Václav (Wenceslaus) Hájek of Libočany was the author of a ground-breaking work. His Czech Chronicle (or Hájek Chronicle) excelled in the interpretation of materials about Ludmila and especially in their conflict-free confession rendition. The later humanists Prokop Lupáč of Hlavačov and Daniel Adam of Veleslavín failed to bring any new information in their historical calendars and only adopted the earlier records from Bílejovský. Even later, the mostly exile works of the Unity of the Brethren priests Jan Jafet, J.A. Comenius, and Pavel Stránský again reveal the Bílejovský influence and do not search further details.
The Baroque historiography used both legends and Hájek’s Czech Chronicle in the writings about Princess Ludmila where the latter was an important source of inspiration and information. But Ludmila appeared in all the historical reviews of the Baroque era. The way she is depicted corresponds to the values of the society after the Counter-Reformation, highlighting her conversion to Christianity, piety, and contribution to the Christianisation of Bohemia. Moreover, she is the opposite of her daughter-in-law, the pagan Princess Drahomíra, is involved in Wenceslas’s upbringing, and dies exemplarily as a Christian martyr who did see through the intentions of her murderers but did not resist as she followed Jesus Christ. Furthermore, the transfer of her remains to Prague confirms her sainthood. Ludmila is presented this way by Georgius Crugerius, Tomáš Pešina of Čechorod, Jan Beckovský, and Jan F. Hammerschmidt. Bohuslav Balbín dealt with this female saint in many treatises such as the review of Bohemian history (Epitome), the hagiography and historical work Bohemian Sancta (Saint Bohemia), and other texts.
Hagiography during the Enlightenment endeavoured to subject old historical sources to new critical review which in the case of Princess Ludmila was first done by Gelasius Dobner in his comments on the edition of the Latin translation of Hájek’s Czech Chronicle. Josef Dobrovský paid systematic attention to Princess Ludmila as a historical figure; like Dobner before him, he refused the origin of Legenda Christiani in the 10th century which disputed its credibility as a historical source. Based on the analysis of sources, Dobrovský also attempted to elucidate Ludmila’s relationship with Princess Drahomíra.
Images
- Coins, Saint Ludmila’s Herm, Vratislav I’s Tomb.
Gelasius Dobner: Wenceslai Hagek A Liboczan Annales Bohemorum, Pars III.
Prague: Jan Josef Klauser, 1765
NKP 22 D 17/III, picture appendix between pp. 586–587 - Bořivoj I
Jan František Beckovský: The Messenger of Old Czech Stories
Prague: Jan Karel Jeřábek, 1700
NKP 54 B 17, p. 122 - Spytihněv I
Jan František Beckovský: The Messenger of Old Czech Stories
Prague: Jan Karel Jeřábek, 1700
NKP 54 B 17, p. 132 - Vratislav I
Jan František Beckovský: The Messenger of Old Czech Stories
Prague: Jan Karel Jeřábek, 1700
NKP 54 B 17, p. 135 - The Translation of Saint Ludmila’s Relics
Jan Tanner: A Holy Journey from Prague to Stará Boleslav
Prague: Jesuit Printing Works, 1679
NKP 54 F 204, l. [15b]
