7 page paper (due in 18 hours)
Alfred’s “Modest Foundation”: The Birth of the Anglo-Saxon Identity through Propaganda
Peter Damian HST 414 English History
Professor Humbert April 25, 2013
Class papers often include a title page. The title should be centered a third of the way down the page, and your name and class information should follow several lines later. When subtitles apply, end the title with a colon and place the subtitle on the line below the title. The cover page is single spaced.
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King Alfred the Great is credited with many “great” accomplishments: he held the Viking
forces at bay, he promoted learning as one of the highest importances, and he was notably pious.
While his work in each of these areas was significant, arguably his most important contribution
came from the combination of his more specified achievements. Historians have argued over the
influence of Alfred on the growing Anglo-Saxon identity during his reign and those of his
successors. A distinct shift can be seen during Alfred’s reign in kingship: before Alfred, there was
a plethora of “kings” and independent houses, whereas after Alfred, his is the only royal house
and all others become subordinate.1 While Alfred did not entirely achieve unification of all the
people of England, it is not to be denied that he laid the groundwork for later generations.
Through the Annals of The Anglo-Saxon Chronicle during the years of his reign and Asser’s Life
of King Alfred, it is clear that Alfred sought to advocate for the “English” identity, and was
instrumental in the formation of such an identity by unifying the separate kingdoms of England
militarily, religiously, and linguistically.
During the course of Alfred’s life, the many kingdoms of England were under the
constant threat of Viking armies. His father, as well as his brothers who were the kings of Wessex
before him, spent their reigns fighting off Viking attacks.2 Alfred, when he was old enough to
join his brothers, fought in many battles—and was victorious in most of them, according to
Asser.3 This state of affairs—the constant plague of Vikings—presented Alfred with a unique
opportunity: to unite the kingdoms against a common enemy. As a proven warrior, Alfred stood
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1 Kemp Malone, "The Rise of English Nationalism," Journal of the History of Ideas 1, no. 4 (October 1940): 504, accessed April 24, 2013, http://www.jstor.org/stable/2707127.
2 Asser, "Life of King Alfred," in Alfred the Great: Asser's Life of King Alfred and Other Contemporary Sources, trans. Simon Keynes and Michael Lapidge (Harmondsworth, Middlesex, England: Penguin Books, 1983), 68-80.
3 Ibid., 80-81.
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to gain a great deal by helping the neighboring kingdoms of Mercia, Kent, and Northumbria
defend against the invading Vikings; he would protect the kingdoms and people that did not
strictly fall under his law, and by doing so, would prove himself to be a more apt leader than
those in place.
While it is questionable whether his original intentions were to adopt these municipalities
through joint conquest against the Vikings, it is undeniable that his military leadership in these
battles garnered him great respect from his neighbors as well as fostering the “English” identity
among the combined military forces. Asser often references “combined forces” when referring to
the armies fighting the Vikings, suggesting that by the time Alfred took control of Wessex it was
a common practice of battle.4
What Alfred did differently than his predecessors was to take advantage of such
commonality. Asser notes that, “Many Franks, Frisians, Gauls, Vikings, Welshmen, Irishmen,
and Bretons subjected themselves willingly to his lordship, nobles and commoners alike.”5 Many
municipalities “petitioned King Alfred of their own accord, in order to obtain lordship and
protection from him in the face of their enemies.”6 Asser later states that, “All the Angles and
Saxons—those who had been formerly scattered everywhere… turned willingly to King Alfred
and submitted themselves to his lordship.”7 Whether or not all of Alfred’s alliances were made
with consent, it is clear that Asser sought to portray Alfred’s relationship with other kingdoms as
that of a savior or father figure to these struggling kingdoms. The Annals of The Anglo-Saxon
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4 Ibid., 76, 78.
5 Ibid., 91.
6 Ibid., 96.
7 Ibid., 98.
Footnotes should be in 10 point Times New Roman font, rather than 12 point (like the rest of your paper).
Double-space all text in the paper, except for block quotes. A prose quotation of five or more lines should be “blocked.” The block quotation is singled-spaced and takes no quotation marks, but you should leave an extra line space immediately before and after. Indent the entire quotation . 5” (the same as you would the start of a new paragraph) and include a footnote at the end.
Chronicle reference such oaths as well, citing the kingdoms of the East Angles and the
Northumbrians as submitting to King Alfred in 893.8 Some of these alliances, as Sarah Foot
notes, might have been pre-existing; the presence of the stories of their origin in Asser’s work
and the Annals suggests the importance of broadcasting these ties as propaganda for the
unification of England.9 These kingdoms viewed Alfred as the ultimate leader, especially in
matters of battle, and so sought his protection in return for their subservience. In this way, Alfred
built himself as the King of not only Wessex, but of the Anglo-Saxons in an official capacity.
Through the alliances he made, in the words of Foot, “King Alfred might be credited with the
invention of the English as a political community.”10
Asser often references the “Christian army” when discussing Alfred’s campaigns against
the Vikings.11 The Annals call the army the “English army,” which serves the similar purpose of
unifying the armies under one name.12 However, Asser’s term also unites them under one
religion. This distinction is important because of the social implications. The unification of the
kingdoms under Alfred was an official, political unification, whereas the commonality of religion
provided a basis for a truly united group—not only by formal alliance, but by similarity of ideas
and intentions.
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8 “The Anglo Saxon Chronicle 888-900,” trans. Simon Keynes and Michael Lapidge, in Alfred the Great: Asser's Life of King Alfred and Other Contemporary Sources (Harmondsworth, Middlesex, England: Penguin Books, 1983), 114.
9 Sarah Foot, "The Making of Angelcynn: English Identity before the Norman Conquest," Transactions of the Royal Historical Society, 6th ser., 6 (1996): 26, accessed April 24, 2013, http://www.jstor.org/stable/3679228.
10 Ibid., 25.
11 Asser, “Life of King Alfred,” 78-79
12 “The Anglo-Saxon Chronicle,” 115.
The first time you reference an author in text, use their full name. All subsequent references should be only their last name.
Chicago style uses either footnotes or endnotes. Either is acceptable, but ask your professors for their particular preference. This essay uses footnote style. Endnotes would look very similar in-text, but instead of notes at the bottom of the page, they would go at the end of the paper right before the bibliography.
If a source does not have an author, use only the title of the work and page numbers in subsequent footnotes.
Alfred took great care to cultivate a Christian identity outside of his own kingdom. He
made sizeable donations to churches all over England and even went so far as to convert the
Viking leader, Guthrum, from which the ensuing peace lasted only a short time.13 He also
brought “monks of various nationalities” to his kingdom, diversifying the native religious
population.14 This inclusion by Asser suggests that this might have pleased some of the
foreigners—or simply English people not from Wessex—who might have read Asser’s work.
Asser cites Alfred’s generosity to both his native people and foreigners, showing him to be
nondiscriminatory toward visitors as well as charitable.15 Alfred also collected church lands as he
pushed the Vikings out of England. As Janet Nelson discusses, Alfred’s military tactics combined
with his religious tactics gave him more religious control over areas that were not strictly his.16
Additionally, Alfred received many gifts from foreigners from as far as Jerusalem, which held
certain biblical significance, which likely served as strong propaganda for Alfred’s worldliness,
showing readers of Asser’s work that Alfred was not stuck in a Wessex dictated mindset.17
The laws of Alfred the Great relied heavily on The Old Testament tradition. As Foot
states, his laws were a combination of laws from many kingdoms, legislated “overtly in the
tradition of a Christian king, against an historical background of Old Testament law-giving.”18
By doing this, Alfred was attempting to draw a parallel between his own laws and those of the
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13 Asser, “Life of King Alfred,” 85.
14 Ibid., 103.
15 Ibid., 91.
16 Janet L. Nelson, "'A King across the Sea': Alfred in Continental Perspective," Transactions of the Royal Historical Society, 5th ser., 36 (1986): 67, accessed April 24, 2013, http://www.jstor.org/stable/3679059.
17 Asser, “Life of King Alfred,” 101.
18 Foot, "The Making of Angelcynn: English Identity before the Norman Conquest," 32.
Chosen People of Israel.19 This comparison was likely modeled to be inclusive to all English
Christians, so as to appeal to the variety of people he had under his rule. Through the spread of a
unifying religion and laws that echoed it, Alfred was more capable of creating a wholly Christian
identity for the Anglo-Saxons.
Perhaps Alfred’s most notable achievements as king were in his scholarly pursuits. In
many ways, Alfred’s thirst for knowledge and his promotion of learning throughout England is
comparable to that of the Carolingian Renaissance in France. While his efforts did much to
educate the Anglo-Saxons and change the course of literacy, he also achieved a great deal in his
goal toward unifying his kingdom through the standardization of language. Like his monks,
Alfred summoned scholars from all over Europe, desiring the most accurate, but also the most
diversified advisors, Asser among them.20 These scholars, and Asser in particular, helped him to
translate many religious works from Latin into English so that the common people might be able
to understand them.21 In one episode described by Asser, Alfred learns to read Latin and then to
translate it into English in a single day.22 He is said to have done this out of “divine inspiration,”
stressing the religious aspect of his scholarship.23 Alfred’s translations made religion more
accessible to the people of Alfred’s various kingdoms, as well as exposing them all to a shared
language.
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19 Ibid.
20 Asser, “Life of King Alfred,” 93.
21 Ibid., 92-93.
22 Ibid., 99.
23 Ibid.
If you cite the same source two or more times in a row and you are referencing the same page number(s), use “Ibid.” on its own.
The dialect of English which Alfred used in his translations has been called “The King’s
English,” a standardized dialect created by Alfred, which made way for English Literature, and
promoted reading and writing prose as well as religious texts in English rather than Latin.24 The
standardization of English brought the Anglo-Saxons together in terms of communication. This
helped to streamline the identification of English people, as they were often, as Bede had done in
his work, identified by the languages which they spoke.25 This enabled the introduction of the
Anglo-Saxon, or Angelcynn, identity to form more rapidly. Both Asser and the Annals refer to
Alfred’s people as the “Anglo-Saxons,” a term essentially coined during Alfred’s reign. Before
Alfred became king, the term was uncommon, but during the later years of Alfred’s reign the
term grew in prominence. Foot argues that this was done purposefully in order to promote the
English identity as that of one people.26
Alfred’s reign was significant in many ways. He was remarkable in his military prowess,
his religious fervor, and his scholarship, but it was his promotion of an English identity, largely
through the works of Asser and the Annals of The Anglo Saxon Chronicle, that was truly great.
As his obituary in The Anglo-Saxon Chronicle states, by the end of his life, “he was king over the
whole English people, except for the part which was under Danish rule.”27 However, he did not
succeed in uniting all of the English; that was for his successors to do. But, as Asser quotes, “The
just man builds on a modest foundation and gradually proceeds to greater things.”28
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24 Malone, “The Rise of English Nationalism," 504.
25 Foot, "The Making of Angelcynn: English Identity before the Norman Conquest," 29.
26 Ibid., 30.
27 “The Anglo-Saxon Chronicle,” 120.
28 Asser, “Life of King Alfred,” 100.
If you mention words in another language (e.g., old English, French, Gaelic, German, Elvish, Klingon, Parseltongue, etc.), use italics.
When referencing source titles in text, use italics for a monograph or primary source. If referencing a journal article, put the title of the article in quotation marks.
Bibliography
Asser, John. "Life of King Alfred." In Alfred the Great: Asser's Life of King Alfred and Other Contemporary Sources, 65-110. Translated by Simon Keynes and Michael Lapidge. Harmondsworth, Middlesex, England: Penguin Books, 1983.
Foot, Sarah. "The Making of Angelcynn: English Identity before the Norman Conquest." Transactions of the Royal Historical Society, 6th ser., 6 (1996): 25-49. Accessed April 24, 2013. http://www.jstor.org/stable/3679228.
Malone, Kemp. "The Rise of English Nationalism." Journal of the History of Ideas 1, no. 4 (October 1940): 504-05. Accessed April 24, 2013. http://www.jstor.org/stable/2707127.
Nelson, Janet L. "'A King across the Sea': Alfred in Continental Perspective." Transactions of the Royal Historical Society, 5th ser., 36 (1986): 45-68. Accessed April 24, 2013. http:// www.jstor.org/stable/3679059.
"The Anglo Saxon Chronicle 888-900." Translated by Simon Keynes and Michael Lapidge. In Alfred the Great: Asser's Life of King Alfred and Other Contemporary Sources, 111-20. Harmondsworth, Middlesex, England: Penguin Books, 1983.
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