CHAPTER XXIII. THE KING AS AUTHOR. "The lips of the righteous feed many: but fools die for want IT is impossible to accept as literally true Asser's statement, that it was not until the year 887 that Alfred began, on the same day, to read and interpret. That he could write as well as read when a boy, charters bearing his signature as early as 862, in the form, "I, Alfred, brother to the King, have consented and subscribed," clearly prove. It was probably, however, in the month of November 887 that he began that series of books for his people which form, after all, his most enduring monument. But for Alfred's works the Anglo-Saxon spoken in the ninth century might never have reached us at all. When he was a boy the literature of his mother-tongue consisted of a few poems, such as those of Cædmon and Adhelm, sung by the people, and handed down from father to son, for even Bede had written his great work in Latin. When Alfred died he left all those of his people who could read, versions of the best historical, philosophical, and religious works which the times afforded in their own mother-tongue. Notwithstanding the evidence from the several prefaces to the works themselves, and from the passages interpolated in the text, which contain direct references to himself, and could scarcely have been written by any other person, it is almost beyond belief that he could have translated, paraphrased, and adapted all the books which are generally attributed to him. The pressure of public business of all kinds in the last fifteen years of his life, and the interruption of the invasion of Hasting, which must have put a stop to his literary work altogether for three years, make it almost a physical impossibility; and we are driven to the conclusion that Plegmund, Asser, and his chaplains must have done great part of the work under his immediate direction and supervision. The wisdom and breadth of his views will be seen best by a short notice of the most celebrated of the works which he left to his people. But the most fitting introduction to these will be the account given by Asser of the interview which at last turned the King to literary work. "On a certain day," the Bishop writes, "we were both sitting in the King's chamber, talking on all kinds of subjects as usual, and it happened that I read to him a quotation out of a certain book. He heard it attentively with both his ears, and addressed me with a thoughtful mind, showing me at the same moment a book which he carried in his bosom, wherein the daily courses, and psalms, and prayers which he had read in his youth were written, and he commanded me to write the same quotation in that book. Hearing this, and perceiving his ingenuous benevolence, and devout desire of studying the words of divine wisdom, I gave, though in secret, boundless thanks to Almighty God, who had implanted such a love of wisdom in the King's heart. But I could not find any empty space in that book wherein to write the quotation, for it was already full of various matters; wherefore I made a little delay, principally that I might stir up the bright intellect of the King to a higher acquaintance with the divine testimonies. Upon his urging me to make haste and write it quickly, I said to him, 'Are you willing that I should write that quotation on some leaf apart? For it is not certain whether we shall not find one or more other such extracts which will please you; and if that should so happen, we shall be glad that we have kept them apart.' 'Your plan is good,' said he; and I gladly made haste to get ready a sheet, in the beginning of which I wrote what he bade me; and on that same day I wrote therein, as I had anticipated, no less than three other quotations which pleased him; and from that time we daily talked together, and found out other quotations which pleased him, so that the sheet became full, and deservedly so; according as it is written, 'The just man builds upon a moderate foundation, and by degrees passes to greater things.' Thus, like a most productive bee, he flew here and there, asking questions as he went, until he had eagerly and unceasingly collected many various flowers of divine Scripture with which he thickly stored the cells of his mind. "Now when that first quotation was copied, he was eager at once to read, and to interpret in Saxon, and then to teach others. The King, inspired by God, began to study the rudiments of divine Scripture on the sacred solemnity of St. Martin [Nov. 11], and he continued to learn the flowers collected by certain masters, and to reduce them into the form of one book, as he was then able, although mixed one with another, until it became almost as large as a psalter. This book he called his ENCHIRIDION or MANUAL [HANDBOOK], because he carefully kept it at hand day and night, and found, as he told me, no small consolation therein." This handbook is unfortunately lost, and the only authentic notices of its contents are two passages in William of Malmesbury's "Life of Bishop Aldhelm." From these it would seem that the handbook was not a mere commonplace book of passages copied from the books of famous authors, but that Alfred was himself gathering in it materials for a history of his country. The first passage cited merely corrects a statement that Bishop Aldhelm was the nephew of King Ina. The second relates how "King Alfred mentions, that a popular song which was still sung in the streets was composed by Aldhelm; adding the reason why such a man occupied himself with things. which appear to be frivolous. The people at that time being half barbarians, and caring very little about church sermons, used to run home as soon as mass had been chanted. For this reason the holy man would stand on a bridge which leads from the town. to the country, and would meet them on their way home like one whose profession is the art of singing. Having done so more than once, he obtained the favour of the people, who flocked round him. Mixing by this device by and by the words of Holy Scripture with his playful songs, he led the people back to a proper life. Whereas, if he had preferred to act severely, and by excommunication, he would never have gained anything by it." This one specimen of the handbook which remains to us must heighten our regret at the loss of the remainder. THE HISTORY OF OROSIUS. The most arduous of all the King's literary labours must have been the reproduction of "The Universal History of Paulus Orosius" in Anglo-Saxon, for Alfred's work can scarcely be called a translation. He abridges, paraphrases, or enlarges at discretion, often leaving out whole chapters, and in places inserting entirely new matter. The scope of the work is summed up by its author in a passage of the fortythird chapter of the last book (which Alfred has omitted) in which he addresses his friend St. Augustine, Bishop of Hippo. "I have now set out," writes Orosius, "by the help of Christ, and in obedience to your desire, O most blessed father Augustine, the lusts and punishments of sinful men, the conflicts of the ages, and the judgments of God, from the beginning of the world to the present time; that is to say, for 5617 years." This history had the highest |