Chapter XXI

.

[607] _Regestrum visilationum archiepiscopi Rothomagensis_, ed. Bonnin (Rouen, 1852). It is analyzed by L. V. Delisle, in an article entitled “Le Clergé normand” (_Bib. de l’École des Chartes_, 2nd ser. vol. iii.).

[608] _Reg. vis._ p. 9.

[609] _R. V._ p. 10.

[610] _R. V._ p. 18.

[611] _R. V._ pp. 19-20.

[612] _R. V._ p. 222.

[613] _R. V._ p. 379.

[614] _R. V._ p. 154.

[615] See _e.g._ _R. V._ pp. 159, 162, 395-396.

[616] _R. V._ p. 109.

[617] _R. V._ p. 73.

[618] _R. V._ pp. 43-45.

[619] _R. V._ p. 607.

[620] In Pfeiffer’s ed. No. 159. See also _ibid._ 162.

[621] The above is drawn from the “Vita Sancti Engelberti,” by Caesar of Heisterbach, in Boehmer, _Fontes rerum Germanicarum_, ii. 294-329 (Stuttgart, 1845). E. Michael, _Culturzustände des deutschen Volkes während des 13{n} Jahrhunderts_, ii. 30 _sqq._ (Freiburg im Breisgau, 1899), has an excellent account drawn mainly from the same source.

[622] The _Dialogi miraculorum_ of Caesar of Heisterbach, and the _Exempla_ of Étienne de Bourbon (d. 1262) and Jacques de Vitry (d. 1240) present a huge collection of such stories. For the early Middle Ages, the decades just before and after the year one thousand, the mechanically supernatural view of any occurrence is illustrated in the five books of _Histories_ of Radulphus Glaber, an incontinent and wandering, but observing monk, native of Burgundy. Best edition by M. Prou, in _Collection des textes, etc._ (Paris, Picard, 1886); also in Migne, _Pat. Lat._ 142. An interesting study of his work by Gebhart, entitled, “Un Moine de l’an 1000,” is to be found in the _Revue des deux mondes_, for October 1, 1891. Glaber’s fifth book opens with some excellent devil stories. As there was a progressive enlightenment through the mediaeval centuries, such tales gradually became less common and less crude.

[623] _Anecdotes historiques d’Étienne de Bourbon_, par. 422, ed. by Lecoy de la Marche (vol. 185 of Société de l’Histoire de France), Paris, 1877; cf. _ibid._ par. 383.

[624] _Dialogus miraculorum_, iii. 2. Similar stories are told in _ibid._ iii. 3, 15, 19.

[625] _Exempla_ of Jacques de Vitry, ed. by T. F. Crane, pp. 110-111, vol. 26 (Folk-lore Society, London, 1890).

[626] _Dialogus miraculorum_, vii. 34. Caesar’s seventh book has many similar tales.

[627] Ed. in eight volumes by Gaston Paris and U. Robert for the Société des Anciens Textes Français.

[628] Étienne de Bourbon tells this same story in his Latin; _Anecdotes historiques etc._, p. 114.

[629] See Étienne de Bourbon, _o.c._ pp. 109-110, 120.

[630] Étienne de Bourbon, _o.c._ p. 119.

[631] Étienne de Bourbon, _o.c._ p. 83.

[632] The chief part of the “Chronica Fr. Salembenis Parmensis” was printed in 1857 in the _Monumenta Historica ad provincias Parmensem, etc._ The manner of its truncated editing has ever since been a grief to scholars. The portions omitted from the Parma edition, covering years before Salimbene’s time, are printed by Clédat, as an appendix to his Thesis, _De Fr. Salimbene, etc._ (Paris, 1878). Novati’s article, “La Cronaca di Salimbene” in vol. i. (1883) of the _Giornale storico della letteratura italiana_, pp. 383-423, will be found enlightening as to the faults of the Parma editor. A good consideration of the man and his chronicle is Emil Michael’s _Salimbene und seine Chronik_ (Innsbruck, 1889), with which should be read Alfred Dove’s _Die Doppel Chronik von Reggio und die Quellen Salimbene’s_ (Leipzig, 1873). A short translation of some of the more or less autobiographical parts of Salimbene’s narrative, by T. L. K. Olyphant, may be found in vol. i. of the _Translations of the Historical Society_, pp. 449-478 (London, 1872); and much of Salimbene is translated in Coulton’s _From St. Francis to Dante_ (London, 1907).

[633] Parma edition, p. 3.

[634] P. 31.

[635] The Latin is a little strong: “Non credas istis pissintunicis, idest qui in tunicis mingunt.”

[636] These qualities led Salimbene to accept the teachings of Joachim and the _Evangelium eternum_ (_post_, pp. 510 _sqq._).

[637] Parma ed. pp. 37-41. This coarse story is given for illustration’s sake; there are many worse than it in Salimbene. Novati prints some in his article in the _Giornale Storico_ that are amusing, but altogether beyond the pale of modern decency.

[638] This in fact became the later legend of Eccelino.

[639] Pp. 90-93.

[640] He whose _Regesta_ we have read, _ante_ Chapter XX .

[641] Parma ed. pp. 93-97.

[642] _Post_,