L'epistola di Otea a Ettore

is not earlier than the latter part of the 15th century. This version is closely connected with that printed at Bruges in 1484 by Colard Mansion, who supposed the original author to have been, not Bersuire, but Thomas Waleys or de Galles. The two are, however, not quite identical, and the former possibly represents an older version, which Mansion revised for printing. But whatever the particular form of Ovid’s Metamorphoses which Christine utilized, her naive interpretations of his mythological tales are no doubt largely her own. In this respect she was certainly not in advance of her age. In the usual euhemeristic fashion she regarded the classical deities and demigods as men and women who by the “prerogative of some grace” had raised themselves above their fellows and were for this reason accorded divine honours; or, on the other hand, they were mere inventions of the poets, who, for instance, by inverting the process by which the planets were named from the gods, made gods of the planets. A fair sample of her method may be seen in the story of Perseus (p. 15). This hero, whose name, by the way, our English translator changed into that of the better known Arthurian Sir Perceval, was a “moult vaillant chevalier,” his steed Pegasus was “bonne renommée” or fame, which carried his name into all lands, and his deliverance of Andromeda teaches the aspirant to knighthood the duty of relieving all women in distress. So much may be learnt from the “glose”; but in the “allégorie” Pegasus becomes the spiritual knight’s good angel, “qui fera bon rapport de lui au jour de jugement,” while Andromeda is his soul, which he frees from the power of the fiend. With regard to the many personages and incidents from Trojan history introduced into the work, Christine’s authority was evidently a French prose romance which in a 15th century copy in the British Museum (Add. MS. 9,785) is entitled “La vraye ystoire de Troye.…