sons then collected at Chester beneath the safeguard of the privilege of St. Werburgh, that they marched forth, under the command of young Hugh Dutton, the steward of Lord De acy, to deliver the earl from his perilous situation. It was not necessary to come to blows, for the Welsh, when they beheld the approach of this troop, thought it was an army, and raised the siege; and the grateful Ranulph immediately granted, to the minstrels of the county of Chester, various privileges, which they were to enjoy under the protection of the Lacy family, who afterward transferred this patronage to the Duttons and their descendants.*

Nor do the chronicles alone bear witness to the number and popularity of the minstrels; from time to time they are mentioned in the acts of the Legislature. In 1315, during the reign of Edward II., the Royal Council, being desirous to suppress vagabondage, forbade all persons, "except minstrels," to stop at the houses of prelates, earls, and barons, to eat and drink; nor might there enter, on each day, into such houses, 66 more than three or four minstrels of honor," unless the proprietor himself invited a greater number. Into the abodes of persons of humbler rank even minstrels might not enter unless they were invited; and they must then content themselves "with eating and drinking, and with such courtesy" as it should please the master of the house to add thereto. In 1316,

* During the reign of Elizabeth, when fallen from their ancient splendor, but still of such importance that the law, which would no longer protect them, was obliged to pay attention to them, the minstrels were, by an act of Parliament, classed in the same category with beggars and vagabonds; but an exception was made in favor of those protected by the Dutton family, and they continued freely to exercise their profession and privileges, in honorable remembrance of the service by which they had gained them.

while Edward was celebrating the festival of Whitsuntide, at Westminster, with his peers, a woman, "dressed in the manner of minstrels," and mounted on a large horse, caparisoned" according to the custom of minstrels," entered the banqueting-hall, rode round the tables, laid a letter before the king, and, quickly turning her horse, went away with a salute to the company. The letter displeased the king, whom it blamed for having lavished liberalities on his favorites to the detriment of his faithful servants; and the porters were reprimanded for having allowed the woman to come in. Their excuse was, "that it was not the custom ever to refuse to minstrels admission into the royal houses." During the reign of Henry VI., we find that the minstrels, who undertook to impart mirth to festivals, were frequently better paid than the priests who came to solemnize them. To the festival of the Holy Cross, at Abingdon, came twelve priests and twelve minstrels; each of the former received "fourpence," and each of the latter "two shillings and fourpence." In 1441, eight priests, from Coventry, who had been invited to Maxtoke Priory to perform an annual service, received two shillings each; but the six minstrels who had been appointed to amuse the assembled monks in the refectory had four shillings a piece, and supped with the sub-prior in the "painted chamber," which was lighted up for the occasion with eight large flambeaux of wax, the expense of which is set down in due form in the accounts of the convent.

Thus, wherever festivities took place, wherever men gathered together for amusement, in convents and fairs, in the public highways and in the castles of the nobility, the minstrels were always present, mixing with all classes of society, and charming, with their songs and tales, the inhabitants of the country and the dwellers in towns,

the rich and the poor, the farmers, the monks, and the nobles of high degree. Their arrival was at once an event and a custom, their intervention a luxury and a necessity; at no time, and in no place, could they fail to collect around them an eager crowd; they were protected by the public favor, and Parliament often had them under consideration, sometimes to recognize their rights, but more frequently to repress the abuses occasioned by their wandering life and increasing numbers.

What, then, were the manners of the people who took such enthusiastic delight in these amusements? What leisure had they for the indulgence of their taste? What opportunities, what festive occasions collected these men so frequently together, and provided these popular bards with a multitude ever ready to listen and applaud? That, beneath the brilliant sky of the South, free from the necessity of striving against natural hardships, invited by the mildness of the climate and the genial warmth of the sun to live in the open air beneath the cooling shade of their olive-trees, devolving upon their slaves the performance of all laborious duties, and uncontrolled by any domestic habits, the Greeks should have thronged around their rhapsodists, and, at a later period, crowded their open theatres, to yield their imagination to the charm of the simple narratives or pathetic delineations of poetry; or that even in our own day, under the influence of their scorching atmosphere and idle life, the Arabs, gathering round an animated story-teller, should spend entire days in following the course of his adventures-all this we can understand and explain; there the sky is not inclement, and material life requires none of those efforts which pre vent men from giving themselves up to pleasures of this kind; nor are their institutions opposed to their indulgence

in such enjoyments, but all things combine, on the contrary, to render their attainment easy and natural, and to occasion numerous meetings, frequent festivities, and protracted periods of leisure. But But it was in a northern climate, beneath the sway of a cold and severe nature, in a society partially subject to the feudal system, and among a people living a difficult and laborious life, that the English minstrels found repeated opportunities for the exercise of their art, and were always sure that a crowd would collect to witness their performance.

The reason of this is, that the habits of England, being formed by the influence of the same causes that led to the establishment of her political institutions, early assumed that character of agitation and publicity which calls for the appearance of a popular poetry. In other countries, the general tendency was to the separation of the various social conditions, and even to the isolation of individuals. In England, every thing combined to bring them into contact and connection. The principle of common deliberation upon matters of common interest, which is the foundation of all liberty, prevailed in all the institutions of England, and presided over all the customs of the country. The freemen of the rural districts and the towns never ceased to meet together for the discussion and transaction of their common affairs. The county courts, the jury, corporate associations, and elections of all kinds, multiplied occasions of meeting, and diffused in every direction the habits of public life. That hierarchical organization of feudalism, which, on the Continent, extended from the poorest gentleman to the most powerful monarch, and was incessantly stimulating the vanity of every man to leave his own sphere and pass into the rank of suzerain, was never completely established in Great Britain. The nobility of

the second order, by separating themselves from the great barons, in order to take their place at the head of the commons, returned, so to speak, into the body of the nation, and adopted its manners as well as assumed its rights. It was on his own estate, among his tenants, farmers, and servants, that the gentleman established his importance; and he based it upon the cultivation of his lands and the discharge of those local magistracies which, by placing him in connection with the whole of the population, necessitated the concurrence of public opinion, and provided the adjacent district with a centre around which it might rally. Thus, while active rights brought equals into communication, rural life created a bond of union between the superior and his inferior; and agriculture, by the community of its interests and labors, bound the whole population together by ties, which, descending successively from class to class, were in some sort terminated and sealed in the earth, the immutable basis of their union.

Such a state of society leads to competence and confidence; and where competence reigns and confidence is felt, the necessity of common enjoyment soon arises. Men who are accustomed to meet together for business will meet together for pleasure also; and when the serious life of the land-owner is spent among his fields, he does not remain a stranger to the joys of the people who cultivate or surround them. Continual and general festivals gave animation to the country life of Old England. What was their primary origin? What traditions and customs served as their foundation? How did the progress of rustic prosperity lead gradually to this joyous movement of meetings, banquets, and games? It is of little use to know the cause; the fact itself is most worthy of our observation; and in the sixteenth century, when civil discord