The written word in Malory's Morte Darthur, in the form of tomb inscriptions and letter writing, has the power to affect redemption among the characters, author, and readers of the text. (JB) The written word carries particular potency in Malory's Morte Darthur. Writing communicates personal and public messages, memorializes, professes prophecy, spurs change, and even, as I argue here, assists in redemption. Malory incorporates throughout Le Morte Darthur examples of how-in the forms of tomb engravings, letter writing, and even in his own pseudo-epitaph at the end of the book-the written word has potential intercessory power for the character, the text itself, the readers, and even the author. I focus particularly on the redemptive potential of stone inscription in the Morte, most often on tombs, and the power of stone writing to spur reform and change as well as to memorialize, but I also consider the power of the written word to affect redemption in specific examples of letter writing in the Morte. Tombs are sites of interaction between the living and the dead-places meant to teach a secular lesson to the living who pass by about the development and propagation of a chivalric way of life.1 In this view, the function of these tombs is three-fold: first, they commemorate past deeds; second, they predict future ones; and third, they write history in a way that is almost prescriptive, and is certainly instructive, demonstrating the evolution of chivalry. In addition to this combination, there is one further function of these tombs previously ignored by scholars: the redemptive potential of the messages on the tombs, not just for the deceased, but as an active interchange between the reader of the tombs and their occupants. The idea that the written message of the tomb-even the very existence of the tomb itself-can aid redemption is one that is readily present in medieval theology. In fact, the moment of encounter with a Christian tomb is meant to elicit not only memory and consolation, but also pathos and prayer. Elizabeth Valdez del Alamo and Carol Stamatis Pendergast explain how this moment of encounter implies intercession through prayer on the part of and on behalf of both the living and the deceased: The affect of the tomb reliefs reminds visitors and the monastic community to recall the [deceased] in prayer. Through their prayers, the living recall the deceased and ensure their salvation. The dead in heaven intercede on behalf of the living. The salvational exchange between living and dead is fully illustrated here.2 The term 'salvational exchange,' as Valdez del Alamo and Pendergast use it, is perhaps a bit broadly stated. After all, the actual salvation of souls, according to medieval Christian theology, lies not in the hands of either the living or the dead, but in God's judgment alone. Presumably, the dead already have received their judgment and either are damned, serving penance in Purgatory, or blissfully already in Heaven. It is crucial, however, that a potential for exchange exists between the living and the dead. The exchange that occurs as a result of prayer prompted by tomb inscription, then, functions as a means of speeding those in Purgatory on their path toward redemption. Once redeemed, the saved, in exchange, may intercede on behalf of the living so that they may be guided through a righteous life to their own salvation. The ability of the souls of the living and the dead to interact is a crucial part of Christian practice, based in the complex concept of the communio sanctorum as it is found in the Apostles' Creed:3 I believe in the Holy Ghost, The Holy Catholic Church, the communion of saints, The forgiveness of sins, The resurrection of the body, and Life everlasting.4 Simply put, the communio sanctorum, or the communion of saints, represents the Body of the Church, or all of the faithful (read the living and the dead)5 who participate (or have participated) in the Eucharist and receive baptism. …
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