be with him, and easily got the better of them; and having enriched himself with their plunder and ransom, he was led from that time forth to hold ministers of the church and masses in greater veneration than ever, mindful of the common saying, that
"'God hears the man who often hears the mass.'"
In another place Bower writes to the same effect: "In this year [1266] the dispossessed barons of England and the royalists were engaged in fierce hostilities. Among the former, Roger Mortimer occupied the Welsh marches, and John Daynil the Isle of Ely. Robert Hood was now living in outlawry among the woodland copses and thickets."
Mair, a Scottish writer of the first quarter of the sixteenth century, the next historian who takes cognizance of our hero, and the only other that requires any attention, has a passage which may be considered in connection with the foregoing. In his "Historia Majoris Britanniae" he remarks, under the reign of Richard the First: "About this time [1189-99], as I conjecture, the notorious robbers, Robert Hood of England and Little John, lurked in the woods, spoiling the goods only of rich men. They slew nobody but those who attacked them, or offered resistance in defence of their property. Robert maintained by his plunder a hundred archers, so skilful in fight that four hundred brave men feared to attack them. He suffered no woman to be maltreated, and never robbed the poor, but assisted them abundantly with the wealth which he took from abbots."
It appears, then, that contemporaneous history is absolutely silent concerning Robin Hood; that, excepting the casual allusion in "Piers Ploughman," he is first mentioned by a rhyming chronicler who wrote one hundred years after the latest date at which he can possibly be supposed to have lived, and then by two prose chroniclers who wrote about one hundred and twenty-five years and two hundred years respectively after that date; and it is further manifest that all three of these chroniclers had no other authority for their statements than traditional tales similar to those which have come down to our day. When, therefore, Thierry, relying upon these chronicles and kindred popular legends, unhesitatingly adopts the conjecture of Mair, and describes Robin Hood as the hero of the Saxon serfs, the chief of a troop of Saxon banditti, that continued, even to the reign of Cœur de Lion, a determined resistance against the Norman invaders,[1]—and when another able and plausible writer accepts and maintains, with equal confidence, the hypothesis of Bower, and exhibits the renowned outlaw as an adherent of Simon de Montfort, who, after the fatal battle of Evesham, kept up a vigorous guerilla warfare against the officers of the tyrant Henry the Third, and of his successor,[2] we must regard these representations, which were conjectural three or four centuries ago, as conjectures still, and even as arbitrary conjectures, unless one or the other can be proved from the only authorities we have, the ballads, to have a peculiar intrinsic probability. That neither of them possesses this intrinsic probability may easily be shown; but first it will be advisable to notice another theory, which is more plausibly founded on internal evidence, and claims to be confirmed by documents of unimpeachable validity.
This theory has been propounded by the Rev. John Hunter, in one of his "Critical and Historical Tracts."[3] Mr. Hunter admits that Robin Hood "lives only as a hero of song"; that he is not found in authentic contemporary chroni-
- ↑ In his Histoire de la Conquête de l'Angleterre par les Normands, livr. xi. Thierry was anticipated in his theory by Barry, in a dissertation cited by Mr. Wright in his Essays: Thèse de Littérature sur les Vicissitudes et les Transformations du Cycle populaire de Robin Hood. Paris, 1832.
- ↑ London, and Westminster Review, vol. xxxiii. p. 424.
- ↑ No 4. The Ballad Hero, Robin Hood. June, 1852.
