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 into the untenable nature of the story may find an excellent summary of the arguments used on both sides in Gieseler, “Lehrbuch,” &c., Cunningham’s trans., vol. ii. pp. 20, 21, or in Bayle, “Dictionnaire,” tom. iii. art. Papesse.

The arguments in favour of the myth may be seen in Spanheim, “Exercit. de Papa Fœmina.” Opp. tom. ii. p. 577, or in Lenfant, “Histoire de la Papesse Jeanne,” La Haye, 1736, 2 vols. I2mo.

The arguments on the other side may be had in “Allatii Confutatio Fabulæ de Johanna Papissa,” Colon. 1645; in Le Quien, “Oriens Christianus,” tom. iii. p. 777; and in the pages of the Lutheran Huemann, “Sylloge Diss. Sacras.” tom. i. par. ii. p. 352; and Blondel, “Familier éclaircissement de la question, si une femme a été assise au siège papal de Rome.” Amsterdam, 1647-9.

The final development of this extraordinary story, under the delicate fingers of the German and French Protestant controversialists, may not prove uninteresting.

Joan was the daughter of an English missionary, who left England to preach the Gospel to the recently converted Saxons. She was born at Engelheim, and according to different authors she was christened Agnes, Gerberta, J