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.
4 Sir W. Temple.
It seems therefore that minstrels constituted a privileged race among the Saxons. Yet poetry was not meanwhile confined to their vocal performances. Alfred himself was the author of several written pieces of considerable merit. Among other ballads, one descriptive of the battle of Brunnenburgh, is still extant. This battle—fought between Athelstane and a confederacy of Danes and rebel Britons—was well drawn in the original, and has been translated by a school boy at Eton with unrivalled beauty and truth.5
5 Frere.
Song was used likewise on the field of battle. Many instances of this are on record, but I shall select no more than one for the sake of proof.