Řehoř Hrubý of Jelení, a prolific and able translator, was last presented in summary half a century ago in a monograph by Emil Pražák, in which the basic idea was, however, bogged down in the Marxist worldview prevailing at that time, which inappropriately highlighted the class differences and suppressed the denominational standpoint. Moreover, Pražák's monograph is influenced by a traditional patriotic approach, which ranked Hrubý among the humanists. However, awareness of the differences between actual humanism and "domestic humanist" output led to the creation of the idea of national humanism, which was meant to resolve the apparent conflict between Hrubý's and Viktorin of Vsehrdy's work and that of the Italian and transalpine humanists. Recent research indicates a need to examine cultural developments during the George of Poděbrady's and Jagellonian periods with greater hindsight and to refrain from frequently forced attempts to seek parallels between domestic and foreign developments. The post-Hussite period placed the Czech lands in a special situation both on the domestic front (with the parallel existence of two opposing denominations, the headlong postrevolutionary changes in property ownership and the emancipation of the Czech-language area) and in a global context (with cultural and economic isolation resulting from the confrontation between the denominations). To be specific, humanism did not have a favourable social or cultural environment, a sufficiently educated public or the appropriate previous literary or intellectual tradition in the Czech lands. The present study has taken not only the above predicates into consideration, but it has also focused more on Hrubý's world of ideas. It is not just based on a selection of translation material, but on his own ideas presented in accompanying commentaries to the translated texts. While some humanist or antique texts that Hrubý translated for his readers inter alia, might unjustifiably have given the impression that he had humanist interests, a look at his worldview showed his primary interest was in an orderly society and concern for the good standing of the Utraquist faith as a model denomination for the Christian world. For these views on reformation Hrubý made use of appropriate texts with a moral and religious content regardless of the author or the period of origin. Although his translation procedures are very progressive in comparison with other contemporary translators, drawing on humanistic scholarship, his overall approach makes him a medieval thinker and author. However, his knowledge of antique and humanist literature also opened up the way for humanist education and activities at least for his son Zikmund Hrubý (Gelenius). [ABSTRACT FROM AUTHOR]