By Edwin David Craun
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Extra resources for Lies, Slander and Obscenity in Medieval English Literature: Pastoral Rhetoric and the Deviant Speaker
Ve! ve! "37 A scholastic version of this binary opposition prompts Casagrande and Vecchio to claim that discourse on Sins of the Tongue is less about speech per se than about "privilegio e . . monopolio clericale sulla parola" for it vindicates the dignity of speech used for a religious 35 36 37 Etienne de Bourbon, Tractatus, f. 156 r ; also Speculum morale, col. 869. " Mary Douglas, Purity, pp. 51-7. Pastoral compilers, like Peyraut, Summa de vitiis, f. E5 r " v , and those w h o put together the Speculum morale, cols.
191. 35 Lies, slander, and obscenity demones in specie porcorum accedebant et delectabantur uolutantes et pleni fetoribus polluebant eos. 35 [When the brothers came together and spoke about things pertaining to edification, he saw holy angels standing among them and rejoicing; they delighted in the language of God and lifted up their hands and moved them as if returning thanks to God. However, when they spoke about worldly things or about things not pertaining [to edification], immediately the angels, full of righteous anger, drew back quite far and demons in the form of pigs drew near and were delighted; turning about and full of filth, they defiled them.
5a), as does Lincoln College Oxford MS. 105 (f. 48r). 19 The user's will to signify, he observes in De doctrina Christiana, is what distinguishes conventional signs (signa data) from natural signs. Smoke makes us aware of fire without any will or desire to signify ("sine uoluntate atque ullo appetitu significandi"), but humans will to signify every time they give a sign. 20 Speech is inherently ethical because it always involves the will to communicate something to someone. It is not surprising that these pastoral writers found congenial the functional, cognitive, and ethical strains in the early Augustine's thinking on signs.