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 124 REVIEWS OF BOOKS January Grosse teste did not possess a copy of the Manuel des Pechiez ; the manu- script referred to merely attributes the work to him. The Canterbury sede vacante wills would have supplied the names of several other owners of Vulgates (p. 185), and might have led to a modification of the statement that ' in the earlier cases [apparently before 1378 ?] all the vulgates were left to corporations '. On the same page, for Richard Chandos read Richard de Wyche ; the date 1299 after Nicholas of Winchester is misleading, as Nicholas died in 1280. P. 187, it is unknown whether the English Dominicans were bound by their constitu- tions to direct Dominican nuns ; it is known that there was only one house of Dominican nuns in England. It may also be noted that ' the Dominican house of Holborn ' was not ' the scene of so many prominent Lollard trials ' (p. 287, cf. p. 235), as the Dominicans sold their Holborn site (Lincoln's Inn) in 1286. On p. 238 John XXII should be John XXIII ; p. 291, Peter Payne was M.A., not regent master of theology, in 1406. P. 330 n., an earlier instance of a chantry founded partly for educational purposes is that of Bishop Langley at Durham in 1414 (Victoria County History, Durham, i. 371) ; the great majority of the chantry priests of Oxfordshire are described as ' well learned ', or in some cases ' very well learned '. In the note on Petrus Johannes Olivi, p. 404, a reference to Ehrle's articles in the Archiv fur Litteratur- und Kirchengeschichte might be added ; and there seem to be a few misprints in Butler's ' Determina- tion '. One or two of Miss Deanesly's generalizations need to be modified, e.g. that the friars were ' the only lecturers on the biblical text ' at the universities (p. 268), and that there is no evidence that the Bible was used for reading in the refectories of monasteries (p. 174). This statement is based partly on a Durham list of books qui leguntur ad collationem. * Col- latio ' was an hour's reading after supper or after vespers, when the rule of St. Benedict expressly says that the Heptateuch and Book of Kings should not be read ' as it will not be useful to feeble minds to hear those portions of Scripture at that time '. A Bury MS. contains a list of books to be read in mensa servitorum in refectorio et ad collationem conuentus per totum annum : all these are patristic, except a passage from St. John's Gospel. The ' servitores ' had their meal after the monks, apparently in the refectory. If this is the correct interpretation, neither of these cases bears on reading in the refectory of the convent. On the other hand, the Consuetudines Cluniacenses give full directions for the reading of the whole Bible in ecclesia and in refectorio : some books are to be read only in church, others only in refectory, others in both : it is clear that provision was made for the reading of whole books both of the Old and the New Testa- ment in refectory. The errata here pointed out are mostly slips of small importance. They do not in any way interfere with the main argument, or detract at all from the permanent value of the book. A. G. Little. Erasmus and Luther: their Attitude to Toleration. By R. H. Murray, Litt.D. (London : Society for Promoting Christian Knowledge, 1920.) Dr. Murray's book on Erasmus and Luther is a large one of some five hundred pages. He wants to write on the growth of toleration ; and he