In the Prologue to Piers Plowman, the short interaction between the angel and the goliard seems to present us with a conflict between the king’s prerogative mercy and the rigor of the law.1 The angel argues that the king should clothe the naked law with mercy and the goliard retorts with the well-known etymological argument that the king gets his name from ruling well (“‘rex’ a ‘regere’ dicatur nomen habere”; l. 141) and can only rule well if he upholds the laws. This explication of lines 121–45 originates with a note by Cyril Brett in 1927.2 As proof that the contrast between justice and mercy was a pressing issue in the late fourteenth-century, Brett refers us to Book 7 of John Gower’s Confessio Amantis. Gower too is interested in the question of sovereignty, whether the king, in the words of a popular legal maxim, is legibus solutus, or free from the law. It is this connection between Gower and Langland’s notions of justice, or more specifically equity, that I will examine in what follows. Despite their ostensible ideological differences, Gower and Langland share a legal and political reference field that still needs further study, and that discloses some surprising similarities.
在《皮尔斯·普洛曼》的序言中，天使和goliard之间的短暂互动似乎向我们展示了国王特权仁慈与法律严谨性之间的冲突天使认为国王应该用仁慈来为赤裸裸的法律披上外衣，而goliard则用众所周知的词源学论点反驳说，国王的名字来自统治得好(“' rex ' a ' regere ' dicatur nomen habere”;L. 141)，只有维护法律才能统治得好。这种对121-45行的解释源于西里尔·布雷特在1927年的一篇笔记。为了证明正义与仁慈之间的对比在14世纪晚期是一个紧迫的问题，布雷特让我们参考了约翰·高尔的《忏悔录》第七卷。高尔也对主权的问题感兴趣，用一句流行的法律格言来说，国王是否合法，或者不受法律约束。高尔和朗兰的正义观念，或者更具体地说，公平观念之间的这种联系，是我将在接下来的内容中加以研究的。尽管高尔和朗兰在意识形态上存在表面上的差异，但他们在法律和政治上的共同参考领域仍有待进一步研究，这揭示了一些惊人的相似之处。
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Pub Date : 1989-01-01DOI: 10.3138/9781442679894-004
C. Slights
Plus que sur le contraste des pouvoirs masculin et feminin, la comedie de Shakespeare est construite sur celui des comportements sociaux ou civilises et non civilises
莎士比亚的喜剧不仅仅是关于男性和女性权力的对比，它是建立在社会或文明和非文明行为的基础上的
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