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Chapter III. Period III. The End Of The Middle Ages. About 1350 To About 1500 


PERIOD III. THE END OF THE MIDDLE AGES. ABOUT 1350 TO ABOUT 1500

THE FIRST FIFTY YEARS. POLITICAL AND SOCIAL CONDITIONS. Of the century and a half, from 1350 to 1500, which forms our third period, the most important part for literature was the first fifty years, which constitutes the age of Chaucer.

The middle of the fourteenth century was also the middle of the externally brilliant fifty years' reign of Edward III. In 1337 Edward had begun the terrible though often-interrupted series of campaigns in France which historians group together as the Hundred Tears' War, and having won the battle of Crecy against amazing odds, he had inaugurated at his court a period of splendor and luxury. The country as a whole was really increasing in prosperity; Edward was fostering trade, and the towns and some of the town-merchants were becoming wealthy; but the oppressiveness of the feudal system, now becoming outgrown, was apparent, abuses in society and state and church were almost intolerable, and the spirit which was to create our modern age, beginning already in Italy to move toward the Renaissance, was felt in faint stirrings even so far to the North as England.

The towns, indeed, were achieving their freedom. Thanks to compact organization, they were loosening the bonds of their dependence on the lords or bishops to whom most of them paid taxes; and the alliance of their representatives with the knights of the shire (country gentlemen) in the House of Commons, now a separate division of Parliament, was laying the foundation of the political power of the whole middle class. But the feudal system continued to rest cruelly on the peasants. Still bound, most of them, to the soil, as serfs of the land or tenants with definite and heavy obligations of service, living in dark and filthy hovels under indescribably unhealthy conditions, earning a wretched subsistence by ceaseless labor, and almost altogether at the mercy of masters who regarded them as scarcely better than beasts, their lot was indeed pitiable. Nevertheless their spirit was not broken nor their state so hopeless as it seemed. It was by the archers of the class of yeomen (small free-holders), men akin in origin and interests to the peasants, that the victories in the French wars were won, and the knowledge that this was so created in the peasants an increased self-respect and an increased dissatisfaction. Their groping efforts to better their condition received strong stimulus also from the ravages of the terrible Black Death, a pestilence which, sweeping off at its first visitation, in 1348, at least half the population, and on two later recurrences only smaller proportions, led to a scarcity of laborers and added strength to their demand for commutation of personal services by money-payments and for higher wages. This demand was met by the ruling classes with sternly repressive measures, and the socialistic Peasants' Revolt of John Ball and Wat Tyler in 1381 was violently crushed out in blood, but it expressed a great human cry for justice which could not permanently be denied.

Hand in hand with the State and its institutions, in this period as before, stood the Church. Holding in the theoretical belief of almost every one the absolute power of all men's salvation or spiritual death, monopolizing almost all learning and education, the Church exercised in the spiritual sphere, and to no small extent in the temporal, a despotic tyranny, a tyranny employed sometimes for good, sometimes for evil. As the only even partially democratic institution of the age it attracted to itself the most ambitious and able men of all classes. Though social and personal influence were powerful within its doors, as always in all human organizations, nevertheless the son of a serf for whom there was no other means of escape from his servitude might steal to the nearest monastery and there, gaining his freedom by a few months of concealment, might hope, if he proved his ability, to rise to the highest position, to become abbot, bishop or perhaps even Pope. Within the Church were many sincere and able men unselfishly devoting their lives to the service of their fellows; but the moral tone of the organization as a whole had suffered from its worldly prosperity and power. In its numerous secular lordships and monastic orders it had become possessor of more than half the land in England, a proportion constantly increased through the legacies left by religious-minded persons for their souls' salvation; but from its vast income, several times greater than that of the Crown, it paid no taxes, and owing allegiance only to the Pope it was in effect a foreign power, sometimes openly hostile to the national government. The monasteries, though still performing important public functions as centers of education, charity, and hospitality, had relaxed their discipline, and the lives of the monks were often scandalous. The Dominican and Franciscan friars, also, who had come to England in the thirteenth century, soon after the foundation of their orders in Italy, and who had been full at first of passionate zeal for the spiritual and physical welfare of the poor, had now departed widely from their early character and become selfish, luxurious, ignorant, and unprincipled. Much the same was true of the 'secular' clergy (those not members of monastic orders, corresponding to the entire clergy of Protestant churches). Then there were such unworthy charlatans as the pardoners and professional pilgrims, traveling everywhere under special privileges and fleecing the credulous of their money with fraudulent relics and preposterous stories of edifying adventure. All this corruption was clear enough to every intelligent person, and we shall find it an object of constant satire by the authors of the age, but it was too firmly established to be easily or quickly rooted out.

'MANDEVILLE'S VOYAGE.' One of the earliest literary works of the period, however, was uninfluenced by these social and moral problems, being rather a very complete expression of the naive medieval delight in romantic marvels. This is the highly entertaining 'Voyage and Travels of Sir John Mandeville.' This clever book was actually written at Liege, in what is now Belgium, sometime before the year 1370, and in the French language; from which, attaining enormous popularity, it was several times translated into Latin and English, and later into various other languages. Five centuries had to pass before scholars succeeded in demonstrating that the asserted author, 'Sir John Mandeville,' never existed, that the real author is undiscoverable, and that this pretended account of his journeyings over all the known and imagined world is a compilation from a large number of previous works. Yet the book (the English version along with the others) really deserved its long-continued reputation. Its tales of the Ethiopian Prester John, of diamonds that by proper care can be made to grow, of trees whose fruit is an odd sort of lambs, and a hundred other equally remarkable phenomena, are narrated with skilful verisimilitude and still strongly hold the reader's interest, even if they no longer command belief. With all his credulity, too, the author has some odd ends of genuine science, among others the conviction that the earth is not flat but round. In style the English versions reflect the almost universal medieval uncertainty of sentence structure; nevertheless they are straightforward and clear; and the book is notable as the first example in English after the Norman Conquest of prose used not for religious edification but for amusement

(though with the purpose also of giving instruction). 'Mandeville,' however, is a very minor figure when compared with his great contemporaries, especially with the chief of them, Geoffrey Chaucer.

GEOFFREY CHAUCER, 1338-1400. Chaucer (the name is French and seems to have meant originally 'shoemaker') came into the world probably in 1338, the first important author who was born and lived in London, which with him becomes the center of English literature. About his life, as about those of many of our earlier writers, there remains only very fragmentary information, which in his case is largely pieced together from scattering entries of various kinds in such documents as court account books and public records of state matters and of lawsuits. His father, a wine merchant, may have helped supply the cellars of the king (Edward III) and so have been able to bring his son to royal notice; at any rate, while still in his teens Geoffrey became a page in the service of one of the king's daughters-in-law. In this position his duty would be partly to perform various humble work in the household, partly also to help amuse the leisure of the inmates, and it is easy to suppose that he soon won favor as a fluent story-teller. He early became acquainted with the seamy as well as the brilliant side of courtly life; for in 1359 he was in the campaign in France and was taken prisoner. That he was already valued appears from the king's subscription of the equivalent of a thousand dollars of present-day money toward his ransom; and after his release he was transferred to the king's own service, where about 1368 he was promoted to the rank of esquire. He was probably already married to one of the queen's ladies-in-waiting. Chaucer was now thirty years of age, and his practical sagacity and knowledge of men had been recognized; for from this time on he held important public positions. He was often sent to the Continent--to France, Flanders, and Italy--on diplomatic missions; and for eleven years he was in charge of the London customs, where the uncongenial drudgery occupied almost all his time until through the intercession of the queen he was allowed to perform it by deputy. In 1386 he was a member of Parliament, knight of the shire for Kent; but in that year his fortune turned--he lost all his offices at the overthrow of the faction of his patron, Duke John of Gaunt (uncle of the young king, Richard II, who had succeeded his grandfather, Edward III, some years before). Chaucer's party and himself were soon restored to power, but although during the remaining dozen years of his life he received from the Court various temporary appointments and rewards, he appears often to have been poor and in need. When Duke Henry of Bolingbroke, son of John of Gaunt, deposed the king and himself assumed the throne as Henry IV, Chaucer's prosperity seemed assured, but he lived after this for less than a year, dying suddenly in 1400. He was buried in Westminster Abbey, the first of the men of letters to be laid in the nook which has since become the Poets' Corner.

Chaucer's poetry falls into three rather clearly marked periods. First is that of French influence, when, though writing in English, he drew inspiration from the rich French poetry of the period, which was produced partly in France, partly in England. Chaucer experimented with the numerous lyric forms which the French poets had brought to perfection; he also translated, in whole or in part, the most important of medieval French narrative poems, the thirteenth century 'Romance of the Rose' of Guillaume de Lorris and Jean de Meung, a very clever satirical allegory, in many thousand lines, of medieval love and medieval religion. This poem, with its Gallic brilliancy and audacity, long exercised over Chaucer's mind the same dominant influence which it possessed over most secular poets of the age. Chaucer's second period, that of Italian influence, dates from his first visit to Italy in 1372-3, where at Padua he may perhaps have met the fluent Italian poet Petrarch, and where at any rate the revelation of Italian life and literature must have aroused his intense enthusiasm. From this time, and especially after his other visit to Italy, five years later, he made much direct use of the works of Petrarch and Boccaccio and to a less degree of those of their greater predecessor, Dante, whose severe spirit was too unlike Chaucer's for his thorough appreciation. The longest and finest of Chaucer's poems of this period, 'Troilus and Criseyde' is based on a work of Boccaccio; here Chaucer details with compelling power the sentiment and tragedy of love, and the psychology of the heroine who had become for the Middle Ages a central figure in the tale of Troy. Chaucer's third period, covering his last fifteen years, is called his English period, because now at last his genius, mature and self-sufficient, worked in essential independence. First in time among his poems of these years stands 'The Legend of Good Women,' a series of romantic biographies of famous ladies of classical legend and history, whom it pleases Chaucer to designate as martyrs of love; but more important than the stories themselves is the Prolog, where he chats with delightful frankness about his own ideas and tastes.

The great work of the period, however, and the crowning achievement of Chaucer's life, is 'The Canterbury Tales.' Every one is familiar with the plan of the story (which may well have had some basis in fact): how Chaucer finds himself one April evening with thirty other men and women, all gathered at the Tabard Inn in Southwark (a suburb of London and just across the Thames from the city proper), ready to start next morning, as thousands of Englishmen did every year, on a pilgrimage to the shrine of St. Thomas a Becket at Canterbury. The travelers readily accept the proposal of Harry Bailey, their jovial and domineering host, that he go with them as leader and that they enliven the journey with a story-telling contest (two stories from each pilgrim during each half of the journey) for the prize of a dinner at his inn on their return. Next morning, therefore, the Knight begins the series of tales and the others follow in order. This literary form--a collection of disconnected stories bound together in a fictitious framework--goes back almost to the beginning of literature itself; but Chaucer may well have been directly influenced by Boccaccio's famous book of prose tales, 'The Decameron' (Ten Days of Story-Telling). Between the two works, however, there is a striking contrast, which has often been pointed out. While the Italian author represents his gentlemen and ladies as selfishly fleeing from the misery of a frightful plague in Florence to a charming villa and a holiday of unreflecting pleasure, the gaiety of Chaucer's pilgrims rests on a basis of serious purpose, however conventional it may be.

Perhaps the easiest way to make clear the sources of Chaucer's power will be by means of a rather formal summary.

1. His Personality. Chaucer's personality stands out in his writings plainly and most delightfully. It must be borne in mind that, like some others of the greatest poets, he was not a poet merely, but also a man of practical affairs, in the eyes of his associates first and mainly a courtier, diplomat, and government official. His wide experience of men and things is manifest in the life-likeness and mature power of his poetry, and it accounts in part for the broad truth of all but his earliest work, which makes it essentially poetry not of an age but for all time. Something of conventional medievalism still clings to Chaucer in externals, as we shall see, but in alertness, independence of thought, and a certain directness of utterance, he speaks for universal humanity. His practical experience helps to explain as well why, unlike most great poets, he does not belong primarily with the idealists. Fine feeling he did not lack; he loved external beauty--some of his most pleasing passages voice his enthusiasm for Nature; and down to the end of his life he never lost the zest for fanciful romance. His mind and eye were keen, besides, for moral qualities; he penetrated directly through all the pretenses of falsehood and hypocrisy; while how thoroughly he understood and respected honest worth appears in the picture of the Poor Parson in the Prolog to 'The Canterbury Tales.' Himself quiet and self-contained, moreover, Chaucer was genial and sympathetic toward all mankind. But all this does not declare him a positive idealist, and in fact, rather, he was willing to accept the world as he found it--he had no reformer's dream of 'shattering it to bits and remoulding it nearer to the heart's desire.' His moral nature, indeed, was easy-going; he was the appropriate poet of the Court circle, with very much of the better courtier's point of view. At the day's tasks he worked long and faithfully, but he also loved comfort, and he had nothing of the martyr's instinct. To him human life was a vast procession, of boundless interest, to be observed keenly and reproduced for the reader's enjoyment in works of objective literary art. The countless tragedies of life he noted with kindly pity, but he felt no impulse to dash himself against the existing barriers of the world in the effort to assure a better future for the coming generations. In a word, Chaucer is an artist of broad artistic vision to whom art is its own excuse for being. And when everything is said few readers would have it otherwise with him; for in his art he has accomplished what no one else in his place could have done, and he has left besides the picture of himself, very real and human across the gulf of half a thousand years. Religion, we should add, was for him, as for so many men of the world, a somewhat secondary and formal thing. In his early works there is much conventional piety, no doubt sincere so far as it goes; and he always took a strong intellectual interest in the problems of medieval theology; but he became steadily and quietly independent in his philosophic outlook and indeed rather skeptical of all definite dogmas.

Even in his art Chaucer's lack of the highest will-power produced one rather conspicuous formal weakness; of his numerous long poems he really finished scarcely one. For this, however, it is perhaps sufficient excuse that he could write only in intervals hardly snatched from business and sleep. In 'The Canterbury Tales' indeed, the plan is almost impossibly ambitious; the more than twenty stories actually finished, with their eighteen thousand lines, are only a fifth part of the intended number. Even so, several of them do not really belong to the series; composed in stanza forms, they are selected from his earlier poems and here pressed into service, and on the average they are less excellent than those which he wrote for their present places (in the rimed pentameter couplet that he adopted from the French).

2. His Humor. In nothing are Chaucer's personality and his poetry more pleasing than in the rich humor which pervades them through and through. Sometimes, as in his treatment of the popular medieval beast-epic material in the Nun's Priest's Tale of the Fox and the Cock, the humor takes the form of boisterous farce; but much more often it is of the finer intellectual sort, the sort which a careless reader may not catch, but which touches with perfect sureness and charming lightness on all the incongruities of life, always, too, in kindly spirit. No foible is too trifling for Chaucer's quiet observation; while if he does not choose to denounce the hypocrisy of the Pardoner and the worldliness of the Monk, he has made their weaknesses sources of amusement (and indeed object-lessons as well) for all the coming generations.

3. He is one of the greatest of all narrative poets. Chaucer is an exquisite lyric poet, but only a few of his lyrics have come down to us, and his fame must always rest largely on his narratives. Here, first, he possesses unfailing fluency. It was with rapidity, evidently with ease, and with masterful certainty, that he poured out his long series of vivid and delightful tales. It is true that in his early, imitative, work he shares the medieval faults of wordiness, digression, and abstract symbolism; and, like most medieval writers, he chose rather to reshape material from the great contemporary store than to invent stories of his own. But these are really very minor matters. He has great variety, also, of narrative forms: elaborate allegories; love stories of many kinds; romances, both religious and secular; tales of chivalrous exploit, like that related by the Knight; humorous extravaganzas; and jocose renderings of coarse popular material--something, at least, in virtually every medieval type.

4. The thorough knowledge and sure portrayal of men and women which, belong to his mature work extend through, many various types of character. It is a commonplace to say that the Prolog to 'The Canterbury Tales' presents in its twenty portraits virtually every contemporary English class except the very lowest, made to live forever in the finest series of character sketches preserved anywhere in literature; and in his other work the same power appears in only less conspicuous degree.

5. His poetry is also essentially and thoroughly dramatic, dealing very vividly with life in genuine and varied action. To be sure, Chaucer possesses all the medieval love for logical reasoning, and he takes a keen delight in psychological analysis; but when he introduces these things

(except for the tendency to medieval diffuseness) they are true to the situation and really serve to enhance the suspense. There is much interest in the question often raised whether, if he had lived in an age like the Elizabethan, when the drama was the dominant literary form, he too would have been a dramatist.

6. As a descriptive poet (of things as well as persons) he displays equal skill. Whatever his scenes or objects, he sees them with perfect clearness and brings them in full life-likeness before the reader's eyes, sometimes even with the minuteness of a nineteenth century novelist. And no one understands more thoroughly the art of conveying the general impression with perfect sureness, with a foreground where a few characteristic details stand out in picturesque and telling clearness.

7. Chaucer is an unerring master of poetic form. His stanza combinations reproduce all the well-proportioned grace of his French models, and to the pentameter riming couplet of his later work he gives the perfect ease and metrical variety which match the fluent thought. In all his poetry there is probably not a single faulty line. And yet within a hundred years after his death, such was the irony of circumstances, English pronunciation had so greatly altered that his meter was held to be rude and barbarous, and not until the nineteenth century were its principles again fully understood. His language, we should add, is modern, according to the technical classification, and is really as much like the form of our own day as like that of a century before his time; but it is still only

early modern English, and a little definitely directed study is necessary for any present-day reader before its beauty can be adequately recognized.

The main principles for the pronunciation of Chaucer's language, so far as it differs from ours, are these: Every letter should be sounded, especially the final e (except when it is to be suppressed before another vowel). A large proportion of the rimes are therefore feminine. The following vowel sounds should be observed: Stressed a like modern

a in father. Stressed e and ee like e in

fete or ea in breath. Stressed i as in machine,

oo like o in open. u commonly as in push or like oo in spoon, y like i in machine or pin according as it is stressed or not. ai, ay,

ei, and ey like ay in day. au commonly like ou in pound, ou like oo in spoon.

-ye (final) is a diphthong. g (not in ng and not initial) before e or iis like j.

Lowell has named in a suggestive summary the chief quality of each of the great English poets, with Chaucer standing first in order: 'Actual life is represented by Chaucer; imaginative life by Spenser; ideal life by Shakspere; interior life by Milton; conventional life by Pope.' We might add: the life of spiritual mysticism and simplicity by Wordsworth; the completely balanced life by Tennyson; and the life of moral issues and dramatic moments by Robert Browning.

JOHN GOWER. The three other chief writers contemporary with Chaucer contrast strikingly both with him and with each other. Least important is John Gower (pronounced either Go-er or Gow-er), a wealthy landowner whose tomb, with his effigy, may still be seen in St. Savior's, Southwark, the church of a priory to whose rebuilding he contributed and where he spent his latter days. Gower was a confirmed conservative, and time has left him stranded far in the rear of the forces that move and live. Unlike Chaucer's, the bulk of his voluminous poems reflect the past and scarcely hint of the future. The earlier and larger part of them are written in French and Latin, and in 'Vox Clamantis' (The Voice of One Crying in the Wilderness) he exhausts the vocabulary of exaggerated bitterness in denouncing the common people for the insurrection in which they threatened the privileges and authority of his own class. Later on, perhaps through Chaucer's example, he turned to English, and in 'Confessio Amantis' (A Lover's Confession) produced a series of renderings of traditional stories parallel in general nature to 'The Canterbury Tales.' He is generally a smooth and fluent versifier, but his fluency is his undoing; he wraps up his material in too great a mass of verbiage.

THE VISION CONCERNING PIERS THE PLOWMAN. The active moral impulse which Chaucer and Gower lacked, and a consequent direct confronting of the evils of the age, appear vigorously in the group of poems written during the last forty years of the century and known from the title in some of the manuscripts as 'The Vision of William Concerning Piers the Plowman.' From the sixteenth century, at least, until very lately this work, the various versions of which differ greatly, has been supposed to be the single poem of a single author, repeatedly enlarged and revised by him; and ingenious inference has constructed for this supposed author a brief but picturesque biography under the name of William Langland. Recent investigation, however, has made it seem at least probable that the work grew, to its final form through additions by several successive writers who have not left their names and whose points of view were not altogether identical.

Like the slightly earlier poet of 'Sir Gawain and the Green Knight,' the authors belonged to the region of the Northwest Midland, near the Malvern Hills, and like him, they wrote in the Anglo-Saxon verse form, alliterative, unrimed, and in this case without stanza divisions. Their language, too, the regular dialect of this region, differs very greatly, as we have already implied, from that of Chaucer, with much less infusion from the French; to the modern reader, except in translation, it seems uncouth and unintelligible. But the poem, though in its final state prolix and structurally formless, exhibits great power not only of moral conviction and emotion, but also of expression--vivid, often homely, but not seldom eloquent.

The 'first passus' begins with the sleeping author's vision of 'a field full of folk' (the world), bounded on one side by a cliff with the tower of Truth, and on the other by a deep vale wherein frowns the dungeon of Wrong. Society in all its various classes and occupations is very dramatically presented in the brief description of the 'field of folk,' with incisive passing satire of the sins and vices of each class. 'Gluttonous wasters' are there, lazy beggars, lying pilgrims, corrupt friars and pardoners, venal lawyers, and, with a lively touch of realistic humour, cooks and their 'knaves' crying, 'Hot pies!' But a sane balance is preserved--there are also worthy people, faithful laborers, honest merchants, and sincere priests and monks. Soon the allegory deepens. Holy Church, appearing, instructs the author about Truth and the religion which consists in loving God and giving help to the poor. A long portrayal of the evil done by Lady Meed (love of money and worldly rewards) prepares for the appearance of the hero, the sturdy plowman Piers, who later on is even identified in a hazy way with Christ himself. Through Piers and his search for Truth is developed the great central teaching of the poem, the Gospel of Work--the doctrine, namely, that society is to be saved by honest labor, or in general by the faithful service of every class in its own sphere. The Seven Deadly Sins and their fatal fruits are emphasized, and in the later forms of the poem the corruptions of wealth and the Church are indignantly denounced, with earnest pleading for the religion of practical social love to all mankind.

In its own age the influence of 'Piers the Plowman' was very great. Despite its intended impartiality, it was inevitably adopted as a partisan document by the poor and oppressed, and together with the revolutionary songs of John Ball it became a powerful incentive to the Peasant's Insurrection. Piers himself became and continued an ideal for men who longed for a less selfish and brutal world, and a century and a half later the poem was still cherished by the Protestants for its exposure of the vices of the Church. Its medieval form and setting remove it hopelessly beyond the horizon of general readers of the present time, yet it furnishes the most detailed remaining picture of the actual social and economic conditions of its age, and as a great landmark in the progress of moral and social thought it can never lose its significance.

THE WICLIFITE BIBLE. A product of the same general forces which inspired

'Piers the Plowman' is the earliest in the great succession of the modern English versions of the Bible, the one connected with the name of John Wiclif, himself the first important English precursor of the Reformation. Wiclif was born about 1320, a Yorkshireman of very vigorous intellect as well as will, but in all his nature and instincts a direct representative of the common people. During the greater part of his life he was connected with Oxford University, as student, teacher (and therefore priest), and college head. Early known as one of the ablest English thinkers and philosophers, he was already opposing certain doctrines and practices of the Church when he was led to become a chief spokesman for King Edward and the nation in their refusal to pay the tribute which King John, a century and a half before, had promised to the Papacy and which was now actually demanded. As the controversies proceeded, Wiclif was brought at last to formulate the principle, later to be basal in the whole Protestant movement, that the final source of religious authority is not the Church, but the Bible. One by one he was led to attack also other fundamental doctrines and institutions of the Church--transubstantiation, the temporal possessions of the Church, the Papacy, and at last, for their corruption, the four orders of friars. In the outcome the Church proved too strong for even Wiclif, and Oxford, against its will, was compelled to abandon him; yet he could be driven no farther than to his parish of Lutterworth, where he died undisturbed in 1384.

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