘friend of the Czechs’ and the ‘Father of the Nation’. In addition to Czech verses, the prologues of most of L.’s prosaic works also contain the author’s short Latin texts (epigrams), usually under the coats of arms of L.’s

patrons (Vilém of Rožmberk, Petr Vok of Rožmberk, Zbyněk Berka of Dubá). An example of a Czech-Latin work is the separately printed composition Illusstrissimi domini … Vilhelmi a Rosis … recuperan­ dae pacis Poloniam destinati… (s.l.: s.t. 1588), which is a variation on Psalm 130, with Latin quotations from the psalm preceding the Czech quatrains in each stanza; the whole text contains allusions to the activities of Vilém of Rožmberk in Poland (Vilém’s name also appears in an acrostic). 3 Broadside News This area of L.’s work, in which he began to be engaged only at the end of his life, often encountered a very controversial evaluation. The extensive composition Sedlské vítání aneb Prostá a krátká písnič­ ka [A Peasant Welcome or A Simple and Short Song] (Prague: Daniel Karolides 1619) is a celebration of the arrival of King Frederick of the Palatinate in Prague. L. acts as a spokesman for peasants and commoners and directly addresses the new king, whom he acquaints with the wretched state of the land of Bohemia. Similar laments over the wretched state of the Kingdom of Bohemia were then widespread in not only Czech (→ Mikuláš Dačický of Heslov) but also Latin poetry (→  Václav Clemens); L., however, developed a specific variant of this genre, a  lament over the peasant state, lamen­ tatio rusticana). He refers to the Sibyl’s Prophecy about the king-peacemaker and lists the reasons for the deposition of the Habsburg ruler  – these are ‘popularised parallels of the basic theses of Czech-Palatine juristic writings justifying Ferdinand’s dethronement’ (Hub-

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ková 2010: 118). Korunování aneb Píseň prostá slavného procesu [The Coronation or a Simple Song about the Famous Process] (Prague: Daniel Karolides 1619) is composed to the tune of the Protestant Advent hymn ‘Přišel jest k nám obr silnýʼ [A Strong Giant has Come to Us], which itself is an expression of the solemn expectation of the arrival of the new monarch. The song details the coronation ritual in St Vitus Cathedral and thus joins the wide stream of literary works depicting the coronations of monarchs (→  Jiří Závěta) and the group of Central European publications (broadside news, Latin congratulatory volumes) dealing with the figure of Frederick of the Palatinate (cf. Hubková 2010; Storchová 2011). Both of these compositions, in which L. clearly supported the side of Frederick of the Palatinate, were faithfully translated into German in the anonymous printed book Zwey böhmische Lieder verdeutscht (s.l.: s.t. 1619). Other news compositions include the song O Jitčíně [About Jičín] (Prague: Daniel Karolides 1620), which describes the dramatic event of a gunpowder explosion at the castle in Jičín, East Bohemia; and especially two different reactions to the Battle of White Mountain: Píseň o žalostivé zkáze a zplundrování země České [A Song about the Deplorable Destruction and Plundering of the Land of Bohemia] (Prague: Daniel Karolides 1620), which originated immediately after the battle and became the model for the extended version called Novina pravdivá aneb Píseň toužebná a žalostná [True News or A Song of Desire and Sorrow] (Prague: Tobiáš Leopolt 1621). It is evident that L.  changed his opinions  – whereas he had previous-

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ly criticised the Catholic town of České Budějovice, now he praises it for maintaining the true faith, which L. considers to be the guarantee of order in the Czech lands; the author also acts here as the people’s spokesman. The song O pokoji uherském [About the Hungarian Peace] (Prague: Tobiáš Leopolt 1622) celebrates the peace recently concluded with the Hungarians and warns potential rebels against Emperor Ferdinand II, whom he primarily credits with the truce. L. thus definitively moves from the camp of the defenders of Frederick of the Palatinate to pro-Habsburg propaganda. L.’s topical news songs, mostly notated, published in the form of broadsides influenced the development of broadside ballads in the Baroque period. 4 Didactic and Moral Poetry L. entered this quantitatively strong sphere of Humanist poetry especially with the extensive composition (containing more than 5,000 verses) In­ strukcí aneb krátké naučení … hospodáři mladému [Instructions or a Short Lesson for a Young Head of the Household] (s.l.: s.t. 1586), which is only preserved from later copies and the second, modified edition (published by Jiří Nigrin 1597). Using octosyllabic verses organised into rhyming couplets (aabb), which very often assume the form of proverbs, sentences and gnomes, L. presents advice and rules for everyday life. He explains the basic principles of reasonable management (expenses and profits, loans, etc.), but he primarily reflects on the different life roles or situations of a man (e.g. parenthood, marriage, widowhood, etc.) and, in particular, on the general

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principles of ethically correct behaviour. L. draws on many sources, including Řeči a naučení hlubokých mudrců [Words and Teachings of the Great Sages] (Jan ­Pseudo-Češka, called also →  Jan Češka) and the anonymous Knížka rýmovní [Rhyme Book]. The long skilfully stylised poem, which was probably intended for reading aloud, remained a rather popular, frequently edited work even later – it was published again not only at the end of the 17th century but also at the beginning of the National Revival. The extensive corpus of L.’s moral poems is spread over various parts of his morally-educational prose cycle (cf. below). In addition to longer compositions in prologues and dedications, these mainly include various shorter lyrical forms (gnomes and sentences) in the author’s own interpretations. These versed insertions are often free translations and paraphrases not only from classical poetry (Ovid, Virgil, etc.) but also from originally prose statements from works by ancient philosophers and the Church Fathers (Seneca, Cicero, St Augustine). In addition, L. abundantly uses verses in the translation of a popular set of biographies and sentences of ancient philosophers and writers De vita et moribus philosophorum antiquorum, erroneously attributed to Walter Burleigh. L.’s work (Filozofský život [The Lives of Philosophers], 1595) is a freer translation of the Latin original than the earlier Humanist translation by → Mikuláš Konáč. 5 Moral-Educational Prose This area forms the largest segment of L.’s oeuvre and is in agreement with the massive stream of Czech-language

prose of late Humanism, which reflects practical, everyday morality in the religious-education framework and contains frequent references to ancient authorities (→  Bartoloměj Paprocký, →  Nathanael Vodňanský, →  Vavřinec Leandr Rva­čov­ ský, →  Havel Phaëton Žalanský, etc.). These works are syncretic in terms of genre; prose is mixed with numerous verse insertions, the structured tract interpretation is variously complemented by a narrative element. Such prose is characterised by distinctive genre–text interference and omnipresent intertextuality (it is a typical manifestation of writing in excerpts, which was an integral part of the literary norm of European Humanism). L. created a cycle of nine prose texts dealing with the moral problems associated with the seven deadly sins; the individual texts have the same features in the ‘areas of sources and ideological rendition, identical composition and uniform stylistic means’; it is a ‘deliberately constructed cycle’, unparalleled in Czech Humanist literature ‘in terms of the complementarity of themes and composition’ (Voit 1991: 77). L.’s moral and other prose is characterised by numerous paratexts; in the paratextual passages of the books (dedications, prologues and epilogues), the author addresses his patrons and potential readers in verse and prose, he comments on the literary methods and aims of his works and defends them (Voit 1987; in the printed literature of late Humanism, thoroughly elaborated paratextual materials were relatively common, as evidenced by e.g. the work of Bartoloměj Paprocký). The most characteristic feature of L.’s moral prose is the massive use of the epic element.

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L. proceeds in his explanation deductively: first he formulates the general characteristics of immoral behaviour, then he demonstrates it in a particular story (exemplum), and finally he generalises the meaning of the exemplum or comments on quotations. The cycle contains approximately 440 such stories. These ‘examples and history’, as L. refers to them, form a very heterogeneous group; besides briefly outlined stories, there are developed narratives with a greater number of characters and an escalated, skilfully created plot. Unlike in the work of V. L. Rvačovský, another moralistic author abundantly using exempla, only 7 % of L.’s epic subjects come from antiquity. He also occasionally works with biblical stories; he prefers secular themes to late medieval Latin sources, including, in particular, the Rosarium sermonum praedicabilium (the end of the 15th century) by Bernardino de Bustis, an Italian Friar Minor. He further draws on sermons (Sermones) by the Nuremberg Dominican Johann Herolt (1486) and popular medieval collections such as Vitae Patrum and Gesta Romanorum; some subjects are the same as in Boccaccio’s Decameron. L. began the whole cycle, published in Prague by the printer Jiří Nigrin, with Knížka o sedmi … ďábelských řetězích [A Book about the Devil’s Seven Chains] (1586). It is a warning against the devil’s snares, which prevent one from making a dignified preparation for the Last Judgment. Postní zvyk [A Lent Custom] (1589) criticises the violation of ethical rules during Lent. Kupidova střela [Cupid’s Shot] (1590), the most famous article of L.’s cycle, particularly rich in exempla, opposes fornication. It explains its

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causes (e.g. idleness, gluttony, drunkenness), reflects i.a. on incest and sodomy, and places particular emphasis on the struggle for the preservation of the virtues of virgins. According to L., these are directly tied to physical virginity, ‘through whose loss all these virtues are automatically thwarted’ (Ratajová 2008: 572). The reflection on fornication was a relatively common topic of moral prose at that time, as evidenced by the work of L.’s contemporary →  Václav Dobřenský, published by the same publisher. The threats to physical virginity by diabolical wiles were similarly dealt with by Adam Klemens, a Prague Utraquist vicar, who became an exile after the Battle of White Mountain, an author of Czech religious and moral tracts, and an occasional Latin poet. Likewise the other parts of the cycle deal with common topics of contemporary morality, especially Protestant literature. Tanec anebo traktát skrovný o tan­ ci [Dance, or a Modest Tract on Dance] (1597) tries to show the harmfulness of dance entertainment; at the same time, it is L.’s first work to express to a greater degree the ideas of the futility and transience of the world. Utrhačů jazyk [The Tongue of Calumniators] (1598) is aimed against slanderers. The work is exceptional within L.’s cycle because the main text has the complete characteristics of a  tract and exempla are concentrated in a separate part at the very end of the book. The most extensive part of the cycle is Vejklad prostý na … Otčenáš [A Simple Commentary on … the Lord’s Prayer (1605), which, despite the strongly religious nature of the subject, contains an extraordinary number of secular

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e­ xempla. Dětinský řápek [A Child’s Straw] (1609) is, according to the author’s own words, inspired by a contemporary event (a triple murder in Prague); the book warns against the poor upbringing of children (similarly Havel Phaëton Žalanský, → Jiří Tesák Mošovský). Pejcha života [The Pride of Life] (1615) criticises, in particular, external vanity and pride, the uselessness of clothing and other ‘body ornaments’, e.g. women’s makeup (similarly →  Tobiáš Mouřenín). Tobolka zlatá [A Golden Pouch] (1615), the last article of the cycle, presents greed and usury; in the spirit of contemporary Mannerism, it contains feelings of melancholy, associated with scepticism concerning life and reflections on death. 6 Religious-Educational Prose This area mainly covers a number of translations from Latin. In several of his works, L. dealt with the subject of the Passion of Jesus Christ. Under the title Pohřeb Krista Pána [The Burial of Christ] (Prague, 1605), L. published a translation of Latin Passion sermons written in the late Middle Ages by the Franciscan Michael de Ungaria. In a contemplative way, the individual utterances here call for the immersion of the soul in Christ’s suffering. The same topic appears in L.’s own work Dialogus, tj. Útěšné roz­ mlouvání na kříži Krista Pána s  věrným křesťanem… [A Dialogue or A Consolatory Conversation between Christ on the Cross and a Faithful Christian… (s.l.: s.t. 1587, the first edition has been preserved incompletely, then again in 1612, Prague: Burian Valda). This prose, complemented by three Passion hymns, inspired Adam Kle-

mens to write the poem Rozmlouvání křesťanského člověka [A Discussion of a Christian Man] (1597). L. further develops the genre of a dialogue in the work of Hádání neb rozepře mezi knězem a ze­ manem [A Quarrel or a Dispute between a Priest and a Nobleman], discussing i.a. the property issues of religious and secular states and also including relatively critical tones towards the priestly environment. L. was also involved in contemporary anti-Turkish and anti-Islamic propaganda when he translated the rhetorically sophisticated public letter of Aeneas Silvius Piccolomini addressed to the Turkish ruler (List poselací k  tureckému císaři [A Letter Sent to the Emperor of Turkey, 1604) and accompanied it by a foreword in a very offensive tone (Turks as ‘dirty dogs’). L. returned to religious-educational literature without much response after the Battle of White Mountain, in several writings published by Tobiáš Leopolt, a Prague printer with a strongly Catholic and pro-Habsburg programme. These mainly comprise Ces­ ta do nebe [The Way to Heaven] (1621), a translation of a Latin work of the Croatian Humanist Marko Marulić. L.’s very last work is Fragmenta, to jest Drobty a paběrky z  starodávních historií [Fragments or Snippets and Gleanings from Ancient Stories] (1623, the dedication to Vilém Slavata and Jaroslav Bořita is dated to 2 February 1623), whose main source is Legenda aurea; L. paraphrases its chapters related to Pope Pelagius and the history of Lombardy and complements the text by songs about the fickleness of fortune, the transience of glory and the variability of the world.

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7 Drama L.’s dramatic work includes three Easter plays building on the tradition of medieval liturgical theatre. In 1582, he published a set of compositions preserved in a fragmentary copy without the title page (NKČR, shelf mark XVII H 25), which contains, besides Easter religious songs, two plays: Triumf aneb Komedie … o pře­ slavném Syna Božího … vítězství [A  Triumph or A … Comedy about the Glorious Victory of the Son of God] deals with Christ’s descent into Hell and his defeat of the devil; Marie o navštívení hrobu Kris­ ta… [Marys about Their Visit to the Tomb of Christ…] is a variation on traditional medieval plays of the three Marys with a significant share of sung passages. L.’s most important play is Komedia aneb hra kratičká … o radostném vzkříšení Krista Pána [A Comedy or a Short … Play about the Joyful Resurrection of Christ], which was published in about 1595 and 1617 but has only been preserved in a manuscript copy. It is based on the Gospel of John, but it follows the biblical model only loosely. The Gospel story is placed in the Czech milieu here; for example, Christ sends Mary Magdalene with the news of his resurrection to several specific towns in South Bohemia (Vodňany, Pracha­ tice, Třeboň, etc.). The sacred content is mixed with profane, often humorous elements (the fainting apostle Peter is revived by beer, brewed in the brewery of the author himself). III Bibliography Work: RHB 1: 208; Knihopis: 1372, 1877, 2391, 4467, 4934–84, 5395, 5551, 13886, 18287, 18470, 18471.

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Modern ed.: České humanistické dra­ ma [Czech Humanist Drama], ed. M.  Ko­pecký. Praha, 1986, 171–97 (an edition of the play Komedia aneb hra kratičká… [A Comedy or a Short Play …]); A.  Kostlán, Fragmenta, to jest Drobty aneb paběrky z starodávních historií a kronik Šimona L. z Budče z roku 1623 [Fragments or Snippets and Gleanings from Ancient Stories and Chronicles by Šimon L. of Budeč from 1623]. In: Kul­ tura baroka v Čechách a na Moravě, ed. Z. Hoj­da. Praha, 1992, 121–34, 145–60; Šimon Lomnický z Budče: Kupidova stře­ la. Dětinský řápek, ed. J. Krč, V. Hladký. Brno, 2000. Bibl.: For an overview of previous research, cf. LČL II/ 2: 1214–6. A. Jakubcová, Starší divadlo v čes­ kých zemích do konce 18. století [Early ­ Theatre in the Czech Lands to the End of the 18th Century]. Praha, 2007, 354–5; P.  Voit, K pramenům Lomnického Instrukcí hospodáři mladému [On the Sources of Lomnický’s Instrukcí hospodáři mladému]. In: MORST, 1985, No.  2, 7–16; P. Voit, K  tvůrčím postupům Lomnického Instrukcí hospodáři mladému [On the Creative Practices of Lomnický’s Instrukcí hospodáři mladému]. In: MORST 3 (1986), 2–34; P. Voit, Instrukcí hospodáři mladému Šimona Lomnického z Budče. In: MORST 4 (1987), 5–30; P. Voit, Pro­logy a epilogy v díle Šimona Lomnického z Budče [The Prologues and Epilogues in the Work of Šimon Lomnický of Budeč]. In: Česká bib­ liografie 24 (1987), 112–47; P. Voit, Historie o Eustachiovi od Šimona Lomnického z Budče (středověká legenda a  exemplum jako základ knížky lidového čtení 18. a 19. století) [Historie o ­Eustachiovi

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by Šimon Lomnický of Budeč (The Medieval Legend and Exemplum as the Basis for a Chapbook]. In: LF 110/4 (1987), 222–30; P. Voit, Kronika o mladém vejvodovi od Šimona Lomnického z Budče (Cesta od středověké legendy o zázracích k novodobé knížce lidového čtení, jarmareční písni a pohádce) [The Chronicle of a Young Duke by Šimon Lomnický of Budeč (The Path from a Medieval Legend to a Modern Chapbook, Broadside Ballad and a Fairy Tale]. In: LF 111/2 (1988), 110–9; P. Voit, Šimon Lomnický z Budče a exempla v kontextu jeho mravněvýcho­ vné prózy [Šimon Lomnický of Budeč and Exempla in the Context of His Moral-Educational Prose]. Praha, 1991; J. Krč, Kam ďábel nemůže, tam babu pošle (Baba svodnice v exemplech Šimona Lomnického z Budče) [Where the Devil Can’t Go, He Sends a Woman (A Woman-Seducer in the Exempla of Šimon Lomnický of Budeč)]. In: Souvislosti 32 (1997), 91–8; A. Stich, Kupido, incest a pomsta (Něco o Šimonovi Lomnickém z Budče) [Cupid, Incest and Revenge (Something about Šimon Lomnický of Budeč)]. In: Souvis­ losti 47 (2001), 111–23; J. Hubková, Die Gelegenheitsdichtung von Šimon Lomnický von Budeč aus den Jahren 1619– 1621. Von der Krönung von Friedrich von der Pfalz zu den ersten Reaktionen auf die Schlacht am Weissen Berg. In: AC 15 (2002), 183–224; L. Veselá, Knihy na dvoře Rožmberků [Books at the Rožmberk Court]. Praha, 2005; J. Ratajová, Panna a panenství/panic a panictví v české literatuře raného novověku [Virgins and Virginity in Czech Literature of the Early Modern Period]. In: Nádoby mdlé, hlavy nemající? Diskursy panenství a vdov­ ství v české literatuře raného novověku,

ed. J.  Ratajová, L. Storchová. Praha, 2008, 542–91; M. Rudovský, Příležitostné písně Šimona Lomnického z Budče [Occasional Songs by Šimon Lomnický of Budeč]. In: Hudební věda 46/4 (2009), 355–74; E. Steh­líková, Fragment „Marie o navštívení hrobu Krista Pána“ Šimona Lomnického z Budče [A Fragment of ‘Marie o navštívení hrobu Krista Pána’ by Šimon Lomnický of Budeč]. In: Divadelní revue 21/3 (2010), 170–3 (containing and edition of the fragment); J. Ivánek, Kata­ log písní o svatých v české barokní lite­ ratuře [A Catalogue of Songs about Saints in Czech Baroque Literature]. Ostrava, 2010; J. Hubková, Fridrich Falcký v zrcadle letákové publicistiky: Letáky jako pramen k vývoji a vnímání české otázky v letech 1619–1632 [Frederick of the Palatinate in the Mirror of Broadside Journalism: Broadsides as a Source on the Development and Perception of Bohemian Affairs in 1619–1632]. Praha, 2010, 105–11, 118–9, 255–28, 844, 864; J. Kolářová, Několik pohledů na tematizaci dítěte a výchovy v literatuře pozdního humanismu [Several Views on Children and Education in the Literature of Late Humanism]. In: Bohemica litteraria 15/1 (2012), 7–18; M. Škarpová, „Mezi Čechy, k pobožnému zpívání náchylnými.“ Šteyerův Kancionál český, kanonizace hymnografické paměti a utváření katolické identity v 17. století [‘Among the Czechs, Fond of Devotional Singing’: Šteyer’s Kancionál český, the Canonisation of Hymnographic Memory and the Shaping of the Catholic Identity in the 17th Century]. Praha, 2015, 175–86; Kouba 2017: 240–8. Jan Malura

Lupáč of Hlaváčov, Prokop  

Lupáč of Hlaváčov, Prokop (z Hlaváčova, Lupač, Procopius ­Lupacius Pragensis, Lupacyus, Lupatius, ab Hlawaczowa) c. 1530, Prague – 4 April 1587, Domažlice a Latin poet, an author of Czech and Latin historical works

I Biography L. came from an educated family; his father was a teacher and scribe. From 1555, L. studied at the university of Prague, where he received his Master’s degree in 1561. After that, he taught at the town school in Nymburk. At that time, he was supported by Jan Hodějovský the Elder of Hodějov; in 1558, he even stayed at his castle in Řepice, South Bohemia. L. received the coat of arms with the nobiliary particle ‘of Hlaváčov’ along with the Humanists →  David Crinitus and Jan Malinovský in 1562. In 1564–1569, L. worked as a professor at the university of Prague, gradually holding administrative positions (provost, dean) as well. He acquired the post of scribe in the town of Domažlice, located near the border with Bavaria, after the end of his career as a university Master at the intercession of → Sixt of Ottersdorf. He settled in the town, where in 1569–1572 he worked as a scribe, held positions in the municipal administration, and made a considerable fortune. L. acknowledged →  Ioannes Banno, Matěj Dvorský and →  Matthaeus Collinus as his teachers. He was in touch with poets supported by Jan Hodějovský the Elder of Hodějov. He travelled to his

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castle in Řepice together with → Thomas Mitis, Collinus and →  Georg Handsch. L. contributed to volumes prepared for Hodějovský by a group of his poets: e.g. to the collection of epicedia on the death of Jan Hodějovský’s wife Voršila of Újezd, where he also wrote epithalamia on the new marriage of Jan Hodějovský and on the marriage of Bernard Hodějovský the Elder. L. further contributed to the volumes edited by Collinus (De … feli­ ci adventu…, 1557). In addition, L. must have been in close contact with → Pavel Kristián of Koldín, because he celebrated his marriage in several poems and also wrote condolence verses on the death of his wife. L. contributed to the volume on the wedding of Daniel Matthias of Sudet, a relative of → Šimon Proxenus and an uncle of → Ioannes Matthias. He also wrote a short accompanying poem for Nicolaus Rakocius  / Mikuláš Rakovský, and later recommended Ioannes Corvinus as his pupil to Hodějovský. Among all the poets supported by Hodějovský, L. cooperated the most with Thomas Mitis. Mitis gave him a sample of his five monophonic songs incorporated into the work Hymnus eucharisticus (1581). L. contributed to the collective volume (1563) edited by Thomas Mitis on the wedding of his half-brother Martin Mitis (Socolovinus), and later wrote a long poem on the death of → Georgius Vabru­ schius for a volume that Mitis edited and had published (1567). In addition to the friendship with Mitis, L. maintained a  long-term relationship with →  Caspar Cropacius. L.’s compositions were incorporated by Cropacius and Mitis into the final part of the collection Tumuli Caesa­ rum et regum Bohemiae (1577).

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L.’s scholarly contacts were further related to his work at the university, where he taught →  Daniel Adam of Veleslavín, who took over the instruction of history from him in 1572. L. subsequently wrote congratulations on his marriage to Anna Melantrichová (he may have even edited the entire volume In honorem nup­ tiarum /1576/ because his contribution is in the honourable first place). L.  also maintained literary contact with his former schoolmates from the university. He was probably behind the preparation of the collection of epithalamia for his former schoolmate Jiří Philaret, and he also contributed to the collection of the church administrator Jakub Sophianus. L.’s other contacts are also known thanks to the fact that when he was preparing a  historical calendar, he borrowed manuscripts from other scholars, often tied to the university as well. For example, Jakub Codicillus lent him a copy of the chronicle of Přibík Pulkava, and his brother →  Petr Codicillus lent him more manuscripts, including the historical Collectanea. With Petr Codicillus, he compiled a small volume welcoming the arrival of Maximilian II in Prague (1567). L. also had ties to town circles of scholars, especially in the intellectually interconnected towns of Rakovník and Žatec; after all, L.’s mother came from Rakovník. L. worked intensively with Crinitus. He contributed to the collective volume on the death of the wife of Matthias Wolfius, edited by David Crinitus, as well as to Crinitus’s collection of poems on the death of →  Ioannes Rosinus, published in Regensburg (1584). After Crinitus’s death, L. was entrusted with publishing his extensive work Psalmi regii vatis; af-

ter L.’s death, the project was completed by T. Mitis. L. received wedding wishes from Crinitus and → Georgius Ostracius, a native of Rakovník. L. was one of the friends of the above-mentioned Ioannes Rosinus, who came from Žatec, writing a congratulatory poem on the marriage of Rosinus, an encomiastic poem on his father Václav Truhlička, and a condolence poem on the death of his daughter. In return, Rosinus dedicated verses to Lupáč. L. then used a number of Rosinus’s short compositions in his historical calendar (they are attached to reports on the deaths of various figures) and in the collection Precationes evangelicae. As early as in 1565, L. contributed to the volume of epitaphia on the Žatec scribe →  Venceslaus Nicolaides. He also wrote an epithalamion on the Žatec Humanist → Ioannes Strialius in a collection edited again by T. Mitis. L.’s contacts in Domažlice, where he settled, form a separate chapter. There was a teacher in the Domažlice school (who later became a municipal official) called Budychius; when he died, L. in 1574 married his widow and adopted his son Jakub Budychius. This Budychius also inherited L.’s library with a number of manuscripts of a historical nature; he then made L.ʼs literary estate available to Zacharias Theobald when the latter arrived in Domažlice when he was writing Chronologica Bohemicae ecclesiae adum­ bratio (1611; RHB 1: 240). Valentin Šubar, for whose sermon L. wrote accompanying verses (1578), was temporarily a vicar in Domažlice. L. also supported Domažlice students heading for the university of Prague; shortly before his death, a broad-

Lupáč of Hlaváčov, Prokop  

side folio was dedicated to him by Václav Ferrarius, a native of Domažlice. Among foreign Humanists, he was in contact with R. Reineccius. In the early 1580s, L. dedicated two poems published in the collection Symbolum (1595) to the Wrocław Protestant scholar Jakob Monau  / Monavius. As far as foreign printers are concerned, he mainly published in Nuremberg in the workshop of Katharina Gerlachin; among Prague printers, he most frequently cooperated with Jiří Nigrin (the two printers are likely to have been in contact as well). L. sought court patronage; he dedicated his works to town councils and aristocrats; his patrons included Vilém of Rožmberk / Rosenberg as well as Burian and Jan Rudolf Trčka of Lípa. II Work L. left an extensive oeuvre behind. He wrote historical works in both Czech and Latin; shorter quotations demonstrate his knowledge of Greek. L. was a skilled and prolific Latin poet, mainly imitating Virgil, Ovid and Horace. Of occasional poems, he mainly wrote epithalamia, epicedia and encomiastic poems on rulers. L. used the usual metric units: iambic verses, Phalaecian verses, Sapphic and Alcmaic stanzas and Asclepiadean strophes in addition to elegiac couplets and dactylic hexameters. 1 Latin Historical Writings L. is primarily the author of a Latin historical calendar. In addition, his excerpts entitled Tabula chronologica (RHB 3: 223) have been preserved in manuscript. They contain 26 short reports on the life of Charles IV and the events of his time.

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These shorter reports may have been related to university instruction. Pavel Lucýn  / Lucinus translated them into Czech and published them as part of the work of religious contemplation O  roz­ ličně vrtkavém … štěstí [About the Variously Fickle … Fortune] (Prague: Jiří Nigrinus 1579). In the foreword, dedicated to Jindřich Vencelík of Vrchoviště and at Včelnice, Lucýn mentions that a friend of his has sent him a manuscript of Lupáč’s Latin works planned for printing and asked him to translate it into Czech and publish it. L.’s historical calendar, inspired by the work Calendarium historicum by the Wittenberg professor Paul Eber (1550), was truly influential and very popular. In addition to a number of precisely dated reports on the Bohemian past, it provided contemporary readers mainly with information on the university of Prague, on the history of education and on literary activities in the Czech lands. It thus became a space where L. presented Bohemian scholars to foreign readers and fashioned himself as a scholar (Storchová 2011: 222–30). The first, shorter version of the calendar was published by L. abroad for him to see the reaction of the readers, namely under the title Rerum Boemicarum Ephe­ meridis historicae liber primus (Nuremberg: Catharina Gerlachin 1578). It only covered the first three months and contains fewer reports than the final version. Accompanying poems for this edition were already written by Thomas Mitis, Ioan­nes Rosinus and Svatomír Táborský  / Thaborenus. Introductory quotations on the importance of the study of history refer to the imperial Lutheran

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tradition and were also used in the second edition (in addition to Demosthenes and Francesco Patrizi, L. quotes Michal Beuther, David Chytraeus and directly Paul Eber). The second version, published under the title Rerum Boemicarum Ephemeris, sive Kalendarium historicum (Prague: Georgius Nigrinus 1584) is very extensive. The work is dedicated to Vilém of Rožmberk. In the preface, L. i.a. mentions that earlier Bohemian historiography lacked precise chronological data and that his calendar will also be useful for study purposes. In the following foreword, Petr Codicillus mentions, besides instruction, the category of the common good (publicum bonum). Occasional dedication poems (seven epigrams) describe the etymology of the name of the Rožmberks (Šimon Proxenus) or celebrate the calendar itself. The last paratext is the list ‘Autores in hoc opere citati’, where L. presents his sources and demonstrates his education. Apart from manuscript chronicles, which L. briefly characterises, he also mentions anonymous collections (epi­ to­ mae, rhapsodiae, collectanea, coniec­ tanea, fragmenta) and adds a list of Bohemian noblemen and scholars who lent him their manuscripts. He also used manuscript collections of poems, especially eteostics. As the third source, L. acknowledges 28 printed historical works, which mainly include recent Bohemian and Central European historians, again with an emphasis on imperial Lutheran historiography. The main text is divided into months and days. Each day includes chronologically ordered events that supposedly occurred on that day in the past. These

are interspersed with shorter Latin poems  – mostly eteostics, numerale and epitaphia, which are tied to the historical figures mentioned. The calendar contains short Latin poems by almost twenty authors, most of which were printed there for the first time (especially those by Ioannes Rosinus and Ioannes Balbinus); L. took some of them over from recently published prints (especially those of Bernardus Sturmius and David Crinitus). Ephemeris contains miscellaneous reports including events in Bohemian ruling and aristocratic families, the Hussite wars, the period of the reign of Charles IV, and the history of Prague. The astrological line interconnecting unusual celestial phenomena (especially comets) with historical disasters is very strong as well; L. also ascribes the weather and celestial phenomena a prediction function. Information on men of letters is associated with the anniversary of their death or birth; under that date, L. writes more about the literary activities of the scholars concerned. The most numerous group is formed by the corpus of relatively stereotypical reports on university professors (L. also writes about the patrons of the university); attention is further focused on →  Bohuslaus of Lobkowicz and Hassenstein and his peers and on the production of L.’s contemporaries, especially poets supported by Jan Hodějovský the Elder of Hodějov, among whom L. after all belonged in his youth (M. Collinus, T. Mitis and others). Numerous reports also concern the patronage activities of Hodějovský. In addition, Lupáč paid special attention to the activities of literary town circles (besides Prague, he most frequently mentions

Lupáč of Hlaváčov, Prokop  

Žatec, less often other important urban centres such as Hradec Králové, Klatovy, Domažlice, Kolín, Nový Bydžov, Kouřim, Louny, Chrudim, Meziříčí and Jihlava). The reports also concern specific works, thus often providing the only information on their existence (for other works, L. mentions their printers, the number of editions, the places of deposition of their unpublished manuscripts, etc.). L.  often remembers literary achievements in connection with particular events or locations, commending their Humanist literary treatment – typically in reports on fires, earthquakes, the arrivals of rulers, weddings and funerals. The calendar is complemented by supplements (Coronis) with a short introduction in prose. The supplements contain a mixture of added information ordered more or less chronologically; they mainly concern the deaths of important scholars and noblemen in the recent past. At the very end of the work, there is a very long and detailed alphabetical index, made by → Marek Bydžovský of Florentinum, which refers to specific days. Such a type of historical work could not be used without an index; the first edition from 1578 edition does not have one yet. In the context of the Latin calendar, it should be mentioned that, according to the latest research, L. may have been the one of the co-workers of M. Collinus who revised the anti-papal polemic by the Hussite author Martin Lupáč from 1462 (Pálka, forthcoming), because L. has the revised version known as De compac­ tatis, which comes from 1549–1567 and used to be attributed to Collinus himself, even directly in his calendar.

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2 A Czech Historical Work L. is the author of the Czech work Histo­ ria o císaři Karlovi, toho jména čtvrtém, králi českém… [The History of Emperor Charles, the Fourth of That Name, King of Bohemia…]. (Prague: Jiřík Nygrinus 1584). The preface is dedicated to the imperial councillor and royal subcame­ rarius Burian Trčka of Lípa and contains reflections on the importance of history as a source of examples for moral instruction. The chronicle is structured by year; individual events from the time of the life of Charles IV are precisely dated. The Czech text is interspersed with Latin and Czech verses (a report on the death of John the Blind is followed by a long poem in octosyllabic verse). L. mentions a number of Latin sources, including later authors (Cuspinianus, Sleidanus, Lazius, Buchholzer, Biondo, Pantaleon, Trithemius, Silvius, take Bartholdus de Saxoferrato, Petrarch, Caspar Peucer), as well as Bohemian chronicles (Hájek, Kuthen, Neplach’s Chronicle, etc.). L.’s Czech style is scholarly; it is influenced by Latin, and contains a number of allusions and Latin terminology. Besides family ties and foreign policy, L. emphasises the interest of Charles IV in the support of education, the early history of the university of Prague and the ruler’s contacts with foreign scholars. In the printed book, the chronicle was followed by a list of Bohemian rulers beginning with Forefather Čech, entitled Catalogus aneb posloupný pořádek knížat českých, též a králův slavného království českého [Catalogus or the Succession of the Dukes of Bohemia as Well as the Kings of the Famous Kingdom of Bohemia].

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3 Poetic Work a Religious Poetry Some religious compositions are paraphrases of biblical texts or prayers. Verse interpretations are associated with Sunday Gospel readings; L. used (probably also for didactic reasons) various metric types. The target of the Brevia argumenta et loci praecipui evangeliorum… is student readership (Prague: Ioannes Gitzinus 1568; the second edition from 1586 has not preserved, cf. RHB 3: 221). The work is dedicated to Valentinus Thobiae, a dean in Klatovy, and to members of the Klatovy town council. In the preface, L. develops general ideas about the decline of piety and the connections between education, piety and the proper municipal administration. The preface also contains Greek quotations. L. divided the Gospel readings for individual Sundays of the year and summarised their contents in poems. For every Sunday of the year, there is a summarium distichon, followed by loci seu doctrinae with a biblical quotation and a paraphrase of thematically related biblical passages in the length of two to four verses. L. published Precationes evangeli­ cae… (Nuremberg: Catharina Gerlachin 1577). The work contains several accompanying poems by Ioannes Rosinus; it was intended for school children, which is indicated both by the first of the poems by I. Rosinus and by L.’s dedicatory poem. The work is dedicated to David Crinitus and Jan Malinovský the Elder and it contains prayers for individual Sundays of the year starting with the beginning of Advent. Each prayer is introduced by a brief summary of the contents

and a quotation from the Gospels with reference to the respective places in the Gospels; sometimes, the prayer is complemented by other religious poems. In the section Dies extremi iudicii, biblical references are given in the margins. The next part is a paraphrase of the passages about the Eight Beatitudes in elegiac couplets and iambs. It is followed by two Latin prayers in rhymed quatrains. L.’s collection was also known abroad, → Jan Kocín refers to the fact that it was known and praised by the Strasbourg Humanist Konrad Humbert (cf. also RHB 3: 53). Likewise the more extensive collection Flores evangelici… (Prague: typis Nigrinianis 1583) contains poetic paraphrases of biblical quotations. L. has dedicated the collection to the Nymburk town council; at the end, he quotes the acrostics of D. Crinitus. The work further includes odes by T. Mitis in praise of Christ. In the main section, there are quotations selected from the Gospel of Matthew always with several paraphrases, in which L. used diverse metric types. Similarly, different metres are used in the next section, Eiaculatiunculae preca­ toriae, which contains fourteen Gospel quotes with poetic paraphrases. The use of different metric types could have been an aid in the instruction of poetry writing. Other short compositions concern the Resurrection and Ascension of the Lord. The latest collection of this type is Genethlia Christi… (Prague: Nigrinus 1586). The preface is dedicated to Abraham Hroch of Mezilešice. The parts concern the feasts of the birth of Christ and saints, always containing a reference to Sunday reading, a summarising elegi-

Lupáč of Hlaváčov, Prokop  

ac couplet, and short verse doctrinae, which are then followed by a longer section with prayers. The short work of poetry Christiana meditatio de peste (Nuremberg: Catharina Gerlachin 1582) resembles contemporary Lutheran production. The main poem is written in iambic dimeters and describes the plague raging in Bohemian towns. L. considers the plague to be a  punishment for multiplying sins, asking God for mercy. L., who allegedly wrote the poem during his trip to Nuremberg, considers the plague to be a punishment for multiplying sins, asking God for mercy. The poem contains quotations from the Old and New Testaments, and at the end a quote from M. Collinus. A unique collection of religious poetry is Bicinia nova… (Prague: typis Nigri­ nianis 1579). The main author of the work is claimed to be the composer Ondřej Chrysoponus Jevíčský / Andreas Chrysoponus Gevicenus, working in Prachatice. Bicinium (a composition for two voices) was a genre of social music popular especially in Germany and Italy. In the Czech lands, this is the only extant collection of this type, which also has an educational dimension (Sršňová 1982: 164). After L. sent Chrysoponus his elegiac couplets in Latin, Chrysoponus composed original tunes for them (for a musicological analysis, cf. Sršňová 1982: 166–7). To the music, D. Crinitus then composed Czech verses, which thus do not correspond to the Latin original and often cannot even be sung to the melodies (Sršňová 1982: 162). Chrysoponus dedicated the preface to L., who allegedly also initiated the publication of the collection in the arrangement for two voices

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and also covered the costs of the edition. The collection is divided into ten parts (decades), each comprising ten elegiac couplets on various religious and moral themes. It begins with the list of all the songs, followed by the main notated section, with parallel Latin and Czech texts below the notation. The second edition has only been preserved in fragments (RHB 6: 196). As indicated by P. Daněk (2015: 17–8), the sheet music printed by the printer Jiří Nigrin resembled that printed by Katharina Gerlachin, with whom L. also cooperated. b Occasional Poetry L. wrote eight individual occasional poems dedicated to Jan Hodějovský the Elder of Hodějov for the collection Far­ ragines; these are conventional reports on foreign affairs, complaints about the lack of interest of ordinary people in education, New Year’s wishes and epicedia. More compositions about members of the Hodějovský family are included in the volume De obitu nobilis et honestae matronae… (Prague: Thomas Mitis, Ioannes Caper 1563), where L. contributed epicedia on Hodějovský’s late wife and epithalamia on his new marriage. The volume also includes a relatively long composition celebrating the marriage of Bernard of Hodějov (124 elegiac couplets). Martínek has already noticed the tendency to place Collinus’s poems at the beginning and Mitis’s at the end of more important units; later, this practice was adopted by L. in his self-presentation in the collection De obitu nobilis et hones­ tae matronae (Martínek 2012: 282). L.’s short poems on the deaths of important figures or fires of towns were printed

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even later  – three of them were incorporated into Diadochos by → Bartoloměj Paprocký of Hloholy; his verses were last published as late as in the edition of → Campanus’s Czechias from 1652. L. further wrote texts related to his performance of university functions. These are prosaic and poetic invitations to disputations from 1567 and 1568 and to Bachelor examinations and graduations from year 1568, mainly preserved in manuscripts (for their list, cf. RHB 3: 220–4). 4 Occasional Prints in Prose L. published several Latin broadsides, which are also connected with his university activities. Annotatiuncula quorun­ dam annorum vitae et cursus M. Ioannis Hussii (s.l.: s.t. s.a.) contains 17 reports on the life and death of M. John Hus, who is presented as a Protestant martyr (for the later complementation by Marek Bydžovský, cf. RHB 3: 223). The reports from this broadside were used by Nicolaus Reusner in his work Icones sive imagines virorum literis illustrium (Strasbourg 1587, fol. A3b, cf. RHB 6: 246). As the dean of the Faculty of Arts, L. published leaflets announcing the legal disputation of Pavel Pressius (1568). Together with Mitis, he created a broadside on the death of Tomáš Husinecký and a broadside containing verses on the deaths of various other scholars associated with the university who died in 1555–1565 (i.a. Jan Hortensius and → Sebastianus Aerichalcus). III Bibliography Works: For the bibliography of L.’s works, see RHB 3: 220, 224; RHB 6: 195–6;

Knihopis K3323, K5012, K5060; BCBT31159, BCBT32259, BCBT32947, BCBT3414, BCBT36987, BCBT37030, BCBT37034, BCBT37047, BCBT37049; VD16 L 3269, VD16 L 3268. Modern ed.: Andreas Chrysoponus Gevicenus, Bicinia nova 1579:  dvojhlasé zpěvy s nástroji ad lib. [Songs for Two Voices with Instruments ad lib.], ed. M.  Sršňová, M. Horyna. Praha, 1989 (it contains a facsimile of the work combined with a translation into Czech and modern notation). Modern transl.: Businská 1975: 140–3 (a translation of the poems). Bibl.: LČL 2: 1253–4; RHB 3: 224; RHB 6: 196. J. Hejnic, K drobným historickým spisům Prokopa Lupáče [On the Short Historical Writings by Prokop Lupáč]. In: ZJKF 6 (1966), 81–7; N. Štěpinová, D. Vaigendová, První české historické kalendáře [The First Czech Historical Calendars]. In: AUC  – PH 5, Studia his­ torica 26 (1982), 25–37; M. Sršňová, Bicinia nova Ondřeje Chrysopona Jevíčského [Bicinia nova by Chrysoponus]. In: ČNM 151 (1982), 161–9; J. Hejnic, Veleslavínův Kalendář historický z majetku Daniela a Samuela Adamů z  Veleslavína [Veleslavín’s Kalendář historický from the Property of Daniel and Samuel Adam of Veleslavín]. In: LF 108 (1985), 83–93; N.  Kubů, D. Picková, Historické kalendáře v  českém humanistickém dějepisectví [Historical Calendars in Czech Humanist Historiography]. In: Historický obzor 3/10 (1992), 286–91; Storchová 2011: 222–30; Martínek 2012; P. Daněk, Historické tisky vokální polyfonie, rané monodie, hudební teorie a instrumentální hudby v českých zemích do roku 1630: se

Lyttichius, Albertus  

soupisem tisků z let 1488–1628 uložených v Čechách [Historical Prints of Vocal Polyphony, Early Monody, Music Theory, and Instrumental Music in the Czech Lands before 1630. Supplemented with a List of Prints from 1488–1628 Deposited in Czech Collections)]. Praha, 2015; A. Pálka, Matouš Collinus z  Chotěřiny jako upravovatel protipapežské pole­ miky z roku 1462 [Matthaeus Collinus as a Reviser of the Anti-Papal Polemic from 1462] (forthcoming in the journal Antiqua Cuthna). Lucie Storchová

Lyttichius, Albertus (Littichius, Lüttich, Lyttich, Luttich, M. Albertus Valle Ioachimicus) 1539, Jáchymov – 23 September 1609 (?) a teacher, an author of textbooks of theology and Greek I Biography The year of L.’s birth is mentioned only in Cerroni’s Scriptores regni Bohemiae…, which also contains precise information on the date of his death and most of the other biographical data we have. Nothing is known about L.’s youth; specific information on him first appears in the sources for 20 April 1562, when he matriculated at the university in Wittenberg. He received his Master’s degree in 1575, after which he worked as a teacher in Marienberg (from 1575) and Annaberg (from 1576), where he later became the headmaster of the local school (1577). In

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1577–1592 he also worked as a superintendent there (Grünberg 1940: 576). In 1597 he was documented as a superintendent in the town of Bischofswerda. Another known member of L.’s family is his younger brother Elias (1548– 1584), who likewise studied at the university in Wittenberg (matriculating on 6  May 1569) and was the author of an encomiastic poem printed in L.’s Incu­ nabulae evangelicae doctrinae. Apparently, L’s son  – likewise called Albert (1594–1632) – also received higher education and worked as a superintendent in Annaberg (Grünberg 1940: 576). L. was a great admirer of Philipp Me­ lan­chthon’s work, probably thanks to his studies in Wittenberg. He was in frequent contact with other scholars of his time, in particular those working at the university in Wittenberg and in the circle of Melanchthon’s co-workers and students. These included, for example, the physician →  Johannes Mathesius (also originally from Jáchymov) and the classical philologist and later professor of the Leipzig academy, Gregorius Bersman, who wrote an introductory laudatory poem for L.’s textbook of Old Greek Compendiaria Graecae gramatices isagoge (see below), for which a poem was also written by Osvaldus Brinner, an author of occasional poetry. L. also cooperated with the composer and theologian Nikolaus Selnecker, who edited the first edition of L.’s Ques­ tiun­culae examinis theologici. The brothers Johann and Antonius Oldenburg were among L.’s patrons. II Work L.’s oeuvre is predominantly of pedagogical character. His most famous educa-

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tional works are textbooks for younger school pupils, one of which focuses on the basics of Lutheran theology, and another on classical Greek. In particular, L.’s textbook of theology, Questiunculae examinis theologici, originally published with less success in German under the title Fragestücke von den Hauptpunkten reiner christlichen Lehre, appears to have been very popular in its time: its Latin version was published in four editions in Leipzig and one in Dresden. L. later expanded and complemented it and published it again under the title Incunabula doctrinae evangelicae (Görlitz: Ambro­ sius Fritsch 1587). L.’s close relation to the instruction of theology is also evidenced by a German preface he wrote for the 1597 edition of Luther’s Small cate­ chism (Martínek 1968: 82). His textbook of Old Greek, Compendiaria Graecae gra­ matices isagoge, was less widespread. It is evident that L. wrote most of his works in Latin, but he must also have had a good command of German and Old Greek and probably also Hebrew, as can be inferred from his Hebrew entry in the album amicorum of Georg Albert Multz of Walda from 1589 (Album amicorum van G. A. Multz, fol. 51v). L. also devoted himself to poetry – in the broadside entitled Hodoeporicon  … Pauli Apostoli … cum tabella topogra­ phica (Leipzig: Wolfgang Mayerpeck c. 1580), he describes St Paul’s journeys in the Near East in elegiac couplets, complemented with dates and references to biblical locations. 1 A Textbook of Theology L.’s Latin textbook of the basics of Lutheran theology Questiunculae examinis theo­

logici de praecipuis capitibus doctrinae Christianae… (Leipzig: Iohannes Rhamba 1574) is written in the form of questions and answers and is dedicated to An­dreas Heyl, a burgher of Leipzig. It is essentially L.’s selection of theological axioms and prayers from Philipp Melanchthon’s works. L.’s text is further complemented by texts from other authors, e.g. interpretations of certain theological terms in Greek by Joachim Camerarius and the Latin translation Paraphrasis sym­ boli apo­stolici, which L. adopted from Johannes Mathesius. The later extended edition of the same textbook, entitled In­ cunabula doctrinae evangelicae (Görlitz, 1587), is likewise dedicated to Andreas Heyl, but in the dedication letter L. also addresses all the citizens of Amberg. In terms of content, this edition is complemented by L.’s own Latin translation of Joachim Camerarius’ Greek explanation of theological terms and an overview of Martin Luther’s articles of the Lutheran faith. This new edition is also complemented by short encomiastic texts from other authors  – a  poem in Latin and Greek in celebration of L., written by his brother Elias, and a letter from the editor of the first edition, Nikolaus Selnecker, to L.’s patrons Jan and Antonius Oldenburg. 2 A Textbook of Old Greek L.’s textbook of Old Greek, Compendiaria Graecae gramatices isagoge… (Leipzig: Iohannes Rhamba 1577), is introduced by a dedication letter addressed to the Annaberg councillors and is accompanied by several commendations and recommendations: the whole textbook is introduced by a poem by Gregorius Bersman

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celebrating L. as a teacher; L.’s own dedication letter is followed by a poem of similar content by Oswald Brinner from Pirna. The textbook teaches the Greek alphabet and pronunciation in detail; it further explains individual parts of speech, their grammatical categories and their position in syntax. A short final section is devoted to prosody.

ruler and his education. In addition to Lutheran theological foundations and allusions to the works of the Church Fathers, L.’s interpretations also frequently allude to the classical tradition and Latin quotations. The work is complemented by a scheme summarising the principles of the Ten Commandments, presented clearly for teenagers.

3 A Historical Work The catalogue Serenissimorum et poten­ tissimorum regum Bohemiae catalogus… (Wittenberg: s.t. 1572) presents 20 kings of Bohemia, from Vratislaus I to Maximi­ lian II, in the form of short poems mostly comprising 8–12 verses in elegiac couplets.

III Bibliography Work: RHB 3: 230–1. VD16 B 1549; VD16 C 377; VD16 C 378; VD16 C 4729; VD16 L7770; VD16 M1530; VD16 M 1531; VD16 M3959; VD16 M3960; VD16 M 4009; VD16 M 4010; VD16 ZV10214; VD16 ZV10786; VD16 ZV 10788; VD16 ZV10791; VD16 ZV 10804; VD16 ZV 27975, VD16 ZV 25018; VD16 ZV 27934. Bibl.: For earlier literature, see RHB 3: 231; RHB 6: 196–8. J. P. Cerroni, Scriptores regni Bohe­ miae […]. Moravský zemský archiv Brno, G 12, I 110, f. 168a–b; K. E. Förstermann, Album Academiae Vitebergensis 2: Ab a. Ch. MDII usque ad a. MDCII. Halle, 1894, 31. R. Grünberg, Sächsisches Pfarrerbuch. Die Parrochie und Pfarrer de Ev.-Luth Landeskirche Sachsens (1539– 1939). Freiberg, 1940, 576. J. Martínek, Zpráva o průzkumu humanistických bohemik v Berlíně a Zwickau [A Report on the Investigation of Humanistic Bohemica in Berlin and Zwickau]. In: LF 9 (1968), 74–83.

4 An Exegesis of a Psalm The German work with the Latin title Torneutica Salomonis (Dresden: Hiero­ nymus Schütz 1593) contains an exegesis of Psalm 127, which L. interprets as Solomon’s school. It is dedicated to the children of the Elector of Saxony: the dukes Christian, Johann Georg and August and their sisters Sophia and Dorothea. The main text contains a series of quotations from Luther’s translation of the psalm (‘Ein Lied Salomos im Höhern Chorʼ), each followed by L.’s exegesis in prose. L. focuses on the role of education in teaching children piety and morality and on the correct functioning of a Lutheran family and community. He also pays attention to the duties of the proper

Zuzana Lukšová

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S. El Kholi, J. Lněničková, M. Vaculínová, Leonhartus Albertus und sein Gedicht über die Glasherstellung. In: LF 135 (2012), 367–402. R.J.W. Evans, Rudolf II and His World: A Study in Intellectual History 1576–1612. Oxford, 1973. O. Fejtová, Jednota bratrská v městech pražských v době předbělohorské a rejstřík členů pražského sboru [The Unity of the Brethren in the Towns of Prague before the Battle of White Mountain and an Index of the Members of the Prague Congregation]. Praha, 2014. J. L. Flood, Poets Laureate in the Holy Roman Empire: A Bio-bibliographical Handbook. 5 vols, Berlin, New York, 2006. Historia litteraria v českých zemích od 17. do počátku 19. století [Historia litteraria in the Czech lands from the 17th Century until the Beginning of the 19th Century], ed. J. Förster, O. Podavka, M. Svatoš. Praha, 2015. Philipp Melanchthon. Der Reformator zwischen Glauben und Wissen. Ein Handbuch, ed. G. Frank. Berlin, Boston, 2017. E. Frimmová, Daniel Basilius (1585–1628): život a dielo [Daniel Basilius (1585–1628): His Life and Work]. Bratislava, 1997. E. Frimmová, Un médiateur culturel au XVIIe siècle: Peter Fradelius (1580–1621), vice-recteur de lʼUniversité de Prague. In: La France et l’Europe centrale: Médiateurs et médiations, ed. A. Marès. Paris, 2015, 23–40. T. Fuchs, Philipp Melanchthon als neulateinischer Dichter in der Zeit der Reformation. Tübingen, 2008. Rudolf II and Prague: The Imperial Court and Residential City as the Cultural and Spiritual Heart of Central Europe, ed. E. Fučíková, J. Bradburne, B. Bukovinská, J. Hausenblasová, L. Konečný, I. Muchka, M. Šroněk. Prague, 1997. Václav Hájek z Libočan, Kronika česká [Bohemian Chronicle], ed. J. Linka. Praha, 2013. J. Halama, Sociální učení českých bratří 1464‒1618 [The Social Teaching of the Bohemian Brethren in 1464‒1618]. Brno, 2003. Kryštof Harant z Polžic a Bezdružic, Putování aneb Cesta z Království českého do Benátek a odtud po moři do země Svaté, země judské a dále do Egypta a velikého města Kairu [A Pilgrimage or a Journey from the Kingdom of Bohemia to Venice, and from There by Sea to the Holy Land, the Land of Judah and Further to Egypt and the Great City of Cairo]. 2 vols., ed. H. Bočková. Praha, Brno, 2017. Studien zum Humanismus in den böhmischen Ländern IV. Später Humanismus in der Krone Böhmen, ed. H. B. Harder, H. Rothe. Dresden, 1998. T. Havelka, Antické prvky v české renesanční postilografii [Traces of Antiquity in Czech Renaissance Postilography]. In: Historia Olomucensia, Supplementum 34 (2014), 121–32. J. Hejnic, Dva humanisté v roce 1547. Jan Šentygar a Bohuslav Hodějovský [Two Humanists in 1547: Jan Šentygar and Bohuslav Hodějovský]. Praha, 1957. J. Hejnic, Zu den Epikureisch-Lucrezischen Nachklängen bei den böhmischen Humanisten. In: LF 90 (1967), 50–8. J. Hejnic, Latinská škola v Plzni a její postavení v Čechách (13.–18. století) [The Latin School in Pilsen and Its Position in Bohemia (in the 13th–18th Centuries)]. Praha, 1979. J. Hejnic, Počátky renesančního humanismu v okruhu latinské školy v Plzni [The Beginnings of Renaissance Humanism in the Circle of the Latin School in Pilsen]. In: Minulostí Západočeského kraje 19 (1983), 117–36. H. Helander, The Gustavis of Venceslaus Clemens. In: Germania Latina – Latinitas Teutonica, ed. E. Kessler, H. C. Kuhn. München, 2003, 609–22. H. Helander, Gustavides. Latin Epic Literature in Honour of Gustavus Adolphus. In: Erudition and Eloquence: The Use of Latin in the Countries of the Baltic Sea (1500–1800). ed. O. Merisalo, R. Sarasti-Wilenius. Helsinki, 2003, 122–34.

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D. Martínková, Literární druh veršovaných popisů měst v naší latinské humanistické literatuře [The Literary Genre of Verse Descriptions of Towns in the Latin Humanist Literature in the Czech Lands]. Praha, 2012. D. Martínková-Pěnková, Polemika dr. Racka Doubravského proti Martinu Lutherovi [The Polemics of Dr. Racek Dubravus against Martin Luther]. In: LF 78 (1955), 241–6; LF 79 (1956), 88–90. J. Matyášová, Právní obsah Pamětí Mikuláše Dačického z Heslova [The Legal Content of the Memoirs of Mikuláš Dačický of Heslov]. In: Právněhistorické studie 44/2 (2015), 28–46. N. Mout, „Dieser einzige Wiener Hof von Dir hat mehr Gelehrte als ganze Reiche Anderer“. Spät­ humanismus am Kaiserhof in der Zeit Maximilians II. und Rudolfs II. (1564–1612). In: Späthumanismus. Studien über das Ende einer kulturhistorischen Epoche, ed. N. Hammerstein. Göttingen, 2000, 46–64. T. Nejeschleba, Theory of Sympathy and Antipathy in Wittenberg in the 16th Century. In: AUPO – Philosophica VII (2006), 81–91. B. Neškudla, Český překlad Erasmovy Rukověti křesťanského rytíře [The Czech Translation of the Enchiridion Militis Christiani by Erasmus of Rotterdam]. In: Bibliotheca Strahoviensis 10 (2011), 91–104. B. Neškudla, Řehoř Hrubý z Jelení a takzvaný národní humanismus (k pětisetletému výročí úmrtí Řehoře Hrubého z Jelení) [Řehoř Hrubý of Jelení and So-Called National Humanism (On the Five-Hundredth Anniversary of the Death of Řehoř Hrubý of Jelení)]. In: ČL 62/5 (2014), 728–51. F. Outrata, Vavřinec Benedikt Nudožerský jako typ humanistického vzdělance [Vavřinec Benedikt Nudožerský as a New Type of Humanist Scholar]. In: AUC – HUCP 42/1–2 (2002), 59–74. V. Pelc, Jan Hubecius a Bartoloměj Martinides: Dva humanistické popisy Prahy [Ioannes Hubecius and Bartholomaeus Martinides: Two Humanist Descriptions of Prague]. Praha, 2019. J. Pešek, Měšťanská vzdělanost a kultura v předbělohorských Čechách 1547–1620 [Burgher Education and Culture in Bohemia before the Battle of White Mountain in 1547–1620]. Praha, 1993. J. Pešek, Pražská univerzita a městské latinské školy [The Prague University and Town Latin Schools]. In: Dějiny Univerzity Karlovy 1347/48–1622. 1, ed. M. Svatoš. Praha, 1995, 219–26. P. Petitmengin, Un ami de Melanchthon: Sigismundus Gelenius, éditeur et traducteur de textes classiques et patristiques. In: Die Patristik in der frühen Neuzeit. Die Relektüre der Kirchenväter in den Wissenschaften des 15. bis 18. Jahrhunderts, ed. by G. Frank, S. Locher. Stuttgart-Bad Cannstatt, 2006, 86–91. W. Poole, Down and Out in Leiden and London: The Later Careers of Venceslaus Clemens (1589– 1637), and Jan Sictor (1593–1652), Bohemian Exiles and Failing Poets. In: The Seventeenth Century 28/2 (2013), 163–85. E. Pražák, Řehoř Hrubý z Jelení. Praha, 1964. I. Purš, H. Kuchařová, Knihovna arcivévody Ferdinanda II. Tyrolského. Texty [The Library of Ferdinand II, Archduke of Further Austria: Texts]. Praha, 2015. Alchemy and Rudolf II: Exploring the Secrets of Nature in Central Europe in the 16th and 17th Centuries, ed. I. Purš, V. Karpenko. Prague, 2016. T. Rataj, České země ve stínu půlměsíce. Obraz Turka v raně novověké literatuře z českých zemí [The Czech Lands in the Shadow of the Crescent: The Image of the Turk in Early Modern Literature in the Czech Lands]. Praha, 2002. N. Rejchrtová, Václav Budovec z Budova [Václav Budovec of Budov]. Praha, 1984. Ch. Reske, Die Buchdrucker des 16. und 17. Jahrhunderts im deutschen Sprachgebiet. Wiesbaden, 2015. M. Rothkegel, Der lateinische Briefwechsel des Olmützer Bischofs Stanislaus Thurzó. Eine ostmittel­ europäische Humanistenkorrespondenz der ersten Hälfte des 16. Jahrhunderts. Hamburg, 2007. „Poslušenství synovské vzkazuji Vám, můj nejmilejší pane otče“. Studium a korespondence kněžského dorostu Jednoty bratrské v letech 1610‒1618 [I Am Sending to You My Filial Obedi-

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ence, My Dearest Father: The Studies and Correspondence of Students of Theology in the Unity of the Brethren in 1610‒1618], ed. M. Růčková. Praha, 2014. B. Ryba, Pražská básnířka v milostné elegii Heinsiově [A Prague Female Poet in Heinsius’s Love Elegy]. In: K dějinám československým v období humanismu. Sborník prací věnovaných Janu Bedřichu Novákovi k šedesátým narozeninám (1872–1932). Praha, 1932, 381–9. B. Ryba, Filip Beroaldus a čeští humanisté [Filippo Beroaldo and Bohemian Humanists]. Praha, 1934. F. J. Schweitzer, Die Böhmischen Brüder und die „Rechenschaft des Glaubens“ von Jan Augusta (1533). Der Wittenberger Druck zwischen Böhmischer und Lutherischer Reform. Hamburg, 2013. J. Šedinová, David Gans: pražský renesanční židovský historik [David Gans: A Prague Renaissance Jewish Historian]. Praha, 2016. R. Seidel, Späthumanismus in Schlesien. Caspar Dornau (1577–1631), Leben und Werk. Tübingen, 1994. O. Sixtová, Hebrew Printing in Bohemia and Moravia. Prague, 2012. F. Šmahel, L’Université de Prague de 1433 à 1622: recrutement géographique, carrières et mobilité sociale des étudiants gradués. In: Les universités européennes du XVIe au XVIIIe siècle: histoire sociale des populations étudiantes, ed. D. Julia, J. Revel, R. Chartier. Paris, 1986, 65–88. F. Šmahel, Die Karlsuniversität Prag und böhmische Humanistenkarrieren. In: Gelehrte im Reich. Zur Sozial- und Wirkungsgeschichte akademischer Eliten des 14. bis 16. Jahrhunderts, ed. R.Ch. Schwinges. Berlin, 1996, 505–13. K. Šolcová, Johannis Jessenii a Jessen pro vindiciis contra tyrannos oratio. In: AC 29/53 (2015), 145–68. S. Sousedík, Philosophie der frühen Neuzeit in den böhmischen Ländern. Stuttgart, 2009. L. Storchová, Orientalische Gegenwelten? Zur Alteritätskonstruktion des Nahen und „Ferneren“ Orients in böhmischen Reiseberichten der Frühen Neuzeit. In: Egypt and Austria III. The ­Danube Monarchy and the Orient, ed. J. Holaubek, H. Navrátilová, W. B. Oerter. Prague, 2007, 237–47. L. Storchová, A Late Humanist Treatise on the Origin of the Bohemians, the Academic Polemics and Their Potential to Perform the Other: De origine Bohemorum et Slavorum by Johannes Matthias a Sudetis. In: AC 22–23 (2009), 149–206. L. Storchová, Paupertate styloque connecti. Utváření humanistické učenecké komunity v českých zemích [Paupertate styloque connecti: The Shaping of the Scholarly Community in the Czech Lands]. Praha, 2011. L. Storchová, „Durchschnittliche“ Gelehrtenpraxis im Humanismus nördlich der Alpen? Der Umgang mit Homers und Vergils Epen in den Prager Universitätsvorlesungen des Matthaeus Collinus im Jahr 1557. In: SNM-C 57/3 (2012), 41–54. L. Storchová, Konkurrierende stories? Zur Konstruktion der Geschichte Böhmens in der lateini­ schen und tschechischsprachigen humanistischen Historiographie. In: Mediale Konstruktionen in der Frühen Neuzeit, ed. W. Behringer, M. Havelka, K. Reinholdt. Affalterbach, 2013, 115–38. L. Storchová, Bohemian School Humanism and Its Editorial Practices (ca 1550–1610). Turnhout, 2014. L. Storchová, “The tempting girl I know so well”. Representations of Gout and the Self-Fashioning of Bohemian Humanist Scholars. In: Early Science and Medicine 21 (2016), 511–530. L. Storchová, Adaptace pověsti o dívčí válce v české humanistické literatuře [Adaptations of the Legend of the Maidens’ War in Bohemian Humanist literature]. In: ČL 67/6 (2019), 849–75. M. Svatoš, Humanismus an der Universität Prag im 15. und 16. Jahrhundert. In: Studien zum Humanismus in den böhmischen Ländern, ed. H.-B. Harder H. Rothe. Köln, Wien, 1988, 195–206. E. Svobodová, K nejstaršímu českému překladu Plutarcha [On the Earliest Czech Translation of Plutarch]. In: LF 78 (1955), 247–254.

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 733

M. Tošnerová, Kroniky českých měst z předbělohorského období. Úvod do studia městského kronikářství v Čechách v letech 1526–1620 [Chronicles of Bohemian Towns before the Battle of White Mountain. An Introduction to the Study of Town Chronicles in Bohemia in 1526–1620]. Praha, 2010. M. Truc, Die gesellschaftliche Aufgabe der Prager Karls-Universität in der zweiten Hälfte des 16. und am Anfang des 17. Jahrhunderts. In: Später Humanismus in der Krone Böhmen 1570–1620, ed. H.-B. Harder, H. Rothe. Dresden, 1998, 203–10. J. Truhlář, Humanismus a humanisté v Čechách za krále Vladislava II. [Humanism and Humanists in Bohemia under King Vladislaus II]. Praha, 1894. J. Truhlář, Dva listáře humanistické. 1. Dra. Racka Doubravského. 2. M. Václava Píseckého s doplň­kem Listáře Jana Šlechty ze Všehrd [Two Humanist Books of Letters. 1. Letters by Racek Dubra­vius. 1. Letters by M. Václav Písecký Complemented by a Book of Letters by Jan Šlechta of Všehrdy]. Praha, 1897. M. Vaculínová, Užití jazyků v humanistické poezii raného novověku v Čechách [The Use of Languages in the Humanist Poetry of the Early Modern Period in Bohemia]. In: K výzkumu zámeckých, měšťanských a církevních knihoven. Pour une étude des bibliothèques aristocratiques, bourgeoises et conventuelles. Jazyk a řeč knihy, ed. J. Radimská. České Budějovice, 2009, 31–9. M. Vaculínová, Paulus a Gisbice (1581–1607). Ein böhmischer Dichter und seine Studienreise nach Leiden. In: Humanistica Lovaniensia 58 (2009), 191–215. M. Vaculínová, Humanistische Dichter aus den böhmischen Ländern und ihre Präsenz in den gedruckten nicht bohemikalen Anthologien des 16.–17. Jahrhunderts. In: LF 132/1–2 (2009), 9–23. M. Vaculínová, Zikmund Hrubý z Jelení a jeho život v Basileji [Sigismundus Gelenius and His Life in Basel]. In: LF 135 (2012), 91–124. M. Vaculínová, Exhortatory Poems against the Turks in the Latin Poetry of the Czech Lands. In: Christian-Muslim Relations. A Bibliographical History. Vol. 9: Western and Southern Europe (1600-1700), ed. D. Thomas, J. Chesworth. Leiden, 2017, 1008–19. M. Vaculínová, Náboženské aspekty v Černovického eposu De bello Pannonico [Religious Aspects in the Epic De bello Pannonico by Joannes Czernovicenus]. In: LF 141/3–4 (2018), 449–83. M. Vaculínová, Obraz Prahy v latinských literárních dílech raného novověku [The Image of Prague in Latin Literary Works of the Early Middle Ages]. In: Documenta Pragensia 37 (2019), 269–87. P. Večeřová, Šumanská tiskárna 1585–1628 [Schumann’s Printing Workshop 1585–1628]. Praha, 2002. L. Veselá-Prudková, Židé a česká společnosti v zrcadle literatury. Od středověku k počátkům emancipace [Jews and Czech Society in the Mirror of Literature: From the Middle Ages until the Beginning of the Emancipation]. Praha, 2003. L. Veselá, Knihy na dvoře Rožmberků [Books at the Rožmberk Court]. Praha, 2005. L. Veselá, Hebrew Typography at Non-Jewish Bohemian Printing Houses during the 16th and 17th Centuries. In: Hebrew Printing in Bohemia and Moravia, ed. O. Sixtová. Praha, 2012, 165–75. L. Veselá, Rytíř a intelektuál: Hieronym Beck z Leopoldsdorfu a jeho knihovna [A Knight and Intellectual: Hieronymus Beck von Leopoldsdorf and His Library]. Praha, 2016. P. Voit, Moravský knihtisk první poloviny 16. století a jeho vztahy k českým tiskárnám [Moravian Book Printing in the First half of the 16th Century and its Relation to Czech Printing Workshops]. In: Knihtisk v Brně a na Moravě, ed. J. Kubíček. Brno, 1987, 103–15. P. Voit, Encyklopedie knihy. Starší knihtisk a příbuzné obory mezi polovinou 15. a počátkem 19. století [Encyclopaedia of the Book: Earlier Book Printing and Related Fields between the Middle of the 15th Century and the Beginning of the 19th Century]. Praha, 2006.

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P. Voit, Role Norimberku při utváření české a moravské knižní kultury první poloviny 16. století [The Role of Nuremberg in the Formation of Bohemian and Moravian Book Culture in the First Half of the 16th Century]. In: Documenta Pragensia 29 (2010), 389–457. P. Voit, Český knihtisk mezi pozdní gotikou a renesancí. Vol. 1: Severinsko-kosořská dynastie 1488–1557 [Czech Book Printing between the Late Gothic and the Renaissance, I: The Severin-Kosořský Dynasty (1488–1557)]. Praha, 2013. P. Voit, Český knihtisk mezi pozdní gotikou a renesancí. Vol. 2: Tiskaři pro víru a tiskaři pro obrození národa 1498–1547 [Czech Book Printing between the Late Gothic and the Renaissance, II: Printers for Faith and Printers for the National Revival in 1498–1547]. Praha, 2017. P. Voit, Koncept humanismu v marxisticky formované paleobohemistice (1956–1996) [The Concept of Humanism in Marxist-influenced Old Czech Literary History]. In: ČL 66/6 (2018), 777–812. P. Vorel, Velké dějiny zemí Koruny české [The Great History of the Lands of the Bohemian Crown]. Vol. 7. Praha, 2005. Z. Winter, Děje vysokých škol pražských od secessí cizích národů po dobu bitvy bělohorské (1409–1622) [The History of the University of Prague from the Departure of Foreign Nations until the Battle of White Mountain (1409–1622)]. Praha, 1897. Z. Winter, O životě na vysokých školách pražských knihy dvoje: kulturní obraz XV. a XVI. století [Two Books on Life at Prague’s Tertiary Educational Institutions: The Cultural Depiction of the 15th and 16th Centuries]. Praha, 1899. P. Wolf, Humanismus im Dienst der Gegenreformation. Exempla aus Böhmen und Bayern. In: Funktionen des Humanismus. Studien zum Nutzen des Neuen in der humanistischen Kultur, ed. T. Maissen, G. Walther. Göttingen, 2006, 262–302. P. Wörster, Zwei Beiträge zur Geschichtsschreibung in Olmütz in der ersten Hälfte des 16. Jahr­ hunderts. In: Studien zum Humanismus in den böhmischen Ländern Bd. 17, Teil III. Die Bedeutung der humanistischen Topographien und Reisebeschreibungen der humanistischen Zeit bis Zeit Balbíns, ed. H. B. Harder, H. Rothe. Köln, Weimar, Wien, 1993, 35–49. P. Wörster, Humanismus in Olmütz. Landesbeschreibung, Stadtlob und Geschichtsschreibung in der ersten Hälfte des 16. Jahrhunderts. Marburg, 1994.

Index of Names Abdon, Martin 183 Acanthides Horažďovický, Pavel 63 Acanthis, Jakub (Acanthis Mitis) 54, 63–68, 295, 527–528 Acanthis, Kašpar Ladislav 68–72 Accolti, Francesco 552–553 Achilles, Jan 39, 72–75 Achilles, Venceslaus 429 Achillová, Dorota 73 Adalbert (St) 147, 175 Adalbert Vodňanský, Tobiáš (Tobias Adalbertus) 225, 536, 538 Adam of Veleslavín, Daniel (Adamus) 12, 32, 37, 39–40, 54, 75–84, 95–96, 104, 115, 107, 167–169, 175, 189, 211, 216–217, 224–225, 227–229, 231, 240–243, 256, 258–259, 278, 281, 284, 295, 297, 322, 327, 353, 358, 368, 374, 387, 414, 455, 476, 487–488, 490, 496–497, 503, 529, 531, 542, 565, 579, 581–582, 584, 592, 599, 625, 634, 638–639, 641–642, 663, 679–680, 685, 716 Adam of Veleslavín, Samuel (Adamus) 77–78, 160, 229, 231, 295–297, 355, 660, 722 Adami Bystřický, Jan 385, 387, 476, 580, 584 Adamová z Javorníku, Anna 478 Adelfonsus 375 Adelmann von Adelmannsfelden, Bernard 689, 691, 696 Adelmann von Adelmannsfelden, Konrad 689 Adelphus of Heřmanov, Jan 625, 682 Adler, Thomas 473 Adrich, Christiaan van 82 Aelian 393 Aerichalcus, Sebastianus (Presticenus) 28, 84–88, 110, 139, 301, 303, 522, 524, 722 Aerius 403 Aevolus, Caesar 37 Agnes of Bohemia 147, 148, 154, Agricola, Christoph 459 Agricola, Georg 346 Agricola, Konrad 102, 104 Agricola, Melchior 95, 211 Agricola, Peter 685 Agricola, Rodolphus 387 https://doi.org/10.1515/9783110650181-017

Ahmad ibn Seirim 508 Aichmann, Martin 90–91 Ailberus, Anna (née Januarius) 89 Ailberus, Erasmus 90 Ailberus, Johann 89 Ailberus, Johann Peter 90 Ailberus, Josef 90 Aitzing, Michael von 454 Albert V 549 Albertanus Causidicus Brisciensis (Albertano da Brescia) 134 Alberti, Leon Batista 123 Albertina, Elisabetha a Kamenek (Alžběta z Kaménka) 92–94, 412, 414–415, 536, 540 Albertus Magnus 417 Albertus Schlacovaldensis, Leonhartus 54, 97–101, 466, 468, 576, 580 Albertus, Nicolaus (Mikuláš Albert z Kaménka) 76, 92, 94–97, 161, 317, 318, 423, 579 Albinus, Ioannes 282 Albinus, Johannes 442 Albinus, Petrus 277 Albrecht, Meister 134 Albumasar 125, 417 Alcabitius 417 Alciato, Andrea 279 Aldrovandi, Ulisse 427, 611 Alessandrini, Giulio 611 Alethinus, Mikuláš 476, 565 Aletinus Vodnianus, Victorinus 669 Aleutner, Tobias 413 Alexander III 409 Alexander of Verona 518 Alexander the Great 135, 336, 392, 474, 577 Alexander VI 125, 572, 690, 695 Alexandrinus, Julius 612–613 Alexis 397 Alfonso II of Naples 393 Alfonso X (Alfonso the Wise) 122 Alginus, Daniel 101–103, 225, 538 Alhazen see Ibn al-Haytham Alsted, Johann Heinrich 391, 580 Altersperger, Přemysl (Przemislaus Altersberger) 103–105

736 

 Index of Names

Altheimer, Konrad 14 Ambrose (St) 40, 82, 447, 448, 450, 652 Ambrosiades, Pavel 370 Amerbach, Bonifacius 444–446 Amerbach, Veit 298, 301, 308, 546 Andreae, Adam 540 Anemius, Simeon (Šimon Větrovský) 105–107 Angelus Bargaeus, Petrus 141–142 Angelus Vinshemius, Leonhardus (Engel) 176 Angelus, Ioannes 98 Anhalt, Christian von 277 Anna Maria of Baden 381 Anna of Austria 549 Anna of Bohemia and Hungary 206 Anna of Tyrol 47, 333 Anserides of Krapice, Martin 104 Antonio Campano, Giovanni 200, 221, 571 Apelles 261, 577 Apfelius, Michael 379 Apian, Matthaeus 667, 669 Apion of Alexandria 115 Apollonius of Rhodes 261 Aquila, Egidius 143 Aquila, Ioannes (z Plavče, Vorel) 31, 80, 107–109, 230 Aquila, Jan 477 Aquila, Martin 531 Aquilinas, Paulus (Vorličný) 18, 22, 28, 30, 34, 38, 85–86, 88, 109–115, 300, 301, 406, 408, 482–483, 485–486 Arator 85 Arconatus, Hieronymus 46, 190, 238, 413, 480 Aristophanes 448, 450 Aristotle 31, 37, 85, 160, 161, 201, 211, 215, 256, 281, 296, 393, 416, 474–475, 497, 557, 569, 579, 597, 600, 606, 636–637, 661–662 Armbruster, Christophorus 291 Arnobius 448 Arnoldi, Philippo 320 Arnolt, Jan 338 Arnošt of Pardubice 156 Arpinus of Dorndorf, Venceslaus 30, 110, 111, 131, 300, 311, 323 Arpinus, Ioannes 323, 332 Artemisius, Mikuláš (Nicolaus) 110, 300, 309, 311 Artophidius, Ioannes 85 Athanasius 285, 448 Aubrius, Ioannes 151, 211, 212, 347, 614, 621

Aubry, David 92 Auer, Filip 251 Auer, Job 251 August (Elector of Saxony) 514 Augusta, Jan (Jan Kloboučník) 35, 37, 116–121, 181, 183–186, 197, 246–247, 252, 484, 492 Augustanus, Albinus 205 Augustine (St) 10, 40, 247, 368, 403, 447, 448, 450, 552, 553, 652, 710 Augustinus Moravus Olomucensis (Augustin Olomoucký) 7, 14, 121–129, 162–163, 395, 396, 404, 486, 614, 691, 695 Augustus 190, 278, 336, 392 Augustus, duke of Brunswick-Lüneburg 546 Aulus Gellius 454 Aurogallus, Matthaeus 5, 15, 27, 129–131, 300, 690, 693 Ausonius 114, 394 Avantius, Hieronymus 124 Avenarius, Johann see Habermann, Johann Aventin, Matyáš of 581 Avicenna 96, 254, 518 Avienus 349 Bacháček of Nauměřice, Martin 52, 68–69, 105, 160, 167, 189, 231, 256, 263, 282–284, 495, 561, 595, 605, 607, 619, 645, 658 Baden, Anna of 328 Badenský, Šebestián 588 Baer, Ludwig 98–99 Baglioni / Baglionus, Thomas 561, 621 Bakalář, Mikuláš (Štětina) 13, 22, 132–137, 650, 657–658 Balbi, Girolamo see Balbus, Hieronymus Balbín Filip 137 Balbín, Bohuslav 131, 137, 150, 462, 503 Balbín, Jan 137 Balbín, Jan 138 Balbín, Václav 138 Balbinus, Ioannes (z Vorličné) 85, 137–140, 300, 301, 323, 523, 718 Balbus, Hieronymus (Girolamo Balbi) 5, 122, 460, 468, 568, 689–691 Baldhofen, Georgius Martinius 177 Balneatoris Rokeczanus, Laurentius 669 Balthasar, Osek abbot 381 Banno, Ioannes (z Fenixfeldu, a Phoenixfeldo) 26, 140–144, 300, 323, 406, 523, 634, 641, 678, 715 Bär, Oswald 181

Index of Names  

Barbaro, Daniele 637 Barbiano di Belgioioso, Giovan Giacomo 352 Barletius Scodrensis, Marinus (Marin Barleti) 151 Barnes, Robert 407, 409 Baroš of Beluša, Peter 586–587, 682, 683 Bárta, Jan 64 Barth, Kaspar von 178 Barthel, Katharina 361 Bartholdus de Saxoferrato 719 Bartholdus Pontanus, Georgius (z Braitenberka) 46, 57–58, 145–159, 179, 191, 244, 279, 469, 503, 511, 531, 619 Bartholomeus, Enneas Silvius see Piccolomini, Aeneas Silvius Bartholomew the Englishman (Bartholomaeus Anglicus) 156 Bartoloměj Brandýský, Jan 64 Barton, Anna IX Bartoš Písař 150, 217, 592 Bartoš, František Michálek 212, 460 Bartsch, Josef 262 Bartschius, Michael 456 Barvitius, Johannes 68, 146, 174, 412–413, 466 Basil of Caesarea 397, 553 Basilius de Deutschenberg, Daniel 43, 53, 72, 159–162, 167, 168, 221, 336, 426, 609 Basilius, Daniel (the Younger) 159 Basilius, Ioannes 125 Basilius, Samuel 159 Bassaeus, Nicolaus 149 Bassianus Placentinus, Landus 518 Basta, Giorgio 352 Baťa, Jan 370 Báthory, Nicolaus 200 Bauernfeind, Marcus 14, 162, 163 Baumannus, Georgius 270–271 Baume, Jean de la 448, 450 Baumgarten, Konrad 14 Bavor of Kosmačov, Bohuslav (Bavor z Kosmačova) 164–166 Bavor of Kosmačov, Jaroslav 165 Bavor, Ambrož 164 Bayer, Václav see Payer, Václav Bebel, Heinrich 393, 692 Becanus, Martin 441–442 Bechyně of Lažany, Jan 502 Beck of Leopoldsdorf, Hieronymus (Beck von Leopoldsdorf) 197, 380, 382, 641

 737

Becker, Matthias 442 Beckovský, Jan František 217, 503, 678 Bellicatus, Aloysius 518 Bělský, Jakub 565–566 Bembo, Pietro 5 Benedicti, Matěj 588 Benedictus Nudozerinus, Laurentius (Vavřinec Benedikt z Nedožier) 52, 73, 77, 102, 167–170, 221, 225, 256, 258, 332, 388, 419–420, 426, 452, 476, 580, 645–646 Benedikt Nepomucký, Jan 323 Benedikt, Samuel 167 Benedikt, Tobiáš 169 Beneš, Zdeněk 503 Benešovský Philonomus, Matouš 171–173 Benešovský, Václav 171–172 Beňovský, Šimon 279 Berg, Adam 147, 151, 155 Berg, Matthias 282 Bergen, Christianus 90, 540, 546–547 Bergen, Gimmel 90, 538–539 Bergen, Melchior 539–540, 546–547 Berger of Grünberg, Elias (Eliáš Berger z Grünberga) 173–176, 419, 466 Berger of Grünberg, Georg 167, 174, 591 Berger, Daniel 174 Berger, David 174 Berger, Jeremiáš 174 Berger, Jiří 174 Berger, Katarína 174 Berger, Paul 174 Berger, Peter 173–174 Berka of Dubá, Bohuchval 661 Berka of Dubá, Václav 282 Berka of Dubá, Zbyněk 145, 155, 382, 706, 708 Berka of Dubá, Zdislav 507 Berka z Chocně, Jan see Chocenský, Jan Berka, Zdislava see Lemberk, Zdislava of Berlich, Burkhard 536, 539 Berlich, Gotthofred Erik 540 Bernard de Gordon 254 Bernegger, Matthias 436, 439 Bernhard, Paul 364 Beroaldo the Elder, Filippo 6, 127, 393, 400, 553, 654, 655, 657, 689, 695 Berottus, Ludovicus 99 Bersman, Gregorius 723, 724 Bertius, Petrus 467 Bertocchi, Dionigi 391

738 

 Index of Names

Bertram, Anton 441 Bertschius, Caspar 104 Bessarion, Johannes 122, 123, 285 Betengel of Najenperk, Eustach 335 Betengel of Najenperk, Jan 338 Betengel of Najenperk, Kryštof 337 Bethlen, Gábor (Gabriel Betlen) 590, 592, 595, 600 Beuther, Georg 93 Beuther, Michal 718 Beyer, Johannes 364 Beza, Theodore 51, 182, 208, 213, 599 Bezdružický of Kolovraty, Jan 97, 636 Bianchini, Giovanni (Johannes Blanchinus) 125–126 Bibliander, Theodore 210–211 Bicken, Johann Adam von 148 Bílá, Anna Beatrice of 91 Bílá, Friedrich of 91 Bílejovský, Bohuslav 254, 632 Bílek, Jakub 116 Bilovius, Bartholomaeus (Bartoloměj) 46, 98, 176–180, 238, 256, 411, 413, 466, 478–479 Biondo, Flavio 719 Bissmarck, Christoph 92 Black Rose and of Vorličná, Mikuláš of 281, 287, 310–331 Blahoslav, Jan 35, 111, 116–117, 180–188, 247–248, 485, 611, 616 Blanchinus, Johannes see Bianchini, Giovanni Blaurer, Ambrosius 202, 205 Blažek, Michal 66 Blotius, Hugo 317, 635 Blum, Michael 558 Boaistuau, Pierre 161 Bocatius, Ioannes (Bocatius) 209, 412, 419–421, 466 Boccaccio, Giovanni 654–655, 711 Bocerus, Johann 289, 291 Bočková, Hana 368 Bocskai, Stephen (István) 41, 352, 470 Bodianus, Franciscus Vitalis 391 Bodin, Jean 426, 636–637 Boehme, Johann 490 Boëlius, Joachim 178 Boessemesser, Johannes 414 Boethius 662 Boetius de Boodt, Anselm 45 Bohdanecký of Hodkov, Kuneš 650

Bohdanecký of Hodkov, Šraňk 208 Bohemus, Johann 93 Böhme, Jakob 536 Bohutský of Hranice, Jonata (Bohutský z Hranice, Bohutsky a Hranicz) 160, 169, 170, 221, 223, 226, 230, 243, 346–347, 421, 427, 456, 531, 563, 646, 708 Bok, Václav 92, 443, 547 Boldan, Kamil 693 Boleslaus II 333, 504 Bolzanius, Urbanus 303 Bonamici, Lazzaro 444 Bonardus, Peregrinus 378 Boner, Andreas (Fabanus) 550 Bonnoberger, Ludwig 414, 599, 600 Bora, Katharina von 555 Borbonius of Borbnštejn, Jan 648 Borbonius, Matthias (Matyáš Borbonius z Borbenheimu) 46–47, 56, 188–195, 256, 258, 277, 349, 386, 387, 466, 543, 580, 584 Borgia, Francis 36 Borichius, Martin 92 Bořita of Martinice, Jaroslav 146, 151, 536, 706, 712 Bořita of Martinice, Jiří 638 Bořivoj I 151, 232, 345, 592 Borja, Juan de 45, 47 Bornemisa, Paulus 683 Börner, Johann 363 Borrhaus, Martin 445 Bosák Vodňanský, Jan 232 Bosák, Kliment 112 Boskovice, Jan of 565–566, 702 Boskovice, Tas of (Tas Černohorský z Boskovic, Prothasius von Boskowitz und Černá Hora) 124 Bracciolini, Poggio 125, 653 Bragadin, Lorenzo 491 Brahe, Tycho 45, 68, 70–71, 161, 494–496, 498, 562, 594–597, 599–601, 618–619, 685, 687 Brandis, Marcus 416 Brandis, Moritz 551 Brant, Sebastian 375, 692 Brázda, Jakub 645 Brehm, Heinrich 156 Breidenbach, Bernhard von 135, 703 Breitkopf, Georg 550 Brenz, Johann 492

Index of Names  

Břetislav I 222, 230 Brewer, Vavrinec 422, 590–591, 593 Březan, Václav (Václav Břežan) 49, 195–198, 346, 379–380 Březnický, Petr 353 Březová, Vavřinec of 395, 502, 508 Brieg, Johann Christian von 385 Brikcí of Licsko (Brikcí z Licska, Briccius de Licsko) 21, 198–202, 503–504 Bringer, Johann 599–600 Brinner, Oswald 723, 725 Brod, Ondřej of 227 Brodarić, Stjepan 200 Brodějovice, Magdalena of 340 Brosius, Václav 57 Brtnický of Valdštejn / Waldstein, Zdeněk 280 Bruinolus, Joachim 598 Bruncvík, Zachariáš 57, 221, 668, 670 Bruneau de Tartifume, Jacques 429 Bruni, Leonardo 5, 553 Brunner, Ioannes 172 Bruno, Giordano 598, 622, 624 Bruno, Jacobus Pancratius 598 Brunovský, Jan 619 Brus of Mohelnice, Antonín 145, 153, 289, 292, 517 Bruschius, Caspar (Gaspar Brush) 29, 179, 202–207, 698 Bruschius, Jan 203 Bry, Theodor de 48 Brzobohatý, Jan Eustach 384, 387, 580, 584 Bucer, Martin 117, 119, 206, 246 Buchanan, George 168, 225, 332, 620 Buchholzer, Abraham 211, 454, 719 Buchner, August 535, 541 Budé, Guillaume 87 Budovcová of Budov, Anna Magdaléna 386 Budovec of Budov, Adam the Older 208 Budovec of Budov, Václav (Václav Budovec z Budova) 41, 48, 50, 57, 92, 189, 208–215, 384, 386–388, 425, 459, 462, 578, 580–581, 583, 585, 661 Budovec of Budov, Adam (Adam Budovec z Budova) 209, 213, 386, 388 Budychius, Jakub 716 Bugenhagen, Johannes 280, 301, 314, 374 Bukovský, Jeroným 105 Bulderus, Hermann 195 Bulemachus, Martin 110, 523

 739

Bullinger, Heinrich 445 Bünting, Heinrich 82 Bunzon of Bunzov, Jan 75 Burch, Adrian van der 467 Burger, Johann 236 Bürgi, Jost 619 Burleigh, Walter 653, 657, 710 Busbecq, Ogier Ghiselin de 81, 639, 641 Bustis, Bernardino de 711 Buxtorf the Elder, Johannes 95 Buxtorf, Johannes 95, 96, 318 Bydžovský of Aventin, Matěj 215 Bydžovský of Florentinum, Marek (z Florentina) 32, 80, 215–218, 231, 263, 281–282, 287, 496, 527, 529, 627, 662–664, 719, 722 Bydžovský, Pavel 18, 199, 201, 299, 309, 432, 489–491 Bystřický of Bochov, Jan 388 Bystřický of Bochov, Jan Adam 595 Bzenecký the Elder, Václav 112 Bzenecký, Jakub 455–456 Cachedenier, Daniel 467 Caesar, Gaius Julius 125, 168, 190, 385, 392, 687 Cahera, Havel 403, 501, 650 Calagius, Andreas 79, 377, 595 Caligula 190 Calina Strakonicenus, Vencesilaus 669 Callimachus 445, 447, 450 Callistus Xanthopulus, Nicephorus 329 Calpurnius of Brixen, Johannes 400 Calvin, Jean 117, 119, 246, 248 Cambillion, Joannes 212 Cambyses 488 Camerarius the Younger, Joachim (Joachim II Camerarius) 51, 82, 516, 582, 611, 640 Camerarius, Joachim 87, 114, 141–142, 144, 181, 186, 202, 246, 314, 427, 448–449, 724 Camerarius, Ludwig 266, 272 Camillo, Giulio 444 Campani, Giovanni Antonio 200 Campanus of Novara, Johannes 417 Campanus, Ioannes (Jan Campanus Vodňanský) 44, 49–52, 55, 65, 66, 72, 73, 76–77, 95, 101, 102, 104–106, 108, 146, 164, 167, 168, 177, 189, 193, 215, 219–238, 240, 255–256, 260–261, 264, 266–268, 277, 291, 293–297, 303, 332, 346–347, 350–351, 355, 366, 385, 388, 417, 420, 433–438,

740 

 Index of Names

453–454, 456, 458, 460–461, 466, 468–469, 477, 495, 503, 526–528, 535, 537–538, 541, 545, 574–576, 591, 596, 601, 604–605, 607–610, 625, 627, 645–647, 660, 666–669, 671, 674–675 Campanus, Jan 219 Campanus, Tobiáš 219 Campion, Edmund 36, 53 Candidus, Georgius 591 Candidus, Pantaleon 223, 541 Candidus, Sixtus 575, 625 Canisius, Peter 380 Canter, Willem 427 Cantor, Ioannes see Kantor Had, Jan Canutius, Bartholomaeus 619 Čapek, Jan Blahoslav 274 Čapek, Josef Blahoslav 370 Capella of Elbing, Petr 79, 190, 635 Capelli, Carlo 491 Caper, Ioannes (Jan Kozel) 306, 327, 517, 664, 721 Capito, Wolfgang Fabricius 117, 119, 246 Capo, Petr 236–238 Carbo, Ioannes 87, 205–207, 560 Cardano, Gerolamo 494 Carelli, Johannes Baptista 496 Carion, Johann 39, 81, 217, 478 Caroli, Adam 677 Carolides a Karlsperg, Daniel see Karolides, Daniel Carolides, Georgius (of Carlsperk, Carolus, Karel, Karolides, z Karlsperka) 46–47, 50, 76, 79, 176, 178–179, 189, 220, 234, 238–246, 256, 258, 277, 365–369, 377, 411, 413–414, 452, 460, 466, 468, 479–480, 495, 511–512, 527, 529, 531, 542–543, 579–580, 635, 640, 647, 671, 706 Carolus, Adam 311 Caselius, Johannes 142, 289 Čáslavský, Jan Zdeněk 479 Cassianus, Iulianus 562 Cassiodorus, Flavius 39, 81, 201, 639, 640 Castellio, Sebastian 181, 445 Castiglione, Baldassare 47 Catherine (St) 707 Catiline 556 Cato the Elder 113, 249, 393, 552, 674 Catullus 65, 124, 138–139, 142, 144, 437, 468, 583, 587

Caut Suticenus, Ioannes 669 Čechtická, Dorota 455 Čechtická, Juliána 287 Cellarius, Johann 130 Celsus 403 Celtes, Conrad 4–5, 14, 162–163, 204–205, 289, 690–695 Čepelák, Jiří A. 107 Čermák, Jaroslav 706 Černín of Chudenice, Heřman 530, 561 Černínová of Chudenice, Eva Polyxena 367 Černohorský of Boskovice and Černá Hora, Albrecht 110, 112, 186 Černovický z Libé Hory, Jan see Czernovicenus, Ioannes Černovický, Jan Paulinus 355 Černý of Černý Most, Jiří 32, 45, 47, 58, 147, 215, 228, 231, 252, 325, 366, 373–375, 381–382, 404, 471, 496, 510, 566, 586, 645, 654, 665, 706, 707, 709, 711, 717, 719, 721 Černý, Jan 253–254, 631–632 Černý, Jan (Nigranus) 117, 126, 180, 186, 246–248, 253 Cerroni, Johann Peter 668 Červenka, Matěj (Matthias Erythraeus) 246–249, 484 Cervinus Schlaccosylvanus, Balthasar 473 Cervus, Matthaeus (Hirsch) 23, 249–251, 463 Češka, Jan (Pseudo-Češka) 5–6, 22, 200, 251–253, 485, 710 Chalupka, Michal 159 Charles I 269 Charles II of Austria 378, 382 Charles IV 96, 190, 392, 461, 485, 506, 569, 577, 717–719 Charles V 29, 203, 206, 278, 342, 397, 431–432, 445, 548, 559, 639 Cheke, John 445 Chemlinus, Caspar 598 Chemnitz, Martin 362, 364, 441 Cheney, Donald 415 Chimarrhaeus, Jacob 176, 178, 238, 412–413, 466, 511 Chinski, Ioannes 207 Chmelíř of Semechov, Duchek 309 Chocenský, Jan 253–255, 490 Chocholius, Ioannes 644–645 Cholinus, Maternus 87

Index of Names  

Cholossius, Adam 76, 581, 585 Cholossius, Pavel 585 Chorinnus, Ioannes (Jan Chorinus) 51, 79, 149, 177, 189, 228, 255–260, 290, 350, 367, 388, 435, 468, 480–481, 495, 529, 607, 625, 647, 669 Chotěšovský of Chotěšov, Jiří 586 Christian I von Sachsen-Merseburg 536 Christian II of Saxony 440 Christian of Prachatice (Křišťan z Prachatic) 255 Christian of Saxony 538, 725 Christianus, Wilhelm 269, 273–274 Christopherson, John 640 Chrudimský, Jan Felix 565 Chrysoponus Jevíčský, Ondřej 34, 47, 325, 721 Chudecius, Eliáš 260 Chudecius, Georgius 260–262, 294, 671, 674 Chudecius, Vavřinec 260 Chvalský, Evarest 374 Chytraeus, David 208, 211–212, 718 Chytraeus, Nathan 168 Cicada, Jan Václav see Cykáda, Jan Václav Cicero, Marcus Tulius 25, 30, 78, 80, 125–127, 138, 168, 201, 215, 249, 252, 294, 296, 306, 393, 395, 401, 403, 473, 475, 520, 524, 569, 571–573, 584, 636, 638, 651, 652, 674, 710 Cichorius, Tobias 666 Cimperk, Brikcí the Younger of 286 Cirrinus, Barptolomaeus 262–264, 466 Civilius, Jan 372 Čížek, Nikodém 590 Clairvaux, Bernard of 98–99 Clatt, Paulus 291 Claudian 351 Claudius 392 Clelius, Diana 685 Clemens Žebrácký, Václav (Venceslaus Clemens) 50–51, 59, 221, 238, 265–276, 350–352, 354, 386, 437, 591, 595, 600, 708 Clericus Crescentias, Hubertinus 553 Cleynaerts, Nicolas 303 Clingerius, Henricus (Heinrich Klinger von Tennicht) 47, 97, 100, 177, 179, 189, 256, 263, 276–280, 354, 387, 388, 412, 419, 465–466, 468, 470, 580, 584, 605 Človíček of Popovice, Jan 565 Clug, Josephus 307, 409 Clusius, Carolus 612

 741

Cober, Laurentius 474 Cochlaeus, Johannes 353, 395, 555–556, 558, 559 Codicillus of Tulechov, Jakub 85, 280, 287, 495, 716 Codicillus of Tulechov, Petr (z Tulechova, Kodycyllus) 25, 30, 32, 38, 69, 76, 80, 171, 209, 213, 215, 216, 280–288, 300–302, 304, 314, 323, 327, 331, 340, 372–374, 476, 477, 495, 662, 663, 716, 718 Codicillus, Jan 282 Codicius Lactantius, Ioannes 179, 288–293 Codicius, Hieronymus 289 Cognatus, Gilbertus 445 Coler, Christoph 412, 470 Colerus, Ioannes 293–294 Colidius of Solnice, Melchior 77, 160, 167, 237, 294–298 Collinus, Matthaeus (Matouš Kolín z Chotěřiny) 5, 17–19, 21, 25–32, 34, 36, 85, 87, 110, 113, 115, 130–131, 137–144, 179, 199, 280–281, 283, 285, 298–316, 322–323, 327, 329, 331, 406–409, 446, 489, 491, 493–495, 503, 513–514, 516–517, 521–523, 547, 555, 628, 663–664, 677, 679, 715, 718–719, 721 Collinus, Václav 281 Collitius, Iohannes 153 Coluber, Johann (Ioannes) see Had, Jan Columella 393 Comenius, Jan Amos 49, 168, 182, 184, 189, 247, 349, 368, 385, 387, 419, 595, 648, 660–661 Commodus 395 Companus, Matyáš 479 Componius, Lucas 690, 692 Constantine the Great 81, 639–640 Copernicus, Nicolaus 160–161, 495, 598, 618 Coraduz, Rudolf 466 Cordier, Mathurin (Corderius) 114 Cornax, Matěj 406 Cornax, Václav 406 Corsetti, Antonio 400 Corvinus, Ioannes (Jan Korvín Lanškrounský) 323, 326, 349, 441, 715 Corvinus, Mathias 123, 392, 393, 636, 701 Cosmas 104, 151, 395, 459, 462 Cousin, Gilbert 444, 446, 448–450

742 

 Index of Names

Crato von Krafftheim, Johannes 49, 181, 186, 396, 598, 611–614, 635 Crausius, Johannes 419 Creutz, Ulrich 703 Creutzer, Vitus 250, 310, 525 Crinesius, Augustin 317 Crinesius, Christophorus (Grünes, Krines, Slaccowaldo-Bohemus) 95, 316–322 Crinesius, Georg Christoph 317 Crinesius, Wolfgang 317 Crinitus, David (z Hlaváčova) 33–34, 79, 106, 137–138, 281, 300–301, 322–332, 423, 446, 476, 479, 541, 579, 580, 634, 678, 715–716, 718, 720–721, 736 Crispus, Ioannes 487 Crocinus, Matthäus 335 Crocinus, Matthias (Matěj Krocín) 160, 334–339, 370–371, 538 Crocinus, Václav 167 Croll, Oswald 580 Crollius Hassus, Henricus 347 Cropacius, Caspar (Kašpar Kropáč z Kozince) 29, 179, 281, 289, 323–324, 339–345, 463, 464, 715 Cropacius, Ioannes 339–340, 463–464 Cropacius, Tomáš 668, 673 Cruciger, Caspar 206 Cruciger, Felix 248 Cruciger, Petr 344, 528 Crumlovinus, Bernhard (Krumlovský) 464 Crumlovinus, Vitus 249, 463 Crumpolecz Sdiarenus, Andreas 669 Crupius, Pavel 539 Crysteccus, Theophilus 332–334 Csulyak, Istvan 420 Ctiborius, Andreas see Stiborius, Andreas Cujas, Jacques 637 Culmann, Leonhard 683 Cunradus, Caspar 46, 130, 179, 277, 384, 391, 411–413, 423, 466 Curaeus, Achatius 291 Curione, Celio Secondo 181, 444–446 Curius, Jindřich see Dvorský, Jindřich Cuspinianus, Johannes 122–124, 656, 719 Cutenius, Matthias 441 Cyaneus, Ioannes 97 Cykáda, Jan Václav 293 Cyprian (St) 10, 40, 82, 134, 448, 553, 570 Cyril (St) 175, 591

Cyril of Kyršfeld, Václav the Younger 479 Cyrill the Younger, Václav 165 Cyrill Třebíčský, Jan 347, 366 Cyrill, Václav 108 Cyrus II 488 Cyrus the Elder, Matěj 49–50, 195, 211, 346–350, 368, 528, 708 Cyrus the Great 487–488 Cyrus the Younger, Matěj 347–349 Czernovicenus, Ioannes (Jan Černovický z Libé Hory, Sequenides Černovický) 47, 54, 259, 263, 265–266, 268, 273, 277, 350–355, 437, 460, 466, 470, 510, 575, 580 Czernovicenus, Paulus (Pavel Černovický) 355–356 Dačická, Anna 67 Dačický of Heslov, Mikuláš (Mikuláš Dačický z Heslova) 56, 217, 357–360, 708 Dačický, Jiří Jakubův (Georgius Iacobaeus, Iacobidae, Iacobides Daczicenus) 32, 73, 74, 134, 165, 172, 224, 229, 257, 261, 283–284, 296, 329, 343, 367, 478, 543, 566, 627 Dačický, Ondřej 357 Daléchamps, Jacques 582 Dalimil 149, 222, 395, 404, 459, 462, 680 Damašek, Jan 110, 113 Daněk, Petr 512, 617, 721 Daník, Melichar 233 Dante Alighieri 5 Dasypodius, Petrus 21, 114 Dasypus / Dasypodius, Václav 281 Daum, Christian 536–537, 539, 541 Daum, Johann 536 David, Zdeněk V. 366 Day, Barbara IX Decimus Magnus Ausonius 114 Dědek of Vlková, Jan 585 Dee, John 45, 495, 687 Dehn, Johann Caspar 363 Delicianus, Andreas 585 Demosthenes 668, 674, 718 Dentulinová, Alžběta 64 Dentulinus of Turtlštejn / Turtelstein, Adam Lukáš 65 Dentulinus of Turtlštejn / Turtelstein, Martin 64–65 Dentulinus of Turtlštejn / Turtelstein, Vít 97, 100, 224, 479

Index of Names  

Dentulinus Piscenus, Adamus 670 Depelianus, Johann 203 Desiderius Pruskovský, Oldřich 530 D’Este, Leonello 126 Dětský, Mikuláš (Nicolaus Dieczki) 401 Deucer, Christian 361 Deucer, Jan Fridrich 361 Deucer, Johann (Deucerus, Deuzer) 318, 360–365 Didelius Falconoviensis, Bartholomaeus 473 Dieterich, Konrad 441 Dietrich, Veit (Theodorus) 298 Dietrichstein see Ditrichštejn Dietzel, Kaspar 363–364 Dikast, Jiří (Georgius Dicastus, z Miřkova) 55–56, 58, 105, 239, 244, 256, 259, 365–369, 480–481, 528 Dikastová, Apolena 366 Dilherr, Johann Michael 318 Dilphus, Franciscus (Frans van der Dilft) 445 Dio Chrysostom 473, 475 Diodorus Siculus 104 Diogenes 252 Diogenes Laërtius 448 Dionysius of Halicarnassus 448, 450 Dioskorides 39, 52, 513, 515, 517 Ditrichštejn / Dietrichstein, Adam of 141–143, 381 Ditrichštejn / Dietrichstein, František of 57 Ditrichštejn / Dietrichstein, Karel of 513–514 Ditrichštejn / Dietrichstein, Zikmund Jiřík of 629 Dittmann, Robert 121, 188, 249, 617, 662 Diviš of Doubravín, Mikuláš 369–372 Dobner, Gelasius 506 Dobřenský of Černý Most, Václav (z Černého Mostu) 280, 282, 286, 287, 328, 372–376, 478, 566, 582, 679, 711 Dobrovický, Jiří 672 Dobrovský, Josef 117, 182 Dolezal Hradistenus, Ioannes 669 Domináček of Písnice, Jindřich see Dominatius, Henricus Domináček of Písnice, Zikmund see Dominatius, Sigismundus Dominatius a Pisnitz, Henricus (Jindřich Domináček z Písnice) 35, 49–50, 376–379, 467–469

 743

Dominatius, Sigismundus (Zikmund Domináček z Písnice) 50, 376, 379–384 Dominus Jičínský, Blažej 707 Domitian 190 Doms, Johannes Gaspar 159 Donatus, Aelius 21, 305, 306, 483, 494 Donín, Bedřich of 50, 459, 460, 531 Donín, Kryštof of 290 Donín, Ota of 459 Donín, Vladislav of 459, 460 Dörffer, Joannes 414 Dörfling, J. G. 317 Dörfling, Regina 317 Dornavius, Caspar (von Dornau) 49, 97, 189, 209, 210, 211, 213, 226–227, 258, 277, 279, 384–389, 412–413, 437, 459, 461, 466, 579, 580, 583–584, 619, 661, 675 Dorothea of Saxony 725 Dorsch, Johann 353 Doubrava, Václav of 464 Doupovec of Doupov, Erhart 97 Dousa, Janus 465, 468, 470–471 Driesche, Johannes van der 318 Druget, Valent 421 Drusius, Johannes 95 Dryander, Francisco (de Enzinas) 445 Dubánek of Dubany, Chval 650 Dubina, Pavel 420 Dubina, Tomáš 420 Dubnice, Stašek of 289, 291 Dubravius, Ioannes 15, 389–400, 410, 464, 483–485, 503, 517, 541, 555, 612–613 Dubravus of Doubrava, Karel 400 Dubravus of Doubrava, Racek (Racek Dubravus z Doubravy, Rodericus Dubravius) 2–3, 7, 11, 15, 163, 400–405, 692 Dudić, Andreas (Dudith) 611 Duncker, Andreas 546 Dürer, Albrecht 192 Dus, Jan A. 172 Dvořecká of Olbramovice, Anna 367 Dvorský / Curius, Jindřich 31, 253, 299, 308, 309, 313, 490 Dvorský, František 232 Dvorský, Matěj 216, 663, 715 Eber, Paul 72, 208, 280, 298, 314–315, 374, 522, 717–718 Eberbach, Peter 124 Eberhard, duke 362

744 

 Index of Names

Eberhard, Matyáš 586, 588 Eberhrad, Caspar 249–250 Eck, Johann 206, 312, 560 Eck, Valentin 123 Ecker, Václav (Eckerus) 179, 301 Eckert, Alfred 363 Eder, Georg 249, 251, 292 Eder, Wolfgang 70, 156, 377 Edlinger Novadomensis, Nicodemus 670 Egenolph, Paul 412 Egerer, Gregor 361, 363 Eichhorn, Andreas 177, 179, 413 Eichhorn, Ioannes 291 Eisenbinner, Georg 104 Ekler, Péter 123, 129 Elephantius, Heinrich 685 Elizabeth of Austria 311, 397 Elizabeth of Austria 679 Elizabeth of Hungary (St) 232 Elizabeth Stuart 270, 371 Ellenbogen, Johann Georg (Jan Jiří Loketský) 203 Elterlein, Johann Georg von 276 Emmelius, Helfricus 79 Enden, Cornelius ab 79 Enderlein, Matthes 362–363 Endter, Johan Friedrich 598 Endter, Michael 598 Endter, Wolfgang Moritz 532 Endter, Wolfgang the Elder 93, 563 Ennius, Šimon 23, 85, 110, 140–141, 300–301, 406–410, 482, 486, 514, 520 Epaphroditus 115 Ephorinus, Anselmus 446, 449–450 Episcopius, Nicolaus 445–447 Erasistratus 597 Erasmus of Rotterdam 6, 11, 24, 30, 38, 47, 56, 99, 111, 113–114, 182, 205, 211, 283, 299, 381–382, 392–393, 444–446, 448–450, 454, 485, 520, 528, 555, 559, 569–572, 626–628, 630, 652, 656 Ernest of Austria 155, 327, 614 Erythraeus, Valentin 141 Espich, Valentin 582 lʼEspine, Jean de 82, 478, 642 Essinius, Paulus (Pavel Ešín) 453 Estella, Diego de 152 Etesius Sušický, Matěj 436 Etzlaub, Erhard 632

Euclid 416 Eulenspiegel, Till 210 Eusebius of Caesarea 39, 81, 135, 329, 639, 640 Eutropius 447, 450 Eutyches 641 Evans, Robert J.W. 461 Excertier, Ianus 585 Exner of Hirschberg, Balthasar 46, 93–94, 97, 176, 179, 238, 277–278, 384–385, 411–415, 466, 468 Faber of Budějovice, Václav (Václav Faber z Budějovic, Wenceslaus Faber de Budweis) 416–419 Faber, Johann 491, 560 Faberius Vožický, Jan 73, 75 Fabián, Maximilián 420 Fabricius of Hlohov, Ezechias 581 Fabricius, Georg 30, 80, 131, 141–142, 144, 300, 302, 306, 314, 444, 449, 638, 694, 698 Fabricius, Laurentius 95, 318 Fabricius, Paulus 289, 324, 453, 495 Fabrizi d’Acquapendente, Girolamo 594 Facilis, Jan 615 Fagilucus Pierius, Sigmund 691 Falloppio, Gabriele 518, 579 Faninus, Lucas 441 Farinola, Valentinus (Mančkovič) 682–683 Fedele, Cassandra 127 Feilitzsch, Caspar von 436, 438 Felinus, Jan 487 Felinus, Šimon see Kocourek, Šimon Felix, Pavel 231 Fels, Adam 594 Fels, Maria 600 Fenzl von Steyr, Hans 317 Ferber, C. 290 Ferdinand I Habsburg 1, 12, 16, 23, 29, 36, 116, 118, 198, 199, 201, 203–205, 217, 278, 306, 313, 327, 342, 345, 363, 390, 393, 397, 402, 432, 485, 489, 491, 493, 497, 547, 554, 555, 662, 677–680, 686 Ferdinand II 43, 162, 174, 229, 352, 371, 388, 428, 461, 592, 595, 619, 620, 647, 709 Ferdinand II of Tyrol 29, 47, 138, 139, 203, 333, 513, 530 Ferdinand III 175 Ferdinand of Bavaria 378

Index of Names  

Ferrandus de Amatis 176 Ferrarius, Václav 717 Ferreri, Johannes Stephan 156 Ferus, Jiří 503 Feuchtius, Jacobus 152 Ficino, Marsilio 572, 693 Fidler, Johann 540 Fikar of Vrat, Jakub 309 Filicki de Filefalva, Ioannes (Jan Filický z Filic) 93, 277, 279, 419–422, 459, 466, 580 Filipec, Jan 124, 701 Filtzscher, Casparus 438 Fincelius, Hiob Wilhelm 546 Firlej, Jan 535 Firmianus Lactantius, Lucius 653 Fischer of Hirsberg, Samuel 361, 413 Fischer, Christoph 465, 469, 471 Fischer, Jakob 421 Fischer, Tobias 597 Fišl of Paumberk, Pavel 284 Flacius Illyricus, Matthias 181, 186, 301 Flaška of Pardubice, Smil 392 Flavín of Rottenfeld, Vít 77, 581, 635, 642 Flavínová of Pokratice, Eva 642 Flemlingus, Johannes 473 Flemming, Susanna 361 Flood, John L. 277 Florian Mathias of Brandenburg 627 Focker, Jakob 560 Fontanus, Jacobus 693 Forgács, Emeric 682 Formia, Margaretha 175 Förster, Josef 698 Forster, Michael 497 Fortius, Jan (Chyba, Hortensius) 25, 94, 422–424, 492 Fracanzano, Antonius 518 Fradelius, Petrus 95, 101–102, 104, 160, 167, 221, 268, 346, 366, 424–430, 437, 535, 537, 590, 601, 619, 671, 674 Franc a Regio Monte, Johann 298 Franc of Liblice, Václav 296 Franzius, Wolfgang 319 Frederick I 104 Frederick III 701, 702 Frederick of Bavaria 206 Frederick V of the Palatinate 42–43, 162, 209, 220, 229, 266, 269–270, 273–274,

 745

350–353, 369–371, 428, 441, 458, 462, 595, 647, 659, 667–668, 708–709 Freher, Marquard 222, 230, 396, 397, 462, 694 Freisleben, Jakob 540 Freitag, Arnold 231 Frenzel von Friedenthal, Salomon (Frencelius) 79, 282, 414, 511 Freytag of Čepirohy, Šebestián 145, 154, 565 Fricke, Angelika 151 Fridericus, Joachim 331 Friedrich Wilhelm I 594 Fries, Johannes 113, 450 Frimmová, Eva 162, 170, 176, 422, 430, 593, 684 Frischlin, Nikodem 230, 537 Frisner, Andreas 417 Fritsch, Ambrosius 496, 724 Froben, Hieronymus 444–445, 447–448, 450, 693 Froben, Johann 448 Frölich, Johannes 420 Fruwein of Podolí, Benjamin 388, 459 Frydberk, Desiderius of 212 Fuchs, Leonhart 579 Fugger, Anton 390, 393, 397 Fugger, Georg 562, 686 Fugger, Karl 302 Fugger, Ulrich 686 Fukar, Rajmund 629 Funck, Johann 478 Funk of Olivet, Jiří 635, 641 Fürstenhain, Libor 14–15, 163 Fux, Petr (Petrus Vulpinus) 430–432 Fux, Šimon 430 Galen 160, 250–251, 254, 517–518, 579, 597, 632 Galerinus, Ioannes 433–436, 438, 672 Galilei, Galileo 561, 621 Galli Černovický, Martin (Havlík) 351, 663 Galli, Jiří (Chrudimenus, Havlíček) 59, 433–440, 538 Galli, Johannes 436 Gallo, Andrea 513, 518, 520 Gans, David 56, 619 Gantz, Joseph 98, 99 Garth, Balthasar 440 Garth, Eleonora-Katharina 440 Garth, Helwig 440–443 Garth, Katharina 440

746 

 Index of Names

Garth, Sabine Justine 440 Garzoni, Giovanni 400–401, 404 Gehel, Mathias 145 Gehler, Michael 210–211, 456 Geiler von Kaisersberg, Johann 689 Gelasius, Jan 73 Gelastus, Havel 299, 313 Gelenius, Anna 445 Gelenius, Erasmus 445 Gelenius, Paul 445 Gelenius, Sigismund 445 Gelenius, Sigismundus (Zikmund Hrubý z Jelení) 5, 24, 27, 42, 115, 130, 180–181, 285, 443–451, 567, 693–694, 697 Gelenius, Simon 451–453 Gelenius, Simon Peter 445 Gelenius, Venceslaus (Václav Gelenius) 377, 453–455 Gellner, Gustav 191 Gelnhausen, Johann von 362 Gelous Tordai, Sigismundus 140, 143, 311, 448, 679 Genikovsky, Adam (Jeníkovský, Luscatius) 455–457 George I Rákóczi 419, 590, 592 George the Bearded 550 Georgenfelder, Method 536, 539, 541, 545 Georgijević, Bartolomije Jernej 498 Georgines, Matthias 535, 545 Gerhard 518 Gerhardt, Johann 58 Gerlach, abbot 148 Gerlachin, Katharina 245, 409, 717, 720–721 Geronis, Adam 626 Geronisová of Třebnice, Anna 68 Gerstlaur, Mattes 627 Gerstmann, Martin 380, 382 Gerstorf of Gerstorf, Oldřich 230 Gerwik, abbot of Weingarten 206 Gesnerus, Andreas 172 Gessinius, Paulus (Pavel Ješín z Bezdězí) 209, 222, 227, 231, 385, 388, 420, 458–463 Gessinius, Samuel 458, 459 Gessner, Conrad 197, 611 Gessner, Salomon 445 Giffen, Hubert van 412 Gigas, Ioannes 407 Gigenius, Gallus (Terrigena) 335–336, 453–454 Gigenius, Iosias 65

Gilco, Ioannes (Jan Jílek) 249, 340, 390, 463–465 Giovio, Paolo 223 Giphanius, Obertus 470 Gisbicius, Paulus (Pavel Jizbický, z Jizbice, of Jizbice) 46–47, 97–98, 146, 176–179, 189, 221, 228, 235, 238, 256, 277–279, 350, 352, 354, 377, 384, 412, 419–420, 465–472, 479–480, 527, 537, 579–580, 604–607, 672 Gitzinius, Ioannes see Jičínský, Jan Glarean, Heinrich 21, 146, 494 Gleisenthal, Ursula von 376 Glogoviensis, Ludovicus 98 Glücklich, Julius 213 Goecenus, Anton 473 Goecenus, Georgius 472–475 Goecenus, Johannes 473 Goetschius, Georgius 271 Góis, Damião de 445, 448 Goll, Jaroslav 680 Gongylius, Martinus 670 Göpnerus, Johannes 362 Göpnerus, Melchior 536, 540 Gormann, Johann 319, 320, 546 Goropius Becanus, Johannes 95 Górski, Stanisław 401 Gotsmanius, Ioannes 63 Götze, Matthias 363 Granovský of Granov, Jakub (Jakub Granauer of Granau) 97 Granovský of Granov, Kašpar 498 Graphaeus de Schrijver / Scribonius, Cornelius 113 Graudenx, Andreas 682 Gregorinus of Tulechov, Matouš 637 Gregorius Magnus 417 Gregory of Nazianzus 320 Gregory of Nyssa 320 Gregory the Great 572–573 Gregory XIII 377–378 Greiff, Joachim 653 Greuenbruch, Gerardus 147, 154 Griespek von Griespach, Blažej 332 Griespek von Griespach, Florian 141–143, 300, 304, 323, 329, 522, 676 Gronenberg, Simon 601 Gross the Younger, Henning 361–364 Gross, Henning 91

Index of Names  

Grotius, Hugo 467, 471 Gruner, Chrisian Gottfried 613 Gruppenbach, Georg 619 Gruter, Jan 223, 465, 467–468 Gruter, Lambert 381 Gryllus of Gryllov, Matyáš (Matěj Gryllus z Gryllova) 33, 76–77, 282, 324, 327, 475–481, 529, 635, 642, 663 Gryllus of Gryllov, Pavel (Pavel Gryllus z Gryllova) 324, 330–331, 479–481 Gryllus the Elder of Gryllov, Jan (Jan st. Gryllus z Gryllova) 256, 323–324, 327–328, 478– 479, 481 Gryllus the Younger of Gryllov, Jan (Jan ml. Gryllus z Gryllova) 366, 479–481 Grynaeus, Johann Jakob 51, 213, 429, 477, 640 Grynaeus, Simon 191, 449 Guagnini, Alexander 81, 565 Guallensis, Joannes 134, 136 Guazzo, Stefano 542 Gubisius, Iacobus 414 Guerri de Siena, Bindus 502–503, 507 Guevara, Antonio de 47 Guistiniani, Sebastiano 123 Guldenmundt, Ioannes 206 Günterrod, Abraham of (Abraham z Günterrodu) 487–488 Günterrod, Kryštof 487 Günther, Anna 316, 321 Günther, Jan 17, 19, 23, 38, 109, 111–114, 117–118, 185, 247–248, 394, 396, 407–408, 482–486, 490, 613, 616 Gustavus Adolphus 265–266, 272, 274, 335–336, 538 Gutlerus, Georgius 282 Guyotius, Christophorus 470 Habermann / Avenarius, Johannes 74, 82, 329, 362 Habervešl of Habernfeld, Ondřej 161, 273, 592 Had, Jan (Johann Coluber) 16, 19, 139, 253, 283, 301, 304, 309, 311, 423–424, 482, 489–494 Hadová of Proseč, Anna 267, 470 Hadravová, Alena 418, 500, 564, 625, 688 Hag, Jakob 311, 679 Hainhofer, Philipp 429 Háj, Benjamin of 590 Hájek of Hájek, Tadeáš (Tadeáš Hájek z Hájku, Thaddaeus Hagecius) 37, 39, 45, 69, 213,

 747

256, 301, 374, 494–501, 514, 515, 582, 595, 619, 632, 634, 662–663, 677, 687 Hájek of Libočany, Václav (Václav Hájek z Libočan) 28, 54, 104, 148–151, 172, 199–200, 223, 230, 237, 241, 294, 326, 333, 353, 395, 410, 434, 460, 501–510, 541, 592, 707, 719 Hájek, Šimon of 494 Hake, Johann 546 Halaš of Radimovice, Václav 502 Halbmaier, Simon 319–320 Haldius, Melchior 221, 224, 284, 605 Hali Abenragel 417 Haliaeus Zdiarenus, Simon 86, 88 Hamaxurgus, Gallus 635 Handelius, Georg 414 Handl Gallus, Iacobus 47, 146, 245, 510–512 Handl, Jiří 510 Handsch, Georg 29, 39, 82, 140, 300, 301, 304, 315, 406, 410, 497, 512–522, 582, 715 Hannibal 348 Hanno, Martinus 26, 85, 140, 142–143, 311–312, 514, 522–526 Hansch, Michael Gottlieb 563 Hanuš Lanškrounský, Jiří (Jiří Hanuš of Kronenfeld, Georgius Hanussius) 54, 65–66, 72, 74, 91, 95, 104, 159, 160, 221, 224–227, 233, 256, 347, 368, 437, 526–529, 607, 627, 645–646, 668, 670, 674 Hanušová, Anna 526 Hanušová, Regina 526 Hanussius, Ioannes 309 Hanžburský, Václav 457 Harant of Polžice and Bezdružice, Kryštof (Kryštof Harant z Polžic a Bezdružic) 41, 50, 78, 530–535 Harant, Jan Jiří 532 Harst, Karl 444, 450 Hartlib, Samuel 266 Hartman, Adam 346 Hartmann, Fridericus 178 Hartmann, Michael 363 Harzer of Ležnice, Gottfried 539 Hasištejnská z Lobkovic / of Lobkowicz, Helena 702 Hasištejnská z Lobkovic / of Lobkowicz, Markéta 702

748 

 Index of Names

Hasištejnský z Lobkovic / of Lobkowicz, Bohuslav see Lobkowicz and Hassenstein, Bohuslaus of Hasištejnský z Lobkovic / of Lobkowicz, Jan 129, 701–705 Hasištejnský z Lobkovic / of Lobkowicz, Jaroslav II 702 Hasištejnský z Lobkovic / of Lobkowicz, Mikuláš 689 Hasištejnský z Lobkovic / of Lobkowicz, Zikmund 690 Hasler, Adam 340, 381 Hauptlaub, Tobias 453 Hauschkonius, Tobias 59, 93, 101, 220, 223, 439, 535–541, 545 Hausenblasová, Jaroslava 376 Havelka, Tomáš 75 Havlík of Varvažov (Havlík z Varvažova), Matěj 542 Havlík of Varvažov (Havlík z Varvažova), Bartoloměj 76, 142, 189, 239, 242, 327, 476, 542–545, 580, 584 Havlík, Martin see Galli Černovický, Martin (Havlík) Havlíková, Ludmila 543 Heerman, Norbert 708 Heermann, Johann 536, 540 Hegerus, Franciscus 272 Heidenreich, Erasmus 90 Heidenreich, Susanne 90 Heiligmeier, Wolfgang 163 Heinsius, Daniel 271, 273, 471 Heinsius, Nicolaus 467 Hejnic, Josef VII, 9, 86–87, 144, 256, 284, 302, 304–305, 308–309, 331, 349, 383, 460, 469, 524 Heliades, Josef 256, 258–259, 261, 295, 608 Helicz, Lukáš 94 Helius, Arnoldus 480 Helt of Kement, Vladislav 578 Helt of Kement, Zikmund 300, 406, 496, 578, 676 Helwig, Christoph 318 Hemmingsen, Niels 73 Heniochus, Václav 215, 282, 323, 328 Henry II 548 Henry of Schweinfurt 230 Henry VIII 491 Herberstein, Johann Georg von 310

Herberstein, Siegmund von 565 Herbipolensis, Martinus 552 Hermann, Jonas 339 Hermann, Martin 223, 538, 541 Hermann, Zachariáš 538 Heřmanoměstský, Jan 326 Hermas 10, 631, 633 Herodotus 74, 488 Herolt, Johann 711 Herophilus 597 Hertvicius, Jan (Johann Hertwig) 536, 545–547 Hertwig, Anastázie 545 Hertwig, Ludmila Alžběta 545 Heshusius, Tilemann 368 Hesiod 233, 250, 551–553, 606, 696 Hess, Ernst Ferdinand 57 Hess, Jan 246 Hess, Johann 401, 403 Hessus, Helius Eobanus 23, 25, 114, 290, 302, 309, 311, 407 Heusler, Leonharduas 341 Heyden, Kaspar 442 Heyden, Sebald 21, 114, 304 Heyl, Andreas 724 Hieratus, Antonius 147, 152–153 Hieronymus, Josef 635 Hillebrand von Harsens, Menold 93 Hilwig, Martin 317 Hinricus, Jacobus 290 Hippiová, Kateřina 433 Hippius, Adam 95, 228, 433 Hippocrates 250–251, 385, 518, 582, 597 Hizler, Clemens 321 Hlaváč, Kašpar 265 Hlaváček, Petr 705 Hlavsa of Liboslav, Jan 198 Hochwart, Lorenzo 555 Hock / Höck of Zweibrücken, Theobald 49, 195, 213 Hodějov, Adam of 264 Hodějov, Bohuslav of 264 Hodějov, Jan the Younger of 77 Hodějovská of Harasov, Dorota 582 Hodějovská of Vrchoviště, Markéta 582 Hodějovský of Hodějov, Bernard 241, 715 Hodějovský of Hodějov, Bohuslav (Bohuslav Hodějovský z Hodějova) 85–86, 522, 523, 547–550, 555 Hodějovský of Hodějov, Bohuslav 409

Index of Names  

Hodějovský of Hodějov, Jan Jiří 264 Hodějovský of Hodějov and Chotětice, Smil 525, 547 Hodějovský the Elder of Hodějov, Bernard 241, 715 Hodějovský the Elder of Hodějov, Jan (Jan st. Hodějovský z Hodějova) 7, 9, 28, 47–48, 85–86, 107, 109–110, 137–139, 141–142, 225, 241, 280, 298, 300, 301, 305, 310, 322, 323, 325, 406, 431, 495, 503, 513, 522–524, 547–549, 555, 650–651, 676–677, 715, 718, 721 Hodějovský the Elder of Hodějov, Mikuláš 431 Hodějovský the Elder of Hodějov, Přech 419 Hodějovský the Younger of Hodějov, Přech 77, 240–241, 264, 419, 421, 584 Hodějovský, Rous 431 Hoë of Hoënegg, Matthias (von Hoënegg, z Hoëneggu) 89, 90–93, 212, 440, 442, 538, 540 Hoffman, Georg 90–91 Hoffman, Melchior 442–443 Hoffmann, Jindřich Ondřej 503 Hofhalter, Raphael 249, 291, 310, 342, 343 Hofman of Grünpichl, Adam 629 Hohenfelder zu Aistersheim und Almegg, Ludwig 361 Hohenfelder zu Aistersheim und Almegg, Wolfgang 361 Hohenlohe, Georg von 458 Hohenzollern-Sigmaringen, Maria Maxmiliana von 707 Hollander, Christian 344 Holtorp, Bernhard 289 Holtz, Georg von der 429 Höltzel, Hieronymus 132, 136, 630–632 Homagius, Christoph 468 Homelius of Prochov, Martin 330 Homelius of Prochov, Mikuláš 330 Homer 31, 74, 85, 122, 252, 280, 303, 480, 552, 636, 696 Honorius Augustodiensis 136 Honorius Cubitensis, Ioannes 550–554 Honorius, Václav 552 Honsa, Jan 649, 653 Hoppe, Johannes 291 Horace 25, 30, 93, 104, 138, 142, 144, 239, 256–258, 262, 267, 272, 278, 282, 286, 305, 325, 333, 353, 375, 392–393, 403,

 749

412, 414, 420, 435, 454–457, 461, 473–475, 480, 551, 553, 565, 587, 605, 636, 673, 717 Horák of Milešovka, Jan (Jan Horák z Milešovky, Johann Hasenberg) 23, 300, 381, 309, 489, 492, 523, 547, 554–560, 676–678 Horčička of Tepenec, Jakub 57 Hořčička, Martin see Sinapius, Martinus Horký, Martin 561–564, 619 Horký, Viktorin 561 Hornick, Erasmus 47 Horst, Jakob 580 Hortensius / Zahrádka, Jan 85, 137, 280–281, 300, 722 Hosius, Matouš 76, 564–567 Hosius, Stanislaus 340 Hossington, Brenda 415 Hostounský of Kosmačov, Matyáš 164–165 Hostovinus, Balthasar 36 Hrabaeus, Jacobus 438 Hrabák, Josef 8 Hradec, Adam II of 496, 705–706 Hradec, Adam of 582, 381 Hradec, Anna of 74 Hradec, Jáchym of 303, 381, 482 Hradec, Jáchym Oldřich of 706–707 Hradec, Lucie Otýlie of 707 Hradec, Zachariáš of 282, 380–381 Hrdina, Karel 318 Hroch of Mezilešice, Abraham 256, 257, 720 Hroznata (Blessed) 148 Hrubý of Jelení, Řehoř 2, 5–6, 9–11, 13, 132, 134–135, 443, 567–574, 652, 692–692 Hrubý of Jelení, Zikmund see Gelenius, Sigismundus Hrušovský of Hrušov, Jindřich 568 Hrušovský of Olšany, Jindřich 692 Hubaeus of Jaroměř, Ondřej 77, 229 Hubecius, Ioannes 47, 99, 261, 293, 350–351, 354, 366, 456, 574–578, 605 Huber of Riesenpach (z Riesenbachu), Adam 52, 69, 76, 82, 95, 97, 100, 189, 209, 213, 240, 323, 327, 385, 387, 467, 578–585 Huber of Risenpach (z Riesenbachu), Jan 384, 387, 580, 583–585 Huber, Daniel 580 Hudíková, Soňa 207, 554 Hugo of Saint Victor 152, 417 Hugo, Johannes 552 Hugwald, Ulrich 445

750 

 Index of Names

Humbert (Hubert), Konrad 302–303, 305, 315, 635, 720 Huml of Ruppersdorf, Jan 609 Huml of Ruppersdorf, Jiří 626–627 Huncelius, Mikuláš 453 Hunnius, Aegidius 440–442 Hunnius, Sabine 440 Hus, John 58, 116, 162, 201, 205, 222, 227, 232, 247, 254, 273, 279, 281, 284, 287, 437, 460, 490, 492, 505, 656, 680, 722 Husinecký, Tomáš 286, 300, 476, 522, 722 Husselius, Albertus 167 Hutten, Ulrich von 122, 610, 657, 691 Hutter, Elias 42, 447 Hynconius, Ioachimus 476, 585–589 Hynconius, Jan 76, 255 Hynek, Václav 585 Hyperius, Andreas 82, 119 Hyttychová, Anna 189 Hýzrle of Chody, Jindřich Michal 50, 531 Iacobaeus, Iacobus 101, 270, 436, 590–593 Iacobaeus, Pavel 295, 338 Iacobides Daczicenus, Georgius see Dačický, Jiří Jakubův Iacobides, Andreas 477 Ibn al-Haytham 621 Iessenius, Ioannes (Jessenius) 52, 221, 267, 354, 412, 419, 425–426, 441, 495, 580, 593–603, 619 Ignatius of Antioch 171 Ilburk, Vilém of 501 Illésházy, Caspar (Gaspar Illésházi, Ilešházi) 159, 590 Illésházy, Stephan (Illésházi, Štefan Ilešházi) 174, 176, 538 Illyricus, Flacius 181, 186, 301 Innocent VIII 690, 702 Irenicus, Franciscus 680 Isabella of Portugal 206 Isidore of Seville 201, 417 Isocrates 22, 390, 393, 571 Iungschultz, Iohannes 266 Iunius Brutus, Stephanus 599 Ivan (St) 148–149, 156, 566 Ivan the Terrible 566 Izrael, Jiří 186, 248 Jacková, Magdaléna 109, 236, 334 Jacobaeus, Jiří 536, 545 Jacobaeus, Veit 292

Jacobus de Voragine 152 Jafet, Bohuslav 356, 584 Jäger, Anna 361 Jahodka, Jan (Fragarius of Turov) 565 Jahodka, Matěj (Matthias Fragarides) 565 Jakeš, Vít 350 Jakešová, Anna 538 Jakoubek of Stříbro (Jacobellus de Misa, Jakoubek ze Stříbra) 490 Jakubův Dačický, Jiří see Dačický, Jiří Jakubův James I 620 Jan of Boskovice 565–566, 702 Jan of Příbram 201 Janáček, Josef 181 Janda, Jakub 674 Janda, Matěj 539, 674 Janov, Matthew of (Matěj z Janova) 567, 116, 232 Januarius, Johan 89 Jaroměřský the Elder, Jan 260, 604 Jaroměřský the Younger, Jan 105, 260, 295, 575, 604–610 Jaroměřský, Samuel 604 Jaroměřský, Václav 604, 673 Jaromír 230 Javořice, Benedikt of 86 Javořice, Jan Kulata of 86 Javořice, Tomáš of 308 Jerome (St) 115, 126, 382, 403, 490, 552, 571, 652, 697 Jerome of Prague (Jeroným Pražský) 232, 254, 287, 460, 492, 527, 680 Jesenský, Jan see Iessenius, Ioannes Jesenský, Šimon 586 Ješín of Bezdězí, Pavel see Gessinius, Paulus Ješín, Jan 458 Jessenia, Julia 594 Jessenius, Baltazar 593 Jessenius, Jan / Johannes see Iessenius, Ioannes Jevina, Viktorin 506 Jičínský, Benedikt 88 Jičínský, Blažej 372, 376, 577, 707 Jičínský, Bohuslav 231, 608–610 Jičínský, Jan the Elder 432, 498, 682 Jílek of Doubrava, Jan see Gilco, Ioannes Jílek of Doubrava, Linhart (Leonhardus Gilco Dubravius) 391, 464 Jilemnický, Arnošt 308 Jireček, Josef 112

Index of Names  

Jiskra of Hartvíkov, Jan 73, 476–477 Jizbice, Jan of 479 Jizbice, Matyáš of (Matyáš Jizbický) 97, 179, 465, 467 Jizbice, Pavel of see Gisbicius, Paulus Jizbice, Václav of 465 Joachim Ernest, Duke of Schleswig-Holstein 427 Johanides, Václav Ignác 77 Johannes Georg I (John George I of Saxony) 89, 441, 536, 541, 546, 725 John Chrysostom (St) 10, 40, 82, 134, 397, 448, 490, 570, 572, 640, 652 John Frederick I 117 John of Bohemia (John the Blind, John of Luxembourg) 394, 687, 719 John of Capua 653 John of Nepomuk 148 John of Salisbury 473 John the Blind see John of Bohemia Jordán of Klausenburg, Tomáš (z Klausenburgu, Thomas Jordan von Klausenburg) 396, 610–614 Jordanus, Georgius 384 Jordanus, Johannes 379 Josephus, Titus Flavius 22, 38, 39, 111, 114, 115, 448, 450, 485 Josquin des Prez (Josquin des Prés) 615 Josquin, Jan (Pseudo-Josquin, Johannes Josquinus) 185, 485, 615–617 Joubert, Laurent 611 Judith of Schweinfurt 230 Julius Caesar, Gaius 168, 190, 385 Julius II 695 Junius, Hadrianus 79 Juríková, Erika 131 Justin Martyr 446, 448 Justin 75 Justinian 21, 571, 646, 664 Juvenal 403 Juvencus 85, 309 Kabátník, Martin 531 Kachelofen, Konrad 417 Kadaň, Wolfgang of 129, 702 Kahl, Georg 414 Kalaus of Častolovice, Pavel 626 Kaliště, Václav of 642 Kamarýt of Roviny, Václav 284, 286, 353, 626, 635–636

 751

Kamenický, Jakub 514 Kaménka, Alžběta z see Albertina, Elisabetha Kaňha, Jan 76, 476–477 Kantor Had, Jan 17, 27, 138–140, 253, 304–306, 314, 380–381, 424, 484, 490, 523, 629 Kaplíř of Sulevice, Zdeněk 282, 485 Kapoun of Svojkov, Albrecht 332, 638 Kapoun of Svojkov, Vojtěch 565 Kapr of Kaprštejn, Jan Daniel 227 Karásek Lvovický ze Lvovic see Leovicius, Cyprianus Karásek, Jan 685 Karcin, Sigismund 518 Karel of Karlsperk, Daniel see Karolides, Daniel Karel z Karlsperka, Daniel see Karolides, Daniel Kargesius, Casparus 622 Karl I, Prince of Liechtenstein 189 Karolides, Daniel (Danyel Karel z Karlsperka) 66, 368, 542–544, 708–709 Käsenbrot, Aegidius 121 Käsenbrot, Margaret 121 Kašpárková, Ludmila 70 Kastriot, Gjergj see Skanderbeg Katzbeg, Michael 202 Kaufmann, Johann 312 Kaulius, Theodor 79 Kavka of Říčany, Jan 77 Kbelský, Jan 177 Keczmann, Johann 205 Kejmarský, Šebestián 438–439 Kelley, Edward 45, 377, 495 Kelley, Thomas 377 Kelner, Clemens 301 Kempffer, Erasmus 226 Kepler, Friedrich 618 Kepler, Heinrich 618 Kepler, Johannes 45, 52, 68, 72, 209, 213, 386, 420, 441, 495, 561–563, 595, 597, 600–601, 618–623, 685 Kepler, Katharina 618 Kepler, Ludwig 621 Kezelius Bydžovský, Jiří 56, 595 Kezelius, Wolfgang 177 Kherner, Jan (Jan Khern, Khernerus) 76, 219, 256, 282, 372, 510, 526, 586, 588, 625–628 Khlesl, Melchior 174 Khornpaur, Caspar 203, 207 Kilián, Kristian 163

752 

 Index of Names

Kindlein, Johannes 205 Kirchhammer, Georg 317 Kirchmajer of Rejchvice, Jan 335, 338 Kiss, Farkás Gábor 123 Klatovský of Dalmanhorst, Ondřej (z Dalmanhorstu) 21–22, 80, 555, 628–630 Klatovský of Dalmanhorst, Svatoslav 629 Klatovský, Martin 308 Klaudyán, Mikuláš (Nicolaus Claudian) 9–10, 133, 630–634, 657 Klaudyán, Mikuláš 9–10, 133, 630–634, 657 Kleinschnitz, Benedikt 463 Kleinwechter, Martin 337–338, 660, 667–669 Klemens, Adam 55, 266, 268, 436, 711–712 Kleppis, Gregor 93 Klingenstein, Bernhard 532 Klinger, Heinrich see Clingerius, Henricus Klinger, Joachim 277 Klinger, Martin 278 Klinkosch, Josef Tadeáš 598 Klug, Josef 130, 204 Koberger, Anton 409 Kochan of Prachová, Jakub 160, 644, 647 Kochan of Prachová, Jan (Cochanius, z Prachové) 647 Kochan of Prachová, Jiří 646 Kochan of Prachová, Martin (Cochan, z Prachové) 323, 580, 647 Kochan of Prachová, Tomáš (Kochanius, z Prachové) 228, 646–647 Kochan of Prachová, Václav (Kochanius, z Prachové) 77, 385, 646, 648 Kochan of Prachová, Valentin (Cochany, Kochanius, z Prachové) 646–648 Kochanová of Prachová, Dorota 647 Kochanová of Prachová, Kateřina wife 648 Kochanowski, Jan 50 Kocín of Kocinét, Jan (Ioannes Cocinus, z Kocinétu) 36, 39–40, 76, 81, 83, 142, 323, 477–478, 634–644, 720 Kocmánek, Jan 63 Kocourek, Šimon (Felinus) 185 Kohen, Mordecai 423 Kohl, Hans 87, 205–207, 560 Kohlreuter, Sigismund 277 Kohouts of Lichtenfeld 459, 461 Kolár, Jaroslav 8, 55, 503 Kolářová, Jana 159, 195, 246, 264, 276, 435, 545, 608

Koliášová, Voršila 610 Kolín z Chotěřiny, Matouš see Collinus, Matthaeus Kolnický, Simeon 452 Kolovraty / Kolowrat, Benedikt of 442 Kolovraty / Kolowrat, Ferdinand of 441–442 Kolovraty / Kolowrat, Václav of 650, 652 Kolovraty / Kolowrat, Zdeněk of 264 Komárov, Kateřina of 502 Konáč of Hodíškov, Mikuláš (Nicolaus de Lacu, Nicolaus Finitor) 2–3, 5–6, 9–10, 22, 132, 134, 200, 490, 547, 649–658, 710 Konečný, Izajáš 659 Konečný, Matouš 49, 55–57, 347, 349, 367, 659–662 Koněprusy, Petr of 227 Koniáš, Antonín 75, 350 Konstanc, Jiří 462 Kopáček, Jiří 376 Kopecký, Milan 8 Kopff, Peter 442 Kopp von Raumenthal, Johann 255, 301, 493 Koppay, Georgius 323 Korálek, Daniel 256, 258, 437 Korambus, Matěj (Mathias Chorambius) 5, 12, 656 Koranda the Younger, Václav 6 Kořínek, Jan 503 Körner, Vladimír 596 Kornout, Martin 255 Korvín Lanškrounský, Jan see Corvinus, Ioannes Košetický of Horky, Jiří 75, 370 Kosořský of Kosoř, Jan 508 Kotva of Freyfeld, Jan Ctibor 660 Kouba, Jan 305, 324–325, 328, 330–331 Koupil, Ondřej 173, 630 Koutský of Jenštejn, Adalbert 224 Kozel of Rysenthal, Zikmund 240, 244 Kozel, Jan see Caper, Ioannes Krabice of Veitmile, Hynek 493 Kracovský, Ondřej 101 Krajíř of Krajek, Arnošt 502 Krajíř, Wolf 186 Král, Josef 108, 283, 285 Kralice, Jan of 543 Kramerius, Václav Matěj 487 Krapf, Georg 560 Kraselovský, Markvart 430 Kraus of Krausenthal, Martin 57

Index of Names  

Krč, Jeroným 407 Krčín of Jelčany, Jakub (z Jelčan) 196 Křeček, Augustin 607 Kreibich, František Jakub Jindřich 632 Kretssmar, Kryštof 641 Kriesche, Hans 56 Krines, Ursula Regina 317 Krinitová, Theodora 331 Krinitová, Zuzana 331 Kristeller, Paul Oskar VII, 382, 697 Kristián of Koldín, Jan 665 Kristián of Koldín, Pavel (Paulus Christianus, z Koldína) 38, 54, 81, 215–216, 281, 287, 301, 331, 476, 662– 666, 715 Křivoláček-Dačický, Ondřej 358 Krocín of Drahobejl, Václav 284, 287, 374 Krocínová, Kateřina 335 Kropáč, Kašpar see Cropacius, Caspar Kropáč, Václav 339 Kropáček Třebíčský, Tomáš (Cropacius) 673 Kropáčová, Voršila 339 Kropilius, Fridrich (Cropilius) 527, 666–671 Krupěhorský, Mikuláš 528 Krupský, Jakub the Elder 671, 673 Krupský, Jakub the Younger 671–676 Krupský, Jindřich 671 Krupský, Jiří (Crupius) 435 Krupský, Pavel 77 Krupský, Šimon 673 Kryštofová, Markéta 649 Kubeš z Žípů, Ondřej 503–504, 507 Kühn, Christian Balthasar 363–364 Kühn, Sebastian 345 Kulíšek, Jan 262 Kumpán, Martin 219 Kundtmann, Johannes 540 Kundtmann, Sylvester 536 Kunigunde of Bohemia 148 Kunovice, Arkleb of 682 Kunovice, Jetřich of 682 Kunstmann, Heinrich 101, 318, 439 Kurz von Senftenau, Jacob 495, 536 Kuss, Wolfgang 456 Kutassy, János 174 Kuthen of Šprinsberk, Martin (ze Šprinsberka, Martinus Cuthenus) 17–18, 21, 29, 36, 38, 81, 300–302, 304, 308, 310, 313, 323, 327, 353, 374, 489, 492–493, 555, 676–681, 719 Kutovec of Auraz, Benjamin 681

 753

Kvintus of Dromsdorf, Erazim 635 Kyrchmajerová, Anežka 337 Kyrmezer, Pavel 32, 108, 110, 681–684 Kysučan, Lubor 68, 72, 298, 105, 603, 649, 676 Labussius, Samuel 455 Lactantius 10, 85, 126, 403, 633, 652–653, 697 Ladislaus IV Vasa see Władysław IV Vasa Ladislaus the Posthumous 680 Laetes, Georgius 203 Lafferty, Linda 596 Laktanc, Jan see Codicius Lactantius, Ioannes Lamberg, Abraham 89, 91–92 Lamberk, Jan of 300 Lamberk, Jiří of 677 Lamberk, Karel of 145 Lampl, Christoforus 143 Lamplin, Katharina 142–143 Lamstein, Florinus of 355 Lanczmanius, Johannes 95 Landsberg, Martin 416–417, 551–552 Lang, Marek 163 Languet, Hubert 142, 186 Lantzenberger, Michael 178, 190 Lasitský, Jan 186 Łaski, Jan 248 Lasocki, Stanisław 248 Latzenberger, Michael 91 Laurus Patavus, Antonius 125 Lauterbach, Johann 289, 292 Lauterbeck, Georg 39, 81, 375, 531, 638 Lawrence, Laura IX Lažický of Písnice, Jan 376 Lazius, Wolfgang 719 Leaenus, Melchior 465 Ledčanský of Popice, Jakub 626 Ledčanský of Popice, Jan 224 Lehmann, Zacharias 177, 278, 473 Lehn, Absolon 301 Lehnar of Kouba, Adam 286 Lehnar of Kouba, Oldřich 301, 305, 513, 518, 520 Leisentritt, Johann 289, 290, 292 Lemberk (St), Zdislava of 147–148 Leo Adorphensis, Valentinus 473 Leo of Tuscany 508 Leofartová, Kateřina 192 Leopolt, Tobiáš 442, 709, 712 Leovicius, Cyprianus (Cyprián Karásek Lvovický ze Lvovic) 161, 685–688

754 

 Index of Names

Léry, Jean de 348 Leskovec of Leskovec, Jan 650 Leucht, Christoph 361, 363 Leucht, Valentin (Leuchtius) 57, 147, 156 Lev of Rožmitál, Zdeněk 400, 676 Libenec Maršík, Mikuláš 531 Liberius Veromundanus, Gratianus 209 Libocký of Libá Hora, Jan (Jan of Libá Hora) 350, 574 Libštejnský of Kolovraty, Beneš 701 Libštejnský of Kolovraty, Jáchym 361 Libštejnský of Kolovraty, Hendrych 487 Lichtenštejn, Jan of 141–142 Liechtenthaler, Abraham 204 Linka, Jan 510 Lipá, Pertold of 181 Lipnický, Jan 64 Lippach, David 90, 370, 441 Lippius, Johannes 268 Lippold, Christoph 364 Lippoldi, Philippus 592 Lipsic, Caspar Adam 302, 381 Lipsius, Justus 47, 51, 468, 470 Listenius 616 Listhius, Ioannes (János Liszti) 324 Litický the Elder of Šonov, Jan 243 Litoměřický, Hilarius 701 Litomyšlský, Zachariáš 186 Litovice, Prunar of 355 Liturgus of Tursko, Jan 372 Liturgus, Jan Felix 282 Liturgus, Václav 372 Livy 87, 393, 395, 445, 447, 450, 524, 552 Lobkovice / Lobkowicz, Jan the Elder of 514 Lobkovice / Lobkowicz, Jiří of 328, 376, 683 Lobkovice / Lobkowicz, Ladislav the Elder of 282–283, 638 Lobkovice / Lobkowicz, Oldřich Felix of 487 Lobkovice / Lobkowicz, Polyxena of 189, 412, 708 Lobkovice / Lobkowicz, Václav of 487 Lobkovice / Lobkowicz, Vilém of 487 Lobkowicz and Hassenstein see Hasištejnský z Lobkovic Lobkowicz and Hassenstein, Bohuslaus of (Bohuslav Hasištejnský z Lobkovic) 2, 6–7, 13, 15, 27, 122, 125, 129–130, 144, 179, 204–205, 216, 311, 314, 393, 400, 404, 409, 460, 567– 568, 571, 688–702, 718

Lobkowicz and Hassenstein, Jan of (Jan Hasištejnský z Lobkovic) 689, 701–705 Loderecker, Petr 150 Logus, Georgius 311, 677 Lohelius, Johann 145, 149–150 Loketský, Jan Jiří see Ellenbogen, Johann Georg Lomnický of Budeč, Antonín Zbyhněv 706 Lomnický of Budeč, Šimon (z Budče) 21, 49–50, 55, 58, 252, 705–714 Longoliová, Ludmila 65 Lonicer, Philipp 223 Loose, Alexander 393 Losenstein, Wolfgang Siegmund 317 Loss, Barbara 364 Loss, Hans 361 Lotichius, Johann Peter 420 Lotter, Melchior 402, 556 Louis II of Hungary 190, 390, 391, 394, 614, 691 Louis of Bavaria 206 Louis V, Landgrave of Hesse-Darmstadt 440 Louis XIII 429 Lounský, Matěj 117, 300 Löwenklau, Johannes 40, 81, 641 Lubin, Eilhard 413 Lucan 351, 416 Lucenski, Jan 248 Lucian of Samosata 22, 233, 621, 651, 654 Lucillius 278 Lucinius, Andreas 301 Lucius, Jacobus 87 Lucretius 256, 393, 468, 470 Lucýn, Pavel (Lucinus) 477, 717 Ludanice, Kateřina of 346 Ludanice, Václav of 119 Ludmila (St) 147, 232 Ludwig, Philip 213 Lukáš of Prague 10–11, 116 –117, 184, 484, 630–631, 633, 651 Lukšová, Zuzana 251, 725 Luňáček, Jan 536, 545 Lupáč of Hlaváčov, Prokop (Procopius Lupacius) 34, 76, 137–138, 165, 216–217, 281, 288, 300, 303, 314, 322–323, 325, 330, 332, 340, 342, 344, 353, 401, 423, 481, 514, 529, 567, 663, 678, 685, 715–723 Lupáč, Martin 314, 633 Lupinus Calidomius, Matthaeus 550, 554 Luther, Martin 6, 98–99, 129–130, 201, 208, 273, 403, 483, 491–492, 555, 653, 702, 724

Index of Names  

Luther, Octavianus 401, 403 Luython, Carolus 146, 155 Lycophron 470 Lyttichius, Albertus (Littichius, Lüttich) 34, 723–725 Lyttichius, Elias 723 Macer of Letošice, Petr 224 Machanius, Bernardus 233, 575 Machiavelli, Niccolὸ 599 Mader, Mikuláš 586 Mader, Valerián 586, 588 Maecenas, Gaius Cilnius 138, 457, 516 Magini, Giovanni Antonio 561–562 Magnus, Petrus 601 Magrle of Sobíšek, Václav 609, 645–646 Maier, Michael 46 Maior, Ioannes 179, 374, 576 Maius Romhiltensis, Johannes 550, 552 Maius, Lucas 99 Maius, Nicolaus 543 Makovecius, Václav 606 Maleček, Mikuláš 279, 387 Malinovský of Hlaváčov, Augustin 479 Malinovský of Hlaváčov, Jan Augustin 245 Malinovský of Hlaváčov, Jan 322, 330, 476, 715, 720 Malinovský of Hlaváčov, Jiří 323–324, 476 Mallecius, Mikuláš 580 Malovary, Kateřina of 649 Malovec of Malovice, Jan 641 Malovec of Malovice, Vilém the Elder 638 Malovský of Malovice, Michal 75 Malura, Jan 41, 215, 218, 350, 360, 369, 529, 666, 714 Mancinelli, Antonio 14 Mančkovič / Mantskovit, Valentinus see Farinola, Valentinus Mandeville, John de 135 Manlius, Christoph 131, 300, 324, 326, 340, 345, 678 Mantuán Fencl, Jan 13, 133, 464, 630 Manutius, Aldus 444 Maraun Piscenus, Iohannes 670 Marbod of Rennes 123 Marchio Žďárský, Andreas 263, 459 Marcilius, Theodorus 429 Marcus Aurelius 395 Marenzio, Luca 532 Maria Anna of Spain 175

 755

Maria of Austria 152, 344 Marie, Jean 271 Marin z Jenčic, Václav (Venceslaus Marinus) 224, 239, 262 Marinellus, Petrus 562 Marnius, Claudius 147, 149–151, 614, 621 Marso, Pietro 400 Marstaller, Johannes 436 Marstaller, Martin 429 Martial 98, 142, 393, 403, 420, 457, 468 Martianus Capella 15, 390–391 Martin (St) 140, 228, 279, 293–294, 438, 516, 644 Martínek, Jan VII, 9, 229, 354, 371, 409, 431, 586, 692, 697, 698, 721 Martini, Jacob 539–540 Martinice, Jaroslav Bořita of 146, 151, 536, 706 Martinice, Jiří Bořita of 638 Martinides, Bartoloměj 47, 106, 160, 446, 480 Martinides, Tomáš 167 Martinius of Dražov, Samuel 57, 101, 220, 335, 337, 370, 433, 536–538, 540, 595, 660 Martinius, Matthias 458, 661 Martínková, Dana 232, 407, 698 Marulić, Marko 712 Mary of Burgundy 701 Masaryk, Tomáš Garrique 461 Masius, Andreas 204 Massaino, Tiburtio 146 Mästlin, Michael 562, 618, 622 Mašťovský of Kolovraty, Jan 702 Materna of Květnice, Jindřich 355 Mathesius, Johannes 34, 39, 56, 99, 302, 312, 362–363, 582, 723–724 Mathiolus Vodňanský, Ioannes 510 Matthias II 47, 152, 162, 175, 223, 333, 368, 528, 594, 599–601, 622, 646 Matthias of Sudet, Daniel 715 Matthias of Sudet, Ioannes 51, 95–96, 160, 190, 386, 456, 579, 645–646 Mattioli, Pietro Andrea 29, 37, 82, 313, 454, 497, 513–515, 517– 518, 520–521, 582, 612, 677 Maurice of Orange 470 Mauskönig, Jan 145, 148 Maximian 511 Maximilian I 206, 342 Maximilian II 29, 45, 141, 143, 203, 215, 217, 258, 286, 302, 315, 327, 340–342,

756 

 Index of Names

344, 379, 394, 494, 496–497, 611, 664, 677–679, 687, 716, 725 Maximilian III 412 Maximilian, archduke 480 Mayerpeck, Wolfgang 724 Medek, Martin 145–146, 153, 380, 526 Medici, Giuliano de’ 621 Medler, Nikolaus 202 Megander, Christophor 540 Mehmed III 223 Meibom, Heinrich 351, 353 Meier, Detlev 353 Meissner, Matthaeus 324 Meissner, Wolfgang 414, 598 Melanchthon, Philipp 17, 25, 73, 86–88, 113, 130, 141–142, 168, 180–181, 202, 206, 246, 280, 284, 298, 301–302, 304–309, 312, 314, 374, 387, 403, 444, 446, 448, 491–492, 495, 498, 523–524, 676–677, 685–686 Melander, Otto 100 Melantrich of Aventin, Jiří (z Aventinu, von Aventin, Georgius Melantrichus) 12, 36–39, 74, 76, 79–80, 115, 139, 182, 251, 283, 306, 313, 341, 476, 490, 494, 496–498, 515, 588, 632, 664, 678, 679, 706 Melantrichová, Anna 77, 716 Melcer, Daniel 425, 427 Melcer, Johann Paul 425 Melissaeus, Václav 105 Melissus, Paulus 277–278, 340–341, 344, 345, 379, 413, 468 Mělnický, Karel 238 Meltzer, Adam 532 Menander 404 Mengering, Arnold 93 Menšík of Menštejn, Jakub 71, 97 Menšík, Kašpar 477, 586, 588 Mensing, Johannes 555 Merau, Bernard de see Mírovský, Bernhard Messahalla 125 Messana, Boniohannes de 653 Městecký, Adam 72 Městecký, Matouš 574 Methodius (St) 591, 657, 175 Mettinger, Johann Georg 321 Meursius, Johannes 470 Meuschken, Johann 363

Meuskönig, Johannes 381 Mezeříčský, Valentin 300 Míčan of Klinštejn, Ignác Albert 561 Michael de Ungaria 712 Michalec, Martin 180, 248 Michalovice, Bohuslav of 50, 221, 225, 229, 268, 458, 595, 609 Michalovice, Jan Smil of 227, 458–459, 461 Michna of Vacínov, Pavel 221, 227 Micyllus, Jakob 93 Mihailović, Konstantin 633 Mikyska, Bartoloměj 265 Milíč of Kroměříž, Jan (Johannes Milicius de Cremsier) 201, 232 Milichthaler, Friedrich 482, 498, 566, 613, 683 Milichthaler, Linhart 254, 482–483 Milichthaler, Margareta 482 Millerová, Kateřina IX Millner of Mylhausen, Jan see Johann Müllner von Mühlhausen, Johann Mintzel, Johann Albrecht 438 Miricianus, Joachim 555, 556 Miřinský, Václav 706 Mírovský, Bernhard (Bernard de Merau) 15, 163 Mitis, Ioannes 63–65, 670 Mitis, Martin 137, 301, 311, 679, 715 Mitis, Thomas 27–28, 30, 34, 73, 76, 79, 85–86, 109–110, 131, 137–138, 140, 144, 281–282, 287, 293, 299–302, 306, 311–312, 314, 323–324, 326– 327, 329–332, 339–340, 342, 344, 401, 404, 423, 426, 430, 476, 479, 511, 513–514, 518, 523, 543, 579–580, 586, 588, 625, 635, 662–664, 685, 692–694, 696, 706, 715–718, 720–722 Mitmánek, Václav 300 Mitrovice, Jiří of 425 Mitrovská of Nemyšl, Anežka 547 Mitýsko, Ondřej 98 Mizera, Ondřej 337, 675 Mládková, Alžběta 357 Mladoňovice, Petr of 254, 527 Molesinus, Matthias 282, 301, 324, 476–477 Molitor of Turiec, Mikuláš 321 Moller, Martin 58 Molnár, Albert see Senci Molnár, Albert Monau, Jakob 179, 412, 717 Monetarius, Paulus 674 Montanus, Christian 545

Index of Names  

Montanus, Johannes 312–313, 343, 392 Monte, Giovanni Battista del 518 Monte, Philippe de 146, 155, 533 Moravecius, Victorinus 591 Morávek, Jiří 64 More, Thomas 205 Morellus, Fredericus 429 Morhardus, Udalricus 205 Morkovský of Zástřizly, Václav 413 Mornay du Plessis, Philippe de 213, 222, 231, 425, 429 Mosanus, Theophilus 92 Moscaglia, Hector 384 Moserus, Georgius 85 Moses ben Nahman 96 Mostník, Lorenc 479 Motovecký, Jan 675 Mouřenín, Tobiáš 55–56, 58, 712 Mráz of Milešovka, Theofil 467 Mráz, Ondřej 671 Mugellanus, Dinus 21 Muhammad 135, 657 Müller, Adam 361 Müller, Barbara 618 Müller, Ioachim 308 Müllner von Mühlhausen, Johann 413, 609 Müllner von Mühlhausen, Peter 458 Multz of Walda, Georg Albert 724 Münster, Sebastian 632 Murarius, Linhart 428 Muret, Marc Antoine 356, 637 Murrho, Sebastian 122 Musculus, Wolfgang 428 Musler, Georg 302, 306 Musurus, Marcus 444 Myconius, Oswald 445 Mylius, Ioannes 106 Mylius, Martin 54, 76, 103, 215, 221, 224, 231, 233, 436, 456, 527, 580, 591–592, 645–646, 672 Mystopol, Jan 313 Mytensis, Venceslaus 309 Načeradský, Šimon 676 Náchod, Jan Jiří of 445 Nádasdy, Ferenc (František Nádašdi) 174 Nadějov, Jan of 112 Nadějov, Matouš of 112 Nadějov, Šimon of 113 Naevius, Johannes 514

 757

Nagelius, Georgius 203 Nannius, Petrus 448 Narssius, Johann Anastasius 273 Natus, Fabianus 43, 53, 161, 441 Nausea, Frederic 29, 110–111, 302, 390, 397, 406, 408, 492, 555, 560, 677–678 Neander, Michael 454 Nejedlý, Jeroným 669 Nekožný, Jiří 480 Němčanský, Bartoloměj 195 Němčanský, Pavel 349 Nemelius, Linhart 76 Nentel, Francisco 114 Neplach 719 Nepressius, Jan 476–477 Nero 190 Neruda, Jan 705 Neškudla, Bořek 137, 163, 202, 253, 255, 405, 486, 494, 574, 634, 658 Netolický of Netolice, Bartholoměj (Netolický z Netolic) 200–201, 507, 629, 632 Neubeck of Planá, Adam 318 Neubeck, Johann Caspar 377–378 Neuber, Ulrich 343, 409 Neuberk, Jan František of 356 Neuberus, Valentinus 250 Newton, Isaac 496 Nezval, Vítězslav 705 Niavis, Paulus (Schneevogel) 14 Nickhart, Heinrich 317 Nicolai, Andreas 514 Nicolai, Jean 637 Nicolaides, Georgius 304 Nicolaides, Venceslaus (Václav Nicolaides Vodňanský) 25, 225, 300–301, 312, 323, 446, 514, 679, 716 Niedbruck, Kaspar von 29, 130, 141, 144, 181, 281, 302, 315, 495, 498, 635, 677, 681 Nigellus of Oskořín, Trojanus 40, 76, 80, 82, 327, 476, 479 Niger, Johannes see Černý, Jan Nigra Rosa, Nicolaus a see Black Rose, Mikuláš of Nigrin, Jiří (Georgius Nigrinus) see Černý of Černý Most, Jiří Nitsch, Gregor 163 Noll, Johannes 545 Nonnus of Panopolis 321 Nopp, Hieronymus 302, 308

758 

 Index of Names

Nosidlo of Geblice, Václav 351 Nösler, Dominik 514 Nostitz, Friedrich of 290 Nostitz, Kaspar of 290 Novacius / Novaski, Nicolaus 168, 221, 223, 227, 537 Nováková, Julie 516–517 Novohradský of Kolovraty, Felix 357 Novohradský of Kolovraty, Jáchym 638 Novotný, Matěj 639 Nydbruck, Kaspar von see Niedbruck, Kaspar von Nysselus, Elias 356, 531, 635 Oberndorfer, Johannes 428 Oboediens, Georgius 453 Ochino, Bernardino 445 Oecolampadius, Johannes 478, 444 Oks z Kolovsi, Šebestián 687 Olahus, Nicolaus (Miklós Oláh) 289, 302 Oldenburg, Antonius 723–724 Oldenburg, Johann 724 Oldřich, duke 230 Olgiatus, Julius Caesar 385 Olivetský z Olivetu the Elder, Jan 118 Olivetský z Olivetu, Pavel 132, 254, 656, 658 Olivetský, Sebastián 683 Olšany, Jindřich of 695 Olschelgel, Albert 353 Olthoff, Statius 168 Oneš of Březovice, Zikmund 369 Opaliński, Piotr 401 Ophthalmius, Vitus 543, 586, 588 Opit of Maličín, Jan 141, 143, 300, 312, 522 Opitová of Maličín, Alžběta 523 Oporinus, Johannes 202, 445, 560 Oppian 393 Opsimates, Jan 459, 635, 642 Optalius the Younger, Jakub (of Třebenice) 665 Optát, Beneš 508 Opthalmius, Vitus 81, 281, 476 Orcinus, Vitus (Pekelský) 299–301, 523–524 Origen 448, 572 Orinus, Řehoř 31 Ornius of Paumberk, Jan (Ornys) 281, 286, 300 Ornius of Paumberk, Matyáš (Ornys) 137–139, 406, 407, 514, 676 Orpheus, Ioannes 86, 299–300, 304 Oršinovský of Fürstenfeld, Jan 384 Oseven, Heinrich 126–127

Osiander the Elder, Lucas 74 Osiander, Andreas 202, 206, 246 Osman I 223 Osthaus, Heinrich 601 Ostracius, Georgius 281, 300, 323, 324, 326, 340, 365, 476, 716 Ostrovec of Kralovice, Jan 425 Ostrovec of Kralovice, Vilém 77, 331–332 Ostrožský, Benedikt 110 Oswaldus, Andreas 270 Othmar Dačický (Jakubův), Jan 64–66, 151, 165, 167, 223, 256, 258, 261, 263, 454, 469, 605, 672 Ottersdorf, Ambrož of 485 Ottersdorf, Sixt of 11, 18, 25, 37, 77, 179, 199, 215, 281, 286, 301, 305, 309, 323, 348, 485, 489, 503, 508, 555, 715 Otterus, Venceslaus (Wenzel Otter von Otterau) 79 Otto Henry of Palatine 685–686 Otto III 230 Oujezdecký, Alexandr 117, 184, 199, 247–248 Oustský, Václav 254 Ovid 25, 75, 93, 138, 139, 142, 164, 190, 206, 257–258, 261, 267, 290, 293, 299, 307, 311, 345, 348, 353, 393–394, 416, 420, 437–438, 468, 474, 480–481, 511, 524–525, 527, 543, 553, 538, 587, 710, 717 Owen, John 420 Oxenstierna, Axel 265–266, 272–274 Oxenstierna, Christina 272 Oxenstierna, Johan 272 Pachaeus, Ioannes 477, 580 Pachner, Ambrosius 262–263 Pachta, Vitus 70 Paganus, Petrus 339–340, 342–343 Palacio, Paulus de 152 Palacký, František 461, 507 Palaelogus, Jacob 677 Palaeopragensis, Mikuláš 590 Páleč, Štěpán of 227 Paleotti, Camillo 122 Pálka, Adam 314 Palladio, Andrea 382 Palludius, Johann 403 Palma Močidlanský, Sixt 42, 56, 58, 527–528, 667, 706–707 Palthenius, Zacharias 441, 621–622 Paltz, Johannes von 702

Index of Names  

Pannonius, Christoph (Christoph Preuß von Springenberg) 289 Pannonius, Janus 567 Pantaleon, Heinrich 446, 719 Pappus, Johannes 338 Paprocký of Hloholy, Bartoloměj 41, 47, 49, 55, 57, 69, 217, 438, 503, 696, 710, 722 Paracelsus 497 Parcus, Iacobus 448 Pardubský, Matěj 65–67, 74, 102, 174, 228, 233, 267, 368, 434, 439, 456, 543, 545, 563 592, 645 Pareus, Johann Philipp 413, 421 Parmová of Horoměřice, Alžběta 674 Parré, Ambrois 597 Partlicius, Simeon 99, 191, 193, 211, 349, 385, 563 Pašek of Vrat, Jan 198, 403, 649–650 Pasquatus, Laurentius 601 Patrizi, Francesco 598, 718 Paul (St) 11, 229, 318–319, 375, 404, 441, 529, 557, 606 Paul of Samosata 640 Paurnfeindt see Bauernfeind, Marcus Pavlikova, Dorothea 263 Pavlovský, Stanislav 57, 146, 377–378, 510 Payer, Václav 474, 518, 613 Pěčka of Radostice, Michal 42, 47–48, 209, 388 Pedík of Kamenice, Kristián 689, 691, 697 Pekk, Jan 134, 252, 494 Pelagius 712 Pelargus, Nicolaus 177, 179, 227, 293, 466, 469, 479, 480, 580 Pelc, Vojtěch 166, 457, 578, 610, 628 Percelius, Henricus 228 Pergner of Častolovice, Jiljí 645 Pericles 674 Peristerius, Václav Jiří 580 Perna, Petrus 396, 614 Pernštejn / Pernstein, Jan of 119, 199, 201, 252, 482, 492, 650 Pernštejn / Pernstein, Jaroslav of 408 Pernštejn / Pernstein, Kateřina of 408 Pernštejn / Pernstein, Polyxena of see Lobkovice / Lobkowicz, Polyxena of Pernštejn / Pernstein, Vilém of 252 Pernštejn / Pernstein, Vojtěch of 110, 115, 251, 253–254, 408, 485

 759

Pernštejn / Pernstein, Vratislav of 323 Perotti, Niccolò 163, 401–402 Perpiná, Pedro Juan 380 Persius, Aulus Flaccus 126, 138, 257 Pesaro, Girolamo 491 Pešek, Jiří 32 Pešina of Čechorod, Tomáš 150 Peter of Spain 511 Peter of Zittau 222 Peter, Berger (the Younger) 174 Peterle, Michael 70, 147, 328–329, 341, 378 Pětipeská of Chýše, Alžběta 71 Pětipeský of Chýše, Fridrich 466 Pětipeský of Chýše, Václav 212 Petitmengin, Pierre 446 Petrarch 22, 252, 454, 485, 553, 571–572, 654, 697, 719 Petreius, Johann 205, 308 Petřek of Polkovice, Benjamin 211 Petri, Adam 301–302 Petřík of Benešov, Jan 5, 18 Petřík, Matouš 289, 340 Petronius, Gaius 461 Petrozelinus, Augustinus 645 Petrozelinus, Jakub 297 Petrů, Eduard 8, 397, 642 Petrus Ailberus (Peter Ailber) 89–92 Petrus de Alliaco (Pierre dʼAilly) 417 Petrus de Canonicis 400–401 Petrus, Henricus 445 Peucer, Caspar 180, 186, 298, 301, 471, 495, 498, 578, 639, 719 Peuerbach, Georg 417, 686 Peypus, Friedrich 489, 629, 676, 391 Peypus, Kunigunde 489 Pfauser, Johannes Sebastian 181, 186 Pflugbeil, Matthias 93 Phaedrus 239 Phaëton Žalanský, Havel 55, 58, 221, 349–352, 528–529, 710, 712 Phalaris see Pseudo-Phalaris Philadelphus Zámrský, Martin 39, 74, 528 Philaret, Jiří 716 Philip II, duke of Pomerania-Stettin 429 Philo 448, 450, 478 Philomathes Dačický of Walkemberg, Matouš 281, 353, 476 Philomathes, Matouš 164 Philomathes, Václav 15–16

760 

 Index of Names

Philomusus, Martin 372 Philotheus, Marcus 477 Phrygio Constantinus, Paulus 202 Pibra, Jan of 691, 697 Piccolomini, Aeneas Silvius 2, 81, 151, 211, 333, 393, 409, 552, 652, 655, 712 Pickonides de Daphneo Monte, Jan 372 Pico della Mirandola, Giovanni 581, 689 Pictorius, Clemens 335 Pierius von Birnfeld, Friedrich 386 Pinicianus, Johannes 114 Piotrkowczyk, Andrzej 333 Pirckheimer, Willibald 154, 244, 369 Piscator, Gabriel 539 Piscator, Johannes 420 Piscator, Peter 317 Piscenus, Jan 326 Písecká, Elisabeta (Elysabetha Piscena) 245 Písecký of Kranichfeld, Petr 480 Písecký, Václav 3, 5, 22, 444, 568–569, 571–572 Písek, Jan of 490 Pišna, Jan 114 Písnice, Albrecht of 376 Písnice, Fridrich Vilém of 377 Písnice, Jan Jindřich of 377 Písnice, Jindřich of see Dominatius, Henricus Písnice, Ludmila of 377 Piso, Stephanus 692–693 Pistorius Piscenus, Petrus 669 Pistorius Vodňanský, Volfgang 293 Pistorius, Johannes 291, 619 Pius II see Piccolomini, Aeneas Silvius Pius IV 409 Plácel of Elbink, Václav 39, 76, 81, 282, 477 Plachý of Třebnice, Šimon 68 Plancus, Johann 320, 620 Plantinus, Christophorus 146 Plateola, Martin 464 Plato 6, 78, 211, 252, 475, 553, 571, 597, 636, 661 Platter, Felix 583, 585 Plautus 30, 108, 142, 230, 299, 307, 403 Plavenský, Václav 456 Plavka, Jan 479 Plavno (Plauen), Jindřich of 119, 300 Pletner, Johannes 291 Plinius, Basilius 597

Pliny the Elder 75, 125, 393, 403, 445, 447, 450, 454, 552, 597, 661, 697 Pliny the Younger 412 Plutarch 39, 74–75, 81, 403–404, 474, 621, 639, 671–672 Počátky, Martin of 649, 656 Podavka, Ondřej 345, 411, 432, 550, 560, 614 Poděbrady, Hynek of 652, 655, 695, 701 Poděbrady, Jiří of (Jiří z Poděbrad) 701, 232, 268, 352, 652 Podiven 148 Podkostelský, Zikmund 295, 433, 436 Podmanický, Šimon 372, 375 Poeonius Suetnovius, Procopius 72, 215, 293, 355, 527–528, 609, 669, 672 Pogonius, Václav 372, 453, 480 Polanus von Polansdorf, Amandus 49, 51, 209, 213, 452, 659–661 Polemius, Jiří 675 Polenius, Benedictus 73 Polenta of Sudet, Jiří (Georgius Polenta a Sudetis) 339, 514, 517 Polišenský, Josef 222, 460 Polites, Nicolaus 406 Poliziano, Angelo 393 Pollich of Mellerstadt, Martin 551, 691, 697 Pollius of Závořice, Jan 326 Polyander, Johannes 273 Polycarpus, Martinus 177 Polydore Vergil 448 Pompey 573 Poniatowski, Julian 92 Pontanus, Georg see Bartholdus Pontanus, Georgius Pontanus, Jacob 36 Popel of Lobkovice / Lobkowicz, Jan I 689, 701 Popel of Lobkovice / Lobkowicz, Jan the Elder 507, 300 Popel of Lobkovice / Lobkowicz, Jan 605 Popel of Lobkovice / Lobkowicz, Ladislav II 286–287, 496 Popel of Lobkovice / Lobkowicz, Ladislav III 207 Popel of Lobkovice / Lobkowicz, Zdeněk Vojtěch 193, 229, 601, 706 Popel the Elder of Lobkovice / Lobkowicz, Jiří 330 Popovický of Popovice, Jakub 79 Popporeich, Jacob 90–91 Porphyry 31, 475, 662

Index of Names  

Porsius, Heinrich 209 Posthius, Johannes 612 Posthumius, Václav 285, 576 Práchaňská, Dorota 357 Práchňany, Bartoš of (Bartoš z Práchňan) 358 Práchňany, Jan of 358 Práchňany, Mikuláš of 358 Pragensis, Georgius see Pražský, Řehoř Prakšický of Zástřizly, Jiří Zikmund 51 Prakšický of Zástřizly, Zikmund 191 Pražák, Emil 8 Pražský, Řehoř (Georgius Pragensis) 5 Prefát of Vlkanov, Oldřich 531 Přemysl Otakar II 268, 388, 566 Pressius, Pavel 79, 281, 300, 323, 722 Preuß von Springenberg, Christoph see Pannonius, Christoph Přibyslava 148 Primas, Martinus 586–587 Primster von Cammerstein, Georgius 386 Primus of Zvířetín, Pavel 455–457 Priscianus, Theodorus 447, 449 Priverin, Caecilia 343 Procházka, František Faustin 172 Proclos 126 Procopius (St) 147 Propertius 138, 468 Proseč and Jirna, Jan of 627 Prostiboř, Tomáš of 650 Proxenus, Šimon 25, 38, 72, 85, 301, 315, 339–340, 344, 495, 514, 663–664, 715, 718 Prudentius 85, 309 Pruga, Andrzej 394 Prunerus, Stephanus 295, 453, 669, 670, 675 Prusinovský of Víckov, Vilém 508, 616 Przerębski, Jan 340 Psaný, Jan 588 Pseudo-Češka, Jan see Češka, Jan Pseudo-Hermogenes 37, 634, 636–638 Pseudo-Isocrates 390, 393 Pseudo-Josquin see Josquin, Jan Pseudo-Phalaris 552 Pštros, Mikuláš 69, 71, 147–150, 152, 156 Ptolemy II Philadelphus 252 Ptolemy 125, 161, 417, 448 Publilius Syrus 114, 296, 403 Puléř, Fabián 503 Pulkava of Radenín, Přibík 395, 404, 680, 716 Pustiměřský, Václav 106

 761

Quaregni, Pietro 401 Quarinus Veronensis 136 Quelmaltz, Andreas 90, 92 Quidenon, Cyrillus de 653 Quintilianus 85 Quintus of Dromsfdorf, Erasmus 286 Rabštejn, Jan of 2, 7, 12, 400 Rabštejn, Prokop of 652 Racek, Jan (Rodericus) 299, 301, 304, 504, 547, 677 Raconeus, Christophorus 480 Radešínský, Samuel 79 Radibrat, Alois 279, 466, 470 Radnický of Zhoř, Václav 256 Rajský of Dubnice, Vincenc 340 Rakocius, Martinus (Martin Rakovský) 281, 289, 291, 301, 677 Rakocius, Nicolaus (Mikuláš Rakovský) 715 Rákóczi, George I 419, 590, 592 Rakovnický, Tomáš 253 Rakovský, Martin see Rakocius, Martinus Rakovský, Mikuláš see Rakocius, Nicolaus Rampegollis, Antonius de 507 Ramus, Ioannes 555 Ramus, Petrus 387, 452 Rantzau, Heinrich 82, 581 Rataj, Tomáš IX, 223 Razonius Písecký, Martin 73, 75 Reček, Šimon 481 Rechemayster, Ambrosius 417 Řečický, Jan Felix 104 Rečková, Ludmila 481 Redern, Christoph of 387 Redern, Jiří the Elder of 574–576 Redern, Melchior of 354 Redlfester of Wildersdorf, Simeon 453–454 Regensperger, Anna 702 Regiomontanus 484, 686 Regnart, Jacob 155, 532 Rehefeld, Elias 363 Rehm, Aedigius 450 Rehm, Georg 221, 436, 439 Reibold, Marie 361 Reich, Stephan 87 Reichbrod von Schrenckendorff, Christian 536, 540 Reineccius, Reiner 142, 144, 324, 332, 635, 717 Reisacher, Bartholomeus 110, 112 Reitzenstein, Georg von 89

762 

 Index of Names

Rejchvice, Alžběta of 335, 337 Rejšvic of Freifeld, Sebastian 669 Remus, Anna Marie 426 Remus, Georgius 160–161, 420, 425–426, 429 Rencz, Georgius 202–203, 205 Rešel, Tomáš 18 Reuchlin, Johann 5 Reusch, Johannes 168 Reusner, Elias 678 Reusner, Nicolaus 46, 321, 413, 694, 696 Reuttinger, Susanna 618 Révay, Péter (Peter Révai) 174, 176, 601 Revír, Jan 219 Revírová, Lidmila 219 Rezek, Antonín 358 Rhacotomus, Victorinus 191, 221, 224, 244, 388, 433–438, 528, 575 Rhamba, Hans 724 Rhamba, Johann 386, 675 Rhau, Georgius 305, 308, 483 Rhau-Grunenberg, Johannes 130, 286 Rhazes 254 Rhegius, Urbanus 37, 483, 492 Rhenanus, Beatus 24, 444, 449 Rheticus, Georg Joachim 495, 498 Rhetius, Georgius 271 Rhodus, Franciscus 289–291 Říčanský of Říčany, Pavel 264 Říčanský of Říčany, Václav 565 Říčanský, Bernard 264 Ridner, Jan 697 Riese, Adam 629 Rigaud, Benoist 687 Rihelius, Iosias 637 Rihelius, Theodosius 637 Římský (Rzimsky), Raimund 546 Ripa, Venceslaus 54, 221, 456 Riss, Josef 336 Rittershausen, Konrad 239, 420, 439, 580 Ritzsch, Gregorius 336 Röber, Paul 546 Rochotius, Andreas (Andreas Rochotský) 174, 224, 460 Rockenbach, Abraham 411 Rodericus, Ioannes see Racek, Jan Rodovský of Hustiřany, Bavor 33 Roffeni, Giovanni Antonio 562 Roh, Jan 118 Röhner, Johannes 336, 546

Rokycana, Jan 247, 656 Rokycanský, Václav 590 Rokyta, Jan 186, 248 Rollos, Peter 427 Romanides Bydžovský, Jakub 245, 673 Romanides Bydžovský, Venceslaus 670 Romenec, Matěj 673 Ronov, Kunhuta of 702 Roo, Gerard van 532 Ropal Pacovský, Bartoloměj 307 Rore, Cipriano de 511 Rosa von Rosenig, Reinhard 270 Rosacius Hořovský, Ioannes 530 Rosacius, Adam 51, 223, 231, 282, 433, 436, 582 Rosacius, Ioannes 76, 83, 188, 209, 222, 231, 477, 537–538, 579, 586, 588 Rosacius, Pavel 477 Rosacius, Sofoniáš 243, 262–263, 480 Rosacius, Tomáš 232 Röscher, Daniel 438 Rosenberg see Rožmberk Rosenfeld, Michael 282 Rosin of Javorník, Eliáš 97 Rosinus, Ioannes 326, 716 Rößlin the Elder, Eucharius 633 Roth, Johannes IV 124 Rothius, Ambrosius 338 Rotis, Petrus a 340, 342, 677 Rotmar, Valentin 377 Roudnický of Greifenfels, Florián 262 Roudnický, Jan 328 Roupov, Václav Vilém of 387, 425, 459, 462 Rovné, Václav of 6 Rozenplut, Jan 57 Rožmberk / Rosenberg, Petr of 571, 689, 693, 697 Rožmberk / Rosenberg, Petr Vok of 48, 189, 195–196, 209, 212, 256, 263, 328, 346–347, 350, 368, 496, 580, 582, 595, 597, 622, 640–641, 659, 706–708 Rožmberk / Rosenberg, Vilém of 33, 35, 50, 156, 164, 171, 249, 259, 381, 282, 323, 328, 344, 353, 376–383, 477, 496–497, 575, 634, 636, 638, 705–706, 708, 717–718 Rozum, Jan Vácslav 487 Rubin, Václav 676–677 Ruchter, Heinrich 291 Rüdinger, Esrom 186

Index of Names  

Rüdinger, Gottfried 90 Rüdinger, Paul 89 Rüdinger, Rosine 90 Rudolf II 35, 37, 43–47, 68, 141, 145, 150–153, 164–165, 167, 171–172, 174–175, 178– 179, 189–190, 203, 208, 212, 217, 238–241, 259, 263, 269, 279, 296, 327, 333, 340, 342, 345–347, 351–353, 363, 367, 376, 378, 380–383, 384–385, 388, 396, 411, 414, 460, 465, 471, 494, 498, 527, 530, 531, 577, 579, 594–595, 597–598, 601, 614, 618, 620–622, 664, 668, 708 Ruland the Younger, Martin 385 Ruß, Wolfgang 642 Rustenius, Lambertus 314 Rustinimicus, Marcus see Bauernfeind, Marcus Rvačovský, Vavřinec Leandr 39, 281, 577, 710–711 Ryba, Bohumil 307 Rychnovský, Jiří 245 Rychnovský, Václav 245 Rychová, Veronika 231 Rychová, Zuzana 219 Sabellicus, Marcus Antonius 680 Sabinus, Georgius 289–290, 301–302, 311, 677 Sachs, Moritz 563 Sacrobosco, Johannes de 85, 416–417 Sadeler, Aegidius 45 Sale, Franz 146 Salius, Vitus 400 Sallustius 126, 651 Salm, Egino of 408 Salm, Julius of 186 Salm, Wolfgang of 205 Salmuth, Heinrich 467 Saltzer, Emanuel 687 Salutati, Coluccio 553 Sanarius Ingolstadiensis, Ianus 468 Sánchez de Arévalo, Rodrigo 651 Sandel, Johannes 503, 506 Santritter, Johannes Lucilius 122 Sartorius, David 377 Sartorius, Nicolaus 414 Sätler, David 89 Šatný, Jan 199 Sauber, Johann 318 Saur, Jonas 620 Saur, Melchior 281 Savonarola, Girolamo 82, 563, 572, 601

 763

Scaliger, Joseph Justus 465, 467–468, 470–471 Scenophilus, Jan 160 Schad, Melchior 377–378 Schaeneius, Daniel 221, 538 Scharff, Gottfried Balthasar 96 Schede, Paul see Melissus, Paulus Scheffelius, Jan 79 Schegkius of Schorndorf, Jacob 203, 205 Schenkenberk, Kryštof of 635 Schentygarus, Ioannes 17, 25, 140, 299–301, 303–304, 309–310, 323, 513–514, 522, 547, 677 Schererz, Sigmund 318 Scherff, Balthasar 319 Scherffer, Wenceslaus von 258 Scheurer, Georg 204 Scheurl, Laurentius 79 Scheurler, Christoph 401 Schiltberger, Johann 641 Schindler, Valentin 94–96 Schirlentz, Nicolaus 99, 205 Schleich, Clemens 92, 582 Schleupner, Christoph 361 Schlick see Šlik Schlotz, Ioannes 414 Schlüsselfelder, Arigo 652 Schmechel, Martin 466 Schmechelius, Johannes 278 Schmidelius Cubitensis, Mathaeus 473 Schmidewald, Georgius 473 Schmidewald, Sabine 473 Schmidt, Michael 321 Schmuck, Nicolaus 179 Schneevogel, Paul see Niavis, Paulus Schneider, Matthias 93, 545 Schneitel, František 692 Schnepf, Erhard 318, 362–364 Schnerrer, Jacob 321 Schön, Josef 409 Schonaeus, Cornelius 108 Schönauer, Kašpar 510 Schöne, Antonius 582 Schönfeld of Schönfeld, Rudolf 647 Schönfeld, Johann 226 Schoppe, Caspar 471 Schosser, Christian Theodor 177, 535 Schosser, Ioannes 289, 292 Schott of Strasbourg, Peter 689, 691, 697–698 Schrenk, Johannes 550, 552

764 

 Index of Names

Schrötter, Johannes 420 Schubart, Johann Benedikt 536 Schüller, Martha 593 Schulz, Daniel 592 Schumann, Jan 69, 166, 185, 190, 210, 224, 228, 240–241, 259, 283, 353, 414, 454, 576–577, 598–599, 606, 659, 667–668, 673 Schumann, Valentin 555–556, 559 Schumannová, Anna 241, 257, 454, 469, 471, 480, 708 Schürer, Zacharias 363–364 Schürerus, Thomas 364 Schurff, Augustin 518 Schurmann, Anna Maria van 94 Schütter of Klingenberg, Georg 317 Schütz, Hieronymus 725 Schwalb of Jišice, Abraham 511 Schwalb of Jišice, Bartholomaeus 277 Schwenckfeld, Caspar 411 Schwendi, Lazarus von 542 Schwingshärlein, Johann Georg 321 Scipio Africanus 125, 348, 573 Scribonius, Jindřich 483, 514, 555 Scriverius, Petrus 273, 467, 471 Scultetus, Abraham 92, 659 Scultetus, Thobias 427 Sebastian Franck (Sebastianus Francus) 204 Sedlčanský, Daniel (Daniel Sedesanus) 32, 65, 75, 91, 105, 160, 174, 224–225, 229, 243–244, 256, 261–262, 270, 283, 336, 429, 437–438, 457, 529, 562–563, 577, 591, 598, 621, 673, 675 Sedulius 85, 309 Seelfisch, Samuel 204 Seiffart, Matthias 619 Šeliha of Řuchov, Václav 514 Selinius, Johannes 477 Šelnberk, Jan of 697 Selnecker, Nikolaus 723–724 Senci Molnár, Albert (Szenczi) 161, 420–421 Sendivogius, Christophorus Michael 241 Sendivogius, Michael (Miachal Sendivoj of Skorsko) 239, 241 Seneca 22, 126, 201, 252, 333, 348, 393, 473, 553, 569, 606, 652, 710 Senftenau, Kurz von 495, 536 Senger, Elsbeth (Sänger) 444 Sennert, Daniel 599

Šepláková, Dorota 406 Sequenides Černovický, Ioannes see Czernovicenus, Ioannes Sergius 657 Serifaber, Ioannes 140, 300, 514, 560 Servius Honoratus, Maurus 307 Sessius, Pavel 52–53, 66, 106, 159, 161–162, 167, 221, 224–229, 231, 233, 237, 267–270, 274, 279, 294, 296, 346, 352, 354, 356, 425–429, 433–435, 459, 537, 546, 563, 592, 600–601, 606, 627, 667–669, 673–675 Šetelík, Vít 477 Seuberlich, Lorenz 177, 204, 596–597 Seubert, Johannes 436 Seusse, Johannes 441 Ševčík, Pavel 475 Severin z Kapí Hory, Pavel 199, 254, 402, 492, 679 Severin, Jan the Younger (Jan ml. Severin) 200, 503–504 Severin, Marek 422 Severus Alexander 392 Seyffert, Wolfgang 433, 539 Sforza, Bona 390 Sibenharius, Johannes 205 Sibyllenus, Petrus 514 Šich, Kryštof 300 Šich, Václav 300, 311 Sickingen, Franz von 657 Sictor, Jan 59, 726 Sigismund I of Poland 390, 392, 397, 493, 657 Sigismund II Augustus 397 Sigismund of Luxembourg 190, 505, 591, 606, 683 Silius Italicus 257, 351 Siller, Abraham 514 Sinapius, Caspar 153 Sinapius, Johannes 363 Sinapius, Martinus (Martin Hořčička) 15, 163 Singrenius, Ioannes 122, 205, 408 Singriener the Elder, Johannes 15, 113 Sinzendorf, Joachim von 208 Sionský, Mach 180, 246 Sithonius, Briccius 26, 311, 523 Šitnpergar of Šontal, Havel 408 Sixt of Ottersdorf, Jan Theodor 179, 349, 355, 467 Sixt of Ottersdorf, Jan 348, 609

Index of Names  

Sixt of Ottersdorf, Vratislav 348 Sixti of Lerchenfels, Jan 668–669 Sixti of Zvířetín, Adam 674 Sixti of Zvířetín, Jakub 262, 673–674 Sixti of Zvířetín, Jan 260, 437 Sixti of Zvířetín, Lukáš 674 Sixti of Zvířetín, Sixti 674 Sixti of Zvířetín, Václav 237, 296, 456, 673 Skála of Kolínec, Šimon 388, 480, 579–580, 592 Skála of Zhoř, Pavel (Skála ze Zhoře) 592, 705 Skanderbeg (Gjergj Kastriot) 151, 354 Škarpová, Marie 313 Škorně of Frimburk, Jan 323, 326, 328–330, 479 Škorně of Frimburk, Vavřinec 326 Škréta Šotnovský of Závořice, Jakub 575 Škréta Šotnovský of Závořice, Jan 346 Škréta Šotnovský of Závořice, Jindřich 487 Slaný, Šimon of 2 Slavata of Chlum and Košumberk, Diviš 490 Slavata of Chlum and Košumberk, Vilém 50, 388, 503, 531, 706–707, 712 Slavíková, Marcela 101, 140, 144, 236, 260, 262, 280, 322, 526, 589, 701 Šlechta of Všehrdy, Jan 15, 122, 390, 398, 444, 691 Sleidanus, Johannes 454, 639, 719 Šlejnice, Arnošt of 555, 559 Šlik / Schlick, Albrecht 692 Šlik / Schlick, Jáchym Ondřej 53, 104, 213, 361, 441, 475, 609 Šlik of Pozoun / Passaun, Jeroným 579, 478 Šliková of Holejč and Pozoun / Passaun, Anna Marie 545 Slovacius, Jeremias 318 Slovacius, Pavel 211, 348 Slovacius, Václav 63 Šmahel, František 32 Šmerhovský, Jan 200 Smichaeus, Thomas 176, 178–179, 277, 466, 635 Smiřická of Smiřice, Eliška Kateřina 105 Smiřický of Siřice, Jan 268 Smiřický of Smiřice, Albrecht Jan Adam 542 Smiřický of Smiřice, Albrecht Jan 64, 67, 105, 268, 385, 425 Smiřický of Smiřice, Albrecht Václav 64, 66–67 Smiřický of Smiřice, Bohuslav 268

 765

Smiřický of Smiřice, Jaroslav 213, 384, 386, 388, 421, 604–607 Smiřický of Smiřice, Zikmund 386, 606 Smolík, Daniel 233 Smolka, Josef 498 Smrčka, Řehoř 706 Smutni, Petrus 669 Snell, Rudolf 452 Sobek of Kornice, Burian 402 Socrates Scholasticus 81, 639 Socrates 252 Sokol, Vojtěch 370–371 Solerius, Antonius 404 Solidus, Sebastianus 406, 408 Solín, Václav 615–616 Solon 674 Sommer, Fabián 613 Sommer, Kryštof 70 Sophia of Saxony 725 Sophianus, Jakub 716 Sophocles 281 Soukup Zavlekovský, Petr 63 Sozomen 81, 639 Sozzini, Lelio 445 Spagnuoli Mantuanus, Battista 553, 689, 695 Span, Laurentius (Vavřinec Špán) 18, 23, 25, 482, 484, 486, 514, 523, 525 Špán, Sebastian 363 Spangenberg, Johann 37, 483 Spännesperger, Isaac 453 Španovský of Lisov, Michal 73, 75, 323, 326, 332, 634, 636, 638 Španovský of Lisov, Mikuláš 355 Speratus, Paul 180, 402 Spongopoeus, Pavel 370 Srnovec of Varvažov, Jakub (Srnec) 281, 366, 635–636, 663 Srnovec of Varvažov, Jan 263, 366 Stainhofer, Caspar 381 Stander, Jan 76, 228, 565 Stanislaides, Jan 651, 656 Stannarius, Jan Jonáš 64 Starý, Václav 232 Stašek of Dubnice, Jan 289, 291 Statius 93, 138, 142, 257, 587 Steck, Johann Georg 396, 614 Steeghius, Godefridus 531 Štefan Teplický, Václav 455 Štefek of Koloděje, Tobiáš 65

766 

 Index of Names

Stefonius, Bernardinus 334 Stehlík of Čenkov, Fabián 70 Stehlík the Elder, Bartoloměj 68 Steier, Sylvester 477, 580, 635 Stein, Eitelwolf vom 691 Steinberger, Hans 361 Steiner, Heinrich 507 Steinius, Nicolaus 147, 154, 156 Steinmann, Tobias 90–91 Steinmetz, Johann 95 Štelcar Želetavský, Jan 57 Štěpán, Václav Radomír 374 Stephani, Clemens 34, 99 Stephanus, Václav 77 Šternberk / Sternberg, Adam of 470 Šternberk / Sternberg, Alžbeta of 682 Šternberk / Sternberg, Jan 207 Šternberk / Sternberg, Jaroslav of 407 Šternberk / Sternberg, Jiří of 330 Šternberk / Sternberg, Kašpar of (Caspar Sternberg) 362 Šternberk / Sternberg, Ladislav of 573 Šternberk / Sternberg, Štěpán Jiří of 386 Štetina, Mikuláš see Bakalář, Mikuláš Štětková, Kateřina 295 Štětkovský, Václav 295 Šteyer, Matěj Václav 707 Steyger, Simon 464 Stiborius, Andreas (Ctiborius) 121–122, 124–126 Stigel, Johann 202, 205, 301, 677 Štítný, Tomáš of 199 Stobaeus 448 Stoer, Rudolf 445 Štorch, Ján 586 Storchová, Lucie IX, 23, 54, 84, 88, 103, 115, 288, 316, 332, 376, 400, 453, 465, 481, 488, 522, 535, 567, 585, 644, 681, 723 Stoš of Kounice, Ota 265 Stoš, Jiří Jaroslav 267 Strabo 680 Strabo, Anna 327 Strabo, Jakub 324, 365, 476 Strada, Ottavio 45 Straka of Nadějov, Michal (Pica) 137–139 Straněnský, Jan 18, 199, 482–483, 490 Stránský, Daniel 363 Stránský, Pavel 52, 69, 222, 458, 592, 671 Strassicenus, Bartholomaeus 669

Strauch, Aegidius 688 Štraus, Mikuláš see Pštros, Mikuláš Streicius, Jan Felix 54, 435, 527 Streitberg, Johann 202 Strejc, Jan 295 Strejc, Jiří 34, 348 Střelka of Nová Ves, Jan 318 Střelová of Řehnice, Salomena 627 Strialius, Iacobus 324, 340 Strialius, Ioannes 25, 249, 282, 324, 340, 344, 476, 716 Stříbrský, Jan Václav 159–161, 268, 274, 609–610 Strigel, Victorinus 284 Strub, Arbogast 163 Stubenberg, Kateřina von 536, 539 Stubenberg, Wolfgang von 539 Stupanus, Ondřej 366 Šturm, Jindřich 116 Sturm, Johannes 36–37, 114, 141, 169, 299, 306, 426, 584, 634–638 Sturm, Kaspar 420 Šturm, Václav 36, 57, 660 Sturmius, Bernardus 579, 718 Sturnus of Schmalkalden, Johannes 129, 692, 695, 697 Štyrkolský of Volovice, Daniel 584 Štyrkolský, Eliáš 256, 258, 323 Štýrský, Zachariáš 256, 480–481 Suavenius, Petrus 130 Šubar, Valentin 716 Šúd of Semanín, Eliáš 63 Šúd of Semanín, Mikuláš 417 Sudlicius, Jan 67 Sudor, Michal 457 Suetonius 87 Sulevice, Kaplíř of 282 Šultys, Jan 455 Šultys, Jiří 455, 457, 609 Sulzer, Simon 445–446 Sussilius, Georgius 580 Sutton, Henry 687 Šváb, Miloslav 164–165 Šváchová, Dorota 607 Švamberk, Petr of 545 Švantle, Zikmund 669–670 Svatkovský of Dobrohošť, Oldřich 97, 99 Svatopluk 592 Svatoš, Martin 32

Index of Names  

Svěchin of Paumberk, Gabriel 287, 355, 635–636, 673 Švihovský of Rýzmberk, Půta 696, 702 Švík of Lukonosy, Daniel 453 Svoboda, Karel 452 Svobodný, Petr 32 Svornicius, Martin 369 Sylvanus, Samuel 463 Symmachus 448, 450 Syracidus, Tomáš 354 Szenczi Molnár, Albert see Senci Molnár, Albert Szydłowiecki of Szydłowiec, Krzysztof 650, 653 Szydłowiecki, Paweł 401 Tabernaemontanus, Jacobus Theodorus 582 Táborský / Thaborenus, Svatomír 717 Táborský, Jan 706 Tachovský, Jiří 245 Tacitus 388, 395, 461, 520 Taffin, Jean 635, 642 Táhlo, Severin 70 Tajovsky, Georgius 453 Talon, Omer 452 Tampach, Gottfried 622 Tannstetter Collimitius, Georg 122 Tarco, Gregorius 54 Tasso, Torquato 49 Taubmann, Friedrich 93, 176, 178, 279, 458, 468 Taurel Nymburský, Jakub 73, 75 Taurellus of Schlettstadt, Jakob 110–111, 302, 406, 408 Taurellus, Nicolaus 289 Taurinus, Stephanus 15, 123, 125 Taxoviensis Pannonius, Jakub 588 Těchenice, Jáchym of 97, 100, 221, 224, 229, 256–257, 453–454, 467 Temple, William 452 Tengnagel, Sebastian 317, 320–321, 322, 385 Terence 30, 35, 80, 86–87, 108, 112–113, 168, 230, 249, 299, 307, 403, 520, 552, 606, 636, 693 Terman, Václav Štěpán (Termenus Teplický) 237, 296–297 Tertsco, Nicolaus 207 Tertullian 397, 447, 450 Tesák Mošovský, Jiří 65, 167, 209, 221, 366, 528–529, 682, 712 Tesák, Adam 167 Tesáková, Žofie 65

 767

Teuflin, Maria Barbara 441 Textor, Paulus 140 Thales of Miletus 250 Tham, Christian 546 Thanner, Jacobus 551–554 Thebit ben Cora 417 Theobald, Zacharias 49, 195, 204, 318, 503, 541, 716 Theodoret of Cyrrhus 81, 639 Theodoricus, Alexander 512 Theodosius the Great 640 Theophrastus 22, 393 Thermanticus, Ioannes 176, 178–179, 466 Thobiae, Valentinus 720 Thod, Nicolas 473 Thucydides 211, 474 Thurn, Franz Bernhard 266 Thurn, Heinrich Matthias von 530, 606, 666 Thurzó de Bethlenfalva, Franciscus 393, 397 Thurzó de Bethlenfalva, Georgius 598 Thurzó de Bethlenfalva, Johannes 123, 125, 390 Thurzó de Bethlenfalva, Stanislaus 124, 128, 163, 389–391, 397–398, 410, 690, 697 Tibullus 257 Tifernas, Gregorius 695 Tilly, Johann Tserclaes 273 Tišnov, Šimon of 227 Titus 319, 392 Titus, Petrus 264 Tököli, Nikolaus 420 Tököli, Sebastian 419 Tomicki, Jan 248 Tomicki, Petr 401 Tomsa, František 707 Törring, Magdalene von 702 Traianus, Adam 436, 438 Traianus, Vitus 110, 140, 299–300, 305, 309–310, 677 Trajan 190 Tranoscius, Georgius 220 Trapezopoeus, Andreas 260 Trautson, Paul Sixt 466 Travný, Adam 85, 139 Trčka of Lípa, Burian 326, 565–566, 638, 719 Trčka of Lípa, Jan Rudolf 72, 74, 242, 244, 282, 365, 368–369, 456, 606, 717 Trčka of Lípa, Jaroslav Kryštof 367 Trčka of Lípa, Vilém 353 Trčková of Lípa, Marie Magdalena 189

768 

 Index of Names

Třebíčský, Jan Cyril 347, 366 Treccani 491 Třemovská of Předenice, Anna 107 Treutler, Hieronymus 452 Trincavelli, Vittore 518 Trithemius, Johannes 719 Trochopoeus, Johannes 479 Troilus, Nicolaus (Mikuláš) 95, 102, 105, 160, 215, 256, 351, 536–537, 591, 609, 645–646, 671 Trotzendorf, Valentin 513, 180 Truhlář, Antonín 410, 431, 446 Truhlář, Josef 404, 447 Truhlička, Václav 716 Tugurinus, Duchoslav 595 Tülsner, Adam 93, 536, 538, 545 Turner, Sigismund 262–263 Tychistes Teutobrodenus, Paulus 355 Tyčka, Mikuláš 656 Typotius, Jacob 45, 595, 597, 601 Ubiser, Michael 340 Uhlíř, Zdeněk 149 Ujec, Jiří 248 Újezd, Voršila of 409, 715 Ulhart, Philipp 686–687, 206–207 Ulnarius Colinus, Nicolaus 670 Ungnad of Sonnegg, Adam 250 Ungnad of Sonnegg, Andreas (Ondřej) 389, 482, 492 Unhošť, Václav 117 Urbánková, Emma 693 Ursinus Velius, Caspar 390 Ursinus, Cristophorus 550, 553 Ursinus, Georgius 408 Ursinus, Ioannes 188 Ursus a Bernfels, Ioannes 69 Utendal, Alexander 532 Utenhove, Karl the Elder von 445, 450 Vabruschius, Georgius 137, 312, 513, 635, 643, 685, 715 Václav of Ludanice 119 Vaculínová, Marta IX, 41, 94, 97, 101, 103, 180, 236, 238, 262, 280, 293–294, 312, 322, 339, 355–356, 365, 372, 379, 384, 415, 440, 451, 455, 563, 472, 541, 671, 701 Vadianus, Joachim (Joachim von Watt) 122–125, 163 Valda, Burian 112, 134, 528, 712 Valdštejn / Waldstein, Adam the Younger of 50

Valdštejn / Waldstein, Benedict of 701–702 Valdštejn / Waldstein, Hannibal of 177, 237, 265, 328, 441 Valdštejn / Waldstein, Henyk of 42, 63, 66, 97, 282, 355 Valdštejn / Waldstein, Jan of 641 Valdštejn / Waldstein, Jan the Elder of 282, 300, 638 Valdštejn / Waldstein, Jindřich of 286 Valdštejn / Waldstein, Karel of 635–636, 638, 640 Valdštejn / Waldstein, Kateřina of 388 Valdštejn / Waldstein, Maximilian of 159 Valdštejn / Waldstein, Vilém of 640 Valerius Maximus 393, 412, 470, 553 Valla, Lorenzo 5, 478, 553, 570–572 Valle, Nicolaus de 551–552 Valšovský, Jan 527 Valter of Valteršperk, Mikuláš (Walter) 138, 186, 323, 543, 638 Vanet, Jean Simon 425 Varposcus, Adrianus see Dornavius, Caspar Varro 168, 393, 552 Vartemberk, Anna of 208 Vartenberk, Jan of 188, 191–192, 400, 689, 696 Varus, Georgius 36 Včelín, Jakub 160, 209, 213, 233, 428 Vchynská of Vchynice, Alžběta 193 Vchynský of Vchynice, Jan 330, 638 Vchynský of Vchynice, Radslav of 330 Vchynský of Vchynice, Vilém 193 Vechner, Georg 411 Vegio, Maffeo 654 Veitmile, Kryštof of 401, 692 Veitmile, Petr of 400, 402 Velenský of Mnichov, Oldřich (Ulrichus Velenus) 6, 9–10, 211, 570, 631–633, 657 Veleslavín, Daniel Adam of see Adam, Daniel Velleius Paterculus 395, 448 Vencelík of Vrchoviště, Jidřich 717 Vermigli, Pietro Martire 67 Vermilius, Florian 93, 355, 647 Vermilius, Ondřej 101 Vernher brothers see Wernher, Ioannes and Wernher, Paulus Veronese, Guarino 125 Vesalius, Andreas 450, 579, 597 Veselá, Lenka 97, 198, 322, 382, 424 Vespucci, Amerigo 135

Index of Names  

Větrovský, Šimon see Anemius, Simeon Vetter-Strejc, Jan 348 Viderin, Martin 515 Vietor, Hieronymus 122, 135, 391 Viglius Zuichemus (Wigle Aytta van Zwichem) 445 Viktora, Viktor 164 Villaticus, Šimon (Fagellus) 15, 17, 489, 492, 493, 555, 559, 560, 677 Villebrochus, Johannes 520 Villedieu, Alexander of 163, 402 Villiers, Thomas de 348 Vingler, Andreas 393 Vinkler of Hutenov, Pavel 642 Vinoř, Adam of 40, 57 Vinsheim, Veit see Winsheim, Veit Virdungus, Michael 336, 388, 580 Virgil 25, 30–31, 86–87, 93, 98–99, 104, 138, 142, 147, 164–166, 237, 249, 267, 282, 286, 293, 299, 302, 311, 342, 351, 353–354, 387, 393, 403, 416, 437, 448, 469, 480, 511, 524, 543, 551–552, 575–577, 586–587, 591, 605, 636, 645, 696, 710, 717 Vitello 621 Vitruvius 393 Vitus (St) 147 Vivarius, Jacobus 378 Vives, Juan Luis 80, 240 Vladislaus II (Jagiello) 121, 123, 125–127, 392, 394, 492, 568–569, 650–651, 689–690, 692, 695, 697, 701–702 Vladislaus II 103–104, 175, 394 Vlásenický, Mikuláš 116 Vlaverinus, Václav 256, 579, 608, 668 Vlček, Jaroslav 705 Vlierden, Daniel van 448, 450 Vlkanov, Jan of 294–295 Vltavský of Greifenfels, Adam 708 Vltavský of Greifenfels, Daniel 708 Vltavský of Greifenfels, Jan 708 Vodička, Adam 130 Vodňanský / Aquensis, Jan 221 Vodňanský of Čazarov, Mikuláš 244, 260, 577 Vodňanský of Uračov, Nathanael 55, 277, 661, 710 Vodňanský, Adam 679 Vodňany, Jan of 132, 135–136, 651 Vodolanský, Václav 626 Vodolenský, Pavel 199

 769

Vögelin, Gotthard 619 Voit, Albert 467 Voit, Petr 1, 247, 503, 629 Voithus, Nathan 583 Voitius, Cecilia 340 Voitius, Jan 340, 343–344 Vojslava 148 Vokál, Václav 590 Volf, Josef 337, 372 Vollateranus, Raphael 680 Volsco, Antonio 400 Volyňský, Jakub 492 Vopatovinus, Ioannes 114, 304 Vorličný, Pavel see Aquilinas, Paulus Vossius, Gerardus 266 Vostrovcová of Valdštejn, Apolena 627 Votický, Vavřinec 630 Vozerovice, Ludmila of 467 Vratislaus I 103–104, 165, 327, 725 Vratislav of Mitrovice, Kryštof 641 Vratislav of Mitrovice, Václav 50, 425, 531, 674 Vratislavský, Daniel 539, 604 Vřesovec of Vřesovice, Václav 635 Vřesovice, Šebestián of 329 Vřesovice, Václav of 329 Vřesovice, Volf of 508 Vron of Dorndorf, Jan Josef 340, 357, 383 Vroutecký, Václav 356, 669 Vršovský of Tešetín, Jan 429 Vršovský of Tešetín, Tobiáš 429 Všehrdy, Viktorin of (Všehrd) 2, 4–5, 7, 9–10, 13, 15, 22, 132, 134–136, 567, 569, 654, 657, 698, 696 Vulcanius, Bonaventura 467, 471 Vulterinus, Ioannes 350, 354 Wacker von Wackenfels, Johannes Matthaeus 46, 385, 412–413, 619, 622 Wacker von Wackenfels, Maria Helena 385 Wagenmann, Abraham 427–428 Waldkirchius, Conrad 190–191 Waldstein see Valdštejn Wallenstein, Albrecht von 63, 94, 105, 619, 623 Walterskirch, Christoph 453 Walther, Georg Christoph 321 Walther, Georg 596 Wapowski, Bernard 495 Warszewicki, Krysztof 79 Waser, Kaspar 95 Watt, Joachim von see Vadianus, Joachim

770 

 Index of Names

Weber, Johann 318 Wechel, Andreas 92, 347, 388, 496–497, 612–613 Wedderburn, John 562 Weidner, Johannes 364, 473 Weirach, Georg 429 Weiss, Johann Friedrich 563 Weisse, Michael 118 Weißenburger, Johann 558 Weißenhorn, Alexander 206, 560 Weitmile see Veitmile Welack, Matthaeus 582, 687 Weleslavina, Adamus a see Adam, Daniel Welhammer, Christoph 318 Weller, Jacob 536 Welleris, Hieronymus 73 Welser, Philippina 515, 519 Wemynko, Nicolaus 586–587 Wencelius, Andreas 177–178 Wenceslas (St) 36, 147–148, 232, 293–294, 507, 695 Wenceslas II (Václav II.) 362 Wenceslas III (Václav III.) 392 Wenceslas IV (Václav IV.) 224, 227, 345, 505–506, 680 Wenceslas, archduke 327 Werner, Kaspar 90 Wernher, Georgius 311 Wernher, Ioannes 311 Wernher, Paulus 311 Weston, Elizabeth Jane 46, 93, 146, 377, 379, 412, 414–415, 467 Weyssenhorm, Alexander 204 Weyssenhorm, Samuel 204 Widmanstetter, Johann Albrecht 319 Willaert, Adrian 511 Willebroch, Johann 514 Willenberg, Johann 528, 531 Willich, Jodoch 284 Willius, Johannes 661 Wimpfeling, Jakob 695 Wimpina, Konrad 551, 559, 691 Wingler, Sebastian 515 Winkelmann, M. 514 Winsheim the Younger, Veit 523 Winsheim, Veit 30, 280, 283, 303, 374 Winter, Robert 447 Winter, Tobias 90, 441 Winter, Zikmund 108, 220, 596

Wirsung, Christoph 582 Wissenburg, Wolfgang 445 Wittich, Paul 495, 498 Władysław / Ladislaus IV Vasa 189 Wohlrab, Matyáš 474 Wolf, Hieronymus 80, 687 Wolf, Jan 180 Wolff, Johannes 658 Wolfgang, abbot of Kempten 206 Wolfius, Matthias 324, 332, 716 Wolkan, Rudolf 363 Wolrab, Johann 291 Wolrab, Nikolaus 290 Wolrad, Michael 566 Wolzogen, Hans Christoph 317 Wolzogen, Hans Paul 453 Wotke, Karl 127 Wunderlich, Paul 321 Wycliffe, John 505 Xenofil of Sušice, Jiří 232 Xenophon 285, 487–488 Xylander, Johannes 453 Žabka of Limberk and of Kounice, Jiří 198–199, 300 Zabonius, Iacobus 105–106, 545, 591, 662 Zabonius, Václav 263, 268 Záhrobský, Jan 281 Žák, Jan 223, 554, 580 Zálužanský of Zálužany, Adam (Zálužanský ze Zálužan) 52, 256, 277, 386, 423, 466, 579–580, 596 Zamelius, Friedrich 266, 272–273 Zápolský, Štěpán 701 Zásadí, Petr of 492 Zasius, Petrus 344 Zástřizly, Jiří Zikmund of 51 Zástřizly, Václav of 454 Žatecký, Martin 656 Zauber, Johann Daniel 598 Závěta of Závětice, Jiří 47, 210, 355, 528, 635, 709 Závořice, Václav of 284 Zborský, Ondřej 613 Žebrácký, Simeon 267 Zehner, Joachim 439 Zeidler, Johann Sigismund von 536 Zejda of Hornseg, Havel 476 Žejdlic of Šenfeld / Schönfeld, Hertvík 223, 287, 331–332, 584, 641

Index of Names  

Žejdlic of Šenfeld / Schönfeld, Hynce 501 Žejdlic of Šenfeld / Schönfeld, Rudolf 584 Žejdlic of Šenfeld / Schönfeld, Valentin 561 Želinský of Sebuzín, Kryštof 256, 258, 332 Zelotýn of Krásná Hora, Václav 31, 76, 108, 476, 586 Zema, Fabianus a 290 Žerotín, Bernard of 227 Žerotín, Friedrich of 641 Žerotín, Jan Friedrich of 386 Žerotín, Jan the Elder of 180 Žerotín, Jan the Eldest of 611 Žerotín, Jan the Younger of 181 Žerotín, Karel of 514 Žerotín, Karel the Elder of 48–50, 77, 106, 174, 189, 208–209, 212–213, 349, 385–388, 412, 595, 601, 660–661 Žerotín, Menoldus of 174 Žerotín, Žofie of 689

 771

Žežhule, Jindřich 584 Zezulková, Eva IX Ziegler, Jakob 126 Zimmermann, Michael 343, 111, 250 Zimmermann, Paul 251 Žipanská, Magdalena 662 Živnůstek Dačický, Jan 101 Žižka, Jan 131, 154, 369, 492, 541, 559, 573, 591, 655, 680 Zřídilová, Barbara 682 Zúbek, Ľudo 596 Zuber, Matthias 176–177, 413, 467–468, 470–471 Zvolský of Zvole, Jan 163, 401 Zvolský of Zvole, Kryštof of 396, 398 Zwinger the Elder, Theodor 634–636 Zwinger, Jacob 51 Zwingli, Huldrych 118, 558

Index of Places Adelberg 618 Alexandria 115, 690 Alps 20, 460, 689 Alsace 445 Alsfeld 440 Altdorf 51, 95, 101–102, 104, 221–222, 239, 278, 282, 316–319, 321, 353, 388, 419, 425–426, 430, 458, 465–468, 561 Altenburg 89, 90, 363, 540 Amasia 641 Amberg 221–222, 226, 233, 235, 456, 459, 497, 646, 724 Ambras Castle 29, 513–515, 519 Amsterdam 592 Angers 425, 427, 429 Annaberg 277–278, 465, 468, 692, 723 Antwerp 146, 630 Arnstadt 202 Athens 612, 690 Augsburg 114, 203, 205–207, 337, 425, 429, 436, 438, 492, 507, 538, 554–555, 560, 621, 685–687, 691–692 Aussig see Ústí nad Labem Austria 47, 152, 155, 162, 202–203, 317, 333, 335, 344, 378, 380, 382, 397, 412, 441, 463, 510, 549, 614, 622, 629, 679 Babylon 211, 403, 557 Bad Wildbad 360–361, 364 Baltic Sea 265 Bamberg 317 Banská Bystrica (Neusohl, Besztercebánya) 595, 600 Banská Štiavnica (Schemnitz, Selmesbánya) 424, 681 Basel 2, 5, 12, 24, 51, 96, 99, 180–181, 188–194, 209–210, 213, 248, 309, 318, 384–387, 404, 419–420, 429, 444–450, 475–476, 478, 560–561, 572, 580–581, 583, 585, 594, 611, 614, 636, 640, 694 Bautzen (Budyšín, Budissin) 145, 289, 290–291, 335, 565–566 Bavaria 202, 204, 206, 273, 378, 549, 559, 686, 702, 715 Bayreuth 702 Bečov nad Teplou (Petschau) 205, 614 https://doi.org/10.1515/9783110650181-018

Bechyně (Bechin) 346 Bělá pod Bezdězem (Weisswasser) 666 Belgium 548 Benátky nad Jizerou (Benatek) 68, 116 Benešov (Beneschau) 171 Beroun (Beraun) 65, 72, 326, 346, 369, 381, 647 Besançon 549 Beuthen an der Oder see Bytom Odrzański Biecz 332 Bischofswerda 723 Blatný Potok see Sárospatak Bobrová (Bobrau) 101 Bohemia passim Bochov (Buchau) 472–473 Bologna 12, 127, 153, 376, 378, 400, 404, 494, 561–563, 578, 611, 689–690, 693 Borek 336 Borotín 525 Bořitov 682 Bradlec 606 Brandenburg 361, 363, 436, 627 Brandýs nad Labem (Brandeis an der Elbe) 295, 453, 502 Brandýs nad Orlicí (Brandeis an der Adler) 116, 659, 667 Bratislava (Pressburg, Poszony) 174–175, 289, 291, 321, 427, 595 Brazil 348 Breitenfeld 273 Bremen 348, 583, 660 Breslau see Wrocław Brezno nad Hronom (Briesen, Breznébánya) 173 Brno (Brünn) 121–122, 147, 199, 305, 380, 389, 510, 610–612, 664 Broumov 626 Brunswick (Braunschweig) 270, 546, 580 Brzeg 188, 271, 384–385, 459, 514 Břevnov Monastery 150 Březno u Loun 195 Buda 121–124, 691, 695 Budapest IX, XIII, 588 Budweis see České Budějovice Budyně nad Ohří 501

774 

 Index of Places

Bytom Odrzański (Beuthen an der Oder) 264, 293, 384, 411–412, 414 Calabria 460, 690 Carinthia 460, 639 Carlsbad see Karlovy Vary Carniola (Krain) 460, 510 Carpathos 690 Carthage 690 Čáslav (Tschaslau) 72, 174, 198–199, 228, 260–262, 327, 480, 565, 574–576, 604–607, 644, 671, 673–674 Castille 122 Čejč 613 Čelákovice 246 Central Bohemia 54, 77, 251, 501, 659 Central Europe 41, 49, 134, 196, 390, 397, 503, 505, 594, 600 Central Moravia 109 Černá Hora 682 Černovice 350 Červené Janovice (Rot Janowitz) 208 Červený Kameň (Vöröskő vára) 393 Česká Lípa (Böhmisch Leipa, Leippa) 56, 512 Česká Třebová (Böhmisch Trübau) 255 České Budějovice (Budweis) 249, 416, 585, 706, 709 Český Brod (Böhmisch Brod) 451–452, 608 Český Krumlov (Krummau) 2, 195, 249, 333, 346, 463, 705 Chabařovice (Karbitz) 89 Chalcedon 641 Cheb (Eger) 14, 35, 74, 100, 202, 204, 329, 344, 515, 635, 703 Chełmno 289–290 China 352 Chios 690 Choceň (Chotzen) 253 Chodov 474–475 Chomutov (Komotau) 129, 282, 325, 376, 692 Chotěboř (Chotieborsch) 72–73 Chotěšov 340, 380, 382, 586, Choustníkovo Hradiště 94 Chrapkovice 94 Chroustovice 72–73 Chrudim 72, 188, 324, 334, 337, 435, 439, 453, 529, 719 Chržín 501 Chotětice 547 Cieszyn (Těšín) 411

Cilicia 690 Cimburk 508 Cluj-Napoca (Kolozsvár, Klausenburg) 610–611 Coburg 103–104 Cologne (Köln) 87, 147, 152–154, 640 Constantinople 210, 213, 487, 561, 640–641 Corfu 460, 690 Cracow (Kraków) 2, 4, 12–13, 16, 33, 121, 123, 132–133, 136, 162, 289, 333, 401, 444, 550, 554, 682 Crete 460 Croatia 51 Cyclades Islands 690 Cyprus 690 Czech Lands passim Dabrun 545 Danube river 549 Darmstadt 440 Denmark 208, 495 Derfle 682 Dillingen 380, 532 Dobrovice 63–64, 337, 355, 675 Dole 547 Domažlice (Taus) 101–102, 164–168, 219, 221, 224, 232, 239, 241, 270, 326, 536, 638, 656, 666, 715–717, 719 Drepana 690 Dresden XIII–XIV, 11, 58, 89–90, 92–93, 96, 261, 335, 354, 363, 366, 370, 433, 439, 440–441, 535–541, 545–547, 582, 595, 594, 598, 724–725 Dřínov 64 East Bohemia 54, 116, 294, 527, 606, 709 East Moravia 110 East Prussia 180, 246 Eastern Europe 51, 95 Egerland 204, 322 Egypt 530–531, 533 Eichstätt 691 Elbe river 517, 529, 689 Elbląg (Elbing) 265–266, 272 Elbogen see Loket Elterlein 276 Eltingen 619 Emmaus 155 Emmaus Monastery 171, 173 England 51, 77, 208, 265–266, 269, 271, 384, 426, 460, 674 Enkhuizen 384, 389

Index of Places  

Ephesus 641, 690 Erfurt 179, 702 Ermland 340 Erythrae 690 Eryx 690 Esztergom (Ostrigom, Gran) 174, 289, 302 Etna (Mount Etna) 690 Europe 1, 8–9, 17, 43, 122, 184, 209, 272, 343, 348, 391, 417, 453, 485, 495, 558–559, 594, 596, 612, 621, 695 Falkenau see Sokolov Farinksdorf 419 Farkasfalva see Vlková Farkašovce see Vlková Ferrara 121, 126–127, 416, 513, 689 Fichtel Mountains 204 Fiľakovo (Fülek, Fileck, Filecum) 165 Flandorf (Panenská) 167 Florence (Firenze) 460 Frain 435 France 51, 141, 208, 213, 315, 384, 426, 444, 446, 548, 674, 676, 692, 695 Franeker 458 Frankenau 539 Frankfurt am Main 88, 96, 147–151, 153–154, 156, 223, 225–226, 283, 348, 389, 419, 421, 425, 427, 441–442, 444, 452, 477, 496–500, 563, 563, 582, 599–601, 612–614, 621–622, 634–635 Frankfurt an der Oder 14, 94, 176–179, 272–273, 289, 291, 411, 413, 458, 561, 691 Františkovy Lázně (Franzensbad) 189 Fraunberg Castle 435 Freiberg 89–91, 440–443, 547, 550 Freiburg 92, 156, 444, 561, 680 Fulnek 94 Gács 682 Galicia (in Spain) 122 Galicia (in Eastern Europe) 332 Gdańsk 14, 265–266, 271–272, 289–291, 317, 333, 657 Geneva 51, 208, 425, 475, 642 Genoa 689 German Lands (Germany) 20, 34, 92, 95, 101, 103, 130, 133, 156, 175–176, 202, 208, 311, 347–348, 402–403, 419, 426, 444, 460, 482, 549, 558, 561, 591, 594, 629, 631–632, 634, 653–654, 674, 685, 694, 721

 775

Giessen 318, 458, 561, 598 Gilgenburg 180, 246 Gmunden 372 Gniezno 340 Goldberg see Złotoryja Görlitz (Zhořelec) 76, 223, 326, 335, 337, 339, 384–386, 388, 419–420, 455, 458, 496, 538, 541, 583–584, 604, 644, 675, 724 Göttingen 429, 439 Graupen see Krupka Graz 36, 425, 428, 618, Greek islands 690 Greifswald 458 Grub 317, 321 Gschwendt 317 Habrovany 3 Hague see The Hague Halle an der Saale XIII, 92, 290–291, 382–383, 465, 537–538 Halstatt 372 Hamburg 270, 436, 439, 561, 563 Hanau 92, 149, 151, 211–213, 388, 461, 614 Hannover 347 Hartenberg 376 Hasištejn 129–130, 689–692, 695–696, 701–702 Havlíčkův Brod (Německý Brod, Deutschbrod) 167, 239, 293, 355, 671 Heidelberg 66, 77, 174, 195, 346, 384, 419–420, 458, 465, 561, 619 Heilbronn 361 Helfenburg Castle 438 Helfštýn Castle 492 Helicon (Mount Helicon) 690 Hellespont 690 Helmstedt 178, 458, 465, 580 Herborn 77, 264, 391, 419–421, 442, 458 Herrnhut 184 Hersfeld 440 Heslov 708, 357 Hesse-Darmstadt 440 Hilckersberg Castle 205 Hispania see Spain Hlohovec (Bischofswarth) 588, 682–683 Hluboká nad Vltavou (Fronburg) 513 Hluk (Hulken) 613 Hodějov 431 Hodonín (Göding) 613 Hof 89, 202, 361, 436, 438

776 

 Index of Places

Hohenfurth see Vyšší Brod Holíč (Holics, Holitsch) 682 Holland 467 Holy Land 78, 82, 130, 135, 530–531, 533, 698, 702–704 Horažďovice 72, 666–667, 669, 696 Horní Slavkov (Schlaggenwald) 29, 97, 202, 204–205, 316, 318, 321, 361–362 Horšovský Týn (Bischofteinitz) 145, 365, 380, 430–431 Hosterwitz 90 Hradčany 507 Hradec Králové (Königgrätz) 109–110, 137, 139, 177, 219, 243, 256, 260, 285, 309, 326, 337–338, 351, 433, 439, 453, 522, 524, 574–575, 578, 604–605, 607, 638, 640, 647–648, 660, 666–670, 685, 719 Huba mountain 205 Hungary IX, 15, 41, 99, 123, 128, 152, 168, 175, 206, 223, 232, 242, 279, 311, 333, 344, 351–353, 368, 380–381, 390–392, 394, 419–421, 459–460, 469–470, 530, 566, 594–595, 599, 601, 614, 641, 679, 691, 697 Hvězda 278 Ilburk 501 India 532 Ingolstadt 33, 51, 68, 70, 156, 204, 206, 301, 376–377, 417, 547–549, 560, 646 Innsbruck 513, 515, 517, 519, 521, 530, 532 Ischl 372 Italy 5, 20, 23–24, 88, 121–122, 127, 141, 192, 202, 208, 253, 324, 326, 384, 389, 391, 400, 404, 444, 460, 478, 505, 515, 518, 520, 561, 563, 568, 594, 634, 676, 689, 691–693, 695, 721 Ithaca 690 Ivančice (Eibenschütz) 35, 94, 181–182, 184–185, 615 Izmir 690 Jaffa 460 Jáchymov (Joachimsthal) 2, 23, 34, 39, 249–250, 361–363, 576, 580, 723 Janovičky see Červené Janovice Jaroměř (Jermer) 229, 243, 260 Jelenia Góra 411, 452 Jena 89–91, 94, 178, 282, 317, 361, 364, 384, 438, 473, 613 Jerusalem 49, 83, 460, 566, 690, 702–704

Jičín (Jitschin) 63, 105–107, 239, 243–244, 365, 604–606, 709 Jihlava (Iglau) 143, 167, 188, 199, 219, 326, 455, 542, 586, 719 Jindřichův Hradec (Neuhaus) 112, 705 Joachimsthal see Jáchymov Kadaň (Kaaden) 129, 204, 326, 506, 689, 696, 699, 701–704 Kamień 702 Karbitz see Chabařovice Karlovy Vary (Carlsbad) 205, 474 Karlštejn Castle 502 Katzenelnbogen 440 Kemberg 545 Kemnath 360 Kempten 206 Kerkyra 460 Kežmarok (Kesmark, Késmárk) 419–420 Kladruby Monastery 57, 340, 357, 380, 383 Klatovy (Klattau) 63, 188, 219, 234–235, 239, 241, 265, 268, 270, 355, 406–407, 409, 435, 437, 530, 586–588, 628, 662, 673, 719–720 Klenčí 101 Klenová 530 Kolín 188, 293–294, 298, 477, 564, 565–566, 719 Kolinec 579 Komárov 346, 502 Königsberg (Královec, Kaliningrad) 180, 246, 248, 279 Konopiště Castle 346 Kopidlno 487 Kördorf 440 Kos 690 Kostelec nad Černými lesy 64, 66 Kostelní Myslová 380 Košice (Kaschau, Kassa) 592, 411, 422 Kounice (Kaunitz) 64, 198, 265, 300 Kouřim 65, 198–200, 225, 298, 326, 422, 648, 719 Kozinec 339 Kraków see Cracow Kralice 35, 49, 94–95, 181–184, 248, 543, 659–660 Kralovice (Kralowicz) 64, 77, 331, 425 Kralupy nad Vltavou 63–64 Krapkowice (Krappitz) 94 Kraselov 430–431

Index of Places  

Kraslice (Graslitz) 361 Krásno 205 Krebes 89 Kremnica (Kremnitz, Körmöcbánya) 681 Kroměříž (Kremsier) 17, 201, 232, 389, 396, 399, 486, 510, 697 Krosno 66, 332–333 Krummau see Český Krumlov Krupka (Graupen) 90 Krušné hory (Erzgebirge) 362, 701 Křešice 555 Křivoklát Castle 116, 119, 348–349, 418 Kučín 590 Kulmbach 435–436, 439 Kumburk 606 Kutná Hora (Kuttebenberg) 56, 77, 105, 198–199, 219–221, 229, 236–237, 240, 253, 260–261, 295–297, 357–359, 370, 375, 455, 457, 565, 570, 574–575, 577, 582, 590–592, 604, 607, 634, 638, 647, 674, 676, 689, 701 Kyjov (Gaya) 110 Landshut 378, 558 Lanškroun (Landskron) 526, 528 Lašovice 453 Lauingen 685, 687 Legnica (Liegnitz, Lehnice) 412, 414 Leiden 213, 265–266, 269, 271–274, 465, 467, 470–471, 648 Leippa see Česká Lípa Leipzig 2, 12–14, 16, 21, 23, 51, 73, 88–92, 107, 114, 126, 129–130, 177–178, 190, 202, 265, 270, 273, 317, 326, 336, 353, 362–366, 384, 400–402. 411, 414, 416–417, 419, 447, 449, 458, 463, 465, 471, 474, 506, 535, 540, 550–556, 558–559, 561, 578, 593, 630, 638, 685, 691–692, 723–724 Lemberk Castle 158, 501 León 122 Lesbos 690 Lesser Poland 248 Lesser Town (of Prague) 63, 89, 94, 101, 109, 156, 159, 255, 334, 479, 480, 501–502, 504, 506–507, 526, 542, 590, 608, 634, 643, 647 Leszno (Lissa, Lešno) 58, 189, 369 Leutschau see Levoča Leuven 514, 547, 549 Levanto 703

 777

Levoča (Leutschau, Lőcse) 419, 422, 590–591, 593 Ležnička (Stirn) 97 Lindau 202 Linz 320, 372, 463, 465, 618, 620 Lípa see Česká Lípa Lipník nad Bečvou (Leipnik) 246 Liptov 159 Litíč Castle (Littisch) 50, 243 Litoměřice (Leitmeritz) 138, 188, 192, 215, 293, 295, 309, 326, 406, 434, 489, 530, 554–555, 559, 579, 590, 638, 647, 668, 701 Litomyšl (Leitomischel) 116–118, 186, 199, 246, 252, 254, 337, 682 Löbau (Lubij, Lobava) 291 Lochovice 561 Loket (Elbogen) 473–474, 550 Lombardy 712 Lomnice nad Lužnicí (Lomnitz an der Lainsitz) 705 Lomnice nad Popelkou (Lomnitz an der Popelka) 365 London 231, 265, 271, 425, 428–429, 460, 495, 560, 687 Lorraine 687 Louka Monastery 57, 94, 145–146, 148, 154–155, 565, 588 Loukov 545 Louny (Laun) 63, 76, 101, 105, 188, 232, 285, 326, 369–370, 374, 475–477, 480, 567, 590, 638, 640, 719 Low Countries 77, 265, 269, 271, 426, 465 Lower Austria 510 Lublau see Stará Ľubovňa Lublyó see Stará Ľubovňa Lusatia 565, 291, 326, 335, 366, 455 Lützen 274 Luxembourg 505, 591, 683, 687, 701 Lycia 690 Lyon 612, 687 Madrid 152, 530 Magdeburg 177–178, 181, 186, 273, 465, 664 Mainz 148, 156, 361, 442 Malbork 333 Malšice 430 Marburg 77, 128, 157, 163, 399, 411–412, 419–421, 440, 458–459, 579 Marienberg 723 Martin 596

778 

 Index of Places

Maulbronn 618 Mecca 532 Mediterranean Sea 530, 689, 696, 703 Meissen 141, 277, 278, 363, 547, 696 Melk 510 Mělník 105–106, 326, 479, 564, 604 Memphis 690 Methoni 690 Mikulovice 586, 588 Milan 175, 494, 689 Milevsko (Mühlhausen) 148 Miličín 72 Milín 77 Miřkov 365 Mladá Boleslav (Jungbunzlau) 56, 63, 94, 116, 159, 180, 186, 189, 195, 246, 335, 337, 346, 348, 355, 453–454, 545, 595, 604, 615, 630–633, 659 Mnichovo Hradiště (Münchengrätz) 209, 384, 386 Modena 391, 562 Modlany 89 Modry 393 Mondsee 162 Montpellier 611–612 Morašice 453 Morava river 407 Moravia (Morava, Mähren) VII, XIII, 14, 17–18, 23, 32, 41, 54, 57, 100, 109–110, 113, 123, 126, 141, 162, 167, 174, 181, 186, 221, 226, 237, 326, 386, 390, 395, 407, 411–412, 424, 445, 469, 482, 484–486, 490, 504, 508, 510, 590, 595, 611, 612–613, 628, 641, 650, 683 Moravské Budějovice (Mährisch Budwitz) 167 Moravský Krumlov (Mährisch Kromau) 180–181 Moscow 81, 248, 565 Most (Brüx, Pons) 147, 154, 416–417 Mount Etna see Etna Mount Helicon see Helicon Mount Parnassus see Parnassus Munich (München) 127, 147, 151, 155, 317, 380, 686 Murbach 445 Náchod 65–66, 445, 604 Náměšť nad Oslavou 4, 182–183, 508 Napajedla 188–190 Naples (Napoli) 393, 460 Naumburg 89

Naumburg-Zeitz 329 Near East 532, 534, 724 Nedožery 167 Nelahozeves 189, 693 Nemecká Ľupča see Partizánska Ľupča Německý Brod see Havlíčkův Brod Nepomuk 148, 322 Netherlands 51, 208, 384, 458, 460, 554–555, 674 Netovice 236 Netvořice 453 New Town (of Prague) 97, 107–108, 130, 171, 189, 198, 219–221, 228, 232, 234, 238, 270, 276, 280, 299, 309–310, 366, 406, 453, 458, 461, 467–477, 529, 542, 545–546, 567, 579, 604, 625, 628, 645–648, 662, 666–667, 679 Nile 690 Nitra (Neutra, Nyitra) 393 North Bohemia 54, 145, 501, 664 Nová Ves 318, 682 Nové Benátky 68 Nové Dvory 137 Nové Město na Moravě (Neustadt in Mähren) 649 Nové Město nad Metují (Neustadt an der Mettau) 374–375 Nové Sedlo (Neusattl) 50, 229 Nový Bydžov (Neu Bidschow) 215, 337, 719 Nuremberg (Nürnberg) 4, 13, 16, 18–21, 93, 114, 117, 132, 134, 136, 192, 204–206, 245, 250, 254, 265, 302, 304, 308, 313, 316–320, 341, 343, 360, 364, 391, 409, 417, 420, 425, 427–428, 436, 439, 444, 464, 482–484, 489–492, 506, 512, 532, 563, 598, 629–633, 651, 676, 685, 694, 701, 711, 717, 720–721 Nymburk (Neuenburg an der Elbe) 63, 326, 335, 337, 425, 434, 590, 671, 675, 715, 720 Obříství nad Labem 689 Ohře river (Eger) 204, 207 Old Town (of Prague) 4, 17, 53, 66, 76, 89, 91, 103, 137, 139, 141, 169, 199, 201, 209, 215. 219, 221, 226–228, 235, 253, 266, 287, 298, 309, 311, 314, 335, 339, 347, 350, 351–352, 369–372, 374–375, 406, 423, 453, 455, 465, 476, 480, 502, 512, 514, 527, 530, 569, 573, 595, 608, 625, 627–628, 649, 663, 674, 676–677, 679–680

Index of Places  

Oleśnica 414 Olomouc (Olmütz) 2, 13–15, 17–20, 23–24, 32, 36, 53, 57, 111–115, 118, 121–127, 146, 162–163, 185, 247–248, 289, 333, 377–382, 389–390, 395–396, 398–399, 407, 411, 414, 459, 414, 459, 462, 464, 482–486, 498, 510, 554–555, 565–566, 588, 611, 613–614, 616, 683, 690, 702 Opava (Troppau, Opawa) 63, 94, 411 Opočno Castle 366 Ore Mountains 362, 701 Osek Monastery 380–381 Oschatz 440, 442 Oslavany 94 Otava river 434 Ottoman Empire 41, 79, 209, 211, 217, 223, 390, 397 Ovčáry 137 Oxford 265, 494 Oybin Castle (Ojbín) 679, 690 Pacov 72–73, 326, 355, 585, 666 Pactolus river (Sart Çayı) 434 Padua 2, 12, 36, 121, 124, 127, 141, 176, 400, 444, 513–514, 516, 518–519, 542, 561–562, 593–594, 597, 599, 601, 611, 634, 689 Palestine 534, 690 Pamphylia 690 Pardubice (Pardubitz) 67, 156, 251, 392, 666–667, 669 Paris 141–142, 416, 425, 429, 460, 491, 547–548, 561, 611 Parnassus (Mount Parnassus) 690 Partizánska Ľupča (Nemecká Ľupča, Deutschliptsch, Németlipcse) 159 Passau 41, 202, 205, 269, 351–352, 436–437, 538, 645 Patmos 690 Pavia 561 Pecka Castle 530–531 Pelhřimov (Pilgrams) 625 Peloponnese peninsula 690 Pelusium 690 Penig 696 Petrovice 453 Pettendorf 202 Pforzheim 361 Pfreimd 205 Pilnitz 90 Pilsen see Plzeň

 779

Pińczów 246 Pirna 58, 101, 266, 335, 337, 350, 370, 433, 535–536, 538, 540, 545, 561, 579, 647–648, 725 Pisa 141–142, 611, 689 Písek 101, 326, 355, 490, 590, 592, 634, 638, 640, 666, 671 Plauen (Plavno) 89 Plavecký Hrad 683 Plzeň (Pilsen) 2, 13, 18–19, 21, 23, 29, 68–71, 132, 135–136, 145, 165, 203, 207, 252, 278, 305, 326, 339–340, 343–344, 379, 389, 400, 463–465, 490, 494, 530, 546, 570, 588, 625–626, 651, 673 Poděbrady 695, 701, 232, 268, 337, 352, 652, 655 Podskalí 666 Poland 42, 66, 94, 180, 188–189, 246–248, 311, 333, 369, 384, 390, 392, 397, 444, 493, 510, 549, 650, 653–654, 657, 708 Polička (Politschka) 666–667, 526 Polná 297, 335, 351, 590 Poříčí 101, 656 Postoloprty (Postelberg) 526 Pošumaví (Šumava foothills) 438 Potěhy 604 Prague (Praha, Prag) passim Prague Castle 193, 278, 301, 492, 502, 507, 524, 678, 679 Prachatice (Prachatitz) 249, 255, 262–264, 713, 721 Prachatitz see Prachatice Pressburg see Bratislava Prešov (Eperjes, Eperies, Eperjes) 590, 592–593, 420 Prievidza (Privigye, Priwitz) 167 Prostějov (Proßnitz) 17–19, 38, 109–114, 118, 171, 180, 248, 297, 366, 394, 396–397, 406–408, 457, 482–486, 502, 508, 586–587, 613, 625 Prussia 566 Přerov (Prerau) 180, 246 Přeštice (Prestitz) 84 Příbram 77, 201, 265, 433–434, 623 Přibyslav 72, 74–75 Přísečnice 691, 701 Rakovník 63, 188, 245, 322, 323–324, 326–327, 330, 406–408, 453, 475–480, 530, 535, 640, 716

780 

 Index of Places

Raudnig see Roudníky Regensburg 203, 205–206, 246, 248, 261, 265, 317, 324, 326, 436, 438, 494, 618–619, 716 Řehlovice 89, 91 Reichenau 204 Reichenbach Monastery 202, 205, 540 Rheinland-Pfalz 440 Řepice Castle 513–514, 516, 715, 409 Rhine river 460 Rhineland 548 Rhodes 261, 690 Říčany 64, 77, 264, 565 Riga 597 Rimini 553 Říp Mountain 268 Rokycany 245, 262–264, 479, 542–543, 584, 665 Roman Empire 206, 403, 494, 557, 559 Romania 610 Rome 1, 5, 12, 14, 51, 125, 211, 278–279, 380–382, 460, 491, 593, 601, 611, 656, 689, 702 Römhild 552 Rosice 72 Rostock 87, 208, 289, 458, 465, 563, 594 Rothenburg ob der Tauber 202, 361 Roudníky (Raudnig) 89 Rožmitál pod Třemšínem (Rozmital) 400, 501–502, 676 Röβnitz 361 Russia 565 Ružomberok (Rózsahegy, Rosenberg) 168, 221 Rychnov nad Kněžnou 297, 335, 338 Saalfeld 384 Saaz see Žatec Samos 690 Sankt Pölten 377 Santiago de Compostela 530 Saragossa 600 Šárka Valley 333 Sárospatak (Blatný potok) 419–420 Saumur 429 Saxony 27, 33, 42, 53, 56, 89, 92–93, 101, 117, 176, 273, 277, 308, 335, 350, 365, 433, 440–441, 465, 514, 536, 538, 540–541, 546–547, 550, 581, 590, 647–648, 692, 702, 725 Sázava 147 Scotland 320

Sedlčany (Seltschan) 280 Selmecbánya see Banská Štiavnice Semily 355 Senec (Walterstorff, Szempsz) 420 Ševětín 705 Schandau 590, 647 Schemnitz see Banská Štiavnica Schlaggenwald see Horní Slavkov Schleswig–Holstein 427 Schmalkalden 177–178, 202, 692 Schocha see Řehlovice Schönfeld 89–90 Schraplau 277 Schwerborn 176 Sicily 552, 690 Siegen 419, 421 Siena 496, 502, 507, 578, 594 Silesia 23, 46, 63, 79, 93, 95–96, 180, 384, 395, 411, 510, 513, 595, 619 Sinai Desert 532 Siřejovice 554 Skalica (Szakolca, Skalitz) 173–174 Skramníky 64, 66 Slaný (Schlan) 2, 236–237, 255–256, 258, 314, 326, 335, 351, 433–434, 457–460, 463, 471, 475, 530, 671, 674–675 Slatinice 613 Slovakia 132, 167–168, 295, 411, 419, 421–422, 426, 590–591, 593, 608, 666, 682–683 Slovenia 510 Šluknov (Schluckenau) 288 Smyrna see Izmir Soběslav (Sobieslau) 86, 210, 706 Sokolov (Falkenau) 321, 362, 376, 473 Soľ (Sokút) 590 Solnice 294, 296, 375 Sopron 600 South Bohemia 23, 54, 326, 377, 705, 713, 715 South Moravia 54 Spain 511, 531, 143, 152, 175 Speier 634 Spiš (Szepes, Zips, Spisz) 419–420 Sporades 690 St Alban 444–445 Stará Boleslav (Alt-Bunzlau) 502 Stará Ľubovňa (Lublau, Lublyó) 419 Staré Buky (Altenbuch) 265 Starý Bydžov (Alt Bidschow) 355 Stendal 176

Index of Places  

Steyr 317 Stirn see Ležnička Stockholm XIII, 196, 381–382 Strakonice (Strakonitz) 101, 430, 438, 646–647, 669 Strasbourg (Strassburg, Straßburg) 36, 79, 114, 122, 141, 194, 246, 248, 302–303, 305–306, 338, 363–364, 402, 425, 436, 440–441, 444, 460, 536, 561, 634–635, 637, 689, 691, 720, 722 Strážnice 659, 682 Střelské Hoštice 101 Stříbro (Mies) 326, 340, 490, 666, 667 Styria 352, 618–619 Suchdol 650 Šumava 438 Sušice (Schüttenhofen) 188, 221, 231–232, 243, 262, 270, 326, 433–438, 451, 590 Švamberk Castle 545 Svojanov (Swojanow) 702 Sweden 146, 265–266, 272, 335–336, 339, 439–440, 468, 697 Switzerland 202, 208, 426, 446, 460, 674 Syria 690 Szamotuły 118, 184–185, 247, 615–616 Szczecin (Stettin, Štětín) 271 Tábor 116, 254, 293, 326, 350, 430, 475, 477–478, 586, 588 Tagus river 434 Tännicht 276 Taranto 690 Teplá Monastery (Tepl) 57, 145, 146, 148, 380–381, 417–418 Teplice (Teplitz) 193, 219, 535, 540 Těšín see Cieszyn Tetín 502, 506 The Hague (Hague) 266, 272, 289, 425, 427, 429 Tmaň 346 Toruń 188–189 Transylvania (Siebenbürgen) 419, 470, 610, 681 Třebenice (Trebnitz) 63–64 Třebíč (Trebitsch) 297, 346, 659 Třebnice 68, 346, 665 Třeboň (Wittingau) 137, 705, 713 Třeboutice 555 Trenčianske Teplice (Trentschin-Teplitz, Trencsénteplic) 613

 781

Trenčín (Trencsén,Trentschin) 58, 159, 174, 586–587, 590, 666, 682 Trento 516, 519 Trier 547, 701 Trnava (Nagyszombat, Tyrnau) 380 Troy 690, 355, 474 Trutnov (Trautenau) 265 Tübingen 202–203, 205, 440, 442, 487, 561–562, 594, 618–619, 622 Tuchoměřice 659 Tunis 690 Turčianske Jaseno 593 Turkey 517, 632, 690, 712 Turnov (Turnau) 116, 297, 335–336, 355 Tuscany 508, 621, 689 Tyrol 519 Údlice 129 Uherské Hradiště (Ungarisch Hradisch, Magyarhradis) 613 Uherský Brod (Ungarisch Brod, Magyarbród) 88, 167, 174, 607, 681–682 Uherský Ostroh 682 Úhonice 590 Uhříněves 64 Ulm 202, 204, 363–364, 441, 618–620 Upper Austria 317, 372, 618 Upper Burgundy 141 Upper Hungary 41–42, 56, 98–99, 132, 221, 599 Upper Lusatia 455 Upper Palatinate 202 USA IX, 319 Ústí nad Labem (Aussig) 89, 177, 564 Valašské Meziříčí (Wallachisch Meseritsch) 420 Västerås 468 Včelnice 717 Velehrad 565 Velešín 380, 383 Velhartice 430 Veliš 452 Veľká Jaseň 593–594 Velká Polom 63 Velké Losiny (Groß Ullersdorf) 613 Velké Meziříčí (Groß Meseritsch) 88, 188, 435, 578 Velvary 63–66, 526 Venice 2, 14, 110, 124–127, 176, 401, 444, 496, 530, 533–534, 561, 598, 621, 689–690, 702

782 

 Index of Places

Verona 124, 518 Veszprém 324 Vicenza 391 Vienna (Wien) IX, XIII, 2, 12–16, 21, 23, 29, 33, 36, 41, 51, 87, 111, 113, 122–124, 141, 143, 162–163, 174–175, 181, 204–207, 249–251, 280, 289, 291, 299, 306, 310, 319–320, 333, 339–340, 342–344, 376–389, 391, 397, 401, 406, 408, 411, 414, 460, 463–465, 491, 494–495, 515, 530, 560, 579, 588, 594–595, 599–600, 611, 641, 656, 677, 686, 690–692 Vlková (Farkasfalva, Farkašovce, Farksdorf) 419 Vltava river 438, 507 Vodňany (Wodnian) 132, 135–136, 219, 221, 224, 433, 436–437, 651, 713 Vohburg 205 Vraclav (Wratzlau) 526 Vranov nad Ťoplou 590 Vranov nad Dyjí (Frain an der Thaya) 435, 437 Vraný 101 Vysoké Mýto (Hohenmauth) 337, 406, 526, 564, 666–667, 669 Vyšehrad 145, 217, 377, 547, 689 Vyšší Brod (Hohenfurth) 196 Wandsbeck 495 Warmia 340 Weihenzell near Ansbach 361 Weil der Stadt 618 Weimar XIII, 176, 265, 399 Weingarten Monastery 206 Weischlitz 89 Weißenstadt 204 West Bohemia 13, 98, 148, 202, 362, 464, 501 West Indies 612 Western Europe 3, 135, 348, 561 Wettern 347 White Mountain VII, 7–8, 43, 49, 58–59, 64, 77, 93, 95, 113, 103–104, 145, 167, 184, 187, 193, 213, 227, 232, 253, 260, 265–266, 271, 273–274, 295, 335–336, 349–350, 357, 359, 362, 366, 369, 385, 425–426, 433, 446, 458, 459, 462, 473, 531, 537, 561, 574, 579, 590, 595, 645–646, 706, 709, 711–712 Wildbad 360 Windsor 265 Wittenberg 2, 5, 17–18, 23–35, 34–35, 37, 39–40, 51, 63, 72–73, 76, 84–88, 90, 94,

99–100, 107, 115, 117, 129–130, 138–140, 142, 177–178, 180, 202, 204–205, 208, 222, 246, 250, 267, 276–284, 286, 289, 298–303, 305–311, 314, 317–321, 323, 329, 335–336, 338, 353, 374, 402, 409, 414, 422, 440, 442, 444, 458, 461, 463–466, 470, 472–473, 475–476, 487, 495, 514, 518, 522–525, 535, 539, 540–542, 545–546, 556–557, 576, 578–579, 582, 593–594, 596–598, 600–601, 611, 615, 646, 659, 676–677, 658, 687–688, 691, 702, 717, 723, 725 Wolfenbüttel 87 Wrocław (Breslau) 14, 246, 248, 260, 265, 270, 377, 380, 382, 390–391, 393, 411, 424–425, 578, 593–595, 685, 690–691, 717 Würtenberg 362 Würzburg 402 Zábrdovice Monastery 147, 510 Zábřeh (Hohenstadt) 94 Żagań (Sagan) 619, 621 Záhoří 430 Zakynthos 460 Žandov 647 Žatec (Saaz) 2, 23, 30, 77, 93, 109–111, 117, 130, 167, 249, 251, 255–256, 263, 280, 282, 285, 295, 298, 300, 309, 312, 323, 326–327, 350, 365, 425, 433, 453, 455, 457, 475, 477, 479–481, 501, 530, 543, 630, 638, 640, 692, 716, 719 Žďár nad Sázavou (Saar) 101 Zderaz 267, 526 Žebrák 265, 268 Železný Brod (Eisenbrod) 335 Žeravice 346 Zerbst 465 Ziegenrück 384 Zittau 189, 222, 326, 334–335, 355, 363, 365–366, 370–372, 538, 566, 679 Zlonice 501 Złotoryja (Goldberg) 513, 180 Znojmo (Znaim) 94, 145–146, 167, 188, 190, 586, 588 Zürich 113–114, 172, 183, 445 Zvoleněves 501 Zwickau IX, 339, 340, 344, 536–537, 540–541, 725