The city has no associations with Edward I.,[198] but his son, who had strong partisans among the convent folk, appointed a levy to meet him at Coventry on February 28, 1322, before he went to fight with and defeat Lancaster at Boroughbridge.[199] Edward III. tarried in Coventry in 1327, the year Cheylesmore passed into Isabella's hands. This queen is one of many women who bulk large in Coventry history. Her ears were always open to the complaints of the hard usage her tenants received from the prior, and messengers doubtless often travelled between Coventry and Castle Rising, in Norfolk, to bear news to the queen of her enemy's undoing. She also took the Grey Friars, who had become famous for their sanctity, under her protection, and a letter[200] from her, written at their request, begging that there might be no interference with their privileges of burial, is still extant. At that time many bodies of great folk, who "as Franciscans thought to pass disguised," were buried clothed in the habit of the order in the Grey Friars' chapel, bringing no small profit to that famous house. No doubt the Queen's protection of their rivals was another drop in the monks' cup of bitterness. After Cheylesmore and the Earl's-half became a royal manor, kings and princes very frequently visited the city; for as Coventry had by this time become an important place--already accounted the fifth city in the kingdom--its wealth was an attraction to needy kings, who desired to be on good terms with burghers who were becoming a power in the land. It was this wealth which enabled the citizens to establish their position in the reign of Edward III. and his grandson by the purchase of fuller and yet fuller charters of liberty; but this wealth did not relieve the city from the agrarian and industrial unrest which makes memorable the reign of Richard II. At the time of the Peasant Revolt in 1381 John Ball was taken in hiding in an old house, says Froissart, in Coventry, where he had possibly a home or relatives.[201] The commonalty of the city had, maybe, given ear to his doctrines of equality and communism in former days, for there was at that time great suffering and discontent among the poorer folk. The artizans were oppressed not by their lord--as the men of S. Alban's or Bury S. Edmund's--but by their own fellow-townsfolk, the rich merchants, who held high office in the corporation. Year after year there comes the same complaint. This or that mayor enclosed the common pasture lands,[202] so that the people had not sufficient grass for their cattle, or refused to punish his brethren and allies the victuallers, who broke the assize of bread, so that the people were cheated of the barest necessaries of life. The enraged artizans, who, in 1387, "cast loaves at the mayor's head because the bakers kept not the assize, neither did the mayor punish them according to his office," would no doubt listen gladly to the discourses of this old-time socialist. "Good people," he