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1

Der Konvertit und Exulant Jiří Holík und seine antikatholischen Schriften

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Ryantová M.
Acta Comeniana (International review of Comenius studies and early modern intellectual history)
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2011
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vol. 25
199-219
EN
The paper deals with the life and activities of Jiří František Holík, who came from a non-Roman Catholic Bohemian family. His education was nevertheless entrusted to the Jesuits and he eventually became a member of the Dominican Order, where he worked as a censor. In 1666 he escaped to Zittau, after which he tried to work as a Lutheran preacher, studied in Wittenberg and was granted the favour of Protestant theologians and nobility. His activity as a preacher and his eff orts to acquire a position was however unsuccessful, coming up against mistrust regarding his past. He therefore left for Prussian Königsberg and eventually settled in Riga, where he became known mainly as the author of books on fruit growing which were reprinted a number of times over the next fi fty years. However, while working in Saxony he also published several strongly anti-Catholic oriented works in German about the persecution of non-Catholics in Bohemia, and one in Swedish published in Uppsala. The last of these polemical works came out in 1679 in Amsterdam. The paper summarises all previously known information about these writings, which today survive only in single copies, and serves as an introduction to further detailed examination. It is clear that all the works are similar and moreover derive from Comenius' Historie o těžkých protivenstvích (The History of the Bohemian Persecution), in some cases appropriating not only information but even entire passages. In spite of the fact that Jiří Holík's anti-Catholic writings defi nitely do not qualify as impartial documentation of the situation after the Battle of the White Mountain and developments in Bohemia, they present unusually interesting evidence concerning the intellectual world of an exile and convert trying to fi nd a role and some support for himself in his new situation.
2

Günther, Klesch, Láni und die anderen. Zur Typologie der ungarischen Exulanten des 17. Jahrhunderts

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Kowalská E.
Acta Comeniana (International review of Comenius studies and early modern intellectual history)
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2007
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vol. 20-21
49-64
EN
Thanks to the fact that ius emigrandi was accepted in early modern Europe, hundreds of thousands of people experienced exile, hoping to find better living conditions in their new country. However, the confrontation of expectation and reality frequently became a source of conflict in the context of émigré communities. Even simple coexistence in another society complicated and exarcebated the integration of the émigrés. Collective experience with suffering undoubtedly contributed to the maintenance of their identity even when living in an environment related to their confession and favourably inclined. A vivid example of this kind of exile was the emigration of the Hungarian Lutheran and frequently even Calvinist (reformed) intellectual elite in the course of the 1670s which in some respects differed from other waves of confessional exile of the early modern age. From the beginning of the seventeenth century Hungary had considerable experience with persons who declared themselves victims of religious persecution. Hungary became a refuge for Protestants thrown out of the Austrian and Czech lands of the Habsburg monarchy. However, that situation did not last very long. Hungary did not turn into a country whose political system would permanently secure the problem-free existence not only of émigrés, but even of Protestants in general. In spite of laws which modified the free practice of the protestant confessions (1608, expanded 1647), at the beginning of the 1660s intensive re-catholicisation began to be implemented, peaking with an attempt to eliminate Protestants from society and with a ban on the public pursuance of the protestant confessions. In the course of court cases from 1673–1674 hundreds of preachers and teachers had to submit to internal emigration or leave for foreign exile. They included Daniel Klesch, Andreas Günther and Georg Láni, who could serve as examples of exile diversely perceived and experienced. All three found refuge in Germany, wrote about and analysed the situation of the preceding period of persecution in Hungary, and tried to acquire a public in Germany for the issue of the Hungarian émigrés. However, their mutual conflicts regarding the guilt of individual leading personalities of Hungarian Lutheranism for unfavourable developments showed up the deep divisions in opinion and made their acceptance in their host country difficult.
3

Esteemed Friends, Heretics, Traitors: Changes in the Perception of Post-White Mountain Émigrés from Slaný

100%
Kadeřábek J.
Acta Comeniana (International review of Comenius studies and early modern intellectual history)
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2013
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vol. 27
115-137
EN
This study addresses a previously unexamined aspect of post-White Mountain exile: the way the image of those who had left the Bohemian lands gradually changed in their original social environment. The author carries out an analytical probe into the particular social environment of the Royal Town of Slaný, from which one of the largest waves of refugees from the Kingdom of Bohemia left for Saxony in the 1620s. Drawing on provincial, municipal and church sources, he endeavours to show how the picture of the local exiles gradually changed from a thoroughly tolerant attitude to one of unequivocally negative rejection. Several factors lay behind this change. Heavy pressure from above, at provincial and patrimonial level, was put to bear on the Slaný burghers, spreading a negative image of the exiles. After 1635, in connection with the alliance concluded between the Emperor and the Saxon Elector, this pressure differentiated. From below, it first took the form of an attempt by individual townspeople to acquire – by circulating a negative image of the exiles – social and financial benefits in the newly forming post-White Mountain society. This shift was later supported by a wave of popular religiosity evoked by the events of the Thirty Years War, by generational change, and by a complete transformation of local denominational identification and collective identity. The author would like in his further work to compare this local probe into the urban environment with research into urban communities with a different social dynamic and geography, and later to undertake similar research in the context of the lower and upper nobility.
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