1 Sir J. Mackintosh's History of England, vol. I.
It is thus that we see among the simple progenitors of a now polished race, a simplicity of literature in extreme accordance with their rude and unsophisticated manners. Yet when I speak of a rude literature, I am not to be understood as implying want of merit. On the contrary, the unpruned freedom of thought and unextinguished fire of feeling, so essential to true poetry, are chiefly to be found among a people martial and but little cultivated. Nor is this all; we often discover a beautiful tenderness, breathing of the primeval simplicity in which it has been nurtured. The dangers and hardships of severe employment, were sometimes forgotten in intervals of rest, and at such times, love ditties were made and sung. All natural beauties—the mountain—the waters of the valley—the dingle—the mossy wood, peopled by its vagabond essences and strange spirits—were inexhaustible food for poetry. This love of gentleness was the stronger for its contrast with the tone of feeling which preceded it. There are many instances of "the soft" to be found amongst the mutilated scraps and scattered records remaining to us from the numerous races usually called Barbarians. Montaigne somewhere quotes an original Caribbean song, which he pronounces worthy of Anacreon:
"Oh, snake stay; stay, O snake, that my sister may draw from the pattern of thy painted skin, the fashion and work of a rich riband which I mean to present to my mistress: so may thy beauty and thy disposition be preferred to those of all other serpents. Oh, snake stay!"
If this had been the song of a Peruvian or a Chilian, it would have been less singular. As it is, it was probably sung by a savage Carib in a moment of that rest, of which I have spoken as the season for "love ditties."
The curious student who searches into the authorities of our historians, will find that they are chiefly made up of legends imbodied in the songs of coeval bards and minstrels. This was the source of historical knowledge to the Danish writers, more than to those of any other country; indeed the scald was as well a chronicler as a singer. Nor is this historical foundation to be despised. Those who sung were most frequently eye witnesses of the occurrences celebrated in their songs. Men in those early ages had not so thoroughly learned the art of misrepresentation. Manly openness was a virtue: cunning was scarcely known in action or narration: or, if known, despised. Consequently we find that in many or all cases where other proofs are to be had, the legends of the bards are substantiated.—The chief source of our information with regard to the Saxon rule in the island of Great Britain, is the Saxon Chronicle—a kind of journal or annual, kept by the monks of early ages. This extends considerably beyond the era of the conquest, and is often spun into verse. Indeed the first instance of the use of rhyme in the Saxon tongue, is to be found in this chronicle—I will not however anticipate my subject by quoting the lines in this place.
The materials with which English antiquaries build up their historical creeds, are so slender, that the very existence of the minstrel, as distinct from the poet, prior to William's coming, has been matter of controversy.—After close examination, I am inclined to side with those who maintain that minstrelsey—like the feudal system—was no more than improved by the Normans; that it had accompanied the Saxons from Germany.
We are told that, Colgrin, a Saxon prince, gained access to his brother Baldulph, while the latter defended York against Arthur and his Britons, by disguising himself as a harper.2 Likewise that the great Alfred stole forth in the same disguise from the Isle of Athelney—whither Guthrun the Dane had driven him—and that in such plight he entered the enemy's quarters unhindered. Another story of the same nature is told us of Anlaff, a Danish chief, who explored the camp of king Athelstane.3 The learned bishop of Dromore, after quoting these several stories at full length, remarks: "Now if the Saxons had not been accustomed to have minstrels of their own, Alfred's assuming so new and unusual a character would have excited suspicions among the Danes. On the other hand, if it had not been customary with the Saxons to shew favor and respect to the Danish scalds, Anlaff would not have ventured himself among them, especially on the eve of a battle. From the uniform procedure then of both these kings, we may fairly conclude that the same mode of entertainment prevailed among both people, and that the minstrel was a privileged character with each."
2 Geoffrey of Monmouth.
3 Vide Rapin.
This proves, to me, that a plant from the same root whence sprung the Danish scald, grew and flourished in England. This idea is farther strengthened by the fact that Saxons and Danes were of one and the same origin—both swarms from the same northern hive—and that the scald retained by the Danes4 was an important personage among the Teutonic tribes; and nothing can be more natural than for men to recur to the customs and usages of their parent-land.