The Piers Plowman
Su Strawderman
Like the Pearl Poet's Sir Gawain and the Green Knight, Piers Plowman is considered by many critics to be one of the greatest works of English literature of the Middle Ages, preceding and even influencing Chaucer's Canterbury Tales. Piers Plowman contains the first known reference to a literary tradition of Robin Hood tales.[1][2]
There exist three distinct versions of the poem, which scholars refer to as the A-, B-, and C-texts. The B-text is the most widely edited and translated version; it revises and extends the A-text by over four thousand lines.[3]
Prologue:The poem begins in the Malvern Hills between Worcestershire and Herefordshire. A man named Will (which can be understood either simply as a personal name or as an allegory for a person's will, in the sense of 'desire, intention') falls asleep and has a vision of a tower set upon a hill and a fortress (donjon) in a deep valley; between these symbols of heaven and hell is a 'fair field full of folk', representing the world of humankind. A satirical account of different sections of society follows, along with a dream-like fable representing the King as a cat and his people as rodents who consider whether to bell the cat.
Passus 5:Will falls back to sleep. Reason gives a sermon to the Field of Folk and the people decide to repent. The Seven Deadly Sins make confession and in penance attempt to go on pilgrimage to St Truth. They get lost, and Piers Plowman makes his first appearance: he will help the penitents if they help him plough his half-acre.
Passus 8:Will's search for Dowel begins. He enters into a disputation with Friars. He then falls asleep once more and meets Thought. Thought instructs Will in 'Do well, do better, do best'. Practical interpretation of what these concepts mean is to be provided by Wit.
Passus 9:There is an extended allegory featuring Dowel and the Castle of Flesh, exposing the need for people to be governed by their 'Inwit'. The text discusses poverty and marriage. Wit makes further inroads to understanding Dowel, as active virtue.
Passus 10:Will meets Wit's wife, Dame Study. She complains to Will about his ignorance. Will then proceeds to Clergy and Scripture to learn more about Dowel. He considers what use scholarship might have in helping him achieve salvation.
Passus 11:Scripture complains about Will's lack of self-knowledge. Angered, Will (who is already dreaming) goes to sleep and has a dream-within-a-dream in which he meets Fortune. He serves her into old age, but she abandons him. Will learns about the salvation of the Emperor Trajan and the power of love. Kynde ('character, natural disposition, nature', here understood as an aspect of God) shows Will the world. Will has an argument with Reason: Reason, Will concludes, does not do enough to keep people from sin; but Reason disagrees. Will awakes from the dream-within-a-dream. He now meets Imaginatif, who advises Will to be patient.
Passus 12:Imaginatif teaches Will, bringing together and improving his understanding of earlier discussions in the poem. Imaginatif emphasises the need for humility and the importance of Grace.
Passus 13:Will awakens and then falls back to sleep; he dreams of sharing a feast with Conscience, Scripture, Clergy and Patience; he encounters a greedy Doctor of Divinity (who later shows disdain for love) and as well as eating actual food also dines on spiritual food. Piers the Plowman offers a definition of Do Well, Do Better and Do Best. Then Conscience and Patience meet Haukyn the Active Man, who wears a coat of Christian faith which is, however, soiled with the Seven Deadly Sins.
Passus 15:Will finds himself alienated from the waking world, but Reason helps him to go back to sleep, whereupon Will meets Anima ('spirit'). Anima tells Will off for his pride in wanting to know too much, but goes on to talk about charity, in particular how the Church should care for its flock, but how its priests and monks do not always fulfil this duty. Talking to Anima, Will starts to conclude that Piers the Plowman is Christ. Will realises that he needs to switch from searching for Dowel to searching for Charity.
Passus 16:Will falls into another dream-within-a-dream, this time about the Tree of Charity, whose gardener is Piers the Plowman. Will participates in a re-enactment of the Fall of Man and then has a vision of the life of Christ; when this reaches the point where the Devil is defeated, Will wakes up from the dream-within-a-dream. Will goes looking for Piers and meets Faith/Abraham, who is himself searching for Christ.
Passus 17:Next, Will meets Hope/Moses, characterised by the tablets of law, who is also in search of Christ. Will learns about the Good Samaritan, the prospect of salvation, and the importance of Love. He wakes up.
Passus 18:Will sleeps again, and experiences the climactic section of Piers Plowman. He experiences Love and the intersection of human and divine time. Will witnesses Christ/the Good Samaritan/Piers Plowman riding into Jerusalem and Christ's crucifixion. He then witnesses the Four Daughters of God (Truth, Justice, Mercy, Peace) in debate; the Harrowing of Hell; and Redemption.
Passus 19:During the mass, Will falls back to sleep and meets Conscience once more. Conscience recounts the life and Passion of Christ and how Piers/Peter was given his power by Grace/Christ. Will finds out about Pentecost; once more sees Piers as a ploughman, and witnesses Pride attacking Unity/Holy Church. He wakes up and records his dream.
It is now commonly accepted that Piers Plowman was written by William Langland, about whom little is known. This attribution rests principally on the evidence of an early-fifteenth-century manuscript of the C-text (see below) of Piers held at Trinity College, Dublin (MS 212), which ascribes the work to one man, called 'Willielmus de Langlond':
Memorandum quod Stacy de Rokayle pater willielmi de Langlond qui stacius fuit generosus & morabatur in Schiptoun vnder whicwode tenens domini le Spenser in comitatu Oxoniensi qui predictus willielmus fecit librum qui vocatur Perys ploughman.
It should be noted that Stacy de Rokayle was the father of William de Langlond; this Stacy was born and dwelt in Shipton-under-Wychwood, a tenant of the Lord Spenser in the county of Oxfordshire. The aforesaid William made the book which is called Piers Plowman.
The attribution to William Langland is also based on internal evidence, primarily a seemingly autobiographical section in Passus 5 of the C-text of the poem. The main narrator of the poem in all the versions is named Will, with allegorical resonances clearly intended, and Langland (or Longland) is thought to be indicated as a surname through apparent puns; e.g., at one point the narrator remarks: "I have lyved in londe... my name is longe wille" (B.XV.152). This could be a coded reference to the poet's name, in the style of much late-medieval literature. New evidence suggests that this reverse cryptogram was read as "Will Long Will" by contemporary scribes and that the rebels of 1381 used this name as a pseudonym alongside the name "Piers Plowman".[4] Langland's authorship, however, is not entirely beyond dispute, as recent work by Stella Pates and C. David Benson has demonstrated. In their work, "The Langland Myth", they claim there is not enough evidence to suggest that Langland is, in fact, the author, but instead that it is the work of a man by the name of William de la Rokele.[5]
In the sixteenth century, when Piers was first printed, authorship was attributed by various antiquarians (such as John Bale) and poets to John Wycliffe and Geoffrey Chaucer, amongst others. Some sixteenth- and seventeenth-century persons regarded the poem as anonymous, and/or associated it with texts in the plowman tradition of social complaint, particularly the Chaucerian pseudepigrapha The Ploughman's Tale and Pierce the Ploughman's Crede. (The latter was appended to Owen Rogers' 1560 edition of Piers Plowman, a degraded version of Robert Crowley's 1550 editions.) The character of Piers himself had come to be considered by many readers to be in some sense the author.
The first printed editions by Crowley named the author as "Robert Langland" in a prefatory note. Langland is described as a probable protg of Wycliffe. With Crowley's editions, the poem followed an existing and subsequently repeated convention of titling the poem The Vision of Piers [or Pierce] Plowman, which is in fact the conventional name of just one section of the poem.
Some medievalists and text critics, beginning with John Matthews Manly, have posited multiple authorship theories for Piers, an idea which continues to have a periodic resurgence in the scholarly literature. Between two and five authors are suggested, depending on how authorship is defined. Also, scholars like Charlotte Brewer suggest that scribes and their supervisors be regarded as editors with semi-authorial roles in the production of early modern texts like Piers Ploughman.
There is some debate over whether the poem can be regarded as finished or not. It entails additions, omissions, and transpositions; it is not significantly different in size from B. Some scholars see it as a conservative revision of B that aims at disassociating the poem from Lollardy and the religious and political radicalism of John Ball during the Great Rising of 1381. (Ball appropriated Piers and other characters in the poem for his own verses, speeches, and letters during the Rising.) There is little actual evidence for this proposal, and much against it.[citation needed]
Skeat believed that the A-text was incomplete and based his editions on a B-text manuscript (Oxford, MS. Laud Misc. 581) that he wrongly thought was probably a holograph. Modern editors following Skeat, such as George Kane and E. Talbot Donaldson, have maintained the basic tenets of Skeat's work: there were three final authorial texts, now lost, that can be reconstructed, albeit imperfectly and without certainty, by rooting out the "corruption" and "damage" done by scribes.
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