Of the three persons here mentioned, Friar John and Dan Frank still remain unidentified: but Godfrey of Fountaynes is almost certainly the Master of Divinity, called Doctor Venerandus, who was a prominent member of the University of Paris at the end of the thirteenth century. He was at the height of his fame about 1280-1290, and died about 1306. “_Grande lumen studii magister Godefridum de Fontanis_,” he is called in a letter of 1301. In the great war between Friars and Seculars which divided the University at the end of the thirteenth century, this Godfrey was one of the bitterest opponents of the Mendicant Orders. He wrote against them, and attacked them in the Synod of Paris in 1283. We see therefore that the author of the _Mirror_, in placing Godfrey’s testimonial beside that of Friar John, secured with a cunning other than ghostly a friend in each of the opposing camps. There is, however, one obvious and significant omission in this list of patrons. There is no name which emanates directly from the great school of St. Thomas Aquinas; supreme at that moment in the University, and the custodian of orthodox philosophy. There is, indeed, little trace of scholastic influence in the _Mirror_, which is far more in harmony with the mystical theology favoured by St. Bonaventura, and continued during the following century in the Franciscan schools: a fact which explains at once the guarded approbation of Friar John, and the absence of Dominican patronage. In the thirteenth and fourteenth centuries the Franciscans were eager students of and commentators on Dionysius the Areopagite: and the order which produced and upheld the hardy speculations of Duns Scotus might well look with indulgence on the most extravagant statements of _The Mirror of Simple Souls_.