History 1

1066 and All That: A Memorable History of England; by W.C. Sellar & R.J. Yeatman, (illus. J. Reynolds)

By W.C. Sellar & R.J. Yeatman, (illus. J. Reynolds)

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4; H. Gneuss, ‘King Alfred and the History of Anglo-Saxon Libraries’, in Modes of Interpretation in Old English Literature, ed. P. R. Brown, G. R. Crampton and F. C. Robinson (Toronto, 1986), pp. 26–49. Lerer, Literacy and Power, p. 2; R. H. C. Davis, ‘Alfred the Great: Propaganda and Truth’, History 56 (1971), 169–82; J. Morrish, ‘King Alfred’s Letter as a Source of Learning in England in the Ninth Century’, in Studies in Earlier Old English Prose, ed. P. E. Szarmach (Albany, 1986), pp. 87–107.

125–6. Pastoral Care, ed. Sweet, p. 29. Pastoral Care, ed. Sweet, p. 69. Pastoral Care, ed. Sweet, p. 83. 51 This is necessary because the good priest (pastor, judge or ruler) is to Cristes bisene and to his anlicnesse ðær aset (‘established as a type and likeness of Christ’)52; and this is where Alfred’s translation departs from the Latin. 53 The Jewel can thus be understood as a visualisation of the idea, as expanded by Alfred, that the ability to see and to understand the difference between good and evil (to look properly), and hence the ability to be a just judge, is what marks the ruler as a leader of his people modelled on the figure of Christ.

130–1). For Bede the story no doubt also provided an analogy for his own story of Cædmon. One can only speculate as to why the quotation from Gregory was not included in the Old English Bede, but it may have been that its implication that the English language was barbaric babble was at odds with the Alfredian promotion of that same language. See Dicenza, ‘Old English Bede’, on language and translation as it applies to that text in general. On ‘textual power’ see Lerer, Literacy and Power, p. 62; R.

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