When Margaret of Anjou died at the Chateau of Dampierre, near Saumur, on August 25, 1482 it was as a woman not only retired from the world but almost forgotten by it. She who had been for a time the virtual ruler of Lancastrian England, who had raised armies and intrigued with princes, had not enough money to pay her debts except through the uncertain charity of her uncharitable cousin, the king of France. Crushed by misfortune, bereft of power by the death of her husband and son, picked clean of her remaining rights and possessions by Louis as the price of her ransom from English captivity, she seemed to be of no interest to anybody.

The Sistine Chapel (Fig. I) has been seen by millions and has been the subject of much scholarly attention. The most important and sustained study of The Sistine Chapel before Michelangelo is L. D. Ettlinger's learned volume of that title. In this book, Ettlinger demonstrated that the typology of the murals, in which Moses is juxtaposed with Christ, represents the doctrine of papal primacy. There is still more to be learned about the Chapel, however, if we take into account the fact that the founder, Sixtus IV, was a Franciscan friar before he was pope.

This is the continuation of a check-list whose first part included II compilations composed and/or published between 1343 and 1490 (RQ 39 [1986], 1—15). The time-span from 1343 to 1528 was chosen because during that period each collection of facetiae has its own individual flavor, a fact which has been insufficiently recognized because scholars studying facetiae have usually been collectors of plots or of folklore motifs. The same joke is often told, certainly, by a variety of compilers, but with a different purpose and in a different context. After 1530 the joke-books will be almost uniquely collective, and will thus lose their interesting individual character.