Journal articles: 'William Langland'

1

Wittig, Joseph S. "William Langland's "Piers Plowman": The C Version. William Langland , George Economou." Speculum 75, no. 4 (October 2000): 955–56. http://dx.doi.org/10.2307/2903583.

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Levey, D. "Theology and practice in Piers Plowman." Literator 16, no. 2 (May 2, 1995): 179–94. http://dx.doi.org/10.4102/lit.v16i2.629.

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The fourteenth-century English poem Piers Plowman, by William Langland, tells of a quest for and pilgrimage to Truth, or God. The poem is lengthy and diffuse, and evidences Langland’s keen interest in philosophy, theology, politics, social conditions and apocalyptic literature, to mention only some areas. Underlying all, however, is a concern with the practical living-out of abstruse doctrinal concepts in everyday life. This essay explores certain characters and concepts which embody the doctrine and practice of charity, in order to demonstrate the interweaving of theory and practice which characterizes Langland at his best.

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STEINER, EMILY. "Piers Plowman, Diversity, and the Medieval Political Aesthetic." Representations 91, no. 1 (2005): 1–25. http://dx.doi.org/10.1525/rep.2005.91.1.1.

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ABSTRACT This essay argues that later medieval English poetry, and William Langland's Piers Plowman in particular, developed strains of political thought that originated with Continental legal scholars. More specifically, Langland, in concert with other fourteenth-century alliterative poets, helped shape political thought about diversity, an ““unfinished”” project of earlier Continental philosophers and jurists, through radical experiments in poetic form.

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Alford, John A. "William Langland. John Norton-Smith." Speculum 61, no. 1 (January 1986): 192–95. http://dx.doi.org/10.2307/2854573.

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Matheson, Lister M. "Ralph Hanna III, William Langland." Yearbook of Langland Studies 08 (January 1994): 192–94. http://dx.doi.org/10.1484/j.yls.2.302849.

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Johnston, Michael. "William Langland and John Ball." Yearbook of Langland Studies 30 (January 2016): 29–74. http://dx.doi.org/10.1484/j.yls.5.111394.

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Baldwin, Anna P. "Joseph S. Wittig, William Langland Revisited." Yearbook of Langland Studies 12 (January 1998): 222–23. http://dx.doi.org/10.1484/j.yls.2.302776.

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Warner, Lawrence. "Langland and the Problem of William of Palerne." Viator 37 (January 2006): 397–415. http://dx.doi.org/10.1484/j.viator.2.3017493.

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9

Sutton, Peter. "Alliteration in Modern and Middle English: “Piers Plowman”." Armenian Folia Anglistika 10, no. 1-2 (12) (October 15, 2014): 54–62. http://dx.doi.org/10.46991/afa/2014.10.1-2.054.

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William Langland’s 8000-line fourteenth-century poem Piers Plowman uses an alliterative rhyme scheme inherited from Old English in which, instead of a rhyme at the end of a line, at least three out of the four stressed syllables in each line begin with the same sound, and this is combined with a caesura at the mid-point of the line. Examples show that Langland does not obey the rules exactly, but he is nevertheless thought to be at the forefront of a revival of alliterative verse. Further examples demonstrate that alliteration was never entirely replaced by end-rhyme and remains a feature of presentday vernacular English and poetry, even though the rhyme scheme is obsolete. It is deeply embedded in the structure and psyche of the English language.

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10

Galloway, Andrew. "Langland and the Reinvention of Array in Late-Medieval England." Review of English Studies 71, no. 301 (October 25, 2019): 607–29. http://dx.doi.org/10.1093/res/hgz123.

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Abstract Tradecraft lurks throughout the allegories of cloth-making in William Langland’s Piers Plowman, more fully and sympathetically expressed than scholars have realized. But in spite of the depth of lore there, the poem continually examines the problem of supervising such craft production and producers. Assessing this double perspective adds a distinctive chapter to understandings of how Piers Plowman invokes and requires wide economic and social contexts, specifically those focused on cloth production, a topic more amenable to ‘thing theory’ than the ‘costume rhetoric’ often applied to the presentations of array in Chaucer and other poets. All writers in the period were confronted with major changes in how clothing was made, sold, and worn, but Piers Plowman’s concerns differ significantly from contemporary writings both in how intricately the poem invokes the cloth industry yet how frequently it indicates the need for its punctilious governance (and that of craft and labour in general). Langland’s presentations of array offer not only an original and highly informed contribution to a central instance of late-medieval social and allegorical signification but also a contradictory response to its changing social, industrial, and institutional dimensions. Langland uses array and its making and remaking to affirm craft, process, and aesthetics in general while imagining new forms of governance, religious and political, that might contain its social and ethical disruptions.

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Bowers, John M. "Piers Plowman's William Langland: Editing the Text, Writing the Author's Life." Yearbook of Langland Studies 09 (January 1995): 65–102. http://dx.doi.org/10.1484/j.yls.2.302819.

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12

A., J. A. "Derek Pear sail, ed., William Langland. Piers Plowman. The C-Text." Yearbook of Langland Studies 08 (January 1994): 207. http://dx.doi.org/10.1484/j.yls.2.302854.

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13

Putter, A. "Personifications of Old Age in Medieval Poetry: Charles d'Orleans and William Langland." Review of English Studies 63, no. 260 (July 30, 2011): 388–409. http://dx.doi.org/10.1093/res/hgr048.

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14

Newman, Barbara. "The Burdens of Church History in the Middle Ages." Church History 83, no. 4 (December 2014): 1009–13. http://dx.doi.org/10.1017/s000964071400122x.

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We live in apocalyptic times. But, for a chilling sense that the end is at hand, one cannot beat the Middle Ages. So when I reflect on “the burdens of church history” as a medievalist, I find it bracing to ponder some ways that the era's most thoughtful prophetic writers brooded on church history. They were at least as concerned as we about complicity in an institution they saw as compromised at best, and at worst, in the service of Antichrist. St. Hildegard (1098–1179), though orthodox enough to have been declared a Doctor of the Church in 2012, wrote scathing letters to the most powerful prelates of her day and preached sermons against their negligence. No less scathing was William Langland (fl. 1365–1385), author of the sprawling allegorical vision of Piers Plowman. Langland decided to revise his poem after its prophecies about the dispossession of clergy played a role in the Great Rising of 1381, in which the archbishop of Canterbury was murdered. Wisely, he concealed his identity; we know his name almost by accident.

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15

Fletcher, Alan J. "The Essential (Ephemeral) William Langland: Textual Revision as Ethical Process in Piers Plowman." Yearbook of Langland Studies 15 (January 2001): 61–98. http://dx.doi.org/10.1484/j.yls.2.302657.

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16

Adams, Robert. "William Langland, Piers Plowman: The Z Version ed. by A. G. Rigg, Charlotte Brewer." Studies in the Age of Chaucer 7, no. 1 (1985): 233–37. http://dx.doi.org/10.1353/sac.1985.0030.

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17

Cannon, Christopher. "Reading Knowledge." PMLA/Publications of the Modern Language Association of America 130, no. 3 (May 2015): 711–17. http://dx.doi.org/10.1632/pmla.2015.130.3.711.

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Concerns about declining competence in elementary education are hardly new. In 1385 John of trevisa complained that new teaching methods were disadvantaging children “in alle þe gramere scoles of Engelond” (“in all the grammar schools of England”) since they once learned Latin and French but now “conneb na more Frensche ban can hir lift heele” (“know no more French than does their left heel” [Higden 2:161]). This concern was clearly widespread because William Langland also complains, at roughly the same time, that “naught oon among an hundred” (“not one among a hundred”) can read “a lettre” (“a letter”) of French (15.371-75). According to Langland, not only did schools no longer produce well-educated adults (“noon… kan versifie fair ne formaliche enditen” [“none can versify well nor write according to the rules” (15.372-73)]), but they were failing in even the most basic literacy training (grammar itself, he said, now “bigileth [perplexes] all children” [15.371]). The decline was so real—or the panic so great— that it seemed Johnny already couldn't read in 1357 (schoolchildren chanted basic prayers in Latin “without knowing how to construe or understand them” [“absque eo … construere sciant vel intellegere”], and “when they are grown up they do not understand what they… read every day” [“in etate adulta, cotidiana que … legunt non intelligant” (Leach 316-17; see also Zieman 73)]).

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18

Carlson, Paula J. "Lady Meed and God's Meed: the Grammar of ‘Piers Plowman’ B 3 and C 4." Traditio 46 (1991): 291–311. http://dx.doi.org/10.1017/s036215290000427x.

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When William Langland revised his poem Piers Plowman for the second time, he added a long, intricate analogy to the third passus. In all three versions of Piers, the dreamer, Will, finds himself in this early passus at a king's court and witnesses a debate between two figures, Lady Meed and Conscience, about the appropriateness of their possible marriage. The B text, the one scholars most often discuss, presents the would-be bride, Lady Meed, arguing that regardless of their nature the gifts she dispenses at court are integral to the smooth operation of society. These gifts, then, are honorable, and Lady Meed's nature need not prevent her marriage to Conscience. The reluctant Conscience, however, distinguishes between two kinds of meed, one holy and one corrupt. He holds that Lady Meed represents only the corrupt meed and so is intrinsically immoral. Her ‘gifts’ and ‘payments,’ he says, are not proportionate to desert, as she claims, but are instead bribes and payoffs. Rather than easing the functioning of society, they subvert it. On these grounds, Conscience refuses to marry Lady Meed. The king before whom Lady Meed and Conscience argue is initially torn about the nature of Lady Meed, as indeed readers of the poem have remained. In what appears to be an effort to clarify Conscience's argument, Langland adds almost a hundred lines to the debate in the C text.

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19

Calabrese, Michael. "Sheryl Overmyer, Two Guides for the Journey: Thomas Aquinas and William Langland on the Virtues." Christianity & Literature 67, no. 2 (February 18, 2018): 391–95. http://dx.doi.org/10.1177/0148333117727376.

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20

Weiskott, Eric. "Early English meter as a way of thinking." Studia Metrica et Poetica 4, no. 1 (August 7, 2017): 41–65. http://dx.doi.org/10.12697/smp.2017.4.1.02.

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The second half of the fourteenth century saw a large uptick in the production of literature in English. This essay frames metrical variety and literary experimentation in the late fourteenth century as an opportunity for intellectual history. Beginning from the assumption that verse form is never incidental to the thinking it performs, the essay seeks to test Simon Jarvis’s concept of “prosody as cognition”, formulated with reference to Pope and Wordsworth, against a different literary archive.The essay is organized into three case studies introducing three kinds of metrical practice: the half-line structure in Middle English alliterative meter, the interplay between Latin and English in Piers Plowman, and final -e in Chaucer’s pentameter. The protagonists of the three case studies are the three biggest names in Middle English literature: the Gawain poet, William Langland, and Geoffrey Chaucer.

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21

Economou, George D. "Piers Plowman: An Introduction to the B-Text by James Simpson, and: Piers Plowman by William Langland." Studies in the Age of Chaucer 16, no. 1 (1994): 266–71. http://dx.doi.org/10.1353/sac.1994.0045.

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22

Hanna III, Ralph. "F. R. H. Du Boulay, The England of Piers Plowman: William Langland and His Vision of the Fourteenth Century." Yearbook of Langland Studies 06 (January 1992): 145–46. http://dx.doi.org/10.1484/j.yls.2.302883.

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23

Arn, Mary-Jo. "The England of Piers Plowman: William Langland and His Vision of the Fourteenth Century by F. R. H. Du Boulay." Studies in the Age of Chaucer 15, no. 1 (1993): 185–88. http://dx.doi.org/10.1353/sac.1993.0016.

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24

Doherty, Hope. "Revelation and the Apocalypse in Late Medieval Literature: The Writings of Julian of Norwich and William Langland by Justin M. Byron-Davies." Digital Philology: A Journal of Medieval Cultures 9, no. 2 (2020): 235–38. http://dx.doi.org/10.1353/dph.2020.0014.

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25

Galloway, Andrew. "William Langland, Piers Plowman: A Parallel-Text Edition of the A, B, C, and Z Versions,ii:Introduction, Textual Notes, Commentary, Bibliography and Indexical Glossary (ed. by A.V.C. Schmidt)." Yearbook of Langland Studies 24 (January 2010): 223–32. http://dx.doi.org/10.1484/j.yls.1.102119.

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26

Cole, Andrew. "William Langland's Lollardy." Yearbook of Langland Studies 17 (January 2003): 25–54. http://dx.doi.org/10.1484/j.yls.2.302626.

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27

Lawler, Traugott. "Elizabeth Robertson and Stephen H.A. Shepherd, eds. William Langland: Piers Plowman. A Norton Critical Edition: The Donaldson Translation, Middle English Text, Sources and Backgrounds, Criticism. New York: Norton, 2006. Pp. xxviii, 644." Yearbook of Langland Studies 22 (January 2008): 249–53. http://dx.doi.org/10.1484/j.yls.1.100330.

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28

Weiskott, Eric. "William Langland’s First First Word." Notes and Queries 66, no. 4 (September 3, 2019): 509–10. http://dx.doi.org/10.1093/notesj/gjz115.

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29

Aers, David. "What Is Charity? William Langland’s Answers with Some Diachronic Questions." Religions 10, no. 8 (July 31, 2019): 458. http://dx.doi.org/10.3390/rel10080458.

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Charity turns out to be the virtue which is both the root and the fruit of salvation in Langland’s Piers Plowman, a late fourteenth-century poem, the greatest theological poem in English. It takes time, suffering and error upon error for Wille, the central protagonist in Piers Plowman, to grasp Charity. Wille is both a figure of the poet and a power of the soul, voluntas, the subject of charity. Langland’s poem offers a profound and beautiful exploration of Charity and the impediments to Charity, one in which individual and collective life is inextricably bound together. This exploration is characteristic of late medieval Christianity. As such it is also an illuminating work in helping one identify and understand what happened to this virtue in the Reformation. Only through diachronic studies which engage seriously with medieval writing and culture can we hope to develop an adequate grasp of the outcomes of the Reformation in theology, ethics and politics, and, I should add, the remakings of what we understand by “person” in these outcomes. Although this essay concentrates on one long and extremely complex medieval work, it actually belongs to a diachronic inquiry. This will only be explicit in some observations on Calvin when I consider Langland’s treatment of Christ’s crucifixion and in some concluding suggestions about the history of this virtue.

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30

Firth Green, Richard. "Friar William Appleton and the Date of Langland's B Text." Yearbook of Langland Studies 11 (January 1997): 87–96. http://dx.doi.org/10.1484/j.yls.2.302784.

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31

Shuffelton, George. "William Langland, The Piers Plowman Electronic Archive, 6: San Marino, Huntington Library Hm 128 (Hm. Hm2)., ed., Michael Calabrese, Hoyt N. Duggan, and Thorlac Turville-Petre. (SEENET, A.9.) Woodbridge, Eng., and Rochester, N.Y.: Boydell and Brewer, for the Medieval Academy of America and SEENET, 2008. CD-ROM." Speculum 85, no. 4 (October 2010): 984–86. http://dx.doi.org/10.1017/s0038713410003441.

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32

Pearsall, Derek. "William Langland, Piers Plowman: A Parallel-Text Edition of the A, B, C and Z Versions, 2: Introduction, Textual Notes, Commentary, Bibliography and Indexical Glossary., ed., A. V. C. Schmidt. Kalamazoo, Mich.: Medieval Institute Publications, Western Michigan University, 2008. Pp. xiii, 948; black-and-white frontispiece and black-and-white figures." Speculum 85, no. 3 (July 2010): 701–3. http://dx.doi.org/10.1017/s0038713410001752.

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33

Sergeeva, Valentina. "The Space of the Medieval Allegory: William Langland’s Vision of Piers Plowman." Dostoevsky and World Culture. Philological journal. 3, no. 1 (February 2020): 146–75. http://dx.doi.org/10.22455/2619-0311-2020-1-146-175.

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34

Vaughan, Míċeál F. "William Langland’s Piers Plowman: The C Version: A Verse Translation by George Economou." Studies in the Age of Chaucer 20, no. 1 (1998): 243–46. http://dx.doi.org/10.1353/sac.1998.0012.

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35

Wittig, Joseph S. "Kathleen M. Hewett-Smith, ed., William Langland's Piers Plowman: A Book of Essays." Yearbook of Langland Studies 17 (January 2003): 214–21. http://dx.doi.org/10.1484/j.yls.2.302636.

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36

Barnes, Dick. "George Economou, trans., William Langland's Piers Plowman: The C Version: A Verse Translation." Yearbook of Langland Studies 12 (January 1998): 194–99. http://dx.doi.org/10.1484/j.yls.2.302771.

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37

Tavormina, M. Teresa. "William Langland, Piers Plowman., ed., Derek Pearsall. A New Annotated Edition of the C-text. (Exeter Medieval Texts and Studies.) Exeter: University of Exeter Press, 2008. Pp. xii, 426. $95 (cloth); $20 (paper). Previous edition published in 1978 by Edward Arnold and reviewed in Speculum 56 (1981), 161–65, by Stephen A. Barney. Distributed by the University of Chicago Press, 1427 E. 60th St., Chicago, IL 60637." Speculum 85, no. 2 (April 2010): 419–21. http://dx.doi.org/10.1017/s0038713410000436.

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38

Aers (book author), David, and Angela Ranson (review author). "Beyond Reformation? An Essay on William Langland’s Piers Plowman and the End of Constantinian Christianity." Renaissance and Reformation 40, no. 2 (October 5, 2017): 161–63. http://dx.doi.org/10.33137/rr.v40i2.28506.

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39

Walter, Katie L. "Book Review: Beyond Reformation? An Essay on William Langland’s Piers Plowman and the End of Constantinian Christianity." Irish Theological Quarterly 82, no. 3 (July 4, 2017): 249–51. http://dx.doi.org/10.1177/0021140017711071c.

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40

Warren, Nancy Bradley. "Beyond Reformation? An Essay on William Langland’s “Piers Plowman” and the End of Constantinian Christianity by David Aers." Studies in the Age of Chaucer 38, no. 1 (2016): 309–12. http://dx.doi.org/10.1353/sac.2016.0014.

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41

Calabrese, Michael. "Beyond Reformation? An Essay on William Langland’s Piers Plowman and the End of Constantinian Christianity by David Aers." Comitatus: A Journal of Medieval and Renaissance Studies 47, no. 1 (2016): 240–42. http://dx.doi.org/10.1353/cjm.2016.0012.

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42

Turville-Petre, Thorlac. "Beyond Reformation? An Essay on William Langland’s Piers Plowman and the End of Constantinian Christianity by David Aers." Catholic Historical Review 103, no. 1 (2017): 127–28. http://dx.doi.org/10.1353/cat.2017.0025.

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43

Wood, Sarah. "Beyond Reformation? An Essay on William Langland’s Piers Plowman and the End of Constantinian Christianity, by David Aers." English Historical Review 132, no. 555 (February 4, 2017): 353–55. http://dx.doi.org/10.1093/ehr/cew425.

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44

Gruenler, Curtis. "Beyond Reformation? An Essay on William Langland’s ‘Piers Plowman’ and the End of Constantinian Christianity (by David Aers)." Yearbook of Langland Studies 31 (January 2017): 310–13. http://dx.doi.org/10.1484/j.yls.5.114183.

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45

Cervone, Cristina Maria. "Beyond Reformation? An Essay on William Langland’s Piers Plowman and the End of Constantinian Christianity. David Aers. Notre Dame, IN: University of Notre Dame Press, 2015. Pp. ix+256." Modern Philology 115, no. 2 (November 2017): E146—E148. http://dx.doi.org/10.1086/693158.

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46

Perry, R. D. "Beyond Reformation? An essay on William Langland's Piers Plowman and the end of Constantinian Christianity. By David Aers . Pp. xix + 257. Notre Dame, In: University of Notre Dame, 2015. $35 (paper). 978 0 268 02046 0." Journal of Ecclesiastical History 68, no. 3 (June 1, 2017): 614–16. http://dx.doi.org/10.1017/s002204691700001x.

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47

Warner, Lawrence. "David Aers, Beyond Reformation? An Essay on William Langland’s “Piers Plowman” and the End of Constantinian Christianity. Notre Dame, IN: University of Notre Dame Press, 2015. Paper. Pp. xx, 256. $35. ISBN: 978-0-268-02046-0." Speculum 92, no. 4 (October 2017): 1144–45. http://dx.doi.org/10.1086/693659.

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48

"William Langland revisited." Choice Reviews Online 35, no. 06 (February 1, 1998): 35–3185. http://dx.doi.org/10.5860/choice.35-3185.

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49

"Du Boulay, F. R. H. The England of Piers Plowman: William Langland and His Vision of the Fourteenth Century." Notes and Queries, March 1993. http://dx.doi.org/10.1093/nq/40.1.81.

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50

Weiskott, Eric. "Piers Plowman: The A Version. William Langland. Translated by Michael Calabrese. Washington, DC: Catholic University of America Press, 2020. Pp. xlvii+160." Modern Philology, August 10, 2021, E000. http://dx.doi.org/10.1086/716599.

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Journal articles on the topic 'William Langland'

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