It is hardly necessary to mention that at a period when the rule "Scribitur ad narrandum, non ad probandum," was ignored by all Bohemian historians, Hajek's work shows traces of party spirit almost on every page. The author, who was a Romanist priest, writes as a strong Catholic, and as a strong partisan of the Bohemian aristocracy. Among the adherents of Rome, who were then few in number in Bohemia, and who were Hajek's principal protectors, were found several of the greatest Bohemian nobles. These Catholic lords were always the most decided enemies of the Bohemian cities, while the Utraquist and Protestant nobles--though their caste pride may have been as great--regarded the townsmen as valuable allies in their struggle against the sovereign, while the democratic character of the community of the "Bohemian brethren" naturally also influenced the nobles who belonged to it. In his preface already Hajek enters into the question of the rank and precedence among the Bohemian estates, of course in a sense favourable to his patrons. He writes: "Some have, for the purpose of disparaging the estate of the nobles and that of the knights, dared to maintain that the estate of the townsmen is the first, and dates from the foundation of Prague. The estate of the nobles, they say, sprung up afterwards, when they (the nobles) acted as officials, and other men were intrusted to their rule; then, they say, many years later the estate of the knights was created, when the king allowed them (the knights) to bear a device on their shield because of certain deeds and brave exploits. But both these statements are untrue." Hajek here writes in contradiction to a Utraquist historian, Martin Kuthen, who had stated that the origin of the Bohemian estates was that mentioned above. Kuthen's work, which has little value and requires no further notice, was then very much read, and it has even been said that Hajek was instructed to write his work as a refutation of that of Kuthen. Of Hajek's chronicle, which (as was customary in those days) begins with the deluge, and which ends with the coronation of his patron Ferdinand I., the earliest part is by far the most attractive. Dealing with an almost entirely mythical period, and one in which it was nearly impossible to introduce political and ecclesiastical controversies (though even here Hajek occasionally does so), the author is at his best. He borrows largely from Cosmas and from Dalimil, whose influence even on Hajek's manner of writing can be traced in the early part of his book. Hajek's style, indeed, always varies greatly according to the authorities which he is using. His account of the foundation of Prague is very curious.