26o KANSAS UNIVERSITY gUARTERLV. 



SO on, can obtain no advantage from poverty; adversity teaches one 

 to look to God for help (C, XVII., 95); to forsake possessions is to 

 become kin to Christ. Poverty (C, XVII) is hateful to pride, has 

 not to sit as judge, and is thus freed from care, is not troubled with 

 evil winnings or appeals to lend, is temperate and defends the flesh 

 from sins, gives health and strength, lives in peace, is wise, truthful, 

 not covetous, a true laborer, does not overcharge, is the comfort and 

 solace of the soul. Such is Langland's interpretation of a passage 

 from Vincent of Beauvais. 



The ]ti«*h. As obverse of this picture, we have the rich, doomed 

 to suffer in the next world for their joy in this, unless they have 

 recourse to confession, contrition, and satisfaction. The rich are 

 wasteful (C, I., 24), often dishonest, and, in that case, should not be 

 entitled to the freedom of any city (C, IV., 112). They keep at 

 their tables idle and worthless minstrels and jesters, to the neglect of 

 the worthy poor (C, X., 128); and indulge there in idle disputation 

 and infidel conversation (C, XII., 35). They are loved only for 

 what they possess, and their giving is less pleasing to God than is the 

 patient endurance of the poor (C, XVI., 282). They must beware 

 lest they be condemned as Dives was, for sins of omission (C, XX., 

 228). 



Kiiiic. As already noted (page 244), the political duties of the 

 king are founded upon the moral law. He must be generous (C, IV., 

 266), love the commons, his treasure (C, IV., 181), defend holy 

 church (C, X., 12), and rule according to Dowel, Dobet, and Dobest 

 (C, XI., 100), being accountable to Dobest. The meaning of the 

 famous prophecy (B, X., 317-330; C, VI., 169-180), is doubtless 

 that through a king, by virtue of his royal power, is the sole hope of 

 reform in the church. 



KiiishtN. The true knight owes his faithful tenant kindness and 

 fair speech, should take no bribe, be courteous, be no hearer of tales 

 (C, IX., 19-53), dispute not conscience, or the rights of holy church 

 (Cf. page 244). 



Pope. There are many traces of an independent and critical atti- 

 tude toward the head of the church, especially since there were in 

 Langland's time two claimants of the position; and this independence 

 of attitude seems to increase in later versions of the poem. Though 

 in Text A (VIII., 8) he has spoken of the pope's pardoning 

 power, in the parallel passage he transfers this power to Truth. 

 But this power is again ascribed to the pope (C, X., 324} and the 

 pope is undoubtedly meant (C, XXII., 188 ff. ) where Piers Plowman 

 is said to have the power to bind and unbind, and assoil of all sins 

 save the failure to make restitution. 



