and drives them from the nest in order that they may learn to kill prey for themselves (7009); the partridge is a lesson against stinginess (7671); the contagiousness of sin is illustrated by the fact that the panther infects other animals with his spots (9253), and yet in another place (12865) the sweetness of the human voice when it utters praise is compared to the fragrance of the panther’s breath. Contemplation is like the ‘chalandre,’ which flies up at midnight to the sky, and when on the earth will not look upon a dying person (10705); the fight between Arimaspians and griffons for emeralds is an image created for our instruction of the contest between the soul of man and the devil (10717); Devotion, who opens herself secretly to heaven and thus attains to the divine contemplation, is like the sea-shell which opens to the dew by night and from it conceives the pearl (10813); the spittle of a fasting man (according to Ambrose) will kill a serpent, and the fast itself will no doubt be effectual against the old serpent our enemy (18025). The bee does not come off well on the whole in these comparisons: he is chosen as the likeness of the idle and luxurious prelate, but this is for reasons which are not in themselves at all obvious, except that he has a sting and is unduly fond of sweets (19345). The prelate who protects his flock from encroachments of the royal or other authority is like the big fish which takes the smaller into its mouth to shelter them from the storm (19909); Humility is like the diamond, which refuses a setting of gold, but is drawn to the lowly iron, a confusion with the load-stone, arising from the name ‘adamant’ applied to both (12463). These are some of the illustrations which are drawn from the domain of Natural History, not original for the most part, but worth noting as part of the literary baggage of the period.