quality:correction
Legal reform

In the late 880s or early 890s, Alfred issued a long domboc or law code consisting of his own laws, followed by a code issued by his late seventh-century predecessor King Ine of Wessex. Together these laws are arranged into 120 chapters. In his introduction Alfred explains that he gathered together the laws he found in many " synod -books" and "ordered to be written many of the ones that our forefathers observed—those that pleased me; and many of the ones that did not please me, I rejected with the advice of my councillors, and commanded them to be observed in a different way".

Alfred singled out in particular the laws that he "found in the days of Ine, my kinsman, or Offa, king of the Mercians, or King Æthelberht of Kent who first among the English people received baptism". He appended, rather than integrated, the laws of Ine into his code and although he included, as had Æthelbert, a scale of payments in compensation for injuries to various body parts, the two injury tariffs are not aligned. Offa is not known to have issued a law code, leading historian Patrick Wormald to speculate that Alfred had in mind the legatine capitulary of 786 that was presented to Offa by the papal legate George of Ostia.

About a fifth of the law code is taken up by Alfred's introduction which includes translations into English of the Ten Commandments, a few chapters from the Book of Exodus, and the Apostolic Letter from the Acts of the Apostles (15:23–29). The introduction may best be understood as Alfred's meditation upon the meaning of Christian law. It traces the continuity between God's gift of law to Moses to Alfred's own issuance of law to the West Saxon people. By doing so, it linked the holy past to the historical present and represented Alfred's law-giving as a type of divine legislation.

Similarly Alfred divided his code into 120 chapters because 120 was the age at which Moses died and, in the number-symbolism of early medieval biblical exegetes, 120 stood for law. The link between Mosaic law and Alfred's code is the Apostolic Letter which explained that Christ "had come not to shatter or annul the commandments but to fulfill them; and he taught mercy and meekness" (Intro, 49.1). The mercy that Christ infused into Mosaic law underlies the injury tariffs that figure so prominently in barbarian law codes since Christian synods "established, through that mercy which Christ taught, that for almost every misdeed at the first offence secular lords might with their permission receive without sin the monetary compensation which they then fixed".

The only crime that could not be compensated with a payment of money was treachery to a lord "since Almighty God adjudged none for those who despised Him, nor did Christ, the Son of God, adjudge any for the one who betrayed Him to death; and He commanded everyone to love his lord as Himself". Alfred's transformation of Christ's commandment, from "Love your neighbour as yourself" (Matt. 22:39–40) to love your secular lord as you would love the Lord Christ himself, underscores the importance that Alfred placed upon lordship which he understood as a sacred bond instituted by God for the governance of man.

When one turns from the domboc ' s introduction to the laws themselves, it is difficult to uncover any logical arrangement. The impression is of a hodgepodge of miscellaneous laws. The law code, as it has been preserved, is singularly unsuitable for use in lawsuits. In fact, several of Alfred's laws contradicted the laws of Ine that form an integral part of the code. Patrick Wormald's explanation is that Alfred's law code should be understood not as a legal manual but as an ideological manifesto of kingship "designed more for symbolic impact than for practical direction". In practical terms the most important law in the code may well have been the first: "We enjoin, what is most necessary, that each man keep carefully his oath and his pledge" which expresses a fundamental tenet of Anglo-Saxon law.

Alfred devoted considerable attention and thought to judicial matters. Asser underscores his concern for judicial fairness. Alfred, according to Asser, insisted upon reviewing contested judgments made by his ealdormen and reeves and "would carefully look into nearly all the judgements which were passed in his absence anywhere in the realm to see whether they were just or unjust". A charter from the reign of his son Edward the Elder depicts Alfred as hearing one such appeal in his chamber while washing his hands.

Asser represents Alfred as a Solomonic judge, painstaking in his own judicial investigations and critical of royal officials who rendered unjust or unwise judgments. Although Asser never mentions Alfred's law code he does say that Alfred insisted that his judges be literate so that they could apply themselves "to the pursuit of wisdom". The failure to comply with this royal order was to be punished by loss of office.

The Anglo-Saxon Chronicle, commissioned at the time of Alfred, was probably written to promote unification of England, whereas Asser's The Life of King Alfred promoted Alfred's achievements and personal qualities. It was possible that the document was designed this way so that it could be disseminated in Wales because Alfred had acquired overlordship of that country.