In 1349, died Richard Rollo, a hermit, and a verse-writer. He lived a secluded life near the nunnery of Hampole in Yorkshire, and wrote a number of devotional pieces, most of them very dull. In 1350, Lawrence Minot produced some short narrative ballads on the victories of Edward III., beginning with Halidon Hill, and ending with the siege of Guisnes Castle. His works lay till the end of the last century obscure in a MS. of the Cotton Collection, which was supposed to be a transcript of the Works of Chaucer. On a spare leaf of the MS. there had been accidentally written a name, probably that of its original possessor, 'Richard Chawsir.' This the getter-up of the Cotton catalogue imagined to be the name of Geoffrey Chaucer. Mr Tyrwhitt, while foraging for materials to his edition of 'The Canterbury Tales,' accidentally found out who the real writer was; and Ritson afterwards published Minot's ballads, which are ten in number, written in the northern dialect, and in an alliterative style, and with considerable spirit and liveliness. He has been called the Tyrtaeus of his age.
We come now to the immediate predecessor of Chaucer-Robert Langlande. He was a secular priest, born at Mortimer's Cleobury, in Shropshire, and educated at Oriel College, Oxford. He wrote, towards the end of the fourteenth century, a very remarkable work, entitled, 'Visions of William concerning Piers Plowman.' The general object of this poem is to denounce the abuses of society, and to inculcate, upon both clergy and laity, their respective duties. One William is represented as falling asleep among the Malvern Hills, and sees in his dream a succession of visions, in which great ingenuity, great boldness, and here and there a powerful vein of poetry, are displayed. Truth is described as a magnificent tower, and Falsehood as a deep dungeon. In one canto Religion descends, and gives a long harangue about what should be the conduct of society and of individuals. Bribery and Falsehood, in another part of the poem, seek a marriage with each other, and make their way to the courts of justice, where they find many friends. Some very whimsical passages are introduced. The Power of Grace confers upon Piers Plowman, who stands for the Christian Life, four stout oxen, to cultivate the field of Truth. These are Matthew, Mark, Luke, and John, the last of whom is described as the gentlest of the team. She afterwards assigns him the like number of stots or bullocks, to harrow what the evangelists had ploughed, and this new horned team consists of Saint or Stot Ambrose, Stot Austin, Stot Gregory, and Stot Jerome.
Apart from its fantastic structure, 'Piers Plowman' was not only a sign of the times, but did great service in its day. His voice rings like that of Israel's minor prophets-like Nahum or Hosea-in a dark and corrupt age. He proclaims liberal and independent sentiments, he attacks slavery and superstition, and he predicts the doom of the Papacy as with a thunder-knell. Chaucer must have felt roused to his share of the reformatory work by the success of 'Piers Plowman;' Spenser is suspected to have read and borrowed from him; and even Milton, in his description of a lazar-house in 'Paradise Lost,' had him probably in his eye. (See our last extract from 'Piers.')
On account of the great merit and peculiarity of this work we proceed to make rather copious extracts.
HUMAN LIFE.
Then 'gan I to meten[1] a marvellous sweven,[2]
That I was in wilderness, I wist never where:
As I beheld into the east, on high to the sun,
I saw a tower on a loft, richly ymaked,
A deep dale beneath, a dungeon therein,
With deep ditches and dark, and dreadful of sight:
A fair field full of folk found I there between,
Of all manner men, the mean and the rich,
Working and wand'ring, as the world asketh;
Some put them to the plough, playeden full seld,
In setting and sowing swonken[3] full hard:
And some put them to pride, &c.
[1] 'Meten:' dream. [2] 'Sweven:' dream. [3] 'Swonken:' toiled.
ALLEGORICAL PICTURES.
Thus robed in russet, I roamed about
All a summer season, for to seek Dowell
And freyned[1] full oft, of folk that I met
If any wight wist where Dowell was at inn,
And what man he might be, of many man I asked;
Was never wight as I went, that me wysh[2] could
Where this lad lenged,[3] lessë or more,
Till it befell on a Friday, two friars I met
Masters of the Minors,[4] men of greatë wit.
I halsed them hendely,[5] as I had learned,
And prayed them for charity, ere they passed further,
If they knew any court or country as they went
Where that Dowell dwelleth, do me to wit,[6]
For they be men on this mould, that most widë walk
And know countries and courts, and many kinnes[7] places,
Both princes' palaces, and poor mennë's cotes,
And Dowell, and Doevil, where they dwell both.
'Amongst us,' quoth the Minors, 'that man is dwelling
And ever hath as I hope, and ever shall hereafter.'
Contra, quod I, as a clerk, and cumsed to disputen,
And said them soothly, Septies in die cadit justus,
Seven sythes,[8] sayeth the book, sinneth the rightful,
And whoso sinneth, I say, doth evil as methinketh,
And Dowell and Doevil may not dwell together,
Ergo he is not alway among you friars;
He is other while elsewhere, to wyshen[9] the people.
'I shall say thee, my son,' said the friar then,
'How seven sithes the saddë[10] man on a day sinneth,
By a forvisne'[11] quod the friar, 'I shall thee fair shew;
Let bring a man in a boat, amid the broad water,
The wind and the water, and the boatë wagging,
Make a man many time, to fall and to stand,
For stand he never so stiff, he stumbleth if he move,
And yet is he safe and sound, and so him behoveth,
For if he ne arise the rather, and raght[12] to the steer,
The wind would with the water the boat overthrow,
And then were his life lost through latches[13] of himself.
And thus it falleth,' quod the friar, 'by folk here on earth,
The water is lik'ned to the world, that waneth and waxeth,
The goods of this world are likened to the great waves
That as winds and weathers, walken about,
The boat is liken'd to our body, that brittle is of kind,
That through the flesh, and the frailë world
Sinneth the saddë man, a day seven times,
And deadly sin doeth he not, for Dowell him keepeth,
And that is Charity the champion, chief help against sin,
For he strengtheth man to stand, and stirreth man's soul,
And though thy body bow, as boatë doth in water,
Aye is thy soulë safe, but if thou wilt thyself
Do a deadly sin, and drenchë[14] so thy soul,
God will suffer well thy sloth, if thyself liketh,
For he gave thee two years' gifts, to teme well thyself,
And that is wit and free-will, to every wight a portion,
To flying fowlës, to fishes, and to beasts,
And man hath most thereof, and most is to blame
But if he work well therewith, as Dowell him teacheth.'
'I have no kind knowing,' quoth I, 'to conceive all your wordës
And if I may live and look, I shall go learnë better;
I beken[15] the Christ, that on the crossë died;'
And I said, 'The samë save you from mischance,
And give you grace on this ground good me to worth.'
And thus I went wide where, walking mine one
By a wide wilderness, and by a woodë's side,
Bliss of the birdës brought me on sleep,
And under a lind[16] on a land, leaned I a stound[17]
To lyth[18] the layës, those lovely fowlës made,
Mirth of their mouthës made me there to sleep.
The marvellousest metelles mettë[19] me then
That ever dreamed wight, in world as I went.
A much man as me thought, and like to myself,
Came and called me, by my kindë[20] namë.
'What art thou,' quod I then, 'thou that my namë knowest?'
'That thou wottest well,' quod he, 'and no wight better.'
'Wot I what thou art?' Thought said he then,
'I have sued[21] thee this seven years, see ye me no rather?'
'Art thou Thought?' quoth I then, 'thou couldest me wyssh[22]
Where that Dowell dwelleth, and do me that to know.'
'Dowell, and Dobetter, and Dobest the third,' quod he,
'Are three fair virtues, and be not far to find,
Whoso is true of his tongue, and of his two handës,
And through his labour or his lod, his livelod winneth,
And is trusty of his tayling,[23] taketh but his own,
And is no drunkelow ne dedigious, Dowell him followeth;
Dobet doth right thus, and he doth much more,
He is as low as a lamb, and lovëly of speech,
And helpeth all men, after that them needeth;
The baggës and the bigirdles, he hath to-broke them all,
That the earl avarous heldë and his heirës,
And thus to mammons many he hath made him friends,
And is run to religion, and hath rend'red[24] the Bible
And preached to the people Saint Paulë's wordës,
Libenter suffertis insipientes, cum sitis ipsi sapientes.
* * * * *
And suffereth the unwise with you for to live,
And with glad will doth he good, for so God you hoteth.[25]
Dobest is above both, and beareth a bishop's cross
Is hooked on that one end to halye[26] men from hell;
A pike is on the potent[27] to pull down the wicked
That waiten any wickedness, Dowell to tene;[28]
And Dowell and Dobet amongst them have ordained
To crown one to be king, to rule them boeth,
That if Dowell and Dobet are against Dobest,
Then shall the king come, and...
