That Ottakar felt the difficulty of this conflict, and desired to compromise between the interests of these rivals for his favour, is strikingly illustrated by the two cases of Hradiste and Litomys̆l. In the former case, Ottakar was particularly anxious to secure the good will of the citizens, because he looked upon their town as a possible bulwark against Hungarian invasion; but the neighbouring convent of Vilegrad feared that the grant of liberties to Hradiste would interfere with the privileges of their convent. The compromise to which Ottakar was forced seems a considerable surrender to ecclesiastical pretensions. The townsmen were to settle in one particular island, for which they were to pay rent to the monastery. The monastery was to retain all its former rights over waters, fisheries, mills, meadows, woods, and corn-fields; and, though the town was to hold a market two days a week, the profit of that market was to go on one day to the king, and on another to the monastery; and, above all, the judge of the town was to be appointed by the monastery. But in this decree there is a provision which seems to suggest how even such a compromise might work for freedom. The common rights in pasture held previously by the townsmen are to be shared with the dependants of the monastery; but the dependants of the monastery in their turn are to share their common rights with the citizens of the town. Thus there would naturally grow up a combination among the dependants of the monasteries, like those unions which, in England, gave such trouble to the abbots of St. Albans and Dunstable. In the case of Litomys̆l the grants to the monastery and those given to the town are so entangled that it is sometimes difficult to distinguish between the benefits received by the respective recipients of the royal favour; and, in this case, Ottakar seems to have cut the knot by raising Litomys̆l to the ordinary position of a royal town, and thereby emancipating it from the control of the monastery. Ottakar indeed had one sure protection against any possible offence which the Church might fear from the growth of civic liberty. Bruno, Bishop of Olmütz, was his right-hand man in this as in other parts of his work. Himself a German by birth, he warmly encouraged the introduction of German town rights into the cities of Moravia; while, on the other hand, he always succeeded, until the final catastrophe of Ottakar’s life, in strengthening the good understanding between the Pope and the King of Bohemia.