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86

R. Holinka,, p.21; Emil Smeta̍nka, ed., , Prague, 2nd ed., 1929, p.vii; concerning the dating, Goll in , 1881, p.16, and, by the same author, , vol.II, p.68 (Prague, 1882); a clue to the dating is found in the  (here after referred to as ), chap.XIV, p.76* ("for the squires would like to have a foreign king, a rich German, who would add alien countries to his own").

Spinka,, p.289.

,I,chap.XIV, p.74*.

Straub and Keller,, pl.xxiv, quoted by Emile Māle,.

Canst thou draw out Leviathan with an hook? or his tongue with a cord which thou lettest down? Canst thou put an hook into his nose? or bore his jaw through with a thorn?

Migne, ed., "Patrologiae cursus completus," vol.76:, col.489.

Migne, ed., "Patrologiae" vol.133:, p.490,D: Sed Leviathan iste hamo captus est, quia in redemptore nostro dum per satellites suos escam corporis momordit, divinitatis illum aculeus perforavit. Hujus hami linea Christi est genealogia. Sicut per nares insidiae, ita per circulum divinae virtutis omnipotentia designatur

Migne, ed., "Patrologiae" vol.164: ,, p.685.

"Le̍viathan, le monstre qui nage dans la mer du monde, c'est Satan. Dieu a lance̍ la ligne dans cette mer. La corde de la ligne, c'est la divinite̍ humaine du Christ; le fer de l'hameçon, c'est la divinite̍ de Je̍sus-Christ; l'appāt, c'est son humanite̍. Attire̍ par l'odeur de la chair, Le̍viathan veut le saisir, mais l'hameçon lui de̍chire la māchoire. (Quoted in the great work on medieval art,, by Emile Māle, Paris: Armand Colin, 6th ed., 1925, pp.384 et sqq. Coulton remarks that this symbolism is one of the medieval methods of explaining the Atonement to the popular mind, and that it ranks side by side with that other simile, immortalized by the great schoolman Peter Lombard (.III, dist.xix, a), that God made a mouse-trap for the devil and baited it with Christ's human flesh. (G.G.Coulton, , New York, Knopf, 1928, p.298).

Cf. F.M.Bartos̄, (Seeking of the Essence of Christianity in the Czech Reformation), Prague: Kalich, 1939, p.4, n.9.

. NF, I, chap.XXII, pp.117f, n.9.

306–337.

314–336.

R.G.D. Laffan,, London: 1930, vol.I, pp.4–5. The legend of the Donation was pictorialized about A.D.1250 in ten murals of the oratory of St.Sylvester near the Church of Santi Quattro, Incoronati on Monte Celio, Rome. (Cf., Rome, 1889, p.162).

The Pseudo-Isidorian Decretals consist of two parts; the first part contains about 60 epistles of popes, beginning with St.Clement (cca.A.D.95) and ending with Melchiades (314) (., I, chap.XV, p.89*), and for the most part professedly addressed to all the bishops of the Church Universal. The epistles ascribed to Clement are ancient forgeries, and the remainder of the decretals are false documents issuing from the school of Boniface in Metz, and were first published by one Isidore Mercator, cca.A.D.850, being at once accepted in Rome and made part of the body of the pontifical law. (Littledale,, London: 1889, p.347).The second part consists of papal decrees of the period between Sylvester I ( 314–336) and Gregory II ( 715–731) of which 39 are spurious, and of the acts of several councils which are quite unauthentic. It opens with the Donation of Constantine, the most famous of all these forgeries, parts of which was quoted in the text above.

., I, p.43* , chaps. XIV,XV,XVI–XXIII, p.99*, p.117*, n.9 (the Waldensian version),

Rinaldi records ( IX, p.145), that Emperor Sigismund of the Constance Council fame, was crowned Emperor by Pope Eugenius IV only after he had re-confirmed and ratified the Donation of Constantine.

Nicholas of Cusa,, A.D.1435,. Girolamo Mancini,, Firenze, 1891, pp.145ff). Another clergyman who doubted the authenticity of these documents was Reginald Pecock, the Bishop of St.Asaph, who wrote in 1444 (reprinted in London in 1860,. p.350–366); . also Marsilius of Padua,, dictio II, cap.11; Dante: , III, 10.

1405–1457. Of course, Valla had immediately many enemies who wrote against his discoveries, but in vain (e.g. Antonio Cortesi di Pavia,, etc.). It is significant, however, that Valla's discovery was reluctantly recognized as valid by the Church of Rome only 430 years later, on September 20, 1870! (Cf. Mancini,, p. 157).

A.D.313. Again, legend has it that Constantine granted the Edict of Toleration to the Christians after his miraculous victory at the Milvian Bridge.

Lewis Mumford,, New York: Harcourt, Brace & Co., 1944, p.70.

The was written  1440–1443 and the  in 1440. This represents another example of the phenomenon which Toynbee calls "simultaneous pluralistic creation" (, vol.III, p.238). If we tried to explain this incident on the basis of Toynbee's interpretation of history as and  we might say that the challenge presented by the bankruptcy of official Christendom to the stricken and stunned population of the nations of the Holy Roman Empire was taken up by these two men; both men were launched by their parents on the conventional career of their society and class and generation; both showed their creative genius in rebelling against the outworn convention. Both brought their genius to fruition by : Valla by leaving Rome and going to Pavia and Florence; Chelc̄icky̍ by leaving Prague and the Taborites and going to the hamlet of Chelc̄ice. In their retreat they disentangled themselves from the trammels of society in order to in due course with a new moral power, and a new practical policy for dealing with a new state of affairs to which the old order had no application. . Toynbee's chapter "Analysis of Growth,", vol. III, pp.217–377.

, I, chap.XXIII, p.122*, ;. Peter Kropotkin,, New York: Vanguard Press, 1927, p.17.

, I, chap. XXXV, p.157*, (Judges 8: 22–23).

, I, chaps.XXVII (p.132*) and XC (p.253* f.); 1-Sam.8:4–20 and 12:18–19.

Chap. XXVII, p.132*; also pp.167*, 250*.

Chap.XXIX, p.138*; Hos. 13:9–11; pp. 207*, 267*.

Chap. XXXV, p.156*; 1-Ki.12:11.

Chap. LX, p.205*

Chap. XL, p.169*

, I, chap.XLVI, p.183*

Chap.XXXIV, p.153*.

Chap.XXX,.

Chap.XXIX, p.137*.

Chap.XXXVI, p.159*

. p.160*, n.2, and p.142*, n.7.

, I, chap.XIV, p.75*

Chap.XXX, p.143*; cf.pp. 154*, 156*, 158*, 161*, 250*.

Chap.XXXIV, p.154*.

Chap.XLV, p.178*.

Chap XXXVII, pp.164*–166*.

Chap.LXXXVIII, p.251*.

Chap.XCI, p.256*

Chap LXXXIII, p.245*.

, I, chap.XXIX, p. 137*.

Chap.XXVI, p. 129*.

Chap.XCV, p. 265*.

Chap.XLIX, p. 187*.

Chap.XXXIV, p. 153*

Chap. XIV, p.83*.

Chap. XXIX, p.136*.

Chap. XXIX, p.138*f.

Chap. XI, p.57*.

Chap. XI, p.58*

Chap. XXXIV, p.153*.

Chap. XXXIV, p.153*.

Chap. II, p.14*.

Chap. II, p.16*.

Chaps.VI–XII, 32*–62*.

, pp.59–65.

pp.56,63,74*,112*.

Chap.XXVIII,p.135*.

Chap.XXX, p.142*

Chap.XXX, p.142*.

Chap.XVII, p.93*.

p.95*.

Chap.XLCXLV [sic], p.179*.

A.D. 1431–1449.

Chaps. XIII–XVIII, LXVIII–LXXII, LXXVII–LXXX.

Chap.XIII, p.70*

Chap.XIII, p.63*,n.1.

Chap.LXVIII, p.214*,n.1.

Chaps.LXVIII & LXXVII.

Chap.LXXVII, p.230*f.

Chap.LXXVII, p.231*.

Chap LXXVIII, p.233*f.

Chap. 76, p.229*

Chap.XL, p.170*.

Chap.XL, .169*

pp.142*, 192*.

pp.75*, 202*, 212*.

p.196*.

Chap.XCI, p.256*.

Chap.LXXIX, p.237*.

Chaps. XXX, XXVIII,.

Chap. XXX, p.140*.

Chap.XC, p.255*.

Chap XIV, p.80*.

Chap.XIV, p.80*.

Chap.XXXVII, p.165*f.

Chap.XXXVII, p.166*

../../Part 2/Section 8a.

Chap.VI, p.34*

37:165*.

Chap.XCV, p.266*

Chap.XXXVIII, p.167*.

Chap.XI, p.57*.

I:6.

Chap.LXXXII, p.244*.

Chap.LXXXI, p.243*.

Chap.XLVII, p.185*.

Chap.XIV, p.75*.

Chap VI, p.32*.

Chap.LV, p.194*

Chap.XXIII, p.123*.

Chap.LXXXIII, p.245*.

Chap.LV, p.194*.

../../Part 2/Section 10.

Chap.LV, p.195).

../../Part 2/Section 10.

Chap.XXXII, p.150*.

Chap.LXVIII, p.215*.

Chap LXX, p.220*.

Chap.XIV, p.83*.

Chap.LX, p.205*.

Chap.LVIII, p.201*

Chap.XV, p.89*.

Chap.XV, p.88*.

Chap.XXI, p.120*.

, I, chap.XXXIV, p.153.