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RE-EDITED FROM MSS. IN THE BRITISH MUSEUM AND BODLEIAN LIBRARIES, BY FREDERICK J. FURNIVALL, M.A. CAMB., HON. PH.D. BERLIN, HON. D. LITT. OXFORD, HONORARY FELLOW OF TRINITY HALL, CAMBRIDGE, FOUNDER OF THE EARLY ENGLISH TEXT AND OTHER SOCIETIES, AND OF THE FURNIVALL SCULLING CLUB.
PART I.
LONDON: PUBLISHED FOR THE EARLY ENGLISH TEXT SOCIETY BY KEGAN PAUL, TRENCH, TRÜBNER & CO., LIMITED, PATERNOSTER HOUSE, CHARING CROSS ROAD, W.C. 1901.
NEW YORK: C. SCRIBNER & CO.; LEYPOLDT & HOLT.
PHILADELPHIA: J. B. LIPPINCOTT & CO.
Original Series, No. 119.
RICHARD CLAY & SONS, LIMITED, LONDON & BUNGAY.
[Non habebis deos alienos coram me. D.]
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John Morley, Speech in Daily News, June 27, 1894:—
"There is no better test of character in my judgment—whether individually or in public life—there is no better test of character than being able to work with other people. A friend of mine came back from the States the other day, and he said the worst feature in American life is the extraordinary distrust and suspicion which men there entertain of one another, and the readiness in which an inferior motive is found for conduct. I do not know whether that is a true account of America or not, but I am perfectly sure it is not true of my own country. (Hear, hear.) Englishmen are not suspicious, they are not jealous, they are not envious, and I think if they find themselves differing from this man or that upon this question or the other, that does not prevent them from being willing to listen to him upon other subjects upon which they have the happiness to agree. (Hear, hear.) Gentle|men, we hear a great deal of war between in|dividualists and collectivists. Well, I tell you frankly in practical affairs I for one am not very fond of these tickets and labels and solemn nick|names. They are very convenient for the purpose of vituperation, and no doubt a compact and handy nickname saves a lazy mind the trouble of thinking things out for itself; but I for one will never quarrel about a word, providing we are working for the same ends and marching towards the same goal. A great poet, who is the glory of the English race, name, and tongue, once used a sublime phrase. He speaks of the prophetic soul of the wide world dreaming on things to come. [Tennyson.] These beneficent dreams of a society elevated, purified, and renewed, must lead by many diverse ways and many hidden paths to their own realisation. I find no fault with them. They will enrich and vivify Liberalism. The great mission of realising, so far as realisation is practicable, those golden dreams, is the mission confided to our party, and I hope and believe that neither you nor I, in the various calls that may be made upon us, will be found unworthy of our trust." (Great cheering, amid which Mr. Morley resumed his seat.)
This Tale, says Gaston Paris (Hist. Litt. de la France, xxviii. 201), is made up from two distinct stories. All that relates to the Jew, the temple of Apollo, the narrative of the devil who tempted the bishop (St. André de Fondi), the saying about the empty and markt vessel (p. 2444, l. 7854: væ! væ! vas vacuum et signatum!) is borrowd from St. Gregory's Dialogs, III. vii.; but the feats of the different devils, the punishments of some, and the reward of the other, are from the Vitas Patrum, p. 580 (compare p. 576 and 556), which is the source of Wadington's Tale, tho' it substitutes a pagan for the Jew, and greatens the fault of the holy man who is tempted. Guillaume Peraut (Guill. Peraldi, Summa de vitiis: de luxuria, II. 19) tells the two stories, one after the other, with|out mixing them; but we see the mixture going on under our eyes in Libro de los Exemplos (no. 21), which, following without doubt a lost Latin original, tells us, as to Satan's questioning of the other devils: "St. Gregory tells briefly the manner of this questioning; but we can see it more in detail by an example in the Life of the Holy Fathers," etc. This Tale was often retold in the Middle Ages, and a summary of it, after St. Gregory, is certainly found in these verses, De triumphis Ecclesiæ of Johannes de Garlandia (ed. Wright, p. 37) as to the power of the sign of the Cross:
One must not then recognise here (as was suggested that one might, in 'Notices et Extraits des MSS.,' t. xxvii, 2e part., p. 71) the legend of Cyprian and Justine (see p. 258-60 below), or see in Judæus a mistake of the copyists or editor for Julianus.
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