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252 Reviews given in their original language, but only in English translation. This rather destroys m u c h of the point of his analysis. Margaret Clunies Ross Centrefor Medieval Studies University of Sydney La Lumere as Lais by Pierre D'Abernon of Fetcham, Vol. 2-Text (AngloNorman Texts 57), ed. Glynn Hesketh, Birkbeck College, London, Anglo-Norman Texts Society, 1998; cloth; pp. 228; R.R.P. £40.00. If the rhythm of publication of La Lumere as Lais in the Anglo-Norman Texts series can be maintained, medievalists should have access to the full edition of Pierre d'Abernon's magnum opus in 2000 or 2001, as Volume I appeared in 1996. La Lumere as Lais will be known to Anglo-Norman specialists as a kind of theological encyclopaedia based on the Elucidarius of Honorius of Autun and representing thefirstand longest of the three works attributed to the thirteenth-century Pierre d'Abernon of Fetcham, whose name is given in Vising's Anglo-Norman Language and Literature as having the alias 'Pierre de Peckham'. The editor noted in volume I his use as base manuscript Oxford Bodleian Library Bodl. 399. H e continues his practice of printing rejected readings from this manuscript beneath the text. A s volume II completes the text of La Lumere (verses 7053-13960), and lists at the end (pp. 201-28) variants from the other manuscripts consulted (York Chapter Library 16.N.3; London BL Harley 4390; London BL Royal 15.D.II and Cambridge University Library Gg.Il) with regard to both volumes I and II, readers need to await the publication of volume III for Hesketh's introduction, notes, glossary and indexes, to facilitate their consultation of the AngloNorman writer's work. La Lumere as Lais is structured as a series of comments made and questions posed by a pupil, designated in the text as [D], to a master who replies and illustrates, being designated as [M]. Medievalists w h o have already consulted the text in vol. I will know that the work is divided into books and chapters. N o w , vol. I finished at verse 7052, with Book 4 ('le quart livre'), Chapter 47 (That there are five sorts of fear : 'K'il i 253 maneres de pour'). Vol. II continues Book Four with chapters on, for example, the seven sins and h o w they m a y be countered by the seven gifts of the Holy Ghost; the articles of faith; and detailed analysis of the implications of the ten commandments. Books Five and Six complete the text. Book Five has 49 chapters on the seven sacraments ('Ici comence le tjuint livre, de set sacremenz') while the contents of Book Six contain m u interesting material on the pains of hell and the final judgement (Ici comence le sime livre, k'est del jur de jugement, e des peines d'enfern, e joie deu del). Although space does not permit a detailed examination of the content of Pierre d'Abernon's text contained in volume II, I wish to point out that the author of La Lumere as Lais has recourse at one stage to the Dialogues of St Gregory to select three exempla for his section on purgatory (Book Six, chapters xiiii -xvii). St Gregory's Dialogues were an often referred to source for exempla by vernacular authors in the Middle Ages. The Chancellor of the University of Paris, Jean Gerson, was still relying on St Gregory for exempla in his 1402 treatise on the elementary education of the children of ordinary folk, L'Exemplaire des petis enfans. Both St Gregory and St Augustine ('seint Austin') are continually cited by Pierre d'Abernon throughout this final Chapter Six, and our author recognises this fact at lines 12787-12790: Dunt saciez ke de ceo [rien] n'ai avant dit K[e n'Jest truve en seint escrit De seint Gregoire, verraiment, E de seint Austin ensement. By far the most prevalent literature in Anglo-Norman is of a religious, didactic or practical nature, and La Lumere as Lais is no exceptio to this tendency. With a full critical text of La Lumere n o w available, scholars...

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