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book shows that he listened, observed, and wrote under the deepest conviction, and those who re-edited his book were probably just as honest in adding the later stories of pious travellers. The Travels of Sir John Mandeville, thus appealing to the popular heart, were most widely read in the monasteries and repeated among the people. Innumerable copies were made in manuscript, and finally in print, and so the old myths received a new life.(432) (432) For Fulk of Chartres and crusading travellers generally, see Bongars' Gesta Dei and the French Recueil; also Histories of the Crusades by Wilken, Sybel, Kugler, and others; see also Robinson, Biblical Researches, vol. ii, p. 109, and Tobler, Bibliographia Geographica Palestinae, 1867, p. 12. For Benjamin of Tudela's statement, see Wright's Collection of Travels in Palestine, p. 84, and Asher's edition of Benjamin of Tudela's travels, vol. i, pp. 71, 72; also Charton, vol. i, p. 180. For Borchard or Burchard, see full text in the Reyssbuch dess Heyligen Landes; also Grynaeus, Nov. Orbis, Basil, 1532, fol. 298, 329. For Ernoul, see his L'Estat de la Cite de Hierusalem, in Michelant and Reynaud, Itineraires Francaises au 12me et 13me Siecles. For Petrus Diaconus, see his book De Locis Sanctis, edited by Gamurrini, Rome, 1887, pp. 126, 127. For Mandeville I have compared several editions, especially those in the Reyssbuch, in Canisius, and in Wright, with Halliwell's reprint and with the rare Strasburg edition of 1484 in the Cornell University Library: the whole statement regarding the experiment with iron and feathers is given differently in different copies. The statement that he saw the feathers sink and the iron swim is made in the Reyssbuch edition, Frankfort, 1584. The story, like the saints' legends, evidently grew as time went on, but is none the less