Orane.] 60 [Mareh 16, 
an instance (A. 6; P. 123, 124). Comparatively little can be learned of the 
fashions of the day, a rubric so full and extensive in Etienne de Bourbon. 
In the eighty-third Sermo de Temp. (De superbid vestium), the long trails 
of the ladies of that time are bitterly censured, and a story told which is 
probably taken from Caesar of Heisterbach (Dial. V, 7, cp. Kaufmann’s 
Caesarius von Heisterbach, 2te, Aufl. Cdln, 1862, pp. 40, 41, 114). The re- 
mainder of the stories, ¢. ¢., those which may be regarded as original, so 
far at least as no source being cited—are the ordinary monkish tales, of 
which there must have been an enormous mass in circulation, and of 
which the best idea may be formed by a perusal of Caesar of Heisterbach’s 
Dialogus Miraculorum (ed. J. Strange, Cologne, 1851. 2 vols.) From this 
hasty survey we see that Herolt’s work does not possess the interest and 
value we should expect. It gives, it is true, a very complete picture of the 
low intellectual level of preacher and congregation, and so far is impor- 
tant, but it,fails to reproduce the society of the day as is so vividly done in 
Etienne de Bourbon, for instance. The most valuable part of Heroilt’s 
collection is what he borrowed from others, and to which he gave a wider 
circulation, and this constitutes his chief interest for the student of com- 
parative storiology. 
The Promptuarium, as we have seen, was, an appendix to the author’s. 
collection of sermons and intended to be used in connection with them. 
It was not long before some one conceived the idea of making an indepen- 
dent collection of exempla which could be used with any of the numerous 
sermon-books. The most famous of such independent collections is the 
Speculum Hxremplorum.* The author's name and country are unknown, 
but from internal evidence he seems to have been from the Low Countries 
or the adjacent German provinces, The popularity of his work led a Jesuit 
of Duaci, Johannes Major, to remake the book by casting it into an alpha- 
betical form and by a very free handling of the contents, He terms his work 
Magnum Speculum Huemplorum,} and justifies this name in his preface by 
saying it surpasses all previous collections in the number of its exempla, 
which the compiler states to be thirteen hundred and seventy-five. The 
source of the story is always given at the end, and there is an attempt at a 
bibliography of similar collections. The growing scientific spirit of the day 
is very amusingly illustrated in the preface, where an apology is made for 
the apparently incredible character of some of the stories, which, however, 
M, 3 (Pauli, 81, 90); M.17 (Wendunmuth I, 366); M. 18 (Pauli, 135); M. 22 (Libro de 
los Enxemplos, 23; Romania, No, 28, p. 497); M. 39 (Gesta Rom.,, 273) ; M. 68 ( Glesta 
Rom, 202); O. 12 (Pauli, 318); G, 18 (Pauli, 318); O, 14 (Pauli, 317); O, 238 ( Wendun- 
muth 7,17); P.2 (Pauli, 471); P. 4 (Pauli, 471); 8.10 (Wright’s Latin Stories, 84); T. 
5 (Pauli, 281); T. 8 ( Wenduumuth 2, 137, La Fontaine Bk, VIII, 2); T. 9 (Wendun- 
muth 2, 187); V. 14 (Pauli, 11); V; 41 (Pauli, 805); Y. 4 (Pauli, 665)? 
*The first edition was printed at Daventer, in Holland, in 1481 (Hain, No. 14915), 
then followed editions of Cologne, 1485, Strasburg, 1487-90-95-97, and Hagenanu, 
1507-12-15-19. 
+ Duaci, 1605-7; Antwerp, 1607; Cologne, 1611-72. Our copy is Duaci, 1607, We 
have not been able to procure a copy of the original work, 
