fore, had great interest for the Bohemian writers of that period. Recent critics have attempted to fix the date of the Alexandreis yet more accurately. In the years 1264 and 1267 Ottokar undertook crusades against the heathen Prussians and Lithuanians, and seems even to have thought of rendering parts of those districts permanently dependent on Bohemia, thus securing for the country an outlet towards the Baltic. It is conjectured that the passage in the account of Alexander's entry into Babylon, in which the author prays that "God may grant Bohemia a king who will subdue the Lithuanians, Tartars" (see later), refers to Ottokar's far-reaching plan.
Generally speaking, the author of the Alexandreis follows strictly in the footsteps of Chatillon, or rather of Quintus Curtius, to whom so many of the mediæval tales about Alexander can be traced. Yet the Bohemian Alexandreis has not only a distinctly Christian, but also a national (Bohemian) character. The Persians are heathens doomed to hell. Margraves, burgraves, and counts are found in the contending armies. The Bohemian nobles Jan, Radvan, Mladota, and Radota form part of Alexander's court. The account of the festivities on the occasion of Alexander's entry into Babylon (a portion of which I have translated) describes them as similar to those which took place at Prague on the occasion of the coronation of the Bohemian kings. For Chatillon's hexameters the author has substituted a rhymed metre, consisting of verses of eight syllables, which generally, though not always, have a cæsura after the fourth syllable. The rhymes are very rugged and often irregular.
The author's preface begins with a quaint attempt at disarming his critics. He tells us that Solomon, the
