[24] Guibert decision to insert verses of his own composition, in a variety of meters, some unusual, in his predominantly prose text, also seems to be an attempt to outdo Fulker, who had chosen to compose occasional verse for his predominantly prose text, although he limited himself to hexameters and elegaics. [25] Quod ego Fulcherus Carnotensis, cum ceteris iens peregrinis, postea, sicut oculis meis perspexi, diligenter et sollicite in memoriam posteris collegi. (RHC.HO III.327) The case for the *Gesta Francorum* as a text composed by an eye-witness is inferential only. [26] Isidore of Seville, *Etymologies*, I, XLI, ed. W.M Lindsay, Oxford, 1911. See also Bernard Guenée on the topos of the eye-witness, in *Histoire et culture historique dans l'occident médiéval*, Paris, 1980. For a paradigmatic example of the difficulties generated by trying to determine whether a medieval text of an historical nature is the product of an eyewitness, see Stubbs' argument (Rolls Series 38.1) that the *Itinerarium Regis Ricardi* is the product of an eyewitness of the Third Crusade, then Gaston Paris' argument that *L'Estoire de la guerre sainte*, Paris, 1897 is the eye-witness account that the author of the *Itinerarium* was translating, and then Hans Eberhard Mayer, *Das Itinerarium peregrinorum*, Stuttgart, 1962, for the argument that neither is an eye-witness account; see also the discussion in M.R. Morgan, *The Chronicle of Ernoul and the Continuations of William of Tyre*, Oxford, 1973, pp. 61 ff.. [27] See E.R. Curtius, *European Literature and the Latin Middle Ages*, New York, 1953, pp. 83-85. [28] Translation by Rosalind Hill, London, 1962, p. 44. [29] Translated by H. Rushton Fairclough, *Horace*, London, 1966, p. 465. [30] Guibert's behavior in this respect suggests that the anxiety of influence which Harold Bloom assigned primarily to the English Romantic poets existed earlier and more extensively ( *Anxiety of Influence*, Oxford, 1973). [31] III Reg xii.10; II Par x.10. [32] Book VII, p. 239. [33] See Appendix A. [34] Jeremiah III.27,28. [35] A term Paul Zumthor introduced in "Roman et Gothique," in *Studi in honore di Italo Siciliano*, Florence, 1966, vol. II, p. 1227. [36] For evidence that Guibert was remarkably fastidious in his attitude towards his literary production, or at least towards three of his theological compositions, see Monique-Cecile Garand, "Le Scriptorium de Guibert de Nogent," *Scriptorium* 31 (1977), pp. 3-29. [37] See Robert Levine, "Satiric Vulgarity in Guibert de Nogent's *Gesta Dei per Francos," Rhetorica* 7 (1989), pp. 261-273.