HOPKINS: CHARACTER AND OPINIONS OF WILLIAM LANGLANI). 263 



order, mentioned in the C-text, was probably that of the Trinity- 

 friars, crutched friars, or crossbearers (Cyc. Brit., IX., article Friars; 

 Skeat, Notes, 9). For a description of the friar at his best, we should 

 turn to the description of Charity (C, XVII., 297 ff.), though that 

 description includes more than the friars alone. Charity rejoices with 

 the glad and mourns with the sorrowing, fears no sickness or hard- 

 ship, has no property and cares for none, goes on pilgrimages to the 

 poor and those who are in prison, yet is merry at meat, and very 

 good company. But finally we are told that he was found but once in 

 a friar's frock, and that many years ago, in St. Francis' time. 



For love of money friars too forsake their rules, trespass upon the 

 parishes of the clergy to confess those afraid to confess to the priest 

 -who knows them best (C, XXIII., 286; C, IV., 38). They quarrel with 

 the secular clergy, and among themselves; glose the gospel to suit 

 themselves (C, I., 58) and for money pervert the teachings of better men 

 {C, VII., 118), thus weakening the faith of man (C, XII., 54-60). 

 For money they pardon the gravest sins, and prefer always to admin- 

 ister those offices of the church to which a fee is attached (C, IV., ^8, 

 B, XL, 65). They admit rich men to the privileges and benefits of 

 their order by means of letters of fraternity, without requiring of them 

 any self-denial or vows, or aught else except liberal payments (C, 

 XIII., 4-1 1 ; Skeat, Notes, 130). They are entitled to help and sup- 

 port only when they ask humbly and for what they need (C, IX., 

 146). But instead of asking humbly, they claim the best seats and 

 the best food, vaunt their own holiness (C, XL, 18), and preach best 

 ■when full of wine, even on the subject of temperance, and at the same 

 time exalt the virtue of doing as one preaches (C, XVI., 65-127). 

 They love to deal with idle matters, and those above the comprehen- 

 sion of the people (C, XVIL, 230). 



To sum up (see C, XIII. , 230 ff.), they are welcome in holy church 

 so long as they live after their rule and the example of the founders 

 of the orders, and keep their numbers within reasonable limits. But 

 their undue increase in number, their false philosophy, their shriving 

 of the guilty without due penance and restitution, will lead to the de- 

 struction of themselves if not of the church; and the Flatterer who 

 poisons the defenders of the church, and drives Conscience forth into 

 the world to seek the aid of Piers Plowman, is a friar. 



Hermits. Hermits no longer live like the early anchorites (C, 

 XVIIL, 13-36) but have their cells in public places, and wander 

 abroad like friars and recreant priests (C, I., 51). Even more against 

 them than the friars is the charge laid that they have chosen a life 

 nominally religious to avoid labor (C, X., 188-254). In the life of 



