28o 



KANbAb LiMVLKSIlV QUARTERLY. 



which would ensure its sinking deep and circulating widely. And 

 even in returning toward the Old English standard in the structure of 

 his verse, Langland was not merely rejecting the newer French fash- 

 ions; he was appealing still more directly to the popular sympathy. 



rurpose. Langland, having convictions, believed it his duty to 

 teach them to the people, and deliberately chose means to this end. 

 His sole reference to his authorship of j^oetry, his "makynges" (B, 

 XII., 15-29), speaks of it as recreation, resorted to that he may be 

 more perfect in his more serious duties; and he quotes to his ques- 

 tioner, in justification, the examples of iioly men. But this is merely 

 deprecation. It occurs in the B-text, which must have been written 

 after a conviction fully formed that this was the serious work of his 

 life; and the holy fathers referred to were not in the habit of wasting 

 even their moments of recreation in work that had no serious pur- 

 pose. Langland felt that he must speak; and his first utterance was 

 dictated by the desire to speak to the people as they spoke to each 

 other, or as they were addressed by those who showed most power 

 to interest them; and with this restriction, the Vision of Piers Plow- 

 man was, in its earlier form, a spontaneous outpouring. 



Kariie»ttneNt!i. Of its earnestness and depth of feeling with, as well 

 as for, those in bondage to sin, harsh laws and a corrupt clergy, there 

 can be no doubt. Scarcely another cjuality could be so profusely 

 illustrated as this. Langland has his lighter moments as we shall see; 

 but through all his purpose is distinct; and though he may cause others 

 to smile, the smile is never reflected upon his own face. Through his 

 pages, as through the streets of London, he strides, turning not to 

 give place to any, making obeisance to none; we may laugh or we 

 may tremble at his words, but while we laugh or tremble, he has passed 

 on about the business whereto his Master sent him. 



Insight. His practical insight, as distinguished from his philo- 



sophical insight, was great. He sees the good ab(5ut him as well as 

 the evil; there are worthy as well as criminal poor; there are charitable 

 bishops as well as avaricious ones. But the good needs not the same 

 emphasizing as the bad, and does not receive it. The causes of evil 

 as well as the evil itself are apparent to him; he finds them not only 

 in high places, but among the people themselves; not king and church 

 only are responsible for lack of bread, but often the careless improvi- 

 dence of the breadwinners. And if he does not suggest cures for all that 

 needs cure, he points out a belter road, a road that has since been 

 followed, the way of Holy Writ; and most of all, he avoids the way 

 of communism and anarchy, even though many thought they read of 

 it in his work and some therefore ventured to walk in it. 



