At the head of the theological literature of this period may be named the Life of Huss, written by P. Mladienowicz.  Although, strictly speaking, not a theological book, yet this character was in some measure impressed upon it by the custom which prevailed for a time, of causing it to be read aloud in the churches, in order to communicate to the people all the circumstances of the martyr’s death.  Mladienowicz, acting as a notary at Constance, had been an eye-witness of the whole transaction.  Among the Romish theological writers of the day, Hilarius Litomierzicky, ob. 1467, Rosenberg bishop of Breslau, Simon of Tishnow, and others, wrote against the practice of communion in both forms.  But they were inferior to their adversaries in talent, and still more in productiveness.  Rokycana, archbishop of the Calixtins, ob. 1471, Koranda, Mirosh, and others, defended their right to the sacramental cup; and exerted their pens in doctrinal controversies with the other sects.  The Bohemian Brethren, Paleczek, Procopius, Simon, Mirzinsky, and others, wrote interpretations of portions of the Scriptures, polemical pamphlets, religious hymns, apologies, and the like, partly printed, and partly preserved in manuscript.  In the contests of the different parties, the use of weapons of every description was regarded as lawful; and among them, satire and irony were employed with much skill and dexterity by the Hussites.[22] Uricz of Kalcnicz wrote a satirical letter from Lucifer to Lew of Rozhmital.  Bohuslav of Czechticz partly wrote and partly compiled the work, “Mirror of all Christendom,” with many remarkable illustrations.[23] The Bohemian brother, Chelcicky, ob. 1484, called also the Bohemian doctor, because he did not understand Latin, and of course neither Greek nor Hebrew, undertook, nevertheless, besides several other works, to write an interpretation of the Sunday Lessons of the Gospels.  His most popular book, called Kopyta, i.e.  “The Shoe-last,” (being himself a shoemaker by trade,) which was much read by the common people, is no longer extant.  A pamphlet of Martin Lupacz, ob. 1468, called “The Sprinkling-brush,” was likewise in the hands of every body.  This clergyman, however, acquired better claims on the gratitude of his cotemporaries, by a careful revision of the New Testament, which he undertook with the aid of several learned friends.  Indeed, both among clergymen and laymen, there was an ardent desire for the right understanding of the Scriptures; which induced many individuals, who were not satisfied with the existing Bohemian translations, to undertake the task themselves anew.

Out of this period alone the manuscripts of thirty-three copies of the whole Bible, and twenty-two of the New Testament, are still extant; partly copied from each other, partly translated anew; all, however, having been made from the Vulgate.[24] The Bohemian versions made from the original languages belong to the following period.