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oui a penny than another, so one spirit in the presence of Gou can realize him more fully than another." Bearing this istraction in mind, I can find nothing in the poet's argument code to the orthodox view.

Where in the hierarchy of the blest he would set the bapzed miant is another story. In such a question variant views legitimate enough; for it is a question of opinion, or speculaod, not of dogma, or infallible truth. At least, the poet seems to represent the baptized infants as all among themselves on aa equal plane. They are all just alike in symbolic appearance. tu this view he follows St. Thomas, and opposes St. Bonavente and Dante. According to Dante, the baptized innocents focar at least a hierarchy by themselves below that of the adult

His reason is that in them personal merit is lacking, il must be supplied by another (altrui)." By "another," , I think, means Christ. St. Thomas had said: "Nam baptizatis subvenit meritum Christi ad beatitudinem quendam, heet desint in eis merita propria, eo quod per Comm vunt Christi membra effecti.98 This pronounceto supply the authority for the argument of the The baptised innocent, child of a father in the faith," Nona salvation entirely to Christ,100 and claims the salufeet of baptism indicated by St. Thomas of being made wochy Christ

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This entire dependence upon the vicarious merit of Christ apparently appeals to the poet as the perfection of "poverty in spirit." Combined with utter humility102 and virginity, it forms a perfect defence against the enemies of the spirit,-the world, the flesh, and the devil. So Mary is said to be safe from these three enemies "quia humilis et pauper et virgo fuit."10 For these reasons the Pearl-maiden declares of herself:

'More haf I of ioye & blysse hereinne,

Of ladyschyp gret & lyve; blom,

pen alle þe wyje; in þe worlde my;t wynne
By be way of ryžt to aske dome.’104

She claims for herself certainly a higher 'accidental reward' of "joy and bliss" than attainable by the "righteous man." The common "penny" means more to her. In claiming also "more Of ladyschyp gret & lyve; blom,"

I think she means to claim also that greater "clarity" which for orthodox theologians signifies capacity for more perfect fruition of God, and therefore a higher rank, a more exalted "mansion," in heaven.105 Though higher than the "righteous," the innocent does not rank necessarily highest after the Virgin. As already said, there are the "aldermen," patriarchs and apostles, who are closer to the Throne. Doubtless, the poet would higher exalt also the prophets and martyrs, and probably others. But he is not concerned to edit the social register of paradise. He is discussing only one issue in the problem of the divine reward of merit, namely, the comparative worth for salvation of the vicarious merit of Christ's sacrifice and of the direct individual merit of good works; and he decides in favor of the former.106 The example of the little child, born in the faith and dying after baptism, is simply an extreme cas au vif of one saved by vicarious merit solely.

102 St. xxxiv.

108 Albert. Mag., op. cit. I, vii, 14.

104 11. 577-580.

106 The poet's case might be reduced to simple mathematical terms. The innocent's merit is zero; but the righteous man's balance of merit is a minus quantity (II. 616-124); and a minus quantity is less than zero.

106 Professor Brown, I think, is in error when he attributes to the poet the extreme view that "salvation is not at all a matter of merit." (Op. cit., p. 132). Merit does count:

'pe rystwys man schal se hys face.' (1. 675). The poet's position is not absolute, but comparative.

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“I ha abule ja epuestion may have realy ivet mu det; she May kaya han the ports wager le sue as matapukplantly #certain literary auterem. Mine #think, prefer a genuine elegy to a tomir 1 Alapy, Aven if the two were verbally itentia. kuteviktim that "sincerity"-meaning ka tu #ast sahow tall But in the case of the Park is in at of ***lwin what medieval works, ao together is tilemma. bwe baan yehemently debated. Either the Fes un siery, or If one grasps the second born of the filemma, and declare the poem an allegory, then ipse fam he must admit. Bet the lamented one is no really-truly child at a bus a mere pressanluation like Boethius's Lady Philosophy or Banyan's Blank Despal The fallacy of this dilemma has been so often kapused, Hul II is incomprehensible how learned critics should he sull pulty of it, but they are. To such as remain stiffbed in bersay I would commend the work so often cited in His antiche, that of Albertus Magnus in praise of the Virgin Muty Isach and illuminating corrective of the idea of allegory repucasnted in the Roman de la Rose. According to Albertus, Mary la "gured" in nearly every person or thing mentioned in Sripture She is figured for instance, in the "hortus conclusus" of Cantic iv, 12; rather, she is that "garden inclosed." Albertus then proceeds to enumerate and describe in 225 quarto pages the symbolic properties, delights, scents, meteorology, flora, and fauna of Mary qua Garden. It is a huge allegory, but Mary is no mere personification of a Garden. Her historical reality remains unimpeached. Again, to take an illustration from another quarter, in Dante's allegorical interpretation of Lucan's account of Martia's return to Cato in her old age, Cato is said to signify God. Would Dante have us believe that Lucan's Cato was not the real Cato? He himself answers the question: "What earthly man was more worthy

107 That the babe was a girl might be argued from ll. 447-448:

'Alle þat may perinne aryve

Of alle be reme is quen oper kyng.'

The procession later described (sts. xcii-xciii) is altogether of maidens exactly like the heroine, “þe Lambes vyuej.” (1. 785). This discrepancy is not explained.

100 Dante's Vita Nuova, for instance.

99109

to signify God than Cato? Surely no one. So might the father say of his innocent and baptized babe that no one was more worthy to signify a bride of the Lamb. She who on earth had been to his heart the pearl of great price, more precious than all his earthly goods, herself now possessed the more truly divine jewel which is the 'open sesame' of heaven, which is also symbol of the lucid sphere of heaven. And he meets her there in vision, transformed, a virgin, into the image of the blessed Virgin, that most precious pearl for which God gave even His divine all,-His Son on the Cross. So once again, the poet's babe is not only the exemplum of his sermon, but also example for him and all others. Only by humbling himself as this little child, by sacrifice of all else regaining his lost innocence, may he enter into the kingdom where she is. So the "pearl" takes on still another signification: it is his lost innocence as well as his lost innocent. And in this aspect, his lament is that of the contrite heart groping in the darkness for its lost hope.

A medieval symbol of this kind is like a crystal of many facets. Though each facet may reflect but one object, the symbol as a whole may at the same time reflect many objects. The "fourfold sense" in allegorical interpretation is only a limited and systematized application of this multiple reflection, or reference, of a symbol. Diametrically opposed in principle are the fixed and univocal personifications of the Roman de la Rose. I recognize that I have far from exhaustively discussed the symbolism of the Pearl. I have not touched, for instance, on the richly symbolic background. But if I may have successfully indicated a profitable direction of study, my hope is more than fulfilled.

Columbia University

100 Conv. IV, xxviii, 121-123.

JEFFERSON B. FLETCHER

YOKALISMUS DES GOTISCHEN AND

ROM. 7, 23, IN SEINEM VERHÄLTNIS ZU
PISLÄNDISCHEM VEGA 'TÖTEN'

e Verbum and-waihan 'widerstreiten' ist nur Ni, im Part. präs. (Röm.) 7, 23)-witop-andκαι ο οποιος δικός του έτους της (νόμον ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός Randglosse zu Röm. 9, 13) and—*waih vi asste) von Streitberg (Wörterb. S. 172) u. a.

- mu aunkunde (so Castiglione-Braun) las Uppström we akiandos diese Lesart hatten schon Gabelentzaya lagen, und dieselbe wurde noch immer von Heyne Ade des Ulas (Paderborn, 1896) beibehalten. Le der gotischen Bibel (Heidelberg, 1908), die

gedende Gestalt des gotischen Textes gelten Nackdeig entweder nach Gabelentz-Löbe-Heyne

adame beibehalten, oder angesichts aisl. orca, and, wbaruuchan ‘überwinden' ein gosemed (−mikando) ansetzen. Letztere Vermuwie mit scheint, von Braune (Literaturbl. 1908,

Come work (Randglosse zu fijaida, Röm. 9,

- mut das and- deutlich, das übrige ist Naik ist von Streitberg (Wörtva Soms meikaw: waik erschlossen. Dieser play dennd verdient im Part. präs. die Form Salvese Tarang, wie Braune (a. a. O.) gegen *1036 "Sir, will nach ahd, ubar-uuehan Mir scheint es angesichts der A vs sweimal belegten Simplex Apko ene'wrikande beizubehalten."

10 ct Streitberg (Got. EleVecond kann ein Schreibfehler *** Aautsreihe übergetretenen kenwalt,' aisl, rega schlagen' Tuna pewa ha-andwiik.”

P'ummašit, S. 291, §200, II, 1) Gå anden wwekas auf dem uralten word ve Terba mit langem

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