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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