Next we may compare the classes of society given in the _Mirour_ with those that we find in the _Vox Clamantis_. It is not necessary to exhibit these in a tabular form; it is enough to say that with some trifling differences of arrangement the enumeration is the same. In the _Vox Clamantis_ the estate of kings stands last, because the author wished to conclude with a lecture addressed personally to Richard II; and the merchants, artificers and labourers come before the judges, lawyers, sheriffs, &c., because it is intended to bring these last into connexion with the king; but otherwise there is little or no difference even in the smallest details. The contents of the ‘third part’ of the _Mirour_, dealing with prelates and dignitaries of the Church and with the parish clergy, correspond to those of the third book of the _Vox Clamantis_; the fourth part, which treats of those under religious rule, Possessioners and Mendicants, is parallel to the fourth book of the Latin work. In the _Mirour_ as in the _Vox Clamantis_ we have the division of the city population into Merchants, Artificers and Victuallers, and of the ministers of the law into Judges, Advocates, Viscounts (sheriffs), Bailiffs, and Jurymen. Moreover what is said of the various classes is in substance usually the same, most notably so in the case of the parish priests and the tradesmen of the town; but parallels of this kind will be most conveniently pointed out in the Notes. To proceed, the _Mirour_ will be found to contain a certain number of stories, and of those that we find there by much the greater number reappear in the _Confessio Amantis_ with a similar application. We have the story of the envious man who desired to lose one eye in order that his comrade might be deprived of two (l. 3234), of Socrates and his scolding wife (4168), of the robbery from the statue of Apollo (7093), of Lazarus and Dives (7972), of Ulysses and the Sirens (10909), of the emperor Valentinian (17089), of Sara the daughter of Raguel (17417), of Phirinus, the young man who defaced his beauty in order that he might not be a temptation to women (18301), of Codrus king of Athens (19981), of Nebuchadnezzar’s pride and punishment (21979), of the king and his chamberlains (22765). All these are found in the _Mirour_, and afterwards, more fully related as a rule, in the _Confessio Amantis_. Only one or two, the stories of St. Macaire and the devil (12565, 20905), of the very undeserving person who was relieved by St. Nicholas (15757), of the dishonest man who built a church (15553), together with various Bible stories rather alluded to than related, and the long Life of the Virgin at the end of the book, remain the property of the _Mirour_ alone.