¹ This study was prepared at the Institute of Philosophy of the Czech Academy of Sciences and supported by a grant from the Czech Science Foundation (GA ČR) “From Performativity to Institutionalization: Handling Conflict in the Late Middle Ages” (19-28415X).

² R. N. Swanson, ed., Promissory Notes on the Treasury of Merits: Indulgences in Late Medieval Europe (Leiden, 2006); Andreas Rehberg, ed., Ablasskampagnen des Spätmittelalters. Luthers Thesen von 1517 im Kontext (Berlin, 2017).

³ Amnon Linder, Raising Arms: Liturgy in the Struggle to Liberate Jerusalem in the Late Middle Ages (Turnhout, 2003); M. Cecilia Gaposchkin, Invisible Weapons: Liturgy and the Making of Crusade Ideology (Ithaca, 2017); Jessalynn Bird, “Rogations, Litanies, and Crusade Preaching: The Liturgical Front in the Late Twelfth and Early Thirteenth Centuries,” in Papacy, Crusade, and Christian-Muslim Relations, ed. Jessalynn Bird (Amsterdam, 2018), 155–93.

⁴ Norman Housley, Crusading and the Ottoman Threat, 1453–1505 (Oxford, 2012); Benjamin Weber, Lutter contre les Turcs: Les formes nouvelles de la croisade pontificale au XV^e siècle (Rome, 2013).

⁵ Penny J. Cole, The Preaching of the Crusades to the Holy Land, 1095–1270 (Cambridge, MA, 1991); Christoph T. Maier, Preaching the Crusades: Mendicant Friars and the Cross in the Thirteenth Century (Cambridge, 1994).

⁶ Miikka Tamminen, Crusade Preaching and the Ideal Crusader (Turnhout, 2018); Constantinos Georgiou, Preaching the Crusades to the Eastern Mediterranean: Propaganda, Liturgy and Diplomacy, 1305–1352 (London, 2018).

⁷ Weber, Lutter contre les Turcs, 429.

⁸ An eloquent example from the period in question is Cardinal Bessarion’s instruction: L. Mohler, “Bessarions Instruktion für die Kreuzzugspredigt in Venedig (1463),” Römische Quartalschrift 35 (1927): 337–49, reprinted in Stuart Jenks, Documents on the Papal Plenary Indulgences 1300–1517 Preached in the Regnum Teutonicum (Leiden, 2018), 155–66, no. 35. Cf. Housley, Crusading and the Ottoman Threat, 153–54; Carlo Delcorno, “Apogeo e crisi della predicazione francescana tra quattro e cinquecento,” Studi Francescani 112 (2015): 399–439, at 414–15.

⁹ Christoph T. Maier, Crusade Propaganda and Ideology: Model Sermons for the Preaching of the Cross (Cambridge, 2000); Georgiou, Preaching the Crusades, 193–268.

¹⁰ Johannes Hofer, Johannes Kapistran. Ein Leben im Kampf um die Reform der Kirche, 2 vols. (Heidelberg, 1964–65), 2:365; Giacomo Mariani, Roberto Caracciolo da Lecce (1425–1495): Life, Works, and Fame of a Renaissance Preacher (Leiden, 2022), 137. For Giacomo, see Iulian Mihai Damian, “San Giacomo della Marca e la cristianità di rito greco: l’ultima missione nell’Europa centro-orientale (1456–1457),” in Biografia e agiografia di san Giacomo della Marca, ed. Fulvia Serpico (Florence, 2009), 39–55, at 43–46; Delcorno, “Apogeo e crisi,” 415–16.

¹¹ Eric Burkart, Kreuzzug als Selbstbeschreibung. Burgundische Statuspolitik in den spätmittelalterlichen Traktaten des Jean Germain (Heidelberg, 2020), 17–21 and 347–49.

¹² Klosterneuburg, Stiftsbiblitohek, CCl 933 [hereafter CCl 933], fol. 122r: “Sermo factus et collectus per magistrum Thomam Harder de dominica X^ma et de cruce signandis contra hereticos anno etc. LXVII^o”; fol. 135r: “Factus dominica XI post Penthecosten et collectus per magistrum Thomam Harder anno LXVI///” (the rest of the numeral is cut off, but there can be no doubt that it was 67, too); fol. 147r: “Collectus de Assumpcione Marie et de cruce signandis LXVII^o per magistrum Thomam Harder.”

¹³ Max Jordan, Das Königthum Georg’s von Poděbrad. Ein Beitrag zur Geschichte der Entwickelung des Staates gegenüber der katholischen Kirche (Leipzig, 1861); Johann Loserth, “Die Denkschrift des Breslauer Domherrn Nikolaus Tempelfeld von Brieg über die Wahl Georgs von Podiebrad zum König von Böhmen,” Archiv für österreichische Geschichte 61 (1880): 89–187; Paul Joachimsohn, Gregor Heimburg (Bamberg, 1891); Jan Drabina, Rola argumentacji religijnej w walce politycznej w późnośredniowiecznym Wrocławiu (Kraków, 1984).

¹⁴ On the significance of the treaty, see most recently Adam Pálka, “The Basel Compactata and the Limits of Religious Coexistence in the Age of Conciliarism and Beyond,” Church History 92 (2023): 534–58.

¹⁵ On George’s judicial trial and international politics, see Otakar Odložilík, The Hussite King: Bohemia in European Affairs 1440–1471 (New Brunswick, 1965), 160–91; Frederick G. Heymann, George of Bohemia: King of Heretics (Princeton, 1965), 381–455.

¹⁶ Petr Čornej and Milena Bartlová, Velké dějiny zemí Koruny české, vol. 6 (1437–1526) (Prague, 2007), 241–48.

¹⁷ Jenks, Documents, 171–76, no. 38 (Paul) and MS. Leipzig, Universitätsbibliothek, Ms 1092, fol. 253v (Bonaventure).

¹⁸ Hermann Markgraf, ed., Politische Correspondenz Breslaus im Zeitalter Georgs von Podiebrad, Scriptores rerum Silesiacarum, vol. 9 (Wrocław, 1874) [hereafter SRS 9], 233–36, no. 365, reprinted in Jenks, Documents, 176–79, no. 39.

¹⁹ Jenks, Documents, 179–83, no. 40.

²⁰ See the letter to George Talhaymer, parish priest and dean of Zwettl, from 15 July 1467 in the MS. Vienna, Österreichische Nationalbibliothek, Cod. 3484, fols. 18v–19v. For comparison, Paul Wann at Passau did the same in late June and early July: MSS. Munich, Bayerische Staatsbibliothek, Clm 16188, fols. 255v–256r (28 June 1467), and Kremsmünster, Stiftsbibliothek, CC 23, fols. 380r–380v (3 July 1467).

²¹ The case is known from a letter to Achacius by the Viennese Dominican, Leonard Huntpichler. In the articles appended to the letter, Huntpichler suggested some themes for a crusade exhortation, focusing on the role and duties of the nobility (appropriate enough, given that the addressee was the chaplain of a noble house). The document is discussed and edited in Pavel Soukup, “Leonarda Huntpichlera návod ke kázání kříže proti českým kacířům,” Acta Universitatis Carolinae: Historia Universitatis Carolinae Pragensis 56, no. 1 (2016): 65–80.

²² MS. Würzburg, Universitätsbibliothek, M. ch. q. 15, fol. 115v (23 July 1467).

²³ František Palacký, ed., Urkundliche Beiträge zur Geschichte Böhmens und seiner Nachbarländer im Zeitlalter Georg’s von Podiebrad, Fontes rerum Austriacarum. Zweite Abtheilung, vol. 20 (Vienna, 1860), 474, 487, and 489, nos. 405B, 417, and 419; Hermann Markgraf, ed., Historia Wratislaviensis von Peter Eschenloer, Scriptores rerum Silesiacarum, vol. 7 (Wrocław, 1872), 145 (quote); Wilhelm Wattenbach, ed., “Annales Mellicenses,” in Monumenta Germaniae Historica: Scriptores, vol. 9 (Hannover, 1851), 479–569, at 521.

²⁴ See Repertorium Academicum Germanicum, https://resource.database.rag-online.org/ngEU9V577DM38tauyD7t8CqV5Dx; Paul Uiblein, “Die Kanonisation des Markgrafen Leopold und die Wiener Universität,” Jahrbuch des Stiftes Klosterneuburg N.F. 13 (1985): 21–58, at 34. Uiblein compiled a concise biography of Harder ibid., 26–27, n. 32.

²⁵ CCl 933, fol. 111v.

²⁶ Repertorium Germanicum Online, RG IX 05878, http://rg-online.dhi-roma.it/RG/9/5878.

²⁷ Uiblein, “Die Kanonisation,” 27, 33, and 36.

²⁸ Uiblein (ibid., 27) gives the date of Harder’s death as 21 January 1494, with a question mark. In the necrology of Salzburg Cathedral, Harder features under 17 November, but together with six other Klosterneuburg canons: Theodor Wiedemann, “Die Nekrologien des Domstiftes Salzburg,” Archiv für Kunde österreichischer Geschichts-Quellen 28 (1863): 1–286, at 155.

²⁹ A description of the manuscript by Edit A. Lukács und Maria Stieglecker is on Manuscripta.at. Mittelalterliche Handschriften in Österreich, https://manuscripta.at/?ID=162 (06.11.2023).

³⁰ See Pius Künzle, Heinrich Seuses Horologium sapientiae (Freiburg/Schweiz, 1977), 243–44.

³¹ CCl 1129, fols. 123v–125r (Circa curam seu regimen animarum) and 125r–126v (De regimine sew cura animarum).

³² Ibid., fols. 126v–130v (De detestanda luxuria sacerdotum et ecclesie ministrorum).

³³ Ibid., fols. 131r–303r. See Pavel Soukup, “Antihussitisches Schrifttum in der Stiftsbibliothek und die sog. Vulpecula,” in Gotteskrieger. Der Kampf um den rechten Glauben rund um Wien im 15. Jahrhundert, ed. Maria Theisen (Klosterneuburg, 2022), 64–67.

³⁴ I dealt with these sermons briefly in “Magister Thomas Harder und Klosterneuburgs hussitische Nachbarschaft,” ibid., 145–48.

³⁵ For a description of the codex, see Manuscripta.at. Mittelalterliche Handschriften in Österreich, http://manuscripta.at/?ID=1179.

³⁶ The presence of De praedicatione crucis next to anti-Hussite sermons and letters has been noted by Valentin L. Portnykh, “Le traité d’Humbert de Romans (OP) « De la prédication de la Sainte Croix ». Une hypothèse sur son utilisation dans les guerres saintes du XV^e siècle,” Revue d’histoire ecclésiastique 109 (2014): 588–624, at 595–606.

³⁷ “Sequitur sermo primus de Nativitate Domini, quem collegit et scripsit ac pronuncciando ad moniales sorores nostras in vulgari fecit anno M^o CCCC^o LXIIII magister Thomas Harder de Newburg Claustrali, professus ibidem.” CCl 933, fol. 18v, and note 12 above.

³⁸ Circumdabunt te inimici tui, ibid., fols. 122r–134v; Omnis, qui se exaltat, humiliabitur, fols. 135r–145v; Veni coronaberis, fols. 147r–153v.

³⁹ Nolite ante tempus iudicare (Third Sunday in Advent), ibid., fols. 203r–211r; Fratres, gaudete in domino (Fourth Sunday in Advent), fols. 218r–226r.

⁴⁰ Lapidatus est Naboth, ibid., fols. 227r–237r; Ecce video celos apertos, fols. 157r–158v (unfinished).

⁴¹ Qui coniugia ita suscipiunt, ibid., fols. 373r–384r (unfinished); Ioachym accepit uxorem, fols. 388r–401r.

⁴² Sara peperit Ysaac, ibid., fols. 18v–19r and 19v–20r.

⁴³ “Cura animarum … est officium nimis periculosum”: CCl 1129, fol. 123v.

⁴⁴ Hartmann Zeibig, ed., Urkundenbuch des Stiftes Klosterneuburg bis zum Ende des vierzehnten Jahrhunderts, 2 vols. (Vienna, 1857–1868), 1:L–LI; Clemens T. Galban, Provost Georg Muestinger and the Introduction of the Raudnitz Reform into Stift Klosterneuburg 1418 – ca. 1421 (Vienna, 2020), 94–98.

⁴⁵ Gaposchkin, Invisible Weapons, 13–15 and 198–207.

⁴⁶ Jessalynn Bird, “Reform or Crusade? Anti-Usury and Crusade Preaching during the Pontificate of Innocent III,” in Pope Innocent III and his world, ed. John C. Moore (Aldershot, 1999), 165–85; eadem, “The Victorines, Peter the Chanters’s Circle, and the Crusade: Two Unpublished Crusading Appeals in Paris, Bibliothèque Nationale, MS Latin 14470,” Medieval Sermon Studies 48 (2004): 5–28; Timothy Guard, “Opus caritativum: Crowdfunding the Later Crusades. The English Evidence,” in Crusading Europe: Essays in Honour of Christopher Tyerman, ed. G. E. M. Lippiatt and Jessalyn L. Bird (Turnhout, 2019), 211–33, esp. 212–14.

⁴⁷ Cole, The Preaching of the Crusades, 109, 162, and 185; Maier, Preaching the Crusades, 61 and 95.

⁴⁸ Georgiou, Preaching the Crusades, 189; for examples of nominations, see 24–29, 43, and 49.

⁴⁹ Housley, Crusading and the Ottoman Threat, 136–59.

⁵⁰ Weber, Lutter contre les Turcs, 413–17.

⁵¹ Linder, Raising Arms, 118–19; Weber, Lutter contre les Turcs, 439–44; Gaposchkin, Invisible Weapons, 240–41. The idea of bell ringing dates back to at least to 1229, see Linder, Raising Arms, 52.

⁵² Timothy Guard, “Pulpit and Cross: Preaching the Crusade in Fourteenth-Century England,” The English Historical Review 129 (2015): 1319–45, at 1344.

⁵³ Jean Flori, Prêcher la croisade (XI^e-XIII^e siècle): Communication et propagande (Paris, 2012), 327–28.

⁵⁴ Georgiou, Preaching the Crusades, 134–35; Guard, “Pulpit and Cross,” 1326–27.

⁵⁵ David L. d’Avray, The Preaching of the Friars: Sermons Diffused From Paris before 1300 (Oxford, 1985), 128–30; Maier, Crusade Propaganda and Ideology, 17–31.

⁵⁶ One exception may be the English Carmelite sermon from 1386, see Guard, “Pulpit and Cross,” 1340–41.

⁵⁷ Birgit Studt, “…den boesen unglauben gantz vertilgen? Zur Verknüpfung der causa fidei und der causa reformationis in der antihussitischen Propaganda von Papsttum und Konzil,” in Propaganda, Kommunikation und Öffentlichkeit (11.–16. Jahrhundert), ed. Karel Hruza (Vienna, 2002), 153–65; Norman Housley, “Crusade and reform, 1414–1449: Allies or Rivals?” in Reconfiguring the Fifteenth-Century Crusade, ed. Norman Housley (London, 2017), 45–83.

⁵⁸ CCl 933, fol. 149v: “eciam michi preceptum est et conmissum, ut talia vobis insinuem”, and fol. 128r: “ego animarum vestrarum curam post prelatum in presenti parochia gerens.”

⁵⁹ The German themata on fols. 122r, 135r, and 147r, the Gospels on fols. 125r and 137v–138v, the excommunication on fols. 128r–131r, abbreviated to the first few words on fols. 142v and 149v. Rudolph’s excommunication letter Cum notorium sit adeo is ibid., fols.109v–111r. Furthermore, exhortation to penance is given in German two times: “Ist ewch sein natt, so rẽwschptt ewch,” fols. 137v and 142v

⁶⁰ The same function may have had the equivalent of the word “vigilia” (“der abent”) on fol. 137v. The vernacular delivery is also attested by the heading of Harder’s 1469 sermon to the nuns, see note 37 above.

⁶¹ CCl 933, fol. 122v: “Que verba a principio locutus sum et vestris caritatibus Latino sermone proposui.”

⁶² Ibid., fol. 143r: “vos simplices et inferiores … vos quoque sacerdotes.”

⁶³ Galban, Provost Georg Muestinger, 240–44 and 278–79. The 1420 statutes derive from the statutes of Roudnice which served as an instrument for introducing reform to Augustinian houses; for the corresponding passage, see Roudnická statuta. Zvyklosti augustiniánské kanonie v Roudnici nad Labem, ed. Adéla Ebersonová (Dolní Břežany, 2021), 138–40.

⁶⁴ The classic treatment is Louis-Jacques Bataillon, “Sermons rédigés, sermons reportés (XIII^e siècle),” Medioevo e rinascimento 3 (1989): 69–86.

⁶⁵ If so, then the occasional switch from the first to the second person when giving instructions on what to say next and providing internal references should be understood as Harder speaking to himself. See, e.g., CCl 933, fol. 149v.

⁶⁶ The sermon for St. Stephen’s Day discussed below gives further evidence for this. From the three crusade sermons, only the middle one, Omnis qui se exaltat, has more marginal additions.

⁶⁷ CCl 933, fols. 121r–121v. The Pseudo-Chrysostome homily was part of the daily office for the Fourth Sunday in Lent, see Breviarium hiemalis partis et estivalis secundum chorum Pataviensis ecclesie (Venice, 1517), fol. 123rb.

⁶⁸ CCl 933, fols. 154r–156v. For the epistle, see Missale Pataviense cum additionibus (Vienna, 1512), fol. 175v; for Roverella’s ordinance, see Jenks, Documents, 193–202, no. 44, at 194.

⁶⁹ Cf. René-Jean Hesbert (ed.), Corpus antiphonalium officii, 5 vols. (Rome, 1963–75), 3:508, no. 5162.

⁷⁰ “Dilectissimi in Deo, antequam procedam ad corpus sermonis, ne in fine propter processionem consuetam impediar, tempus sacrum, quod pro futura septimana habebimus, quovis intimabo etc.” CCl 933, fol. 123r, and similarly fol. 136v (“Ne in fine tempus nobis breve fiat…”).

⁷¹ The legend of St. Oswald, including the episode with the banner signed with the cross, survives in two thirteenth-century manuscripts from Klosterneuburg, CCl 131 and CCl 239.

⁷² CCl 933, fols. 123r–124r.

⁷³ Ibid., fols. 136v–137v.

⁷⁴ CCl 933, fol. 146r–v; cf. Jenks, Documents, 151–52, no. 34, § 33–40.

⁷⁵ For a useful systematization of the model sermons’ emphases, see Tamminen, Crusade Preaching, 91–278.

⁷⁶ “Hii sunt satellites Sathane, ferris atrocissimis crudeliores, qui sacrilegis manibus suis timore Dei postposito et sue salutis inmemores tamquam fures et latrones cuncta pro Dei honore et divino cultu et ecclesiarum fundacione dedicata quasi penitus in regno suo everterunt et in personas ecclesiasticas et in Christi sacramenta suas sordidas manus et violentas iniquissime miserunt,” CCl 933, fol. 122r; “dyabolus, qui est mille artifex, per satellites suos, scilicet Hussiticas bestias,” ibid., fol. 144r.

⁷⁷ Ibid., fol. 122r.

⁷⁸ Conversion is mentioned as an option only once: “et si non velint converti, heretici tamen, ut ne alios inficiunt, deleantur de terra,” ibid., fol. 156r. Otherwise, Harder only complained about the long and vain wait for George’s conversion and, following the excommunication ritual, he incited prayers for victory over, and conversion of, the heretics: ibid., fols. 126v, 141v, and 136r. For examples of conversion rhetoric, see Tamminen, Crusade Preaching, 124–25; Jaroslav Eršil, ed., Monumenta Vaticana res gestas Bohemicas illustrantia, vol. 7, 3 parts (Prague, 1996–2001), 1:312 and 328, nos. 734 and 785; 2:627 and 681, nos. 1594 and 1758.

⁷⁹ CCl 933, fols. 132v–133v.

⁸⁰ Ibid., fols. 144r–145r.

⁸¹ Ibid., fols. 151r–152r.

⁸² See, e.g., John D. Cotts, “The Exegesis of Violence in the Crusade Writings of Ralph Niger and Peter of Blois,” in The Uses of the Bible in Crusader Sources, ed. Elizabeth Lapina and Nicholas Morton (Leiden, 2017), 273–94; Tamminen, Crusade Preaching, 46–47, 59–70, and 118; Cole, The Preaching of the Crusades, 134.

⁸³ “Deus sit pro nobis pugnaturus, cuius bellum geritur, exemplo filiorum Israel,” CCl 933, fol. 145r–v.

⁸⁴ Ibid., fol. 132r–132v; cf. Iacopo da Varazze, Legenda aurea con le miniature del codice Ambrosiano C 240 inf., ed. Giovanni Paolo Maggioni, 2 vols. (Florence and Milan, 2007), 1:516.

⁸⁵ “Quod autem iustum sit pungnare contra hereticos et eos interficere, hoc ostendit sibi sanctus Thomas…,” CCl 933, fol. 131v. Cf. Pavel Soukup, “Legitimizing the Hussite Wars. Anti-Heretical Crusading in the Fifteenth Century,” in The Defence of the Faith: Crusading on the Frontiers of Latin Christendom in the Later Middle Ages, ed. Paul Srodecki and Norbert Kersken (Turnhout, 2024), 361–75, at 364.

⁸⁶ “Per assumpcionem crucis, dico, quia in hoc signo, ut prius a me audistis, Christus contra dyabolum triumphavit, Constantinus imperator et sanctus Oswaldus hostes suos vicerunt, quod et nos facere possumus, si in hoc signo viriliter pro fide pugnare voluerimus.” CCl 933, fol. 149v–150r.

⁸⁷ “Idcirco vos omnes et singulos, qui de sorte Domini effecti estis, nobiles et ignobiles, divites et pauperes, religiosos et seculares, … obnixe moneo et obsecro, ut, que comode potestis, in hac pugna contra infideles auxilia conferatis, quatenus in tempore tante necessitatis ecclesie katholice et fidei christiane subveniatur et contra blasphemos latrones et sacrilegos Bohemos … pugna fiat et eorum malum congruo tempore de medio tollatur.” Ibid., fol. 150v.

⁸⁸ “…heretice pravitati omnes unanimiter resistamus, quilibet secundum statum suum.” Ibid., fol. 143r.

⁸⁹ “Et specialiter nunc resistere debent imperator christianus, principes et duces seculares et magni domini, presertim huius patrie, qui sunt in eorum vicinatu et quondam dicti sunt cor tocius milicie eciam in longinquis partibus, ad quos singulariter spectat, ut manu forti exemplo suorum antecessorum, qui fuerunt fortes bellatores et milites Christi, tales hereticos et fidei impugnatores repellere et extirpare. Hoc enim facere tenentur sub pena peccati et deposicionis a suis presidenciis.” Ibid.

⁹⁰ Ibid., fols. 131r–131v: “in persona Iude Machabei cuilibet principi christiano dicitur… .”

⁹¹ Ibid., fol. 143r.

⁹² Ibid., fols. 133r–v and 152v (“similiter mulieres, senes et virgines cum puerulis ad bellandum non dispositis in hoc facto fidei opem ferre debent suius oracionibus”); cf. Exodus 17:10–13 and I Maccabees 7:41–42.

⁹³ “Si enim Christus sponte se obtulit pro nobis usque ad mortem crucis, ut nos in bono promoveret et a dyaboli potestate nos redimeret, quanto magis nos? Ex quo nunc instat tempus pugnandi pro fide.” Ibid., fol. 143r–v.

⁹⁴ “Idcirco hii, qui pugnare voluerint, et eciam persone cuiuscumque status, sexus aut condicionis existunt, que tales adiuvare et de suis rebus cause fidei auxiliari voluerint, primo pre oculis habeant gloriosam virginem Mariam eiusque exempla sequantur humilitatem servantes, caritatem ad invicem habentes et per contricionem veram ac puram confessionem se a peccatorum sordibus mundantes. Quo facto spem bonam habeant, quod omnipotens Deus pro talibus, que pro defensione fidei faciunt, post hanc mortem indubie vocabit ad eterne glorie coronam.” Ibid., fol. 150r. Marian devotion played an important role in earlier phases of the crusades, especially in the Baltic and in Iberia. See Christopher Tyerman, God’s War. A New History of the Crusades (Cambridge, MA, 2006), 687–88; Amy G. Remensnyder, La Conquistadora: The Virgin Mary at War and Peace in the Old and New Worlds (Oxford, 2014), 15–118.

⁹⁵ Ibid., fol. 153r–v; cf. Jenks, Documents, 152–53, no. 34, § 43–45.

⁹⁶ “Timor est, quod si isti heretici vim obtinerent super christianos, in Regno Bohemie existentes, quod extunc incontinenti aciem suam adversus nos Australes verterent, qui sumus in vicinatu eorum constituti… In propinquo si non subveniremus christianis in Bohemia, ipsi heretici circumdarent terram nostram. Racione cuius nos ammonet de tali periculo, ut pre oculis habeamus, Salvator noster, Luce 19. capitulo dicens: ‘Circumdabunt te inimici tui,’ ac si diceret: O Austria, inimici tui, id est heretici Bohemi, circumdabunt te et destruent.” CCl 933, fol. 122v.

⁹⁷ “Exemplum recipite de istis probis christianis, qui se cottidie in Bohemia et Moravia exponunt pro fide.” Ibid., fol. 150v.

⁹⁸ “Iam tempus tante necessitatis nunc iminet, quale a ducentis annis fuit contra blasphemos latrones et sacrilegos Bohemos,” ibid., fol. 121r.

⁹⁹ The figures are based on 169 quotations from 85 different sources as found ibid., fols. 122r–145v, 147r–158v, 203r–237r, and 373r–401r.

¹⁰⁰ Theodor Gottlieb, ed., Mittelalterliche Bibliothekskataloge Österreichs, vol. 1: Niederösterreich (Vienna, 1915), 118–20.

¹⁰¹ If Harder used the surviving copies, this would shift the dating of the loan register to after 1481. Cf. Incunabula Short Title Catalogue, ip00723000 und ip00863000, https://data.cerl.org/istc.

¹⁰² CCl 372, 796, 942; cf. Künzle, Heinrich Seuses Horologium, 140–41.

¹⁰³ The count gives the year 633, while Sergius IV ruled in 1009–12. The pope might have been confused with Sergius II under whom the Bohemian chiefs accepted Christianity in 845, but the whole indication is still contradictory. A marginal note says that Utraquism was introduced in 1419 and has lasted for forty-five years, which—confusingly again—gives the year 1465.

¹⁰⁴ CCl 933, fols. 135v–136r; cf. Iohannes Hieronymus de Praga, Tractatus contra quattuor articulos, MS. Paris, Bibliothèque nationale de France, Ms. lat. 12532, fol. 78r (the passage is missing in the edition in Gian Benedetto Mittarelli and Anselmo Costadoni, ed., Annales Camaldulenses Ordinis sancti Benedicti, vol. 9 (Venice, 1773), 767). On John Jerome’s memory about the origins of Hussitism, see Jan Stejskal, “The Approach to Spiritual Revival in the Life and Work of John-Jerome of Prague,” in Geist, Gesellschaft, Kirche im 13.–16. Jahrhundert, ed. František Šmahel (Prague, 1999), 169–75, at 170; František Šmahel, Život a dílo Jeronýma Pražského. Zpráva o výzkumu (Prague, 2010), 20 and 122 n. 34.

¹⁰⁵ CCl 933, fols. 126r–128r. The papal letter has been printed in SRS 9:150–54, no. 313. On Fantino, see Odložilík, The Hussite King, 140.

¹⁰⁶ Cited letters: Palacký, ed., Urkundliche Beiträge, 362–66, no. 336, reprinted in Jenks, Documents, 167–68, no. 36; SRS 9:210–14, nos. 345A–B; Jenks, Documents, 181, no. 40.

¹⁰⁷ CCl 933, fols. 139r–142r.

¹⁰⁸ The letter from 8 December 1465 is in SRS 9:147–49, no. 311; I have not yet been able to identify the particular mandate to proclaim the excommunication Harder quoted.

¹⁰⁹ Walter Waddington Shirley, ed., Fasciculi zizaniorum magistri Johannis Wyclif cum tritico (London, 1858), 506–11; cf. Guard, “Pulpit and Cross,” 1340–41.

¹¹⁰ CCl 933, fols.76v–118v. For a description, see the files available from the site Manuscripta.at. Mittelalterliche Handschriften in Österreich, http://manuscripta.at/?ID=1179, reproduced and supplemented in Portnykh, “Le traité d’Humbert de Romans,” 597–604.

¹¹¹ The corresponding parts are MS. Berlin, Staatsbibliothek Preußischer Kulturbesitz, Ms. lat. qu. 225, fols. 1r–23v, and CCl 933, fols. 96r–111r. Other collections of documents related to George’s trial include MSS. Vienna, Österreichische Nationalbibliothek, Cod. 3484 and Cod. 4975, and Leipzig, Universitätsbibliothek, Ms. 1092.

¹¹² “Sic sunt ariolatrices et ariolatores, vitonisse [sic, i.e., phitonisse], qui hoc tempore sacro occulta querunt a demoniis, quod est peccatum grave.” CCl 933, fol. 236v.

¹¹³ The letter survives ibid., fols. 112r–113r.

¹¹⁴ Alois Niederstätter, Österreichische Geschichte 1400–1522. Das Jahrhundert der Mitte. An der Wende vom Mittelalter zur Neuzeit (Vienna, 1996), 250–55; Uwe Tresp, Söldner aus Böhmen. Im Dienst deutscher Fürsten: Kriegsgeschäft und Heeresorganisation im 15. Jahrhundert (Paderborn, 2004), 51–52.

¹¹⁵ See Soukup, “Leonarda Huntpichlera návod,” 67–69; Max Vancsa, Geschichte Nieder- und Oberösterreichs, vol. 2 (Vienna, 1927), 477–81. Quote from Adrian Rauch, ed., Rerum Austriacarum historia ab anno Christi M. CCC. LIIII. usque ad annum Christi M. CCCC. LXVII. (Vienna, 1794), 167: “was besambt mit vil Behemen.”

¹¹⁶ SRS 9: 248–50, nos. 376–78 (quote p. 248).

¹¹⁷ CCl 933, fol. 236v.

¹¹⁸ Maier, Preaching the Crusades, 101–4 and 116–17; Guard, “Pulpit and Cross,” 1327.

¹¹⁹ See Norman Housley, “Gathering and Using Information at the Fifteenth Century Church Councils: The Example of Crusade,” Journal of Medieval History 46 (2020): 198–216.