"The account of Ohthere's voyage holds a unique position as the first attempt to give expression to the spirit of discovery."

Alfred knew how to use helpers. All who understand the "ought to be"

take help as well as give it. The good King encouraged others, and the office of encourager is no mean part of the office of helper. We cannot do our work in the world alone: G.o.d meant us to work with others, and man's best work as an individual can never be independent of the work of others, those who are living or those who have gone before.

Another of the books translated by Alfred was the "Consolations of Philosophy," by a good and thoughtful Consul of Rome, who was put to death by Theodoric, the Arian King of the East Goths. He wrote the book in prison, and there was so much in it that was felt to be in accord with Christian teaching that some people thought Boethius must have belonged to the body of Holy Church.

A Christian writer, finding a book seeming to possess much of the spirit of Christianity, would naturally study it and frequently use it; and Boethius's book, with more or less adaptation, grew to be a great favourite with Christians. Its influence can be traced in the work of the greatest Catholic poet, Dante, and in that of the great English poet, Chaucer, who rendered it into the English of his day.

Alfred made the translation definitely Christian. For instance, he writes of "G.o.d" and "Christ" where Boethius says "love" or "the good"; and he writes of "angels" instead of "divine substance."

I will give you one or two specimens of the additions to Boethius with which Alfred is credited.

"He that will have eternal riches, let him build the house of his mind on the footstone of lowliness; not on the highest hill where the raging wind of trouble blows, or the rain of measureless anxiety."

"Power is never a good unless he be good who has it."

Here is what he has to say of being well-born:

"Art thou more fair for other men's fairness? A man will not be the better because he had a well-born father, if he himself is nought. The only thing which is good in n.o.ble descent is this, that it makes men ashamed of being worse than their elders, and strive to do better than they."

And here is his standard of self-respect:

"We under-worth ourselves when we love that which is lower than ourselves."[D]

[Footnote D: Translation by Miss Kate Warren.]

These sayings are worth copying into a little book such as Alfred kept to note down things he wanted to keep track of. a.s.ser tells us this, and he tells us of the "Handbook" which grew to a great size, from this collecting habit of Alfred's. The book was unfortunately lost.

By no means have we exhausted the interest of Alfred's story. It would be indeed difficult to do so; but we must now bid him good-bye.

We love to think how, amidst all his cares and work for his kingdom, he had the true Catholic Missionary spirit; for he sent emba.s.sies to India, with alms for "the Christians of St Thomas and St Bartholomew."

There is a valuable thing which we possess, known as the "Alfred Jewel": it has on it an inscription which we can truly say applies to far more than this work of art. Its application to Alfred's work is indeed a very wide one:

Alfred commanded to make me.

CHAPTER VII

Some of greatest pre-Conquest poetry a.s.sociated with name of Cynewulf.

Guesses about him. Little known. Probably North-countryman, eighth century, an educated man. Finding of the Cross. Elene, story of St Helena's mission. Constantine goes to fight invaders. Vision of the Cross. Victory. Journey of St Helena, and search for the Cross. The Finding.

We are going now to consider some of the greatest poetry written before the Conquest. It a.s.sociates itself with the name of Cynewulf, a name with which certain poems are signed in runes. By-and-by we shall hear something about runes and the old writing; and something also about where our old treasures of literature, part of our dear Catholic heritage, are found in their original form.

As I have said, certain poems are signed with Cynewulf's name; and there are others which are with more or less probability of rightness attributed to him on grounds of likeness of subject, likeness of style, similar greatness of treatment.

About Cynewulf himself we know, I may say, nothing except what we gather from his work. Various guesses have been made, and various theories formed, identifying him with one or other of the men about whom we know something; but for the present, at all events, we must be content to think that he probably lived in the eighth century, and that he probably was a North-countryman. All his writings have come to us in the dialect of Wess.e.x, except some parts of a poem known as the "Dream of the Holy Rood." These are carved on an old cross, which I will speak of by-and-by, and they are in the Northumbrian dialect; but the ma.n.u.script of the entire poem is in West Saxon.

Scholars are working upon old materials and discoveries are being made and theories formed which are at variance with what used to be set down as certainty. The main thing is that we have these poems, and that we want to know about them and learn to prize them. If we want to know them thoroughly and prize them as they deserve, we must take the trouble to learn the language they are written in. But many of us have not time for this, and so must be content, for the present, at least, with making their acquaintance through translations.

Perhaps Cynewulf was a poet who lived as one of the household of some great lord, and wrote more at his ease than if he had been merely an itinerant singer, a "gleeman," who sang his songs as he went about. He appears, at any rate, to have been an educated man, and I think no one can read his poetry without feeling that he was a man of deep and fervent piety.

There are four poems signed by Cynewulf, and these are named "Christ,"

"Juliana," "The Fates of the Apostles," and "Elene." Certain "Riddles"

have also been attributed to him.

The poems I am going to bring before you now are the "Elene" and a poem on the Holy Cross, which has been attributed to Cynewulf, and which I for one--and I am not by any means alone in this--love to believe that he must have written. The "Phoenix," about which we thought in a former chapter, has by some been supposed to be his. Then there is the "Judith," of which we possess enough to make us recognise it as indeed one of our great possessions; but to-day the two poems I have named will give us enough to think of. To adapt a lovely Scriptural phrase (Judith vii, 7), there are springs whereof we refresh ourselves a little rather than drink our fill. Let us drink, if not our fill, at least a draught long and deep.

We have a church festival, inst.i.tuted many hundred years ago, the Festival of the Finding of the Cross. Let us hear something of what our old poet sings concerning this in the poem named after the heroine of the finding, St Helena; the poem known as "Elene."

Cynewulf is one of the poets of the Cross. His poetry is literally stamped with the mark of the Holy Rood. Read over the grand Church hymns, the "Vexilla Regis," the "Pange lingua gloriosi lauream certaminis," or recall them in your memory--their Pa.s.siontide echoes sound under the triumphant pealing of the bells of Easter--and then be glad that one of your own poets has also sent down the ages the song of his love and his reverence.

Cynewulf knew well the story of Constantine's vision of the Cross of Victory whereby he was to conquer. He would also have had in mind the story, not so far remote from his own day, of the English King, St Oswald, who reared a cross to G.o.d's honour before he fought with Cadwalla, the pagan Welsh king. He would remember how the Saint had called upon his comrades at Heavenfield to fall down with him before the Cross and pray Almighty G.o.d for salvation from the mighty foe. He would recall the great victory and the cross-shaped church built to commemorate it. He knew well the honour of the Cross. He had often knelt to adore what it symbolised, when he saw it raised on high, lifted up on the Church's Festival. And he loved the Cross with a great and fervid love.

The poem of his making tells us how the great army of the Huns and Goths[E] came against Constantine; how the warriors marched on, having raised the standard of war with shoutings and the clashing of shields.

Bright shone their darts and their coats of linked mail. The wolf in the wood howled out the song of war; he kept not the secret of the slaughter. The dewy-feathered eagle raised a song on the track of the foe.

[Footnote E: This, of course, is unhistorical.]

The King of the Romans was sorrow-smitten when he saw the countless host of the foreign men upon the river-bank. In his sleep that night came the vision of one in the likeness of a man, white and bright of hue. The messenger named him by his name. The helmet of night glided apart. The behest was given to look up to Heaven to find help, a token of victory.

The Emperor's heart was opened and he looked up as the angel, the lovely weaver of peace, had bidden him. Above the roof of clouds he saw the Tree of Glory with its words of promise. The great battle came, when the Holy Sign was borne forth. Loud sang the trumpets. The raven was glad thereof, and the dewy-feathered eagle looked on at the march, and the wolf lifted up his howling. The terror of war was there, the clash of shields and the mingling of men, and the heavy sword-swing and the felling of warriors.

When the standard was raised, the Holy Tree, the foe was scattered far and wide. From break of day till eventide the flying foe was pursued; his number was indeed made small. It was but a few of the best of the Huns that went home again.

How the old fighting spirit delights in the "pomp and circ.u.mstance of glorious war"! How it loves to have the clash of spear and shield strike upon the ear, and to hear how the voice of the eagle and the raven, and the howl of the wolf, proclaim the place of slaughter, the reek of battle!

Cynewulf calls the angel who stood by Constantine in his vision a "weaver of peace"; but the peace was to be woven after conflict, and the wearer of the victor's palm had first to wield the fighter's sword.

When Constantine had learned about the Cross from the few Christians he could find, he believed and was baptized, says the poet. (In reality his baptism took place just before his death, several years later.)

The thought of the Tree was ever with Constantine, and when he had returned he sent his mother with a mult.i.tude of warriors to Jerusalem, on the quest of the Holy Rood that was hidden underground. Helena was soon ready for her willing journey, and set forth with her escort.

The steeds of the sea Round the sh.o.r.e of the ocean ready were standing, Cabled sea-horses, at rest on the water.

Then they let o'er the billows the foamy ones go, The high wave-rushers. The hull oft received O'er the mingling of waters the blows of the waves.

The sea resounded.

What delight there is to the poet in the sea and its ships!

When they come to Jerusalem, after much enquiry of the wisest men, and great difficulty, the Queen is conducted to the Mount of Crucifixion, by one Judas who knows the story of Redemption, and who the Queen insists shall point out the resting place of the Holy Rood. It is found by the winsome smoke that rises at the prayer of Judas, who forthwith makes full confession of his belief in Him who hung upon that Cross. The three crosses are together, buried far down in the earth, and Judas digs deep and brings them up, and they are laid before the knees of the Queen. Glad of heart she asks on which of them the Son of the Ruling One had suffered. The Lord's Cross is revealed by its power to raise a dead man who is brought to the place.

Satan a.s.saults Judas, angry and bitter, for again his power has been brought low. One Judas has made him joyful: the second Judas has humbled him. He is boldly answered when he pours out threats and foretells that another king than Constantine will arise to persecute. (Probably the allusion is to Julian the Apostate.) But Judas answers boldly, and Helena rejoices at the wisdom with which in so short a time he has been gifted.

Far and near the glorious news is spread, and word is sent the Emperor how the Victorious Token has been found. Then comes the building of a church by his mother, at his desire; and the adorning of the Rood with gold and jewels fair and splendid, and its enclosure in a silver chest.

Judas is baptized, and becomes Bishop of Jerusalem under the new name of Cyriacus.

The holy nails of the Pa.s.sion have yet to be found, and again the earth yields up her treasure. A man great in wisdom tells Elene to bid the n.o.blest of the kings of the earth to put them on his bridle, make thereof his horse's bit. This shall bring him good speed in war, and blessing and honour and greatness.