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352 date. One version, Il Libro dei Sette Savj di Roma, Pisa, 1864, edited by Prof. A. D'Ancona, is a XIII. century translation from a French prose version (Cod. 7974, Bib. nat.); another, of the same date, Storia d' una crudele Matrigna, Bologna, 1862, is from an uncertain source, from which is probably derived a third version, Il Libro dei Sette Savi di Roma tratto da un codice del secolo XIV. per cura di Antonio Cappelli, Bologna, 1865. The MS. from which the version edited by Della Lucia in 1832 (reprinted at Bologna, 1862) was taken has been recently discovered and printed in Operette inedite o rare, Libreria Dante, Florence, 1883, No. 3. A fourth version of the end of the XIII. or the beginning of the XIV. century is still inedited, it is mentioned by D'Ancona in the Libro dei Sette Savj, p. xxviii., and its contents given. The latest and most curious version is I Compassionevoli Avvenimenti di Erasto, a work of the XVI. century (first edition, Venice, 1542) which contains four stories found in no other version of the Seven Wise Masters. The popularity of this version, the source of which is unknown, was great. See D'Ancona, op. cit., pp. xxxi.–xxxiv.

The Disciplina Clericalis was not known, apparently, in Italy as a collection, but the separate stories were known as early as Boccaccio, who borrowed the outlines of three of his stories from it (VII. 4; VIII. 10; X. 8). Three of the stories of the ''Disc. Cler.'' are also found in the Ital. trans. of Frate Jacopo da Cessole's book on Chess (Volgarizzamento del libro de' Costumi e degli offizii de' nobili sopra il giuoco degli Scachi, Milan, 1829) and reprinted in Libro di Novelle Antiche, Bologna, 1868, Novelle III., IV., and VI. This translation is of the XII. century. Other stories from the ''Disc. Cler. are found in the Cento nov. ant.'', Gualt., LIII., XXXI., LXVI., Borg., LXXIV. (Cent. nov., Biagi, pp. 226, 51, 58); and in Cintio, Gli Ecatommiti, I, 3; VII. 6.

2. It has been generally supposed that the Oriental element was introduced into European literature from Spain through the medium of the French. We shall see later that this was the case with the famous collection of tales just mentioned, the Disciplina Clericalis. Oriental elements are also found in the French fabliaux which are supposed to have furnished Boccaccio with the plots of a number of his novels. See Landau, Die Quellen des Decamerone, 2d ed., Vienna, 1884, p. 107. Professor Bartoli in his I Precursori del Boccaccio e alcune delle sue Fonti, Florence, 1876, endeavors to show that Boccaccio may have taken the above mentioned novels from sources common to them and the French fabliaux. It is undeniable that there was in the Middle Ages an immense mass of stories common to the whole western world, and diffused by oral tradition as well as by literary means, and it is very unsafe to say that any one literary version is taken directly from another. Sufficient attention has not been paid to the large