Italy, acquires then great eminence in his native city, Mayence, becomes chancellor of Bohemia, but is publicly convicted of "baratteria," i.e., of political fraud or treason. He and Welfo now have a contest together, which ends in Gibello dying at Bergamo, and Welfo at Milan. Gibello of Maganza is, as one sees, a repetition of Gano or Ganelo of Maganza. But it is also evident why Johannes or Johanna must be made to come from Mayence, and why "Magun"tinus" or "Magantinus" must be called "Margan"tinus." 1

In later times the story, now romancing with an object, endeavoured to harmonise the two statements,

1 Both in manuscripts and printed copies we repeatedly find Margantinus instead of Marguntinus. It would appear that Margan, a famous abbey in Glamorganshire, is here indicated, where the Annales de Margan, with which the second volume of Gale's Historiæ Anglic. Scriptores commences, were composed. People could not reconcile the appellation Anglicus with the distinctive name Maguntinus, and accordingly changed the German birthplace into an English one. Bernard Guidonis came to the rescue in a different way; instead of Anglicus, he wrote Johannes Teutonicus natione Maguntinus. Vitæ Pontificum, ap. Maii Spicil. Rom. vi., 202. Among the amusing attempts which have been made to reconcile the two adjectives Anglicus and Maguntinus, may be mentioned the version of Amalricus Augerii (Historia Pontificum, ap. Eccard, ii., 1706). Here the woman-pope is called Johannes, Anglicus natione, dictus Magnanimus (instead of Maguntinus). The author would intimate that the boldness and strength of character, without which such a course of life, involving the concealment of her sex for so many years, would not have been possible, had won for her the distinctive title of "magnanimous."

that the female pope was "Anglicus," and also "natione Maguntinus." The parents of Joan were made to migrate from England to Mayence; or she was called "Anglicus," it was said, because an English monk in Fulda had been her paramour. 1

In Germany, however, people began now to be ashamed of the German origin of Pope Joan. She was thrown in the teeth of the Germans, we are told in the chronicle of the bishops of Verden, because she is said to have come from Mayence.2 Indeed some went so far as to say that this circumstance of the German woman-pope was the reason why no more Germans were elected popes, as Werner Rolevink mentions, adding at the same time that this was not the true reason. 3 In order to conceal the circumstance, we find in the German manuscripts of Martinus Polonus "Margantinus" constantly instead of " Magantinus;" and the Compilatio Chronica in Leibnitz 4 knows only of Johannes Anglicus. This feeling that the nationality of the papess was a thing

1 Compare Maresii Johanna Papissa Restituta, p. 18. 2 Ap. Leibnitz, SS. Brunsvic., ii., 212.

3 Fascic. Temp. æt. vi., f. 66. So also in the Dutch DivisieChronyk, printed at Leyden in the year 1517. "Om dat dese Paeus "wt duytslant rus van ments opten ryn, so menen sommige, dat dit "die sake is, dat men genen geboren duytsche meer tat paeus "settet."

4 SS. Brunsvic., ii., 63.

of which Germany must be ashamed even produced a new romance, the object of which was manifestly nothing else than to transfer the home of the female pope and her paramour from Germany to Greece. 1

The other feature in the myth, that the woman studied in Athens, and then came and turned her knowledge to account in Rome as a teacher of great repute, is thoroughly in accordance with the spirit of medieval legends. As a matter of fact, no one for a thousand years had gone from the West to Athens for purposes of study; for the very best of reasons, because there was nothing more to be found there. But that was no obstacle to the myth, according to which Athens in ancient times (that means perhaps before the rise of the University of Paris) was accounted as the one great seat of education and learning. For that there was, and ought to be, only one "Studium," just as there was, and ought to be, only one Empire and one Popedom, was the prevailing sentiment of that age. "The Church has "need of three powers or institutions," we read in the Chronica Fordanis, "the Priesthood, the Empire, and "the University. And as the Priesthood has only

4 It is to be found in a manuscript from Tergernsee, now in the royal library at Munich, of the fifteenth century, Codex lat. Tegerns., 781. [Sce Appendix A.]

one seat, namely Rome, so the University has and "needs only one seat, namely Paris. Of the three leading nations each possesses one of these in"stitutions. The Romans or Italians have the "Priesthood, the Germans have the Empire, and the "French have the University." 1

This University was originally in Athens, thence it was transported to Rome, and from Rome Charlemagne (or his son) transplanted it to Paris. The very year of this transfer was stated. Thus we find in the Chronicon Tielense, 2 "Anno D. 830, Romanum studium, quod prius Athenis exstitit, est translatum "Parisios."

Hence in ancient times, according to the prevalent notion, the University was at Athens; and whoever would rise to great eminence in the sphere of knowledge must go there. There were only two ways in which a foreign adventurer could attain to the highest office in the Church-piety, or learning. The legend could not make the girl from Mayence become eminent through piety; this would not agree with

1 In Schard. De Jurisd. Imperiali ac Potest. Eccles. Variorum Authorum Scripta., Basil., 1566, p. 307.

2 Ed. van Lecuwen, Trajecti, 1789, p. 37. So also Gobelinus Persona. The anonymous writer in Vincent of Beauvais had previously stated, "Alcuinus studium de Roma Parisios transtulit, "quod illuc a Græcia translatum fuerat a Romanis."

her subsequent seduction and the birth of the child in the open street. Therefore it was through her learning that she won for herself universal admiration, and, at the election to the papacy, a unanimous vote. And this learning she could only have attained in Athens. For the University, as Amalricus Augerii says, was at that time in Greece. 1

1 See Eccard, ii, 1707.

[For additional matter on the general subject of the Papess, see Appendix B.]