The other process, the final rendering in Latin, was by no means always of the sermon as preached. It might be merely a digest, or more expansive, or the whole sermon. All three degrees seem to be exemplified among the printed sermons of Fulbert.[11] The compilers of Odo of Morimond say: “he was very eloquent; but in writing his sermons we have ignored the form for the substance.”[12] Collections often show distinctly less concern for record, for commemoration of achievement, than for guidance. Some even of the more important collections have evidently this practical aim. They propose not only inspiration, but practical suggestion and direction for future sermons on recurrent themes. They are less anthologies than repertories. Maurice de Sully, Bishop of Paris, thus designed his widespread collection primarily for the pastors of his diocese.[13] The study of preaching, not merely the preservation of notable sermons preached in his time (_sermones reportati de auditu_), seems to have been the object of the collections of Pierre de Limoges. Clearly the best known of these, his _Distinctiones_,[14] arranging not only whole sermons, but outlines and suggestive passages alphabetically by subjects, is meant for reference. That the collections commonly had in view the practical use of successful sermons as models is suggested again and again, and sometimes indicated.[15] The great thesaurus of Jacques de Vitry[16] is systematically practical, a collection not primarily _of_ sermons, but _for_ sermons. Models, outlines, suggestions, intended for adaptation in the vernacular[17] are arranged according to the Church calendar: four books for the seasons, a fifth for the saints, with three expositions for each day, the first of the introit, the second of the epistle, the third of the gospel. The sixth book is classified for adaptations to typical social groups. What has naturally most attracted modern historians in this storehouse is the abundance of illustrative descriptions and stories, the _exempla_. A resource prized in all times for popular address, the _exemplum_ was so cultivated in medieval preaching as to call forth many collections.[18] It looms unduly large to modern readers because the _exempla_ have now an extraneous interest in reflecting medieval life, and because they were taken not only, as now, from contemporary life, from history, from legend, but also from the bestiaries. The basilisk, they tell us, bears in his eye his poison, vilest of animals, beyond others to be execrated. Wilt thou know the eye that is empoisoned, eye of evil, eye that has fascination? Then think thou upon envy. St. Bernard on the Psalm _Qui habitat_, xiii. 4; PL 183: 237.