A further differentiation amongst minstrels was of linguistic origin. This was especially apparent in England. The mime is essentially cosmopolitan. In whatever land he finds himself the few sentences of patter needful to introduce his tour or his nigremance are readily picked up. It is not so with any entertainer whose performances claim to rank, however humbly, as literature. And the Conquest in England brought into existence a class of minstrels who, though they were by no means mimes, were yet obliged to compete with mimes, making their appeal solely to the bourgeoisie and the peasants, because their speech was not that of the Anglo-Norman lords and ladies who formed the more profitable audiences of the castles. The native English gleemen were eclipsed at courts by the Taillefers and Raheres of the invading host. But they still held the road side by side with their rivals, shorn of their dignities, and winning a precarious livelihood from the shrunken purses of those of their own blood and tongue[295]. It was they who sang the unavailing heroisms of Hereward, and, if we may judge by the scanty fragments and records that have come down to us, they remained for long the natural focus and mouthpiece of popular discontent and anti-court sentiment. In the reign of Edward III a gleeman of this type, Laurence Minot, comes to the front, voicing the spirit of an England united in its nationalism by the war against France; the rest are, for the most part, nameless[296]. Naturally the English gleemen did not remain for ever a proscribed and isolated folk. One may suspect that at the outset many of them became bilingual. At any rate they learnt to mingle with their Anglo-Norman confrères: they borrowed the themes of continental minstrelsy; translating roman, fabliau and chanson into the metres and dialects of the vernacular; and had their share in that gradual fusion of the racial elements of the land, whose completion was the preparation for Chaucer.
Besides the Saxons, there were the Kelts. In the provinces of France that bordered on Armorica, in the English counties that marched with Wales, the Keltic harper is no unusual or negligible figure. Whether such minstrels ranked very high in the bardic hierarchy of their own peoples may be doubted; but amid alien folk they achieved popularity[297]. Both Giraldus Cambrensis and Thomas the author of Tristan speak of a certain famosus fabulator of this class, Bledhericus or Breri by name[298]. Through Breri and his like the Keltic traditions filtered into Romance literature, and an important body of scholars are prepared to find in lais sung to a Welsh or Breton harp the origines of Arthurian romance[299]. In England the Welsh, like the English-speaking minstrels, had a political, as well as a literary significance. They were the means by which the spirit of Welsh disaffection under English rule was kept alive, and at times fanned into a blaze. The fable of the massacre of the bards by Edward I is now discredited, but an ordinance of his against Keltic ‘bards and rhymers’ is upon record, and was subsequently repeated under Henry IV[300].
An important question now presents itself. How far, in this heterogeneous welter of mediaeval minstrelsy, is it possible to distinguish any elements which can properly be called dramatic? The minstrels were entertainers in many genres. Were they also actors? An answer may be sought first of all in their literary remains. The first condition of drama is dialogue, and dialogue is found both in lyric and in narrative minstrelsy. Naturally, it is scantiest in lyric. But there is a group of chansons common to northern France and to southern France or Provence, which at least tended to develop in this direction. There are the chansons à danser, which are frequently a semi-dialogue between a soloist and a chorus, the one singing the verses, the other breaking into a burden or refrain. There are the chansons à personnages or chansons de mal mariée, complaints of unhappy wives, which often take the form of a dialogue between the woman and her husband, her friend or, it may be, the poet, occasionally that of a discussion on courtly love in general. There are the aubes, of which the type is the morning dialogue between woman and lover adapted by Shakespeare with such splendid effect in the third act of Romeo and Juliet. And finally there are the pastourelles, which are generally dialogues between a knight and a shepherdess, in which the knight makes love and, successful or repulsed, rides away. All these chansons, like the chansons d’histoire or de toile, which did not develop into dialogues, are, in the form in which we have them, of minstrel origin. But behind them are probably folk-songs of similar character, and M. Gaston Paris is perhaps right in tracing them to the fêtes du mai, those agricultural festivals of immemorial antiquity in which women traditionally took so large a part. A further word will have to be said of their ultimate contribution to drama in a future chapter[301].
Other lyrical dialogues of very different type found their way into the literature of northern France from that of Provence. These were the elaborate disputes about abstract questions, generally of love, so dear to the artistic and scholastic mind of the trobaire. There was the tenson (Fr. tençon) in which two speakers freely discussed a given subject, each taking the point of view which seems good to him. And there was the joc-partitz or partimen (Fr. jeu-parti or parture), in which the challenger proposed a theme, indicated two opposed attitudes towards it, and gave his opponent his choice to maintain one or other[302]. Originally, no doubt the tensons and the jocs-partitz were, as they professed to be, improvised verbal tournaments: afterwards they became little more than academic exercises[303]. To the drama they have nothing to say.
The dialogue elements in lyric minstrelsy thus exhausted, we turn to the wider field of narrative. But over the greater space of this field we look in vain. If there is anything of dialogue in the chansons de gestes and the romans it is merely reported dialogue such as every form of narrative poetry contains, and is not to the purpose. It is not until we come to the humbler branches of narrative, the unimportant contes and dits, that we find ourselves in the presence of dialogue proper. Dits and fabliaux dialogués are not rare[304]. There is the already quoted Deus Bordeors Ribauz in which two jougleurs meet and vaunt in turn their rival proficiencies in the various branches of their common art[305]. There is Rutebeuf’s Charlot et le Barbier, a similar ‘flyting’ between two gentlemen of the road[306]. There is Courtois d’Arras, a version of the Prodigal Son story[307]. There is Le Roi d’Angleterre et le Jongleur d’Ely, a specimen of witty minstrel repartee, of which more will be said immediately. These dialogues naturally tend to become of the nature of disputes, and they merge into that special kind of dit, the débat or disputoison proper. The débat is a kind of poetical controversy put into the mouths of two types or two personified abstractions, each of which pleads the cause of its own superiority, while in the end the decision is not infrequently referred to an umpire in the fashion familiar in the eclogues of Theocritus[308]. The débats thus bear a strong resemblance to the lyric tençons and jeux-partis already mentioned. Like the chansons, they probably owe something to the folk festivals with their ‘flytings’ and seasonal songs. In any case they are common ground to minstrelsy and to the clerkly literature of the Middle Ages. Many of the most famous of them, such as the Débat de l’Hiver et de l’Été, the Débat du Vin et de l’Eau, the Débat du Corps et de l’Âme, exist in neo-Latin forms, the intermediaries being naturally enough those vagantes or wandering scholars, to whom so much of the interaction of learned and of popular literature must be due[309]. And in their turn many of the débats were translated sooner or later into English. English literature, indeed, had had from Anglo-Saxon days a natural affinity for the dialogue form[310], and presents side by side with the translated débats others—strifs or estrifs is the English term—of native origin[311]. The thirteenth-century Harrowing of Hell is an estrif on a subject familiar in the miracle plays: and for an early miracle play it has sometimes been mistaken[312]. Two or three other estrifs of English origin are remarkable, because the interlocutors are not exactly abstractions, but species of birds and animals[313].
Dialogue then, in one shape or another, was part of the minstrel’s regular stock-in-trade. But dialogue by itself is not drama. The notion of drama does not, perhaps, necessarily imply scenery on a regular stage, but it does imply impersonation and a distribution of rôles between at least two performers. Is there anything to be traced in minstrelsy that satisfies these conditions? So far as impersonation is concerned, there are several scattered notices which seem to show that it was not altogether unknown. In the twelfth century for instance, Ælred, abbot of Rievaulx, commenting on certain unpleasing innovations in the church services of the day, complains that the singers use gestures just like those of histriones, fit rather for a theatrum than for a house of prayer[314]. The word theatrum is, however, a little suspicious, for an actual theatre in the twelfth century is hardly thinkable, and with a learned ecclesiastic one can never be sure that he is not drawing his illustrations rather from his knowledge of classical literature than from the real life around him. It is more conclusive, perhaps, when fabliaux or contes speak of minstrels as ‘doing’ l’ivre, or le cat, or le sot[315]; or when it appears from contemporary accounts that at a performance in Savoy the manners of England and Brittany were mimicked[316]. In Provence contrafazedor seems to have been a regular name for a minstrel[317]; and the facts that the minstrels wore masks ‘with intent to deceive’[318], and were forbidden to wear ecclesiastical dresses[319], also point to something in the way of rudimentary impersonation.
As for the distribution of rôles, all that can be said, so far as the débats and dits dialogués go, is, that while some of them may conceivably have been represented by more than one performer, none of them need necessarily have been so, and some of them certainly were not. There is generally a narrative introduction and often a sprinkling of narrative interspersed amongst the dialogue. These parts may have been pronounced by an auctor or by one of the interlocutors acting as auctor, and some such device must have been occasionally necessitated in the religious drama. But there is really no difficulty in supposing the whole of these pieces to have been recited by a single minstrel with appropriate changes of gesture and intonation, and in The Harrowing of Hell, which begins ‘A strif will I tellen of,’ this was clearly the case. The evidences of impersonation given above are of course quite consistent with such an arrangement; or, for the matter of that, with sheer monologue. The minstrel who recited Rutebeuf’s Dit de l’Erberie may readily be supposed to have got himself up in the character of a quack[320].
But the possibilities of secular mediaeval drama are not quite exhausted by the débats and dits dialogués. For after all, the written literature which the minstrels have left us belongs almost entirely to those higher strata of their complex fraternity which derived from the thoroughly undramatic Teutonic scôp. But if mediaeval farce there were, it would not be here that we should look for it. It would belong to the inheritance, not of the scôp, but of the mimus. The Roman mimus was essentially a player of farces; that and little else. It is of course open to any one to suppose that the mimus went down in the seventh century playing farces, and that his like appeared in the fifteenth century playing farces, and that not a farce was played between. But is it not more probable on the whole that, while occupying himself largely with other matters, he preserved at least the rudiments of the art of acting, and that when the appointed time came, the despised and forgotten farce, under the stimulus of new conditions, blossomed forth once more as a vital and effective form of literature? In the absence of data we are reduced to conjecture. But the mere absence of data itself does not render the conjecture untenable. For if such rudimentary, or, if you please, degenerate farces as I have in mind, ever existed in the Middle Ages, the chances were all against their literary survival. They were assuredly very brief, very crude, often improvised, and rarely, if ever, written down. They belonged to an order of minstrels far below that which made literature[321]. And one little bit of evidence which has not yet been brought forward seems to point to the existence of something in the way of a secular as well as a religious mediaeval drama. In the well-known Wyclifite sermon against miracle plays, an imaginary opponent of the preacher’s argument is made to say that after all it is ‘lesse yvels that thei have thyre recreaceon by pleyinge of myraclis than bi pleyinge of other japis’; and again that ‘to pley in rebaudye’ is worse than ‘to pley in myriclis[322].’ Now, there is of course no necessary dramatic connotation either in the word ‘pley’ or in the word ‘japis,’ which, like ‘bourde’ or ‘gab’ is frequently used of any kind of rowdy merriment, or of the lower types of minstrelsy in general[323]. But on the other hand the whole tone of the passage seems to draw a very close parallel between the ‘japis’ and the undeniably dramatic ‘myriclis,’ and to imply something in the former a little beyond the mere recitation, even with the help of impersonation, of a solitary mime.
Such rude farces or ‘japis’ as we are considering, if they formed part of the travelling equipment of the humbler mimes, could only get into literature by an accident; in the event, that is to say, of some minstrel of a higher class taking it into his head to experiment in the form or to adapt it to the purposes of his own art. And this is precisely what appears to have happened. A very natural use of the farce would be in the parade or preliminary patter, merely about himself and his proficiency, which at all times has served the itinerant entertainer as a means whereby to attract his audiences. And just as the very similar boniment or patter of the mountebank charlatan at a fair became the model for Rutebeuf’s Dit de l’Erberie, so the parade may be traced as the underlying motive of other dits or fabliaux. The Deus Bordeors Ribauz is itself little other than a glorified parade, and another, very slightly disguised, may be found in the discomfiture of the king by the characteristic repartees of the wandering minstrel in Le Roi d’Angleterre et le Jougleur d’Ely[324]. The parade, also, seems to be the origin of a certain familiar type of dramatic prologue in which the author or the presenters of a play appear in their own persons. The earliest example of this is perhaps that enigmatic Terentius et Delusor piece which some have thought to point to a representation of Terence somewhere in the dark ages between the seventh and the eleventh century[325]. And there is a later one in the Jeu du Pèlerin which was written about 1288 to precede Adan de la Hale’s Jeu de Robin et Marion.
The renascence of farce in the fifteenth century will call for consideration in a later chapter. It is possible that, as is here suggested, that renascence was but the coming to light again of an earth-bourne of dramatic tradition that had worked its way beneath the ground ever since the theatres of the Empire fell. In any case, rare documents of earlier date survive to show that it was at least no absolutely sudden and unprecedented thing. The jeux of Adan de la Hale, indeed, are somewhat irrelevant here. They were not farces, and will fall to be dealt with in the discussion of the popular fêtes from which they derive their origin[326]. But the French farce of Le Garçon et l’Aveugle, ascribed to the second half of the thirteenth century, is over a hundred years older than any of its extant successors[327]. And even more interesting to us, because it is of English provenance and in the English tongue, is a fragment found in an early fourteenth-century manuscript of a dramatic version of the popular mediaeval tale of Dame Siriz[328]. This bears the heading Hic incipit interludium de Clerico et Puella. But the significance of this fateful word interludium must be left for study at a later period, when the history of the secular drama is resumed from the point at which it must now be dropped.