Chapter IV: Book THE FIRST: Begins (3)

This he confessed, with many lamentations and sighs, to have been one of his greatest difficulties and impediments in this life, namely, that when he was young and had the capacity for learning, he could not find teachers; but, when he was more advanced in life, he was harassed by so many diseases unknown to all the physicians of this island, as well as by internal and external anxieties of sovereignty, and by continual invasions of the pagans, and had his teachers and writers also so much disturbed, that there was no time for reading. But yet among the impediments of this present life, from infancy up to the present time, and, as I believe, even until his death, he continued to feel the same insatiable desire of knowledge, and still aspires after it.

In the year of our Lord's incarnation 867, which was the nineteenth of the life of the aforesaid king Alfred, the army of pagans before mentioned removed from the East-Angles to the city of York, which is situated on the north bank of the river Humber.

At that time a violent discord arose, by the instigation of the devil, among the inhabitants of Northumberland; as always is used to happen among a people who have incurred the wrath of God. For the Northumbrians at that time, as we have said, had expelled their lawful king Osbert, and appointed a certain tyrant named AElla, not of royal birth, over the affairs of the kingdom; but when the pagans approached, by divine Providence, and the union of the nobles for the common good, that discord was a little appeased, and Osbert and AElla uniting their resources, and assembling an army, marched to York. The pagans fled at their approach, and attempted to defend themselves within the walls of the city. The Christians, perceiving their flight and the terror they were in, determined to destroy the walls of the town, which they succeeded in doing; for that city was not surrounded at that time with firm or strong walls, and when the Christians had made a breach as they had purposed, and many of them had entered into the town, the pagans, urged by despair and necessity, made a fierce sally upon them, slew them, routed them, and cut them down on all sides, both within and without the walls. In that battle fell almost all the Northumbrian warriors, with both the kings and a multitude of nobles; the remainder, who escaped, made peace with the pagans.

In the same year, Ealstan, bishop of the church of Sherborne, went the way of all flesh, after he had honourably ruled his see four years, and he was buried at Sherborne.

In the year of our Lord's incarnation 868, which was the twentieth of king Alfred's life, there was a severe famine. Then the aforesaid revered king Alfred, but at that time occupying a subordinate station, asked and obtained in marriage a noble Mercian lady, daughter of Athelred, surnamed Mucil,[99] earl of the Gaini.[100] The mother of this lady was named Edburga, of the royal line of Mercia, whom we have often seen with our own eyes a few years before her death. She was a venerable lady, and after the decease of her husband, she remained many years a widow, even till her own death.

In the same year, the above-named army of pagans, leaving Northumberland, invaded Mercia and advanced to Nottingham, which is called in the British tongue, "Tiggocobauc," but in Latin, the "House of Caves," and they wintered there that same year. Immediately on their approach, Burhred, king of Mercia, and all the nobles of that nation, sent messengers to Ethelred, king of the West-Saxons, and his brother Alfred, suppliantly entreating them to come and aid them in fighting against the aforesaid army. Their request was easily obtained; for the brothers, as soon as promised, assembled an immense army from all parts of their dominions, and entering Mercia, came to Nottingham, all eager for battle, and when the pagans, defended by the castle, refused to fight, and the Christians were unable to destroy the wall, peace was made between the Mercians and pagans, and the two brothers, Ethelred and Alfred, returned home with their troops.

In the year of our Lord's incarnation 869, which was the twenty-first of king Alfred's life, there was a great famine and mortality of men, and a pestilence among the cattle. And the aforesaid army of the pagans, galloping back to Northumberland, went to York, and there passed the winter.

In the year of our Lord's incarnation 870, which was the twenty-second of king Alfred's life, the above-named army of pagans, passed through Mercia into East-Anglia, and wintered at Thetford.

In the same year Edmund, king of the East-Angles, fought most fiercely against them; but, lamentable to say, the pagans triumphed, Edmund was slain in the battle, and the enemy reduced all that country to subjection.

In the same year Ceolnoth, archbishop of Canterbury, went the way of all flesh, and was buried peaceably in his own city.

In the year of our Lord's incarnation 871, which was the twenty-third of king Alfred's life, the pagan army, of hateful memory, left the East-Angles, and entering the kingdom of the West-Saxons, came to the royal city, called Reading, situated on the south bank of the Thames, in the district called Berkshire; and there, on the third day after their arrival, their earls, with great part of the army, scoured the country for plunder, while the others made a rampart between the rivers Thames and Kennet on the right side of the same royal city. They were encountered by Ethelwulf, earl of Berkshire, with his men, at a place called Englefield;[101] both sides fought bravely, and made long resistance. At length one of the pagan earls was slain, and the greater part of the army destroyed; upon which the rest saved themselves by flight, and the Christians gained the victory.

Four days afterwards, Ethelred, king of the West-Saxons, and his brother Alfred, united their forces and marched to Reading, where, on their arrival, they cut to pieces the pagans whom they found outside the fortifications. But the pagans, nevertheless, sallied out from the gates, and a long and fierce engagement ensued. At last, grief to say, the Christians fled, the pagans obtained the victory, and the aforesaid earl Ethelwulf was among the slain.

Roused by this calamity, the Christians, in shame and indignation, within four days, assembled all their forces, and again encountered the pagan army at a place called Ashdune,[102] which means the "Hill of the Ash." The pagans had divided themselves into two bodies, and began to prepare defences, for they had two kings and many earls, so they gave the middle part of the army to the two kings, and the other part to all their earls. Which the Christians perceiving, divided their army also into two troops, and also began to construct defences. But Alfred, as we have been told by those who were present, and would not tell an untruth, marched up promptly with his men to give them battle; for king Ethelred remained a long time in his tent in prayer, hearing the mass, and said that he would not leave it, till the priest had done, or abandon the divine protection for that of men. And he did so too, which afterwards availed him much with the Almighty, as we shall declare more fully in the sequel.

Now the Christians had determined that king Ethelred, with his men, should attack the two pagan kings, but that his brother Alfred, with his troops, should take the chance of war against the two earls. Things being so arranged, the king remained a long time in prayer, and the pagans came up rapidly to fight. Then Alfred, though possessing a subordinate authority, could no longer support the troops of the enemy, unless he retreated or charged upon them without waiting for his brother. At length he bravely led his troops against the hostile army, as they had before arranged, but without awaiting his brother's arrival; for he relied in the divine counsels, and forming his men into a dense phalanx, marched on at once to meet the foe.

But here I must inform those who are ignorant of the fact, that the field of battle was not equally advantageous to both parties. The pagans occupied the higher ground, and the Christians came up from below. There was also a single thorn-tree, of stunted growth, and we have with our own eyes seen it. Around this tree the opposing armies came together with loud shouts from all sides, the one party to pursue their wicked course, the other to fight for their lives, their dearest ties, and their country. And when both armies had fought long and bravely, at last the pagans, by the divine judgment, were no longer able to bear the attacks of the Christians, and having lost great part of their army, took to a disgraceful flight. One of their two kings, and five earls were there slain, together with many thousand pagans, who fell on all sides, covering with their bodies the whole plain of Ashdune.

There fell in that battle king Bagsac, earl Sidrac the elder, and earl Sidrac the younger, earl Osbern, earl Frene, and earl Harold; and the whole pagan army pursued its flight, not only until night but until the next day, even until they reached the stronghold from which they had sallied. The Christians followed, slaying all they could reach, until it became dark.

After fourteen days had elapsed, king Ethelred, with his brother Alfred, again joined their forces and marched to Basing to fight with the pagans. The enemy came together from all quarters, and after a long contest gained the victory. After this battle, another army came from beyond the sea, and joined them.

The same year, after Easter, the aforesaid king Ethelred, having bravely, honourably, and with good repute, governed his kingdom five years, through much tribulation, went the way of all flesh, and was buried in Wimborne Minster, where he awaits the coming of the Lord, and the first resurrection with the just.

The same year, the aforesaid Alfred, who had been up to that time only of secondary rank, whilst his brothers were alive, now, by God's permission, undertook the government of the whole kingdom, amid the acclamations of all the people; and if he had chosen, he might have done so before, whilst his brother above-named was still alive; for in wisdom and other qualities he surpassed all his brothers, and moreover, was warlike and victorious in all his wars. And when he had reigned one month, almost against his will, for he did not think he could alone sustain the multitude and ferocity of the pagans, though even during his brothers' lives, he had borne the woes of many,--he fought a battle with a few men, and on very unequal terms, against all the army of the pagans, at a hill called Wilton, on the south bank of the river Wily, from which river the whole of that district is named, and after a long and fierce engagement, the pagans, seeing the danger they were in, and no longer able to bear the attack of their enemies, turned their backs and fled. But, oh, shame to say, they deceived their too audacious pursuers, and again rallying, gained the victory. Let no one be surprised that the Christians had but a small number of men, for the Saxons had been worn out by eight battles in one year, against the pagans, of whom they had slain one king, nine dukes, and innumerable troops of soldiers, besides endless skirmishes, both by night and by day, in which the oft-named Alfred, and all his chieftains, with their men, and several of his ministers, were engaged without rest or cessation against the pagans. How many thousand pagans fell in these numberless skirmishes God alone knows, over and above those who were slain in the eight battles above-mentioned. In the same year the Saxons made peace with the pagans, on condition that they should take their departure, and they did so.

In the year of our Lord's incarnation 872, the twenty-fourth of king Alfred's life, the above-named army of pagans went to London, and there wintered. The Mercians made peace with them.

In the year of our Lord's incarnation 873, the twenty-fifth of king Alfred, the above-named army, leaving London, went into the country of the Northumbrians, and there wintered in the district of Lindsey; and the Mercians again made treaty with them.

In the year of our Lord's incarnation 874, the twenty-sixth since the birth of king Alfred, the army before so often mentioned left Lindsey and marched to Mercia, where they wintered at Repton. Also they compelled Burhred, king of Mercia, against his will, to leave his kingdom and go beyond the sea to Rome, in the twenty-second year of his reign. He did not long live after his arrival, but died there, and was honourably buried in the school of the Saxons, in St. Mary's church, where he awaits the Lord's coming and the first resurrection with the just. The pagans also, after his expulsion, subjected the whole kingdom of the Mercians to their dominion; but by a most miserable arrangement, gave it into the custody of a certain foolish man, named Ceolwulf, one of the king's ministers, on condition that he should restore it to them, whenever they should wish to have it again; and to guarantee this agreement, he gave them hostages, and swore that he would not oppose their will, but be obedient to them in every respect.

In the year of our Lord's incarnation 875, which was the 27th of king Alfred, the above-named army leaving Repton, divided into two bodies, one of which went with Halfdene into Northumbria, and having wintered there near the Tyne, reduced all Northumberland to subjection; they also ravaged the Picts and the Strath-Clydensians.[103] The other division, with Gothrun, Oskytel, and Anwiund, three kings of the pagans, went to a place called Grantabridge,[104] and there wintered.

In the same year, king Alfred fought a battle by sea against six ships of the pagans, and took one of them; the rest escaped by flight.

In the year of our Lord's incarnation 876, being the twenty-eighth year of king Alfred's life, the aforesaid army of the pagans, leaving Grantabridge by night, entered a castle called Wareham, where there is a monasterium of holy virgins between the two rivers Fraun[105] and Trent, in the district which is called in British _Durngueis_, but in Saxon _Thornsaeta_, placed in a most secure situation, except that it was exposed to danger on the western side from the nature of the ground. With this army Alfred made a solemn treaty, to the effect that they should depart out of the kingdom, and for this they made no hesitation to give as many hostages as he named; also they swore an oath over the Christian relics,[106] which with king Alfred were next in veneration after the Deity himself, that they would depart speedily from the kingdom. But they again practised their usual treachery, and caring nothing for the hostages or their oaths, they broke the treaty, and sallying forth by night, slew all the horsemen that the king had round him, and turning off into Devon, to another place called in Saxon _Exanceaster_,[107] but in British _Caer-wisc_, which means in Latin, the city of Ex, situated on the eastern bank of the river Wisc, they directed their course suddenly towards the south sea, which divides Britain and Gaul, and there passed the winter.

In the same year, Halfdene, king of those parts, divided out the whole country of Northumberland between himself and his men, and settled there with his army. In the same year, Rollo with his followers penetrated into Normandy.

This same Rollo, duke of the Normans, whilst wintering in Old Britain, or England, at the head of his troops, enjoyed one night a vision revealing to him the future. See more of this Rollo in the Annals.[108]

In the year 877, the pagans, on the approach of autumn, partly settled in Exeter, and partly marched for plunder into Mercia. The number of that disorderly crew 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 ships, to be built throughout the kingdom, in order to offer battle by sea to the enemy as they were coming. On board of these he placed seamen, and appointed them to watch 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 them from obtaining any supplies by sea; and his sailors were encountered by a fleet of a hundred and twenty ships full of armed soldiers, who were come to help their countrymen. As soon as the king's men knew that they were fitted with pagan soldiers, they leaped to their arms, and bravely attacked those barbaric tribes: but 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 discomfited in a moment, and all were sunk and drowned in the sea, at a place called Suanewic.[109]

In the same year the army of pagans, leaving Wareham, partly on horseback and partly by water, arrived at Suanewic, where one hundred and twenty of their ships were lost;[110] and king Alfred pursued their land-army as far as Exeter; there he made a covenant with them, and took hostages that they would depart.

The same year, in the month of August, that army went into Mercia, and gave part of that country to one Ceolwulf, a weak-minded man, and one of the king's ministers; the other part they divided among themselves.

In the year of our Lord's incarnation 878, which was the thirtieth of king Alfred's life, the army above-mentioned left Exeter, and went to Chippenham, a royal villa, situated in the west of Wiltshire, and on the eastern bank of the river, which is called in British, the Avon. There they wintered, and drove many of the inhabitants of that country beyond the sea by the force of their arms, and by want of the necessaries of life. They reduced almost entirely to subjection all the people of that country.

At the same time the above-named Alfred, king of the West-Saxons, with a few of his nobles, and certain soldiers and vassals, used to lead an unquiet life among the woodlands[111] of the county of Somerset, in great tribulation; for he had none of the necessaries of life, except what he could forage openly or stealthily, by frequent sallies, from the pagans, or even from the Christians who had submitted to the rule of the pagans, and as we read in the Life of St. Neot, at the house of one of his cowherds.

But it happened on a certain day, that the countrywoman, wife of the cowherd, was preparing some loaves to bake, and the king, sitting at the hearth, made ready his bow and arrows and other warlike instruments. The unlucky woman espying the cakes burning at the fire, ran up to remove them, and rebuking the brave king, exclaimed:--

Ca'sn thee mind the ke-aks, man, an' doossen zee 'em burn?
I'm boun thee's eat 'em vast enough, az zoon az 'tiz the turn.[112]

The blundering woman little thought that it was king Alfred, who had fought so many battles against the pagans, and gained so many victories over them.

But the Almighty not only granted to the same glorious king victories over his enemies, but also permitted him to be harassed by them, to be sunk down by adversities, and depressed by the low estate of his followers, to the end that he might learn that there is one Lord of all things, to whom every knee doth bow, and in whose hand are the hearts of kings; who puts down the mighty from their seat and exalteth the humble; who suffers his servants when they are elevated at the summit of prosperity to be touched by the rod of adversity, that in their humility they may not despair of God's mercy, and in their prosperity they may not boast of their honours, but may also know, to whom they owe all the things which they possess.

We may believe that the calamity was brought upon the king aforesaid, because, in the beginning of his reign, when he was a youth, and influenced by youthful feelings, he would not listen to the petitions which his subjects made to him for help in their necessities, or for relief from those who oppressed them; but he repulsed them from him, and paid no heed to their requests. This particular gave much annoyance to the holy man St. Neot, who was his relation, and often foretold to him, in the spirit of prophecy, that he would suffer great adversity on this account; but Alfred neither attended to the reproof of the man of God, nor listened to his true prediction. Wherefore, seeing that a man's sins must be corrected either in this world or the next, the true and righteous Judge was willing that his sin should not go unpunished in this world, to the end that he might spare him in the world to come. From this cause, therefore, the aforesaid Alfred often fell into such great misery, that sometimes none of his subjects knew where he was or what had become of him.

In the same year the brother[113] of Hingwar and Halfdene, with twenty-three ships, after much slaughter of the Christians, came from the country of Demetia,[114] where he had wintered, and sailed to Devon, where, with twelve hundred others, he met with a miserable death, being slain while committing his misdeeds, by the king's servants, before the castle of Cynuit (Kynwith[115]), into which many of the king's servants, with their followers, had fled for safety. The pagans, seeing that the castle was altogether unprepared and unfortified, except that it had walls in our own fashion, determined not to assault it, because it was impregnable and secure on all sides, except on the eastern, as we ourselves have seen, but they began to blockade it, thinking that those who were inside would soon surrender either from famine or want of water, for the castle had no spring near it. But the result did not fall out as they expected; for the Christians, before they began to suffer from want, inspired by Heaven, judging it much better to gain victory or death, attacked the pagans suddenly in the morning, and from the first cut them down in great numbers, slaying also their king, so that few escaped to their ships; and there they gained a very large booty, and amongst other things the standard called Raven; for they say that the three sisters of Hingwar and Hubba, daughters of Lodobroch, wove that flag and got it ready in one day. They say, moreover, that in every battle, wherever that flag went before them, if they were to gain the victory a live crow would appear flying on the middle of the flag; but if they were doomed to be defeated it would hang down motionless, and this was often proved to be so.

The same year, after Easter, king Alfred, with a few followers, made for himself a stronghold in a place called Athelney, and from thence sallied with his vassals and the nobles of Somersetshire, to make frequent assaults upon the pagans. Also, in the seventh week after Easter, he rode to the stone of Egbert,[116] which is in the eastern part of the wood which is called Selwood,[117] which means in Latin Silva Magna, the Great Wood, but in British Coit-mawr. Here he was met by all the neighbouring folk of Somersetshire, and 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 encamped there for one night. When the following day dawned, the king struck his camp, and went to Okely,[118] where he encamped for one night. The next morning he removed to Edington, and there fought bravely and perseveringly against all the army of the pagans, whom, with the divine help, he defeated with great slaughter, and pursued them flying to their fortification. Immediately he slew all the men, and carried off all the booty that he could find without the fortress, which he immediately laid siege to with all his army; and when he had been there fourteen days, the pagans, driven by famine, cold, fear, and last of all by despair, asked for peace, on the condition that they should give the king as many hostages as he pleased, but should receive none of him in return, in which form they had never before made a treaty with any one. The king, hearing that, took pity upon them, and received such hostages as he chose; after which the pagans swore, moreover, that they would immediately leave the kingdom; and their king, Gothrun, promised to embrace Christianity, and receive baptism at king Alfred's hands. All of which articles he and his men fulfilled as they had promised. For after seven weeks Gothrun, king of the pagans, with thirty men chosen from the army, came to Alfred at a place called Aller, near Athelney, and there king Alfred, receiving him as his son by adoption, raised him up from the holy laver of baptism on the eighth day, at a royal villa named Wedmore,[119] where the holy chrism was poured upon him.[120] After his baptism he remained twelve nights with the king, who, with all his nobles, gave him many fine houses.

In the year of our Lord's incarnation 879, which was the thirty-first of king Alfred, the aforesaid army of pagans leaving Chippenham, as they had promised, went to Cirencester, which is called in British _Cair Cori_, and is situate in the southern part of the Wiccii,[121] and there they remained one year.

In the same year, a large army of pagans sailed from foreign parts into the river Thames, and joined the army which was already in the country. They wintered at Fulham near the river Thames.

In the same year an eclipse of the sun took place, between three o'clock and the evening, but nearer to three o'clock.

In the year of our Lord's incarnation 880, which was the thirty-second of king Alfred, the above-named army of pagans left Cirencester, and went among the East Angles, where they divided out the country and began to settle.

The same year the army of pagans, which had wintered at Fulham, left the island of Britain, and sailed over the sea to the eastern part of France, where they remained a year at a place called Ghent.

In the year of our Lord's incarnation 881, which was the thirty-third of king Alfred's life, the aforesaid army went higher up into France; and the French fought against them; and after the battle the pagans obtained horses and became an army of cavalry.

In the year of our Lord's incarnation 882, the thirty-fourth of king Alfred's life, the above-named army steered their ships up into France by a river called the Mese [Meuse] and there wintered one year.

In the same year Alfred, king of the Anglo-Saxons, fought a battle by sea against the pagan fleet, of which he captured two ships, having slain all who were on board; and the two commanders of two other ships, with all their crews, distressed by the battle and the wounds which they had received, laid down their arms and submitted to the king.

In the year of our Lord's incarnation 883, which was the thirty-fifth of king Alfred's life, the aforesaid army went up the river called Scald [Scheldt] to a convent of nuns called Cundoht [Conde] and there remained a year.

In the year of our Lord's incarnation 884, which was the thirty-sixth of king Alfred's life, the aforesaid army divided into two parts; one body of them went into East France, and the other coming to Britain entered Kent, where they besieged a city called in Saxon Rochester, and situated on the eastern bank of the river Medway. Before the gate of the town the pagans suddenly erected a strong fortress, but yet they were unable to take the city, because the citizens defended themselves bravely, until king Alfred came up to help them with a large army. Then the pagans abandoned their fortress, and all their horses which they had brought with them out of France, and leaving behind them in the fortress the greater part of their prisoners, on the arrival of the king, fled immediately to their ships, and the Saxons immediately seized on the prisoners and horses left by the pagans; and so the pagans, compelled by stern necessity, returned the same summer to France.

In the same year Alfred, king of the Anglo-Saxons, led his fleet, full of fighting men, out of Kent to the country of the East Angles, for the sake of plunder;[122] and, when they had arrived at the mouth of the river Stour,[123] immediately thirteen ships of the pagans met them, prepared for battle; a fierce fight ensued, and all the pagans, after a brave resistance, were slain; all the ships, with all their money, were taken. After this, while the royal fleet were reposing, the pagans, who lived in the eastern part of England, assembled their ships, met the same royal fleet at sea in the mouth of the same river, and, after a naval battle, the pagans gained the victory.

In the same year, also, Carloman, king of the Western Franks, whilst hunting a wild boar, was miserably killed by a large animal of that species, which inflicted a dreadful wound on him with its tusk. His brother Louis [III], who had also been king of the Franks, died the year before. These two brothers were sons of Louis, king of the Franks, who had died in the year above-mentioned, in which the eclipse of the sun took place; and it was he whose daughter Judith was given by her father's wish in marriage to Ethelwulf, king of the West Saxons.

In the same year also a great army of the pagans came from Germany into the country of the ancient Saxons, which is called in Saxon Ealdseaxum.[124] To oppose them the said Saxons and Frisons joined their forces, and fought bravely twice in that same year. In both those battles the Christians, with the merciful aid of the Lord, obtained the victory.

In the same year also, Charles, king of the Almains, received, with universal consent, all the territories which lie between the Tyrrhenian sea and that gulf which runs between the old Saxons and the Gauls, except the kingdom of Armorica, i.e. Lesser Britain. This Charles was the son of king Louis, who was brother of Charles, king of the Franks, father of the aforesaid queen Judith; these two brothers were sons of Louis, but Louis was the son of the great, the ancient, and wise Charlemagne, who was the son of Pepin.

In the same year pope Martin, of blessed memory, went the way of all flesh; it was he who, in regard for Alfred, king of the Anglo-Saxons, and at his request, freed the school of the Anglo-Saxons resident at Rome from all tribute and tax. He also sent many gifts on that occasion, among which was no small portion of the holy and venerable cross on which our Lord Jesus Christ was suspended, for the general salvation of mankind.

In the same year also the army of pagans, which dwelt among the East Angles, disgracefully broke the peace which they had concluded with king Alfred.

Wherefore, to return to that from which I digressed, that I may not be compelled by my long navigation to abandon the port of rest which I was making for, I propose, as far as my knowledge will enable me, to speak of the life and character and just conduct of my lord Alfred, king of the Anglo-Saxons, after he married the above-named respected lady of Mercian race, his wife; and, with God's blessing, I will despatch it succinctly and briefly, as I promised, that I may not offend the delicate minds of my readers by prolixity in relating each new event.

His nuptials were honourably celebrated in Mercia, among innumerable multitudes of people of both sexes; and after continual feasts, both by night and by day, he was immediately seized, in presence of all the people, by sudden and overwhelming pain, as yet unknown to all the physicians; for it was unknown to all who were then present, and even to those who daily see him up to the present time,--which, sad to say! is the worst of all, that he should have protracted it so long from the twentieth to the fortieth year of his life, and even more than that through the space of so many years,--from what cause so great a malady arose. For many thought that this was occasioned by the favour and fascination of the people who surrounded him; others, by some spite of the devil, who is ever jealous of the good; others, from an unusual kind of fever. He had this sort of severe disease from his childhood; but once, divine Providence so ordered it, that when he was on a visit to Cornwall for the sake of hunting, and had turned out of the road to pray in a certain chapel, in which rests the body of Saint Guerir,[125] and now also St. Neot[126] rests there,--for king Alfred was always from his infancy a frequent visitor of holy places for the sake of prayer and almsgiving,--he prostrated himself for private devotion, and, after some time spent therein, he entreated of God's mercy, that in his boundless clemency he would exchange the torments of the malady which then afflicted him for some other lighter disease; but with this condition, that such disease should not show itself outwardly in his body, lest he should be an object of contempt, and less able to benefit mankind; for he had great dread of leprosy or blindness, or any such complaint, as makes men useless or contemptible when it afflicts them. When he had finished his prayers, he proceeded on his journey, and not long after he felt within him that by the hand of the Almighty he was healed, according to his request, of his disorder, and that it was entirely eradicated, although he had first had even this complaint in the flower of his youth, by his devout and pious prayers and supplications to Almighty God. For if I may be allowed to speak briefly, but in a somewhat preposterous order, of his zealous piety to God, in the flower of his youth, before he entered the marriage state, he wished to strengthen his mind in the observance of God's commandments, for he perceived that he could with difficulty abstain from gratifying his carnal desires; and, because he feared the anger of God, if he should do anything contrary to his will, he used often to rise in the morning at the cock-crow, and go to pray in the churches and at the relics of the saints. There he prostrated himself on the ground, and prayed that God in his mercy would strengthen his mind still more in his service by some infirmity such as he might bear, but not such as would render him imbecile and contemptible in his worldly duties; and when he had often prayed with much devotion to this effect, after an interval of some time, Providence vouchsafed to afflict him with the above-named disease, which he bore long and painfully for many years, and even despaired of life, until he entirely got rid of it by his prayers; but, sad to say! it was replaced, as we have said, at his marriage by another which incessantly tormented him, night and day, from the twentieth to the forty-fourth year of his life. But if ever, by God's mercy, he was relieved from this infirmity for a single day or night, yet the fear and dread of that dreadful malady never left him, but rendered him almost useless, as he thought, for every duty, whether human or divine.

The sons and daughters, which he had by his wife above mentioned were Ethelfled the eldest, after whom came Edward, then Ethelgiva, then Ethelswitha, and Ethelwerd, besides those who died in their infancy, one of whom was Edmund. Ethelfled, when she arrived at a marriageable age, was united to Ethered, earl of Mercia; Ethelgiva also was dedicated to God, and submitted to the rules of a monastic life. Ethelwerd the youngest, 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 nobility of the country, and many also who were not noble, he prospered under the diligent care of his teachers. Books in both languages, namely, Latin and Saxon, were both read in the school. They also learned to write; so that before they were of an age to practice manly arts, namely, hunting and such pursuits as befit noblemen, they became studious and clever in the liberal arts. Edward and Ethelswitha were bred up 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 affability, and even gentleness towards all, both natives and foreigners, and in complete subjection to their father; nor, among their other studies which appertain to this life and are fit for noble youths, are they suffered to pass 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.

In the meantime, 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 especially to learn by heart the Saxon poems, and to make others learn them; and 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 hours both of the day and 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 largesses on both natives and foreigners of all countries; he was affable and pleasant to all, and curiously eager to investigate things unknown. Many Franks, Frisons, Gauls, pagans, Britons, Scots, and Armoricans, noble and ignoble, submitted voluntarily to his dominion; and all of them, according to their nation and deserving, were ruled, loved, honoured, and enriched with money and power. 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 sedulity and solicitude. His bishops, too, and all ecclesiastics, his earls and nobles, ministers and friends, were loved by him with wonderful affection, and their sons, who were bred up 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; but as if he had no consolation in all these things, and suffered no other annoyance either from within or without, yet he was harassed by daily and nightly affliction, that he complained to God, and to all who were admitted to his familiar love, that Almighty God 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 God, and found both, namely, wisdom and worldly glory; as it is written, "Seek first the kingdom of God and his righteousness, and all these things shall be added unto you." But God, who is always the inspector of the thoughts of the mind within, and the instigator of all good intentions, and a most plentiful aider, that good desires may be formed,--for he would not instigate a man to good intentions, unless he also amply supplied that which the man justly and properly wishes to have,--instigated the king's mind within; as it is written, "I will hearken what the Lord God will say concerning me." He would avail himself of every opportunity to procure coadjutors 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 bird, which rising in summer with the early morning from her beloved nest, steers her rapid flight through the uncertain tracks of ether, and descends on the manifold and varied flowers of grasses, herbs, and shrubs, essaying that which pleases most, that she may bear it to her home, so did he direct his eyes afar, and seek without, that which he had not within, namely, in his own kingdom.

But God at that time, as some consolation to the king's benevolence, yielding to his complaint, sent certain lights to illuminate him, namely, Werefrith, 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, a Mercian by birth, archbishop of the church of Canterbury, a venerable man, and endowed with wisdom; Ethelstan also, and Werewulf, his priests and chaplains, Mercians by birth, and erudite. These four had been invited out of Mercia by king Alfred, who exalted them with many honours and powers in the kingdom of the West-Saxons, besides the privileges which archbishop Plegmund and bishop Werefrith 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 any thing.

But the king's commendable avarice 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,[127] priest and monk, a venerable man, and good singer, adorned with every kind of ecclesiastical discipline and good morals, and most learned in holy scripture. He also obtained from thence John,[128] 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 honoured them with much influence.

In these times, I also came into Saxony out of the furthest coasts of Western Britain; and when I had proposed to go to him through many intervening provinces, I arrived in the country of the Saxons, who live on the right hand, which in Saxon is called Sussex, under the guidance of some of that nation; and there I first saw him in the royal vill, which is called Dene.[129] He received me with kindness, and among other familiar conversation, he asked me eagerly to devote myself to his service and become his friend, to leave every thing which I possessed on the left, or western bank of the Severn, and he promised he would give more than an equivalent for it in his own dominions. I replied that I could not incautiously and rashly promise such things; for it seemed to me unjust, that I should leave those sacred places in which I had been bred, educated, and crowned,[130] and at last ordained, for the sake of any earthly honour and power, unless by compulsion. Upon this, he said, "If you cannot accede to this, at least, let me have your service in part: spend six months of the year with me here, and the other six in Britain." To this, I replied, "I could not even promise that easily or hastily without the advice of my friends." At length, however, when I perceived that he was anxious for my services, though I knew not why, I promised him that, if my life was spared, I would return to him after six months, with such a reply as should be agreeable to him as well as advantageous to me and mine. With this answer he was satisfied, and when I had given him a pledge to return at the appointed time, on the fourth day we left him and returned on horseback towards our own country.

After our departure, a violent fever seized me in the city of Winchester, where I lay for twelve months and one week, night and day, without hope of recovery. At the appointed time, therefore, I could not fulfil my promise of visiting him, and he sent messengers to hasten my journey, and to inquire the cause of my delay. As I was unable to ride to him, I sent a second messenger to tell him the cause of my delay, and assure him that, if I recovered from my infirmity, I would fulfil what I had promised. My complaint left me, and by the advice and consent of all my friends, for the benefit of that holy place, and of all who dwelt therein, I did as I had promised to the king, and devoted myself to his service, on the condition that I should remain with him six months in every year, either continuously, if I could spend six months with him at once, or alternately, three months in Britain and three in Saxony.[131] For my friends hoped that they should sustain less tribulation and harm from king Hemeid.[132] who often plundered that monastery and the parish of St. Deguus,[133] and sometimes expelled the prelates, as they expelled archbishop Novis,[134] my relation, and myself; if in any manner I could secure the notice and friendship of the king.

At that time, and long before, all the countries on the right hand side of Britain belonged to king Alfred and still belong to him. For instance, king Hemeid, with all the inhabitants of the region of Demetia, compelled by the violence of the six sons of Rotri, had submitted to the dominion of the king. Howel also, son of Ris, king of Gleguising, and Brocmail and Fernmail, sons of Mouric, kings of Gwent, compelled by the violence and tyranny of earl Ethered and of the Mercians, of their own accord sought king Alfred, that they might enjoy his government and protection from him against their enemies. Helised, also, son of Tendyr, king of Brecon, compelled by the force of the same sons of Rotri, of his own accord sought the government of the aforesaid king; and Anarawd, son of Rotri, with his brother, at length abandoning the friendship of the Northumbrians, from which he received no good but harm, came into king Alfred's presence and eagerly sought his friendship. The king received him honourably, received him as his son by confirmation from the bishop's hand, and presented him with many gifts. Thus he became subject to the king with all his people, on the same condition, that he should be obedient to the king's will in all respects, in the same way as Ethered with the Mercians.

Nor was it in vain that all these princes gained the friendship of the king. For those who desired to augment their worldly power, obtained power; those who desired money, gained money; and in like way, those who desired his friendship, or both money and friendship, succeeded in getting what they wanted. But all of them gained his love and guardianship and defence from every quarter, even as the king with his men could protect himself.

When therefore I had come into his presence at the royal vill, called Leonaford, I was honourably received by him, and remained that time with him at his court eight months; during which I read to him whatever books he liked, and such as he had at hand; for this is his most usual custom, both night and day, amid his many other occupations of mind and body, either himself to read books, or to listen whilst others read them. And when I frequently asked his leave to depart, and could in no way obtain it, at length when I had made up my mind by all means to demand it, he called me to him at twilight, on Christmas eve, and gave me two letters, in which was a long list of all the things which were in two monasteries, called in Saxon, Ambresbury[135] and Banwell;[136] and on that same day he delivered to me those two monasteries with all the things that were in them, and a silken pall of great value, and a load for a strong man, of incense, adding these words, that he did not give me these trifling presents, because he was unwilling hereafter to give me greater; for in the course of time he unexpectedly gave me Exeter, with all the diocese which belonged to him in Saxony[137] and in Cornwall, besides gifts every day, without number, in every kind of worldly wealth, which it would be too long to enumerate here, lest they should make my reader tired. But let no one suppose that I have mentioned these presents in this place for the sake of glory or flattery, or to obtain greater honour. I call God to witness, that I have not done so; but that I might certify to those who are ignorant, how profuse he is in giving. He then at once gave me permission to ride to those two rich monasteries and afterwards to return to my own country.

In the year of our Lord's incarnation, 886, which was the thirty-eighth since the birth of Alfred, the army so often before-mentioned again fled the country, and went into the country of the Western Franks, directing their ships to the river called the Seine, and sailed up it as far as the city of Paris, and there they wintered and measured out their camp. They besieged that city a whole year, as far as the bridge, that they might prevent the inhabitants from making use of it; for the city is situated on a small island in the middle of the river; but by the merciful favour of God, and the brave defence of citizens, the army could not force their way inside the walls.