That all these measures were ineffective to check the spread of Hussitism in Poland is further evident from the fact that Casimir Jagiello (1447-1492), the king who restored to the Polish crown the right of investiture, lost to the Pope in 1206, issued in 1454 an order to the civil authorities in the dioceses of Gnesen, Posen, Włocław, and Płock to the effect that they cooperate with the appointed inquisitors in running down heretics.[42] It must not be supposed, however, that Casimir Jagiello was a zealous defender of the Roman Church and a determined opponent of Hussitism. In 1462 he entered into an alliance with the excommunicated Hussite king, George Podjebrad of Bohemia, and maintained the alliance in the face of strong inducements as well as threats from the Catholic party to break it. When the Pope in his opposition to Podjebrad had gone so far as to attempt a crusade against the Hussites in Poland, Casimir sternly prohibited the proclamation of it.[43] In the western parts of Poland the traces of Hussitism were so deep that as late as 1500 the nobility of Great Poland demanded the cup at communion.[44] The work of the Hussites was reenforced by demands for reform, made by loyal sons of the Church of Rome, who had caught the spirit of Hussitism. Two men, both professors of theology at the University of Cracow, though at different times, Matthew of Cracow and James of Paradyż, became especially conspicuous within the Polish Roman Catholic Church in the fifteenth century for their advocacy of reform. Matthew of Cracow was born in 1330 of a family of town clerks (Stadtschreiber). Having received his preparatory education in his home town, he went to study theology at the University of Prague, where he took all the University degrees one after another, and finally in 1387 became professor of theology. In 1394 he went as professor of theology to the University of Heidelberg, and in 1396 he was made rector of that University. In 1397 he was called to Cracow for the purpose of reorganizing the University, founded in 1364 by Casimir the Great. The University of Prague made an indelible impression upon him, and to its influence he felt that he owed everything. His conception of the church and his views of church matters were likewise the product of the University of Prague. And Matthew became not only a theologian, but also a reformer. While at the University of Cracow, he published in 1404 a pamphlet under the title, “De squaloribus curiae Romanae.” In it, as well as in his sermons, lectures, and other writings, he condemned simony, defended the superiority of church councils over the Pope, severely criticized the existing form of religion as a mere semblance of Christianity, held the stupidity of church theologians responsible for the decline of scriptural religious faith, and demanded reforms.[45]