A Literary History of the English People Part 43

I.

His Visions have been preserved for us in a considerable number of ma.n.u.scripts. They differ greatly among each other; Langland appears to have absorbed himself in his work, continually remodelling and adding to it. No poem has been more truly lived than this one; it was the author's shelter, his real house, his real church; he always came back there to pray, to tell his sorrows--to live in it. Hence strange incoherencies, and at the same time many unexpected lights. The spirit by which Langland is animated is the spirit of the Middle Ages, powerful, desultory, limitless. A cla.s.sic author makes a plan, establishes n.o.ble proportions, conceives a definite work, and completes it; the poet of the Middle Ages, if he makes a plan, rarely keeps to it; he alters it as he goes along, adding a porch, a wing, a chapel to his edifice: a cathedral in mediaeval times was never finished. Some authors, it is true, were already touched by cla.s.sic influence, and had an idea of measure; such was the case with Chaucer, but not with Langland; anything and everything finds place in his work. By collecting the more characteristic notes scattered in his poem, sketch-books full of striking examples might be formed, ill.u.s.trative of English life in the fourteenth century, to compare with Chaucer's, of the political and religious history of the nation, and also of the biography of the author.

Allusions to events of the day which abound in the poem enable us to date it. Three princ.i.p.al versions exist,[630] without counting several intermediate remodellings; the first contains twelve cantos or _pa.s.sus_, the second twenty, the third twenty-three; their probable dates are 1362-3, 1376-7, and 1398-9.[631]

The numerous allusions to himself made by the author, princ.i.p.ally in the last text of his poem, when, according to the wont of old men, he chose to tell the tale of his past life, allow us to form an idea of what his material as well as moral biography must have been. He was probably born in 1331 or 1332, at Cleobury Mortimer, as it seems, in the county of Shrewsbury, not far from the border of Wales. He was (I think) of low extraction, and appears to have escaped bondage owing to the help of patrons who were pleased by his ready intelligence. From childhood he was used to peasants and poor folk; he describes their habits as one familiarised with them, and their cottages as one who knows them well.

His life oscillated chiefly between two localities, Malvern and London.

Even when he resides in the latter place, his thoughts turn to Malvern, to its hills and verdure; he imagines himself there; for tender ties, those ties that bind men to mother earth, and which are only formed in childhood, endear the place to him. A convent and a school formerly existed at Malvern, and there in all likelihood Langland first studied.

The church where he came to pray still exists, built of red sandstone, a structure of different epochs, where the Norman style and perpendicular Gothic unite. Behind the village rise steep hills, covered with gorse, ferns, heather, and moss. Their highest point quite at the end of the chain, towards Wales, is crowned by Roman earthworks. From thence can be descried the vast plain where flows the Severn, crossed by streams bordered by rows of trees taking blue tints in the distance, spotted with lights and shadows, as the clouds pa.s.s in the ever-varying sky.

Meadows alternate with fields of waving grain; the square tower of Worcester rises to the left, and away to the east those mountains are seen that witnessed the feats of Arthur. This wide expanse was later to give the poet his idea of the world's plain, "a fair feld ful of folke,"

where he will a.s.semble all humanity, as in a Valley of Jehoshaphat. He enjoys wandering in this "wilde wildernesse," attracted by "the layes the levely foules made."

From childhood imagination predominates in him; his intellectual curiosity and facility are very great. He is a vagabond by nature, both mentally and physically; he roams over the domains of science as he did over his beloved hills, at random, plunging into theology, logic, law, astronomy, "an harde thynge"; or losing himself in reveries, reading romances of chivalry, following Ymagynatyf, who never rests: "Idel was I nevere." He studies the properties of animals, stones, and plants, a little from nature and a little from books; now he talks as Euphues will do later, and his natural mythology will cause a smile; and now he speaks as one country-bred, who has seen with his own eyes, like Burns, a bird build her nest, and has patiently watched her do it. Sometimes the animal is a living one, that leaps from bough to bough in the sunlight; at others, it is a strange beast, fit only to dwell among the stone foliage of a cathedral cornice.

He knows French and Latin; he has some tincture of the cla.s.sics; he would like to know everything:

Alle the sciences under sonne and alle the sotyle craftes, I wolde I knewe and couth kyndely in myne herte![632]

But, in that as in other things, his will is not on a par with his aspirations: this inadequacy was the cause of numberless disappointments. Thou art, Clergye says most appropriately, one of those who want to know but hate to study:

The wer lef to lerne but loth for to stodie.[633]

Even in early youth his mind seems to lack balance; being as yet a boy, he is already a soul in trouble.

His dreams at this time were not all dark ones; radiant apparitions came to him. Thou art young and l.u.s.ty, said one, and hast years many before thee to live and to love; look in this mirror, and see the wonders and joys of love. I shall follow thee, said another, till thou becomest a lord, and hast domains.[634] But one by one the lights faded around him; his patrons died, and this was the end of his ambitions; for he was not one of those men able by sheer strength of will to make up for outside help when that fails them. His will was diseased; an endless grief began for him. Being dependent on his "Clergye" for a livelihood, he went to London, and tried to earn his daily bread by means of it, of "that labour" which he had "lerned best."[635]

Religious life in the Middle Ages had not those well-defined and visible landmarks to which we are accustomed. Nowadays one either is or is not of the Church; formerly, no such obvious divisions existed. Religious life spread through society, like an immense river without d.y.k.es, swollen by innumerable affluents, whose subterranean penetrations impregnated even the soil through which they did not actually flow. From this arose numerous situations difficult to define, bordering at once on the world and on the Church, a state of things with which there is no a.n.a.logy now, except in Rome itself, where the religious life of the Middle Ages still partly continues.

Numerous semi-religious and slightly remunerative functions were accessible to clerks, who were not, however, obliged to renounce the world on that account. The great thing in the hour of death being to ensure the salvation of the soul, men of fortune continued, and sometimes began, their good works at that hour. They endeavoured to win Paradise by proxy; they left directions in their will that, by means of lawful hire, soldiers should be sent to battle with the infidel; and they also founded what were called "_chantries_." A sum of money was left by them in order that ma.s.ses, or the service for the dead, or both, should be chanted for the repose of their souls.

The number of these chantries was countless; every arch in the aisles of the cathedrals contained some, where the service for the dead was sung; sometimes separate edifices were built with this view. A priest celebrated ma.s.ses when the founder had asked for them; and clerks performed the office of choristers, having, for the most part, simply received the tonsure, and not being necessarily in holy orders. It was, for them all, a career, almost a trade; giving rise to discussions concerning salaries, and even to actual strikes. These services derived the name under which they commonly went from one of the words of the liturgy sung; they were called _Placebos_ and _Diriges_. The word "dirge" has pa.s.sed into the English language, and is derived from the latter.

To psalmody for money, to chant the same words from day to day and from year to year, transforming into a mere mechanical toil the divine gift and duty of prayer, could not answer the ideal of life conceived by a proud and generous soul filled with vast thoughts. Langland, however, was obliged to curb his mind to this work; _Placebo_ and _Dirige_ became his _tools_:

The lomes that ich laboure with and lyflode deserve.[636]

Like many others whose will is diseased, he condemned the abuse and profited by it. The fairies at his birth had promised riches, and he was poor; they had whispered of love, and an unsatisfactory marriage had closed the door on love, and debarred him from preferment to the highest ecclesiastical ranks. Langland lives miserably with his wife Catherine and his daughter Nicolette, in a house in Cornhill, not far from St.

Paul's, the cathedral of many chantries,[637] and not far from that tower of Aldgate, to which about this time that other poet, Chaucer, directed his steps, he, too, solitary and lost in dreams.

Langland has depicted himself at this period of his existence a great, gaunt figure, dressed in sombre garments with large folds, sad in a grief without end, bewailing the protectors of his childhood and his lost illusions, seeing nothing but clouds on the horizon of his life. He begins no new friendships; he forms ties with no one; he follows the crowded streets of the city, elbowing lords, lawyers, and ladies of fashion; he greets no one. Men wearing furs and silver pendants, rich garments and collars of gold, brush past him, and he knows them not.

Gold collars ought to be saluted, but he does not do it; he does not say to them: "G.o.d loke yow Lordes!" But then his air is so absent, so strange, that instead of quarrelling with him people shrug their shoulders, and say: He is "a fole"; he is mad.[638] Mad! the word recurs again and again under his pen, the idea presents itself incessantly to his mind, under every shape, as though he were possessed by it: "fole,"

"frantyk," "ydiote!" He sees around him nothing but dismal spectres: Age, Penury, Disease.

To these material woes are added mental ones. In the darkness of this world shines at least a distant ray, far off beyond the grave. But, at times, even this light wavers; clouds obscure and apparently extinguish it. Doubts a.s.sail the soul of the dreamer; theology ought to elucidate, but, on the contrary, only darkens them:

The more I muse there-inne the mistier it seemeth, And the depper I devyne the darker me it thinketh.[639]

How is it possible to reconcile the teachings of theology with our idea of justice? And certain thoughts constantly recur to the poet, and shake the edifice of his faith; he drives them away, they reappear; he is bewitched by them and cannot exorcise these demons. Who had a more elevated mind than Aristotle, and who was wiser than Solomon? Still they are held by Holy-Church "bothe ydampned!" and on Good Friday, what do we see? A felon is saved who had lived all his life in lies and thefts; he was saved at once "with-outen penaunce of purgatorie." Adam, Isaiah, and all the prophets remained "many longe yeres" with Lucifer, and--

A robbere was yraunceouned rather than thei alle![640]

He wishes he had thought less, learnt less, "conned" fewer books, and preserved for himself the quiet, "sad bileve" of "plowmen and pastoures"; happy men who can

Percen with a _pater noster_ the paleys of hevene![641]

In the midst of these trials and sorrows, Langland had one refuge: his book. His poem made up for those things which life had denied him. Why make verses, why write, said Ymagynatyf to him; are there not "bokes ynowe?"[3] But without his book, Langland could not have lived, like those fathers whose existence is bound up in that of their child, and who die if he dies. When he had finished it, and though his intention was never to touch it again, for in it he announced his own death, he still began it over again, once, twice; he worked at it all his life.

What was the end of that life? No one knows. Some indications tend to show that in his later years he left London, where he had led his troubled life to return to the Western country.[642] There we should like to think of him, soothed, healed, resigned, and watching that sun decline in the west which he had seen rise, many years before, "in a somere seyson."

II.

In this summer season, in the freshness of the morning, to the musical sound of waters, "it sowned so murrie," the poet, lingering on the summit of Malvern hills, falls asleep, and the first of his visions begins. He contemplates

Al the welthe of this worlde and the woo bothe;

and, in an immense plain, a "feld ful of folke," he notices the bustle and movements of mankind,

Of alle maner of men the mene and the riche.

Mankind is represented by typical specimens of all sorts: knights, monks, parsons, workmen singing French songs, cooks crying: Hot pies!

"Hote pyes, hote!" pardoners, pilgrims, preachers, beggars, janglers who will not work, j.a.pers and "mynstralles" that sell "glee." They are, or nearly so, the same beings Chaucer a.s.sembled at the "Tabard" inn, on the eve of his pilgrimage to Canterbury. This crowd has likewise a pilgrimage to make, not, however, on the sunny high-road that leads from Southwark to the shrine of St. Thomas. No, they journey through abstract countries, and have to accomplish, some three hundred years before Bunyan's Christian, their pilgrim's progress in search of Truth and of Supreme Good.

A lady appears, who explains the landscape and the vision; she is Holy-Church. Yonder tower is the tower of Truth. This castle is the "Castel of Care" that contains "Wronge." Holy-Church points out how mankind ought to live, and teaches kings and knights their duties with regard to Truth.

Here comes Lady Meed, a lady of importance, whose friendship means perdition, yet without whom nothing can be done, and who plays an immense part in the world. The monosyllable which designates her has a vague and extended signification; it means both reward and bribery.

Disinterestedness, the virtue of n.o.ble minds, being rare in this world, scarcely anything is undertaken without hope of recompense, and what man, toiling solely with a view to recompense, is quite safe from bribery? So Lady Meed is there, beautiful, alluring, perplexing; to get on without her is impossible, and yet it is hard to know what to do with her. She is about to marry "Fals"; the friends and witnesses have arrived, the marriage deed is drawn up; the pair are to have the "Erldome of Envye," and other territories that recall the worst regions of the celebrated map of the Tendre. Opposition is made to the marriage, and the whole wedding party starts for Westminster, where the cause is to be determined; friends, relations, bystanders; on foot, on horseback, and in carriages; a singular procession!

The king, notified of the coming of this _cortege_, publicly declares he will deal justice to the knaves, and the procession melts away; most of the friends disappear at a racing pace through the lanes of London. The poet hastens to lodge the greatest scoundrels with the people he hates, and has them received with open arms. "Gyle" is welcomed by the merchants, who dress him as an apprentice, and make him wait on their customers. "Lyer" has at first hard work to find shelter; he hides in the obscure holes of the alleys, "lorkynge thorw lanes"; no door opens, his felonies are too notorious. At last, the pardoners "hadden pite and pullede hym to house"; they washed him and clothed him and sent him to church on Sundays with bulls and seals appended, to sell "pardons for pans" (pence). Then leeches send him letters to say that if he would a.s.sist them "waters to loke," he should be well received; spicers have an interview with him; minstrels and messengers keep him "half a yere and eleve dayes"; friars dress him as a friar, and, with them, he forms the friendliest ties of all.[643]

Lady Meed appears before the king's tribunal; she is beautiful, she looks gentle, she produces a great effect; she is Phryne before her judges with the addition of a garment. The judges melt, they cheer her, and so do the clerks, the friars, and all those that approach her. She is so pretty! and so kind! Anything you will, she wills it too; no one feels bashful in her presence; she is indeed so kind! A friar offers her the boon of an absolution, which he will grant her "himself"; but she must do good to the brotherhood: We have a window begun that will cost us dear; if you would pay for the stained gla.s.s of the gable, your name should be engraved thereon, and to heaven would go your soul. Meed is willing. The king appears and examines her; he decides to marry her, not to Fals, but to the knight Conscience. Meed is willing; she is always willing.

The knight comes, refuses, and lays bare the ill-practices of Meed, who corrupts all the orders of the kingdom, and has caused the death of "yowre fadre" (your father, King Edward II.). She would not be an amiable spouse; she is as "comune as the cart-wey." She connives with the Pope in the presentation to benefices; she obtains bishoprics for fools, "theighe they be lewed."

Meed weeps, which is already a good answer; then, having recovered the use of speech, she defends herself cleverly. The world would fall into a torpor without Meed; knights would no longer care for kings; priests would no longer say ma.s.ses; minstrels would sing no more songs; merchants would not trade; and even beggars would no longer beg.

The knight tartly replies: There are two kinds of Meed; we knew it; there is reward, and there is bribery, but they are always confounded.

Ah! if Reason reigned in this world instead of Meed, the golden age would return; no more wars; no more of these varieties of tribunals, where Justice herself gets confused. At this Meed becomes "wroth as the wynde."[644]

Enough, says the king; I can stand you no longer; you must both serve me:

"Kisse hir," quod the kynge "Conscience, I hote (bid)."

--"Nay bi Criste!"[645]

the knight answers, and the quarrel continues. They send for Reason to decide it. Reason has his horses saddled; they have interminable names, such as "Suffre-til-I-see-my-time." Long before the day of the Puritans, our visionary employs names equivalent to sentences; we meet, in his poem, with a little girl, called Behave-well-or-thy-mother-will-give-thee-a-whipping,[646] scarcely a practical name for everyday life; another personage, Evan the Welshman, rejoices in a name six lines long.

Reason arrives at Court; the dispute between Meed and Conscience is dropped and forgotten, for another one has arisen. "Thanne come Pees into Parlement;" Peace presents a pet.i.tion against Wrong, and enumerates his evil actions. He has led astray Rose and Margaret; he keeps a troup of retainers who a.s.sist him in his misdeeds; he attacks farms, and carries off the crops; he is so powerful that none dare stir or complain. These are not vain fancies; the Rolls of Parliament, the actual Parliament that was sitting at Westminster, contain numbers of similar pet.i.tions, where the real name of Wrong is given, and where the king endeavours to reply, as he does in the poem, according to the counsels of Reason.