NOTES

[1] Most of the details of what was accomplished for education by Pope Innocent III, and all the references needed to supply further information, can be found in the Histoire Litteratire de la France, recent volumes of which were issued by the French Institute, though the magnificent work itself was begun by Benedictines of St. Maur, who completed some fifteen volumes. The sixteenth volume, most of which is written by Daņou, is especially valuable for this period. Du Boulay, in his History of the University of Paris, will furnish additional information with regard to Pope Innocent's relations to education throughout europe, especially, of course, in what regards the University of Paris.

[2] Histoire Litteraire de la France, Vol. XVI, Introductory Discourse.

[3] The letter of Petrus Peregrinus on the Magnet, A. D. 1269, translated by Bro. Arnold, M. Sc., with an Introductory Note by Bro. Potamian, N. V., 1904.

[4] These quotations are taken from Ozanam's Dante and Catholic Philosophy, published by the Cathedral Library Association, New York, 1897.

[5] Christian Schools and Scholars, Drane.

[6] A History of Education, by Thomas Davidson, author of Aristotle and Ancient Educational Ideas. New York: Scribners, 1900.

[7] The Rise and Early Constitution ot Universities, with a survey of Medieval Education, by S. S. Laurie, LL.D., Professor of the Institutes and History of Education in the University of Edinburgh. New York, D. Appleton & Company, 1901.

[8] Ferguson -- History of Architecture. N. V., Dodd, Mead & Co.

[9] Scribners, New York, 1905.

[10] Reinach.The Story of Art Throughout the Ages. Scribner's, 1904.

[11] Those who care to realize to some degree all the wonderful symbolic meaning of the ornamentation of some of these cathedrals, should read M. Huysman's book La Cathedrale, which has, we believe, been translated into English. Needless to say it has been often in our hands in compiling this chapter, and the death of its author as this chapter is going through the press poignantly recalls all the beauty of his work.

[12] Most of this chapter is taken from the work on Italian painting (La Peinture Italienne depuis les origines jusqu'a la fin du xv Siecle, par Georges Lafenestre, Paris Ancienne Maison Quantin Libraries-Imprimeries Reunies, May & Motteroz, Directeurs, rue Saint-Benoit. Nouvelle Edition), which forms one of the series of text books for instruction in art at L'Ecole Des Beaux-Arts -- the famous French Government Art School in Paris. It may be said that this collection of art manuals is recognized as an authority on all matters treated of, having been crowned by the Academie Des Beaux-Arts with the prize Bordin. There is no better source of information with regard to the development of the arts and none which can be more readily consulted nor with more assurance as to the facts and opinions exposed.

[13] History of Ancient, Early Christian and Medieval Painting from the German of the late Dr. Alfred Woltmaun, Professor at the Imperial University of Strasburg, and karl Woertmann, Professor at the Royal Academy of Arts, Dusselford. Edited by Sidney Colvin, M. A., Dodd, Mead & Co., N. Y., 1894.

[14] Le Treizieme Siecle Litteraire et Scientifique, Lille, 1857.

[15] Histoire Litteraire de la France, by the Benedictines of St. Maur.

[16] The Illuminated Books of the Middle Ages, by Henry Noel Humphreys Longman. Green, Brown and Longmans, London, 1848.

[17] The Flourishing of Romance and the Rise of Allegory, by George Saintsbury, Professor of Rhetoric and English Literature in the University of Edinburgh (New York, Charles Scribuer & Sons, 1897).

[18] Translated by Roscoe.

[19] The Flourishing of Romance and the Rise of Allegory, Volume II. of Periods of European Literature, Edited by George Saintsbury, New York, Scribners, 1899.

[20] Puschmann. Hand-Buch der Geschichte der Medizin, Jena, Fischer, 1902,

[21] Philadelphia, The Dolphin Press, 1906.

[22] The following translation made by Justice O'Hagan renders sense: and sound into English as adequately perhaps as is possible:

Hidden God, devoutly I adore thee,
Truly present underneath these veils:
All my heart subdues itself before thee,
Since it all before thee faints and fails.

Not to sight, or taste, or touch be credit,
Hearing only do we trust secure;
I believe, for God the Son hath said it
Word of truth that ever shall endure.

Though I look not on thy wounds with Thomas,
Thee, my Lord, and thee, my God, I call:
Make me more and more believe thy promise,
Hope in thee, and love thee over all.

[23] Stubbs, "Seventeen Lectures on Medieval and Modern History," p. 180.

[24] When came the day ordained by Francis, Saint Clare with one companion passed forth from out the convent and with the companions of Saint Francis to bear her company came unto Saint Mary of the Angels, and devoutly saluted the Virgin Mary before her altar, where she had been shorn and veiled; so they conducted her to see the house, until such time as the hour for breaking bread was come. And in the meantime Saint Francis let make ready the table on the bare ground, as he was wont to do. And the hour of breaking bread being come, they set themselves down together, Saint Francis and Saint Clare, and one of the companions of Saint Francis with the companion of Saint Clare, and all the other companions took each his place at the table with all humility. And at the first dish, Saint Francis began to speak of God so sweetly, so sublimely and so wondrously, that the fulness of Divine grace came down on them, and they all were wrapt in God. And as they were thus wrapt, with eyes and hands uplift to heaven, the folk of Assisi and Bettona and the country round about, saw that Saint Mary of the Angels, and all the House, and the wood that was just hard by the house, were burning brightly, and it seemed as it were a great fire that filled the church and the House and the whole wood together: for the which cause the folk of Assisi ran thither in great haste to quench the flames, believing of a truth that the whole place was all on fire. But coming closer up to the House and finding no fire at all, they entered within and found Saint Francis and Saint Clare and all their company in contemplation rapt in God and sitting around that humble board. Whereby of a truth they understood that this had been a heavenly flame and no earthly one at all, which God had let appear miraculously, for to show and signify the fire of love divine wherewith the souls of those holy brothers and holy nuns were all aflame; wherefor they got them gone with great consolation in their hearts and with holy edifying. Then after some long space, Saint Francis and Saint Clare, together with all the others, returning to themselves again and feeling of good comfort from the spiritual food took little heed of the food of the body.

[25] Medieval England, English Feudal Society, from the Norman Conquest to the Middle of the Fourteenth Century, by Mary Bateson.

[26] Ibidem.

[27] Magna Carta, a Commentary on the Great Charter of King John, with an Historical Introduction by William Sharp MeKechnie, M.D., LL.P,., D.Phil. Glasgow, James Maclehose and Sons, Publishers to the University, igo~.

[28] Life of St. Elizabeth of Hungary by the Count De Montalembert, translated by Francis Deming Hoyt, New York, Longman's, Green and Company, 1904.

[29] Scribners, New York, 1890.

[30] Storrs, "Bernard of Chairvaux," New York (Scribners), 1897, pp. 544-45.

[31] New York, Appleton, 1867.

[32] My learned friend, Father DeRoo, of Portland, Ore., who has written two very interesting volumes on the History of America before Columbus, does not hesitate to say that Columbus may even have met in his travels and spoken with sailors who had touched on some portions of the American Continent, and that, of course, the traditions. with regard to Greenland were very clear.

[33] Perhaps no better idea of the obscurity of the origin of the Hansa confederation can be given, than is to be derived from the fact that even the derivation of the word Hansa is not very clear. Bishop Ulfilas in his old Gothic translation of the Scriptures used the word "hansa" to designate the mob of soldiers and servants of the High Priest who came to take Christ prisoner in the Garden. Later on the word Hansa was used to mean a tax or a contribution. This term was originally employed to designate the sum of money which each of the cities was compelled to pay on becoming a member of the league, and it is thought to be from this that the terms Hansa and Hanseatic League were eventually derived.