mass-priest, and John my mass-priest.[19] And when I had learnt it as I could best understand it and as I could most clearly interpret it, I translated it into English; and I will send a copy to every bishopric in my kingdom; and on each there is a [clasp and chain][20] worth fifty mancuses. And I command in God’s name that no man take the [clasp] from the book or the book from the minster. It is uncertain how long there may be such learned bishops as, thanks be to God, there now are nearly everywhere; therefore I wish these books always to remain in their place, unless the bishop wish to take them with him, or they be lent out anywhere, or any one make a copy from them. Then the book itself is made to speak, as the Cross speaks in the early Anglian Dream of the Holy Rood:— This message Augustine over the salt sea brought from the south to the islanders, as the Lord’s champion had formerly indited it, the Pope of Rome. The wise Gregorius was versed in many true doctrines through the wisdom of his mind, his hoard of studious thoughts. For he gained over most of mankind to the Guardian of heaven, best of Romans, wisest of men, most gloriously famous. Afterwards King Alfred brought every word of me into English, and sent me to his scribes south and north; ordered more such to be brought to him, that he might send them to his bishops, for some of them needed it, who knew but little Latin. [Illustration: THE SEASONS—APRIL TO JUNE (_Cottonian Library_)] It is not our business here to consider the contents of Pope Gregory’s treatise on the shepherding of the people. But the headings of two or three of the sixty-five chapters will show what the attraction for Alfred’s mind was. The first chapter argues “that unlearned men are not to presume to undertake teaching.” To prevent this was a purpose with Alfred; he faced obloquy, it is said, rather than fill bishoprics with unlearned men. The second chapter forbids even learned men to undertake to teach if they are not ready to live in accordance with their own precepts. The third and fourth chapters no doubt appealed to himself as a secular governor, though they related to spiritual government, “how he who governs must despise all hardships, and how afraid he must be of every luxury,” and “how often the occupations of power and government distract the mind of the ruler.” The sixty-fifth chapter brings the whole to a conclusion with an argument thoroughly after Alfred’s own heart: “When any one has performed all the duties of his pastoral charge, let him then consider and understand his own self, lest either his exemplary life or his successful teaching puff him up.”