1. A good starting place is Halverson 1970:184-202; see also Baugh 1977: 128-31.

2. See, e.g., 1 Cor. 15.45-49, and for representative patristic comment, see Saint Augustine Secundam Juliani responsionem, imperfectum opus 2.87-91 (PL 45:1222-24).

3. Curry 1960:54-70; Miller 1955:180-99; McAlpine 1980:8-22; Rowland 1979:140-51; Elliott 1966:62-63; Donaldson 1980:9.

4. See Ginsberg 1976:77-78 and nn. 2-3.

5. For a helpful discussion of this scene, from a different point of view, see Kaske 1957:249-68.

6. Certainly one can argue that the Miller seems to have arrived at some such conclusion, given the vehemence of his reaction to the Knight's tale; and while the Miller is not the only type of reader The Knight's Tale can find, he certainly is one type--representing energy, humor, and the physical--and he is not lightly or condescendingly to be dismissed. I hope to develop further and to nuance more carefully my position on the Knight and his tale in a later study.

7. On these matters the essay by McAlpine (1980:14-19) is helpful. Consult further, in addition to Curry and Miller, Kellogg 1951:465-81; Kellogg and Haselmayer 1951:251-77.

8. On this matter I have relied on the article "Salvation" in Sacramentum Mundi: An Encyclopedia of Theology, 5:425-38, and on the extensive bibliographies cited there; also on the remarkable studies by Lyonnet 1970:61-184 and Sabourin 1970:203-24; and on Rivière 1928; Rivière 1934; and Aulén (trans. Hebert) 1957:82, 90. More generally, I am dependent upon Oberman 1977 and Ozment 1980.

9. Enarrationes in Psalmos 21.28 (CCSL 38:130); cited by Rivière 1928:107.

10. E.g., Saint Augustine Enarrationes in Psalmos 102.6 (CCSL 40:1456); Saint Anselm Cur Deus Homo (PL 158:426); Saint Thomas ST 3.48, 4, reply obj. 3; see, further, Vignaux 1934:52-61.

11. See Palmer 1959:336-51; Steadman 1965:4-7.

12. Enarrationes in Psalmos 95.5 (CCSL 39:1346).

13. The phrase is the common scholastic formula for distinguishing sacraments from other signs; see, e.g., ST 3.62, 1, ad resp. 1.

14. Notably Miller 1955:185-86; see also Halverson 1970:190.

15. I have tentatively sketched the relationship between language and seed in Chaucer's poetry in Shoaf 1979:56-57.

16. "Saffron" means "to season"; Davis 1979:125.

17. Ginsberg 1976:79-80; Nichols 1967:498-504. {273/274}

18. See, e.g., Saint Jerome In Osee 3.13 (PL 25:937); Guibert of Nogent Tropologiae in Osee, Amos, et Jeremia 3.13 (PL 156:409); Rupert of Deutz Commentaria in XII Prophetae Minores--ln Osee 6.13 (PL 168:196).

19. On the "descensus ad inferos" (or "infernum"), see MacCulloch 1930; Owen 1971.

20. E.g., Jerome (PL 25:937-38); Rupert (PL 168:197).

21. See, e.g., Howard 1976:367-68; McAlpine 1980:17.

22. ME "envoluped" derives from OF "envoluper" (Davis 1979:48), which itself derives directly from Latin "involucrum" (Godefroy, 3:311c); see, further, chap. 4 and n. 9 above.

23. Recall, in regard to this matter, that Harry Bailly, in one sense, precisely "echoes" the Merchant after the latter has finished his tale--he sounds just like the Merchant. The Pardoner, on the contrary, does not want anyone to sound like him; he wants everyone to be like him--the difference is that between a dictator and an actor. {274}