The Anglo-Norman[A] literature, properly so called, can hardly be said to extend beyond the limits of the fourteenth century, and these therefore are among its latest productions. The interest of this literature in itself and its importance with a view to the Romance element in the English language have been adequately recognized within recent years, though the number of literary texts printed is still too small. It is unnecessary therefore to do more here than to call attention to the special position occupied by the works published in this volume, and the interest attaching to them, first on their own merits, then on account of the period to which they belong and the author from whom they proceed, and lastly from the authenticity and correctness of the manuscripts which supply us with their text. As regards the work which occupies the greater part of the present volume, it would be absurd to claim for it a high degree of literary merit, but it is nevertheless a somewhat noticeable and interesting performance. The all-embracing extent of its design, involving a complete account not only of the moral nature of Man, but of the principles of God’s dealings with the world and with the human race, is hardly less remarkable than the thoroughness with which the scheme is worked out in detail and the familiarity with the Scriptures which the writer constantly displays. He has a far larger conception of his subject as a whole than other authors of ‘Specula’ or classifiers of Vices and Virtues which the age produced. Compare the _Mirour de l’Omme_ with such works as the _Speculum Vitae_ or the _Manuel des Pechiez_, and we shall be struck not only with the greater unity of its plan, but also with its greater comprehensiveness, while at the same time, notwithstanding its oppressive lengthiness, it has in general a flavour of literary style to which most other works of the same class can lay no claim. Though intended, like the rest, for edification, it does not aim at edification alone: by the side of the moralist there is occasionally visible also a poet. This was the work upon which Gower’s reputation rested when Chaucer submitted _Troilus_ to his judgement, and though he may have been indulging his sense of humour in making Gower one of the correctors of his version of that-- ‘geste De Troÿlus et de la belle Creseide,’ which the moralist had thought only good enough for the indolent worshipper to dream of in church (_Mir._ 5253), yet the dedication must have been in part at least due to respect for the literary taste of the persons addressed.