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mysticism of Alcuin, and has also a fine enthusiasm for the cross, which, if he did not get it from Alcuin, he had probably caught in his own country or in England.

The latter, Otfrid, made a rimed paraphrase of the Gospel narrative in the German tongue. In the fifth book of his work, the first three chapters have to do with the cross. These are full of the mystical interpretations of Alcuin, the meaning of the ‘heighth and depth, etc., and the significance of the parts of the cross embracing all the regions of the world. To trace the connection still more clearly to Alcuin, Otfrid was a pupil of Rabanus.

In Chapter 20 of the Evangelienbuch, Otfrid describes the Day of Judgment. It would be most interesting if we could discover in this any trace of the Christ. The speech of Christ in Otfrid reminds one of the speech of Christ in Cynewulf, but it must be admitted that they are no more similar than would be expected from the fact that both writers used the Gospel narrative. Further, Otfrid omits wholly the most striking feature of the description in the Christ, namely, the Apparition of the Rood, a fact that makes it seem clear that the Christ was not one of his sources.

We must conclude, then, that the ninth century crosspoetry of England and Germany was inspired largely by the reverence for the cross in Anglo-Saxon England, through the medium, not of the Old English poetry, but of the Latin scholasticism of Alcuin.

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