Up to the 14th century, the cult of Saint Ludmila was confined to the Benedictine nuns from the Convent of Saint George at Prague Castle where Ludmila’s grandson Wenceslas transferred her remains. According to some, this way he could purposefully build her holy reputation. The first short and very archaic legend Fuit in provintia Boemorum dates from as early as the 10th century. It described Ludmila’s life but did not speak about her transfer to Prague. As it appears from later indications, a more extensive Old Slavonic legend may have been compiled. The earliest versions of offices were written in the Convent of Saint George (the antiphonies Lux vera lucis, Quasi stella matutina, Subtrahete se in the breviary VI E 13 from the second half of the 12th century, including the incipits of verses from the Factum est legend). The Convent of Saint George repeatedly highlighted the cult of Saint Ludmila and the number of Saint Ludmila texts in the convent’s manuscripts increased during the 13th century. Nonetheless, despite the heightened efforts of the convent and its prominent abbesses (especially Anežka and Kunhuta of the Přemyslid family), the cult did not achieve greater popularity until the ascension of Charles IV to the throne.
Jan IV of Dražice, Bishop of Prague, who became patron of the female saint, was the first to substantially disseminate Ludmila’s cult. Subsequently, the decree of Arnošt of Pardubice, the first archbishop of Prague, emphasised the feast of Ludmila’s martyrdom (16 September). Nonetheless, the female saint received the greatest attention in the time of Charles IV who intentionally developed the cult of his Přemyslid ancestors, especially Saint Wenceslas as well as his great-grandmother Saint Ludmila (The Chronicle of Dalimil, Velislav Bible, Liber depictus).
During the Hussite and post-Hussite periods, the legend of Saint Ludmila was spread mostly by the Utraquists of the right and central Hussite movement, inclusive of the later elected Archbishop Jan Rokycana and his noteworthy contemporaries. The legend was part of the Ludmila feasts; therefore, its themes penetrated the homiletic and liturgical texts as well as songs. In this milieu, Ludmila was primarily presented as the first Bohemian Utraquist. But deep into the 16th century, neither the Utraquists nor the Catholics responded to the Ludmila theme. Her feasts became mere calendar components.
During the post-White Mountain Counter-Reformation, the church put strong emphasis on the cults of the saints, including the story of Saint Ludmila. Her legends compiled by the Baroque authors were published in books, and they also appeared in the educational religious literature and were incorporated in hagiographic collections. The story of the princess saint was disseminated through sermons. The Baroque hagiography of Saint Ludmila developed the earlier legends’ motifs. It emphasised Ludmila’s marriage with Prince Bořivoj, their joint baptism, her virtues and martyrdom.
Images
- The Beginning of Subtrahente se Office
Breviary from Saint George’s Convent, 2nd half of the 12th century, Bohemia
NKP VI E 13, p. 389 - Saint George’s Convent of the Benedictine Nuns
© Rober Káčer - In passione S. Ludmille
Jan Rokycana: Sermones de sanctis, 2nd half of the 15th century, Bohemia
NKP IX A 1, fol. 242r - The Wedding of Saint Ludmila and Bořivoj – engraving
Agenda seu Rituale Olomucense. Reimpressum Reginæ-Hradecii: Jan Kliment Tybely, 1745
NKP 54 S 721, frontispiece
