THE TRADITION OF THE HARROWING OF HELL IN PIERS PLOWMAN by MICHAEL EARL RALSTON, B.A. A THESIS IN ENGLISH Submitted to the Graduate Faculty of Texas Tech University in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS Approved Accepted May, 1976 ACKNOWLEDGMENTS It is with the greatest respect and devotion that I dedicate this work to Dr. Beverly Gilbert. She introduced me to Piers Plowman and instilled in me the love for medieval literature that made this work possible. Through­ out the months of research and writing she was a constant source of inspiration, guidance, and confidence. She is a patient and dedicated scholar, a true friend, and the just recipient of much love. I also wish to thank my Mother for the strength she gave roe through her unfaltering belief in my project and my goal. She, too, helped make this work possible. 11 CONTENTS ACKNOWLEDGMENTS ii I. INTRODUCTION 1 II. THE GOSPEL QF NICODEMUS 18 III. CURSOR MUNDI 44 IV. THE THIRTEENTH-CENTURY HARROWING OF H£LL . 53 V. THE YORK AND TOWNELEY MYSTERY PLAYS .... 69 VI. THE LUDUS COVENTRIAE AND CHESTER MYSTERY PLAYS 96 VII. PIERS PLOWMAN 128 VIII. CONCLUSION 178 NOTES 19 3 BIBLIOGRAPHY 202 111 CHAPTER I INTRODUCTION Piers Plowman is a series of dream-visions joined together by the plight of a man going through life seeking Christian perfection and salvation. The poet creates a macrocosm in which man encounters and suffers good and evil in order to gain a "kynde knowing" of the faith he received at baptism. In this universe, the dreamer, who is, in a sense, Everyman, looks for order and a meaning for his life, though he is continually confronted by wordly evil and temptation. Piers Plowman traces the progress of the questor through numerous visions to show the contrast of good and evil and the attractions of God and the world, between which man must choose to attain peace and salvation. The composition of Piers Plowman spanned a period of approximately thirty years (1362-1399), in which time three distinct texts appeared. The C-text is the final version of the poem, and it will be used as the basis of this study. It is the longest, most developed version of the poem, although it is constructed in the same manner as the E-text, and is clearly a revision. Like the B-text, C is mad^. up of two main parts, the Visio and the Vita. The first por­ tion, the Visio, presents two visions: 1) the Field of Folk, Holy Church, and Lady Meed; and, 2) the Seven Deadly Sins, and the Plowman's Pardon. In the Visio, the poet presents the world to his dreamer as it really is, a uni­ verse filled with sin, corruption, and danger which will hinder his search for truth and perfection. This world shows the dreamer that man must be allied with good if salvation and perfection are to result. The second portion of the B- and C-texts, the Vita, is divided into three unequal parts which are apparently intended to represent three stages of life a man must experience in his quest for truth, salvation, and perfec­ tion. The nature of these stages has been the subject of a long and inconclusive discussion among scholars of the poem. It has been suggested that they represent the active, contemplative, and mixed lives. The three stages have also been considered as the virtues of patience, charity, and 2 unity with oneself, with one's fellow man and with Christ. In still yet another interpretation, Robert Frank believes that all three sections are not kinds of life or virtues, but simply degrees of one way of life, "the good life of obedience to the law of love, the life which will win salvation." They reveal how man can do well, how man can do better, and how man can do best of all in living "the good life more successfully and with greater hope of salva­ tion ." -^ Vita de Do-wel is the first stage in man's journey; it advocates an active life of patient poverty, keeping the commandments, and ruling oneself. The second part in man's quest is Vita de Do-bet; it is a higher manifestation of the conduct in Do-wel. This period of progression holds charity as its highest aim, specifically, the charity which Christ exemplifies in His life. The climax of Piers Plowman is reached in Do-bet, for it is in this stage that, through the Harrowing of Hell, the salvation of man is depicted. Vita de Do-best shows the establishment of a catholic church and a new life through the gifts of the Holy Spirit. This life can only be reached through unity with Christ by living a Christian existence within the church. The poem ends with a renewal of the conflict be­ tween good and evil as the church suffers the siege of Antichrist. The Harrowing of Hell in the C-text of Piers Plowman is the culmination and, in a sense, the end of the poem. The account of Christ's Descent and the Harrowing of Hell is presented in Passus XXI, the last passus of Vita de Do- bet. This life requires charity and humility if man is to fulfill his quest for salvation; the descent in Piers Plowman concentrates on the virtues of faith, hope, charity, and full trust in God. In this scene, man is joined with these virtues and granted salvation. The emotional intensity of the descent is conveyed through the poet's depiction of man's suffering on earth and in Hades, Christ's suffering in the Passion and Crucifixion, and the extreme joy which the poet feels when he realizes that Christian virtues are united, and mankind is saved through Christ's sacrifice. The event, which is the strongest display of goodness and love in Piers Plowman, is the most dynamic version of the Harrowing of Hell in Middle English literature, for in its vivid action and dignified tone is found a power able to counteract all the forces of evil appearing before or after the scene. The use of tradition found in the Harrowing of Hell in Piers Plowman has never been dealt with as in itself a mark of the poet's genius. Different traditional elements found within Passus XXI of the C-text have been studied in isola­ tion, but not collectively. This thesis is designed as a fuller study of the descensus tradition and its use in the Harrowing of Hell in Piers Plowman. A work such as this is necessary, for many scholars seem to share the opinion that the Harrowing of Hell is so familiar and so commonplace to students of Piers Plowman that, as John Lawlor feels, "There 4 is ... no need to dwell on the Harrowing of Hell itself." D. W. Robertson and Bernard Huppe regard the scene as merely a continuation of the Tree of Charity episode; a scene needing explanation only in its relation to the denouement of the poem, the Siege of Anti-Christ. However, some recognize the Harrowing of Hell as a brilliant scene and 7 the finest passus of the poem, which embodies and presents the essential idea of struggle between good and evil. 8 The value and power of the Harrowing of Hell is also recognized as an essential link between important scenes in Piers 9 Plowman, for the episode, as Morton Bloomfield says, is the culmination of many scenes and the true end of the poem. Still, however, scholars avoid dealing with the episode in relation to the Harrowing of Hell tradition; instead, scholarship has been somewhat restricted to the traditional imagery of isolated characters and ideas, and speculative interpretations of the same characters and ideas. In many cases also, the scholarly exercises exhibit nothing conclusive or distinctive, and often repeat the same notions. The notes of W. W. Skeat's 1886 edition of the poem remain unsurpassed in their useful suggestions of sources and analogues for the Harrowing of Hell, as for much else in Piers Plowman. The poet's rich use of tradition has been recognized, but it is not praised as a success; rather, the success of the passus is attributed to the dreamer's "newly-found 12 ability to perceive the world figurally." However, Miriam Halevy considers the use of traditional imagery successful, for she sees the traditional imagery in Piers Plowman as a reflection of that found in medieval drama, especially in the depiction of the demonic characters and 13 the image of Hell. David Fowler has discussed somewhat the relation between Piers Plowman and the cycle plays, and has touched on the similarity between the traditional imagery in the Harrowing of Hell in Piers Plowman and various mystery plays. The many characters found in the descensus in Piers Plowman intensify the action, emotion, and, in a sense, mystery in the passus. Some of the characters, like some incidents in the action, warrant no long explanations concerning their characters, for their purposes and places in the scene are easily discernable. Such a character is the traditional Christ-knight figure. However, the explana­ tions of this character make his appearance clearer in meaning and more fitting to the aim of the story. He represents the Incarnation of Christ as the distributor of Charity 15 who has come to save mankind. In combining allegory and tradition, the Christ-knight has been said to be the embodiment of all chivalric virtues and the incor­ poration of all characteristics of humble characters in the poem.