val England was the prose Morte Dartur of Sir Thomas Malory, composed at the close of the 15th century. This was a digest of the earlier romances, and is Tennyson's main authority. Beside the literature of the knight was the literature of the cloister. There is a considerable body of religious writing in early English, consisting of homilies in prose and verse, books of devotion, like the Ancren Riwle (Rule of Anchoresses), 1225, and the Ayenbite of Inwyt (Remorse of Conscience), 1340, in prose; the Handlyng Sinne, 1303, the Cursor Mundi, 1320, and the Pricke of Conscience, 1340, in verse; metrical renderings of the Psalter, the Pater Noster, the Creed, and the Ten Commandments; the Gospels for the Day, such as the Ormulum, or Book of Orm, 1205; legends and miracles of saints; poems in praise of virginity, on the contempt of the world, on the five joys of the Virgin, the five wounds of Christ, the eleven pains of hell, the seven deadly sins, the fifteen tokens of the coming judgment; and dialogues between the soul and the body. These were the work not only of the monks, but also of the begging friars, and in smaller part of the secular or parish clergy. They are full of the ascetic piety and superstition of the Middle Age, the childish belief in the marvelous, the allegorical interpretation of Scripture texts, the grotesque material horrors of hell with its grisly fiends, the vileness of the human body and the loathsome details of its corruption after death. Now and then a single poem rises above the tedious and hideous barbarism of the general level of this monkish literature, either from a more intensely personal feeling in the poet, or from an occasional grace or beauty in his verse. A poem so distinguisned is, for example, A Luve Ron (A Love Counsel), by the Minorite friar, Thomas de Hales, one stanza of which recalls the French poet Villon's Balade of Dead Ladies, with its refrain Mais ou sont les neiges d'antan? Where is Paris and Heléyne That weren so bright and fair of blee1 Yseude and allë the, Hector with his sharpe main, And Cæsar rich in worldës fee? They beth ygliden out of the reign3 As the shaft is of the clee.* A few early English poems on secular subjects are also worthy of mention, among others, The Owl and the Nightingale, generally assigned to the reign of Henry III. (12161272), an estrif, or dispute, in which the owl represents the ascetic and the nightingale the aesthetic view of life. The debate is conducted with much animation and a spirited use of proverbial wisdom. The Land of Cokaygne is an amusing little poem of some two hundred lines, belonging to the class of fabliaux, short humorous tales or satirical pieces in verse. It describes a lubber-land, or fool's paradise, where the geese fly down all roasted on the spit, bringing garlic in their bills for their dressing, and where there is a nunnery upon a river of sweet milk, and an abbey of white monks and gray, whose walls, like the hall of little King Pepin, are "of pie-crust and pastry crust," with flouren cakes for the shingles and fat puddings for the pins. There are a few songs dating from about 1300, and mostly found in a single collection (Harl. MS., 2253), which are almost the only English verse before Chaucer that has any sweetness to a modern ear. They are written in French strophic forms in the southern dialect, and sometimes have an intermixture of French and Latin lines. They are musical, fresh, simple, and many of them very pretty. They celebrate the gladness of spring with its cuckoos and throstlecocks, its daisies and woodruff. 1 Hue. Those. 3 Realm. 4 Bowstring. When the nightingale sings the woodës waxen green; Night and day my blood it drinks, my hertë doth me tene.' Others are love plaints to "Alysoun" or some other lady whose " name is in a note of the nightingale; " whose eyes are as gray as glass, and her skin as "red as rose on ris."* Some employ a burden or refrain. Blow, northern wind, Blow thou me my sweeting, Blow, northern wind, blow, blow, blow! Others are touched with a light melancholy at the coming of winter. Winter wakeneth all my care Of this worldes joy, how it goeth all to nought. Some of these poems are love songs to Christ or the Virgin, composed in the warm language of earthly passion. The sentiment of chivalry united with the ecstatic reveries of the cloister had produced Mariolatry, and the imagery of the Song of Solomon, in which Christ wooes the soul, had made this feeling of divine love familiar. Toward the end of the 13th century a collection of lives of saints, a sort of English Golden Legend, was prepared at the great abbey of Gloucester for use on saints' days. The legends were chosen partly from the hagiology of the Church Catholic, as the lives of Margaret, Christopher, and Michael; partly from the calendar of the English Church, as the lives of St. Thomas of Can terbury, and of the Anglo-Saxons, Dunstan, Swithin-who is mentioned by Shakspere-and Kenelm, whose life is quoted by Chaucer in the Nonne Preste's Tale. The verse was 2 Branch. 1 Pain. imaginative touch Thus the clumsy and the style monotonous, but ⚫r poets. earthly paradise has 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 disca dent 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, all treasure is tried, truth is the best." 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, "When A number of other |