maintained that his teaching was in accordance with the true Catholic faith, and declared that he was ready to die for his opinions. On the ultramontane members of the university being asked if they also were prepared to face a similar fate, they at first declined, but finally stated that one of their number was prepared to do so. What followed does not appear very clearly from the contemporary accounts. An ordeal such as that which was held in the case of Savonarola may have been suggested. The meeting broke up without any result, and when Hus and the scholars opposed to him left the castle, the royal courtiers more kindly than wisely advised them “to reconcile themselves nicely.” On Sunday, July 10, the theologians of the university were again invited to Zebrak by the king, and they for the third time presented to him articles concerning Wycliffe’s doctrine. Among those present were representatives of the towns of Prague and several royal councillors and courtiers. We have no contemporary account of this assembly—no doubt because the writers believed that the events at Prague on the same day rendered it very unimportant.
The king had with regrettable leniency condoned Lord Vok of Waldstein’s participation in the procession through the streets of Prague and had continued to consider him as a favourite. He had, however, in agreement with the town authorities of Prague, published a decree which threatened with the death penalty all who should take part in riots in the streets of the capital. Compared to the almost exaggerated leniency that had hitherto been the rule, this decree was certainly very severe. On Sunday, July 10, the vendors of indulgences who had lately suffered considerable losses, encouraged by the royal decree, when preaching in several churches, strongly advised their congregations to add to the fund which Pope John was raising for his Neapolitan campaign. They were, of course, not scrupulous in their enumeration of the advantages which the faithful would thus obtain.
