(849-901)
n the Ashmolean Museum at Oxford may be seen an antique jewel, consisting of an enameled figure in red, blue, and green, enshrined in a golden frame, and bearing the legend "Alfred mec heht gewyrcean" (Alfred ordered me made). This was discovered in 1693 in Newton Park, near Athelney, and through it one is enabled to touch the far-away life of a thousand years ago. But greater and more imperishable than this archaic gem is the gift that the noble King left to the English nation--a gift that affects the entire race of English-speaking people. For it was Alfred who laid the foundations for a national literature.
Alfred, the younger son of Ethelwulf, king of the West Saxons, and Osberga, daughter of his cup-bearer, was born in the palace at Wantage in the year 849. He grew up at his father's court, a migratory one, that moved from Kent to Devonshire and from Wales to the Isle of Wight whenever events, raids, or the Witan (Parliament) demanded. At an early age Alfred was sent to pay homage to the Pope in Rome, taking such gifts as rich vessels of gold and silver, silks, and hangings, which show that Saxons lacked nothing in treasure. In 855 Ethelwulf visited Rome with his young son, bearing more costly presents, as well as munificent sums for the shrine of St. Peter's; and returning by way of France, they stopped at the court of Charles the Bold. Once again in his home, young Alfred applied himself to his education. He became a marvel of courage at the chase, proficient in the use of arms, excelled in athletic sports, was zealous in his religious duties, and athirst for knowledge. His accomplishments were many; and when the guests assembled in the great hall to make the walls ring with their laughter over cups of mead and ale, he could take his turn with the harpers and minstrels to improvise one of those sturdy bold ballads that stir the blood to-day with their stately rhythms and noble themes.
Ethelwulf died in 858, and eight years later only two sons, Ethelred and Alfred, were left to cope with the Danish invaders. They won victory after victory, upon which the old chroniclers love to dwell, pausing to describe wild frays among the chalk-hills and dense forests, which afforded convenient places to hide men and to bury spoils.
Ethelred died in 871, and the throne descended to Alfred. His kingdom was in a terrible condition, for Wessex, Kent, Mercia, Sussex, and Surrey lay at the mercy of the marauding enemy. "The land," says an old writer, "was as the Garden of Eden before them, and behind them a desolate wilderness." London was in ruins; the Danish standard, with its black Raven, fluttered everywhere; and the forests were filled with outposts and spies of the "pagan army." There was nothing for the King to do but gather his men and dash into the fray to "let the hard steel ring upon the high helmet." Time after time the Danes are overthrown, but, like the heads of the fabled Hydra, they grow and flourish after each attack. They have one advantage: they know how to command the sea, and numerous as the waves that their vessels ride so proudly and well, the invaders arrive and quickly land to plunder and slay.
Alfred, although but twenty-five, sees the need for a navy, and in 875 gathers a small fleet to meet the ships of the enemy, wins one prize, and puts the rest to flight. The chroniclers now relate that he fell into disaster and became a fugitive in Selwood Forest, while Guthrum and his host were left free to ravage. From this period date the legends of the King's visit in disguise to the hut of the neat-herd, and his burning the bread he was set to watch; his penetrating into the camp of the Danes and entertaining Guthrum by his minstrelsy while discovering his plans and force; the vision of St. Cuthbert; and the fable of his calling five hundred men by the winding of his horn.
Not long after he was enabled to emerge from the trials of exile in Athelney; and according to Asser, "In the seventh week after Easter, he rode to Egbert's Stone in the eastern part of Selwood or the Great Wood, called in the old British language Coit-mawr. Here he was met by all the neighboring folk of Somersetshire, Wiltshire, and Hampshire, who had not for fear of the Pagans fled beyond the sea; and when they saw the king alive after such great tribulation, they received him, as he deserved, with joy and acclamations and all encamped there for the night." Soon afterward he made a treaty with the Danes, and became king of the whole of England south of the Thames.
It was now Alfred's work to reorganize his kingdom, to strengthen the coast defenses, to rebuild London, to arrange for a standing army, and to make wise laws for the preservation of order and peace; and when all this was accomplished, he turned his attention to the establishment of monasteries and colleges. "In the mean-time," says old Asser, "the King, during the frequent wars and other trammels of this present life, the invasions of the Pagans, and his own daily infirmities of body, continued to carry on the government, and to exercise hunting in all its branches; to teach his workers in gold and artificers of all kinds, his falconers, hawkers, and dog-keepers, to build houses majestic and good, beyond all the precedents of his ancestors, by his new mechanical inventions, to recite the Saxon books, and more especially to learn by heart the Saxon poems, and to make others learn them also; for he alone never desisted from studying, most diligently, to the best of his ability; he attended the mass and other daily services of religion: he was frequent in psalm-singing and prayer, at the proper hours, both of the night and of the day. He also went to the churches, as we have already said, in the night-time, to pray, secretly and unknown to his courtiers; he bestowed alms and largesses both on his own people and on foreigners of all countries; he was affable and pleasant to all, and curious to investigate things unknown."
As regards Alfred's personal contribution to literature, it may be said that over and above all disputed matters and certain lost works, they represent a most valuable and voluminous assortment due directly to his own royal and scholarly pen. History, secular and churchly, laws and didactic literature, were his field; and though it would seem that his actual period of composition did not much exceed ten years, yet he accomplished a vast deal for any man, especially any busy sovereign and soldier.
An ancient writer, Ethelwerd, says that he translated many books from Latin into Saxon, and William of Malmesbury goes so far as to say that he translated into Anglo-Saxon almost all the literature of Rome. Undoubtedly the general condition of education was deplorable, and Alfred felt this deeply. "Formerly," he writes, "men came hither from foreign lands to seek instruction, and now when we desire it, we can only obtain it from abroad." Like Charlemagne he drew to his court famous scholars, and set many of them to work writing chronicles and translating important Latin books into Anglo-Saxon. Among these was the 'Pastoral Care of Pope Gregory,' to which he wrote the Preface; but with his own hand he translated the 'Consolations of Philosophy,' by Boethius, two manuscripts of which still exist. In this he frequently stops to introduce observations and comments of his own. Of greater value was his translation of the 'History of the World,' by Orosius, which he abridged, and to which he added new chapters giving the record of coasting voyages in the north of Europe. This is preserved in the Cotton MSS. in the British Museum. His fourth translation was the 'Ecclesiastical History of the English Nation,' by Bede. To this last may be added the 'Blossom Gatherings from St. Augustine,' and many minor compositions in prose and verse, translations from the Latin fables and poems, and his own note-book, in which he jots, with what may be termed a journalistic instinct, scenes that he had witnessed, such as Aldhelm standing on the bridge instructing the people on Sunday afternoons; bits of philosophy; and such reflections as the following, which remind one of Marcus Aurelius:--"Desirest thou power? But thou shalt never obtain it without sorrows--sorrows from strange folk, and yet keener sorrows from thine own kindred." and "Hardship and sorrow! Not a king but would wish to be without these if he could. But I know that he cannot." Alfred's value to literature is this: he placed by the side of Anglo-Saxon poetry,--consisting of two great poems, Caedmon's great song of the 'Creation' and Cynewulf's 'Nativity and Life of Christ,' and the unwritten ballads passed from lip to lip,--four immense translations from Latin into Anglo-Saxon prose, which raised English from a mere spoken dialect to a true language. From his reign date also the famous Anglo-Saxon Chronicle and the Anglo-Saxon Gospels; and a few scholars are tempted to class the magnificent 'Beowulf' among the works of this period. At any rate, the great literary movement that he inaugurated lasted until the Norman Conquest.
In 893 the Danes once more disturbed King Alfred, but he foiled them at all points, and they left in 897 to harry England no more for several generations. In 901 he died, having reigned for thirty years in the honor and affection of his subjects. Freeman in his 'Norman Conquest' says that "no other man on record has ever so thoroughly united all the virtues both of the ruler and of the private man." Bishop Asser, his contemporary, has left a half-mythical eulogy, and William of Malmesbury, Roger of Wendover, Matthew of Westminster, and John Brompton talk of him fully and freely. Sir John Spellman published a quaint biography in Oxford in 1678, followed by Powell's in 1634, and Bicknell's in 1777. The modern lives are by Giles, Pauli, and Hughes.
KING ALFRED ON KING-CRAFT
Comment in his Translation of Boethius's 'Consolations of Philosophy'
The mind then answered and thus said: O Reason, indeed thou knowest that covetousness and the greatness of this earthly power never well pleased me, nor did I altogether very much yearn after this earthly authority. But nevertheless I was desirous of materials for the work which I was commanded to perform; that was, that I might honorably and fitly guide and exercise the power which was committed to me. Moreover, thou knowest that no man can show any skill nor exercise or control any power, without tools and materials. There are of every craft the materials without which man cannot exercise the craft. These, then, are a king's materials and his tools to reign with: that he have his land well peopled; he must have prayer-men, and soldiers, and workmen. Thou knowest that without these tools no king can show his craft. This is also his materials which he must have besides the tools: provisions for the three classes. This is, then, their provision: land to inhabit, and gifts and weapons, and meat, and ale, and clothes, and whatsoever is necessary for the three classes. He cannot without these preserve the tools, nor without the tools accomplish any of those things which he is commanded to perform. Therefore, I was desirous of materials wherewith to exercise the power, that my talents and power should not be forgotten and concealed. For every craft and every power soon becomes old, and is passed over in silence, if it be without wisdom: for no man can accomplish any craft without wisdom. Because whatsoever is done through folly, no one can ever reckon for craft. This is now especially to be said: that I wished to live honorably whilst I lived, and after my life, to leave to the men who were after me, my memory in good works.
ALFRED'S PREFACE TO THE VERSION OF POPE GREGORY'S 'PASTORAL CARE'
King Alfred bids greet Bishop Waerferth with his words lovingly and with friendship; and I let it be known to thee that it has very often come into my mind, what wise men there formerly were throughout England, both of sacred and secular orders; and what happy times there were then throughout England; and how the kings who had power of the nation in those days obeyed God and his ministers; and they preserved peace, morality, and order at home, and at the same time enlarged their territory abroad; and how they prospered both with war and with wisdom; and also the sacred orders, how zealous they were, both in teaching and learning, and in all the services they owed to God; and how foreigners came to this land in search of wisdom and instruction, and how we should now have to get them from abroad if we would have them. So general was its decay in England that there were very few on this side of the Humber who could understand their rituals in English, or translate a letter from Latin into English; and I believe there were not many beyond the Humber. There were so few that I cannot remember a single one south of the Thames when I came to the throne. Thanks be to God Almighty that we have any teachers among us now. And therefore I command thee to do as I believe thou art willing, to disengage thyself from worldly matters as often as thou canst, that thou mayst apply the wisdom which God has given thee wherever thou canst. Consider what punishments would come upon us on account of this world if we neither loved it (wisdom) ourselves nor suffered other men to obtain it: we should love the name only of Christian, and very few of the virtues.
When I considered all this I remembered also how I saw, before it had been all ravaged and burnt, how the churches throughout the whole of England stood filled with treasures and books, and there was also a great multitude of God's servants; but they had very little knowledge of the books, for they could not understand anything of them, because they were not written in their own language. As if they had said, "Our forefathers, who formerly held these places, loved wisdom, and through it they obtained wealth and bequeathed it to us. In this we can still see their tracks, but we cannot follow them, and therefore we have lost both the wealth and the wisdom, because we would not incline our hearts after their example."
When I remembered all this, I wondered extremely that the good and wise men, who were formerly all over England, and had perfectly learnt all the books, did not wish to translate them into their own language. But again, I soon answered myself and said, "They did not think that men would ever be so careless, and that learning would so decay; therefore they abstained from translating, and they trusted that the wisdom in this land might increase with our knowledge of languages."
Then I remember how the law was first known in Hebrew, and again, when the Greeks had learnt it, they translated the whole of it into their own language, and all other books besides. And again, the Romans, when they had learnt it, they translated the whole of it through learned interpreters into their own language. And also all other Christian nations translated a part of them into their own language. Therefore it seems better to me, if ye think so, for us also to translate some books which are most needful for all men to know, into the language which we can all understand, and for you to do as we very easily can if we have tranquillity enough; that is, that all the youth now in England of free men, who are rich enough to be able to devote themselves to it, be set to learn as long as they are not fit for any other occupation, until that they are well able to read English writing: and let those be afterward taught more in the Latin language who are to continue learning and be promoted to a higher rank. When I remember how the knowledge of Latin had formerly decayed throughout England, and yet many could read English writing, I began among other various and manifold troubles of this kingdom, to translate into English the book which is called in Latin 'Pastoralis,' and in English 'Shepherd's Book,' sometimes word by word and sometimes according to the sense, as I had learnt it from Plegmund, my archbishop, and Asser, my bishop, and Grimbold, my mass-priest, and John, my mass-priest. And when I had learnt it as I could best understand it, and as I could most clearly interpret it, I translated it into English; and I will send a copy to every bishopric in my kingdom; and on each there is a clasp worth fifty mancus. And I command, in God's name, that no man take the clasp from the book or the book from the minister: it is uncertain how long there may be such learned bishops as now, thanks be to God, there are nearly everywhere; therefore, I wish them always to remain in their place, unless the bishop wish to take them with him, or they be lent out anywhere, or any one make a copy from them.
BLOSSOM GATHERINGS FROM ST. AUGUSTINE
In every tree I saw something there which I needed at home, therefore I advise every one who is able and has many wains, that he trade to the same wood where I cut the stud shafts, and there fetch more for himself and load his wain with fair rods, that he may wind many a neat wall and set many a comely house and build many a fair town of them; and thereby may dwell merrily and softly, so as I now yet have not done. But He who taught me, to whom the wood was agreeable, He may make me to dwell more softly in this temporary cottage, the while that I am in this world, and also in the everlasting home which He has promised us through St. Augustine, and St. Gregory, and St. Jerome, and through other holy fathers; as I believe also that for the merits of all these He will make the way more convenient than it was before, and especially the carrying and the building: but every man wishes after he has built a cottage on his lord's lease by his help, that he may sometimes rest him therein and hunt, and fowl, and fish, and use it every way under the lease both on water and on land, until the time that he earn book-land and everlasting heritage through his lord's mercy. So do enlighten the eyes of my mind so that I may search out the right way to the everlasting home and the everlasting glory, and the everlasting rest which is promised us through those holy fathers. May it be so! ...
It is no wonder though men swink in timber working, and in the wealthy Giver who wields both these temporary cottages and eternal homes. May He who shaped both and wields both, grant me that I may be meet for each, both here to be profitable and thither to come.
From 'Boethius'
Oh! It is a fault of weight,
Let him think it out who will,
And a danger passing great
Which can thus allure to ill
Careworn men from the rightway,
Swiftly ever led astray.
Will ye seek within the wood
Red gold on the green trees tall?
None, I wot, is wise that could,
For it grows not there at all:
Neither in wine-gardens green
Seek they gems of glittering sheen.
Would ye on some hill-top set,
When ye list to catch a trout,
Or a carp, your fishing-net?
Men, methinks, have long found out
That it would be foolish fare,
For they know they are not there.
In the salt sea can ye find,
When ye list to start an hunt,
With your hounds, the hart or hind?
It will sooner be your wont
In the woods to look, I wot,
Than in seas where they are not.
Is it wonderful to know
That for crystals red or white
One must to the sea-beach go,
Or for other colors bright,
Seeking by the river's side
Or the shore at ebb of tide?
Likewise, men are well aware
Where to look for river-fish;
And all other worldly ware
Where to seek them when they wish;
Wisely careful men will know
Year by year to find them so.
But of all things 'tis most sad
That they foolish are so blind,
So besotted and so mad,
That they cannot surely find
Where the ever-good is nigh
And true pleasures hidden lie.
Therefore, never is their strife
After those true joys to spur;
In this lean and little life
They, half-witted, deeply err
Seeking here their bliss to gain,
That is God Himself in vain.
Ah! I know not in my thought
How enough to blame their sin,
None so clearly as I ought
Can I show their fault within;
For, more bad and vain are they
And more sad than I can say.
All their hope is to acquire
Worship goods and worldly weal;
When they have their mind's desire,
Then such witless Joy they feel,
That in folly they believe
Those True Joys they then receive.
Works of Alfred the Great, Jubilee Edition (Oxford and Cambridge, 1852).
From 'Boethius'
Lo! I sting cheerily
In my bright days,
But now all wearily
Chaunt I my lays;
Sorrowing tearfully,
Saddest of men,
Can I sing cheerfully,
As I could then?
Many a verity
In those glad times
Of my prosperity
Taught I in rhymes;
Now from forgetfulness
Wanders my tongue,
Wasting in fretfulness,
Metres unsung.
Worldliness brought me here
Foolishly blind,
Riches have wrought me here
Sadness of mind;
When I rely on them,
Lo! they depart,--
Bitterly, fie on them!
Rend they my heart.
Why did your songs to me,
World-loving men,
Say joy belongs to me
Ever as then?
Why did ye lyingly
Think such a thing,
Seeing how flyingly
Wealth may take wing?
Works of Alfred the Great, Jubilee Edition (Oxford and Cambridge, 1852).