1883.) 73 (Crane. 
mentions Alexander and the pirate (@esta Rom. 146) ; in the ninth oceurs 
the fable of La -Fontaine vi, 4, mentioned above ; in the fourteenth, the 
story of Atalanta (Gesta Rom. 60), cited from Ovid ; in the forty-fifth, the 
story of the two snakes (Gesta Rom. 92), cited from Valerius Maximus (4. 
6, 1) ; in the seventieth, Damocles’s sword cited from Macrobius, Somn. 
Scip. 1, 10 (Gesta Rom, 148); in the eighty-second, the poisoned wine 
from Frontinus, Strateg. 2. 5, 12 (@esta Rom. 88); in the eighty-sixth 
“judge flayed,”’ from Helinand, lib. xv. (Gesta Rom. 29); in the one 
hundred and thirteenth, ‘‘ the ring of forgetfulness and memory,’’ from 
“magister in histortis super Hxodus,’’ the story is told of Moses ( Gesta 
Rom. 10, of the Emperor Vespasian) ; in the hundred and forty-first, the 
story of Phalaris and his brazen bull from Ovid (Gesta Rom. 48) ; in the 
One hundred and seventy-fifth, Coriolanus, Valerius Maximus 5, 4, 1 ( esta 
Rom. 137) ; in the one hundred and eighty-eighth, La Fontaine, vii, 1, 
Les Animawe malades de la peste ; inthe hundred and ninetieth, the legend 
of Silvester IT (Gerbert), v, Milman Latin Christ, iii, p. 220; dbéd, wax 
image of husband shot at by wife’s lover (Gesta Rom. 102). We have 
mentioned only a few of the stories most popular during the middle ages, 
and our citations can give but a feeble idea of the mass of historical and 
mythological references to be found in Holkot. 
Tt remains finally to notice very briefly the class of sermons from which 
Wwe have selected two of the most popular collections as examples.* ‘The 
first is the sermons of Herolt who has already been considered as the 
author of the Promptuarium Huemplorum. The popularity of his collection 
was shown by the large number of editions through which it passed, and 
all we have now to do is to examine the form and contents of the work 
itself,} The sermons, as is usual, are divided into those for the ordinary 
Sundays of the year, de tempore, and those for saints’ days, de sanctis ; ot 
the former there are one hundred and sixty-four, of the latter forty-eight. 
From one to five sermons are devoted to a single Sunday or saint, and 
reference is sometimes made to other sermons in the same collection which 
may likewise be used. Where several sermons are given for one occasion, 
they are considered as one, and the method of division is continuous. This 
Consists in a rude paragraphing by means of capital letters. Not only is 
reference facilitated by an alphabetical index, but an additional index is 
given of the ewempla in the sermones de tempore and a briefer index of 
the sermones de sanctis. As to the organic division of the sermons, the 
*For the vast mass of inedited material, see L. de la Marche, La Chaire fran- 
Fdise, ete., table bibliographique, pp. 457-499 ; for printed sermons, Griesse, op. cit. 
i, 2,1, pp. 152-175; for collections of sermons designed especially for the use of 
preachers, Cruel, op. cit. pp. 468-498; for general réswmé (XLV century), ist. litt. 
de la France, XXiv, pp. 363-382. 
t+ Cruel, p, 480, says: ‘The most used work of this class (the sermons for the use 
of preachers) are the Sermones Discipuli, which passed through thirty-six editions 
betore 1500. How well known this work was is shown from a passage in Geiler’s 
Postils to the eighth Sunday after Trinity, where the author after the division 
of his Subject into heads, says: Now mark! you will find these things neither in 
Jacobo de Voragine nor in Discipulo.” 
PROC. AMER. PHILOS. Soc. XXI. 114. J. PRINTED MAY 21, 1883. 
