carded the jewelry to which they were accustomed, their precious veils, their dresses trimmed with gold and pearls, and adopted simple clothing ; usury ceased, and many who had formerly committed that sin declared themselves ready to compensate their former victims. Many citizens who had led an immoral life did public penance, and henceforth gave a good example to others.
As was perhaps inevitable, the great success obtained by Waldhauser was resented by other preachers at Prague. This feeling became more intense when Waldhauser attacked the mendicant friars. In 1364 the Dominican monks accused him of heresy, and brought two points in which, they said, his teaching was contrary to the Church, before Archbishop Ernest. Waldhauser lost no time in presenting his defence, and when the Archbishop appointed day and hour, when anyone who had any grievance against Conrad might appear before the Archiepiscopal Court, no accuser came forth.
This success seems to have encouraged Waldhauser to continue his denunciations of the corruption of the clergy. He was again accused, both by the Dominican and Augustine friars. The latter especially accused him of apostasy. Waldhauser defended himself in a Latin Apologia, which has been preserved. Its tone allows us to infer that his attacks against the immorality of the monks must have been very violent. It is a proof of the liberal mind of Charles, who has by German writers often been accused of undue subservience to the Church of Rome, that Waldhauser none the less retained his office as rector of the Tyn Church up to his death.
Yet greater was the fervour of Milic, who, in 1369, succeeded Waldhauser as rector of the Tyn Church. Milic had early in life held important offices at the Court of Charles. A canon of the Cathedral of
