"Papa Pater Patrum papissae pandito partum,
Et tibi tunc edam de corpore quando recedam."
Some chroniclers relate it differently, namely, that the pope undertook to exorcise a person possessed of an evil spirit, and on demanding of the devil when he would go out from the possessed person's body, the evil one replied in the Latin verses above given, that is to say, "O Pope! thou father of the fathers, declare the time of the pope's parturition, and I will then tell you when I will go out from this body."
The demon always was a fellow who had a keen eye for the fashions, and he appears to have indulged in alliterative Latin poetry precisely at the period when that sort of literary trifling was most in vogue among scholars who recreated themselves with such lines as
"Ruderibus rejectis Rufus Festus fieri fecit;"
or
"Roma Ruet Romuli Ferro Flammaque Fameque."
A few years later, Martinus Polaccus or Polonus, Martin the Polack, or the Pole, (Polack is now disused, Shakespeare makes Horatio say, "He smote the sledded Polack on the ice,") who died in 1278, the author of a chronicle of popes and emperors down to 1207, says: "John of England, by nation of Mayence, sat 2 years, 5 months, and 4 days. It is said that this pope was a woman." The chronicle of Polonus is merely a synchronistic history of the popes and emperors in the form of dry biographical notices. Nevertheless, from the fact that he had lived many years in Rome and was intimate with the papal court his book had, to use a modern phrase, an immense run. [Footnote 3]
[Footnote 3: The tradition concerning the resignation of Pope Cyriacus was also widely spread by the same chronicle. The story ran that Pope Cyriacus resigned the pontificate in the year 238, and first took its rise a thousand years after that date. It was pure fiction, and was connected with the legend of St. Ursula and her 11,000 virgins. No such pope as Cyriacus ever existed.]
It was translated into all the principal languages, and more extensively copied than any chronicle then existing. The number of copies (MS.) still in existence far exceeds that of any other work of the kind, and this fact suggests an important reflection. Great stress is laid by some writers on the multitude of witnesses for Joan. But the multitude does not increase the proof when they but repeat one another, and they suspiciously testify in nearly the same words. "The advocates for Pope Joan," says Gibbon, "produce one hundred and fifty witnesses, or rather echoes, of the fourteenth, fifteenth, and sixteenth centuries. They bear testimony against themselves and the legend by multiplying the proof that so curious a story must have been repeated by writers of every description to whom it was known."