has
among the peoples of the East. Every visitor to Tangier has seen in
the market-place the professional story-teller, surrounded from morn
till night with his groups of attentive listeners, whose kindling
eyes, whose faces moved by every emotion of wonder, anger, tenderness,
and sympathy, whose murmured applause and absorbed silence, are the
witnesses and the reward of his art. Through such a scene we recover
the atmosphere of the Arabian Nights, and indeed look back into almost
limitless antiquity. Possibly, could we follow the story which is thus
related, we might discover that this also drew its elemental incidents
from sources as old as the times of Jotham and Nathan.

The most that can be said for the Latin origin of the _Gesta
Romanorum_ is that the nucleus is made up of extracts, frequently of
glaring inaccuracy, from Roman writers and historians. The Cologne
edition comprises one hundred and eighty-one chapters, each consisting
of a tale or anecdote followed by a moral application, commencing
formally with the words, "My beloved, the prince is intended to
represent any good Christian," or, "My beloved, the emperor is Christ;
the soldier is any sinner." They are not so much short-stories as
illustrated homilies. In the literary armory of the lazy parish priest
of the fourteenth century, the _Gesta Romanorum_ must have held the
place which volumes of sermon-outlines occupy upon the book-shelves of
certain of his brethren to-day.

"The method of instructing by fables is a practice of remote
antiquity; and has always been attended with very considerable
benefit. Its great popularity encouraged the monks to adopt this
medium, not only for the sake of illustrating their discourses, but of
making a more durable impression upon the minds of their illiterate
auditors. An abstract argument, or logical deduction (had they been
capable of supplying it), would operate but faintly upon intellects
rendered even more obtuse by the rude nature of their customary
employments; while, on the other hand, an apposite story would arouse
attention and stimulate that blind and unenquiring devotion which is
so remarkably characteristic of the Middle Ages."[4]

[Footnote 4: Introduction to _Gesta Romanorum_, translated by the Rev.
Charles Swan, revised and corrected by Wynnard Hooper, B.A.]

IV

The influence of the _Gesta Romanorum_ is most conspicuously to be
traced in the work of Gower, Chaucer, and Lydgate; but it has
serve