clumsy and the style monotonous, but an imaginative touch here and there has furnished a hint to later poets. Thus the legend of St. Brandan's search for the earthly paradise has been treated by Matthew Arnold and William Morris.

About the middle of the 14th century there was a revival of the Old English alliterative verse in romances like William and the Werewolf, and Sir Gawayne, and in religious pieces such as Clannesse (purity), Patience, and The Perle, the last named a mystical poem of much beauty, in which a bereaved father sees a vision of his daughter among the glorified. Some of these employed rhyme as well as alliteration. They are in the West Midland dialect, although Chaucer implies that alliteration was most common in the north. "I am a sotherne man," says the parson in the Canterbury Tales. "I cannot geste rom, ram, ruf, by my letter." But the most important of the alliterative poems was the Vision of William concerning Piers the Plow

man.

In the second half of the 14th century French had ceased to be the mother-tongue of any considerable part of the population of England. By a statute of Edward III., in 1362, it was displaced from the law courts. By 1386 English had taken its place in the schools. The Anglo-Norman dialect had grown corrupt, and Chaucer contrasts the French of Paris with the provincial French spoken by his prioress, "after the scole of Stratford-atte-Bowe." The native English genius was also beginning to assert itself, roused in part, perhaps, by the English victories in the wars of Edward III. against the French. It was the bows of the English yeomanry that won the fight at Crecy, fully as much as the prowess of the Norman baronage. But at home the times were bad. Heavy taxes and the repeated visitations of the pestilence, or Black Death, pressed upon the poor and wasted the land. The Church was corrupt; the mendicant orders had grown enormously wealthy, and the country was eaten

up by a swarm of begging friars, pardoners, and apparitors. That social discontent was fermenting among the lower classes which finally issued in the communistic uprising of the peasantry under Wat Tyler and Jack Straw.

This state of things is reflected in the Vision of Piers Plowman, written as early as 1362, by William Langland, a tonsured clerk of the west country. It is in form an allegory, and bears some resemblance to the later and more famous allegory of the Pilgrim's Progress. The poet falls asleep on the Malvern Hills, in Worcestershire, and has a vision of a "fair field full of folk," representing the world with its various conditions of men. There were pilgrims and palmers; hermits with hooked staves, who went to Walsingham—and their wenches after them-great lubbers and long that were loth to work; friars glossing the Gospel for their own profit; pardoners cheating the people with relics and indulgences; parish priests who forsook their parishes-that had been poor since the pestilence time-and went to London to sing there for simony; bishops, archbishops, and deacons, who got themselves fat clerkships in the Exchequer, or King's Bench; in short, all manner of lazy and corrupt ecclesiastics. A lady, who represents holy Church, then appears to the dreamer, explains to him the meaning of his vision, and reads him a sermon the text of which is, "When all treasure is tried, truth is the best." A number of other

allegorical figures are next introduced, Conscience, Reason, Meed, Simony, Falsehood, etc., and after a series of speeches and adventures, a second vision begins in which the seven deadly sins pass before the poet in a succession of graphic impersonations; and finally all the characters set out on a pilgrimage in search of St. Truth, finding no guide to direct them save Piers the Plowman, who stands for the simple, pious laboring man, the sound heart of the English common folk. The poem was originally in eight divisions or passus," to which was added a continuation in three parts,

Vita Do Wel, Do Bet, and Do Best. About 1377 the whole was greatly enlarged by the author.

Piers Plowman was the first extended literary work after the Conquest which was purely English in character. It owed nothing to France but the allegorical cast which the Roman de la Rose had made fashionable in both countries. But even here such personified abstractions as Langland's Fair-speech and Work-when-time-is, remind us less of the Fraunchise, Bel-amour, and Fals-semblaunt of the French courtly allegories than of Bunyan's Mr. Worldly Wiseman, and even of such Puritan names as Praise-God Barebones, and Zeal-of-the-land Busy. The poem is full of English moral seriousness, of shrewd humor, the hatred of a lie, the homely English love for reality. It has little unity of plan, but is rather a series of episodes, discourses, parables, and scenes. It is all astir with the actual life of the time. We see the gossips gathered in the ale-house of Betun the brewster, and the pastry cooks in the London streets crying "Hote pies, hote! Good gees and grys.' Go we dine, go we!" Had Langland not linked his literary fortunes with an uncouth and obsolescent verse, and had he possessed a finer artistic sense and a higher poetic imagination, his book might have been, like Chaucer's, among the lasting glories of our tongue. As it is, it is forgotten by all but professional students of literature and history. Its popularity in its own day is shown by the number of MSS. which are extant, and by imitations, such as Piers the Plowman's Crede (1394), and the Plowman's Tale, for a long time wrongly inserted in the Canterbury Tales. Piers became a kind of typical figure, like the French peasant, Jacques Bonhomme, and was appealed to as such by the Protestant reformers of the 16th century.

The attack upon the growing corruptions of the Church was made more systematically, and from the stand-point of

1 Pigs.

a theologian rather than of a popular moralist and satirist, by John Wiclif, the rector of Lutterworth and professor of divinity in Baliol College, Oxford. In a series of Latin and English tracts he made war against indulgences, pilgrimages, images, oblations, the friars, the pope, and the doctrine of transubstantiation. But his greatest service to England was his translation of the Bible, the first complete version in the mother-tongue. This he made about 1380, with the help of Nicholas Hereford, and a revision of it was made by another disciple, Purvey, some ten years later. There was no knowledge of Hebrew or Greek in England at that time, and the Wiclifite versions were made not from the original tongues but from the Latin Vulgate. In his anxiety to make his rendering close, and mindful, perhaps, of the warning in the Apocalypse, "If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life," Wiclif followed the Latin order of construction so literally as to make rather awkward English, translating, for example, Quib sibi vult hoc somnium? by What to itself wole1 this sweven? Purvey's revision was somewhat freer and more idiomatic. In the reigns of Henry IV. and V. it was forbidden to read or to have any of Wiclif's writings. Such of them as could be seized were publicly burned. In spite of this, copies of his Bible circulated secretly in great numbers. Forshall and Madden, in their great edition (1850), enumerate one hundred and fifty MSS. which had been consulted by them. Later translators, like Tyndale and the makers of the Authorized Version, or "King James's Bible" (1611), followed Wiclif's language in many instances; so that he was, in truth, the first author of our biblical dialect and the founder of that great monument of noble English which has been the main conservative influence in the mother-tongue, holding it fast to many strong, pithy words and idioms that would else have been lost. In

1 Will.

2

2 Dream.

1415, some thirty years after Wiclif's death, by decree of the Council of Constance, his bones were dug up from the soil of Lutterworth chancel and burned, and the ashes cast into the Swift. "The brook," says Thomas Fuller, in his Church History, "did convey his ashes into Avon; Avon into Severn; Severn into the narrow seas; they into the main ocean. And thus the ashes of Wiclif are the emblem of his doctrine, which now is dispersed all the world over." Although the writings thus far mentioned are of very high interest to the student of the English language and the historian of English manners and culture, they cannot be said to have much importance as mere literature. But in Geoffrey Chaucer (died 1400) we meet with a poet of the first rank, whose works are increasingly read and will always continue to be a source of delight and refreshment to the general reader as well as a "well of English undefiled to the professional man of letters. With the exception of Dante, Chaucer was the greatest of the poets of mediæval Europe, and he remains one of the greatest of English poets, and certainly the foremost of English story tellers in verse. He was the son of a London vintner,and was in his youth in the service of Lionel, Duke of Clarence, one of the sons of Edward III. He made a campaign in France in 1359-60, when he was taken prisoner. Afterward he was attached to the court and received numerous favors and appointments. He was sent on several diplomatic missions by the king, three of them to Italy, where, in all probability, he made the acquaintance of the new Italian literature, the writings of Dante, Petrarch, and Boccaccio. He was appointed at different times comptroller of the wool customs, comptroller of petty customs, and clerk of the works. He sat for Kent in Parliament, and he received pensions from three successive kings. He was a man of business as well as books, and he loved men and nature no less than study. He knew his world; he "saw life steadily and saw it whole." Living