development in the same direction, the monotony of the long
line metre being varied by the admission of short lines formed
by the suppression of the second hemistich. The highly
developed art displayed in this remarkable poem gives reason
for believing that the existing remains of Old English poetry
very inadequately represent its extent and variety.
While the origins of English poetry go back to heathen times, English prose may be said to have had its effective beginning in the reign of Alfred. It is of course true that vernacular prose of some kind was written much earlier. The English laws of Æthelberht of Kent, though it is perhaps unlikely that they were written down, as is commonly supposed, in the lifetime of Augustine (died A.D. 604), or even in that of the king (d. 616), were well known to Bede; and even in the 12th-century transcript that has come down to us, their crude and elliptical style gives evidence of their high antiquity. Later kings of Kent and of Wessex followed the example of publishing their laws in the native tongue. Bede is known to have translated the beginning of the gospel of John (down to vi. 9). The early part of the Anglo-Saxon Chronicle (q.v.) is probably founded partly on prose annals of pre-Alfredian date. But although the amount of English prose written between the beginning of the 7th and the middle of the 9th century may have been considerable, Latin continued to be regarded as the appropriate vehicle for works of any literary pretension. If the English clergy had retained the scholarship which they possessed in the days of Aldhelm and Bede, the creation of a vernacular prose literature would probably have been longer delayed; for while Alfred certainly was not indifferent to the need of the laity for instruction, the evil that he was chiefly concerned to combat was the ignorance of their spiritual guides.
Of the works translated by him and the scholars whom he employed, St Gregory’s Pastoral Care and his Dialogues (the latter rendered by Bishop Werferth) are expressly addressed to the priesthood; if the other translations were intended for a wider circle of readers, they are all (not excepting the secular History of Orosius) essentially religious in purpose and spirit. In the interesting preface to the Pastoral Care, in the important accounts of Northern lands and peoples inserted in the Orosius, and in the free rendering and amplification of the Consolation of Boethius and of the Soliloquies of Augustine, Alfred appears as an original writer. Other fruits of his activity are his Laws (preceded by a collection of those of his 7th-century predecessor, Ine of Wessex), and the beginnings of the Anglo-Saxon Chronicle. The Old English prose after Alfred is entirely of clerical authorship; even the Laws, so far as their literary form is concerned, are hardly to be regarded as an exception. Apart from the Chronicle (see Anglo-Saxon Chronicle), the bulk of this literature consists of translations from Latin and of homilies and saints’ lives, the substance of which is derived from sources mostly accessible to us in their original form; it has therefore for us little importance except from the philological point of view. This remark may be applied, in the main, even to the writings of Ælfric, notwithstanding the great interest which attaches to his brilliant achievement in the development of the capacities of the native language for literary expression. The translation of the gospels, though executed in Ælfric’s time (about 1000), is by other hands. The sermons of his younger contemporary, Archbishop Wulfstan, are marked by earnestness and eloquence, and contain some passages of historical value.
From the early years of the 11th century we possess an encyclopaedic manual of the science of the time—chronology, astronomy, arithmetic, metre, rhetoric and ethics—by the monk Byrhtferth, a pupil of Abbo of Fleury. It is a compilation, but executed with intelligence. The numerous works on medicine, the properties of herbs, and the like, are in the main composed of selections from Latin treatises; so far as they are original, they illustrate the history of superstition rather than that of science. It is interesting to observe that they contain one or two formulas of incantations in Irish.
Two famous works of fiction, the romance of Apollonius of Tyre and the Letter of Alexander, which in their Latin form had much influence on the later literature of Europe, were Englished in the 11th century with considerable skill. To the same period belongs the curious tract on The Wonders of the East. In these works, and some minor productions of the time, we see that the minds of Englishmen were beginning to find interest in other than religious subjects.
The crowding of the English monasteries by foreigners, which was one of the results of the Norman Conquest, brought about a rapid arrest of the development of the vernacular literature. It was not long before the boys trained in the monastic schools ceased to learn to read and write their native tongue, and learned instead to read and write French. The effects of this change are visible in the rapid alteration of the literary language. The artificial tradition of grammatical correctness lost its hold; the archaic literary vocabulary fell into disuse; and those who wrote English at all wrote as they spoke, using more and more an extemporized phonetic spelling based largely on French analogies. The 12th century is a brilliant period in the history of Anglo-Latin literature, and many works of merit were written in French (see Anglo-Norman). But vernacular literature is scanty and of little originality. The Peterborough Chronicle, it is true, was continued till 1154, and its later portions, while markedly exemplifying the changes in the language, contain some really admirable writing. But it is substantially correct to say that from this point until the age of Chaucer vernacular prose served no other purpose than that of popular religious edification. For light on the intellectual life of the nation during this period we must look mainly to the works written in Latin. The homilies of the 12th century are partly modernized transcripts from Ælfric and other older writers, partly translations from French and Latin; the remainder is mostly commonplace in substance and clumsy in expression. At the beginning of the 13th century the Ancren Riwle (q.v.), a book of counsel for nuns, shows true literary genius, and is singularly interesting in its substance and spirit; but notwithstanding the author’s remarkable mastery of English expression, his culture was evidently French rather than English. Some minor religious prose works of the same period are not without merit. But these examples had no literary following. In the early 14th century the writings of Richard Rolle and his school attained great popularity. The profound influence which they exercised on later religious thought, and on the development of prose style, has seldom been adequately recognized. The Ayenbite of Inwyt (see Michel, Dan), a wretchedly unintelligent translation (finished in 1340) from Frère Lorens’s Somme des vices et des vertus, is valuable to the student of language, but otherwise worthless.
The break in the continuity of literary tradition, induced by the Conquest, was no less complete with regard to poetry than with regard to prose. The poetry of the 13th and the latter part of the 12th century was uninfluenced by the written works of Old English poets, whose archaic diction had to a great extent become unintelligible. But there is no ground to suppose that the succession of popular singers and reciters was ever interrupted. In the north-west, indeed, the old recitative metre seems to have survived in oral tradition, with little more alteration than was rendered necessary by the changes in the language, until the middle of the 14th century, when it was again adopted by literary versifiers. In the south this metre had greatly degenerated in strictness before the Conquest, but, with gradually increasing laxity in the laws of alliteration and rhythm, it continued long in use. It is commonly believed, with great intrinsic probability but with scanty actual evidence, that in the Old English period there existed, beside the alliterative long line, other forms of verse adapted not for recitation but for singing, used in popular lyrics and ballads that were deemed too trivial for written record. The influence of native popular poetic tradition, whether in the form of recited or of sung verse, is clearly discernible in the earliest Middle English poems that have been preserved. But the authors of these poems were familiar with Latin, and probably spoke French as easily as their mother tongue; and there was no longer any literary convention to restrain them from adopting foreign metrical forms. The
