A Source Book of Mediaeval History Part 22

[252] Almost exactly a century earlier there had been such a case among the Franks, when Charles the Fat was deposed and Odo, the defender of Paris, elevated to the throne (888).

[253] Charles had been made duke of Lower Lorraine by the German emperor. This pa.s.sage in Adalbero's speech looks like something of an appeal to Frankish pride, or as we would say in these days, to national sentiment. Still it must be remembered that while a sense of common interest was undoubtedly beginning to develop among the peoples represented in the a.s.sembly at Senlis, these peoples were still far too diverse to be spoken of accurately as making up a unified nationality. Adalbero was indulging in a political harangue and piling up arguments for effect, without much regard for their real weight.

[254] Noyon was a church center about fifty miles north of Paris. That the coronation really occurred at this place has been questioned by some, but there seems to be small reason for doubting Richer's statement in the matter.

[255] M. Pfister in Lavisse, _Histoire de France_, Vol. II., p. 412, a.s.serts that the coronation occurred July 3, 987.

[256] This method of describing the extent of the new king's dominion shows how far from consolidated the so-called Frankish kingdom really was. The royal domain proper, that is, the land over which the king had immediate control, was limited to a long fertile strip extending from the Somme to a point south of Orleans, including the important towns of Paris, Orleans, etampes, Senlis, and Compiegne. Even this was not continuous, but was cut into here and there by the estates of practically independent feudal lords. By far the greater portion of modern France (the name in 987 was only beginning to be applied to the whole country) consisted of great counties and duchies, owing comparatively little allegiance to the king and usually rendering even less than they owed. Of these the most important was the county (later duchy) of Normandy, the county of Bretagne (Brittany), the county of Flanders, the county of Anjou, the county of Blois, the duchy of Burgundy, the duchy of Aquitaine, the county of Toulouse, the county of Gascony, and the county of Barcelona (south of the Pyrenees). The "Goths" referred to by Richer were the inhabitants of the "march," or border county, of Gothia along the Mediterranean coast between the lower Rhone and the Pyrenees (old Septimania).

CHAPTER XI.

ALFRED THE GREAT IN WAR AND IN PEACE

30. The Danes in England

The earliest recorded visit of the Danes, or Northmen, to England somewhat antedates the appearance of these peoples on the Frankish coast in the year 800. In 787 three Danish vessels came to sh.o.r.e at Warham in Dorset and their sailors slew the unfortunate reeve who mistook them for ordinary foreign merchants and tried to collect port dues from them. Thereafter the British coasts were never free for many years at a time from the depredations of the marauders. In 793 the famous church at Lindisfarne, in Northumberland, was plundered; in 795 the Irish coasts began to suffer; in 833 a fleet of twenty-five vessels appeared at the mouth of the Thames; in 834 twelve hundred pillagers landed in Dorset; in 842 London and Rochester were sacked and their population scattered; in 850 a fleet of 350 s.h.i.+ps carrying perhaps ten or twelve thousand men, wintered at the mouth of the Thames and in the spring caused London again to suffer; and from then on until the accession of King Alfred, in 871, destructive raids followed one another with distressing frequency.

The account of the Danish invasions given below is taken from a biography of King Alfred commonly attributed to a.s.ser, a monk of Welsh origin connected with the monastery of St. David (later bishop of Sherborne) and a close friend and adviser of the great king. It gives us some idea of the way in which Alfred led his people through the darkest days in their history, and of the settlement known as the "Peace of Alfred and Guthrum" by which the Danish leader became a Christian and the way was prepared for the later division of the English country between the two contending peoples.

Source--Johannes Menevensis a.s.serius, _De rebus gestis aelfredi Magni_ [a.s.ser, "The Deeds of Alfred the Great"], Chaps. 42-55 _pa.s.sim_. Adapted from translation by J. A. Giles in _Six Old English Chronicles_ (London, 1866), pp. 56-63.

[Sidenote: Alfred becomes king (871)]

[Sidenote: The struggle with the Danes]

In the year 871 Alfred, who up to that time had been of only secondary rank, while his brothers were alive, by G.o.d's permission, undertook the government of the whole kingdom, welcomed by all the people. Indeed, if he had cared to, he might have done so earlier, even while his brother was still alive;[257] for in wisdom and other qualities he excelled all of his brothers, and, moreover, he was courageous and victorious in all his wars. He became king almost against his will, for he did not think that he could alone withstand the numbers and the fierceness of the pagans, though even during the lifetime of his brothers he had carried burdens enough for many men. And when he had ruled one month, with a small band of followers and on very unequal terms, he fought a battle with the entire army of the pagans. This was at a hill called Wilton, on the south bank of the River Wily, from which river the whole of that district is named.[258] And after a long and fierce engagement the pagans, seeing the danger they were in, and no longer able to meet the attacks of their enemies, turned their backs and fled. But, oh, shame to say, they deceived the English, who pursued them too boldly, and, turning swiftly about, gained the victory. Let no one be surprised to learn that the Christians had only a small number of men, for the Saxons had been worn out by eight battles with the pagans in one year. In these they had slain one king, nine dukes, and innumerable troops of soldiers. There had also been numberless skirmishes, both by day and by night, in which Alfred, with his ministers and chieftains and their men, were engaged without rest or relief against the pagans. How many thousands of pagans fell in these skirmishes G.o.d only knows, over and above the numbers slain in the eight battles before mentioned. In the same year the Saxons made peace with the invaders, on condition that they should take their departure, and they did so.

[Sidenote: Alfred's plan to meet the pagans on the sea]

In the year 877 the pagans, on the approach of autumn, partly settled in Exeter[259] and partly marched for plunder into Mercia.[260] The number of that disorderly horde increased every day, so that, if thirty thousand of them were slain in one battle, others took their places to double the number. Then King Alfred commanded boats and galleys, i.e., long s.h.i.+ps, to be built throughout the kingdom, in order to offer battle by sea to the enemy as they were coming.[261] On board these he placed sailors, whom he commanded to keep watch on the seas. Meanwhile he went himself to Exeter, where the pagans were wintering and, having shut them up within the walls, laid siege to the town. He also gave orders to his sailors to prevent the enemy from obtaining any supplies by sea. In a short time the sailors were encountered by a fleet of a hundred and twenty s.h.i.+ps full of armed soldiers, who were on their way to the relief of their countrymen. As soon as the king's men knew that the s.h.i.+ps were manned by pagan soldiers they leaped to their arms and bravely attacked those barbaric tribes.

The pagans, who had now for almost a month been tossed and almost wrecked among the waves of the sea, fought vainly against them.

Their bands were thrown into confusion in a very short time, and all were sunk and drowned in the sea, at a place called Swanwich.[262]

In 878, which was the thirtieth year of King Alfred's life, the pagan army left Exeter and went to Chippenham. This latter place was a royal residence situated in the west of Wilts.h.i.+re, on the eastern bank of the river which the Britons called the Avon. They spent the winter there and drove many of the inhabitants of the surrounding country beyond the sea by the force of their arms, and by the want of the necessities of life. They reduced almost entirely to subjection all the people of that country.

[Sidenote: Alfred in refuge at Athelney]

[Sidenote: The battle of Ethandune and the establishment of peace (878)]

The same year, after Easter, King Alfred, with a few followers, made for himself a stronghold in a place called Athelney,[263] and from thence sallied, with his companions and the n.o.bles of Somersets.h.i.+re, to make frequent a.s.saults upon the pagans. Also, in the seventh week after Easter, he rode to Egbert's stone, which is in the eastern part of the wood that is called Selwood.[264] Here he was met by all the folk of Somersets.h.i.+re and Wilts.h.i.+re and Hamps.h.i.+re, who had not fled beyond the sea for fear of the pagans; and when they saw the king alive after such great tribulation they received him, as he deserved, with shouts of joy, and encamped there for one night. At dawn on the following day the king broke camp and went to Okely, where he encamped for one night. The next morning he moved to Ethandune[265] and there fought bravely and persistently against the whole army of the pagans. By the help of G.o.d he defeated them with great slaughter and pursued them flying to their fortification. He at once slew all the men and carried off all the booty that he could find outside the fortress, which he immediately laid siege to with his entire army. And when he had been there fourteen days the pagans, driven by famine, cold, fear, and finally by despair, asked for peace on the condition that they should give the king as many hostages as he should ask, but should receive none from him in return. Never before had they made a treaty with any one on such terms. The king, hearing this, took pity upon them and received such hostages as he chose. Then the pagans swore that they would immediately leave the kingdom, and their king, Guthrum, promised to embrace Christianity and receive baptism at Alfred's hands. All of these pledges he and his men fulfilled as they had promised.[266]

31. Alfred's Interest in Education

As an epoch of literary and educational advancement the reign of Alfred in England (871-901) was in many respects like that of Charlemagne among the Franks (768-814). Like Charlemagne, Alfred grew up with very slight education, at least of a literary sort; but both sovereigns were strongly dissatisfied with their ignorance, and both made earnest efforts to overcome their own defects and at the same time to raise the standard of intelligence among their people at large. When one considers how crowded were the reigns of both with wars and the pressing business of administration, such devotion to the interests of learning appears the more deserving of praise.

In the first pa.s.sage below, taken from a.s.ser's life of Alfred, the anxiety of the king for the promotion of his own education and that of his children is clearly and strongly stated. We find him following Charlemagne's plan of bringing scholars from foreign countries. He brought them, too, from parts of Britain not under his direct control, and used them at the court, or in bishoprics, to perform the work of instruction. Curiously enough, whereas Charlemagne had found the chief of his Palace School, Alcuin, in England, Alfred was glad to secure the services of two men (Grimbald and John) who had made their reputations in monasteries situated within the bounds of the old Frankish empire.

Aside from some native songs and epic poems, all the literature known to the Saxon people was in Latin, and but few persons in the kingdom knew Latin well enough to read it. The king himself did not, until about 887. It was supposed, of course, that the clergy were able to use the Latin Bible and the Latin ritual of the Church, but when Alfred came to investigate he found that even these men were often pretty nearly as ignorant as the people they were charged to instruct.

What the king did, then, was to urge more study on the part of the clergy, under the direction of such men as Plegmund, a.s.ser, Grimbald, John, and Werfrith. The people in general could not be expected to master a foreign language; hence, in order that they might not be shut off entirely from the first-hand use of books, Alfred undertook the translation of certain standard works from the Latin into the Saxon.

Those thus translated were Boethius's _Consolations of Philosophy_, Orosius's _Universal History of the World_, Bede's _Ecclesiastical History of England_, and Pope Gregory the Great's _Pastoral Rule_. The second pa.s.sage given below is Alfred's preface to his Saxon edition of the last-named book, taking the form of a letter to the scholarly Bishop Werfrith of Worcester. The _Pastoral Rule_ [see p. 90] was written by Pope Gregory the Great (590-604) as a body of instructions in doctrine and conduct for the clergy. Alfred's preface, as a picture of the ruin wrought by the long series of Danish wars, is of the utmost importance in the study of ninth and tenth century England, as well as a most interesting revelation of the character of the great king.

Sources--(a) a.s.ser, _De rebus gestis aelfredi Magni_, Chaps.

75-78. Adapted from translation by J. A. Giles in _Six Old English Chronicles_ (London, 1866), pp. 68-70.

(b) King Alfred's West-Saxon Version of Pope Gregory's _Pastoral Rule_. Edited by Henry Sweet in the Publications of the Early English Text Society (London, 1871), p. 2.

[Sidenote: The education of Alfred's children]

(a)

Ethelwerd, the youngest [of Alfred's children],[267] by the divine counsels and the admirable prudence of the king, was consigned to the schools of learning, where, with the children of almost all the n.o.bility of the country, and many also who were not n.o.ble, he prospered under the diligent care of his teachers. Books in both languages, namely, Latin and Saxon, were read in the school.[268]

They also learned to write, so that before they were of an age to practice manly arts, namely, hunting and such pursuits as befit n.o.blemen, they became studious and clever in the liberal arts.

Edward[269] and aelfthryth[270] were reared in the king's court and received great attention from their attendants and nurses; nay, they continue to this day with the love of all about them, and showing friendliness, and even gentleness, towards all, both natives and foreigners, and in complete subjection to their father.

Nor, among their other studies which pertain to this life and are fit for n.o.ble youths, are they suffered to pa.s.s their time idly and unprofitably without learning the liberal arts; for they have carefully learned the Psalms and Saxon books, especially the Saxon poems, and are continually in the habit of making use of books.

[Sidenote: The varied activities of the king]

[Sidenote: His devout character]

In the meantime the king, during the frequent wars and other hindrances of this present life, the invasions of the pagans, and his own infirmities of body, continued to carry on the government, and to practice 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 splendid, beyond all the precedents of his ancestors, by his new mechanical inventions; to recite the Saxon books, and especially to learn by heart the Saxon poems, and to make others learn them.[271] And he alone never desisted from studying most diligently to the best of his ability.

He attended the Ma.s.s and other daily services of religion. He was diligent in psalm-singing and prayer, at the hours both of the day and of the night. 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 gifts on both natives and foreigners of all countries. He was affable and pleasant to all, and curiously eager to investigate things unknown. Many Franks, Frisians, Gauls, pagans, Britons, Scots, and Armoricans,[272] n.o.ble and low-born, came voluntarily to his domain; and all of them, according to their nation and deserving, were ruled, loved, honored and enriched with money and power.[273] Moreover, the king was in the habit of hearing the divine Scriptures read by his own countrymen, or, if by any chance it so happened, in company with foreigners, and he attended to it with care and solicitude. His bishops, too, and all ecclesiastics, his earls and n.o.bles, ministers[274] and friends, were loved by him with wonderful affection, and their sons, who were reared in the royal household, were no less dear to him than his own. He had them instructed in all kinds of good morals, and, among other things, never ceased to teach them letters night and day.

[Sidenote: Regret at his lack of education]

But, as if he had no consolation in all these things, and though he suffered no other annoyance, either from within or without, he was hara.s.sed by daily and nightly affliction, so that he complained to G.o.d and to all who were admitted to his intimate fondness, that Almighty G.o.d had made him ignorant of divine wisdom, and of the liberal arts--in this emulating the pious, the wise, and wealthy Solomon, king of the Hebrews, who at first, despising all present glory and riches, asked wisdom of G.o.d and found both, namely, wisdom and worldly glory; as it is written: "Seek first the kingdom of G.o.d and his righteousness, and all these things shall be added unto you." But G.o.d, who is always the observer of the thoughts of the mind within and the author of all good intentions, and a most plentiful helper that good desires may be formed (for He would not prompt a man to good intentions, unless He also amply supplied that which the man justly and properly wishes to have) stimulated the king's mind within: as it is written, "I will hearken what the Lord G.o.d will say concerning me." He would avail himself of every opportunity to procure co-workers in his good designs, to aid him in his strivings after wisdom that he might attain to what he aimed at. And, like a prudent bee, which, going forth in summer with the early morning from its cell, steers its rapid flight through the uncertain tracks of ether and descends on the manifold and varied flowers of gra.s.ses, herbs, and shrubs, discovering that which pleases most, that it may bear it home, so did he direct his eyes afar and seek without that which he had not within, that is, in his own kingdom.[275]

[Sidenote: Learned men from Mercia brought to the English court]

But G.o.d at that time, as some relief to the king's anxiety, yielding to his complaint, sent certain lights to illuminate him, namely, Werfrith, bishop of the church of Worcester, a man well versed in divine Scripture, who, by the king's command, first turned the books of the Dialogues of Pope Gregory and Peter, his disciple, from Latin into Saxon, and sometimes putting sense for sense, interpreted them with clearness and elegance. After him was Plegmund,[276] a Mercian by birth, archbishop of the church of Canterbury, a venerable man, and endowed with wisdom; Ethelstan also,[277] and Werwulf,[278] his priests and chaplains,[279]

Mercians by birth and learned. These four had been invited from Mercia by King Alfred, who exalted them with many honors and powers in the kingdom of the West Saxons, besides the privileges which Archbishop Plegmund and Bishop Werfrith enjoyed in Mercia. By their teaching and wisdom the king's desires increased unceasingly, and were gratified. Night and day, whenever he had leisure, he commanded such men as these to read books to him, for he never suffered himself to be without one of them; wherefore he possessed a knowledge of every book, though of himself he could not yet understand anything of books, for he had not yet learned to read anything.[280]

[Sidenote: Grimbald and John brought from the continent]

But the king's commendable desire could not be gratified even in this; wherefore he sent messengers beyond the sea to Gaul, to procure teachers, and he invited from thence Grimbald,[281] priest and monk, a venerable man and good singer, adorned with every kind of ecclesiastical training and good morals, and most learned in holy Scripture. He also obtained from thence John,[282] also priest and monk, a man of most energetic talents, and learned in all kinds of literary science, and skilled in many other arts. By the teaching of these men the king's mind was much enlarged, and he enriched and honored them with much influence.

[Sidenote: Alfred writes to Bishop Werfrith on the state of learning in England]

(b)

King Alfred greets Bishop Werfrith with loving words and with friends.h.i.+p.

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 within the Church and without it; also what happy times there were then and how the kings who had power over the nation in those days obeyed G.o.d and His ministers; how they cherished peace, morality, and order at home, and at the same time enlarged their territory abroad; and how they prospered both in war and in wisdom. Often have I thought, also, of the sacred orders, how zealous they were both in teaching and learning, and in all the services they owed to G.o.d; and how foreigners came to this land in search of wisdom and instruction, which things we should now have to get from abroad if we were to have them at all.

So general became the decay of learning in England that there were very few on this side of the Humber[283] who could understand the rituals[284] in English, or translate a letter from Latin into English; and I believe that there were not many beyond the Humber who could do these things. There were so few, in fact, that I cannot remember a single person south of the Thames when I came to the throne. Thanks be to Almighty G.o.d that we now have some teachers among us. And therefore I enjoin thee to free thyself, as I believe thou art ready to do, from worldly matters, that thou mayst apply the wisdom which G.o.d has given thee wherever thou canst. Consider what punishments would come upon us if we neither loved wisdom ourselves nor allowed other men to obtain it. We should then care for the name only of Christian, and have regard for very few of the Christian virtues.