The Law Code of King Alfred the Great

The righteousness rule of King Alfred the bang-upThe rectitude reckon of King Alfred the GreatThe Law enter of King Alfred the Great is the largest and best preserved piece of legal documentation made prior to the Norman conquest of 1066 1, and the first surviving Anglo-Saxon practice of rectitude enactment since Ines, nearly two centuries earlier 2, reservation it an essential document in the study of late Anglo-Saxon righteousness, culture and society. The documents usefulness as a historical source stems non only from its unique existence as a source of lawfulness for the Alfredian period, but as well from the fact that it was pen by Alfred himself as n aned by Wormald, Alfred was the only European king of the Early Middle Ages kn possess to have written books 3, and therefore his Law Codes lend oneself historians a unique insight into the political thought of the later Anglo-Saxon kings and the legal system of ninth century England.Alfreds Law Code also reveals frequently about the character and personality of its author. For example, the fact that Alfred was unique among Early Medieval rulers in his extensive authorship of books and legal documents 4 shows the Kings commitment to learned activity and his collar of the importance of written record in the efficient and successful running of his kingdom. It is also important to note that Alfreds Law Code was written at a time when no separate face king had issued laws for nearly a hundred years 5. The reasons for this sudden return to the issuing of written law argon not expressly stated by Alfred, either in the Preface or Codes themselves, however it can buoy be argued that by issuing his Law Code at such a time, Alfred was showing a genuine concern for the wellbeing of his people, in ensuring fairness and equality for all before the law.Study of Alfreds Law Code also reveals the author to be a pragmatist in his dealing with the law. For example, while it is clear Alfred would rather pr event the custom of blood feuds, he realises that the Anglo-Saxon world is one of violence, and the feud is a necessary, albeit distasteful, part of this. Therefore Alfred does not seek to make blood feuds illegal but instead to regulate them so as to minimise violence and bloodshed.6 This practical approach to law-making is also sh make in Alfreds preface to his Laws, where he states that a man has no need of law books if he judges fairly and equally 7. However the fact that Alfred is writing this in his Law Code shows that although in an ideal world such a code would not be needed, he accepts that men are only human and many will require guidance as to what is right and wrong.The Law Code of King Alfred the Great is the largest and best preserved piece of legal documentation made prior to the Norman conquest of 1066 1, and the first surviving Anglo-Saxon law code since Ines, nearly two centuries earlier 2, making it an essential document in the study of late Anglo-Saxon law, cultu re and society.justice. 9 This theory is also back up by Alfreds own introduction to his translation of Pope Gregorys Pastoral Care, in which he speaks of his respect for the Anglo-Saxon kings of the Golden Age of the 7th Century who not only maintained their peace, morality and authority at home but also extended their territory outside 10. This suggests that Alfreds intentions in writing his Law Code were born out of a desire to return to a time when, in his eyes, things were better. However Alfreds use of the phrase extended their territory outside 11, should also be noted, as it implies other intentions than those immediately obvious from the accounts of Asser and others, including Alfred himself. Therefore, while Alfred may have been motivated to write his Laws for the good of his people, it is important to remember that the King had other reasons for writing his Code and the laws serve other purposes other than the direct administration of justice.One such unofficial reason f or Alfreds writing of his Law Code, it can be argued, was to assert his royal power and ensure the loyalty of his subjects in a legal document that could not be disputed 12, thereby safeguarding his own send and consolidating his hold over the kingdom. This intentional inclusion of laws designed to ensure loyalty from Alfreds subjects can be seen in the wording of the Law Codes themselves, where treason is portrayed as the most unholy and unforgivable of sins only for treachery to a lord they dared not declare any mercyhe Christ charged everyone to love his lord as himself 13. The extension service to Christ in this quote shows the severity of the crimes of treason and treachery, as even the mercy of Christ is not afforded to those who commit these sins. The theory that Alfreds Laws were intended to secure his own position, is given weight by the profound threat of rebellion that was present for much of Alfreds reign, especially in the case of Aethelwold, rival to the throne and the son of Alfreds predecessor, who lead a rebellion in 89914, which could have been a direct influence upon the emphasis placed on loyalty to the king and lords found in Alfreds Code.The underlying political agenda of Alfreds Laws is also an important aspect of the text. It is argued by Wormald that Alfreds respectful mentions of the laws of Offa and Aethelbert (previous kings of Mercia and Kent respectively) in his preface to his own laws, and his statement that he is influenced by them in his own law making, is an attempt to remind Mercians and Kentishmen of his concern for their traditions15. This pandering to the traditions of the other face kingdoms suggests that Alfred was subtly attempting to enhance his own power over the rest of England outside of Wessex, ultimately jumper cable to him being accepted as Anglo Rex, the title eventually bestowed upon his successors. However as Pratt reminds us, the fact that Alfreds Law Code contains a political agenda need not make it ir relevant as a source of honest legal intentions 16. Pratts theory is supported by the inclusion in Alfreds Law Code the laws of one of his predecessors, Ine, whose laws deal primarily with theft, trading and agricultural matters. 17 In contrast to this Alfreds laws deal mostly with the breaking of oaths, injuries and sexual offences18, and so Alfred can be seen to be modify in the blanks in Ines original laws, therefore honestly trying to better the current legal system.Religious imagery and language features very heavily in Alfreds Law Codes and there are several arguments as to why this is. Wallace-Hadrill argues that the main reason for the sustained religious imagery in the Law Codes is due to the mediaeval perception that kingship was a divine right and Alfreds use of religious imagery is another attempt to assert his authority and show his right to the throne, thus making any sin committed against him a sin against God. 19 Similarly it is argued that the use of religious ima gery by Alfred is due to the lack of an effective way of enforcing the law in Alfreds kingdom and an authority greater than the king or any earthly lord was needed to ensure social order 20. However it can also be argued that the sustained religious imagery in the Law Codes is nothing more than the product of a deeply Christian society, where the natural law of God forms the basis for all perceptions of right and wrong, therefore it is only natural that religion features extensively in a book of law.In conclusion Alfreds law code is a synthesis of the laws of several other Anglo-Saxon kings 21, along with his own work, created with the intention of codifying and clarifying existing laws, exerting royal authority and promoting the King as leader not only of Wessex but of the English people.BibliographyR. Abels, Alfred the Great War, Kingship and Culture in Anglo Saxon England (Essex, 1998)J. R. C. Hall, A Concise Anglo-Saxon Dictionary (London, 4th ed. 1960)S. Keynes and M. Lapidge, trans. Alfred the Great Assers Life of Alfred and Other Contemporary Sources (London, 1983)D. Pratt, The Political Thought of King Alfred the Great, (Cambridge, 2007)S. Reynolds, Medieval Law, in P. Linehan and J. Nelson (eds), The Medieval World (Oxon, 2001)A. P. Smyth, King Alfred the Great (Oxford, 1995)E. G. Stanley, On the Laws of King Alfred The displace of the Preface and the Beginning of the Laws, in J. Roberts, J. Nelson, M. Godden (eds), Alfred the Wise (Cambridge, 1997)M. H. Turk (ed.), The Legal Code of Alfred the Great (Boston, 1883)J. M. Wallace-Hadrill, Early Germanic Kingship in England and on the Continent (London, 1971)D. Whitelock, English Historical Documents Vol. 1 (London, 1955)P. Wormald, The Ninth Century, in J. Campbell (ed.), The Anglo Saxons (London, 1991)P. Wormald, The Making of English Law King Alfred to the Twelfth Century, Vol. 1 Legislation and its Limits. (Oxford, 1999)1 P. Wormald, The Making of English Law King Alfred to the Twelfth Century, Vol. 1 Legislation and its Limits. (Oxford, 1999), p. 2652 P. Wormald, The Ninth Century, in J. Campbell (ed.), The Anglo Saxons (London, 1991), p.1343 Ibid., p. 1354 Ibid.5 J.M. Wallace-Hadrill, Early Germanic Kingship in England and on the Continent (London, 1971), p. 1486 R. Abels, Alfred the Great War, Kingship and Culture in Anglo Saxon England (Essex, 1998), p.2767 D. Whitelock, English Historical Documents Vol. 1 (London, 1955), p.3738 S. Keynes and M. Lapidge, trans, Alfred the Great Assers Life of King Alfred and Other Contemporary Sources (London, 1983), p.459 Whitelock, English Historical Documents, p.33110 Keynes and Lapidge, Assers Life of King Alfred p. 2511 Ibid.12 Ibid. p.3913 Whitelock, English Historical Documents, p. 37314 Wormald, The Ninth Century p. 15515 Ibid. p.15716 D. Pratt, The Political Thought of King Alfred the Great, (Cambridge, 2007), p. 21717 Ibid. p. 22018 Ibid19 Wallace-Hadrill, Early Germanic Kingship p.14420 Abels, War, Kingship and Culture p. 27721 A. P. Smyth, King Alfred the Great (Oxford, 1995), p. 238