ALMOST all the best hotels of Prague are situated near the State Railway Station, in the HybernskÁ Ulice and the adjoining angle of the Graben. This will therefore be the usual starting-place for those who have sufficient time to walk leisurely through the streets of Prague. As the former divisions of the town have great historical importance, I shall refer separately—firstly to the old town, then to the new town and Vysehrad, lastly to the MalÁ Strana and Hradcany. For the last-named walk the traveller will start from the bridge. Immediately opposite the HybernskÁ Ulice is the powder tower. The original building on this spot, as already mentioned, formed part of the ancient fortifications of the old town, which King Wenceslas I. erected in the thirteenth century. The present building was built in 1475 by King Vladislav II. It is in what is known in Bohemia as the Vladislav style, and is the work of Matthew Reysek, one of the originators of that style of architecture. The building was used as a powder magazine during the reign of Leopold I., and then acquired the designation that it still bears. The powder tower was skilfully restored in 1883 by the talented architect Joseph Mocker.

Walking down the CeletnÁ Ulice we pass on our right the spot where a Royal residence, known as the King’s Court, Kraluv Dvur, which was inhabited by several Bohemian Kings, once stood. We soon reach the market-place of the old town. Both the CeletnÁ Ulice and the market-place contain many ancient houses—the family residences of citizens of the old town—that well deserve notice. The recent demolitions have not as yet much changed the character of the market-place, while the CeletnÁ Ulice is happily, as yet, untouched. The market-place, the forum of Prague, plays a great part in the story of the town. During the days of independence the burghers assembled here, and the meetings were often very stormy, particularly when the citizens were displeased with the decisions of the town council that met at the radnice. It was on the market-place too that the memorable executions on June 21, 1621, took place. In the centre of the market-place a statue of the Madonna, erected by Ferdinand III., commemorates the successful repulse of the Swedish attack on Prague in 1648.

The Tyn Church and the Kinsky Palace, which have already been mentioned, are also situated in the market-place. But we must now visit the town hall (radnice) that has so often been referred to in these pages. The very curious ancient clock will attract the attention of the visitor. It was constructed in 1490 by Magister Hanus. Besides the hours, it indicates the time of the rising and setting of the moon and sun. Above the clock is a small window, at which figures, representing Christ and the Apostles, appear whenever the clock strikes a new hour. There are almost always spectators in the market-place opposite the clock-tower, who await the appearance of these figures. The town hall has been built and rebuilt at various periods. It is certain that a building in which the councillors of the old town met was erected on the ground where the present town hall stands in 1338, but the building has been frequently enlarged by the purchase of adjoining houses. The oldest existent portions of the building

THE POWDER TOWER
THE POWDER TOWER

are the tower and the Chapel of St. Lawrence, which date from the year 1381. To the left of the tower is the main entrance to the town hall, and on the first floor we enter the ancient council chamber, which adjoins the Chapel of St. Lawrence. It was built during the reign of Vladislav II., and contains a ceiling with very fine carvings. The walls are adorned with carvings that represent the armorial bearings of the Prague guilds. One of the halls that the traveller should also visit is that of the primator or burgomaster. It contains portraits of all the burgomasters of the old town—afterwards of the whole community of Prague—since the sixteenth century. Recently a modern large council chamber has been erected. It contains two paintings by Brozik representing Hus before the Council of Constance, and the election of George of Podebrad as King, an event which took place within this building. The town hall has, however, been so much changed since that period that it is not exactly known in what part of the building this momentous event occurred. Of historical interest are the dungeons of the town hall, which have remained exactly as they were when the Bohemian patriots were confined here in 1621 on the eve of their decapitation. Immediately behind the town hall is the Renaissance Church of St. Nicholas,[50] which, by permission of the city, is now used for the services of the Russian community.

Turning to the right we reach the Joseph Street, which marks the boundary of the Jewish town, now called Joseph’s town, the ancient ghetto of Prague, that still preserves its mediÆval character. Entering the Rabbi Street, we see at our left the Jewish town hall, perhaps one of the most picturesque buildings in Prague. Immediately opposite is the far-famed old synagogue, built in the early Gothic style about the beginning of the thirteenth century. Over the vaulting is a large flag given to the Jews by the Emperor Ferdinand III. for their bravery during the siege of 1648. It was ‘the highest honour that could then be conferred on a Jew,’ as the guide rather pathetically states. Adjoining the synagogue is the Jewish cemetery, one of the best-known spots in Prague. It is very extensive, and contains countless monuments, on many of which we see the emblems of the tribes of Israel, and the quaint devices—such as a hare, stag or fish—which with the Jews did duty as armes parlantes. The somewhat gloomy outlook is enlivened in spring by the gleam of the numerous elder trees that have been planted here.

Immediately outside the precincts of the Jewish town, on the banks of the Vltava, stands the Rudolphinum, a modern institution named after the late Crown Prince. It contains a concert room and a small picture gallery, which is worthy of notice as containing paintings by little-known Bohemian artists. Perhaps one of the most interesting pictures is a holy family by Master Detrich of Prague, a votive offering of Archbishop Ocko of Vlasim, who is represented as kneeling before his patron saint. In one of the rooms is an interesting collection of engravings by Wenceslas Hollar, a native of Prague, who principally worked in England. Turning to the left, and following the course of the Vltava, we reach the famed Charles Bridge (Karluv Most). At the eastern end is the monument of King Charles, erected in 1848 in commemoration of the 500th anniversary of the foundation of the University by that Sovereign. Quite close to the bridge—which I shall mention later—is the vast agglomeration of buildings known as the Clementinum, a Jesuit college founded in 1556 by Ferdinand I. The building was constantly enlarged up to 1715, and became one of the most important centres of the Jesuit order. The former Utraquist University of the Carolinum was in 1654 joined to the Jesuit college. The building is still used for the lectures of the philosophic faculty of the University, the valuable library of which is also housed here. It contains over 170,000 printed works, and many interesting MSS. of the period of the Hussite War. Of special interest is the ‘Malostransky Kancional’ (liturgy), dating from 1572. It contains on the page dealing with the martyrdom of Hus (July 6) three miniatures, in which we see superposed Wycliffe striking the fire, Hus lighting the coals, and Luther holding the already flaming torch. The Clementinum also contains two churches, an observatory, the archbishop’s printing office, and a seminary.

In one of the courtyards we see a statue (by J. Max) representing a student. It was erected in 1848 in commemoration of the second centenary of the siege of Prague. The students, then all Catholics, greatly distinguished themselves in the defence of the bridge against the Swedes.

Continuing to follow the Vltava, we soon reach the equestrian statue of the Emperor Francis I., which stands in the middle of a small garden. Near here, in the Karolina Svetla Street, is the interesting Romanesque Chapel of the Holy Cross, one of the three earliest ecclesiastical edifices of Prague. It is one of the three Romanesque chapels which still exist at Prague. Its date can only be conjectured, as though it is first mentioned in the fourteenth century as a parish church, it is undoubtedly of much greater antiquity. In the seventeenth century it ceased to be an ecclesiastical building, and might have continued unknown if the ‘UmeleckÁ Beseda’ (artistic society) had not acquired the building and (1863-1865) caused it to be very skilfully restored. It was re-consecrated by Archbishop Prince Schwarzenberg in 1879.

Continuing from the Karolina Svetla Street to the Bethlehem Street we soon reach the square of the same name. It is on this spot, for ever connected with the memory of Hus, that it is proposed to erect a monument to the great Church-reformer. Here once stood the Bethlehem Chapel, the cradle of Church reform, and the modest dwelling of Hus. A tablet on the door still reminds the traveller of the spot. On the Bethlehem Square also is the very ancient house known as ‘U Halanku,’ a fine specimen of the ancient civic architecture of Prague. It belonged for a considerable time to the family of Krocin Z Drahobejlu, whose arms can still be seen in the courtyard. Wenceslas Krocin was for some time ‘primator’ (i.e., burgomaster) of the old town of Prague. This house now contains an Industrial Museum, with reading-rooms erected by the late Mr. Naprstek. Mr. Naprstek resided for a considerable time in America,

JEWISH TOWN HALL AND OLD SYNAGOGUE
JEWISH TOWN HALL AND OLD SYNAGOGUE

and his library—access to which is liberally granted to visitors—is very rich in English books. Mrs. Naprstek still resides here, and is well-known for her charity, patriotism and kindness to foreign visitors to Prague. Returning to the quay, on the border of the river, we soon reach the Ferdinand Street, and see at its left angle the Bohemian National Theatre, an important memorial of the national revival. The building was begun in 1868 and completed in 1881. Almost immediately afterwards it was greatly injured by a fire that broke out, and it was only in 1883 that it was opened amidst great rejoicings of the Bohemian people. Travellers in Prague are strongly recommended to pay a visit, even if but a short one, to this fine building, particularly should a translation of an English play be given. I have seen the School for Scandal admirably given in Bohemian at the National Theatre. Immediately opposite is the new Francis Bridge, opened by the Emperor in the present year (1901). It connects one of the islands of the Vltava, and its left bank with the old and new towns. Near here too is the ‘Sophia’s Island.’ It contains a park and restaurant where concerts are frequently given. It is historically interesting as having been the meeting-place of the Slavic Congress of 1848 that ended so disastrously.

The Ferdinand Street with its continuations, the OvocnÁ Ulice (Fruit Street), and the Prikopy or Graben constitute the main thoroughfare of the modern town of Prague. At the angle of the Ferdinand Street and the OvocnÁ Ulice—in the Jungmann Square—stands the monument of Joseph Jungmann, one of the great leaders of the national movement, who lived in the Jungmann Street close by. Continuing on the left side of the Prikopy, we reach the Havirska Ulice (Miners Street). Turning to the left here, and passing the German Theatre, we arrive in a few minutes at the Carolinum, which bears the name of Charles IV., the founder of the University of Prague. Though the building has been modernised, and only the Chapel of SS. Cosmas and Damianus and the Gothic projection retain the ancient character, it is one of the most historically interesting buildings at Prague, as—next to Bethlehem Chapel—it is the one most intimately connected with the career of Hus. It was here that he and his friends defended the teaching of Wycliffe (July 1410), and here, too, that the great disputatio took place (June 1412), in which he eloquently denounced the abuse of indulgences. In later days, too, the Carolinum was a stronghold of Utraquism. Many of the stormy meetings of the Bohemian nobles that preceded the defenestration of 1618 were held here. The place, indeed, became so noted as a meeting-place of heretics, that after the Battle of the White Mountain some Catholic generals suggested that it should be destroyed. The Carolinum now contains the lecture rooms of the juridical and medical faculties of both the Bohemian and the German Universities of Prague. From the Carolinum we can either take the Zelezna Ulice (Iron Street), which leads us back to the town hall, or through the Ovocni Trh (fruit market), reach the CeletnÁ Ulice, or return to the Graben, at the end of which we reach the powder tower.

The new town and the Vysehrad are not equal in interest to the old town and its sub-division, the Jewish quarter, yet here, too, there are more objects of interest than limited space will allow me to mention. Starting again from the powder tower, we arrive, through the JosefskÉ NÁmesti, at the angle of the Poric Street, the site of one of the oldest settlements of Prague. Walking through this street to its end we find—opposite the North-Western Railway Station—the new civic museum that is far too little known to visitors. This building is quite a modern creation, and in its present state has only been opened to the public since 1898.

The first hall on the ground floor contains prehistoric remains, numerous objects in glass and majolica that belonged to old Prague. The second hall contains works in metal; particularly interesting are the Gothic doors of a house in the VÁclavskÉ NÁmesti, with the arms of the old and the new towns. The third hall, devoted to ecclesiastical art, contains many objects of great interest from various churches; a Gothic predella, and a Gothic altar from the Castle Rabi deserve particular notice. In this hall also are many valuable memorials of Hus; in all these portraits, as, indeed, in all very ancient ones, he is represented as beardless. Hall four contains many memorials of old Prague. On the second floor we find in halls five and six a large collection of engravings that are of immense value to the student of history. Besides a large number of views of Prague at different periods, there is a valuable collection referring to the Thirty Years’ War. We see representations of the defenestration, the entry of Frederick of the Palatinate into Prague, the Battle of the White Mountain, and the executions on the market-place, as well as an almost complete collection of the portraits of the generals and statesmen of the Thirty Years’ War.

Also on the second floor is the armoury, which well deserves the attention of the visitor. In hall nine on this floor are flags, shields and coats of arms that belonged to the ancient guilds of Prague. An underground part of the museum contains the mucirna or torture-chamber, which gives a vivid impression of the ways of mediÆval justice. The Gothic vaulting of this chamber is mediÆval, and was transported here from a house on the market-place of the old town.

We are here at the extreme limit of the new town. Eastward lie the modern suburbs Karlin (or Karolmenthal) and Zizkov. The former contains a fine Romanesque cathedral, built between 1854 and 1863, which is dedicated to St. Cyrillus and St. Methodius, the apostles of the Slavs. Zizkov, which stands on the spot where Zizka won his famous victory, was entirely built in the nineteenth century. It has increased very rapidly, and with its population of 50,000 inhabitants is now, next to Prague, the most populous town in Bohemia.

Returning to the Poric, and then turning to the left, the traveller passes the State Railway Station, and after crossing the HybernskÁ Ulice and pursuing his way through the SenovaznÁ Ulice (Hay-Balance Street), finds himself at the Church of St. Henry, at the corner of the street of that name, and of the JerusalemskÁ Ulice.

A parish church has existed here since very early times, but a new building in the Gothic style was erected here in 1348 by Charles IV. Since that day the church has again been rebuilt several times, so that it does not retain much of its ancient character. It contains pictures by Skreta, the Bohemian painter, and others. Close to the church is the Gothic campanile, which dates from the beginning of the reign of Vladislav II.

Following the JerusalemskÁ Ulice, we reach the extensive town park, which is built on the site of the old fortifications of the NovÉ Mesto, and divides it from the suburb of Vinohrady (vineyards). At its eastern extremity is the Bohemian Museum that has already been mentioned. From here the wide VÁclavskÉ NÁmesti leads to the Graben. Turning from the VÁclavskÉ NÁmesti to the left by the Stephens Street we reach the church of that name, which was built by Charles IV., but has, like so many others at Prague, been greatly altered by restoration. It contains, however, some works of very ancient Bohemian painters that are very worthy of notice. Close to St. Stephen’s Church is the very ancient Romanesque Chapel of St. Longinus. Similar to the Chapel of the Holy Cross and that of St. Martin on the Vysehrad—which will be mentioned presently—it is, as Monsignor Lehner writes, ‘smaller and plainer and, therefore, probably even more ancient than the sister chapels.’

Retracing our steps as far as the angle of the ZitnÁ Ulice, and proceeding down that street, we soon reach the extensive Karlovo NÁmesti, which has been laid out as a park, in which a monument to the Bohemian poet Halek has been erected. Opposite this monument, at the north-eastern extremity of this square, is a building, now the site of the law courts, which was once the town hall of the NovÉ Mesto. From the windows of this building the town councillors were thrown in 1419, an event to which reference has been already made.

This town hall, built under Charles IV., and a subsequent building in the Renaissance style that was afterwards erected here have long disappeared. The last-named building was demolished in 1806 by order of the Emperor Francis I., and the present uninteresting structure was erected. Of the old building a tower, formerly, probably, a campanile similar to that of the town hall of the old town, remains. It contains a chapel dedicated to St. Wenceslas, which is still in the same condition as it was in the fifteenth century.

From the Karlovo NÁmesti, following the Vysehrad

Street, and passing near the Emaus Monastery, that has already been mentioned, we arrive at the Vysehrad. The Vysehrad, formerly an independent community, but now one of the districts of Prague, has at the present day little interest for the mere sightseer. But its mythical and historical associations render it very precious to those who have some knowledge of Bohemia’s past. The traditions connected with the spot have been the subject of many Bohemian poems. Recently Zeyer published his Vysehrad, which will interest those who wish to penetrate somewhat deeper into the past of Prague.[51] Of the old semi-mythical residence of Libussa no trace remains, and the mediÆval citadel that played so important a part in the Hussite Wars has also disappeared. The existent fortifications are of modern date. Of the many former churches on the Vysehrad two only now require notice. One is the Romanesque Chapel of St. Martin, said to have been founded by St. Adalbert on the site of a Pagan temple. It is one of the three round chapels that are the oldest religious edifices in Prague. It is, as Monsignor Lehner writes, ‘the only remaining relic of the splendour of the Vysehrad during the period of Romanesque architecture.’

Another interesting church is that of St. Peter and St. Paul, built originally as a Romanesque basilica, but altered considerably after the Hussite Wars. An interesting legend connected with the church is, or rather was, related to the visitors of St. Peter’s Church. Mr. Kohl, who visited Prague in 1841, writes:[52] ‘A memorable tale was told me by my conductress. “Once upon a time a poor man went into the forest. There he met a smart, jovial-looking huntsman, at least so he supposed, but in truth it was no huntsman, but the devil in disguise. Now the huntsman spoke to the sorrowful man and said, ‘Art poor, old boy?’ ‘Ay, miserably poor, sir, and full of care,’ replied the other. ‘How many children hast thou?’ ‘Six, noble sir,’ answered the poor man. ‘Give me for ever that child of thine that thou hast never seen and I’ll give thee thy fill of money.’ ‘Willingly, sir,’ was the silly father’s reply. ‘Then come, and we’ll sign and seal the bargain.’ The old man did so, and received countless heaps of money. When he got home, however, to his own house, to his surprise he found that he had seven children, for his wife had in the meantime brought the seventh into the world. Thereupon the father began to feel very uncomfortable, and to suspect that the devil had talked him out of his child. In his anxiety he called his new-born son Peter, and dedicated him to the Apostle, praying St. Peter to take the boy under his protection and shield him against the devil’s arts. Peter, who appeared to the old man in a dream, promised to do what he was asked provided the boy was brought up to the Church; so, of course, the lad was given to God’s service, that he might be a priest when he grew up. Peter turned out a good, pious and learned young man. When he was twenty-four years old and had been installed as a priest at the Church of the Vysehrad, the devil came one day to put in his claim to his reverence, but the holy Apostle St. Peter interfered and declared that the deed which the devil produced was a forgery. The devil and the saint came to high words at this, while the poor priest, frightened out of his wits, ran into the church and betook himself to reading Mass. Now, as they could in no way come to an understanding, St. Peter, by way of a compromise, proposed a new bargain. ‘Do you fly to Rome!’ said he to the devil, ‘and bring me one of the columns of St. Peter’s Church, and if you’re back with it before my priest has read to the end of the Mass, he shall be yours; but else mine.’ The devil, who thought he should have plenty of time, accepted the proposal with pleasure, and in a few seconds Peter saw him flying up full speed with one of the columns. The devil would have won, there’s no doubt, if St. Peter had not quickly gone to meet him and begun to belabour him with a horsewhip. The devil in his fright dropped the huge pillar, which fell plump to the bottom of the Mediterranean Sea. He lost but little time in diving for it and bringing it up again; but he lost quite enough, for when he arrived at the church the priest had just said his ‘Ite missa est,’ and so his Mass was at an end. St. Peter laughed heartily; and the devil was so vexed that in his rage he flung down the big column, which went through the roof of the church and fell upon the floor, where it was broken into three pieces. Many attempts were made to repair the hole in the roof, but they could never make the work hold, for it always fell in, and so at last they gave it up; and there the hole remained for many hundred years, leaving a free way for rain and wind. The Emperor Joseph, however, insisted upon having the roof repaired, so they carved the two keys of St. Peter in the centre stone of the vault, and since then the work has held.” Besides some paintings by Skreta, it contains a curious Madonna of the thirteenth century, said to have been once the property of Charles IV. The church is surrounded by a cemetery, in which many of Bohemia’s patriots are buried. We find here the tombs of the writers Halek, Neruda, Benes Trebizky, Hanka, Mrs. Nemcova, those of the Ministers Iirecek and Kaizl, and many others. Quite recently a fine monument has been placed over the grave of Zeyer, the poet of the Vysehrad. When leaving the Vysehrad the traveller can either descend to the banks of the Vltava, follow the Podskal Street, and then the Palacky Quay—from which a bridge, also named after the great historian, leads to the suburb of Smichov—and finally reach the Bohemian theatre; or passing through the ‘Na Slupi’ Street he may, turning to the right into the HorskÁ Ulice, reach the Karlov Church, which is at the corner of the HorskÁ and Karlova Streets. This very fine Gothic edifice, one of the most interesting churches in Prague, was built by Charles IV. in 1350, and its octagon dome is said to be an imitation of the burial place of Charles the Great at Aachen. The church has some very fine stained-glass windows, which date from the time of Vladislav II., and some good pictures.

The Karlov or Church of the Ascension of the Virgin Mary—to give it its correct designation—has, however, like so many others, suffered severely from the restorer. Following the Karlova Ulice, and then turning to the left, at the corner of the St. Apolinar Street, we reach the interesting Gothic church of that name. From here we retrace our steps to the Na Slupi and then the Vysehrad Street, and soon arrive again at the Karlovo NÁmesti. Thence we soon reach through the Jungmann Street the Jungmann monument, in the OvocnÁ Ulice, and the limits of the new town.

KARLOV
KARLOV

For his wanderings through the parts of Prague that are on the left bank of the river the traveller will start from the far-famed Bridge of Prague, for so it is still called, though its official designation is the Charles Bridge, and there are now many other bridges at Prague.

As already mentioned, there has been a bridge on or near the spot where the present edifice stands from very early times. Ancient chroniclers write that when, in 932, the body of St. Wenceslas was conveyed from StarÁ Boleslav, where he was murdered, to St. Vitus’s Church at Prague, those who carried the body, ‘hurrying to the river Vltava, found the bridge partly destroyed by the floods. They gave themselves up to prayer, and having raised the body on their arms they passed, as if they were carrying no burden, gladly and without hindrance over the half-ruined bridge.’ The fact that the body of St. Wenceslas was conveyed across the Vltava on March 4, at a time when the spring flood often damaged the Bridge of Prague, confirms, as Mr. SvÁtek writes, the correctness of this narrative, which contains the earliest mention of the Bridge of Prague. The account of the state in which the bridge was found also renders Mr. SvÁtek’s conjecture that it was then already very ancient very plausible. As the suburbium Praguese—as I have already mentioned—extended on both banks of the river, wooden bridges, such as the earliest ones undoubtedly were, soon became insufficient. When, in 1157, the floods had entirely destroyed the wooden Bridge of Prague, Queen Judith, consort of King Vladislav I., caused a new stone bridge to be erected at her own expense. It was said that she undertook this work because, being a German by birth, and having twice used her influence to place her German relations on the episcopal throne of Prague, she had incurred the hostility of the Bohemians. She hoped to regain the love of the Praguers by thus becoming a

FROM THE BRIDGE LOOKING TOWARDS THE OLD TOWN
FROM THE BRIDGE LOOKING TOWARDS THE OLD TOWN

benefactress of their city. Judith’s Bridge was begun in 1169 and finished in three years, an almost inconceivably short space of time. The completion of the bridge was greeted with great rejoicement by the Bohemians, who said that, excepting the bridge over the Danube at Regensburg, no such bridge had been built since the days of the Romans. In the winter of 1342 the Bridge of Judith was destroyed by the floods, and for a time a temporary wooden bridge, partly founded on the remaining pillars of the stone bridge, alone connected the two parts of Prague. This bridge naturally proved insufficient, particularly after Charles IV. had founded the new town of Prague. In 1357 that King undertook the building of the present bridge. The building was erected under the direction of Matthew of Arras, and afterwards of Peter Parler and his son John. The work was often interrupted by storms and inundations, to which the Vltava, the outlet of all the rivers of Central and Southern Bohemia, is particularly liable. It was, therefore, only completed in 1503.

We first pass under the bridge tower of the old town, which is decorated with statues of the Bohemian patron saints and with the coats of arms of the countries that were formerly connected with Bohemia as well as that of the old town itself.

The statues that now ornament the bridge formed no part of the original structure. As can be seen in ancient engravings, a crucifix only stood on the bridge at first. Rudolph erected statues of the Madonna and of St. John, and the others were gradually added, principally during the period of Catholic re-action in the seventeenth and eighteenth centuries. There are now thirty statues of unequal value, fifteen on each side of the bridge. It may be of interest to give a list of these statues, beginning with those that are to the right of the visitor who crosses the bridge from the old town into the MalÁ Strana:—

1. St. Bernard (1709), by JÄckel.

2. St. Dominicus and Thomas Aquinas (1708), by JÄckel.

3. A bronze-gilt statue of the Crucifixion, with statues of the Virgin Mary and St. John.

4. St. John the Baptist (1853), by J. Max.

5. St. Ignacius of Loyola (1711), by Ferdinand Prokov; a foundation of the Jesuit College of Prague.

6. The Holy Trinity (1706), also by Prokov. Between this group and the next one, a cross and tablet mark the spot where St. Nepomuk was thrown into the river.

7. SS. Norbert, Wenceslas and Sigismund (1853), by J. Max.

8. St. John of Nepomuk, cast in bronze at NÜremberg in 1683, after a model of J. Prokov.

9. St. Anthony of Padua (1707), by Ulrich Mayer.

10. St. Judas TaddÆus (1708), also by Ulrich Mayer.

11. St Augustine (1708), by Jerome Kohl.

12. St. Gactanus (1709), by Ferdinand Prokov.

13. St. Philip Binitius (1711), by Mendel of Salzburg.

14. St. Vitus (1714), by Ferdinand Prokov.

15. SS. Cosmas and Damianus (1707), by Ulrich Mayer.

On the left side of the bridge are the following statues:—

16. St. Ivo (1711), by Matthew Braun.

17. SS. Barbara, Margaret and Elizabeth (1702), by the brothers Prokov.

18. The Mater Dolorosa (1859), by Em. Max.

19. St. Joseph (1854), by Jos. Max; a gift of the Countess PrÎchovskÁ.

20. St. Francis Haverius (1711), by Ferdinand Prokov; a gift of the theological and philosophical ‘faculties’ of the University of Prague.

21. St. Christopher (1857), by Em. Max.

22. St. Francis Borgia (1710), by the brothers Prokov.

23. St. Ludmilla (1785), by an unknown artist.

24. St. Francis Seraphicus (1855), by Em. Max.

25. SS. Vincent and Prokov (1712), by Ferdinand Prokov.

26. St. Nicholas of Tolentino (1706), by J. Kohl.

VIEW OF THE BRIDGE FROM THE MILLS OF THE OLD TOWN
VIEW OF THE BRIDGE FROM THE MILLS OF THE OLD TOWN

27. St. Ludgardis (1710), by M. Braun.

28. St. Adalbert (1710), by the brothers Prokov.

29. SS. John of Matha, Ivo and Philipp (1714), by Ferdinand Prokov.

30. St. Wenceslas (1857), by Camillas BÖhn, after a sketch by the painter FÜhrich.

In 1890 inundations again greatly injured the Bridge of Prague. A portion of the work was entirely destroyed, and the statues of St. Ignacius of Loyola and of St. Francis sank in the floods. These injuries have now been entirely repaired. The view of the Hradcany from the bridge is one of the most striking ones in Prague.

Passing by the second bridge tower we reach the MalÁ Strana, near which once stood the ancient residence of the bishops, and afterwards archbishops, of Prague, a building often mentioned in the records of the struggles of the Hussite Wars, or market-place of the ‘small quarter,’ on which is a statue of Radecky, erected in 1858. As materials, Piedmontese cannon captured in 1848 and 1849 were used.

Here also is the Nicholas Church that has already been mentioned, and near here are the palace of the Governor of Bohemia and the palace where the Bohemian Diet assembles, since it no longer meets on the Hradcany. A steep path leads to the summit of the Hradcany Hill. The two most important buildings on this height, the Royal Palace and St. Vitus’s Cathedral, have already been mentioned. Between these buildings stands the very fine equestrian statue of St. George, cast in 1373 by order of Charles IV. This fine statue, a work of the brothers George and Martin of Clussenburk, is excessively interesting as giving a faithful representation of the armour worn by the knights of the fourteenth century.

Behind the cathedral is the Church of St. George, occupying the spot where one of the earliest Christian churches in Bohemia, built by Prince Vratislav I. about the year 915, once stood. Princess Mlada, sister of Boleslav II., in 915 here built a Benedictine convent, of which she became abbess, and which became very famous in Bohemia. Charles IV. granted to the abbess of this convent the right of crowning the Queens of Bohemia. They retained this right up to the suppression of the convent by the Emperor Joseph II. It was then transferred to the superior of the Chapter of Noble Ladies, which the Empress Maria Theresa had founded.

The first Church of St. George was destroyed in 1142, during the troubles that followed the death of Sobeslav.[53] A Romanesque building was then erected, which is the finest building in that style of architecture in Bohemia. Though here also restorations have taken place, the church has, on the whole, retained its ancient character, and it is well worth the attention of the traveller. It contains the graves of several of the most ancient rulers of Bohemia and of their wives. The ancient frescoes in this church and the chapels of St. Ludmilla—where that saint and Princess Mlada, the first abbess of St. George’s convent, are buried—and of St. Anne require particular notice. During the recent restorations the stucco ornaments that concealed the old Romanesque doors and windows have been removed. Of great interest are the four very ancient towers on the Hradcany Hill, which date from the time of Ottokar II. and have already been mentioned. They overlook the Jeleni Prikop (Stag’s Ditch), and are reached by the Jiriska Ulice, passing through buildings that are used as Government offices. These towers were used as prisons, and the White Tower in particular, which has been compared to the Bastille and the Tower of London, was the principal State prison of Prague. The leaders of the Protestant movement against Ferdinand I., Bishop Augusta, the head of the Bohemian brethren, the Bohemian leaders who were decapitated in 1621, the partisans of Charles of Bavaria (1743), and many others were imprisoned here.

The Daliborka Tower is very famous in popular legends. It is said to have received its present name from Dalibor of Kozojed, a knight who was imprisoned here during the reign of Vladislav II. The serfs of a neighbouring knight, Adam of Ploskov, had been driven to revolt by the cruelty of their lord, and Dalibor availed himself of this opportunity for seizing Ploskov’s estates. He was, therefore, imprisoned in the tower to which he has given his name, and afterwards decapitated. This somewhat sordid event became the nucleus of legends created by the imaginative Bohemian people. It was said that Dalibor, after spending some years in foreign lands, had returned to Bohemia, and there witnessed the cruelties from which the Bohemian peasants, formerly free men, suffered; for bondage, entirely alien to the ancient customs of Bohemia, was only established there in 1487. Under the influence of Rozvod, an old man who remembered the days of Zizka, Dalibor incited the peasants to rise against their lords. The revolt was rapidly suppressed, and Dalibor imprisoned in the tower on the Hradcany Hill. It was said that while imprisoned he learnt to play the violin to solace his solitude, and that his music attracted crowds to the tower. The great Bohemian musician Smetana has given the name of ‘Dalibor’ to one of his operas, and Dalibor is also the hero of one of the books of the talented Bohemian novelist Wenceslas Vlcek. Among the later prisoners in the Daliborka were several alchemists whom Rudolph II. called to his court, but who failed to fulfil the promises they had made. The astronomer Francis Tennagel, an assistant of Tycho Brahe, was also a prisoner in the Daliborka during Rudolph’s reign.

We obtain the best view of the four towers, and indeed of the Hradcany generally, if we cross the Stag’s Ditch and proceed to the Royal gardens, in which is the Belvedere villa. Ferdinand I. caused it to be built for his wife Anna. It is a fine specimen of the Italian Renaissance, Ferdinand’s favourite form of architecture, and was built by the Italian, John de Spatio. In the interior of the building there are some frescoes of the earlier part of the nineteenth century representing scenes from Bohemian history. It is characteristic of the period that the Hussite Wars, the period of Bohemia’s greatness, are entirely excluded. As a proof that the present Emperor of Austria from his earliest youth possessed the sagacity and clearness of mind which is now recognised by the whole world, it may be mentioned that when, as a young Archduke, he visited these frescoes, he is reported to have said: ‘It is impossible even to conceive a history of Bohemia from which the Hussite Wars are excluded.’

Close to the Belvedere is a fountain, which has rightly been called ‘one of the finest Renaissance fountains north of the Alps.’ The design is by Tertio of Bergamo, and the work was carried out by Jarus, an artist of Prague.

From the Belvedere we descend the Hradcany Hill, and passing through the Chotek Park reach the Bruska Street and the suspension bridge. Crossing this bridge, we reach the old town and the Rudolphinum, and soon find our way back to the powder tower.