This list might be multiplied indefinitely. Enough has been given to show that the ballad was the principal medium by which the people were moved and taught. One would not underrate the power of the sermon. At no time, not even in the seventeenth century, was the sermon more powerful than under Elizabeth; but the sermon chiefly treated of doctrine and the ballads taught morals and the conduct of life. Nay, in these cases, which were many, when a ballad secular, amatory, scandalous, or immoral, had become popular, the clergy took it in hand and moralised it: _i.e._ presented a religious parody of it, which they persuaded the people to sing instead of the first version. For example, here is part of a “moralised” ballad:—
“To pass the place where pleasure is It ought to please one fantasie, If that the pleasure be amis, And to God’s Work plaine contrarie, Or else we sinne, we sinne, And hell we winne, Great panic therein All remedie gone. Except in Christ alone, alone.”
We must not forget to take account in this brief review of the topical writings of the day of the difference of dialect. It is not too much to say that a Norfolk countryman would not understand a Kentish lad; and that a Yorkshire man would talk a strange tongue to a man of the Midlands. Caxton says, writing a little earlier:—
“Englishe that is spoken in one shire varyeth from another; insomuch, that in my dayes happened, that certain merchaunts were in a ship in Tamyse, for to have sailed over the see into Zelande, and for lacke of wynde they taryed att Forland, and went to land for to refresh them; and one of them, named Sheffelde, a mercer, came into a hows, and axed for mete, and specially he axed for egges; the good wyfe answerde that she could speke no French. And the merchaunt was angry, for he also could speake no French; but wolde have egges, and she understode hym not. And thenne at last another sayd, that he would have ceyren; thenne the good wyfe said, that she understode him.”
In the year 1592 was published a book in prose and verse by Richard Johnson, entitled _The Nine Worthies of London_, inscribed to Sir William Webbe, Lord Mayor of London. Its wide popularity proves that it presents some, at least, of the ideas current among the people. To begin with, the “Nine Worthies” are not by any means, with one exception, those ancient citizens whom we should now consider of the greatest renown. We do not find here the names of Thomas à Becket, Whittington, Philpot, or Gresham. The things worthy to be remembered are neither enterprise in trade, nor vigilance in guarding the liberties of the City, nor the acquisition of wealth, nor charities and endowments. The only thing worthy to be remembered, even among citizens of London, is prowess of arms. The “Nine Worthies” come out, one after the other, and relate their own achievements. It is certain that Richard Johnson did not himself select these men for honourable mention, because they are clearly referred to in a passage of the _Paradise of daintie Devices_:—