THE PEASANTS’ REVOLT OF 1381. r3 
soil, and who were constantly encroaching on the rights of the 
common people and taking from them their common rights in 
meadow, wood, and pond. Nor was the internal condition of 
some of the monasteries more satisfactory or more calculated 
to inspire respect for their occupiers. Under different abbots the 
monks were subjected to great austerity of life, or were allowed an 
unlimited and unhealthy licence. In the reign of Edward III. 
the rules of the monasteries are said to have been a dead letter— 
the monks came and went at their pleasure. Many of the parish 
priests were like the one described by Chaucer, learned and 
faithful, not seeking wealth, but of their poverty giving to the 
poor. With large parishes and houses far apart, the weather how- 
ever bad, would not keep them from walking long distances to 
visit the sick and those needing their help and counsel. This, 
however, was not universally the case. The friars, also, had much 
degenerated in Chaucer’s time. Coming first to this country in 
the early part of the thirteenth century, and setting then, and for 
many years after, an example of extreme self-denial, they devoted 
themselves to supplement the work of the parochial clergy, 
-especially of those labouring in the towns. When, however, time 
wore on, and the first enthusiasm caused by the movement had 
exhausted itself, we find the friars still, it is true, professing 
poverty, but demanding and satisfied with nothing less than the 
best of fare and entertainment. In the first stages of the move- 
ment their ranks were recruited by men of extraordinary sanctity. 
Monks, ambitious of devoting themselves to a life of hardship for 
the welfare of their fellow men, were allowed by special licence 
from Rome to transfer themselves into a mendicant order. Later, 
a transfer was sought by brethren simply weary of restraint. 
With such examples as these, we do not wonder at Chaucer's 
parish priest remarking : 
** Tf gold rust, what should iron do ? 
For if a priest be foul, on whom we trust, 
No wonder is, a ruder man should rust.” 
Under such circumstances men of intellect came to look upon 
religion as an imposture, and Wycliffe’s movement began in 
7 
