the logic which fears not death."

"Linquo coax ranis, cras corvis, vanaque vanis, Ad logicen pergo
qua mortis non timet ergo." 24

In the long, quaint poem, "Vision of William concerning Piers
Ploughman," written probably by Robert Langland about the year
1362, there are many things illustrative of our subject. "I,
Trojanus, a true knight, after death was condemned to hell for
dying unbaptized. But, on account of my mercy and truth in
administering the laws, the pope wished me to be saved; and God
mercifully heard him and saved me without the help of masses."25
"Ever since the fall of Adam, Age has shaken the Tree of Human
Life, and the devil has gathered the fruit into hell."26 The
author gives a most spirited account of Christ's descent into the
under world after his death, his battle with the devils there, his
triumph over them, his rescue of Adam, and other particulars.27 In
this poem, as in nearly all the extant productions of that period,
there are copious evidences of the extent and power of the popular
faith in the devil and in purgatory, and in their close connection
with the present life, a faith nourishingly embodied in thousands
of singular tales. Thomas Wright has collected many of these in
his antiquarian works. He relates an amusing incident that once
befell a minstrel who had been borne into hell by a devil. The
devils went forth in a troop to ensnare souls on earth. Lucifer
left the minstrel in charge of the infernal regions, promising, if
he let no souls escape, to treat him on the return with a fat monk
roasted, or a usurer dressed with hot sauce. But while the fiends
were away St. Peter came, in disguise, and allured the minstrel to
play at dice, and to stake the souls which were in torture under
his care. Peter won, and carried them off in triumph. The devils,
coming back and finding the fires all out and hell empty, kicked
the hapless minstrel out, and Lucifer swore a big oath that no
minstrel should ever darken the door of hell again!

The mediaval belief in a future life was practically concentrated,
for the most part, around the ideas of Satan, purgatory, the last
judgment, hell. The faith in Christ, God,

23 Allies, Antiquities of Worcestershire, 2d ed. p. 256.

24 Michelet, Hist. de France, livre iv. chap. ix.

25 Vision of Dowell, part iii.

26 Vision of Dobet, part ii.

27 Ibid., part iv.

heaven, was much rarer and less influential. Neander says, "The
inmost distinction of m