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 It is the opinion of Masaryk that Havlicek’s epic poem, “The Conversion of St. Vladimir,” was a rather radical exhibit of politico-religious satire, more bitter than some of his other writings.

Havlicek was not opposed to true religion. On the contrary, he saw a close relationship between religion and politics. But he differentiated greatly between religious creeds and the true religion of his own understanding, and attempted to uphold religious reform in its administration and not touching upon its dogmatic doctrines. According to Masaryk’s ideas, “The Conversion of St. Vladimir” as well as the “Epistles from Kutna Hora” are directed against the combination of religious absolutism with political rule, which Havlicek opposed very strenuously in all his activities.

“The Conversion of St. Vladimir” is a (Masaryk declares) in which Havlicek, as poet, showed himself more radical than he ever did as journalist or politician, either in politics or religion. He has repeatedly explained why Havlicek indulged in this irreverence and sacrilege. He sees in it a basis of a catholicism which Havlicek has outgrown and the course of which, in his day, was more provocative to negation than protestantism.

It was he who founded Bohemian journalism—at a time when it was treason to spread news, literature or other propaganda in behalf of freedom and liberation of his countrymen. He was one of that band of staunch ’48-ters—those patriots who threw caution to the winds to fight an unequal battle for democracy against the military despotism of the ruling monarchs.

His essays, letters, editorial articles and poems were widely read by the masses, since the language he employed, as seen in this epic poem, was that of the masses.

Bohemian literature, to which he added a goodly share, was then only in its inception, though it ranks today on a level with that of most of the civilized nations.

His influence in the field of journalism was a thorn in the side of the body politic of the Habsburg dynasty; so