BEDE'S
ECCLESIASTICAL
HISTORY
OF
ENGLAND
A
REVISED TRANSLATION
WITH
INTRODUCTION, LIFE, AND NOTES BY
A.
M. SELLAR
LATE
VICE-PRINCIPAL OF LADY MARGARET HALL, OXFORD
GEORGE
BELL AND SONS
1907
EDITOR'S
PREFACE
The English
version of the "Ecclesiastical History" in the
following pages is a revision of the translation of Dr. Giles,
which is itself a revision of the earlier rendering of Stevens.
In the present edition very considerable alterations have been
made, but the work of Dr. Giles remains the basis of the
translation. The Latin text used throughout is Mr. Plummer's.
Since the edition of Dr. Giles appeared in 1842, so much fresh
work on the subject has been done, and recent research has
brought so many new facts to light, that it has been found
necessary to rewrite the notes almost entirely, and to add a new
introduction. After the appearance of Mr. Plummer's edition of
the Historical Works of Bede, it might seem superfluous, for the
present at least, to write any notes at all on the
"Ecclesiastical History." The present volume, however,
is intended to fulfil a different and much humbler function.
There has been no attempt at any original work, and no new
theories are advanced. The object of the book is merely to
present in a short and convenient form the substance of the views
held by trustworthy authorities, and it is hoped that it may be
found useful by those students who have either no time or no
inclination to deal with more important works.
Among the books of which most use has been
made, are Mr. Plummer's edition of the Ecclesiastical History,
Messrs' Mayor and Lumby's edition of Books III and IV, Dr.
Bright's "Early English Church History," and Dr. Hunt's
"History of the English Church from its foundation to the
Norman Conquest." Many of the articles in the
"Dictionary of Christian Biography " and the
"Dictionary of Christian Antiquities," Dr. Mason's
"Mission of St. Augustine," Dr. Rhys's "Celtic
Britain," and a number of other books, mentioned in the
notes, have been consulted.
For help received
in different ways I wish to express my gratitude to various
correspondents and friends. I am particularly indebted to Mr.
Edward Bell, who has kindly revised my proofs and made many
valuable suggestions. For information on certain points I have to
thank the Rev. Charles Plummer, Fellow of Corpus Christi College,
Oxford, Professor Lindsay of St. Andrews University, Miss
Wordsworth, Principal, and Miss Lodge, Vice-Principal of Lady
Margaret Hall, Oxford; and in a very special sense I wish to
acknowledge my obligations to Miss Paterson, Assistant Librarian
at the University Library, St. Andrews, whose unfailing kindness
in verifying references, and supplying me with books, has greatly
lightened my labours.
INTRODUCTION AND
OVERVIEW
There are, it has
been estimated, in England and on the Continent, in all about 140
manuscripts of the "Ecclesiastical History." Of these,
four date from the eighth century: the Moore MS. (Cambridge), so
called, because, after being sold by auction in the reign of
William III, it came into the possession of Bishop Moore, who
bequeathed it to the University of Cambridge; Cotton, Tiberius A,
xiv; Cotton, Tiberius C, ii; and the Namur MS. A detailed account
of these, as well as of a great number of other manuscripts, will
be found in Mr. Plummer's Introduction to his edition of Bede's
Historical Works. He has been the first to collate the four
oldest MSS., besides examining numerous others and collating them
in certain passages. He has pointed out that two of the MSS.
dating from the eighth century (the century in which Bede died),
the Moore MS. and Cotton, Tiberius A, xiv, point to a common
original which cannot be far removed from Bede's autograph. We
are thus brought very near to our author, and may have more than
in most cases the assurance that we have before us what he
actually meant to say.
The earliest
editions were printed on the Continent; the "editio
princeps" is believed to date from 1475. A number of
editions followed in the sixteenth and seventeenth centuries; the
first in England was published by Abraham Whelock at Cambridge in
1643-4. Smith's edition in 1722 marked a new era in the history
of the book. It was the first critical edition, the text being
based on the Moore MS. collated with three others, of which two
were eighth century MSS.; and succeeding editors, Stevenson
(1841), Giles (1842), Hussey (1846), the editor in the
"Monumenta Historica Britannica" (1848), Moberly
(1869), Holder (1882), base their work mainly on Smith's. Mr.
Mayor and Mr. Lumby together edited Books III and IV with
excellent notes in 1878. Their text "reproduces exactly the
Moore MS." which they collated with some other Cambridge
MSS. (cf. Mayor and Lumby, Excursus II). In 1896 the Rev. C.
Plummer published his edition of Bede's Historical Works, the
first critical edition since Smith's, and "the very first
which exhibits in an apparatus criticus the various readings of
the MSS. on which the text is based." For the student of
Bede this admirable book is of the highest value, and the labours
of all succeeding editors are made comparatively light. Besides
the most minute and accurate work on the text, it contains a
copious and interesting commentary and the fullest references to
the various sources upon which the editor has drawn.
The first
translation of the "Ecclesiastical History" is the
Anglo-Saxon version, executed either by Alfred himself or under
his immediate supervision. Of this version Dr. Hodgkin says:
"As this book had become a kind of classic among churchmen,
Alfred allowed himself here less liberty than in some of his
other translations. Some letters, epitaphs, and similar documents
are omitted, and there is an almost complete erasure of the
chapters relating to the wearisome Paschal controversy. In other
respects the king's translation seems to be a fairly accurate
reproduction of the original work." Mr. Plummer, however,
finds it "very rarely available for the settlement of minute
differences of reading."
The first modern
English translation is Thomas Stapleton's (1565), published at
Antwerp. It is a controversial work, intended to point out to
Queen Elizabeth "in how many and weighty pointes the
pretended refourmers of the Church . . . have departed from the
patern of that sounde and Catholike faith planted first among
Englishmen by holy S. Augustine, our Apostle, and his vertuous
company, described truly and sincerely by Venerable Bede, so
called in all Christendom for his passing vertues and rare
lerning, the Author of this History." To save Elizabeth's
time "in espying out the particulars," the translator
has "gathered out of the whole History a number of
diversities between the pretended religion of Protestants and the
primitive faith of the English Church." If charm and
appropriateness of style were the only qualities to be aimed at
in a translation, we might well content ourselves with this
rendering, which fills with despair the translator of to-day,
debarred by his date from writing Elizabethan English.
The work was again
translated by John Stevens (1723), and a third time (with some
omissions) by W. Hurst in 1814. In 1840 Dr. Giles published a new
edition of Stevens's translation with certain alterations; and a
second edition of the same volume was published in 1842, and
incorporated in the collected works of Bede, edited by Dr. Giles.
In 1870 a literal translation by the Rev. L. Gidley was
published. The present volume is a revision of the translation of
Dr. Giles.
A brief analysis
of the work may be of some use to the student in keeping distinct
the different threads of the narrative, as owing to the variety
of subjects introduced, and the want of strict chronological
order, it is difficult to grasp the sequence of events as a
coherent whole.
The sources from
which Bede draws his material are briefly indicated in the
dedication to King Ceolwulf which forms the Preface, and in it he
acknowledges his obligations to the friends and correspondents
who have helped and encouraged him. For the greater part of Book
I (cc. 1-22), which forms the introduction to his real subject,
he depends on earlier authors. Here he does not specify his
sources, but indicates them generally as priorum scripta. These
authors are mainly Pliny, Solinus, Orosius, Eutropius, and the
British historian Gildas. In the story of Germanus and Lupus he
follows closely the Life of Germanus by Constantius of Lyons.
Prosper of Aquitaine also supplies him with some materials. When
he comes to his main subject, the History of the English Church,
he appears to rely but little upon books. Only a very few are
referred to here and there, e.g., The Life of St. Fursa, The Life
of St. Ethelburg, Adamnan's work on the Holy Places, and the
Anonymous Life of St. Cuthbert. That some form of annalistic
records existed before his time, and that these were consulted by
him, we may infer from some of his chronological references (cf.
iii, I, 9). Local information with regard to provinces other than
Northumbria he obtains from his correspondents in various parts
of England, and these are expressly mentioned in the Preface.
For the history of
the Roman mission and of Kent generally, as well as some
particulars with regard to the conversion of other provinces, his
chief source is the Church of Canterbury, which apparently
possessed, besides oral tradition, written documents relating to
the first beginnings of the Church. Moreover, Nothelm, who was
the bearer of much important material, had been to Rome and had
permission to search the papal archives. But it is in dealing
with the history of Northumbria, as is natural, that Bede's
information is most varied and copious. Much of it is apparently
obtained directly from eye-witnesses of the events, much would
doubtless be preserved in the records of the Church of
Lindisfarne, to which he had access, perhaps also in his own
monastery. We know that the monasteries kept calendars in which
the death-days of saints and others were entered, and other
records of similar nature (cf. iv, 14), and that these were used
as materials for history.
Passing to the
history itself, we may trace a division of subjects or periods
roughly analogous to the division into books. Book I contains the
long introduction, the sending of the Roman mission, and the
foundation of the Church; Books II and III, the period of
missionary activity and the establishment of Christianity
throughout the land. Book IV may be said to describe the period
of organization. In Book V the English Church itself becomes a
missionary centre, planting the faith in Germany, and. drawing
the Celtic Churches into conformity with Rome.
BOOK I.-- In Book
I, cc. 1-22, Bede sketches the early history of Britain,
describing the country and giving some account of the various
races by whom it was inhabited. The story of the Roman occupation
is narrated at some length, the invasions of the Picts and Scots
and consequent miseries of the Britons, their appeals for help to
the Romans, the final departure of their protectors, and the
coming of the ,Saxons are described. We have some shadowy
outlines of British Church History in the legendary account of
the conversion of King Lucius, in the story of St. Alban,
affording evidence of a great persecution of Christians during
the Roman occupation, in the allusions to the Arian and Pelagian
heresies, and in the mission of Germanus and Lupus. A brief
allusion to the mission of Palladius is all that we hear of the
Irish Church at this period.
These chapters are
introductory to the main subject, the History of the English
Church, which begins in Chapter 23 with the mission of St.
Augustine in 597 AD. The reception of the Christian faith in the
kingdom of Kent and the foundation of a national Church occupy
the remaining chapters of the book. Various letters of Pope
Gregory relating to the mission and his answers to the questions
of Augustine are given at length ;and the Book concludes with a
piece of Northumbrian history, Ethelfrid's conquests of the
Britons and the defeat of Aedan, king of the Dalriadic Scots, at
Degsastan in 603 A.D.
BOOK II.-- Book II
opens with a biographical sketch of Gregory the Great, the
founder of the Mission. This is followed by an account of
Augustine's negotiations with the leaders of the British Church
with regard to the Paschal question and some other matters, his
failure to win them over (a failure apparently largely due to his
own want of tact in dealing with the susceptible Celtic
temperament), his alleged prophecy of disaster and its fulfilment
some time after at the battle of Chester. Then we have the
consecration of Mellitus to London, as Bishop of the East Saxons,
and Justus to Rochester (604 A.D.); the evangelization of the
East Saxons by Mellitus; the death of Augustine and succession of
Laurentius as Archbishop (no date is given; it may have been in
605); fresh attempts at union with the Celtic Churches, in which
again we can perceive a failure of courtesy on the one side met
by an obstinate pride on the other. The death of Ethelbert in
Kent (616 A.D.) and that of Sabert in Essex, soon after, lead to
a pagan reaction in both provinces; Mellitus apd Justus take
refuge on the Continent; Laurentius, intending to follow them, is
stopped by a vision which leads to the conversion of King Eadbald
and the recovery of Kent for Christianity. Essex, however,
continues to be pagan. On the death of Laurentius (619 A.D.),
Mellitus succeeds to Canterbury and is himself succeeded by
Justus (in 624). In Chapter 9 we enter upon a new development of
the highest importance in the work of the mission. The marriage
of Edwin, king of Northumbria, and the Kentish princess,
Ethelberg, brings about the conversion of Northumbria through the
preaching of Paulinus. The story is told in detail. Letters from
Pope Boniface to Edwin and his consort are quoted at length,
Edwin's early history with its bearing on the great crisis of his
life is related; finally we have the decisive debate in the
Witenagemot at Goodmanham and the baptism of the king at Easter,
627 A.D. Through the influence of Edwin on Earpwald, king of East
Anglia, that province is next converted, but on the death of
Earpwald the people lapse into paganism for three years, till
Christianity is finally established by the labours of Bishop
Felix, under the enlightened King Sigbert, who had himself been
drawn to the faith in Gaul.
Meanwhile, peace
and prosperity reign in Northumbria, and Paulinus extends his
preaching to Lindsey. He receives the pall from Pope Honorius, in
accordance with the original intention of Gregory that the Bishop
of York should rank as a metropolitan. At Canterbury, Justus is
succeeded by Archbishop Honorius. Parenthetically we have
extracts from letters, probably of the year 640 A.D., addressed
by the Roman see to the Irish clergy on the Paschal question and
the Pelagian heresy.
In Chapter 20 we
have a dramatic climax to the book in the overthrow and death of
Edwin at the battle of Hatfield in 633 A.D.; the devastation of
Northumbria by the British king, Caedwalla, and Penda of Mercia;
and the flight of Paulinus, taking with him Ethelberg and Eanfled
to Kent, where he ends his life in charge of the Church of
Rochester. His work in Northumbria seems for the time, at least,
wholly overthrown. Only James the Deacon remains heroically at
his post to keep alive the smouldering embers of the faith.
BOOK III.--Book
III opens with the story of the apostasy of the Northumbrian
kings and the miseries of the "Hateful Year,"
terminated by the victory of Oswald at Heavenfield in 634 A.D.
Christianity is brought again to Northumbria (635 A.D.) by the
Celtic Mission, sent from lona at the request of Oswald, who
nobly cooperates with Aidan in the work of evangelization. Aidan
fixes his see at Lindisfarne. The mention of lona leads to a
short account of the mission of St. Columba to the Northern Picts
in 565 A.D., and incidentally of St. Ninian's mission to the
Southern Picts "long before the grant of Iona to St.
Columba, and its constitution, the character of its monks and
their error with regard to Easter. The characters of Aidan and
Oswald are described; and the union of Deira and Bernicia under
Oswald is briefly mentioned.
In Chapter 7 we
pass to a fresh missionary enterprise. Birinus, sent to Britain
by Pope Honorius, converts the West Saxons. Their king, Cynegils,
is baptized, and a see is established at Dorchester, in
Oxfordshire. Under Coinwalch, the successor of Cynegils, the
province passes through various vicissitudes, political and
ecclesiastical, and finally the West Saxon see is fixed at
Winchester.
In Kent,
Earconbert succeeds Eadbald in 640 A.D., and takes vigorous
measures for the suppression of idolatry. His daughter,
Earcongota, and many other high-born English ladies enter the
religious life in Gaul, for convents are still scarce in England.
In Chapter 9,
reverting to the history of Northumbria, Bede tells us of the
death of Oswald at Maserfelth in 642, and relates at length
various miracles wrought by his relics. Oswald is succeeded by
Oswy in Bernicia and in Deira by Oswin. The latter is
treacherously murdered by Oswy; his character is described. The
death of Aidan (in 651) immediately follows that of his beloved
king; Aidan's miracles are related, and a warm tribute is paid to
his character, in spite of the inevitable error with regard to
Easter, which is severely condemned.
In Chapter 18,
passing again to East Anglian history, we hear of King Sigbert's
services to education, and of his retirement to a monastery from
which he was forcibly drawn to fall in battle against the
Mercians. (The chronology is here very vague.) A vision of the
Irish St. Fursa, who founded the monastery of Cnobheresburg in
East Anglia is told in detail. Changes in the episcopate in East
Anglia and elsewhere are mentioned. Deusdedit succeeds Honorius
as Archbishop of Canterbury in 654.
Again, a
Northumbrian prince gives a fresh impulse to the spread of
Christianity. In 653 the Middle Angles (who occupied a part of
Mercia) are converted, their prince, Peada, being persuaded
chiefly by his brother-in-law, Alchfrid, a son of Oswy. Four
priests are sent to them to preach and baptize, Cedd, Adda,
Betti, and Diuma, and Diuma becomes bishop of the Middle Angles
and Mercians. Similarly, at this time, King Sigbert of Essex
listens to the exhortations of his friend, King Oswy, and, at the
preaching of Cedd, the East Saxons receive the faith a second
time. Cedd becomes their bishop. Sigbert's tragic death is
related. His successor, Suidhelm, receives baptism at the hands
of Cedd. The foundation of Lastingham by Ethelwald of Deira and
its consecration by Cedd are described. Cedd dies of the plague
of 664.
Meanwhile,
important political changes have taken place in the north: the
defeat and death of Penda at the Winwaed in 655 are followed by
Oswy's rule, which established Christianity in Mercia, in spite
of a successful rebellion after three years, when the Mercians
threw off the yoke of Northumbria and set up Penda's son,
Wuifhere, as their king.
In Chapter 25 we
come to the Synod of Whitby (664 A.D.), which settled the Easter
question for the English Church. Wilfrid comes to the front as a
champion of the Catholic rules. The opposing party either retire
or conform. The self-denial and devotion of the Celtic
missionaries are highly praised, and some account of the life led
by English students in Ireland follows, with the story of the
self-dedication of Egbert, who is destined to play a prominent
part afterwards in the history of the Church.
The consecration
of both Wilfrid and Ceadda (664 A.D.), as bishops of Northumbria
leads to complications in the episcopate. An important step
towards the unity of the English nation in ecclesiastical matters
is taken when Wighard is sent to Rome by the kings Oswy and
Egbert, acting in concert, to be consecrated as Archbishop of
Canterbury (667 A.D.). Wighard dies there, and Pope Vitalian
undertakes to find an archbishop for the English Church.
The book ends with
a fresh apostasy in Essex during the miseries of the great plague
of 664. Mercia, so lately itself evangelized, becomes a new
missionary centre, King Wulfhere sending Bishop Jaruman to recall
the East Saxons to the faith.
BOOK IV.--In all
but one of the kingdoms of England Christianity is now, at least
in name, established, and the Church settles down to the work of
organization. The man for this task is found in Theodore of
Tarsus, consecrated Archbishop of the English in 668. He arrives
at Canterbury in 669. We hear at once of the vigorous impulse
given by him and Abbot Hadrian to the various departments of
education there. Finding an irregularity in Ceadda's orders, he
completes his ordination and makes him Bishop of the Mercians
(probably in 669), with his see at Lichfield. Ceadda's death (672
A.D.), his character, and the miracles and visions connected with
him are described. Parenthetically we get an account of Colman's
activity in Ireland after his retirement, in consequence of the
decision at Whitby. The most important political events at this
time are the death of Oswy and succession of Egfrid in
Northumbria in 670 or 671, and the death of Egbert and
succession. of Hlothere in Kent in 673.
In the same year
the Council of Hertford, the first English provincial council, is
held, and marks the strength and independence of the Church.
Theodore proceeds with his reforms in the episcopate. Various
events of ecclesiastical importance follow; the East Anglian
diocese is divided about this time, and other changes are
effected.
Essex, so long
prone to lapses into paganism, becomes at this time a centre of
religious life under its Bishop Earconwald and its king Sebbi.
Earconwald, whose holiness is attested by many miraculous
circumstances, was the founder of the monasteries of Chertsey and
Barking, the latter of which was ruled by his sister, the saintly
Ethelburg. Various miracles are related in connection with her
and her monastery. The king of the East Saxons, Sebbi, is a man
of unusual piety who resigns his kingdom and receives the
tonsure.
After a brief
allusion to West Saxon history, the devastation of Kent by
Ethelred of Mercia in 676, and certain changes in the episcopate,
we come to an important step in the organization of the Church
taken by Theodore. In pursuance of his policy of increasing the
number of bishops, he subdivides the great Northumbrian diocese.
Wilfrid is expelled (678 AD.). From these events we pass
summarily to the evangelization of the South Saxons by Wilfrid,
who extends his labours to the Isle of Wight, and thus the last
of the English provinces is won for the faith.
In the Council of
Hatfield (68o A.D.) the English Church asserts its orthodoxy and
unites with the continental Churches in repudiating the heresy of
the Monothelites. Turning to Northumbrian history, we have the
story of Egfrid's queen, Ethelthryth, and a hymn composed in her
honour by Bede. The war between Mercia and Northumbria in 679 is
ended by the mediation of Theodore, and a miracle in connection
with the battle of the Trent is related.
The remainder of
the book is occupied mainly with Northumbrian history, the life
and death of Hilda, Abbess of Whitby, the story of the poet
Caedmon, the destruction of Coldingham, prophesied by the monk
Adamnan, Egfrid's invasion of Ireland (684 A.D.) and of the
country of the Picts (685 A.D.), his defeat and death in that
year, the decline of Northumbria, the flight of Bishop Trumwine
from Abercorn, and the succession of Aldfrid to the kingdom. The
death of Hlothere of Kent (685 A.D.) is followed by anarchy in
that province, till Wictred succeeds and restores peace.
In Chapters 27-32
we have an account of the life of St. Cuthbert and stories of the
miracles wrought by his relics.
Book V.--Book V
opens with the story of the holy Ethelwald, who succeeded
Cuthbert as anchorite at Fame, and a miracle wrought through his
intercession. This is followed (cc. 2-6) by an account of John of
Beverley, Bishop of Hexham, and the miracles attributed to him.
In Chapter 7 we have a piece of West Saxon history: Caedwalla,
King of Wessex, after a life of war and bloodshed, goes to Rome
to receive baptism there, and dies immediately after his
admission into the Church (689 A.D.). He is succeeded by Ini, who
in 725 likewise ended his days at Rome.
In 690 Theodore
dies, after an episcopate of twenty-two years. Bertwald succeeds
him at Canterbury in 693.
At this time
Englishmen begin to extend their missionary enterprise abroad.
Various missions are undertaken by men who have lived long in
Ireland and caught the Celtic zeal for the work of
evangelization. The story is told of the attempted mission of
Egbert to Germany and the unsuccessful venture of Witbert.
Wilbrord (in 690) and others plant the faith among the German
tribes.
The vision of
Drytheim is inserted here, probably on chronological grounds
("his temporibus"), and other visions of the future
world follow.
Apparently about the same time a change is
effected in the attitude of the greater part of the Celtic Church
towards the Paschal question. The Northern Irish are converted to
the Roman usages by Adamnan, Abbot of lona, whose book on the
"Holy Places" is here described.
The death of
Aldfrid and succession of Osred in Northumbria in 705 are the
next events narrated.
About this time
the division of the West Saxon diocese is carried out, Aldhelm
being appointed to Sherborne and Daniel to Winchester; the South
Saxons receive a bishop of their own for the first time. In 709
A.D. Coenred of Mercia and Offa of Essex receive the tonsure at
Rome, and in the same year Bishop Wilfrid dies. The story of his
life is told.
Not long after,
Hadrian dies and is succeeded by Albinus as Abbot of St.
Augustine's. Bede's friend, Acca, succeeds Wilfrid as Bishop of
Hexham. His services to the Church are enumerated.
An important step
is taken at this time by the Northern Picts in the acceptance of
the Roman rules with regard to Easter and the tonsure. The letter
of Abbot Ceolfrid of Wearmouth and Jarrow to the Pictish king
Naiton on this subject is quoted at length. Soon after, lona
yields to the preaching of Egbert, and receives the Catholic
usages. Egbert dies in 729. In Chapter 23 a number of events are
briefly mentioned; the death of Wictred of Kent in 725, and the
succession of his sons, the death of the learned Tobias, Bishop
of Rochester, in 726, the appearance of two comets in 729,
followed by the devastation of Gaul by the Saracens, the death of
the Northumbrian king Osric, and succession of Ceolwulf in 729;
finally, the death of Archbishop Bertwald in 731 and the
succession of Tatwine. Then follows an account of the state of
the English episcopate in 731, the year in which Bede finished
the History. The relations of the English with Picts, Scots, and
Britons are described, and some allusion is made to the growth of
monasticism in this time of external peace.
The book closes in
Chapter 24 with a chronological summary of the whole work, an
autobiographical sketch of the author, and a list of his works.
LIFE OF BEDE
Few lives afford
less material for the biographer than Bede's; few seem to possess
a more irresistible fascination. Often as the simple story has
been told, the desire to tell it afresh appears to be perennial.
And yet it is perhaps as wholly devoid of incident as any life
could be. The short autobiographical sketch at the end of the
"Ecclesiastical History" tells us practically all: that
he was born in the territory of the twin monastery of Wearmouth
and Jarrow; that at the age of seven he was sent by his kinsfolk
to be brought up, first under the Abbot Benedict, afterwards
under Ceolfrid; that in his nineteenth year (the canonical age
was twenty-five) he was admitted to the diaconate, and received
priest's orders in his thirtieth year, in both instances at the
hands of John, Bishop of Hexham, and by order of the Abbot
Ceolfrid; that he spent his whole life in the monastery in
learning, in teaching, and in writing, and in the observance of
the monastic rule and attendance at the daily services of the
Church. Of his family we know nothing; the name Beda appears to
have been not uncommon. The fact that he was handed over by
kinsmen ("cura propinquorum") to Abbot Benedict would
seem to imply that he was an orphan when he entered the monastery
at the age of seven, but it was not unusual for parents to
dedicate their infant children to the religious life, in many
cases even at an earlier age than Bede's. We may compare the
story of the little boy, Aesica, at Barking, related by Bede, and
of Elfied, the daughter of Oswy, dedicated by her father before
she was a year old.
The epithet
"Venerable," commonly attached to his name, has given
rise to more than one legend. It was apparently first applied to
him in the ninth century, and is said to have been an appellation
of priests. The best known of these legends is Fuller's story of
a certain "dunce monk" who set about writing Bede's
epitaph, and being unable to complete the verse, "Hic sunt
in fossa Bedae . . . ossa," went to bed with his task
unfinished. Returning to it in the morning, he found that an
angel had filled the gap with the word "venerabilis."
Another account tells how Bede, in his old age, when his eyes
were dim, was induced by certain "mockers" to preach,
under the mistaken belief that the people were assembled to hear
him. As he ended his sermon with a solemn invocation of the
Trinity, the angels (in one version it is the stones of a rocky
valley) responded "Amen, very venerable Bede."
The land on which
Bede was born was granted by Egfrid to Benedict Biscop for the
foundation of the monasteries a short time after the birth of
Bede. Wearmouth was founded in 674, Jarrow in 681 or 682. Bede
was among those members of the community who were transferred to
Jarrow under Abbot Ceolfrid, and under his rule and that of his
successor, Huaetbert, he passed his life. With regard to the
chief dates, the authorities differ, Simeon of Durham and others
placing his birth as late as 677. Bede himself tells us that he
was in his fifty-ninth year when he wrote the short autobiography
at the end of the History. That work was finished in 731, and
there seems to be no good reason to suppose that the
autobiographical sketch was written at a later time. We may infer
then that he was born in 673, that he was ordained deacon in 691
and priest in 702. For his death, 735, the date given in the
"Continuation," seems to be supported by the evidence
of the letter of Cuthbert to Cuthwin (v. infra). From this it
appears that he died on a Wednesday, which nevertheless is called
Ascension Day, implying, doubtless, that his death occurred on
the eve, after the festival had begun, according to
ecclesiastical reckoning. It is further explained that Ascension
Day was on the 26th of May ("VII Kal. Junii") which was
actually the case in the year 735.
Beyond the
testimony borne to his exceptional diligence as a student in a
letter from Alcuin to the monks of Wearmouth and Jarrow, we hear
nothing of his childhood and early youth. One anecdote in the
Anonymous History of the Abbots may perhaps refer to him, though
no name is given. It tells how, when the plague of 686 devastated
the monastery, the Abbot Ceolfrid, for lack of fit persons to
assist at the daily offices, decided to recite the psalms without
antiphons, except at vespers and matins. But after a week's
trial, unable to bear it any longer, he restored the antiphons to
their proper place, and with the help of one little boy carried
on the services in the usual manner. This little boy is described
as being, at the time the History was written, a priest of that
monastery who "duly, both by his words and writings,
commends the Abbot's praiseworthy deeds to all who seek to know
them," and he has generally been supposed to be Bede.
In the
"Ecclesiastical History" (IV, 3) there is an allusion
to Bede's teachers, one of whom, Trumbert, educated at Lastingham
under Ceadda, is mentioned by name. The monastery of Wearmouth
and Jarrow must have offered exceptional facilities for study.
Benedict had enriched it with many treasures which he brought
with him from his travels. Chief among these was the famous
library which he founded and which was enlarged by Abbot
Ceolfrid. Here Bede acquired that wide and varied learning
revealed in his historical, scientific, and theological works. He
studied with particular care and reverence the patristic
writings; his theological treatises were, as he says,
"compiled out of the works of the venerable Fathers."
He must have had a considerable knowledge of Greek, probably he
knew some Hebrew. Though he is not wholly free from the mediaeval
churchman's distrust of pagan authors, he constantly betrays his
acquaintance with them, and the sense of form which must
unconsciously influence the student of classical literature has
passed into his own writings and preserved him from the barbarism
of monkish Latin. His style is singularly clear, simple, and
fluent, as free from obscurity as from affectation and bombast.
Thus was the
foundation laid of that sound learning upon which his widespread
influence both as a teacher and writer was reared. "I always
took delight," he tells us, "in learning, or teaching,
or writing." Probably his writing was, as is so often the
case, the outcome of his teaching; his object in both is to meet
"the needs of the brethren." One of his pupils was
Archbishop Egbert, the founder of the school of York, which gave
a fresh impulse to learning, not only in England, but through
Alcuin in France, at a time when a revival was most to be
desired.
It was to Egbert
that he paid one of the only two visits which he records. In the
"Epistola ad Ecgbertum" he alludes to a short stay he
had made with him the year before, and declines, on account of
the illness which proved to be his last, an invitation to visit
him again. He visited Lindisfarne in connection with his task of
writing the life of Cuthbert. Otherwise we have no authentic
record of any absence from the monastery. The story that he went
to Rome at the request of Pope Sergius, founded on a statement of
William of Malmesbury, is now regarded as highly improbable. The
oldest MS. of the letter of Sergius, requesting Ceolfrid to send
one of his monks to Rome, has no mention of the name of Bede. If
such an event had ever disturbed his accustomed course of life,
it is inconceivable that he should nowhere allude to it. Still
less is the assertion that he lived and taught at Cambridge one
which need be seriously debated by the present generation. We may
fairly assume that, except for a few short absences such as the
visits to York and Lindisfarne, his whole life was spent in the
monastery. It must have been a life of unremitting toil. His
writings, numerous. as they are, covering a wide range of
subjects and involving the severest study, can only have been a
part of his work; he had, besides, his duties as priest, teacher,
and member of a religious community to fulfil. Even the manual
labour of his literary work must have been considerable. He did
not employ an amanuensis, and he had not the advantages with
regard to copyists which a member of one of the larger
monasteries might have had. "Ipse mihi dictator simul
notarius (=shorthand writer) et librarius (=copyist)," he
writes. Yet he never flags. Through all the outward monotony of
his days his own interest remains fresh. He "takes
delight" ("dulce habui") in it all. It is a life
full of eager activity in intellectual things, of a keen and
patriotic interest in the wider life beyond the monastery walls,
which shows itself sadly enough in his reflections on the evils
of the times, of the ardent charity which spends itself in labour
for the brethren, and, pervading the whole, that spirit of quiet
obedience and devotion which his own simple words describe as
"the observance of monastic rule and the daily charge of
singing in the Church." We can picture him, at the appointed
hours, breaking off his absorbing occupations to take his place
at the daily offices, lest, as he believed, he should fail to
meet the angels there. Alcuin records a saying of his, "I
know that angels visit the canonical hours and the congregations
of the brethren. What if they do not find me among the brethren?
May they not say, Where is Bede?'"
It is probably
here, in this harmony of work and devotion, that we may find the
secret of the fascination in the record of his uneventful days.
It reconciles the sharp antithesis between the active and the
contemplative life. It seems to attain to that ideal of
"toil unsever'd from tranquillity" which haunts us all,
but which we have, almost ceased to associate with the life of
man under present conditions. Balance, moderation, or rather,
that rare quality which has been well called "the sanity of
saintliness," these give a unity to the life of Bede and
preserve him from the exaggerations of the conventual ideal. With
all his admiration for the ascetic life, he recognizes human
limitations. It is cheering to find that even he felt the need of
a holiday. "Having completed," he writes, "the
third book of the Commentary on Samuel, I thought I would rest
awhile, and, after recovering in that way my delight in study and
writing, proceed to take in hand the fourth." Intellectual
power commands his homage, but his mind is open to the
appreciation of all forms of excellence. It is the unlearned
brother, unfit for study and occupied in manual labour, to whom,
in his story, it is vouchsafed to hear the singing of the angels
who came to summon Ceadda to his rest. The life of devotion ranks
highest in his estimation, but he records with approval how St.
Cuthbert thought "that to afford the weak brethren the help
of his exhortation stood in the stead of prayer, knowing that He
Who said Thou shalt love the Lord thy God,' said likewise, Thou
shalt love thy neighbour as thyself.'" He tells us how St.
Gregory bewailed his own loss in being forced by his office to be
entangled in worldly affairs. "But," adds the
human-hearted biographer, "it behoves us to believe that he
lost nothing of his monastic perfection by reason of his pastoral
charge, but rather that he gained greater profit through the
labour of converting many, than by the former calm of his private
life." Yet he holds that this immunity from the evil
influence of the world was chiefly due to Gregory's care in
organizing his house like a monastery and safeguarding the
opportunities for prayer and devotional study, even while he was
immersed in affairs at the court of Constantinople, and
afterwards, when he held the most onerous office in the Church.
This quality of
sanity shows itself again in an unusual degree of fairness to
opponents. The Paschal error, indeed, moves his indignation in a
manner which is incomprehensible and distasteful to the modern
reader, but even in the perverse and erring Celts he can
recognize "a zeal of God, though not according to
knowledge." Aidan's holiness of life wins from him a warm
tribute of admiration. In the monks of lona, the stronghold of
the Celtic system, he can perceive the fruit of good works and
find an excuse for their error in their isolated situation. In
the British Church it is the lack of missionary zeal, rather than
their attitude towards the Easter question, which calls forth his
strongest condemnation.
A characteristic
akin to this is his love of truth. As a historian, it shows
itself in his scrupulous care in investigating evidence and in
acknowledging the sources from which he draws. Nowhere is his
intellectual honesty more apparent than in dealing with what he
believes to be the miraculous element in his history. In whatever
way we may regard these anecdotes, there can be no doubt that
Bede took the utmost pains to assure himself of their
authenticity. He is careful to acquire, if possible, first-hand
evidence; where this cannot be obtained, he scrupulously mentions
the lack of it. He admits only the testimony of witnesses of high
character and generally quotes them by name.
These are but a
few of the glimpses afforded us of the personality of Bede, a
personality never obtruded, but everywhere unconsciously revealed
in his work. Everywhere we find the impress of a mind of wide
intellectual grasp, a character of the highest saintliness, and a
gentle refinement of thought and feeling. The lofty spirituality
of Bede, his great learning and scholarly attainment are the more
striking when we reflect how recently his nation had emerged from
barbarism and received Christianity and the culture which it
brought with it to these shores.
The letter in
which he declines Egbert's invitation on the plea of illness is
dated November, 734. If we may assume that his death took place
on the eve of Ascension Day in 735, no long period of enfeebled
health clouded the close of his life, and weakness never
interrupted his work. His death has been described by his pupil,
Cuthbert, who afterwards became Abbot of Wearmouth and Jarrow in
succession to Huaetbert, in the letter quoted below. He was first
buried at Jarrow but, according to Simeon of Durham, his relics
were stolen by the priest, Elfred, and carried to Durham. In
1104, when the bones of Cuthbert were translated to the new
Cathedral, those of Bede were found with them. Not long after,
Hugh de Puisac erected a shrine of gold and silver, adorned with
jewels, in which he placed them, along with the relics of many
other saints. The shrine disappeared at the Reformation, and only
the stone on which it rested remains.
Letter of Cuthbert
to Cuthwin.
"To his
fellow-lector, Cuthwin, beloved in Christ, Cuthbert, his
fellow-student, greeting and salvation for ever in the Lord. I
have very gladly received the gift which thou sentest to me, and
with much joy have read thy devout and learned letter, wherein I
found that which I greatly desired, to wit, that masses and holy
prayers are diligently offered by you for our father and master
Bede, beloved of God. Wherefore I rejoice, rather for love of him
than from confidence in my own power, to relate in few words
after what manner he departed out of this world, understanding
also that thou hast desired and asked this of me. He was troubled
with weakness and chiefly with difficulty in breathing, yet
almost without pain, for about a fortnight before the day of our
Lord's Resurrection; and thus he afterwards passed his time,
cheerful and rejoicing, giving thanks to Almighty God every day
and night, nay, every hour, till the day of our Lord's Ascension,
to wit, the twenty-sixth day of May, and daily gave lessons to
us, his disciples; and whatsoever remained of the day he spent in
singing psalms, as far as he was able; he also strove to pass all
the night joyfully in prayer and thanksgiving to God, save only
when a short sleep prevented it; and then he no sooner awoke than
he straightway began again to repeat the well-known sacred songs,
and ceased not to give thanks to God with uplifted hands. I
declare with truth that I have never seen with my eyes, or heard
with my ears, any man so earnest in giving thanks to the living
God. O truly blessed man! He repeated the words of St. Paul the
Apostle, It is a fearful thing to fall into the hands of the
living God,' and much more out of Holy Scripture; wherein also he
admonished us to think of our last hour, and to arise out of the
sleep of the soul; and being learned in our native poetry, he
said also in our tongue, concerning the dread parting of souls
from the body:
Fore then
neidfaerae naenig uiuurthit thonc
suotturra than him tharf sie to ymb
hycggannae aer his hin iongae huaet his
gastae godaes aeththa yflaes aefter
deothdaege doemid uueorthae.
Which being
interpreted is: Before the inevitable journey hence, no man is
wiser than is needful that he may consider, ere the soul departs,
what good or evil it hath done and how it shall be judged after
its departure.'
"He also sang
antiphons for our comfort and his own. One of these is, O King of
Glory, Lord of all power, Who, triumphing this day, didst ascend
above all the heavens, leave us not comfortless, but send to us
the promise of the Father, even the Spirit of Truth--Hallelujah.'
And when he came to the words, leave us not comfortless,' he
burst into tears and wept much. And an hour after, he fell to
repeating what he had begun. And this he did the whole day, and
we, hearing it, mourned with him and wept. Now we read and now we
lamented, nay, we wept even as we read. In such rapture we passed
the fifty days' festival^ till the aforesaid day; and he rejoiced
greatly and gave God thanks, because he had been accounted worthy
to suffer such weakness. And he often said, God scourgeth every
son whom He receiveth; and the words of St. Ambrose, I have not
so lived as to be ashamed to live among you; but neither do I
fear to die, because we have a merciful Lord.' And during those
days, besides the lessons we had daily from him, and the singing
of the Psalms, there were two memorable works, which he strove to
finish; to wit, his translation of the Gospel of St. John, from
the beginning, as far as the words, But what are they among so
many?' into our own tongue, for the benefit of the Church of God;
and some selections from the books of Bishop Isidore, saying, I
would not have my boys read a lie, nor labour herein without
profit after my death.'
"When the
Tuesday before the Ascension of our Lord came, he began to suffer
still more in his breathing, and there was some swelling in his
feet. But he went on teaching all that day and dictating
cheerfully, and now and then said among other things, Learn
quickly, I know not how long I shall endure, and whether my Maker
will not soon take me away.' But to us it seemed that haply he
knew well the time of his departure; and so he spent the night,
awake, in giving of thanks. And when the mornino dawned, that is,
on the Wednesday, he bade us write with all speed what we had
begun. And this we did until the third hour. And from the third
hour we walked in procession with the relics of the saints,
according to the custom of that day.^1 And there was one of us
with him who said to him, There is still one chapter wanting of
the book which thou hast been dictating, but I deem it burdensome
for thee to be questioned any further.' He answered, Nay, it is
light, take thy pen and make ready, and write quickly.' And this
was done. But at the ninth hour he said to me, I have certain
treasures in my coffer, some spices, napkins and incense; run
quickly and bring the priests of our monastery to me; that I may
distribute among them the gifts which God has bestowed on me.'
And this I did trembling, and when they were come, he spoke to
every one of them, admonishing and entreating them that they
should diligently offer masses and prayers for him, and they
promised readily. But they all mourned and wept, sorrowing most
of all for the words which he spake, because they thought that
they should see his face no long time in this world. But they
rejoiced for that he said, It is time for me, if it be my Maker's
will, to be set free from the flesh, and come to Him Who, when as
yet I was not, formed me out of nothing. I have lived long; and
well has my pitiful judge disposed my life for me; the time of my
release is at hand; for my soul longs to see Christ my King in
His beauty.' Having said this and much more for our profit and
edification, he passed his last day in gladness till the evening;
and the aforesaid boy, whose name was Wilbert, still said, Dear
master, there is yet one sentence not written.' He answered, It
is well, write it.' Soon after, the boy said, Now it is written.'
And he said, It is well, thou hast said truly, it is finished.
Take my head in thy hands, for I rejoice greatly to sit facing my
holy place where I was wont to pray, that I too, sitting there,
may call upon my Father.' And thus on the pavement of his little
cell, chanting Glory be to the Father, and to the Son, and to the
Holy Ghost,' and the rest, he breathed his last.
"And without
doubt we must believe that inasmuch as he had always been devout
and earnest on earth in the praise of God, his soul was carried
by angels to the joys of Heaven which he desired. And all who
heard him or beheld the death of our father Bede, said that they
had never seen any other end his life in so great devotion and
peace. For, as thou hast heard, so long as the soul abode in the
body, he chanted the Gloria Patri' and other words to the glory
of God, and with outstretched hands ceased not to give thanks to
God.
"But know
this, that much could be told and written concerning him, but my
want of learning cuts short my words. Nevertheless, with the help
of God, I purpose at leisure to write more fully concerning him,
of those things which I saw with my own eyes and heard with my
own ears."
BOOK I
CHAP. I.
Of the Situation of Britain and Ireland, and of their ancient
inhabitants
Britain, an island
in the Atlantic, formerly called Albion, lies to the north-west,
facing, though at a considerable distance, the coasts of Germany,
France, and Spain, which form the greatest part of Europe. It
extends 800 miles in length towards the north, and is 200 miles
in breadth, except where several promontories extend further in
breadth, by which its compass is made to be 4,875 miles. To the
south lies Belgic Gaul. To its nearest shore there is an easy
passage from the city of Rutubi Portus, by the English now
corrupted into Reptacaestir. The distance from here across the
sea to Gessoriacum, the nearest shore in the territory of the
Morini, is fifty miles, or as some writers say, 450 furlongs. On
the other side of the island, where it opens upon the boundless
ocean, it has the islands called Orcades. Britain is rich in
grain and trees, and is well adapted for feeding cattle and
beasts of burden. It also produces vines in some places, and has
plenty of land and water fowl of divers sorts; it is remarkable
also for rivers abounding in fish, and plentiful springs. It has
the greatest plenty of salmon and eels; seals are also frequently
taken, and dolphins, as also whales; besides many sorts of
shell-fish, such as mussels, in which are often found excellent
pearls of all colours, red, purple, violet and green, but chiefly
white. There is also a great abundance of snails, of which the
scarlet dye is made, a most beautiful red, which never fades with
the heat of the sun or exposure to rain, but the older it is, the
more beautiful it becomes. It has both salt and hot springs, and
from them flow rivers which furnish hot baths proper for all ages
and both sexes, in separate places, according to their
requirements. For water, as St. Basil says,^ receives the quality
of heat, when it runs along certain metals, and becomes not only
hot but scalding. Britain is rich also in veins of metals, as
copper, iron, lead, and silver; it produces a great deal of
excellent jet, which is black and sparkling, and burns when put
to the fire, and when set on fire, drives away serpents; being
warmed with rubbing, it attracts whatever is applied to it, like
amber. The island was formerly distinguished by twenty-eight
famous cities, besides innumerable forts, which were all strongly
secured with walls, towers, gates, and bars. And, because it lies
almost under the North Pole, the nights are light in summer, so
that at midnight the beholders are often in doubt whether the
evening twilight still continues, or that of the morning has
come; since the sun at night returns to the east in the northern
regions without passing far beneath the earth. For this reason
the days are of a great length in summer, and on the other hand,
the nights in winter are eighteen hours long, for the sun then
withdraws into southern parts. In like manner the nights are very
short in summer, and the days in winter, that is, only six
equinoctial hours. Whereas, in Armenia, Macedonia, Italy, and
other countries of the same latitude, the longest day or night
extends but to fifteen hours, and the shortest to nine.
There are in the
island at present, following the number of the books in which the
Divine Law was written, five^ languages of different nations
employed in the study and confession of the one self-same
knowledge, which is of highest truth and true sublimity, to wit,
English, British, Scottish, Pictish, and Latin, the last having
become common to all by the study of the Scriptures. But at first
this island had no other inhabitants but the Britons, from whom
it derived its name, and who, coming over into Britain, as is
reported, from Armorica, [Editor's note: In Caesar's time, the
whole district lying along the northwestern coast of Gaul,
afterwards narrowed down to the modern Brittany. That the Britons
(or Brythons)came from Gaul is doubtless a fact. Another branch
of the Celtic race, the Goidels or Gaels, appears to have been in
possession in Britain before them. They possessed themselves of
the southern parts thereof. Starting from the south, they had
occupied the greater part of the island, when it happened, that
the nation of the Picts, putting to sea from Scythia,^ as is
reported, in a few ships of war, and being driven by the winds
beyond the bounds of Britain, came to Ireland and landed on its
northern shores. [Editors note: By Scythia Bede means
Scandinavia. He only mentions this account as a tradition. The
problem of the Picts has not been solved yet. According to one
view, they belonged to the pre-Aryan inhabitants of Britain,
pushed westward and northward by the Celtic invaders. In Scotland
they held their own for a considerable time in a wide tract of
country, and they may have to some extent amalgamated with the
Celts who dispossessed them (Rhys). Others regard them as Celts
of the same branch as Welsh, Cornish, and Britons, being probably
nearest to Cornish. The absence of all but the scantiest remains
of their language makes the question of their origin one of great
difficulty.] There, finding the nation of the Scots, they begged
to be allowed to settle among them, but could not succeed in
obtaining their request. Ireland is the largest island next to
Britain, and lies to the west of it; but as it is shorter than
Britain to the north, so, on the other hand, it runs out far
beyond it to the south, over against the northern part of Spain,
though a wide sea lies between them. The Picts then, as has been
said, arriving in this island by sea, desired to have a place
granted them in which they might settle. The Scots answered that
the island could not contain them both; but "We can give you
good counsel," said they, "whereby you may know what to
do; we know there is another island, not far from ours, to the
eastward, which we often see at a distance, when the days are
clear. If you will go thither, you can obtain settlements; or, if
any should oppose you, we will help you." The Picts,
accordingly, sailing over into Britain, began to inhabit the
northern parts thereof, for the Britons had possessed themselves
of the southern. Now the Picts had no wives, and asked them of
the Scots; who would not consent to grant them upon any other
terms, than that when any question should arise, they should
choose a king from the female royal race rather than from the
male: which custom, as is well known, has been observed among the
Picts to this day. In process of time, Britain, besides the
Britons and the Picts, received a third nation, the Scots, who,
migrating from Ireland under their leader, Reuda, either by fair
means, or by force of arms, secured to themselves those
settlements among the Picts which they still possess. From the
name of their commander, they are to this day called Dalreudini;
for, in their language, Dal signifies a part.
Ireland is broader
than Britain and has a much healthier and milder climate; for the
snow scarcely ever lies there above three days: no man makes hay
in the summer for winter's provision, or builds stables for his
beasts of burden. No reptiles are found there, and no snake can
live there; for, though snakes are often carried thither out of
Britain, as soon as the ship comes near the shore, and the scent
of the air reaches them, they die. On the contrary, almost all
things in the island are efficacious against poison. In truth, we
have known that when men have been bitten by serpents, the
scrapings of leaves of books that were brought out of Ireland,
being put into water, and given them to drink, have immediately
absorbed the spreading poison, and assuaged the swelling. The
island abounds in milk and honey, nor is there any lack of vines,
fish, or fowl; and it is noted for the hunting of stags and
roe-deer. It is properly the country of the Scots, who, migrating
from thence, as has been said, formed the third nation in Britain
in addition to the Britons and the Picts.
There is a very
large gulf of the sea, which formerly divided the nation of the
Britons from the Picts; it runs from the west far into the land,
where, to this day, stands a strong city of the Britons, called
Alcluith.^ The Scots, arriving on the north side of this bay,
settled themselves there.
CHAP.
II. How Caius Julius Caesar was the first Roman that came into
Britain. [54 AD]
Now Britain had
never been visited by the Romans, and was entirely unknown to
them before the time of Caius Julius Caesar, who, in the year 693
after the foundation of Rome, but the sixtieth year before the
Incarnation of our Lord, was consul with Lucius Bibulus. While he
was making war upon the Germans and the Gauls, who were divided
only by the river Rhine, he came into the province of the Morini,
whence is the nearest and shortest passage into Britain. Here,
having provided about eighty ships of burden and fast-sailing
vessels, he sailed over into Britain; where, being first roughly
handled in a battle, and then caught in a storm, he lost a
considerable part of his fleet, no small number of foot-soldiers,
and almost all his cavalry. Returning into Gaul, he put his
legions into winter-quarters, and gave orders for building six
hundred sail of both sorts. With these he again crossed over
early in spring into Britain, but, whilst he was marching with
the army against the enemy, the ships, riding at anchor, were
caught in a storm and either dashed one against another, or
driven upon the sands and wrecked. Forty of them were lost, the
rest were, with much difficulty, repaired. Caesar's cavalry was,
at the first encounter, defeated by the Britons, and there
Labienus, the tribune, was slain. In the second engagement, with
great hazard to his men, he defeated the Britons and put them to
flight. Thence he proceeded to the river Thames, where a great
multitude of the enemy had posted themselves on the farther side
of the river, under the command of Cassobellaunus,^ and fenced
the bank of the river and almost all the ford under water with
sharp stakes: the remains of these are to be seen to this day,
apparently about the thickness of a man's thigh, cased with lead,
and fixed immovably in the bottom of the river. This being
perceived and avoided by the Romans, the barbarians, not able to
stand the charge of the legions, hid themselves in the woods,
whence they grievously harassed the Romans with repeated sallies.
In the meantime, the strong state of the Trinovantes,^ with their
commander Androgius,^ surrendered to Caesar, giving him forty
hostages. Many other cities, following their example, made a
treaty with the Romans. Guided by them, Caesar at length, after
severe fighting, took the town of Cassobellaunus,^ situated
between two marshes, fortified by sheltering woods, and
plentifully furnished with all necessaries. After this, Caesar
returned from Britain into Gaul, but he had no sooner put his
legions into winter quarters, than he was suddenly beset and
distracted with wars and sudden risings on every side.
CHAP.
III. How Claudius, the second of the Romans who came into
Britain, brought the islands Orcades into subjection to the Roman
empire; and Vespasian, sent by hint, reduced the Isle
of Wight under the dominion of the Romans. [44 AD]
In the year of
Rome 798, Claudius, fourth emperor from Augustus, being desirous
to approve himself a prince beneficial to the republic, and
eagerly bent upon war and conquest on every side, undertook an
expedition into Britain, which as it appeared, was roused to
rebellion by the refusal of the Romans to give up certain
deserters. No one before or after Julius Caesar had dared to land
upon the island. Claudius crossed over to it, and within a very
few days, without any fighting or bloodshed, the greater part of
the island was surrendered into his hands. He also added to the
Roman empire the Orcades,^ which lie in the ocean beyond Britain,
and, returning to Rome in the sixth month after his departure, he
gave his son the title of Britannicus. This war he concluded in
the fourth year of his reign, which is the forty-sixth from the
Incarnation of our Lord. In which year there came to pass a most
grievous famine in Syria, which is recorded in the Acts of the
Apostles to have been foretold by the prophet Agabus.
Vespasian, who was
emperor after Nero, being sent into Britain by the same Claudius,
brought also under the Roman dominion the Isle of Wight, which is
close to Britain on the south, and is about thirty miles in
length from east to west, and twelve from north to south; being
six miles distant from the southern coast of Britain at the east
end, and three at the west. Nero, succeeding Claudius in the
empire, undertook no wars at all; and, therefore, among countless
other disasters brought by him upon the Roman state, he almost
lost Britain; for in his time two most notable towns were there
taken and destroyed.
CHAP.
IV. How Lucius, king of Britain, writing to Pope Eleutherus,
desired to be made a Christian.
In the year of our
Lord 156, Marcus Antoninus Verus, the fourteenth from Augustus,
was made emperor, together with his brother, Aurelius Commodus.
[Editor's note: Marcus Antoninus Verus, commonly called Marcus
Aurelius, succeeded in 161 A.D. His colleague in the empire was
his adopted brother, Lucius Verus, whose full adoptive name was
Lucius Aurelius Antoninus Verus Commodus. He died in 169.
Eleutherus became Pope between 171 and 177. Bede's chronology is
therefore wrong.] In their time, whilst the holy Eleutherus
presided over the Roman Church, Lucius, king of Britain, sent a
letter to him, entreating that by a mandate from him he might be
made a Christian.^ He soon obtained his pious request, and the
Britons preserved the faith, which they had received, uncorrupted
and entire, in peace and tranquillity until the time of the
Emperor Diocletian.
CHAP. V.
How the Emperor Severus divided from the rest by a rampart that
part of Britain which had been recovered.
In the year of our
Lord 189, Severus, an African, born at Leptis, in the province of
Tripolis, became emperor. He was the seventeenth from Augustus;
and reigned seventeen years. Being naturally of a harsh
disposition, and engaged in many wars, he governed the state
vigorously, but with much trouble. Having been victorious in all
the grievous civil wars which happened in his time, he was drawn
into Britain by the revolt of almost all the confederated tribes;
and, after many great and severe battles, he thought fit to
divide that part of the island, which he had recovered, from the
other unconquered nations, not with a wall, as some imagine, but
with a rampart.^ For a wall is made of stones, but a rampart,
with which camps are fortified to repel the assaults of enemies,
is made of sods, cut out of the earth, and raised high above the
ground, like a wall, having in front of it the trench whence the
sods were taken, with strong stakes of wood fixed above it. Thus
Severus drew a great trench and strong rampart, fortified with
several towers, from sea to sea. And there, at York, he fell sick
afterwards and died, leaving two sons, Bassianus and Geta; of
whom Geta died, adjudged an enemy of the State; but Bassianus,
having taken the surname of Antonius, obtained the empire.
CHAP. VI. Of the reign of Diocletian, and how he
persecuted the Christians. [286 AD]
In the year of our
Lord 286, Diocletian, the thirty-third from Augustus, and chosen
emperor by the army, reigned twenty years, and created Maximian,
surnamed Herculius, his colleague in the empire. In their time,
one Carausius,^ of very mean birth, but a man of great ability
and energy, being appointed to guard the sea-coasts, then
infested by the Franks and Saxons, acted more to the prejudice
than to the advantage of the commonwealth, by not restoring to
its owners any of the booty taken from the robbers, but keeping
all to himself; thus giving rise to the suspicion that by
intentional neglect he suffered the enemy to infest the
frontiers. When, therefore, an order was sent by Maximian that he
should be put to death, he took upon him the imperial purple, and
possessed himself of Britain, and having most valiantly conquered
and held it for the space of seven years, he was at length put to
death by the treachery of his associate Allectus.^ The usurper,
having thus got the island from Carausius, held it three years,
and was then vanquished by Asclepiodotus, the captain of the
Praetorian guards, who thus at the end of ten years restored
Britain to the Roman empire.
Meanwhile,
Diocletian in the east, and Maximian Herculius in the west,
commanded the churches to be destroyed, and the Christians to be
persecuted and slain. This persecution was the tenth since the
reign of Nero, and was more lasting and cruel than almost any
before it; for it was carried on incessantly for the space of ten
years, with burning of churches, proscription of innocent
persons, and the slaughter of martyrs. Finally, Britain also
attained to the great glory of bearing faithful witness to God.
CHAP.
VIII. How, when the persecution ceased, the Church in Britain
enjoyed peace till the time of the Arian heresy. [325
AD]
When the storm of
persecution ceased, the faithful Christians, who, during the time
of danger, had hidden themselves in woods and deserts and secret
caves, came forth and rebuilt the churches which had been
levelled to the ground; founded, erected, and finished the
cathedrals raised in honour of the holy martyrs, and, as if
displaying their conquering standards in all places, celebrated
festivals and performed their sacred rites with pure hearts and
lips. This peace continued in the Christian churches of Britain
until the time of the Arian madness, which, having corrupted the
whole world, infected this island also, so far removed from the
rest of the world, with the poison of its error; and when once a
way was opened across the sea for that plague, straightway all
the taint of every heresy fell upon the island, ever desirous to
hear some new thing, and never holding firm to any sure belief.
At this time
Constantius, who, whilst Diocletian was alive, governed Gaul and
Spain, a man of great clemency and urbanity, died in Britain.
This man left his son Constantine [Constantine the Great] born of
Helena, his concubine, emperor of the Gauls. Eutropius writes
that Constantine, being created emperor in Britain, succeeded his
father in the sovereignty. In his time the Arian heresy broke
out, and although it was exposed and condemned in the Council of
Nicaea,^ nevertheless, the deadly poison of its evil spread, as
has been said, to the Churches in the islands, as well as to
those of the rest of the world.
CHAP.
IX. How during the reign of Gratian, Maximus, being created
Emperor in Britain, returned into Gaul with a mighty
army. [377 AD]
In the year of our
Lord 377, Gratian, the fortieth from Augustus, held the empire
for six years after the death of Valens; though he had long
before reigned with his uncle Valens, and his brother
Valentinian. Finding the condition of the commonwealth much
impaired, and almost gone to ruin, and impelled by the necessity
of restoring it, he invested the Spaniard, Theodosius, with the
purple at Sirmium, and made him emperor of Thrace and the Eastern
provinces. At that time, Maximus,^a man of energy and probity,
and worthy of the title of Augustus, if he had not broken his
oath of allegiance, was made emperor by the army somewhat against
his will, passed over into Gaul, and there by treachery slew the
Emperor Gratian, who in consternation at his sudden invasion, was
attempting to escape into Italy. His brother, the Emperor
Valentinian, expelled from Italy, fled into the East, where he
was entertained by Theodosius with fatherly affection, and soon
restored to the empire, for Maximus the tyrant, being shut up in
Aquileia, was there taken by them and put to death.
CHAP. X.
How, in the reign of Arcadius, Pelagius, a Briton, insolently
impugned the Grace of God. [395 AD]
In the year of our
Lord 394, Arcadius, the son of Theodosius, the forty-third from
Augustus, succeeding to the empire, with his brother Honorius,
held it thirteen years. In his time, Pelagius, [Pelagius, the
founder of the heresy known as Pelagianism, was probably born in
370 A.D., and is said to have been a Briton. His great opponent,
St. Augustine, speaks of him as a good and holy man; later
slanders are to be attributed to Jerome's abusive language. The
cardinal point in his doctrine is his denial of original sin,
involving a too great reliance on the human will in achieving
holiness, and a limitation of the action of the grace of God] a
Briton, spread far and near the infection of his perfidious
doctrine, denying the assistance of the Divine grace, being
seconded therein by his associate Julianus of Campania,^ who was
impelled by an uncontrolled desire to recover his bishopric, of
which he had been deprived. St . Augustine, and the other
orthodox fathers, quoted many thousand catholic authorities
against them, but failed to amend their folly; nay, more, their
madness being rebuked was rather increased by contradiction than
suffered by them to be purified through adherence to the truth;
which Prosper, the rhetorician,^ has beautifully expressed thus
in heroic" verse :--
"They tell
that one, erewhile consumed with gnawing spite, snake-like
attacked Augustine in his writings. Who urged the wretched viper
to raise from the ground his head, howsoever hidden in dens of
darkness? Either the sea-girt Britons reared him with the fruit
of their soil, or fed on Campanian pastures his heart swells with
pride."
CHAP.
XI. How during the reign of Honorius, Gratian and Constantine
were created tyrants in Britain; and soon after the
former was slain in Britain, and the latter in Gaul.
[407 A.D.]
IN the year of our
Lord 407, Honorius, the younger son of Theodosius, and the
forty-fourth from Augustus, being emperor, two years before the
invasion of Rome by Alaric, king of the Goths, when the nations
of the Alani, Suevi, Vandals, and many others with them, having
defeated the Franks and passed the Rhine, ravaged all Gaul,
Gratianus, a citizen of the country, was set up as tyrant in
Britain and killed. In his place, Constantine, one of the meanest
soldiers, only for the hope afforded by his name, and without any
worth to recommend him, was chosen emperor. As soon as he had
taken upon him the command, he crossed over into Gaul, where
being often imposed upon by the barbarians with untrustworthy
treaties, he did more harm than good to the
Commonwealth.^Whereupon Count Constantius,^ by the command of
Honorius, marching into Gaul with an army, besieged him in the
city of Arles, took him prisoner, and put him to death. His son
Constans, a monk, whom he had created Caesar, was also put to
death by his own follower Count Gerontius, at Vienne.
Rome was taken by
the Goths, in the year from its foundation, 1164. Then the Romans
ceased to rule in Britain, almost 470 years after Caius Julius
Caesar came to the island. They dwelt within the rampart, which,
as we have mentioned, Severus made across the island, on the
south side of it, as the cities, watch-towers,^ bridges, and
paved roads there made testify to this day; but they had a right
of dominion over the farther parts of Britain, as also over the
islands that are beyond Britain.
CHAP.
XII. How the Britons, being ravaged by the Scots and Picts,
sought succour from the Romans, who coming a second
time, built a wall across the island; but when this
was broken down at once by the aforesaid enemies, they
were reduced to greater distress than before. [410-420 AD]
FROM that time,
the British part of Britain, destitute of armed soldiers, of all
military stores, and of the whole flower of its active youth, who
had been led away by the rashness of the tyrants never to return,
was wholly exposed to rapine, the people being altogether
ignorant of the use of weapons. Whereupon they suffered many
years from the sudden invasions of two very savage nations from
beyond the sea, the Scots from the west, and the Picts from the
north. We call these nations from beyond the sea, not on account
of their being seated out of Britain, but because they were
separated from that part of it which was possessed by the
Britons, two broad and long inlets of the sea lying between them,
one of which runs into the interior of Britain, from the Eastern
Sea, and the other from the Western, though they do not reach so
far as to touch one another. The eastern has in the midst of it
the city Giudi.^ On the Western Sea, that is, on its right shore,
stands the city of Alcluith,^ which in their language signifies
the Rock Cluith, for it is close by the river of that name.
On account of the
attacks of these nations, the Britons sent messengers to Rome
with letters piteously praying for succour, and promising
perpetual subjection, provided that the impending enemy should be
driven away. An armed legion was immediately sent them, which,
arriving in the island, and engaging the enemy, slew a great
multitude of them, drove the rest out of the territories of their
allies, and having in the meanwhile delivered them from their
worst distress, advised them to build a wall between the two seas
across the island, that it might secure them by keeping off the
enemy. So they returned home with great triumph. But the
islanders building the wall which they had been told to raise,
not of stone, since they had no workmen capable of such a work,
but of sods, made it of no use. Nevertheless, they carried it for
many miles between the two bays or inlets of the sea of which we
have spoken;^ to the end that where the protection of the water
was wanting, they might use the rampart to defend their borders
from the irruptions of the enemies. Of the work there erected,
that is, of a rampart of great breadth and height, there are
evident remains to be seen at this day. It begins at about two
miles distance from the monastery of Aebbercurnig,^ west of it,
at a place called in the Pictish language Peanfahel, but in the
English tongue, Penneltun, and running westward, ends near the
city of Aicluith.
But the former
enemies, when they perceived that the Roman soldiers were gone,
immediately coming by sea, broke into the borders, trampled and
overran all places, and like men mowing ripe corn, bore down all
before them. Hereupon messengers were again sent to Rome
miserably imploring aid, lest their wretched country should be
utterly blotted out, and the name of a Roman province, so long
renowned among them, overthrown by the cruelties of foreign
races, might become utterly contemptible. A legion was
accordingly sent again, and, arriving unexpectedly in autumn,
made great slaughter of the enemy, obliging all those that could
escape, to flee beyond the sea; whereas before, they were wont
yearly to carry off their booty without any opposition. Then the
Romans declared to the Britons, that they could not for the
future undertake such troublesome expeditions for their sake, and
advised them rather to take up arms and make an effort to engage
their enemies, who could not prove too powerful for them, unless
they themselves were enervated by cowardice. Moreover, thinking
that it might be some help to the allies, whom they were forced
to abandon, they constructed a strong stone wall from sea to sea,
in a straight line between the towns that had been there built
for fear of the enemy, where Severus also had formerly built a
rampart. This famous wall, which is still to be seen, was raised
at public and private expense, the Britons also lending their
assistance. It is eight feet in breadth, and twelve in height, in
a straight line from east to west, as is still evident to
beholders. This being presently finished, they gave the
dispirited people good advice, and showed them how to furnish
themselves with arms. Besides, they built towers to command a
view of the sea, at intervals, on the southern coast, where their
ships lay, because there also the invasions of the barbarians
were apprehended, and so took leave of their allies, never to
return again.
After their
departure to their own country, the Scots and Picts,
understanding that they had refused to return, at once came back,
and growing more confident than they had been before, occupied
all the northern and farthest part of the island, driving out the
natives, as far as the wall. Hereupon a timorous guard was placed
upon the fortification, where, dazed with fear, they became ever
more dispirited day by day. On the other side, the enemy
constantly attacked them with barbed weapons, by which the
cowardly defenders were dragged in piteous fashion from the wall,
and dashed against the ground. At last, the Britons, forsaking
their cities and wall, took to flight and were scattered. The
enemy pursued, and forthwith followed a massacre more grievous
than ever before; for the wretched natives were torn in pieces by
their enemies, as lambs arc torn by wild beasts. Thus, being
expelled from their dwellings and lands, they saved themselves
from the immediate danger of starvation by robbing and plundering
one another, adding to the calamities inflicted by the enemy
their own domestic broils, till the whole country was left
destitute of food except such as could be procured in the chase.
CHAP.
XIII. How in the reign of Theodosius the younger, in whose time
Palladius was sent to the Scots that believed in Christ, the
Britons begging assistance of Aetius, the consul,
could not obtain it. [446 A.D.]
In the year of our
Lord 423, Theodosius, the younger, the forty-fifth from Augustus,
succeeded Honorius and governed the Roman empire twenty-six
years. In the eighth year of his reign, Palladius was sent by
Celestinus, the Roman pontiff, to the Scots that believed in
Christ, to be their first bishop. In the twenty-third year of his
reign, Aetius,^ a man of note and a patrician, discharged his
third consulship with Symmachus for his colleague. To him the
wretched remnant of the Britons sent a letter, which began thus
:--"To Aetius, thrice Consul, the groans of the
Britons." And in the sequel of the letter they thus unfolded
their woes:--" The barbarians drive us to the sea; the sea
drives us back to the barbarians: between them we are exposed to
two sorts of death; we are either slaughtered or drowned."
Yet, for all this, they could not obtain any help from him, as he
was then engaged in most serious wars with Bledla and Attila,
kings of the Huns. And though the year before this^ Bledla had
been murdered by the treachery of his own brother Attila, yet
Attila himself remained so intolerable an enemy to the Republic,
that he ravaged almost all Europe, attacking and destroying
cities and castles. At the same time there was a famine at
Constantinople, and soon after a plague followed; moreover, a
great part of the wall of that city, with fifty-seven towers,
fell to the ground. Many cities also went to ruin, and the famine
and pestilential state of the air destroyed thousands of men and
cattle.
CHAP.
XIV. How the Britons, compelled by the great famine, drove the
barbarians out of the their territories, and soon after there
ensued, along with abundance of corn, decay of
morals, pestilence, and the downfall of the nation.
IN the meantime,
the aforesaid famine distressing the Britons more and more, and
leaving to posterity a lasting memory of its mischievous effects,
obliged many of them to submit themselves to the depredators;
though others still held out, putting their trust in God, when
human help failed. These continually made raids from the
mountains, caves, and woods, and, at length, began to inflict
severe losses on their enemies, who had been for so many years
plundering the country. The bold Irish robbers thereupon returned
home, intending' to come again before long. The Picts then
settled down in the farthest part of the island and afterwards
remained there; but they did not fail to plunder and harass the
Britons from time to time.
Now, when the
ravages of the enemy at length abated, the island began to abound
with such plenty of grain as had never been known in any age
before; along with plenty, evil living increased, and this was
immediately attended by the taint of all manner of crime; in
particular, cruelty, hatred of truth, and love of falsehood;
insomuch, that if any one among them happened to be milder than
the rest, and more inclined to truth, all the rest abhorred and
persecuted him unrestrainedly, as if he had been the enemy of
Britain. Nor were the laity only guilty of these things, but even
our Lord's own flock, with its shepherds, casting off the easy
yoke of Christ, gave themselves up to drunkenness, enmity,
quarrels, strife, envy, and other such sins. In the meantime, on
a sudden, a grievous plague fell upon that corrupt generation,
which soon destroyed such numbers of them, that the living
scarcely availed to bury the dead: yet, those that survived,
could not be recalled from the spiritual death, which they had
incurred' through their sins, either by the death of their
friends, or the fear of death. Whereupon, not long after, a more
severe vengeance for their fearful crimes fell upon the sinful
nation. They held a council to determine what was to be done, and
where they should seek help to prevent or repel the cruel and
frequent incursions of the northern nations; and in concert with
their King Vortigern,^ it was unanimously decided to call the
Saxons to their aid from beyond the sea, which, as the event
plainly showed, was brought about by the Lord's will, that evil
might fall upon them for their wicked deeds.
CHAP.
XV. How the Angles, being invited into Britain, at first drove
off the enemy; but not long after, making a league
with them, turned their weapons against their allies.
In the year of our
Lord 449, Marcian, the forty-sixth from Augustus, being made
emperor with Valentinian, ruled the empire seven years. Then the
nation of the Angles, or Saxons,^ being invited by the aforesaid
king, arrived in Britain with three ships of war and had a place
in which to settle assigned to them by the same king, in the
eastern part of the island, on the pretext of fighting in defence
of their country, whilst their real intentions were to conquer
it. Accordingly they engaged with the enemy, who were come from
the north to give battle, and the Saxons obtained the victory.
When the news of their success and of the fertility of the
country, and the cowardice of the Britons, reached their own
home, a more considerable fleet was quickly sent over, bringing a
greater number of men, and these, being added to the former army,
made up an invincible force. The newcomers received of the
Britons a place to inhabit among them, upon condition that they
should wage war against their enemies for the peace and security
of the country, whilst the Britons agreed to furnish them with
pay. Those who came over were of the three most powerful nations
of Germany--Saxons, Angles, and Jutes. From the Jutes are
descended the people, of Kent, and of the Isle of Wight,
including those in the province of the West-Saxons who are to
this day called Jutes, seated opposite to the Isle of Wight. From
the Saxons, that is, the country which is now called Old Saxony,
came the East-Saxons, the South-Saxons, and the West Saxons. From
the Angles, that is, the country which is called Angulus, and
which is said, from that time, to have remained desert to this
day, between the provinces of the Jutes and the Saxons, are
descended the East-Angles, the Midland-Angles, the Mercians, all
the race of the Northumbrians, that is, of those nations that
dwell on the north side of the river Humber, and the other
nations of the Angles. The first commanders are said to have been
the two brothers Hengist and Horsa. Of these Horsa was afterwards
slain in battle by the Britons,^ and a monument, bearing his
name, is still in existence in the eastern parts of Kent. They
were the sons of Victgilsus, whose father was Vitta, son of
Vecta, son of Woden; from whose stock the royal race of many
provinces trace their descent. In a short time, swarms of the
aforesaid nations came over into the island, and the foreigners
began to increase so much, that they became a source of terror to
the natives themselves who had invited them. Then, having on a
sudden entered into league with the Picts, whom they had by this
time repelled by force of arms, they began to turn their weapons
against their allies. At first, they obliged them to furnish a
greater quantity of provisions; and, seeking an occasion of
quarrel, protested, that unless more plentiful supplies were
brought them, they would break the league, and ravage all the
island; nor were they backward in putting their threats into
execution. In short, the fire kindled by the hands of the pagans,
proved God's just vengeance for the crimes of the people; not
unlike that which, being of old lighted by the Chaldeans,
consumed the walls and all the buildings of Jerusalem. For here,
too, through the agency of the pitiless conqueror, yet by the
disposal of the just Judge, it ravaged all the neighbouring
cities and country, spread the conflagration from the eastern to
the western sea, without any opposition, and overran the whole
face of the doomed island. Public as well as private buildings
were overturned; the priests were everywhere slain before the
altars; no respect was shown for office, the prelates with the
people were destroyed with fire and sword; nor were there any
left to bury those who had been thus cruelly slaughtered. Some of
the miserable remnant, being taken in the mountains, were
butchered in heaps. Others, spent with hunger, came forth and
submitted themselves to the enemy, to undergo for the sake of
food perpetual servitude, if they were not killed upon the spot.
Some, with sorrowful hearts, fled beyond the seas. Others,
remaining in their own country, led a miserable life of terror
and anxiety of mind among the mountains, woods and crags.
CHAP.
XVI. How the Britons obtained their first victory over the
Angles, under the command of Ambrosius, a Roman. [456
A.D.]
When the army of
the enemy, having destroyed and dispersed the natives, had
returned home to their own settlements,^ the Britons began by
degrees to take heart, and gather strength, sallying out of the
lurking places where they had concealed themselves, and with one
accord imploring the Divine help, that they might not utterly be
destroyed. They had at that time for their leader, Ambrosius
Aurelianus,^ a man of worth, who alone, by chance, of the Roman
nation had survived the storm, in which his parents, who were of
the royal race, had perished. Under him the Britons revived, and
offering battle to the victors, by the help of God, gained the
victory. From that day, sometimes the natives, and sometimes
their enemies, prevailed, till the year of the siege of
Badon-hill,^ when they made no small slaughter of those enemies,
about forty-four years after their arrival in England. But of
this hereafter.
CHAP.
XVII. How Germanus the Bishop, sailing into Britain with Lupus,
first quelled the tempest of the sea, and afterwards
that of the Pelagians, by Divine power. [429 A.D.]
Some few years
before their arrival, the Pelagian heresy, brought over by
Agricola, the son of Severianus, a Pelagian bishop, had corrupted
with its foul taint the faith of the Britons. But whereas they
absolutely refused to embrace that perverse doctrine, and
blaspheme the grace of Christ, yet were not able of themselves to
confute the subtilty of the unholy belief by force of argument,
they bethought them of wholesome counsels and determined to crave
aid of the Gallican prelates in that spiritual warfare. Hereupon,
these, having assembled a great synod, consulted together to
determine what persons should be sent thither to sustain the
faith, and by unanimous consent, choice was made of the apostolic
prelates, Germanus, Bishop of Auxerre, and Lupus of Troyes, to go
into Britain to confirm the people's faith in the grace of God.
With ready zeal they complied with the request and commands of
the Holy Church, and put to sea. The ship sped safely with
favouring winds till they were halfway between the coast of Gaul
and Britain. There on a sudden they were obstructed by the
malevolence of demons, who were jealous that men of such eminence
and piety should be sent to bring back the people to salvation.
They raised storms, and darkened the sky with clouds. The sails
could not support the fury of the winds, the sailors' skill was
forced to give way, the ship was sustained by prayer, not by
strength, and as it happened, their spiritual leader and bishop,
being spent with weariness, had fallen asleep. Then, as if
because resistance flagged, the tempest gathered strength, and
the ship, overwhelmed by the waves, was ready to sink. Then the
blessed Lupus and all the rest, greatly troubled, awakened their
elder, that he might oppose the raging elements. He, showing
himself the more resolute in proportion to the greatness of the
danger, called upon Christ, and having, in the name of the Holy
Trinity, taken and sprinkled a little water, quelled the raging
waves, admonished his companion, encouraged all, and all with one
consent uplifted their voices in prayer. Divine help was granted,
the enemies were put to flight, a cloudless calm ensued, the
winds veering about set themselves again to forward their voyage,
the sea was soon traversed, and they reached the quiet of the
wished-for shore. A multitude flocking thither from all parts,
received the bishops, whose coming had been foretold by the
predictions even of their adversaries. For the evil spirits
declared their fear, and when the bishops expelled them from the
bodies of the possessed, they made known the nature of the
tempest, and the dangers they had occasioned, and confessed that
they had been overcome by the merits and authority of these men.
In the meantime
the bishops speedily filled the island of Britain with the fame
of their preaching and miracles; and the Word of God was by them
daily preached, not only in the churches, but even in the streets
and fields, so that the faithful and Catholic were everywhere
confirmed, and those who had been perverted accepted the way of
amendment. Like the Apostles, they acquired honour and authority
through a good conscience, learning through the study of letters,
and the power of working miracles through their merits. Thus the
whole country readily came over to their way of thinking; the
authors of the erroneous belief kept themselves in hiding, and,
like evil spirits, grieved for the loss of the people that were
rescued from them. At length, after long deliberation, they had
the boldness to enter the lists. They came forward in all the
splendour of their wealth, with gorgeous apparel, and supported
by a numerous following; choosing rather to hazard the contest,
than to undergo among the people whom they had led astray, the
reproach of having been silenced, lest they should seem by saying
nothing to condemn themselves. An immense multitude had been
attracted thither with their wives and children. The people were
present as spectators and judges; the two parties stood there in
very different case; on the one side was Divine faith, on the
other human presumption; on the one side piety, on the other
pride; on the one side Pelagius, the founder of their faith, on
the other Christ. The blessed bishops permitted their adversaries
to speak first, and their empty speech long took up the time and
filled the ears with meaningless words. Then the venerable
prelates poured forth the torrent of their eloquence and showered
upon them the words of Apostles and Evangelists, mingling the
Scriptures with their own discourse and supporting their
strongest assertions by the testimony of the written Word.
Vainglory was vanquished and unbelief refuted; and the heretics,
at every argument put before them, not being able to reply,
confessed their errors. The people, giving judgement, could
scarce refrain from violence, and signified their verdict by
their acclamations.
CHAP.
XVIII. How the same holy man gave sight to the blind daughter of
a tribune, and then coming to St. Alban, there
received of his relics, and left other relics of the
blessed Apostles and other martyrs. [429 A.D.]
After this, a
certain man, who held the office of tribune, came forward with
his wife, and brought his blind daughter, a child of ten years of
age, to be healed of the bishops. They ordered her to be brought
to their adversaries, who, being rebuked by their own conscience,
joined their entreaties to those of the child's parents, and
besought the bishops that she might be healed. They, therefore,
perceiving their adversaries to yield, poured forth a short
prayer, and then Germanus, full of the Holy Ghost, invoking the
Trinity, at once drew from his side a casket which hung about his
neck, containing relics of the saints, and, taking it in his
hands, applied it in the sight of all to the girl's eyes, which
were immediately delivered from darkness and filled with the
light of truth. The parents rejoiced, and the people were filled
with awe at the miracle; and after that day, the heretical
beliefs were so fully obliterated from the minds of all, that
they thirsted for and sought after the doctrine of the bishops.
This damnable
heresy being thus suppressed, and the authors thereof confuted,
and all the people settled in the purity of the faith, the
bishops went to the tomb of the martyr, the blessed Alban, to
give thanks to God through him. There Germanus, having with him
relics of all the Apostles, and of divers martyrs, after offering
up his prayers, commanded the tomb to be opened, that he might
lay therein the precious gifts; judging it fitting, that the
limbs of saints brought together from divers countries, as their
equal merits had procured them admission into heaven, should find
shelter in one tomb. These being honourably bestowed, and laid
together, he took up a handful of dust from the place where the
blessed martyr's blood had been shed, to carry away with him. In
this dust the blood had been preserved, showing that the
slaughter of the martyrs was red, though the persecutor was pale
in death.' In consequence of these things, an innumerable
multitude of people was that day converted to the Lord.
CHAP.
XIX. How the same holy man, being detained there by sickness, by
his prayers quenched a fire that had broken out among
the houses, and was himself cured of his infirmity by
a vision. [429 A.D.]
AS they were
returning thence, the treacherous enemy, having, as it chanced,
prepared a snare, caused Germanus to bruise his foot by a fall,
not knowing that, as it was with the blessed Job, his merits
would be but increased by bodily affliction. Whilst he was thus
detained some time in the same place by his infirmity, a fire
broke out in a cottage neighbouring to that in which he was; and
having burned down the other houses which were thatched with
reed, fanned by the wind, was carried on to the dwelling in which
he lay. The people all flocked to the prelate, entreating that
they might lift him in their arms, and save him from the
impending danger. But he rebuked them, and in the assurance of
his faith, would not suffer himself to be removed. The whole
multitude, in terror and despair, ran to oppose the
conflagration; but, for the greater manifestation of the Divine
power, whatsoever the crowd endeavoured to save, was destroyed;
and what the sick and helpless man defended, the flame avoided
and passed by, though the house that sheltered the holy man lay
open to it, and while the fire raged on every side, the place in
which he lay appeared untouched, amid the general conflagration.
The multitude rejoiced at the miracle, and was gladly vanquished
by the power of God. A great crowd of people watched day and
night before the humble cottage; some to have their souls healed,
and some their bodies. All that Christ wrought in the person of
his servant, all the wonders the sick man performed cannot be
told. Moreover, he would suffer no medicines to be applied to his
infirmity; but one night he saw one clad in garments as white as
snow, standing by him, who reaching out his hand, seemed to raise
him up, and ordered him to stand firm upon his feet; from which
time his pain ceased, and he was so perfectly restored, that when
the day came, with good courage he set forth upon his journey.
CHAP.
XX. How the same Bishops brought help from Heaven to the Britons
in a battle, and then returned home. [430 A.D.]
IN the meantime,
the Saxons and Picts, with their united forces, made war upon the
Britons, who in these straits were compelled to take up arms. In
their terror thinking themselves unequal to their enemies, they
implored the assistance of the holy bishops; who, hastening to
them as they had promised, inspired so much confidence into these
fearful people, that one would have thought they had been joined
by a mighty army. Thus, by these apostolic leaders, Christ
Himself commanded in their camp. The holy days of Lent were also
at hand, and were rendered more sacred by the presence of the
bishops, insomuch that the people being instructed by daily
sermons, came together eagerly to receive the grace of baptism.
For a great multitude of the army desired admission to the saving
waters, and a wattled church was constructed for the Feast of the
Resurrection of our Lord, and so fitted up for the army in the
field as if it were in a city. Still wet with the baptismal water
the troops set forth; the faith of the people was fired; and
where arms had been deemed of no avail, they looked to the help
of God. News reached the enemy of the manner and method of their
purification, who, assured of success, as if they had to deal
with an unarmed host, hastened forward with renewed eagerness.
But their approach was made known by scouts. When, after the
celebration of Easter, the greater part of the army, fresh from
the font, began to take up arms and prepare for war, Germanus
offered to be their leader. He picked out the most active,
explored the country round about, and observed, in the way by
which the enemy was expected, a valley encompassed by hills^ of
moderate height. In that place he drew up his untried troops,
himself acting as their general. And now a formidable host of
foes drew near, visible, as they approached, to his men lying in
ambush. Then, on a sudden, Germanus, bearing the standard,
exhorted his men, and bade them all in a loud voice repeat his
words. As the enemy advanced in all security, thinking to take
them by surprise, the bishops three times cried,
"Hallelujah." A universal shout of the same word
followed, and the echoes from the surrounding hills gave back the
cry on all sides, the enemy was panic-stricken, fearing, not only
the neighbouring rocks, but even the very frame of heaven above
them; and such was their terror, that their feet were not swift
enough to save them. They fled in disorder, casting away their
arms, and well satisfied if, even with unprotected bodies, they
could escape the danger; many of them, flying headlong in their
fear, were engulfed by the river which they had crossed. The
Britons, without a blow, inactive spectators of the victory they
had gained, beheld their vengeance complete. The scattered spoils
were gathered up, and the devout soldiers rejoiced in the success
which Heaven had granted them. The prelates thus triumphed over
the enemy without bloodshed, and gained a victory by faith,
without the aid of human force. Thus, having settled the affairs
of the island, and restored tranquillity by the defeat of the
invisible foes, as well as of enemies in the flesh, they prepared
to return home. Their own merits, and the intercession of the
blessed martyr Alban, obtained for them a calm passage, and the
happy vessel restored them in peace to the desires of their
people.
CHAP.
XXI. How, when the Pelagian heresy began to spring up afresh,
Germanus, returning to Britain with Severus, first
restored bodily strength to a lame youth, then
spiritual health to the people of God, having condemned or
converted the Heretics [447 A.D.]
NOT long after,
news was brought from the same island, that certain persons were
again attempting to teach and spread abroad the Pelagian heresy,
and again the holy Germanus was entreated by all the priests,
that he would defend the cause of God, which he had before
maintained. He speedily complied with their request; and taking
with him Severus, a man of singular sanctity, who was disciple to
the blessed father, Lupus, bishop of Troyes, and at that time,
having been ordained bishop of the Treveri, was preaching the
Word of God to the tribes of Upper Germany, put to sea, and with
favouring winds and calm waters sailed to Britain.
In the meantime,
the evil spirits, speeding through the whole island, were
constrained against their will to foretell that Germanus was
coming, insomuch, that one Elafius, a chief of that region,
without tidings from any visible messenger, hastened to meet the
holy men, carrying with him his son, who in the very flower of
his youth laboured under a grievous infirmity; for the sinews of
the knee were wasted and shrunk, so that the withered limb was
denied the power to walk. All the country followed this Elafius.
The bishops arrived, and were met by the ignorant multitude, whom
they blessed, and preached the Word of God to them. They found
the people constant in the faith as they had left them; and
learning that but few had gone astray, they sought out the
authors of the evil and condemned them. Then suddenly Elafius
cast himself at the feet of the bishops, presenting his son,
whose distress was visible and needed no words to express it. All
were grieved, but especially the bishops, who, filled with pity,
invoked the mercy of God; and straightway the blessed Germanus,
causing the youth to sit down, touched the bent and feeble knee
and passed his healing hand over all the diseased part. At once
health was restored by the power of his touch, the withered limb
regained its vigour, the sinews resumed their task, and the youth
was, in the presence of all the people, delivered whole to his
father. The multitude was amazed at the miracle, and the Catholic
faith was firmly established in the hearts of all; after which,
they were, in a sermon, exhorted to amend their error. By the
judgement of all, the exponents of the heresy, who had been
banished from the island, were brought before the bishops, to be
conveyed into the continent, that the country might be rid of
them, and they corrected of their errors. So it came to pass that
the faith in those parts continued long after pure and untainted.
Thus when they had settled all things, the blessed prelates
returned home as prosperously as they had come.
But Germanus,
after this, went to Ravenna to intercede for the tranquillity of
the Armoricans,^ where, after being very honourably received by
Valentinian and his mother, Placidia, he departed hence to
Christ; his body was conveyed to his own city with a splendid
retinue, and mighty works attended his passage to the grave. Not
long after, Valentinian was murdered by the followers of Aetius,
the patrician, whom he had put to death, in the sixth^ year of
the reign of Marcian, and with him ended the empire of the West.
CHAP.
XXII. How the Britons, being for a time at rest from foreign
invasions, wore themselves out by civil wars, and at
the same time gave themselves up to more heinous
crimes.
IN the meantime,
in Britain, there was some respite from foreign, but not from
civil war. The cities destroyed by the enemy and abandoned
remained in ruins; and the natives, who had escaped the enemy,
now fought against each other. Nevertheless, the kings, priests,
private men, and the nobility, still remembering the late
calamities and slaughters, in some measure kept within bounds;
but when these died, and another generation succeeded, which knew
nothing of those times, and was only acquainted with the existing
peaceable state of things, all the bonds of truth and justice
were so entirely broken, that there was not only no trace of them
remaining, but only very few persons seemed to retain any memory
of them at all. To other crimes beyond description, which their
own historian, Gildas, mournfully relates, they added this--that
they never preached the faith to the Saxons, or English, who
dwelt amongst them. Nevertheless, the goodness of God did not
forsake his people, whom he foreknew, but sent to the aforesaid
nation much more worthy heralds of the truth, to bring it to the
faith.
CHAP.
XXIII. How the holy Pope Gregory sent Augustine, with other
monks, to preach to the English nation, and
encouraged them by a letter of exhortation, not to
desist from their labour. [596 A. D.]
IN the year of our
Lord 582, Maurice, the fifty-fourth from Augustus, ascended the
throne, and reigned twenty one years. In the tenth year of his
reign, Gregory, a man eminent in learning and the conduct of
affairs, was promoted to the Apostolic see of Rome, and presided
over it thirteen years, six months and ten days. He, being moved
by Divine inspiration, in the fourteenth year of the same
emperor, and about the one hundred and fiftieth after the coming
of the English into Britain, sent the servant of God, Augustine,^
and with him divers other monks, who feared the Lord, to preach
the Word of God to the English nation. They having, in obedience
to the pope's commands, undertaken that work, when they had gone
but a little way on their journey, were seized with craven
terror, and began to think of returning home, rather than proceed
to a barbarous, fierce, and unbelieving nation, to whose very
language they were strangers; and by common consent they decided
that this was the safer course. At once Augustine, who had been
appointed to be consecrated bishop, if they should be received by
the English, was sent back, that he might, by humble entreaty,
obtain of the blessed Gregory, that they should not be compelled
to undertake so dangerous, toilsome, and uncertain a journey. The
pope, in reply, sent them a letter of exhortation, persuading
them to set forth to the work of the Divine Word, and rely on the
help of God. The purport of which letter was as follows:
"Gregory, the
servant of the servants of God, to the servants of our Lord.
Forasmuch as it had been better not to begin a good work, than to
think of desisting from one which has been begun, it behoves you,
my beloved sons, to fulfil with all diligence the good work,
which, by the help of the Lord, you have undertaken. Let not,
therefore, the toil of the journey, nor the tongues of
evil-speaking men, discourage you; but with all earnestness and
zeal perform, by God's guidance, that which you have set about;
being assured, that great labour is followed by the greater glory
of an eternal reward. When Augustine, your Superior, returns,
whom we also constitute your abbot, humbly obey him in all
things; knowing, that whatsoever you shall do by his direction,
will, in all respects, be profitable to your souls. Almighty God
protect you with His grace, and grant that I may, in the heavenly
country, see the fruits of your labour, inasmuch as, though I
cannot labour with you, I shall partake in the joy of the reward,
because I am willing to labour. God keep you in safety, my most
beloved sons. Given the 23rd of July, in the fourteenth year of
the reign of our most religious lord, Mauritius Tiberius
Augustus, the thirteenth year after the consulship of our lord
aforesaid, and the fourteenth indiction."
CHAP.
XXIV. How he wrote to the bishop of Arles to entertain them. [596
A.D.]
THE same venerable
pope also sent at the same time a letter to Aetherius, archbishop
of Arles,' exhorting him to give favourable entertainment to
Augustine on his way to Britain; which letter was in these words:
To his most
reverend and holy brother and fellow bishop Aetherius, Gregory,
the servant of the servants of God. Although religious men stand
in need of no recommendation with priests who have the charity
which is pleasing to God; yet because an opportunity of writing
has occurred, we have thought fit to send this letter to you,
Brother, to inform you, that with the help of God we have
directed thither, for the good of souls, the bearer of these
presents, Augustine, the servant of God, of whose zeal we are
assured, with other servants of God, whom it is requisite that
your Holiness readily assist with priestly zeal, affording him
all the comfort in your power. And to the end that you may be the
more ready in your help, we have enjoined him to inform you
particularly of the occasion of his coming; knowing, that when
you are acquainted with it, you will, as the matter requires, for
the sake of God, dutifully dispose yourself to give him comfort.
We also in all things recommend to your charity, Candidus,^ the
priest, our common son, whom we have transferred to the
administration of a small patrimony in our Church. God keep you
in safety, most reverend brother. Given the 23rd day of July, in
the fourteenth year of the reign of our most religious lord,
Mauritius Tiberius Augustus, the thirteenth year after the
consulship of our lord aforesaid, and the fourteenth
indiction."
CHAP.
XXV. How Augustine, coming into Britain, first preached in the
Isle of Thanet to the King of Kent, and having
obtained licence from him, went into Kent, in order
to preach therein. [597 A. D.]
Augustine, thus
strengthened by the encouragement of the blessed Father Gregory,
returned to the work of the Word of God, with the servants of
Christ who were with him, and arrived in Britain. The powerful
Ethelbert was at that time king of Kent; he had extended his
dominions as far as the boundary formed by the great river
Humber, by which the Southern Saxons are divided from the
Northern. On the east of Kent is the large Isle of Thanet,
containing, according to the English way of reckoning, 600
families,^ divided from the mainland by the river Wantsum,^ which
is about three furlongs in breadth, and which can be crossed only
in two places; for at both ends it runs into the sea. On this
island landed^ the servant of the Lord, Augustine, and his
companions, being, as is reported, nearly forty men. They had
obtained, by order of the blessed Pope Gregory, interpreters of
the nation of the Franks,^ and sending to Ethelbert, signified
that they were come from Rome, and brought a joyful message,
which most undoubtedly assured to those that hearkened to it
everlasting joys in heaven, and a kingdom that would never end,
with the living and true God. The king hearing this, gave orders
that they, should stay in the island where they had landed, and
be furnished with necessaries, till he should consider what to do
with them. For he had before heard of the Christian religion,
having a Christian wife of the royal family of the Franks, called
Bertha; whom he had received from her parents, upon condition
that she should be permitted to preserve inviolate the rites of
her religion with the Bishop Liudhard,^ who was sent with her to
support her in the faith. Some days after, the king came into the
island, and sitting in the open air, ordered Augustine and his
companions to come and hold a conference with him. For he had
taken precaution that they should not come to him in any house,
lest, by so coming, according to an ancient superstition, if they
practised any magical arts, they might impose upon him, and so
get the better of him. But they came endued with Divine, not with
magic power, bearing a silver cross for their banner, and the
image of our Lord and Saviour painted on a board; and chanting
litanies, they offered up their prayers to the Lord for the
eternal salvation both of themselves and of those to whom and for
whom they had come. When they had sat down, in obedience to the
king's commands, and preached to him and his attendants there
present the Word of life, the king answered thus: "Your
words and promises are fair, but because they are new to us, and
of uncertain import, I cannot consent to them so far as to
forsake that which I have so long observed with the whole English
nation. But because you are come from far as strangers into my
kingdom, and, as I conceive, are desirous to impart to us those
things which you believe to be true, and most beneficial, we
desire not to harm you, but will give you favourable
entertainment, and take care to supply you with all things
necessary to your sustenance; nor do we forbid you to preach and
gain as many as you can to your religion." Accordingly he
gave them an abode in the city of Canterbury, which was the
metropolis of all his dominions, and, as he had promised, besides
supplying them with sustenance, did not refuse them liberty to
preach. It is told that, as they drew near to the city, after
their manner, with the holy cross, and the image of our sovereign
Lord and King, Jesus Christ, they sang in concert this litany:
"We beseech thee, Lord, for Thy great mercy, that Thy wrath
and anger be turned away from this city, and from Thy holy house,
for we have sinned. Hallelujah."
CHAP.
XXVI. How St. Augustine in Kent followed the doctrine and manner
of life of the primitive Church, and settled his
episcopal see in the royal city. [597 A. D.]
AS soon as they
entered the dwelling-place assigned to them, they began to
imitate the Apostolic manner of life in the primitive Church;
applying themselves to constant prayer, watchings, and fastings;
preaching the Word of life to as many as they could; despising
all worldly things, as in nowise concerning them; receiving only
their necessary food from those they taught; living themselves in
all respects conformably to what they taught, and being always
ready to suffer any adversity, and even to die for that truth
which they preached. In brief, some believed and were baptized,
admiring the simplicity of their blameless life, and the
sweetness of their heavenly doctrine. There was on the east side
of the city, a church dedicated of old to the honour of St.
Martin, (Note: St. Martin was regarded with special reverence in
Britain and Ireland. Possibly some of the earliest missionaries
may have been his disciples, e.g., St. Ninian and, St. Patrick.
The Roman church of St. Martin at Canterbury has been frequently
altered and partly rebuilt, so that "small portions only of
the Roman walls remain. Roman bricks are used as old materials in
the parts rebuilt") built whilst the Romans were still in
the island, wherein the queen, who, as has been said before, was
a Christian, was wont to pray. In this they also first began to
come together, to chant the Psalms, to pray, to celebrate Mass,
to preach, and to baptize, till when the king had been converted
to the faith, they obtained greater liberty to preach everywhere
and build or repair churches.
When he, among the
rest, believed and was baptized, attracted by the pure life of
these holy men and their gracious promises, the truth of which
they established by many miracles, greater numbers began daily to
flock together to hear the Word, and, forsaking their heathen
rites, to have fellowship, through faith, in the unity of
Christ's Holy Church. It is told that the king, while he rejoiced
at their conversion and their faith, yet compelled none to
embrace Christianity, but only showed more affection to the
believers, as to his fellow citizens in the kingdom of Heaven.
For he had learned from those who had instructed him and guided
him to salvation, that the service of Christ ought to be
voluntary, not by compulsion. Nor was it long before he gave his
teachers a settled residence suited to their degree in his
metropolis of Canterbury, with such possessions of divers sorts
as were necessary for them.
CHAP.
XXVII. How St. Augustine, being made a bishop, sent to acquaint
Pope Gregory with what had been done in Britain, and
asked and received replies, of which he stood in
need. [597-601 A.D.]
IN the meantime,
Augustine, the man of God, went to Aries, and, according to the
orders received from the holy Father Gregory, was ordained
archbishop of the English nation, (Note: Augustine was not
consecrated as archbishop either of London or Canterbury, but by
the general title of "Archbishop of the English."
According to Gregory's original scheme, London, not Canterbury,
was to have been the seat of the primacy of southern England.
London and York being doubtless the most important cities of
south and north known to him from their history during the Roman
occupation. But Christianity was not permanently established in
London till it was too late to remove the see from Canterbury,
which would obviously commend itself to Augustine as the most
suitable place to be the metropolitan city) by Aetherius,^
archbishop of that city. Then returning into Britain, he sent
Laurentius the priest^ and Peter the monk^ to Rome, to acquaint
Pope Gregory, that the English nation had received the faith of
Christ, and that he was himself made their bishop. At the same
time, he desired his solution of some doubts which seemed urgent
to him. He soon received fitting answers to his questions, which
we have also thought meet to insert in this our history:
The First Question
of the blessed Augustine, Bishop of the Church of
Canterbury.--Concerning bishops, what should be their manner of
conversation towards their clergy? or into how many portions the
offerings of the faithful at the altar are to be divided? and how
the bishop is to act in the Church?
Gregory, Pope of
the City of Rome, answers.--Holy Scripture, in which we doubt not
you are well versed, testifies to this, and in particular the
Epistles of the Blessed Paul to Timothy, wherein he endeavours to
show him what should be his manner of conversation in the house
of God; but it is the custom of the Apostolic see to prescribe
these rules to bishops when they are ordained: that all
emoluments which accrue, are to be divided into four portions
;--one for the bishop and his household, for hospitality and
entertainment of guests; another for the clergy; a third for the
poor; and the fourth for the repair of churches. But in that you,
my brother, having been instructed in monastic rules, must not
live apart from your clergy in the Church of the English, which
has been lately, by the will of God, converted to the faith, you
must establish the manner of conversation of our fathers in the
primitive Church, among whom, none said that aught of the things
which they possessed was his own, but they had all things common.
But if there are
any clerks not received into holy orders, who cannot live
continent, they are to take wives, and receive their stipends
outside of the community; because we know that it is written
concerning the same fathers of whom we have spoken that a
distribution was made unto every man according as he had need.
Care is also to be taken of their stipends, and provision to be
made, and they are to be kept under ecclesiastical rule, that
they may live orderly, and attend to singing of psalms, and, by
the help of God, preserve their hearts and tongues and bodies
from all that is unlawful. But as for those that live in common,
there is no need to say anything of assigning portions, or
dispensing hospitality and showing mercy; inasmuch as all that
they have over is to be spent in pious and religious works,
according to the teaching of Him who is the Lord and Master of
all, "Give alms of such things as ye have over, and behold
all things are clean unto you."
Augustine's Second
Question--Whereas the faith is one and the same, are there
different customs in different Churches? and is one custom of
Masses observed in the holy Roman Church, and another in the
Church of Gaul?
Pope Gregory
answers.--You know, my brother, the custom of the Roman Church in
which you remember that you were bred up. But my will is, that if
you have found anything, either in the Roman, or the Gallican, or
any other Church, which may be more acceptable to Almighty God,
you should carefully make choice of the same, and sedulously
teach the Church of the English, which as yet is new in the
faith, whatsoever you can gather from the several Churches. For
things are not to be loved for the sake of places, but places for
the sake of good things. Choose, therefore, from every Church
those things that are pious, religious, and right, and when you
have, as it were, made them up into one bundle, let the minds of
the English be accustomed thereto.
Augustine's Third
Question.--I beseech you, what punishment must be inflicted on
one who steals anything from a church?
Gregory
answers.--You may judge, my brother, by the condition of the
thief, in what manner he is to be corrected. For there are some,
who, having substance, commit theft; and there are others, who
transgress in this matter through want. Wherefore it is
requisite, that some be punished with fines, others with stripes;
some with more severity, and some more mildly. And when the
severity is greater, it is to proceed from charity, not from
anger; because this is done for the sake of him who is corrected,
that he may not be delivered up to the fires of Hell. For it
behoves us to maintain discipline among the faithful, as good
parents do with their children according to the flesh, whom they
punish with stripes for their faults, and yet they design to make
those whom they chastise their heirs, and preserve their
possessions for those whom they seem to visit in wrath. This
charity is, therefore, to be kept in mind, and it dictates the
measure of the punishment, so that the mind may do nothing beyond
the rule prescribed by reason. You will add to this, how men are
to restore those things which they have stolen from the church.
But let not the Church take more than it has lost of its worldly
possessions, or seek gain from vanities.
Augustine's Fourth
Question. -- Whether two full brothers may marry two sisters, who
are of a family far removed from them?
Gregory
answers.--Most assuredly this may lawfully be done; for nothing
is found in Holy Writ on this matter that seems to contradict it.
Augustine's Fifth
Question.--To what degree may the faithful marry with their
kindred? and is it lawful to marry a stepmother or a brother's
wife?
Gregory
answers.--A certain secular law in the Roman commonwealth allows,
that the son and daughter of a brother and sister,^ or of two
full brothers, or two sisters, may be joined in matrimony; but we
have found, by experience, that the offspring of such wedlock
cannot grow up; and the Divine law forbids a man to "uncover
the nakedness of his kindred." Hence of necessity it must be
the third or fourth generation of the faithful, that can be
lawfully joined in matrimony; for the second, which we have
mentioned, must altogether abstain from one another. To marry
with one's stepmother is a heinous crime, because it is written
in the Law, "Thou shalt not uncover the nakedness of thy
father:" now the son, indeed, cannot uncover his father's
nakedness; but in regard that it is written, "They twain
shall be one flesh," he that presumes to uncover the
nakedness of his stepmother, who was one flesh with his father,
certainly uncovers the nakedness of his father. It is also
prohibited to marry with a sister-in-law, because by the former
union she is become the brother's flesh. For which thing also
John the Baptist was beheaded, and obtained the crown of holy
martyrdom. For, though he was not ordered to deny Christ, and it
was not for confessing Christ that he was killed, yet inasmuch as
the same Jesus Christ, our Lord, said, "I am the
Truth," because John was killed for the truth, he also shed
his blood for Christ.
But forasmuch as
there are many of the English, who, whilst they were still
heathens, are said to have been joined in this unholy union, when
they attain to the faith they are to be admonished to abstain,
and be made to known that this is a grievous sin. Let them fear
the dread judgement of God, lest, for the gratification of their
carnal desires, they incur the torments of eternal punishment.
Yet they are not on this account to be deprived of the Communion
of the Body and Blood of Christ, lest they should seem to be
punished for those things which they did through ignorance before
they had received Baptism. For in these times the Holy Church
chastises some things with zeal, and tolerates some in mercy, and
is blind to some in her wisdom, and so, by forbearance and
blindness often suppresses the evil that stands in her way. But
all that come to the faith are to be admonished not to presume to
do such things. And if any shall be guilty of them, they are to
be excluded from the Communion of the Body and Blood of Christ.
For as the offence is, in some measure, to be tolerated in those
who did it through ignorance, so it is to be rigorously punished
in those who do not fear to sin knowingly.
Augustine's Sixth
Question.--Whether a bishop may be consecrated without other
bishops being present, if there be so great a distance between
them, that they cannot easily come together?
Gregory
answers.--In the Church of England, of which you are as yet the
only bishop, you cannot otherwise ordain a bishop than in the
absence of other bishops. For when do bishops come over from
Gaul, that they may be present as witnesses to you in ordaining a
bishop? But we would have you, my brother, to ordain bishops in
such a manner, that the said bishops may not be far asunder, to
the end that there be no lack, but that at the ordination of a
bishop other pastors also, whose pretence is of great benefit,
should easily come together. Thus, when, by the help of God,
bishops shall have been ordained in places near to one another,
no ordination of a bishop is to take place without assembling
three or four bishops. For, even in spiritual affairs, we may
take example by the temporal, that they may be wisely and
discreetly conducted. For surely, when marriages are celebrated
in the world, some married persons are assembled, that those who
went before in the way of matrimony, may also partake in the joy
of the new union. Why, then, at this spiritual ordinance,
wherein, by means of the sacred ministry, man is joined to God,
should not such persons be assembled, as may either rejoice in
the advancement of the new bishop, or jointly pour forth their
prayers to Almighty God for his preservation?
Augustine's
Seventh Question.--How are we to deal with the bishops of Gaul
and Britain?
Gregory
answers.--We give you no authority over the bishops of Gaul,
because the bishop of Aries received the pall in the old times of
my predecessors, and we must by no means deprive him of the
authority he has received. If it shall therefore happen, my
brother, that you go over into the province of Gaul, you are to
concert with the said bishop of Aries, how, if there be any
faults among the bishops, they may be amended. And if he shall be
lukewarm in keeping up discipline, he is to be fired by your
zeal; to whom we have also written, that aided by the presence of
your Holiness in Gaul, he should exert himself to the utmost, and
put away from the behaviour of the bishops all that is opposed to
the command of our Creator. But you shall not have power to go
beyond your own authority and judge the bishops of Gaul, but by
persuading, and winning them, and showing good works for them to
imitate, you shall recall the perverted to the pursuit of
holiness; for it is written in the Law, "When thou comest
into the standing corn of thy neighbour, then thou mayest bruise
the ears with thine hand and eat; but thou shalt not move a
sickle unto thy neighbours' standing corn." For thou mayest
not apply the sickle of judgement in that harvest which thou
seest to have been committed to another; but by the influence of
good works thou shalt clear the Lord's wheat of the chaff of its
vices, and convert it by exhortation and persuasion in the body
of the Church, as it were, by eating. But whatsoever is to be
done by authority, must be transacted with the aforesaid bishop
of Aries, lest that should be omitted, which the ancient
institution of the fathers has appointed.^ But as for all the
bishops of Britain, we commit them to your care, that the
unlearned may be taught, the weak strengthened by persuasion, and
the perverse corrected by authority.
Augustine's Eighth
Question.--Whether a woman with child ought to be baptized? Or
when she has brought forth, after what time she may come into the
church? As also, after how many days the infant born may be
baptized, lest he be prevented by death? Or how long after her
husband may have carnal knowledge of her? Or whether it is lawful
for her to come into the church when she has her courses, or to
receive the Sacrament of Holy Communion? Or whether a man, under
certain circumstances, may come into the church before he has
washed with water? Or approach to receive the Mystery of the Holy
Communion? All which things are requisite to be known by the
ignorant nation of the English.
Gregory
answers.--I do not doubt but that these questions have been put
to you, my brother, and I think I have already answered you
therein. But I believe you would wish the opinion which you
yourself might give and hold to be confirmed by my reply also.
Why should not a woman with child be baptized, since the
fruitfulness of the flesh is no offence in the eyes of Almighty
God? For when our first parents sinned in Paradise, they
forfeited the immortality which they had received, by the just
judgement of God. Because, therefore, Almighty God would not for
their fault wholly destroy the human race, he both deprived man
of immortality for his sin, and, at the same time, of his great
goodness and loving-kindness, reserved to him the power of
propagating his race after him. On what ground, then, can that
which is preserved to human nature by the free gift of Almighty
God, be excluded from the privilege of Holy Baptism? For it is
very foolish to imagine that the gift can be opposed to grace in
that Mystery in which all sin is blotted out. When a woman is
delivered, after how many days she may come into the church, you
have learnt from the teaching of the Old Testament, to wit, that
she is to abstain for a male child thirty-three days, and
sixty-six for a female. Now you must know that this is to be
received in a mystery; for if she enters the church the very hour
that she is delivered, to return thanks, she is not guilty of any
sin; because the pleasure of the flesh is a fault, and not the
pain; but the pleasure is in the copulation of the flesh, whereas
there is pain in bringing forth the child. Wherefore it is said
to the first mother of all, "In sorrow thou shalt bring
forth children." If, therefore, we forbid a woman that has
brought forth, to enter the church, we make a crime of her very
punishment. To baptize either a woman who has brought forth, if
there be danger of death, even the very hour that she brings
forth, or that which she has brought forth the very hour it is
born, is in no way prohibited, because, as the grace of the Holy
Mystery is to be with much discretion provided for those who are
in full life and capable of understanding, so is it to be without
any delay administered to the dying; lest, while a further time
is sought to confer the Mystery of redemption, if a small delay
intervene, the person that is to be redeemed be dead and gone.
Her husband is not to approach her, till the infant born be
weaned. An evil custom is sprung up in the lives of married
people, in that women disdain to suckle the children whom they
bring forth, and give them to other women to suckle; which seems
to have been invented on no other account but incontinency;
because, as they will not be continent, they will not suckle the
children whom they bear. Those women, therefore, who, from evil
custom, give their children to others to bring up, must not
approach their husbands till the time of purification is past.
For even when there has been no child-birth, women are forbidden
to do so, whilst they have their courses, insomuch that the Law
condemns to death any man that shall approach unto a woman during
her uncleanness. Yet the woman, nevertheless, must not be
forbidden to come into the church whilst she has her courses;
because the superfluity of nature cannot be imputed to her as a
crime; and it is not just that she should be refused admittance
into the church, for that which she suffers against her will. For
we know, that the woman who had the issue of blood, humbly
approaching behind our Lord's back, touched the hem of his
garment, and her infirmity immediately departed from her. If,
therefore, she that had an issue of blood might commendably touch
the garment of our Lord, why may not she, who has her courses,
lawfully enter into the church of God? But you may say, Her
infirmity compelled her, whereas these we speak of are bound by
custom. Consider, then, most dear brother, that all we suffer in
this mortal flesh, through the infirmity of our nature, is
ordained by the just judgement of God after the fall; for to
hunger, to thirst, to be hot, to be cold, to be weary, is from
the infirmity of our nature; and what else is it to seek food
against hunger, drink against thirst, air against heat, clothes
against cold, rest against weariness, than to procure a remedy
against distempers? Thus to a woman her courses are a distemper.
If, therefore, it was a commendable boldness in her, who in her
disease touched our Lord's garment, why may not that which is
allowed to one infirm person, be granted to all women, who,
through the fault of their nature, are rendered infirm?
She must not,
therefore, be forbidden to receive the Mystery of the Holy
Communion during those days. But if any one out of profound
respect does not presume to do it, she is to be commended; yet if
she receives it, she is not to be judged. For it is the part of
noble minds in some manner to acknowledge their faults, even when
there is no fault; because very often that is done without a
fault, which, nevertheless, proceeded from a fault. Thus, when we
are hungry, it is no sin to eat; yet our being hungry proceeds
from the sin of the first man. The courses are no sin in women,
because they happen naturally; yet, because our nature itself is
so depraved, that it appears to be defiled even without the
concurrence of the will, a defect arises from sin, and thereby
human nature may itself know what it is become by judgement. And
let man, who wilfully committed the offence, bear the guilt of
that offence against his will. And, therefore, let women consider
with themselves, and if they do not presume, during their
courses, to approach the Sacrament of the Body and Blood of our
Lord, they are to be commended for their praiseworthy
consideration; but when they are carried away with love of the
same Mystery to receive it according to the custom of the
religious life, they are not to be restrained, as we said before.
For as in the Old Testament the outward works are observed, so in
the New Testament, that which is outwardly done, is not so
diligently regarded as that which is inwardly thought, that the
punishment may be with discernment. For whereas the Law forbids
the eating of many things as unclean, yet our Lord says in the
Gospel, "Not that which goeth into the mouth defileth a man;
but that which cometh out of the mouth, this defileth a
man." And afterwards he added, expounding the same,
"Out of the heart proceed evil thoughts." Where it is
abundantly shown, that that is declared by Almighty God to be
polluted in deed, which springs from the root of a polluted
thought. Whence also Paul the Apostle says, "Unto the pure
all things are pure, but unto them that are defiled and
unbelieving, nothing is pure." And presently, declaring the
cause of that defilement, he adds, "For even their mind and
conscience is defiled." If, therefore, meat is not unclean
to him whose mind is not unclean, why shall that which a woman
suffers according to nature, with a clean mind, be imputed to her
as uncleanness?
A man who has
approached his own wife is not to enter the church unless washed
with water, nor is he to enter immediately although washed. The
Law prescribed to the ancient people, that a man in such cases
should be washed with water, and not enter into the church before
the setting of the sun. Which, nevertheless, may be understood
spiritually, because a man acts so when the mind is led by the
imagination to unlawful concupiscence; for unless the fire of
concupiscence be first driven from his mind, he is not to think
himself worthy of the congregation of the brethren, while he sees
himself burdened by the iniquity of a perverted will. For though
divers nations have divers opinions concerning this affair, and
seem to observe different rules, it was always the custom. of the
Romans, from ancient times, for such an one to seek to be
cleansed by washing, and for some time reverently to forbear
entering the church. Nor do we, in so saying, assign matrimony to
be a fault; but forasmuch as lawful intercourse cannot be had
without the pleasure of the flesh, it is proper to forbear
entering the holy place, because the pleasure itself cannot be
without a fault. For he was not born of adultery or fornication,
but of lawful marriage, who said, "Behold I was conceived in
iniquity, and in sin my mother brought me forth." For he who
knew himself to have been conceived in iniquity, lamented that he
was born from sin, because he bears the defect, as a tree bears
in its bough the sap it drew from the root. In which words,
however, he does not call the union of the married couple
iniquity, but the will itself. For there are many things which
are lawful and permitted, and yet we are somewhat defiled in
doing them. As very often by being angry we correct faults, and
at the same time disturb our own peace of mind; and though that
which we do is right, yet it is not to be approved that our mind
should be disturbed. For he who said, "My eye was disturbed
with anger," had been angry at the vices of sinners. Now,
seeing that only a calm mind can rest in the light of
contemplation, he grieved that his eye was disturbed with anger;
because, whilst he was correcting evil actions below, he was
obliged to be confused and disturbed with regard to the
contemplation of the highest things. Anger against vice is,
therefore, commendable, and yet painful to a man, because he
thinks that by his mind being agitated, he hag incurred some
guilt. Lawful commerce, therefore, must be for the sake of
children, not of pleasure; and must be to procure offspring, not
to satisfy vices. But if any man is led not by the desire of
pleasure, but only for the sake of getting children, such a man
is certainly to be left to his own judgement, either as to
entering the church, or as to receiving the Mystery of the Body
and Blood of our Lord, which he, who being placed in the fire
cannot burn, is not to be forbidden by us to receive. But when,
not the love of getting children, but of pleasure prevails, the
pair have cause to lament their deed. For this the holy preaching
concedes to them, and yet fills the mind with dread of the very
concession. For when Paul the Apostle said, "Let him that
cannot contain have his own wife;" he presently took care to
subjoin, "But this I say by way of permission, not of
commandment." For that is not granted by way of permission
which is lawful, because it is just; land, therefore, that which
he said he permitted, he showed to be an offence.
It is seriously to
be considered, that when God was about to speak to the people on
Mount Sinai, He first commanded them to abstain from women. And
if purity of body was there so carefully required, where God
spoke to the people by the means of a creature as His
representative, that those who were to hear the words of God
should abstain; how much more ought women, who receive the Body
of Almighty God, to preserve themselves in purity of flesh, lest
they be burdened with the very greatness of that inestimable
Mystery? For this reason also, it was said to David, concerning
his men, by the priest, that if they were clean in this
particular, they should receive the shewbread, which they would
not have received at all, had not David first declared them to be
clean. Then the man, who, afterwards, has been washed with water,
is also capable of receiving the Mystery of the Holy Communion,
when it is lawful for him, according to what has been before
declared, to enter the church.
Augustine's Ninth
Question--Whether after an illusion, such as is wont to happen in
a dream, any man may receive the Body of our Lord, or if he be a
priest, celebrate the Divine Mysteries?
Gregory
answers.--The Testament of the Old Law, as has been said already
in the article above, calls such a man polluted, and allows him
not to enter into the church till the evening, after being washed
with water. Which, nevertheless, a spiritual people, taking in
another sense, will understand in the same manner as above;
because he is imposed upon as it were in a dream, who, being
tempted with uncleanness, is defiled by real representations in
thought, and he is to be washed with water, that he may cleanse
away the sins of thought with tears; and unless the fire of
temptation depart before, may know himself to be in a manner
guilty until the evening. But a distinction is very necessary in
that illusion, and one must carefully consider what causes it to
arise in the mind of the person sleeping; for sometimes it
proceeds from excess of eating or drinking; sometimes from the
superfluity or infirmity of nature, and sometimes from the
thoughts. And when it happens either through superfluity or
infirmity of nature, such an illusion is not to be feared at all,
because it is to be lamented, that the mind of the person, who
knew nothing of it, suffers the same, rather than that he
occasioned it. But when the appetite of gluttony commits excess
in food, and thereupon the receptacles of the humours are
oppressed, the mind thence contracts some guilt; yet not so much
as to hinder the receiving of the Holy Mystery, or celebrating
Mass, when a holy day requires it, or necessity obliges the
Mystery to be shown forth, because there is no other priest in
the place; for if there be others who can perform the ministry,
the illusion proceeding from over-eating ought not to exclude a
man from receiving the sacred Mystery; but I am of opinion he
ought humbly to abstain from offering the sacrifice of the
Mystery, but not from receiving it, unless the mind of the person
sleeping has been disturbed with some foul imagination. For there
are some, who for the most part so suffer the illusion, that
their mind, even during the sleep of the body, is not defiled
with filthy thoughts. In which case, one thing is evident, that
the mind is guilty, not being acquitted even in its own
judgement; for though it does not remember to have seen anything
whilst the body was sleeping, yet it calls to mind that, when the
body was awake, it fell into gluttony. But if the illusion of the
sleeper proceeds from evil thoughts when he was awake, then its
guilt is manifest to the mind; for the man perceives from what
root that defilement sprang, because what he had consciously
thought of, that he afterwards unconsciously endured. But it is
to be considered, whether that thought was no more than a
suggestion, or proceeded to delight, or, what is worse, consented
to sin. For all sin is committed in three ways, viz., by
suggestion, by delight, and by consent. Suggestion comes from the
Devil, delight from the flesh, and consent from the spirit. For
the serpent suggested the first offence, and Eve, as flesh, took
delight in it, but Adam, as the spirit, consented. And when the
mind sits in judgement on itself, it must clearly distinguish
between suggestion and delight, and between delight and consent.
For when the evil spirit suggests a sin to the mind, if there
ensue no delight in the sin, the sin is in no way committed; but
when the flesh begins to take delight in it, then sin begins to
arise. But if it deliberately consents, then the sin is known to
be full-grown. The seed, therefore, of sin is in the suggestion,
the nourishment of it in delight, its maturity in the consent.
And it often happens that what the evil spirit sows in the
thought, in that the flesh begins to find delight, and yet the
soul does not consent to that delight. And whereas the flesh
cannot be delighted without the mind, yet the mind struggling
against the pleasures of the flesh, is after a manner unwillingly
bound by the carnal delight, so that through reason it opposes
it, and does not consent, yet being bound by delight, it
grievously laments being so bound. Wherefore that great soldier
of our Lord's host, groaned and said, "I see another law in
my members warring against the law of my mind, and bringing me
into captivity to the law of sin, which is in my members."
Now if he was a captive, he did not fight; but he did fight;
wherefore he was a captive and at the same time therefore fought
against the law of the mind, which the law that is in the members
opposed; but if he fought, he was no captive. Thus, then, man is,
as I may say, a captive and yet free. Free on account of justice,
which he loves, a captive by the delight which he unwillingly
bears within him.
CHAP.
XXVIII. How Pope Gregory wrote to the bishop of Aries to help
Augustine in the work of God. [601 A.D.]
Thus far the
answers of the holy Pope Gregory, to the questions of the most
reverend prelate, Augustine. Now the letter, which he says he had
written to the bishop of Aries, was directed to Vergilius,
successor to Aetherius, and was in the following words:
"To his most
reverend and holy brother and fellow bishop, Vergilius; Gregory,
servant of the servants of God. With how much kindness brethren,
coming of their own accord, are to be entertained, is shown by
this, that they are for the most part invited for the sake of
brotherly love. Therefore, if our common brother, Bishop
Augustine, shall happen to come to you, let your love, as is
becoming, receive him with so great kindness and affection, that
it may refresh him by the benefit of its consolation and show to
others how brotherly charity is to be cultivated. And, since it
often happens that those who are at a distance first learn from
others the things that need correction, if he bring before you,
my brother, any sins of bishops or others, do you, in conjunction
with him, carefully inquire into the same, and show yourself so
strict and earnest with regard to those things which offend God
and provoke His wrath, that for the amendment of others, the
punishment may fall upon the guilty, and the innocent may not
suffer under false report. God keep you in safety, most reverend
brother. Given the 22^nd day of June, in the nineteenth year of
the reign of our most religious lord, Mauritius Tiberius
Augustus, the eighteenth year after the consulship of our said
lord, and the fourth indiction."
CHAP.
XXIX. How the same Pope sent to Augustine the Pall and a letter,
along with several ministers of the Word. [601 A.D.]
Moreover, the same
Pope Gregory, hearing from Bishop Augustine, that the harvest
which he had was great and the labourers but few, sent to him,
together with his aforesaid envoys, certain fellow labourers and
ministers of the Word, of whom the chief and foremost were
Mellitus, Justus, Paulinus, and Rufinianus, and by them all
things in general that were necessary for the worship and service
of the Church, to wit, sacred vessels and altar-cloths, also
church-furniture, and vestments for the bishops and clerks, as
likewise relics of the holy Apostles and martyrs; besides many
manuscripts. He also sent a letter, wherein he signified that he
had despatched the pall to him, and at the same time directed how
he should constitute bishops in Britain. The letter was in these
words:
"To his most
reverend and holy brother and fellow bishop, Augustine, Gregory,
the servant of the servants of God. Though it be certain, that
the unspeakable rewards of the eternal kingdom are reserved for
those who labour for Almighty God, yet it is requisite that we
bestow on them the benefit of honours, to the end that they may
by this recompense be encouraged the more vigorously to apply
themselves to the care of their spiritual work. And, seeing that
the new Church of the English is, through the bounty of the Lord,
and your labours, brought to the grace of God, we grant you the
use of the pall in the same, only for the celebration of the
solemn service of the Mass; that so you may ordain twelve bishops
in different places, who shall be subject to your jurisdiction.
But the bishop of London shall, for the future, be always
consecrated by his own synod, and receive the pall, which is the
token of his office, from this holy and Apostolic see, which I,
by the grace of God, now serve. But we would have you send to the
city of York such a bishop as you shall think fit to ordain; yet
so, that if that city, with the places adjoining, shall receive
the Word of God, that bishop shall also ordain twelve bishops,
and enjoy the honour of a metropolitan; for we design, if we
live, by the help of God, to bestow on him also the pall; and yet
we would have him to be subject to your authority, my brother;
but after your decease, he shall so preside over the bishops he
shall have ordained, as to be in no way subject to the
jurisdiction of the bishop of London. But for the future let
there be this distinction as regards honour between the bishops
of the cities of London and York, that he who has been first
ordained have the precedence.^ But let them take counsel and act
in concert and with one mind dispose whatsoever is to be done for
zeal of Christ; let them judge rightly, and carry out their
judgement without dissension.
"But to you,
my brother, shall, by the authority of our God and Lord Jesus
Christ, be subject not only those bishops whom you shall ordain,
and those that shall be ordained by the bishop of York, but also
all the prelates in Britain; to the end that from the words and
manner of life of your Holiness they may learn the rule of a
right belief and a good life, and fulfilling their office in
faith and righteousness, they may, when it shall please the Lord,
attain to the kingdom of Heaven. God preserve you in safety, most
reverend brother.
"Given the
22^nd of June, in the nineteenth year of the reign of our most
religious lord, Mauritius Tiberius Augustus, the eighteenth year
after the consulship of our said lord, and the fourth
indiction."
CHAP.
XXX. A copy of the letter which Pope Gregory sent to the Abbot
Mellitus, then going into Britain. [601 A.D.]
The aforesaid
envoys having departed, the blessed Father Gregory sent after
them a letter worthy to be recorded, wherein he plainly shows how
carefully he watched over the salvation of our country. The
letter was as follows:
"To his most
beloved son, the Abbot Mellitus; Gregory, the servant of the
servants of God. We have been much concerned, since the departure
of our people that are with you, because we have received no
account of the success of your journey. Howbeit, when Almighty
God has led, you to the most reverend Bishop Augustine, our
brother, tell him what I have long been considering in my own
mind concerning the matter of the English people; to wit, that
the temples of the idols in that nation ought not to be
destroyed; but let the idols that are in them be destroyed; let
water be consecrated and sprinkled in the said temples, let
altars be erected, and relics placed there. For if those temples
are well built, it is requisite that they be converted from the
worship of devils to the service of the true God; that the
nation, seeing that their temples are not destroyed, may remove
error from their hearts, and knowing and adoring the true God,
may the more freely resort to the places to which they have been
accustomed. And because they are used to slaughter many oxen in
sacrifice to devils, some solemnity must be given them in
exchange for this, as that on the day of the dedication, or the
nativities of the holy martyrs, whose relics are there deposited,
they should build themselves huts of the boughs of trees about
those churches which have been turned to that use from being
temples, and celebrate the solemnity with religious feasting, and
no more offer animals to the Devil, but kill cattle and glorify
God in their feast, and return thanks to the Giver of all things
for their abundance; to the end that, whilst some outward
gratifications are retained, they may the more easily consent to
the inward joys. For there is no doubt that it is impossible to
cut off every thing at once from their rude natures; because he
who endeavours to ascend to the highest place rises by degrees or
steps, and not by leaps. Thus the Lord made Himself known to the
people of Israel in Egypt; and yet He allowed them the use, in
His own worship, of the sacrifices which they were wont to offer
to the Devil, commanding them in His sacrifice to kill animals,
to the end that, with changed hearts, they might lay aside one
part of the sacrifice, whilst they retained another; and although
the animals were the same as those which they were wont to offer,
they should offer them to the true God, and not to idols; and
thus they would no longer be the same sacrifices. This then,
dearly beloved, it behoves you to communicate to our aforesaid
brother, that he, being placed where he is at present, may
consider how he is to order all things. God preserve you in
safety, most beloved son.
"Given the
17^th of June, in the nineteenth year of the reign of our most
religious lord, Mauritius Tiberius Augustus, the eighteenth year
after the consulship of our said lord, and the fourth
indiction."
CHAP.
XXXI. How Pope Gregory, by letter, exhorted Augustine not to
glory in his miracles. [601 A.D.]
At which time he
also sent Augustine a letter concerning the miracles that he had
heard had been wrought by him; wherein he admonishes him not to
incur the danger of being puffed up by the number of them. The
letter was in these words:
"I know,
dearly beloved brother, that Almighty God, by means of you, shows
forth great miracles to the nation which it was His will to
choose. Wherefore you must needs rejoice with fear, and fear with
joy concerning that heavenly gift; for you will rejoice because
the souls of the English are by outward miracles drawn to inward
grace; but you will fear, lest, amidst the wonders that are
wrought, the weak mind may be puffed up with self-esteem, and
that whereby it is outwardly raised to honour cause it inwardly
to fall through vain-glory. For we must call to mind, that when
the disciples returned with joy from preaching, and said to their
Heavenly Master, Lord, even the devils are subject to us through
Thy Name;' forthwith they received the reply, In this rejoice
not; but rather rejoice, because your names are written in
heaven.' For their minds were set on private and temporal joys,
when they rejoiced in miracles; but they are recalled from the
private to the common joy, and from the temporal to the eternal,
when it is said to them, Rejoice in this, because your names are
written in heaven.' For all the elect do not work miracles, and
yet the names of all are written in heaven. For those who are
disciples of the truth ought not to rejoice, save for that good
thing which all men enjoy as well as they, and in which their joy
shall be without end.
"It remains,
therefore, most dear brother, that amidst those outward actions,
which you perform through the power of the Lord, you should
always carefully judge yourself in your heart, and carefully
understand both what you are yourself, and how much grace is
bestowed upon that same nation, for the conversion of which you
have received even the gift of working miracles. And if you
remember that you have at any time sinned against our Creator,
either by word or deed, always call it to mind, to the end that
the remembrance of your guilt may crush the vanity which rises in
your heart. And whatsoever gift of working miracles you either
shall receive, or have received, consider the same, not as
conferred on you, but on those for whose salvation it has been
given you."
CHAP.
XXXII. How Pope Gregory sent letters and gifts to King Ethelbert.
[601 A.D.]
The same blessed
Pope Gregory, at the same time, sent a letter to King Ethelbert,
with many gifts of divers sorts; being desirous to glorify the
king with temporal honours, at the same. time that he rejoiced
that through his own labour and zeal he had attained to the
knowledge of heavenly glory. The copy of the said letter is as
follows:
"To the most
glorious lord, and his most excellent son, Ethelbert, king of the
English, Bishop Gregory. Almighty God advances good men to the
government of nations, that He may by their means bestow the
gifts of His lovingkindness on those over whom they are placed.
This we know to have come to pass in the English nation, over
whom your Highness was placed, to the end, that by means of the
blessings which are granted to you, heavenly benefits might also
be conferred on your subjects. Therefore, my illustrious son, do
you carefully guard the grace which you have received from the
Divine goodness, and be eager to spread the Christian faith among
the people under your rule; in all uprightness increase your zeal
for their conversion; suppress the worship of idols; overthrow
the structures of the temples; establish the manners of your
subjects by much cleanness of life, exhorting, terrifying,
winning, correcting, and showing forth an example of good works,
that you may obtain your reward in Heaven from Him, Whose Name
and the knowledge of Whom you have spread abroad upon earth. For
He, Whose honour you seek and maintain among the nations, will
also render your Majesty's name more glorious even to posterity.
"For even so
the most pious emperor, Constantine, of old, recovering the Roman
commonwealth from the false worship of idols, brought it with
himself into subjection to Almighty God, our Lord Jesus Christ,
and turned to Him with his whole mind, together with the nations
under his rule. Whence it followed, that his praises transcended
the fame of former princes; and he excelled his predecessors in
renown as much as in good works. Now, therefore, let your
Highness hasten to impart to the kings and peoples that are
subject to you, the knowledge of one God, Father, Son, and Holy
Ghost; that you may surpass the ancient kings of your nation in
praise and merit, and while you cause the sins of others among
your own subjects to be blotted out, become the more free from
anxiety with regard to your own sins before the dread judgement
of Almighty God.
"Willingly
hear, devoutly perform, and studiously retain in your memory,
whatsoever counsel shall be given you by our most reverend
brother, Bishop Augustine, who is trained up in the monastic
rule, full of the knowledge of Holy Scripture, and, by the help
of God, endued with good works; for if you give ear to him when
he speaks on behalf of Almighty God, the sooner will Almighty God
hear his prayers for you. But if (which God forbid!) you slight
his words, how shall Almighty God hear him on your behalf, when
you neglect to hear him on behalf of God? Unite yourself,
therefore, to him with all your mind, in the fervour of faith,
and further his endeavours, by that virtue which God has given
you, that He may make you partaker of His kingdom, Whose faith
you cause to be received and maintained in your own.
"Besides, we
would have your Highness know that, as we find in Holy Scripture
from the words of the Almighty Lord, the end of this present
world, and the kingdom of the saints, which will never come to an
end, is at hand. But as the end of the world draws near, many
things are about to come upon us which were not before, to wit,
changes in the air, and terrors from heaven, and tempests out of
the order of the seasons, wars, famines, pestilences, earthquakes
in divers places; which things will not, nevertheless, all happen
in our days, but will all follow after our days. If, therefore,
you perceive that any of these things come to pass in your
country, let not your mind be in any way disturbed; for these
signs of the end of the world are sent before, for this reason,
that we may take heed to our souls, and be watchful for the hour
of death, and may be found prepared with good works to meet our
Judge. Thus much, my illustrious son, I have said in few words,
with intent-that when the Christian faith is spread abroad in
your kingdom, our discourse to you may also be more copious, and
we may desire to say the more, as joy for the full conversion of
your nation is increased in our mind.
"I have sent
you some small gifts, which will not appear small to you, when
received by you with the blessing of the blessed Apostle, Peter.
May Almighty God, therefore, perfect in you His grace which He
has begun, and prolong your life here through a course of many
years, and in the fulness of time receive you into the
congregation of the heavenly country. May the grace of God
preserve you in safety, my most excellent lord and son.
"Given the
22^nd day of June, in the nineteenth year of the reign of our
most religious lord, Mauritius Tiberius Augustus, in the
eighteenth year after his consulship, and the fourth
indiction."
CHAP.
XXXIII. How Augustine repaired the church of our Saviour, and
built the monastery of the blessed Peter the Apostle;
and concerning Peter the first abbot of the same.
Augustine having
had his episcopal see granted him in the royal city, as has been
said, recovered therein, with the support of the king, a church,
which he was informed had been built of old by the faithful among
the Romans, and consecrated it in the name of the Holy Saviour,
our Divine Lord Jesus Christ, and there established a residence
for himself and all his successors.' He also built a monastery
not far from the city to the eastward, in which, by his advice,
Ethelbert erected from the foundation the church of the blessed
Apostles, Peter and Paul, and enriched it with divers gifts;
wherein the bodies of the same Augustine, and of all the bishops
of Canterbury, and of the kings of Kent, might be buried.
Nevertheless, it was not Augustine himself who consecrated that
church, but Laurentius, his successor.
The first abbot of
that monastery was the priest Peter, who, being sent on a mission
into Gaul, was drowned in a bay of the sea, which is called
Amfleat,^ and committed to a humble tomb by the inhabitants of
the place; but since it was the will of Almighty God to reveal
his merits, a light, from Heaven was seen over his grave every
night; till the neighbouring people who saw it, perceiving that
he had been a holy man that was buried there, and inquiring who
and whence he was, carried away the body, and interred it in the
church, in the city of Boulogne, with the honour due to so great
a person.
CHAP.
XXXIV. How Ethelfrid, king of the Northumbrians, having
vanquished the nations of the Scots, expelled them
from the territories of the English. [603 A. D.]
At this time, the
brave and ambitious king, Ethelfrid, governed the kingdom of the
Northumbrians, and ravaged the Britons more than all the chiefs
of the English, insomuch that he might be compared to Saul of
old, king of the Israelites, save only in this, that he was
ignorant of Divine religion. For he conquered more territories
from the Britons than any other chieftain or king, either
subduing the inhabitants and making them tributary, or driving
them out and planting the English in their places. To him might
justly be applied the saying of the patriarch blessing his son in
the person of Saul, "Benjamin shall ravin as a wolf; in the
morning he shall devour the prey, and at night he shall divide
the spoil." Hereupon, Aedan, king of the Scots that dwell in
Britain,^ being alarmed by his success, came against him with a
great and mighty army, but was defeated and fled with a few
followers; for almost all his army was cut to pieces at a famous
place, called Degsastan, that is, Degsa Stone. In which battle
also Theodbald, brother to Ethelfrid, was killed, with almost all
the forces he commanded. This war Ethelfrid brought to an end in
the year of our Lord 603, the eleventh of his own reign, which
lasted twenty-four years, and the first year of the reign of
Phocas, who then was at the head of the Roman empire. From that
time, no king of the Scots durst come into Britain to make war on
the English to this day.
BOOK II
CHAP. I.
AT this time, that
is, in the year of our Lord 605, the blessed Pope Gregory, after
having most gloriously governed the Roman Apostolic see thirteen
years, six months, and ten days, died, and was translated to an
eternal abode in the kingdom of Heaven. Of whom, seeing that by
his zeal he converted our nation, the English, from the power of
Satan to the faith of Christ, it behoves us to discourse more at
large in our Ecclesiastical History, for we may rightly, nay, we
must, call him our apostle; because, as soon as he began to wield
the pontifical power over all the world, and was placed over the
Churches long before converted to the true faith, he made our
nation, till then enslaved to idols, the Church of Christ, so
that concerning him we may use those words of the Apostle;
"if he be not an apostle to others, yet doubtless he is to
us; for the seal of his apostleship are we in the Lord." He
was by nation a Roman, son of Gordianus, tracing his descent from
ancestors that were not only noble, but religious. Moreover
Felix, once bishop of the same Apostolic see, a man of great
honour in Christ and in the Church, was his forefather, Nor did
he show his nobility in religion by less strength of devotion
than his parents and kindred. But that nobility of this world
which was seen in him, by the help of the Divine Grace, he used
only to gain the glory of eternal dignity; for soon quitting his
secular habit, he entered a monastery, wherein he began to live
with so much grace of perfection that (as he was wont afterwards
with tears to testify) his mind was above all transitory things;
that he rose superior to all that is subject to change; that he
used to think of nothing but what was heavenly; that, whilst
detained by the body, he broke through the bonds of the flesh by
contemplation; and that he even loved death, which is a penalty
to almost all men, as the entrance into life, and the reward of
his labours. This he used to say of himself, not to boast of his
progress in virtue, but rather to bewail the falling off which he
imagined he had sustained through his pastoral charge. Indeed,
once in a private conversation with his deacon, Peter, after
having enumerated the former virtues of his soul, he added
sorrowfully, "But now, on account of the pastoral charge, it
is entangled with the affairs of laymen, and, after so fair an
appearance of inward peace, is defiled with the dust of earthly
action. And having wasted itself on outward things, by turning
aside to the affairs of many men, even when it desires the inward
things, it returns to them undoubtedly impaired. I therefore
consider what I endure, I consider what I have lost, and when I
behold what I have thrown away; that which I bear appears the
more grievous." So spake the holy man constrained by his
great humility. But it behoves us to believe that he lost nothing
of his monastic perfection by reason of his pastoral charge, but
rather that he gained greater profit through the labour of
converting many, than by the former calm of his private life, and
chiefly because, whilst holding the pontifical office, he set
about organizing his house like a monastery. And when first drawn
from the monastery, ordained to the ministry of the altar, and
sent to Constantinople as representative of the Apostolic see,
though he now took part in the secular affairs of the palace, yet
he did not abandon the fixed course of his heavenly life; for
some of the brethren of his monastery, who had followed him to
the royal city in their brotherly love, he employed for the
better observance of monastic rule, to the end that at all times,
by their example, as he writes himself, he might be held fast to
the calm shore of prayer, as it were, with the cable of an
anchor, whilst he should be tossed up and down by the ceaseless
waves of worldly affairs; and daily in the intercourse of
studious reading with them, strengthen his mind shaken with
temporal concerns. By their company he was not only guarded
against the assaults of the world, but more and more roused to
the exercises of a heavenly life. For they persuaded him to
interpret by a mystical exposition the book of the blessed Job,
which is involved in great obscurity; nor could he refuse to
undertake that work, which brotherly affection imposed on him for
the future benefit of many; but in a wonderful manner, in five
and thirty books of exposition, he taught how that same book is
to be understood literally; how to be referred to the mysteries
of Christ and the Church; and in what sense it is to be adapted
to every one of the faithful. This work he began as papal
representative in the royal city, but finished it at Rome after
being made pope. Whilst he was still in the royal city, by the
help of the grace of Catholic truth, he crushed in its first rise
a new heresy which sprang up there, concerning the state of our
resurrection. For Eutychius, bishop of that city, taught, that
our body, in the glory of resurrection, would be impalpable, and
more subtle than wind and air. The blessed Gregory hearing this,
proved by force of truth, and by the instance of the Resurrection
of our Lord, that this doctrine was every way opposed to the
orthodox faith. For the Catholic faith holds that our body,
raised by the glory of immortality, is indeed rendered subtile by
the effect of spiritual power, but is palpable by the reality of
nature; according to the example of our Lord's Body, concerning
which, when risen from the dead, He Himself says to His
disciples, "Handle Me and see, for a spirit hath not flesh
and bones, as ye see Me have. In maintaining this faith, the
venerable Father Gregory so earnestly strove against the rising
heresy, and with the help of the most pious emperor, Tiberius
Constantine, so fully suppressed it, that none has been since
found to revive it. He likewise composed another notable book,
the "Liber Pastoralis," wherein he clearly showed what
sort of persons ought to be preferred to rule the Church; how
such rulers ought to live; with how much discrimination they
ought to instruct the different classes of their hearers, and how
seriously to reflect every day on their own frailty. He also
wrote forty homilies on the Gospel, which he divided equally into
two volumes; and composed four books of Dialogues, in which, at
the request of his deacon, Peter, he recounted the virtues of the
more renowned saints of Italy, whom he had either known or heard
of, as a pattern of life for posterity; to the end that, as he
taught in his books of Expositions what virtues men ought to
strive after, so by describing the miracles of saints, he might
make known the glory of those' virtues. Further, in twenty-two
homilies, he showed how much light is latent in the first and
last parts of the prophet Ezekiel, which seemed the most obscure.
Besides which, he wrote the "Book of Answers," to the
questions of the holy Augustine, the first bishop of the English
nation, as we have shown above, inserting the same book entire in
this history; and the useful little "Synodical Book,"
which he composed with the bishops of Italy on necessary matters
of the Church; as well as private letters to certain persons. And
it is the more wonderful that he could write so many lengthy
works, seeing that almost all the time of his youth, to use his
own words, he was frequently tormented with internal pain,
constantly enfeebled by the weakness of his digestion, and
oppressed by a low but persistent fever. But in all these
troubles, forasmuch as he carefully reflected that, as the
Scripture testifies, "He scourgeth every son whom He
receiveth," the more severely he suffered under those
present evils, the more he assured himself of his eternal hope.
Thus much may be said of his immortal genius, which could not be
crushed by such severe bodily pains. Other popes applied
themselves to building churches or adorning them with gold and
silver, but Gregory was wholly intent upon gaining souls.
Whatsoever money he had, he took care to distribute diligently
and give to the poor, that his righteousness, might endure for
ever, and his horn be exalted with honour; so that the words of
the blessed Job might be truly said of him, "When the ear
heard me, then it blessed me; and when the eye saw me, it gave
witness to me: because I delivered the poor that cried, and the
fatherless, and him that had none to help him. The blessing of
him that was ready to perish came upon me, and I caused the
widow's heart to sing for, joy. I put on righteousness, and it
clothed me; my judgement was as a robe and a diadem. I was eyes
to the blind, and feet was I to the lame. I was a father to the
poor; and the cause which I knew not, I searched out. And I brake
the jaws of the wicked, and plucked the spoil out of his
teeth." And a little after: "If I have withheld,"
says he, "the poor from their desire; or have caused the
eyes of the widow to fail; or have eaten my morsel myself alone,
and the fatherless hath not eaten thereof: (for from my youth
compassion grew up with me, and from my mother's womb it came
forth with me.") To his works of piety and righteousness
this also may be added, that he saved our nation, by the
preachers he sent hither, from the teeth of the old enemy, and
made it partaker of eternal liberty. Rejoicing in the faith and
salvation of our race, and worthily commending it with praise, he
says, in his exposition of the blessed Job, "Behold, the
tongue of Britain, which only knew how to utter barbarous cries,
has long since begun to raise the Hebrew Hallelujah to the praise
of God! Behold, the once swelling ocean now serves prostrate at
the feet of the saints; and its wild upheavals, which earthly
princes could not subdue with the sword, are now, through the
fear of God, bound by the lips of priests with words alone; and
the heathen that stood not in awe of troops of warriors, now
believes and fears the tongues of the humble! For he has received
a message from on high and mighty works are revealed; the
strength of the knowledge of God is given him, and restrained by
the fear of the Lord, he dreads to do evil, and with all his
heart desires to attain to everlasting grace." In which
words the blessed Gregory shows us this also, that St. Augustine
and his companions brought the English to receive the truth, not
only by the preaching of words, but also by showing forth
heavenly signs. The blessed Pope Gregory, among other things,
caused Masses to be celebrated in the churches of the holy
Apostles, Peter and Paul, over their bodies. And in the
celebration of Masses, he added three petitions of the utmost
perfection: "And dispose our days in thy peace, and bid us
to be preserved from eternal damnation, and to be numbered in the
flock of thine elect." He governed the Church in the days of
the Emperors Mauritius and Phocas, and passing out of this life
in the second year of the same Phocas, departed to the true life
which is in Heaven. His body was buried in the church of the
blessed Apostle Peter before the sacristy, on the 12th day of
March, to rise one day in the same body in glory with the rest of
the holy pastors of the Church. On his tomb was written this
epitaph: Receive, Earth, his body taken from thine own; thou
canst restore it, when God calls to life. His spirit rises to the
stars; the claims of death shall not avail against him, for death
itself is but the way to new life. In this tomb are laid the
limbs of a great pontiff, who yet lives for ever in all places in
countless deeds of mercy. Hunger and cold he overcame with food
and raiment, and shielded souls from the enemy by his holy
teaching. And whatsoever he taught in word, that he fulfilled in
deed, that he might be a pattern, even as he spake words of
mystic meaning. By his guiding love he brought the Angles to
Christ, gaining armies for the Faith from a new people. This was
thy toil, thy task, thy care, thy aim as shepherd, to offer to
thy Lord abundant increase of the flock. So, Consul of God,
rejoice in this thy triumph, for now thou hast the reward of thy
works for evermore. Nor must we pass by in silence the story of
the blessed Gregory, handed down to us by the tradition of our
ancestors, which explains his earnest care for the salvation of
our nation. It is said that one day, when some merchants had
lately arrived at Rome, many things were exposed for sale in the
market place, and much people resorted thither to buy: Gregory
himself went with the rest, and saw among other wares some boys
put up for sale, of fair complexion, with pleasing countenances,
and very beautiful hair. When he beheld them, he asked, it is
said, from what region or country they were brought? and was
told, from the island of Britain, and that the inhabitants were
like that in appearance. He again inquired whether those
islanders were Christians, or still involved in the errors of
paganism, and was informed that they were pagans. Then fetching a
deep sigh from the bottom of his heart, "Alas! what
pity," said he, "that the author of darkness should own
men of such fair countenances; and that with such grace of
outward form, their minds should be void of inward grace. He
therefore again asked, what was the name of that nation? and was
answered, that they were called Angles. "Right," said
he, "for they have an angelic face, and it is meet that such
should be co-heirs with the Angels in heaven. What is the name of
the province from which they are brought?" It was replied,
that the natives of that province were called Deiri. (Note:
Southern Northumbria) "Truly are they Deira," said he,
"saved from wrath, and called to the mercy of Christ. How is
the king of that called?" They told him his name was Aelli;'
and he, playing upon the name, said, "Allelujah, the praise
of God the Creator must be sung in those parts." Then he
went to the bishop of the Roman Apostolic see (for he was not
himself then made pope), and entreated him to send some ministers
of the Word into Britain to the nation of the English, that it
might be converted to Christ by them; declaring himself ready to
carry out that work with the help of God, if the Apostolic Pope
should think fit to have it done. But not being then able to
perform this task, because, though the Pope was willing to grant
his request, yet the citizens of Rome could not be brought to
consent that he should depart so far from the city, as soon as he
was himself made Pope, he carried out the long-desired work,
sending, indeed, other preachers, but himself by his exhortations
and prayers helping the preaching to bear fruit. This account,
which we have received from a past generation, we have thought
fit to insert in our Ecclesiastical History.
CHAP.
II.
IN the meantime,
Augustine, with the help of King Ethelbert, drew together to a
conference the bishops and doctors of the nearest province of the
Britons, at a place which is to this day called, in the English
language, Augustine's Ac, that is, Augustine's Oak, on the
borders of the Hwiccas and West Saxons; and began by brotherly
admonitions to persuade them to preserve Catholic peace with him,
and undertake the common labour of preaching the Gospel to the
heathen for the Lord's sake. For they did not keep Easter Sunday
at the proper time, but from the fourteenth to the twentieth
moon; which computation is contained in a cycle of eighty-four
years. Besides, they did many other things which were opposed to
the unity of the church. When, after a long disputation, they did
not comply With the entreaties, exhortations, or rebukes of
Augustine and his companions, but preferred their own traditions
before all the Churches which are united in Christ throughout the
world, the holy father, Augustine, put an end to this troublesome
and tedious contention, saying, "Let us entreat God, who
maketh men to be of one mind in His Father's house, to vouchsafe,
by signs from Heaven, to declare to us which tradition is to be
followed; and by what path we are to strive to enter His kingdom.
Let some sick man be brought, and let the faith and practice of
him, by whose prayers he shall be healed, be looked upon as
hallowed in God's sight and such as should be adopted by
all." His adversaries unwillingly consenting, a blind man of
the English race was brought, who having been presented to the
British bishops, found no benefit or healing from their ministry;
at length, Augustine, compelled by strict necessity, bowed his
knees to the Father of our Lord Jesus Christ, praying that He
would restore his lost sight to the blind man, and by the bodily
enlightenment of one kindle the grace of spiritual light in the
hearts of many of the faithful. Immediately the blind man
received sight, and Augustine was proclaimed by all to be a true
herald of the light from Heaven. The Britons then confessed that
they perceived that it was the true way of righteousness which
Augustine taught; but that they could not depart from their
ancient customs without the consent and sanction of their people.
They therefore desired that a second time a synod might be
appointed, at which more of their number should be present. This
being decreed, there came, it is said, seven bishops of the
Britons, and many men of great learning, particularly from their
most celebrated monastery, which is called, in the English
tongue, Bancornaburg, and over which the Abbot Dinoot is said to
have presided at that time. They that were to go to the aforesaid
council, be-took themselves first to a certain holy and discreet
man, who was wont to lead the life of a hermit among them, to
consult with him, whether they ought, at the preaching of
Augustine, to forsake their traditions. He answered, "If he
is a man of God, follow him."-- "How shall we know
that?" said they. He replied, "Our Lord saith, Take My
yoke upon you, and learn of Me, for I am meek and lowly in heart;
if therefore, Augustine is meek and lowly of heart, it is to be
believed that he bears the yoke of Christ himself, and offers it
to you to bear. But, if he is harsh and proud, it is plain that
he is not of God, nor are we to regard his words." They said
again, "And how shall we discern even this?" - "Do
you contrive," said the anchorite, "that he first
arrive with his company at the place where the synod is to be
held; and if at your approach he rises tip to you, hear him
submissively, being assured that he is the servant of Christ; but
if he despises you, and does not rise up to you, whereas you are
more in number, let him also be despised by you." They did
as he directed; and it happened, that as they approached,
Augustine was sitting on a chair. When they perceived it, they
were angry, and charging him with pride, set themselves to
contradict all he said. He said to them, "Many things ye do
which are contrary to our custom, or rather the custom of the
universal Church, and yet, if you will comply with me in these
three matters, to wit, to keep Easter at the due time; to fulfil
the ministry of Baptism, by which we are born again to God,
according to the custom of the holy Roman Apostolic Church; and
to join with us in preaching the Word of God to the English
nation, we will gladly suffer all the other things you do, though
contrary to our customs." They answered that they would do
none of those things, nor receive him as their archbishop; for
they said among themselves, "if he would not rise up to us
now, how much more will he despise us, as of no account, if we
begin to be under his subjection?" Then the man of God,
Augustine, is said to have threatened them, that if they would
not accept peace with their brethren, they should have war from
their enemies; and, if they would not preach the way of life to
the English nation, they should suffer at their hands the
vengeance of death. All which, through the dispensation of the
Divine judgement, fell out exactly as he had predicted. For
afterwards the warlike king of the English, Ethelfrid, of whom we
have spoken, having raised a mighty army, made a very great
slaughter of that heretical nation, at the city of Legions,
(Chester) which by the English is called Legacaestir, but by the
Britons more rightly Car-legion. Being about to give battle, he
observed their priests, who were come together to offer up their
prayers to God for the combatants, standing apart in a place of
greater safety; he inquired who they were, and what they came
together to do in that place. Most of them were of the monastery
of Bangor, in which, it is said, there was so great a number of
monks, that the monastery being divided into seven parts, with a
superior set over each, none of those parts contained less than
three hundred men, who all lived by the labour of their hands.
Many of these, having observed a fast of three days,. had come
together along with others to pray at the aforesaid battle,
having one Brocmail for their protector, to defend them, whilst
they were intent upon their prayers, against the swords of the
barbarians. King Ethelfrid being informed of the occasion of
their coming, said; "If then they cry to their God against
us, in truth, though they do not bear arms, yet they fight
against us, because they assail us with their curses." He,
therefore, commanded them to be attacked first, and then
destroyed the rest of the impious army, not without great loss of
his own forces. About twelve hundred of those that came to pray
are said to have been killed, and only fifty to have escaped by
flight. Brocmail, turning his back with his men, at the first
approach of the enemy, left those whom he ought to have defended
unarmed and exposed to the swords of the assailants. Thus was
fulfilled the prophecy of the holy Bishop Augustine, though he
himself had been long before taken up into the heavenly kingdom,
that the heretics should feel the vengeance of temporal death
also, because they had despised the offer of eternal salvation.
CHAP.
III.
IN the year of our
Lord 604, Augustine, Archbishop of Britain, ordained two bishops,
to wit, Mellitus and Justus; Mellitus to preach to the province
of the East Saxons, who are divided from Kent by the river
Thames, and border on the Eastern sea. Their metropolis is the
city of London, which is situated on the bank of the aforesaid
river, and is the mart of many nations resorting to it by sea and
land. At that time, Sabert, nephew to Ethelbert through his
sister Ricula, reigned over the nation, though he was under
subjection to Ethelbert, who, as has been said above, had command
over all the nations of the English as far as the river Humber.
But when this province also received the word of truth, by the
preaching of Mellitus, King Ethelbert built the church of St.
Paul the Apostle, in the city of London, where he and his
successors should have their episcopal see. As for Justus,
Augustine ordained him bishop in Kent, at thc city of Dorubrevis,
which the English call Hrofaescaestrae, from one that was
formerly the chief man of it, called Hrof. It is about
twenty-four miles distant from the city of Canterbury to the
westward, and in it King Ethelbert dedicated a church to the
blessed Apostle Andrew, and bestowed many gifts on the bishops of
both those churches, as well as on the Bishop of Canterbury,
adding lands and possessions for the use of those who were
associated with the bishops. After this, the beloved of God, our
father Augustine, died, and his body was laid outside, close by
the church of the blessed Apostles, Peter and Paul, above spoken
of, because it was not yet finished, nor consecrated, but as soon
as it was consecrated, the body was brought in, and fittingly
buried in the north chapel a thereof; wherein also were interred
the bodies of all the succeeding archbishops, except two only,
Theodore and Bertwald, whose bodies are in the church itself,
because the aforesaid chapel could contain no more.' Almost in
the midst of this chapel is an altar dedicated in honour of the
blessed Pope Gregory, at which every Saturday memorial Masses are
celebrated for the archbishops by a priest of that place. On the
tomb of Augustine is inscribed this epitaph: "Here rests the
Lord Augustine, first Archbishop of Canterbury, who, being of old
sent hither by the blessed Gregory, Bishop of the city of Rome,
and supported by God in the working of miracles, led King
Ethelbert and his nation from the worship of idols to the faith
of Christ, and having ended the days of his office in peace, died
the 26th day of May, in the reign of the same king"
CHAP.
IV.
LAURENTIUS
succeeded Augustine in the bishopric, having been ordained
thereto by the latter, in his lifetime, lest, upon his death, the
Church, as yet in so unsettled a state, might begin to falter, if
it should be destitute of a pastor, though but for one hour.
Wherein he also followed the example of the first pastor of the
Church, that is, of the most blessed Peter, chief of the
Apostles, who, having founded the Church of Christ at Rome, is
said to have consecrated Clement to help him in preaching the
Gospel, and at the same time to be his successor. Laurentius,
being advanced to the rank of archbishop, laboured indefatigably,
both by frequent words of holy exhortation and constant example
of good works to strengthen the foundations of the Church, which
had been so nobly laid, and to carry it on to the fitting height
of perfection. In short, he not only took charge of the new
Church formed among the English, but endeavoured also to bestow
his pastoral care upon the tribes of the ancient inhabitants of
Britain, as also of the Scots, who inhabit the island of Ireland,
which is next to Britain. For when he understood that the life
and profession of the Scots in their aforesaid country, as well
as of the Britons in Britain, was not truly in accordance with
the practice of the Church in many matters, especially that they
did not celebrate the festival of Easter at the due time, but
thought that the day of the Resurrection of our Lord ought, as
has been said above, to be observed between the 14th and 20th of
the moon; he wrote, jointly with his fellow bishops, a hortatory
epistle, entreating and conjuring them to keep the unity of peace
and Catholic observance with the Church of Christ spread
throughout the world. The beginning of which epistle is as
follows: "To our most dear brethren, the Lords Bishops and
Abbots throughout all the country of the Scots,' Laurentius,
Mellitus, and Justus, Bishops, servants of the servants of God.
When the Apostolic see, according to the universal custom which
it has followed elsewhere, sent us to these western parts to
preach to pagan nations, and it was our lot to come into this
island, which is called Britain, before we knew them, we held
both the Britons and Scots in great esteem for sanctity,
believing that they walked according to the custom of the
universal Church; but becoming acquainted with the Britons, we
thought that the Scots had been better. Now we have learnt from
Bishop Dagan, who came into this aforesaid island, and the Abbot
Columban, (Note: The most famous of the great Irish missionaries
who laboured on the Continent. He was born in Leinster about 540,
went to Gaul about 574, founded three monasteries (Annegray,
Luxeuil, and Fontaines), worked for twenty years among the Franks
and Burgundians, afterwards among the Suevi and Alemanni, and
finally in Italy, where he founded a monastery at Bobbio and died
there in 615. He was a vigorous supporter of the Celtic usages
and an active opponent of Arianism. He instituted a monastic rule
of great severity.) in Gaul, that the Scots in no way differ from
the Britons in their walk; for when Bishop Dagan came to us, not
only did he refuse to eat at the same table, but even to eat in
the same house where we were entertained." Also Laurentius
with his fellow bishops wrote a letter to the bishops of the
Britons, suitable to his degree, by which he endeavoured to
confirm them in Catholic unity; but what he gained by so doing
the present times still show. About this time, Mellitus, bishop
of London, went to Rome, to confer with the Apostolic Pope
Boniface about the necessary affairs of the English Church. And
the same most reverend pope, assembling a synod of the bishops of
Italy, to prescribe rules for the life and peace of the monks,
Mellitus also sat among them, in the eighth year of the reign of
the Emperor Phocas, the thirteenth incliction, on the 27th of
February, to the end that he also might sign and confirm by his
authority whatsoever should be regularly decreed, and on his
return into Britain might carry the decrees to the Churches of
the English, to be committed to them and observed; together with
letters which the same pope sent to the beloved of God,
Archbishop Laurentius, and to all the clergy; as likewise to King
Ethelbert and the English nation. This pope was Boniface, the
fourth after the blessed Gregory, bishop of the city of Rome. He
obtained for the Church of Christ from the Emperor Phocas the
gift of the temple at Rome called by the ancients Pantheon, as
representing all the gods; wherein he, having purified, it from
all defilement, dedicated a church to the holy Mother of God, and
to all Christ's martyrs, to the end that, the company of devils
being expelled, the blessed company of the saints might have
therein a perpetual memorial.
CHAP. V.
IN the year of our
Lord 616, which is the twenty-first year after Augustine and his
company were sent to preach to the English nation, Ethelbert,
king of Kent, having most gloriously governed his temporal
kingdom fifty-six years, entered into the eternal joys of the
kingdom of Heaven. He was the third of the English kings who
ruled over all the southern provinces that are divided from the
northern by the river Humber and the borders contiguous to it;
but the first of all that ascended to the heavenly kingdom. The
first who had the like sovereignty was Aelli, king of the
South-Saxons; the second, Caelin, king of the West-Saxons, who,
in their own language, is called Ceaulin; the third, as has been
said, was Ethelbert, king of Kent; the fourth was Redwald, king
of the East-Angles, who, even in the life-time of Ethelbert, had
been acquiring the leadership for his own race. The fifth was
Edwin, king of the Northumbrian nation, that is, of those who
live in the district to the north of the river H umber; his power
was greater; he had the overlordship over all the nations who
inhabit Britain, both English and British, except only the people
of Kent; and he reduced also under the dominion of the English,
the Mevanian Islands of the Britons, lying between Ireland and
Britain; the sixth was Oswald, the most Christian king of the
Northumbrians, whose kingdom was within the same bounds; the
seventh, his brother Oswy, ruled over a kingdom of like extent
for a time, and for the most part subdued and made tributary the
nations of the Picts and Scots, who occupy the northern parts of
Britain: but of that hereafter. King Ethelbert died on the 24th
day of the month of February, twenty-one years after he had
received the faith, and was buried in St. Martin's chapel within
the church of the blessed Apostles Peter and Paul, where also
lies his queen, Bertha. Among other benefits which he conferred
upon his nation in his care for them, he established, with the
help of his council of wise men, judicial decisions, after the
Roman model; which are written in the language of the English,
and are still kept and observed by them. Among which, he set down
first what satisfaction should be given by any one who should
steal anything belonging to the Church, the bishop, or the other
clergy, for he was resolved to give protection to those whom he
had received along with their doctrine. This Ethelbert was the
son of Irminric, whose father was Octa, whose father was Oeric,
surnamed Oisc, from whom the kings of Kent are wont to be called
Oiscings. His father was Hengist, who, being invited by
Vortigern, first came into Britain, with his son Oisc, as has
been said above. But after the death of Ethelbert, the accession
of his son Eadbald proved very harmful to the still tender growth
of the new Church; for he not only refused to accept the faith of
Christ, but was also defiled with such fornication, as the
Apostle testifies, as is not so much as named among the Gentiles,
that one should have his father's wife. By both which crimes he
gave occasion to those to return to their former uncleanness,
who, under his father, had, either for favour or fear of the
king, submitted to the laws of the faith and of a pure life. Nor
did the unbelieving king escape without the scourge of Divine
severity in chastisement and correction; for he was troubled with
frequent fits of madness, and possessed by an unclean spirit. The
storm of this disturbance was increased by the death of Sabert,
king of the East Saxons, who departing to the heavenly kingdom,
left three sons, still pagans, to inherit his temporal crown.
They immediately began openly to give themselves up to idolatry,
which, during their father's lifetime, they had seemed somewhat
to abandon, and they granted free licence to their subjects to
serve idols. And when they saw the bishop, whilst celebrating
Mass in the church, give the Eucharist to the people, filled, as
they were, with folly and ignorance, they said to him, as is
commonly reported, "Why do you not give us also that white
bread, which you used to give to our father Saba (for so they
were wont to call him), and which you still continue to give to
the people in the church?" To whom he answered, "If you
will be washed in that font of salvation, in which your father
was washed, you may also partake of the holy Bread of which he
partook; but if you despise the laver of life, you can in no wise
receive the Bread of life." They replied, "We will not
enter into that font, because we know that we do not stand in
need of it, and yet we will be refreshed by that bread." And
being often earnestly admonished by him, that this could by no
means be done, nor would any one be admitted to partake of the
sacred Oblation without the holy cleansing, at last, they said,
filled with rage, "If you will not comply with us in so
small a matter as that which we require, you shall not stay in
our province." And they drove him out and bade him and his
company depart from their kingdom. Being driven thence, he came
into Kent, to take counsel with his fellow bishops, Laurentius
and Justus, and learn what was to be done in that case; and with
one consent they determined that it was better for them all to
return to their own country, where they might serve God in
freedom of mind, than to continue to no purpose among barbarians,
who had revolted from the faith. Mellitus and Justus accordingly
went away first, and withdrew into the parts of Gaul, intending
there to await the event. But the kings, who had driven from them
the herald of the truth, did not continue long unpunished in
their worship of devils. For marching out to battle against the
nation of the Gewissi, they were all slain with their army.
Nevertheless, the people having been once turned to wickedness,
though the authors of it were destroyed, would not be corrected,
nor return to the unity of faith and charity which is in Christ.
CHAP.
VI.
LAURENTIUS, being
about to follow Mellitus and Justus, and to quit Britain, ordered
his bed to be laid that night in the church of the blessed
Apostles, Peter and Paul, which has been often mentioned before;
wherein having laid himself to rest, after he had with tears
poured forth many prayers to God for the state of the Church, he
fell asleep; in the dead of night, the blessed chief of the
Apostles appeared to him, and scourging him grievously a long
time, asked of him with apostolic severity, why he was forsaking
the flock which he had committed to him? or to what shepherd he
was leaving, by his flight, Christ's sheep that were in the midst
of wolves? "Hast thou," he said, "forgotten my
example, who, for the sake of those little ones, whom Christ
commended to me in token of His affection, underwent at the hands
of infidels and enemies of Christ, bonds, stripes, imprisonment,
afflictions, and lastly, death itself, even the death of the
cross, that I might at last be crowned with Him?"
Laurentius, the servant of Christ, roused by the scourging of the
blessed Peter and his words of exhortation, went to the king as
soon as morning broke, and laying aside his garment, showed the
scars of the stripes which he had received. The king, astonished,
asked who had presumed to inflict such stripes on so great a man.
And when he heard that for the sake of his salvation the bishop
had suffered these cruel blows at the hands of the Apostle of
Christ, he was greatly afraid; and abjuring the worship of idols,
and renouncing his unlawful marriage, he received the faith of
Christ, and being baptized, promoted and supported the interests
of the Church to the utmost of his power. He also sent over into
Gaul, and recalled Mellitus and Justus, and bade them return to
govern their churches in freedom. They came back one year after
their departure, and Justus returned to the city of Rochester,
where he had before presided; but the people of London would not
receive Bishop Mellitus, choosing rather to be under their
idolatrous high priests; for King Eadbald had not so much
authority in the kingdom as his father, and was not able to
restore the bishop to his church against the will and consent of
the pagans. But he and his nation, after his conversion to the
Lord, sought to obey the commandments of God. Lastly, he built
the church of the holy Mother of God, in the monastery of the
most blessed chief of the Apostles, which was afterwards
consecrated by Archbishop Mellitus.
CHAP.
VII.
IN this king's
reign, the blessed Archbishop Laurentius was taken up to the
heavenly kingdom: he was buried in the church and monastery of
the holy Apostle Peter, close by his predecessor Augustine, on
the 2nd day of the month of February. Mellitus, who was bishop of
London, succeeded to the see of Canterbury, being the third
archbishop from Augustine; Justus, who was still living, governed
the church of Rochester. These ruled the Church of the English
with much care and industry, and received letters of exhortation
from Boniface, bishop of the Roman Apostolic see, who presided
over the Church after Deusdedit, in the year of our Lord 619.
Mellitus laboured under the bodily infirmity of gout, but his
mind was sound and active, cheerfully passing over all earthly
things, and always aspiring to love, seek, and attain to those
which are celestial. He was noble by birth, but still nobler by
the elevation of his mind. In short, that I may give one instance
of his power, from which the rest may be inferred, it happened
once that the city of Canterbury, being set on fire through
carelessness, was in danger of being consumed by the spreading
conflagration; water was thrown on the fire in vain; a
considerable part of the city was already destroyed, and the
fierce flames were advancing towards the bishop's abode, when he,
trusting in God, where human help failed, ordered himself to be
carried towards the raging masses of fire which were spreading on
every side. The church of the four crowned Martyrs was in the
place where the fire raged most fiercely. The bishop, being
carried thither by his servants, weak as he was, set about
averting by prayer the danger which the strong hands of active
men had not been able to overcome with all their exertions.
Immediately the wind, which blowing from the south had spread the
conflagration throughout the city, veered to the north, and thus
prevented the destruction of those places that had been exposed
to its full violence, then it ceased entirely and there was a
calm, while the flames likewise sank and were extinguished. And
because the man of God burned with the fire of divine love, and
was wont to drive away the storms of the powers of the air, by
his frequent prayers and at his bidding, from doing harm to
himself, or his people, it was meet that he should be allowed to
prevail over the winds and flames of this world, and to obtain
that they should not injure him or his. This archbishop also,
having ruled the church five years, departed to heaven in the
reign of King Eadbald, and was buried with his fathers in the
monastery and church, which we have so often mentioned, of the
most blessed chief of the Apostles, in the year of our Lord 624,
on the 24th day of April.
CHAP.
VIII.[624 A.D.]
JUSTUS, bishop of
the church of Rochester, immediately succeeded Mellitus in the
archbishopric. He consecrated Romanus bishop of that see in his
own stead, having obtained authority to ordain bishops from Pope
Boniface, whom we mentioned above as successor to Deusdedit: of
which licence this is the form: "Boniface, to his most
beloved brother Justus. We have learnt not only from the contents
of your letter addressed to us, but from the fulfilment granted
to your work, how faithfully and vigilantly you have laboured, my
brother, for the Gospel of Christ; for Almighty God has not
forsaken either the mystery of His Name, or the fruit of your
labours, having Himself faithfully promised to the preachers of
the Gospel, 'Lo! I am with you alway, even unto the end of the
world'; which promise His mercy has particularly manifested in
this ministry imposed upon you, opening the hearts of the nations
to receive the wondrous mystery of your preaching. For He has
blessed with a rich reward your Eminence's acceptable course, by
the support of His loving kindness; granting a plentiful increase
to your labours in the faithful management of the talents
committed to you, and bestowing it on that which you might
confirm to many generations. This is conferred on you by that
recompense whereby, constantly persevering in the ministry
imposed upon you, you have awaited with praiseworthy patience the
redemption of that nation, and that they might profit by your
merits, salvation has been bestowed on them. For our Lord Himself
says, 'He that endureth to the end shall be saved.'' You are,
therefore, saved by the hope of patience, and the virtue of
endurance, to the end that the hearts of unbelievers, being
cleansed from their natural disease of superstition, might obtain
the mercy of their Saviour: for having received letters from our
son Adulwald, we perceive with how much knowledge of the Sacred
Word you, my brother, have brought his mind to the belief in true
conversion and the certainty of the faith. Therefore, firmly
confiding in the long-suffering of the Divine clemency, we
believe that, through the ministry of your preaching, there will
ensue most full salvation not only of the nations subject to him,
but also of their neighbours; to the end, that as it is written,
the recompense of a perfect work may be conferred on you by the
Lord, the Rewarder of all the just; and that the universal
confession of all nations, having received the mystery of the
Christian faith, may declare, that in truth 'Their sound is gone
out into all the earth, and their words unto the end of the
world.' "We have also, my brother, moved by the warmth of
our goodwill, sent you by the bearer of these presents, the pall,
giving you authority to use it only in the celebration of the
Sacred Mysteries; granting to you likewise to ordain bishops when
there shall be occasion, through the Lord's mercy; that so the
Gospel of Christ, by the preaching of many, may be spread abroad
in all the nations that are not yet converted. You must,
therefore, endeavour, my brother, to preserve with unblemished
sincerity of mind that which you have received through the
kindness of the Apostolic see, bearing in mind what it is that is
represented by the honourable vestment which you have obtained to
be borne on your shoulders. And imploring the Divine mercy, study
to show yourself such that you may present before the tribunal of
the Supreme Judge that is to come, the rewards of the favour
granted to you, not with guiltiness, but with the benefit of
souls. "God preserve you in safety, most dear brother!"
CHAP.
IX.
AT this time the
nation of the Northumbrians, that is, the English tribe dwelling
on the north side of the river Humber, with their king, Edwin,
received the Word of faith through the preaching of Paulinus, of
whom we have before spoken. This king, as an earnest of his
reception of the faith, and his share in the heavenly kingdom,
received an increase also of his temporal realm, for he reduced
under his dominion all the parts of Britain that were provinces
either of the English, or of the Britons, a thing which no
English king had ever done before; and he even subjected to the
English the Mevanian islands, as has been said above. The more
important of these, which is to the southward, is the larger in
extent, and more fruitful, containing nine hundred and sixty
families, according to the English computation; the other
contains above three hundred. The occasion of this nation's
reception of the faith was the alliance by marriage of their
aforesaid king with the kings of Kent, for he had taken to wife
Ethelberg, otherwise called Tata, (a term of endearment) daughter
to King Ethelbert. When he first sent ambassadors to ask her in
marriage of her brother Eadbald, who then reigned in Kent, he
received the answer, "That it was not lawful to give a
Christian maiden in marriage to a pagan husband, lest the faith
and the mysteries of the heavenly King should be profaned by her
union with a king that was altogether a stranger to the worship
of the true God." This answer being brought to Edwin by his
messengers, he promised that he would in no manner act in
opposition to the Christian faith, which the maiden professed;
but would give leave to her, and all that went with her, men and
women, bishops and clergy, to follow their faith and worship
after the custom of the Christians. Nor did he refuse to accept
that religion himself, if, being examined by wise men, it should
be found more holy and more worthy of God. So the maiden was
promised, and sent to Edwin, and in accordance with the
agreement, Paulinus, a man beloved of God, was ordained bishop,
to go with her, and by daily exhortations, and celebrating the
heavenly Mysteries, to confirm her, and her company, lest they
should be corrupted by intercourse with the pagans. Paulinus was
ordained bishop by the Archbishop Justus, on the 21st day of
July, in the year of our Lord 625, and so came to King Edwin with
the aforesaid maiden as an attendant on their union in the flesh.
But his mind was wholly bent upon calling the nation to which he
was sent to the knowledge of truth; according to the words of the
Apostle, "To espouse her to the one true Husband, that he
might present her as a chaste virgin to Christ."' Being come
into that province, he laboured much, not only to retain those
that went with him, by the help of God, that they should not
abandon the faith, but, if haply he might, to convert some of the
pagans to the grace of the faith by his preaching. But, as the
Apostle says, though he laboured long in the Word, "The god
of this world blinded the minds of them that believed not, lest
the light of the glorious Gospel of Christ should shine unto
them." The next year there came into the province one called
Eumer, sent by the king of the West-Saxons, whose name was
Cuichelm, to lie in wait for King Edwin, in hopes at once to
deprive him of his kingdom and his life. He had a two-edged
dagger, dipped in poison, to the end that, if the wound inflicted
by the weapon did not avail to kill the king, it might be aided
by the deadly venom. He came to the king on the first day of the
Easter festival,' at the river Derwent, where there was then a
royal township, and being admitted as if to deliver a message
from his master, whilst unfolding in cunning words his pretended
embassy, he startled up on a sudden, and unsheathing the dagger
under his garment, assaulted the king. When Lilla, the king's
most devoted servant, saw this, having no buckler at hand to
protect the king from death, he at once interposed his own body
to receive the blow; but the enemy struck home with such force,
that he wounded the king through the body of the slaughtered
thegn. Being then attacked on all sides with swords, in the
confusion he also slew impiously with his dagger another of the
thegns, whose name was Forthhere. On that same holy Easter night,
the queen had brought forth to the king a daughter, called
Eanfled. The king, in the presence of Bishop Paulinus, gave
thanks to his gods for the birth of his daughter; and the bishop,
on his part, began to give thanks to Christ, and to tell the
king, that by his prayers to Him he had obtained that the queen
should bring forth the child in safety, and without grievous
pain. The king, delighted with his words, promised, that if God
would grant him life and victory over the king by whom the
murderer who had wounded him had been sent, he would renounce his
idols, and serve Christ; and as a pledge that he would perform
his promise, he delivered up that same daughter to Bishop
Paulinus, to be consecrated to Christ. She was the first to be
baptized of the nation of the Northumbrians, and she received
Baptism on the holy day of Pentecost, along with eleven others of
her house. At that time, the king, being recovered of the wound
which he had received, raised an army and marched against the
nation of the West-Saxons; and engaging in war, either slew or
received in surrender all those of whom he learned that they had
conspired to murder him. So he returned victorious into his own
country, but he would not immediately and unadvisedly embrace the
mysteries of the Christian faith, though he no longer worshipped
idols, ever since he made the promise that he would serve Christ;
but first took heed earnestly to be instructed at leisure by the
venerable Paulinus, in the knowledge of faith, and to confer with
such as he knew to be the wisest of his chief men, inquiring what
they thought was fittest to be done in that case. And being a man
of great natural sagacity, he often sat alone by himself a long
time in silence, deliberating in the depths of his heart how he
should proceed, and to which religion he should adhere.
CHAP. X.
AT this time he
received a letter from Pope Boniface exhorting him to embrace the
faith, which was as follows: COPY OF THE LETTER OF THE MOST
BLESSED AND APOSTOLIC POPE OF THE CHURCH OF THE CITY OF ROME,
BONIFACE, ADDRESSED TO THE ILLUSTRIOUS EDWIN, KING OF THE
ENGLISH. "To the illustrious Edwin, king of the English,
Bishop Boniface, the servant of the servants of God. Although the
power of the Supreme Deity cannot be expressed by the function of
human speech, seeing that, by its own greatness, it so consists
in invisible and unsearchable eternity, that no keenness of wit
can comprehend or express how great it is; yet inasmuch as His
Humanity, having opened the doors of the heart to receive
Himself, mercifully, by secret inspiration, puts into the minds
of men such things as It reveals concerning Itself, we have
thought fit to extend our episcopal care so far as to make known
to you the fulness of the Christian faith; to the end that,
bringing to your knowledge the Gospel of Christ, which our
Saviour commanded should be preached to all nations, we might
offer to you the cup of the means of salvation. "Thus the
goodness of the Supreme Majesty, which, by the word alone of His
command, made and created all things, the heaven, the earth, the
sea, and all that in them is, disposing the order by which they
should subsist, hath, ordaining all things, with the counsel of
His co-eternal Word, and the unity of the Holy Spirit, made man
after His own image and likeness, forming him out of the mire of
the earth; and granted him such high privilege of distinction, as
to place him above all else; so that, preserving the bounds of
the law of his being, his substance should be established to
eternity. This God,--Father, Son, and Holy Ghost, the undivided
Trinity,--from the east unto the west, through faith by
confession to the saving of their souls, men worship and adore as
the Creator of all things, and their own Maker; to Whom also the
heights of empire and the powers of the world are subject,
because the pre-eminence of all kingdoms is granted by His
disposition. It hath pleased Him, therefore, in the mercy of His
loving kindness, and for the greater benefit of all His
creatures, by the fire of His Holy Spirit wonderfully to kindle
the cold hearts even of the nations seated at the extremities of
the earth in the knowledge of Himself. "For we suppose,
since the two countries are near together, that your Highness has
fully understood what the clemency of our Redeemer has effected
in the enlightenment of our illustrious son, King Eadbald, and
the nations under his rule; we therefore trust, with assured
confidence that, through the long-suffering of Heaven, His
wonderful gift will be also conferred on you; since, indeed, we
have learnt that your illustrious consort, who is discerned to be
one flesh with you, has been blessed with the reward of eternity,
through the regeneration of Holy Baptism. We have, therefore,
taken care by this letter, with all the goodwill of heartfelt
love, to exhort your Highness, that, abhorring idols and their
worship, and despising the foolishness of temples, and the
deceitful flatteries of auguries, you believe in God the Father
Almighty, and His Son Jesus Christ, and the Holy Ghost, to the
end that, believing and being released from the bonds of
captivity to the Devil, you may, through the co-operating power
of the Holy and undivided Trinity, be partaker of the eternal
life. "How great guilt they lie tinder, who adhere in their
worship to the pernicious superstition of idolatry, appears by
the examples of the perishing of those whom they worship.
Wherefore it is said of them by the Psalmist, 'All the gods of
the nations are devils,' but the Lord made the heavens.' And
again, 'Eyes have they, but they see not; they have ears, but
they hear not; noses have they, but they smell not; they have
hands, but they handle not; feet have they, but they walk not.
Therefore they are made like unto those that place the hope of
their confidence in them.' For how can they have power to help
any man, that are made out of corruptible matter, by the hands of
your inferiors and subjects, and on which, by employing human
art, you have bestowed a lifeless similitude of members? which,
moreover, unless they be moved by you, will not be able to walk;
but, like a stone fixed in one place, being so formed, and having
no understanding, sunk in insensibility, have no power of doing
harm or good. We cannot, therefore, by any manner of discernment
conceive how you come to be so deceived as to follow and worship
those gods, to whom you yourselves have given the likeness of a
body. "It behoves you, therefore, by taking upon you the
sign of the Holy Cross, by which the human race has been
redeemed, to root out of your hearts all the accursed
deceitfulness of the snares of the Devil, who is ever the jealous
foe of the works of the Divine Goodness, and to put forth your
hands and with all your might set to work to break in pieces and
destroy those which you have hitherto fashioned of wood or stone
to be your gods. For the very destruction and decay of these,
which never had the breath of life in them, nor could in any wise
receive feeling from their makers, may plainly teach you how
worthless that was which you hitherto worshipped. For you
yourselves, who have received the breath of life from the Lord,
are certainly better than these which are wrought with hands,
seeing that Almighty God has appointed you to be descended, after
many ages and through many generations, from the first man whom
he formed. Draw near, then, to the knowledge of Him Who created
you, Who breathed the breath of life into you, Who sent His
only-begotten Son for your redemption, to save you from original
sin, that being delivered from the power of the Devil's
perversity and wickedness, He might bestow on you a heavenly
reward. Hearken to the words of the preachers, and the Gospel of
God, which they declare to you, to the end that, believing, as
has been said before more than once, in God the Father Almighty,
and in Jesus Christ His Son, and the Holy Ghost, and the
indivisible Trinity, having put to flight the thoughts of devils,
and driven from you the temptations of the venomous and deceitful
enemy, and being born again of water and the Holy Ghost, you may,
through the aid of His bounty, dwell in the brightness of eternal
glory with Him in Whom you shall have believed. We have,
moreover, sent you the blessing of your protector, the blessed
Peter, chief of the Apostles, to wit, a shirt of proof with one
gold ornament, and one cloak of Ancyra, which we pray your
Highness to accept with all the goodwill with which it is sent by
us."
CHAP.
XI.
[Circ. 625 A.D.]
THE same pope also wrote to King Edwin's consort, Ethelberg, to
this effect: THE COPY OF THE LETTER OF THE MOST BLESSED AND
APOSTOLIC BONIFACE, POPE OF THE CITY OF ROME, TO ETHELBERG, KING
EDWIN'S QUEEN. "To the illustrious lady his daughter, Queen
Ethelberg, Boniface, bishop, servant of the servants of God. The
goodness of our Redeemer has in His abundant Providence offered
the means of salvation to the human race, which He rescued, by
the shedding of His precious Blood, from the bonds of captivity
to the Devil; to the end that, when He had made known His name in
divers ways to the nations, they might acknowledge their Creator
by embracing the mystery of the Christian faith. And this the
mystical purification of your regeneration plainly shows to have
been bestowed upon the mind of your Highness by God's gift. Our
heart, therefore, has greatly rejoiced in the benefit bestowed by
the bounty of the Lord, for that He has vouchsafed, in your
confession, to kindle a spark of the orthodox religion, by which
He might the more easily inflame with the love of Himself the
understanding, not only of your illustrious consort, but also of
all the nation that is subject to you. "For we have been
informed by those, who came to acquaint us with the laudable
conversion of our illustrious son, King Eadbald, that your
Highness, also, having received the wonderful mystery of the
Christian faith, continually excels in the performance of works
pious and acceptable to God; that you likewise carefully refrain
from the worship of idols, and the deceits of temples and
auguries, and with unimpaired devotion, give yourself so wholly
to the love of your Redeemer, as never to cease from lending your
aid in spreading the Christian faith. But when our fatherly love
earnestly inquired concerning your illustrious consort, we were
given to understand, that he still served abominable idols, and
delayed to yield obedience in giving ear to the voice of the
preachers. This occasioned us no small grief, that he that is one
flesh with you still remained a stranger to the knowledge of the
supreme and undivided Trinity. Whereupon we, in our fatherly
care, have not delayed to admonish and exhort your Christian
Highness, to the end that, filled with the support of the Divine
inspiration, you should not defer to strive, both in season and
out of season, that with the co-operating power of our Lord and
Saviour Jesus Christ, your husband also may be added to the
number of Christians; that so you may uphold the rights of
marriage in the bond of a holy and unblemished union. For it is
written, 'They twain shall be one flesh.' How then can it be
said, that there is unity in the bond between you, if he
continues a stranger to the brightness of your faith, separated
from it by the darkness of detestable error? "Wherefore,
applying yourself continually to prayer, do not cease to beg of
the long-suffering of the Divine Mercy the benefits of his
illumination; to the end, that those whom the union of carnal
affection has manifestly made in a manner to be one body, may,
after this life continue in perpetual fellowship, by the unity of
faith. Persist, therefore, illustrious daughter, and to the
utmost of your power endeavour to soften the hardness of his
heart by carefully making known to him the Divine precepts;
pouring into his mind a knowledge of the greatness of that
mystery which you have received by faith, and of the marvellous
reward which, by the new birth, you have been made worthy to
obtain. Inflame the coldness of his heart by the message of the
Holy Ghost, that he may put from him the deadness of an evil
worship, and the warmth of the Divine faith may kindle his
understanding through your frequent exhortations; and so the
testimony of Holy Scripture may shine forth clearly, fulfilled by
you, 'The unbelieving husband shall be saved by the believing
wife.' For to this end you have obtained the mercy of the Lord's
goodness, that you might restore with increase to your Redeemer
the fruit of faith and of the benefits entrusted to your hands.
That you may be able to fulfil this task, supported by the help
of His loving kindness we do not cease to implore with frequent
prayers. "Having premised thus much, in pursuance of the
duty of our fatherly affection, we exhort you, that when the
opportunity of a bearer shall offer, you will with all speed
comfort us with the glad tidings of the wonderful work which the
heavenly Power shall vouchsafe to perform by your means in the
conversion of your consort, and of the nation subject to you; to
the end, that our solicitude, which earnestly awaits the
fulfilment of its desire in the soul's salvation of you and
yours, may, by hearing from you, be set at rest; and that we,
discerning more fully the light of the Divine propitiation shed
abroad in you, may with a joyful confession abundantly return due
thanks to God, the Giver of all good things, and to the blessed
Peter, the chief of the Apostles. We have, moreover, sent you the
blessing of your protector, the blessed Peter, the chief of the
Apostles, to wit, a silver looking-glass, and a gilded ivory
comb, which we pray your Highness to accept with all the goodwill
with which it is sent by us.
CHAP.
XII.
THUS wrote the
aforesaid Pope Boniface for the salvation of King Edwin and his
nation. But a heavenly vision, which the Divine Goodness was
pleased once to reveal to this king, when he was in banishment at
the court of Redwald, king of the Angles, was of no little use in
urging him to receive and understand the doctrines of salvation.
For when Paulinus perceived that it was a difficult task to
incline the king's proud mind to the humility of the way of
salvation and the reception of the mystery of the life-giving
Cross, and at the same time was employing the word of exhortation
with men, and prayer to the Divine Goodness, for the salvation of
Edwin and his subjects; at length, as we may suppose, it was
shown him in spirit what the nature of the vision was that had
been formerly revealed from Heaven to the king. Then he lost no
time, but immediately admonished the king to perform the vow
which he had made, when he received the vision, promising to
fulfil it, if he should be delivered from the troubles of that
time, and advanced to the throne. The vision was this. When
Ethelfrid, his predecessor, was persecuting him, he wandered for
many years as an exile, hiding in divers places and kingdoms, and
at last came to Redwald, beseeching him to give him protection
against the snares of his powerful persecutor. Redwald willingly
received him, and promised to perform 'what was asked of him. But
when Ethelfrid understood that he had appeared in that province,
and that he and his companions were hospitably entertained by
Redwald, he sent messengers to bribe that king with a great sum
of money to murder him, but without effect. He sent a second and
a third time, offering a greater bribe each time, and, moreover,
threatening to make war on him if his offer should be despised.
Redwald, whether terrified by his threats, or won over by his
gifts, complied with this request, and promised either to kill
Edwin, or to deliver him up to the envoys. A faithful friend of
his, hearing of this, went into his chamber, where he was going
to bed, for it was the first hour of the night; and calling him
out, told him what the king had promised to do with him, adding,
"If, therefore, you are willing, I will this very hour
conduct you out of this province, and lead you to a place where
neither Redwald nor Ethelfrid shall ever find you." He
answered, "I thank you for your good will, yet I cannot do
what you propose, and be guilty of being the first to break the
compact I have made with so great a king, when he has done me no
harm, nor shown any enmity to me; but, on the contrary, if I must
die, let it rather be by his hand than by that of any meaner man.
For whither shall I now fly, when I have for so many long years
been a vagabond through all the provinces of Britain, to escape
the snares of my enemies?" His friend went away; Edwin
remained alone without, and sitting with a heavy heart before the
palace, began to be overwhelmed with many thoughts, not knowing
what to do, or which way to turn. When he had remained a long
time in silent anguish of mind, consumed with inward fire, on a
sudden in the stillness of the dead of night he saw approaching a
person, whose face and habit were strange to him, at sight of
whom, seeing that he was unknown and unlooked for, he was not a
little startled. The stranger coming close up, saluted him, and
asked why he sat there in solitude on a stone troubled and
wakeful at that time, when all others were taking their rest, and
were fast asleep. Edwin, in his turn, asked, what it was to him,
whether he spent the night within doors or abroad. The stranger,
in reply, said, "Do not think that I am ignorant of the
cause of your grief, your watching, and sitting alone without.
For I know of a surety who you are, and why you grieve, and the
evils which you fear will soon fall upon you. But tell me, what
reward you would give the man who should deliver you out of these
troubles, and persuade Redwald neither to do you any harm
himself, nor to deliver you up to be murdered by your
enemies." Edwin replied, that he would give such an one all
that he could in return for so great a benefit. The other further
added, "What if he should also assure you, that your enemies
should be destroyed, and you should be a king surpassing in
power, not only all your own ancestors, but even all that have
reigned before you in the English nation?" Edwin, encouraged
by these questions, did not hesitate to promise that he would
make a fitting return to him who should confer such benefits upon
him. Then the other spoke a third time and said, "But if he
who should truly foretell that all these great blessings are
about to befall you, could also give you better and more
profitable counsel for your life and salvation than any of your
fathers or kindred ever heard, do you consent to submit to him,
and to follow his wholesome guidance?" Edwin at once
promised that he would in all things follow the teaching of that
man who should deliver him from so many great calamities, and
raise him to a throne. Having received this answer, the man who
talked to him laid his right hand on his head saying, "When
this sign shall be given you, remember this present discourse
that has passed between us, and do not delay the performance of
what you now promise." Having uttered these words, he is
said to have immediately vanished. So the king perceived that it
was not a man, but a spirit, that had appeared to him. Whilst the
royal youth still sat there alone, glad of the comfort he had
received, but still troubled and earnestly pondering who he was,
and whence he came, that had so talked to him, his aforesaid
friend came to him, and greeting him with a glad countenance,
"Rise," said he, "go in; calm and put away your
anxious cares, and compose yourself in body and mind to sleep;
for the king's resolution is altered, and he designs to do you no
harm, but rather to keep his pledged faith; for when he had
privately made known to the queen his intention of doing what I
told you before, she dissuaded him from it, reminding him that it
was altogether unworthy of so great a king to sell his good
friend in such distress for gold, and to sacrifice his honour,
which is more valuable than all other adornments, for the love of
money." In short, the king did as has been said, and not
only refused to deliver up the banished man to his enemy's
messengers, but helped him to recover his kingdom. For as soon as
the messengers had returned home, he raised a mighty army to
subdue Ethelfrid; who, meeting him with much inferior forces,
(for Redwald had not given him time to gather and unite all his
power,) was slain on the borders of the kingdom of Mercia, on the
east side of the river that is called Idle. In this battle,
Redwald's son, called Raegenheri, was killed. Thus Edwin, in
accordance with the prophecy he had received, not only escaped
the danger from his enemy, but, by his death, succeeded the king
on the throne. King Edwin, therefore, delaying to receive the
Word of God at the preaching of Paulinus, and being wont for some
time, as has been said, to sit many hours alone, and seriously to
ponder with himself what he was to do, and what religion he was
to follow, the man of God came to him one day, laid his right
hand on his head, and asked, whether he knew that sign? The king,
trembling, was ready to fall down at his feet, but he raised him
up, and speaking to him with the voice of a friend, said,
"Behold, by the gift of God you have escaped the hands of
the enemies whom you feared. Behold, you have obtained of His
bounty the kingdom which you desired. Take heed not to delay to
perform your third promise; accept the faith, and keep the
precepts of Him Who, delivering you from temporal adversity, has
raised you to the honour of a temporal kingdom; and if, from this
time forward, you shall be obedient to His will, which through me
He signifies to you, He will also deliver you from the
everlasting torments of the wicked, and make you partaker with
Him of His eternal kingdom in heaven."
CHAP.
XIII.
THE king, hearing
these words, answered, that he was both willing and bound to
receive the faith which Paulinus taught; but that he would confer
about it with his chief friends and counsellors, to the end that
if they also were of his opinion, they might all together be
consecrated to Christ in the font of life. Paulinus consenting,
the king did as he said; for, holding a council with the wise
men,' he asked of every one in particular what he thought of this
doctrine hitherto unknown to them, and the new worship of God
that was preached? The chief of his own priests, Coifi,
immediately answered him, " king, consider what this is
which is now preached to us; for I verily declare to you what I
have learnt beyond doubt, that the religion which we have
hitherto professed has no virtue in it and no profit. For none of
your people has applied himself more diligently to the worship of
our gods than I; and yet there are many who receive greater
favours from you, and are more preferred than I, and are more
prosperous in all that they undertake to do or to get. Now if the
gods were good for any thing, they would rather forward me, who
have been careful to serve them with greater zeal. It remains,
therefore, that if upon examination you find those new doctrines,
which are now preached to us, better and more efficacious, we
hasten to receive them without any delay." Another of the
king's chief men, approving of his wise words and exhortations,
added thereafter: "The present life of man upon earth, O
king, seems to me, in comparison with that time which is unknown
to us, like to the swift flight of a sparrow through the house
wherein you sit at supper in winter, with your ealdormen and
thegns, while the fire blazes in the midst, and the hall is
warmed, but the wintry storms of rain or snow are raging abroad.
The sparrow, flying in at one door and immediately out at
another, whilst he is within, is safe from the wintry tempest;
but after a short space of fair weather, he immediately vanishes
out of your sight, passing from winter into winter again. So this
life of man appears for a little while, but of what is to follow
or what went before we know nothing at all. If, therefore, this
new doctrine tells us something more certain, it seems justly to
deserve to be followed." The other elders and king's
counsellors, by Divine prompting, spoke to the same effect. But
Coifi added, that he wished more attentively to hear Paulinus
discourse concerning the God Whom he preached. When he did so, at
the king's command, Coifi, hearing his words, cried out,
"This long time I have perceived that what we worshipped was
naught; because the more diligently I sought after truth in that
worship, the less I found it. But now I freely confess, that such
truth evidently appears in this preaching as can confer on us the
gifts of life, of salvation, and of eternal happiness. For which
reason my counsel is, O king, that we instantly give up to ban
and fire those temples and altars which we have consecrated
without reaping any benefit from them." In brief, the king
openly assented to the preaching of the Gospel by Paulinus, and
renouncing idolatry, declared that he received the faith of
Christ: and when he inquired of the aforesaid high priest of his
religion, who should first desecrate the altars and temples of
their idols, with the precincts that were about them, he
answered, "I; for who can more fittingly than myself destroy
those things which I worshipped in my folly, for an example to
all others, through the wisdom which has been given me by the
true God?" Then immediately, in contempt of his vain
superstitions, he desired the king to furnish him with arms and a
stallion, that he might mount and go forth to destroy the idols;
for it was not lawful before for the high priest either to carry
arms, or to ride on anything but a mare. Having, therefore, girt
a sword about him, with a spear in his hand, he mounted the
king's stallion, and went his way to the idols. The multitude,
beholding it, thought that he was mad; but as soon as he drew
near the temple he did not delay to desecrate it by casting into
it the spear which he held; and rejoicing in the knowledge of the
worship of the true God, he commanded his companions to tear down
and set on fire the temple, with all its precincts. This place
where the idols once stood is still shown, not far from York, to
the eastward, beyond the river Derwent, and is now called
Godmunddingaham, where the high priest, by the inspiration of the
true God, profaned and destroyed the altars which he had himself
consecrated.
CHAP.
XIV.
[627 A.D.] KING
EDWIN, therefore, with all the nobility of the nation, and a
large number of the common sort, received the faith, and the
washing of holy regeneration, in the eleventh year of his reign,
which is the year of our Lord 627, and about one hundred and
eighty after the coming of the English into Britain. He was
baptized at York, on the holy day of Easter, being the 12th of
April, in the church of St. Peter the Apostle, which he himself
had built of timber there in haste, whilst he was a catechumen
receiving instruction in order to be admitted to baptism. In that
city also he bestowed upon his instructor and bishop, Paulinus,
his episcopal see. But as soon as he was baptized, he set about
building, by the direction of Paulinus, in the same place a
larger and nobler church of stone, in the midst whereof the
oratory which he had first erected should be enclosed. Having,
therefore, laid the foundation, he began to build the church
square, encompassing the former oratory. But before the walls
were raised to their full height, the cruel death of the king
left that work to be finished by Oswald his successor. Paulinus,
for the space of six years from this time, that is, till the end
of the king's reign, with his, consent and favour, preached the
Word of God in that country, and as many as were foreordained to
eternal life believed and were baptized. Among them were Osfrid
and Eadfrid, King Edwin's sons who were both born to him, whilst
he was in banishment, of Quenburga, the daughter of Cearl, king
of the Mercians. Afterwards other children of his, by Queen
Ethelberg, were baptized, Ethelhun and his daughter Ethelthryth,
and another, Wuscfrea, a son; the first two were snatched out of
this life whilst they were still in the white garments of the
newly-baptized, and buried in the church at York. Yffi, the son
of Osfrid, was also baptized, and many other noble and royal
persons. So great was then the fervour of the faith, as is
reported, and the desire for the laver of salvation among the
nation of the Northumbrians, that Paulinus at a certain time
coming with the king and queen to the royal township, which is
called Adgefrin, stayed there with them thirty-six days, fully
occupied in catechizing and baptizing; during which days, from
morning till night, he did nothing else but instruct the people
resorting from all villages and places, in Christ's saving Word;
and when they were instructed, he washed them with the water of
absolution in the river Glen, which is close by. This township,
under the following kings, was abandoned, and another was built
instead of it, at the place called Maelmin. These things happened
in the province of the Bernicians; but in that of the Deiri also,
where he was wont often to be with the king, he baptized in the
river Swale, which runs by the village of Cataract; for as yet
oratories, or baptisteries, could not be built in the early
infancy of the Church in those parts. But in Campodonum, where
there was then a royal township, he built a church which the
pagans, by whom King Edwin was slain, afterwards burnt, together
with all the place. Instead of this royal seat the later kings
built themselves a township in the country called Loidis. But the
altar, being of stone, escaped the fire and is still preserved in
the monastery of the most reverend abbot and priest, Thrydwulf,
which is in the forest of Elmet.
CHAP.
XV.
EDWIN was so
zealous for the true worship, that he likewise persuaded
Earpwald, king of the East Angles, and son of Redwald, to
abandonhis idolatrous superstitions, and with his whole province
to receive the faith and mysteries of Christ. And indeed his
father Redwald had long before been initiated into the mysteries
of the Christian faith in Kent, but in vain; for on his return
home, he was seduced by his wife and certain perverse teachers,
and turned aside from the sincerity of the faith; and thus his
latter state was worse than the former; so that, like the
Samaritans of old, he seemed at the same time to serve Christ and
the gods whom he served before; and in the same temple he had an
altar for the Christian Sacrifice, and another small one at which
to offer victims to devils. Aldwulf, king of that same province,
who lived in our time, testifies that this temple had stood until
his time, and that he had seen it when he was a boy. The
aforesaid King Redwald was noble by birth, though ignoble in his
actions, being the son of Tytilus, whose father was Uuffa, from
whom the kings of the East Angles are called Uuffings. Earpwald,
not long after he had embraced the Christian faith, was slain by
one Ricbert, a pagan; and from that time the province was in
error for three years, till Sigbert succeeded to the kingdom,
brother to the same Earpwald, a most Christian and learned man,
who was banished, and went to live in Gaul during his brother's
life, and was there initiated into the mysteries of the faith,
whereof he made it his business to cause all his province to
partake as soon as he came to the throne. His exertions were
nobly promoted by Bishop Felix, who, coming to Honorius, the
archbishop, from the parts of Burgundy, where he had been born
and ordained, and having told him what he desired, was sent by
him to preach the Word of life to the aforesaid nation of the
Angles. Nor were his good wishes in vain; for the pious labourer
in the spiritual field reaped therein a great harvest of
believers, delivering all that province (according to the inner
signification of his name) from long iniquity and unhappiness,
and bringing it to the faith and works of righteousness, and the
gifts of everlasting happiness. He had the see of his bishopric
appointed him in the city Dommoc, and having presided over the
same province with pontifical authority seventeen years, he ended
his days there in peace.
CHAP.
XVI.
PAULINUS also
preached the Word to the province of Lindsey, which is the first
on the south side of the river H umber, stretching as far as the
sea; and he first converted to the Lord the reeve of the city of
Lincoln, whose name was Blaecca, with his whole house. He
likewise built, in that city, a stone church of beautiful
workmanship; the roof of which has either fallen through long
neglect, or been thrown down by enemies, but the walls are still
to be seen standing, and every year miraculous cures are wrought
in that place, for the benefit of those who have faith to seek
them. In that church, when Justus had departed to Christ,
Paulinus consecrated Honorius bishop in his stead, as will be
hereafter mentioned in its proper place. A certain priest and
abbot of the monastery of Peartaneu,(Partney in Lincolnshire)a
man of singular veracity, whose name was Deda, told me concerning
the faith of this province that an old man had informed him that
he himself had been baptized at noon-day, by Bishop Paulinus, in
the presence of King Edwin, and with him a great multitude of the
people, in the river Trent, near the city, which in the English
tongue is called Tiouulfingacaestir; and he was also wont to
describe the person of the same Paulinus, saying that he was tall
of stature, stooping somewhat, his hair black, his visage thin,
his nose slender and aquiline, his aspect both venerable and
awe-inspiring. He had also with him in the ministry, James, the
deacon, a man of zeal and great fame in Christ and in the church,
who lived even to our days. It is told that there was then such
perfect peace in Britain, wheresoever the dominion of King Edwin
extended, that, as is still proverbially said, a woman with her
new-born babe might walk throughout the island, from sea to sea,
without receiving any harm. That king took such care for the good
of his nation, that in several places where he had seen clear
springs near the highways, he caused stakes to be fixed, with
copper drinking-vessels hanging on them, for the refreshment of
travellers; nor durst any man touch them for any other purpose
than that for which they were designed, either through the great
dread they had of the king, or for the affection which they bore
him. His dignity was so great throughout his dominions, that not
only were his banners borne before him in battle, but even in
time of peace, when he rode about his cities, townships, or
provinces, with his thegns, the standard-bearer was always wont
to go before him. Also, when he walked anywhere along the
streets, that sort of banner which the Romans call Tufa, and the
English, Thuuf, was in like manner borne before him.
CHAP.
XVII.
AT that time
Honorius, successor to Boniface, was Bishop of the Apostolic see.
When he learned that the nation of the Northumbrians, with their
king, had been, by the preaching of Paulinus, converted to the
faith and confession of Christ, he sent the pall to the said
Paulinus, and with it letters of exhortation to King Edwin, with
fatherly love inflaming his zeal, to the end that he and his
people should persist in belief of the truth which they had
received. The contents of which letter were as follow: "To
his most noble son, and excellent lord, Edwin king of the Angles,
Bishop Honorius, servant of the servants of God, greeting. The
wholeheartedness of your Christian Majesty, in the worship of
your Creator, is so inflamed with the fire of faith, that it
shines out far and wide, and, being reported throughout the
world, brings forth plentiful fruits of your labours. For the
terms of your kingship you know to be this, that taught by
orthodox preaching the knowledge of your King and Creator, you
believe and worship God, and as far as man is able, pay Him the
sincere devotion of your mind. For what else are we able to offer
to our God, but our readiness to worship Him and to pay Him our
vows, persisting in good actions, and confesssing Him the Creator
of mankind? And, therefore, most excellent son, we exhort you
with such fatherly love as is meet, to labour to preserve this
gift in every way, by earnest striving and constant prayer, in
that the Divine Mercy has vouchsafed to call you to His grace; to
the end that He, Who has been pleased to deliver you from all
errors, and bring you to the knowledge of His name in this
present world, may likewise prepare a place for you in the
heavenly country. Employing yourself, therefore, in reading
frequently the works of my lord Gregory, your Evangelist, of
apostolic memory, keep before your eyes that love of his
doctrine, which he zealously bestowed for the sake of your souls;
that his prayers may exalt your kingdom and people, and present
you faultless before Almighty God. We are preparing with a
willing mind immediately to grant those things which you hoped
would be by us ordained for your bishops, and this we do on
account of the sincerity of your faith, which has been made known
to us abundantly in terms of praise by the bearers of these
presents. We have sent two palls to the two metropolitans,
Honorius and Paulinus; to the intent, that when either of them
shall be called out of this world to his Creator, the other may,
by this authority of ours, substitute another bishop in his
place; which privilege we are induced to grant by the warmth of
our love for you, as well as by reason of the great extent of the
provinces which lie between us and you; that we may in all things
support your devotion and likewise satisfy your desires. May
God's grace preserve your Highless in safety!"
CHAP.
XVIII.
IN the meantime,
Archbishop Justus was taken up to the heavenly kingdom, on the
10th of November, and Honorius, who was elected to the see in his
stead, came to Paulinus to be ordained, and meeting him at
Lincoln was there consecrated the fifth prelate of the Church of
Canterbury from Augustine. To him also the aforesaid Pope
Honorius sent the pall, and a letter, wherein he ordains the same
that he had before ordained in his epistle to King Edwin, to wit,
that when either the Archbishop of Canterbury or of York shall
depart this life, the survivor, being of the same degree, shall
have power to ordain another bishop in the room of him that is
departed; that it might not be necessary always to undertake the
toilsome journey to Rome, at so great a distance by sea and land,
to ordain an archbishop. Which letter we have also thought fit to
insert in this our history: "Honorius to his most beloved
brother Honorius: Among the many good gifts which the mercy of
our Redeemer is pleased to bestow on His servants He grants to us
in His bounty, graciously conferred on us by His goodness, the
special blessing of realizing by brotherly intercourse, as it
were face to face, our mutual love. For which gift we continually
render thanks to His Majesty; and we humbly beseech Him, that He
will ever confirm your labour, beloved, in preaching the Gospel,
and bringing forth fruit, and following the rule of your master
and head, the holy Gregory; and that, for the advancement of His
Church, He may by your means raise up further increase; to the
end, that through faith and works, in the fear and love of God,
what you and your predecessors have already gained from the seed
sown by our lord Gregory, may grow strong and be further
extended; that so the promises spoken by our Lord may hereafter
be brought to pass in you; and that these words may summon you to
everlasting happiness: 'Come unto Me all ye that labour and are
heavy laden, and I will refresh you.' And 'Well done, good and
faithful servant; thou hast been faithful over a few things, I
will make thee ruler over many things; enter thou into the joy of
thy Lord." And we, most beloved brothers, sending you first
these words of exhortation out of our enduring charity, do not
fail further to grant those things which we perceive may be
suitable for the privileges of your Churches. "Wherefore, in
accordance with your request, and that of the kings our sons, we
do hereby in the name of the blessed Peter, chief of the
Apostles, grant you authority, that when the Divine Grace shall
call either of you to Himself, the survivor shall ordain a bishop
in the room of him that is deceased. To which end also we have
sent a pall to each of you, beloved, for celebrating the said
ordination; that by the authority which we hereby commit to you,
you may make an ordination acceptable to God; because the long
distance of sea and land that lies between us and you, has
obliged us to grant you this, that no loss may happen to your
Church in any way, on any pretext whatever, but that the devotion
of the people committed to you may increase the more. God
preserve you in safety, most dear brother! Given the 11th day of
June, in the reign of these our lords and emperors, in the
twenty-fourth year of the reign of Heraclius, and the
twenty-third after his consulship; and in the twenty-third of his
son Constantine, and the third after his consulship; and in the
third year of the most prosperous Caesar, his son Heraclius, the
seventh indiction; that is, in the year of our Lord, 634."
CHAP.
XIX.
THE same Pope
Honorius also wrote to the Scots, whom he had found to err in the
observance of the holy Festival of Easter, as has been shown
above, with subtlety of argument exhorting them not to think
themselves, few as they were, and placed in the utmost borders of
the earth, wiser than all the ancient and modern Churches of
Christ, throughout the world; and not to celebrate a different
Easter, contrary to the Paschal calculation and the decrees of
all the bishops upon earth sitting in synod. Likewise John, who
succeeded Severinus, successor to the same Honorius, being yet
but Pope elect, sent to them letters of great authority and
erudition for the purpose of correcting the same error; evidently
showing, that Easter Sunday is to be found between the fifteenth
of the moon and the twenty-first, as was approved in the Council
of Nicaea He also in the same epistle admonished them to guard
against the Pelagian heresy, and reject it, for he had been
informed that it was again springing up among them. The beginning
of the epistle was as follows: To our most beloved and most holy
Tomianus, Columbanus, Cromanus, Dinnaus, and Baithanus, bishops;
to Cromanus, Ernianus, Laistranus, Scellanus, and Segenus,
priests; to Saranus and the rest of the Scottish doctors and
abbots, Hilarus, the arch-presbyter, and vice-gerent of the holy
Apostolic See; John, the deacon, and elect in the name of God;
likewise John, the chief of the notaries and vicegerent of the
holy Apostolic See, and John, the servant of God, and counsellor
of the same Apostolic See. The writings which were brought by the
bearers to Pope Severinus, of holy memory, were left, when he
departed from the light of this world, without an answer to the
questions contained in them. Lest any obscurity should long
remain undispelled in a matter of so great moment, we opened the
same, and found that some in your province, endeavouring to
revive a new heresy out of an old one, contrary to the orthodox
faith, do through the darkness of their minds reject our Easter,
when Christ was sacrificed; and contend that the same should be
kept with the Hebrews on the fourteenth of the moon." By
this beginning of the epistle it evidently appears that this
heresy arose among them in very late times, and that not all
their nation, but only some of them, were involved in the same.
After having laid down the manner of keeping Easter, they add
this concerning the Pelagians in the same epistle: "And we
have also learnt that the poison of the Pelagian heresy again
springs up among you; we, therefore, exhort you, that you put
away from your thoughts all such venomous and superstitious
wickedness. For you cannot be ignorant how that execrable heresy
has been condemned; for it has not only been abolished these two
hundred years, but it is also daily condemned by us and buried
under our perpetual ban; and we exhort you not to rake up the
ashes of those whose weapons have been burnt. For who would not
detest that insolent and impious assertion, 'That man can live
without sin of his own free will, and not through the grace of
God?' And in the first place, it is blasphemous folly to say that
man is without sin, which none can be, but only the one Mediator
between God and men, the Man Christ Jesus, Who was conceived and
born without sin; for all other men, being born in original sin,
are known to bear the mark of Adam's transgression, even whilst
they are without actual sin, according to the saying of the
prophet, 'For behold, I was conceived in iniquity; and in sin did
my mother give birth to me.'
CHAP.
XX.
EDWIN reigned most
gloriously seventeen years over the nations of the English and
the Britons, six whereof, as has been said, he also was a soldier
in the kingdom of Christ. Caedwalla, king of the Britons,
rebelled against him, being supported by the vigorous Penda, of
the royal race of the Mercians, who from that time governed that
nation for twenty-two years with varying success. A great battle
being fought in the plain that is called Haethfelth, Edwin was
killed on the 12th of October, in the year of our Lord 633, being
then forty-eight years of age, and all his army was either slain
or dispersed. In the same war also, Osfrid, one of his sons, a
warlike youth, fell before him; Eadfrid, another of them,
compelled by necessity, went over to King Penda, and was by him
afterwards slain in the reign of Oswald, contrary to his oath. At
this time a great slaughter was made in the Church and nation of
the Northumbrians; chiefly because one of the chiefs, by whom it
was carried on, was a pagan, and the other a barbarian, more
cruel than a pagan; for Penda, with all the nation of the
Mercians, was an idolater, and a stranger to the name of Christ;
but Caedwalla, though he professed and called himself a
Christian, was so barbarous in his disposition and manner of
living, that he did not even spare women and innocent children,
but with bestial cruelty put all alike to death by torture, and
overran all their country in his fury for a long time, intending
to cut off all the race of the English within the borders of
Britain. Nor did he pay any respect to the Christian religion
which had sprung up among them; it being to this day the custom
of the Britons to despise the faith and religion of the English,
and to have no part with them in anything any more than with
pagans. King Edwin's head was brought to York, and afterwards
taken into the church of the blessed Peter the Apostle, which he
had begun, but which his successor Oswald finished, as has been
said before. It was laid in the chapel of the holy Pope Gregory,
from whose disciples he had received the word of life. The
affairs of the Northumbrians being thrown into confusion at the
moment of this disaster, when there seemed to be no prospect of
safety except in flight, Paulinus, taking with him Queen
Ethelberg, whom he had before brought thither, returned into Kent
by sea, and was very honourably received by the Archbishop
Honorius and King Eadbald. He came thither under the conduct of
Bassus, a most valiant thegn of King Edwin, having with him
Eanfled, the daughter, and Wuscfrea, the son of Edwin, as well as
Yffi, the son of Osfrid, Edwin's son. Afterwards Ethelberg, for
fear of the kings Eadbald and Oswald, sent Wuscfrea and Yffi over
into Gaul to be bred up by King Dagobert, who was her friend; and
there they both died in infancy, and were buried in the church
with the honour due to royal children and to Christ's innocents.
He also brought with him many rich goods of King Edwin, among
which were a large gold cross, and a golden chalice, consecrated
to the service of the altar, which are still preserved, and shown
in the church of Canterbury. At that time the church of Rochester
had no pastor, for Romanus, the bishop thereof, being sent on a
mission to Pope Honorius by Archbishop Justus, was drowned in the
Italian Sea; and thus Paulinus, at the request of Archbishop
Honorius and King Eadbald, took upon him the charge of the same,
and held it until he too, in his own time, departed to heaven,
with the fruits of his glorious labours; and, dying in that
Church, he left there the pall which he had received from the
Pope of Rome. He had left behind him in his Church at York,
James, the deacon, a true churchman and a holy man, who
continuing long after in that Church, by teaching and baptizing,
rescued much prey from the ancient enemy; and from him the
village, where he chiefly dwelt, near Cataract, has its name to
this day. He had great skill in singing in church, and when the
province was afterwards restored to peace, and the number of the
faithful increased, he began to teach church music to many,
according to the custom of the Romans, or of the Cantuarians. And
being old and full of days, as the Scripture says. He went the
way of his fathers.
BOOK III
CHAP. I.
How King Edwin's next successors lost both the faith of their
nation and the kingdom; but the most Christian King
Oswald retrieved both. [633 A.D.]
EDWIN being slain
in battle, the kingdom of the Deiri, to which province his family
belonged, and where he first began to reign, passed to Osric, the
son of his uncle Aelfric, who, through the preaching of Paulinus,
had also received the mysteries of the faith. But the kingdom of
the Bernicians--for into these two provinces the nation of the
Northumbrians was formerly divided --passed to Eanfrid, the son
of Ethelfrid,^ who derived his origin from the royal family of
that province. For all the time that Edwin reigned, the sons of
the aforesaid Ethelfrid, who had reigned before him, with many of
the younger nobility, lived in banishment among the Scots or
Picts, and were there instructed according to the doctrine of the
Scots, and were renewed with the grace of Baptism. Upon the death
of the king, their enemy, they were allowed to return home, and
the aforesaid Eanfrid, as the eldest of them, became king of the
Bernicians. Both those kings,^ as soon as they obtained the
government of their earthly kingdoms, abjured and betrayed the
mysteries of the heavenly kingdom to which they had been
admitted, and again delivered themselves up to defilement and
perdition through the abominations of their former idolatry.
But soon after, the king of the Britons,
Caedwalla,^ the unrighteous instrument of rightful vengeance,
slew them both. First, in the following summer, he put Osric to
death; for, being rashly besieged by him in the municipal town,
he sallied out on a sudden with all his forces, took him by
surprise, and destroyed him and all his army. Then, when he had
occupied the provinces of the Northumbrians for a whole year, not
ruling them like a victorious king, but ravaging them like a
furious tyrant, he at length put an end to Eanfrid, in like
manner, when he unadvisedly came to him with only twelve chosen
soldiers, to sue for peace. To this day, that year is looked upon
as ill-omened, and hateful to all good men; as well on account of
the apostacy of the English kings, who had renounced the
mysteries of the faith, as of the outrageous tyranny of the
British king. Hence it has been generally agreed, in reckoning
the dates of the kings, to abolish the memory of those faithless
monarchs, and to assign that year to the reign of the following
king, Oswald, a man beloved of God. This king, after the death of
his brother Eanfrid, advanced with an army, small, indeed, in
number, but strengthened with the faith of Christ; and the
impious commander of the Britons, in spite of his vast forces,
which he boasted nothing could withstand, was slain at a place
called in the English tongue Denisesburna, that is, the brook of
Denis.
CHAP.
II. How, among innumerable other miracles of healing wrought by
the wood of the cross, which King Oswald, being ready
to engage against the barbarians, erected, a certain
man had his injured arm healed. [634 A.D.]
THE place is shown
to this day, and held in much veneration, where Oswald, being
about to engage in this battle, erected the symbol of the Holy
Cross, and knelt down and prayed to God that he would send help
from Heaven to his worshippers in their sore need. Then, we are
told, that the cross being made in haste, and the hole dug in
which it was to be set up, the king himself, in the ardour of his
faith, laid hold of it and held it upright with both his hands,
till the earth was heaped up by the soldiers and it was fixed.
Thereupon, uplifting his voice, he cried to his whole army,
"Let us all kneel, and together beseech the true and living
God Almighty in His mercy to defend us from the proud and cruel
enemy; for He knows that we have undertaken a just war for the
safety of our nation." All did as he had commanded, and
accordingly advancing towards the enemy with the first dawn of
day, they obtained the victory, as their faith deserved. In the
place where they prayed very many miracles of healing are known
to have been wrought, as a token and memorial of the king's
faith; for even to this day, many are wont to cut off small
splinters from the wood of the holy cross, and put them into
water, which they give to sick men or cattle to drink, or they
sprinkle them therewith, and these are presently restored to
health.
The place is
called in the English tongue Hefenfelth, or the Heavenly Field,
which name it undoubtedly received of old as a presage of what
was afterwards to happen, denoting, that the heavenly trophy was
to be erected, the heavenly victory begun, and heavenly miracles
shown forth to this day. The place is near the wall in the north
which the Romans formerly drew across the whole of Britain from
sea to sea, to restrain the onslaught of the barbarous nations,
as has been said before. Hither also the brothers of the church
of Hagustald, which is not far distant, long ago made it their
custom to resort every year, on the day before that on which King
Oswald was afterwards slain, to keep vigils there for the health
of his soul, and having sung many psalms of praise, to offer for
him in the morning the sacrifice of the Holy Oblation. And since
that good custom has spread, they have lately built a church
there, which has attached additional sanctity and honour in the
eyes of all men to that place;and this with good reason; for it
appears that there was no symbol of the Christian faith, no
church, no altar erected throughout all the nation of the
Bernicians, before that new leader in war, prompted by the zeal
of his faith, set up this standard of the Cross as he was going
to give battle to his barbarous enemy.
Nor is it foreign
to our purpose to relate one of the many miracles that have been
wrought at this cross. One of the brothers of the same church of
Hagulstald, whose name is Bothelm, and who is still living, a few
years ago, walking carelessly on the ice at night, suddenly fell
and broke his arm; he was soon tormented with a most grievous
pain in the broken part, so that he could not lift his arm to his
mouth for the anguish. Hearing one morning that one of the
brothers designed to go up to the place of the holy cross, he
desired him, on his return to bring him a piece of that sacred
wood, saying, he believed that with the mercy of God he might
thereby be healed. The brother did as he was desired; and
returning in the evening, when the brothers were sitting at
table, gave him some of the old moss which grew on the surface of
the wood. As he sat at table, having no place to bestow the gift
which was brought him, he put it into his bosom; and forgetting,
when he went to bed, to put it away, left it in his bosom.
Awaking in the middle of the night, he felt something cold lying
by his side, and putting his hand upon it to feel what it was, he
found his arm and hand as sound as if he had never felt any such
pain.
CHAP.
III. How the same King Oswald, asking a bishop of the Scottish
nation, had Aidan sent him, and granted him an
episcopal see in the Isle of Lindisfarne. [635A.D.]
THE same Oswald,
as soon as he ascended the throne, being desirous that all the
nation under his rule should be endued with the grace of the
Christian faith, whereof he had found happy experience in
vanquishing the barbarians, sent to the elders of the Scots,
among whom himself and his followers, when in banishment, had
received the sacrament of Baptism, desiring that they would send
him a bishop, by whose instruction and ministry the English
nation, which he governed, might learn the privileges and receive
the Sacraments of the faith of our Lord. Nor were they slow in
granting his request; for they sent him Bishop Aidan, a man of
singular gentleness, piety, and moderation; having a zeal of God,
but not fully according to knowledge; for he was wont to keep
Easter Sunday according to the custom of his country, which we
have before so often mentioned, from the fourteenth to the
twentieth of the moon; the northern province of the Scots, and
all the nation of the Picts, at that time still celebrating
Easter after that manner, and believing that in this observance
they followed the writings of the holy and praiseworthy Father
Anatolius. Whether this be true, every instructed person can
easily judge. But the Scots which dwelt in the South of Ireland
had long since, by the admonition of the Bishop of the Apostolic
see, learned to observe Easter according to the canonical custom.
On the arrival of
the bishop, the king appointed him his episcopal see in the
island of Lindisfarne, as he desired. Which place, as the tide
ebbs and flows, is twice a day enclosed by the waves of the sea
like an island; and again, twice, when the beach is left dry,
becomes contiguous with the land. The king also humbly and
willingly in all things giving ear to his admonitions,
industriously applied himself to build up and extend the Church
of Christ in his kingdom; wherein, when the bishop, who was not
perfectly skilled in the English tongue, preached the Gospel, it
was a fair sight to see the king himself interpreting the Word of
God to his ealdormen and thegns, for he had thoroughly learned
the language of the Scots during his long banishment. From that
time many came daily into Britain from the country of the Scots,
and with great devotion preached the Word to those provinces of
the English, over which King Oswald reigned, and those among them
that had received priest's orders administered the grace of
Baptism to the believers.. Churches were built in divers places;
the people joyfully flocked together to hear the Word; lands and
other property were given of the king's bounty to found
monasteries; English children, as well as their elders, were
instructed by their Scottish teachers in study and the observance
of monastic discipline. For most of those who came to preach were
monks. Bishop Aidan was himself a monk, having been sent out from
the island called Hii (Iona)whereof the monastery was for a long
time the chief of almost all those of the northern Scots, and all
those of the Picts, and had the direction of their people. That
island belongs to Britain, being divided from it by a small arm
of the sea, but had been long since given by the Picts, who
inhabit those parts of Britain, to the Scottish monks, because
they had received the faith of Christ through their preaching.
CHAP. IV. When the nation of the Picts received the
faith of Christ. [565 A.D.]
IN the year of our
Lord 565, when Justin, the younger, the successor of Justinian,
obtained the government of the Roman empire, there came into
Britain from Ireland a famous priest and abbot, marked as a monk
by habit and manner of life, whose name was Columba, to preach
the word of God to the provinces of the northern Picts, who are
separated from the southern parts belonging to that nation by
steep and rugged mountains. For the southern Picts, who dwell on
this side of those mountains, had, it is said, long before
forsaken the errors of idolatry, and received the true faith by
the preaching of Bishop Ninias, a most reverend and holy man of
the British nation, who had been regularly instructed at Rome in
the faith and mysteries of the truth; whose episcopal see, named
after St. Martin the bishop, and famous for a church dedicated to
him (wherein Ninias himself and many other saints rest in the
body), is now in the possession of the English nation. The place
belongs to the province of the Bernicians, and is commonly called
the White House,^ because he there built a church of stone, which
was not usual among the Britons.
Columba came into
Britain in the ninth year of the reign of Bridius, who was the
son of Meilochon, and the powerful king of the Pictish nation,
and he converted that nation to the faith of Christ, by his
preaching and example. Wherefore he also received of them the
gift of the aforesaid island whereon to found a monastery. It is
not a large island, but contains about five families, according
to the English computation; his successors hold it to this day;
he was also buried therein, having died at the age of
seventy-seven, about thirty-two years after he came into Britain
to preach. Before he crossed over into Britain, he had built a
famous monastery in Ireland, which, from the great number of
oaks, is in the Scottish tongue called Dearmach--The Field of
Oaks. From both these monasteries, many others had their
beginning through his disciples, both in Britain and Ireland; but
the island monastery where his body lies, has the pre-eminence
among them all.
That island has
for its ruler an abbot, who is a priest, to whose jurisdiction
all the province, and even the bishops, contrary to the usual
method, are bound to be subject, according to the example of
their first teacher, who was not a bishop, but a priest and
monk;of whose life and discourses some records are said to be
preserved by his disciples. But whatsoever he was himself, this
we know for certain concerning him, that he left successors
renowned for their continence, their love of God, and observance
of monastic rules. It is true they employed doubtful cycles in
fixing the time of the great festival, as having none to bring
them the synodal decrees for the observance of Easter, by reason
of their being so far away from the rest of the world; but they
earnestly practiced such works of piety and chastity as they
could learn from the Prophets, the Gospels and the Apostolic
writings. This manner of keeping Easter continued among them no
little time, to wit, for the space of 150 years, till the year of
our Lord 715.
But then the most
reverend and holy father and priest, Egbert, of the English
nation, who had long lived in banishment in Ireland for the sake
of Christ, and was most learned in the Scriptures, and renowned
for long perfection of life, came among them, corrected their
error, and led them to observe the true and canonical day of
Easter; which, nevertheless, they did not always keep on the
fourteenth of the moon with the Jews, as some imagined, but on
Sunday, although not in the proper week. For, as Christians, they
knew that the Resurrection of our Lord, which happened on the
first day of the week, was always to be celebrated on the first
day of the week; but being rude and barbarous, they had not
learned when that same first day after the Sabbath, which is now
called the Lord's day, should come. But because they had not
failed in the grace of fervent charity, they were accounted
worthy to receive the full knowledge of this matter also,
according to the promise of the Apostle, "And if in any
thing ye be otherwise minded, God shall reveal even this unto
you." Of which we shall speak more fully hereafter in its
proper place.
CHAP. V. Of the life of Bishop Aidan. [635 A.D.]
FROM this island,
then, and the fraternity of these monks, Aidan was sent to
instruct the English nation in Christ, having received the
dignity of a bishop. At that time Segeni, abbot and priest,
presided over that monastery. Among other lessons in holy living,
Aidan left the clergy a most salutary example of abstinence and
continence; it was the highest commendation of his doctrine with
all men, that he taught nothing that he did not practice in his
life among his brethren; for he neither sought nor loved anything
of this world, but delighted in distributing immediately among
the poor whom he met whatsoever was given him by the kings or
rich men of the world. He was wont to traverse both town and
country on foot, never on horseback, unless compelled by some
urgent necessity; to the end that, as he went, he might turn
aside to any whomsoever he saw, whether rich or poor, and call
upon them, if infidels, to receive the mystery of the faith, or,
if they were believers, strengthen them in the faith, and stir
them up by words and actions to giving of alms and the
performance of good works.
His course of life
was so different from the slothfulness of our times, that all
those who bore him company, whether they were tonsured or laymen,
had to study either reading the Scriptures, or learning psalms.
This was the daily employment of himself and all that were with
him, wheresoever they went; and if it happened, which was but
seldom, that he was invited to the king's table, he went with one
or two clerks, and having taken a little food, made haste to be
gone, either to read with his brethren or to pray. At that time,
many religious men and women, led by his example, adopted the
custom of prolonging their fast on Wednesdays and Fridays, till
the ninth hour, throughout the year, except during the fifty days
after Easter. Never, through fear or respect of persons, did he
keep silence with regard to the sins of the rich; but was wont to
correct them with a severe rebuke. He never gave money to the
powerful men of the world, but only food, if he happened to
entertain them; and, on the contrary, whatsoever gifts of money
he received from the rich, he either distributed, as has been
said, for the use of the poor, or bestowed in ransoming such as
had been wrongfully sold for slaves. Moreover, he afterwards made
many of those he had ransomed his disciples, and after having
taught and instructed them, advanced them to priest's orders.
It is said, that
when King Oswald had asked a bishop of the Scots to administer
the Word of faith to him and his nation, there was first sent to
him another man of more harsh disposition, who, after preaching
for some time to the English and meeting with no success, not
being gladly heard by the people, returned home, and in an
assembly of the elders reported, that he had not been able to do
any good by his teaching to the nation to whom he had been sent,
because they were intractable men, and of a stubborn and
barbarous disposition. They then, it is said, held a council and
seriously debated what was to be done, being desirous that the
nation should obtain the, salvation it demanded, but grieving
that they had not received the preacher sent to them. Then said
Aidan, who was also present in the council, to the priest in
question, "Methinks, brother, that you were more severe to
your unlearned hearers than you ought to have been, and did not
at first, conformably to the Apostolic rule, give them the milk
of more easy doctrine, till, being by degrees nourished with the
Word of God, they should be capable of receiving that which is
more perfect and of performing the higher precepts of God."
Having heard these words, all present turned their attention to
him and began diligently to weigh what he had said, and they
decided that he was worthy to be made a bishop, and that he was
the man who ought to be sent to instruct the unbelieving and
unlearned; since he was found to be endued preeminently with the
grace of discretion, which is the mother of the virtues. So they
ordained him and sent him forth to preach; and, as time went on,
his other virtues became apparent, as well as that temperate
discretion which had marked him at first.
CHAP. VI. Of King Oswald's wonderful piety and
religion. [635-642 A.D.]
KING OSWALD, with
the English nation which he governed, being instructed by the
teaching of this bishop, not only learned to hope for a heavenly
kingdom unknown to his fathers, but also obtained of the one God,
Who made heaven and earth, a greater earthly kingdom than any of
his ancestors. In brief, he brought under his dominion all the
nations and provinces of Britain, which are divided into four
languages, to wit, those of the Britons, the Picts, the Scots,
and the English. Though raised to that height of regal power,
wonderful to relate, he was always humble, kind, and generous to
the poor and to strangers.
To give one
instance, it is told, that when he was once sitting at dinner, on
the holy day of Easter, with the aforesaid bishop, and a silver
dish full of royal dainties was set before him, and they were
just about to put forth their hands to bless the bread, the
servant, whom he had appointed to relieve the needy, came in on a
sudden, and told the king, that a great multitude of poor folk
from all parts was sitting in the streets begging alms of the
king; he immediately ordered the meat set before him to be
carried to the poor, and the dish to be broken in pieces and
divided among them. At which sight, the bishop who sat by him,
greatly rejoicing at such an act of piety, clasped his right hand
and said, "May this hand never decay." This fell out
according to his prayer, for his hands with the arms being cut
off from his body, when he was slain in battle, remain
uncorrupted to this day, and are kept in a silver shrine, as
revered relics, in St. Peter's church in the royal city, which
has taken its name from Bebba, one of its former queens. Through
this king's exertions the provinces of the Deiri and the
Bernicians, which till then had been at variance, were peacefully
united and moulded into one people. He was nephew to King Edwin
through his sister Acha; and it was fit that so great a
predecessor should have in his own family such an one to succeed
him in his religion and sovereignty.
CHAP.
VII. How the West Saxons received the Word of God by the
preaching of Birinus; and of his successors, Agilbert
and Leutherius. [635-670 A. D.]
AT that time, the
West Saxons, formerly called Gewissae, in the reign of Cynegils,
received the faith of Christ, through the preaching of Bishop
Birinus, who came into Britain by the counsel of Pope Honorius ;
having promised in his presence that he would sow the seed of the
holy faith in the farthest inland regions of the English, where
no other teacher hadbeen before him. Hereupon at the bidding of
the Pope he received episcopal consecration from Asterius, bishop
of Genoa, but on his arrival in Britain, he first came to the
nation of the Gewissae, and finding all in that place confirmed
pagans, he thought it better to preach the Word there, than to
proceed further to seek for other hearers of his preaching.
Now, as he was
spreading the Gospel in the aforesaid province, it happened that
when the king himself, having received instruction as a
catechumen, was being baptized together with his people, Oswald,
the most holy and victorious king of the Northumbrians, being
present, received him as he came forth from baptism, and by an
honourable alliance most acceptable to God, first adopted as his
son, thus born again and dedicated to God, the man whose
daughterhe was about to receive in marriage. The two kings gave
to the bishop the city called Dorcic, there to establish his
episcopal see; where having built and consecrated churches, and
by his pious labours called many to the Lord, he departed to the
Lord, and was buried in the same city; but many years after, when
Haedde was bishop," he was translated thence to the city of
Venta, and laid in the church of the blessed Apostles, Peter and
Paul.
When the king
died, his son Coinwalch succeeded him on the throne, but refused
to receive the faith and the mysteries of the heavenly kingdom;
and not long after he lost also the dominion of his earthly
kingdom; for he put away the sister of Penda, king of the
Mercians, whom he had married, and took another wife; whereupon a
war ensuing, he was by him deprived of his kingdom, and withdrew
to Anna, king of the East Angles, where he lived three years in
banishment, and learned and received the true faith; for the
king, with whom he lived in his banishment, was a good man, and
happy in a good and saintly offspring, as we shall show
hereafter.
But when Coinwalch
was restored to his kingdom, there came into that province out of
Ireland, a certain bishop called Agilbert,^ a native of Gaul, but
who had then lived a long time in Ireland, for the purpose of
reading the Scriptures. He attached himself to the king, and
voluntarily undertook the ministry of preaching. The king,
observing his learning and industry, desired him to accept an
episcopal see there and remain as the bishop of his people.
Agilbert complied with the request. And presided over that nation
as their bishop for many years. At length the king, who
understood only the language of the Saxons, weary of his
barbarous tongue, privately brought into the province another
bishop, speaking his own language, by name Wini, who had also
been ordained in Gaul; and dividing his province into two
dioceses, appointed this last his episcopal see in the city of
Venta, by the Saxons called Wintancaestir. (Winchester) Agilbert,
being highly offended, that the king should do this without
consulting him, returned into Gaul, and being made bishop of the
city of Paris, died there, being old and full of days. Not many
years after his departure out of Britain, Wini was also expelled
from his bishopric by the same king, and took refuge with
Wulfhere, king of the Mercians, of whom he purchased for money
the see of the city of London, and remained bishop thereof till
his death. Thus the province of the West Saxons continued no
small time without a bishop.
During which time,
the aforesaid king of that nation, sustaining repeatedly very
great losses in his kingdom from his enemies, at length bethought
himself, that as he had been before expelled from the throne for
his unbelief, he had been restored when he acknowledged the faith
of Christ; and he perceived that his kingdom, being deprived of a
bishop, was justly deprived also of the Divine protection. He,
therefore, sent messengers into Gaul to Agilbert, with humble
apologies entreating him to return to the bishopric of his
nation. But he excused himself, and protested that he could not
go, because he was bound to the bishopric of his own city and
diocese; notwithstanding, in order to give him some help in
answer to his earnest request, he sent thither in his stead the
priest Leutherius, his nephew, to be ordained as his bishop, if
he thought fit, saying that he thought him worthy of a bishopric.
The king and the people received him honourably, and asked
Theodore, then Archbishop of Canterbury, to consecrate him as
their bishop. He was accordingly consecrated in the same city,
and many years diligently governed the whole bishopric of the
West Saxons by synodical authority.
CHAP.
VIII. How Earconbert, King of Kent, ordered the idols to be
destroyed, and of his daughter Earcongota, and his
kinswoman Ethelberg, virgins consecrated to God. [640
A.D.]
IN the year of our
Lord 640, Eadbald, king of Kent, departed this life, and left his
kingdom to his son Earconbert, who governed it most nobly
twenty-four years and some months. He was the first of the
English kings that of his supreme authority commanded the idols
throughout his whole kingdom to be forsaken and destroyed, and
the fast of forty days to be observed; and that the same might
not be lightly neglected, he appointed fitting and condign
punishments for the offenders. His daughter Earcongota, as became
the offspring of such a parent, was a most virtuous virgin,
serving God in a monastery in the country of the Franks, built by
a most noble abbess, named Fara, at a place called In Brige; for
at that time but few monasteries had been built in the country of
the Angles, and many were wont, for the sake of monastic life, to
repair to the monasteries of the Franks or Gauls; and they also
sent their daughters there to be instructed, and united to their
Heavenly Bridegroom, especially in the monasteries of Brige, of
Cale, and Andilegum. Among whom was also Saethryth, daughter of
the wife of Anna, king of the East Angles, above mentioned; and
Ethelberg, the king's own daughter; both of whom, though
strangers, were for their virtue made abbesses of the monastery
of Brige. Sexburg, that king's elder daughter, wife to
Earconbert, king of Kent, had a daughter called Earcongota, of
whom we are about to speak.
Many wonderful
works and miracles of this virgin, dedicated to God, are to this
day related by the inhabitants of that place; but for us it shall
suffice to say something briefly of her departure out of this
world to the heavenly kingdom. The day of her summoning drawing
near, she began to visit in the monastery the cells of the infirm
handmaidens of Christ, and particularly those that were of a
great age, or most noted for their virtuous life, and humbly
commending herself to their prayers, she let them know that her
death was at hand, as she had learnt by revelation, which she
said she had received in this manner. She had seen a band of men,
clothed in white, come into the monastery, and being asked by her
what they wanted, and what they did there, they answered,
"They had been sent thither to carry away with them the gold
coin that had been brought thither from Kent." Towards the
close of that same night, as morning began to dawn, leaving the
darkness of this world, she departed to the light of heaven. Many
of the brethren of that monastery who were in other houses,
declared they had then plainly heard choirs of singing angels,
and, as it were, the sound of a multitude entering the monastery.
Whereupon going out immediately to see what it might be, they
beheld a great light coming down from heaven, which bore that
holy soul, set loose from the bonds of the flesh, to the eternal
joys of the celestial country. They also tell of other miracles
that were wrought that night in the same monastery by the power
of God; but as we must proceed to other matters, we leave them to
be related by those whose concern they are. The body of this
venerable virgin and bride of Christ was buried in the church of
the blessed protomartyr, Stephen. It was thought fit, three days
after, to take up the stone that covered the tomb, and to raise
it higher in the same place, and whilst they were doing this, so
sweet a fragrance rose from below, that it seemed to all the
brethren and sisters there present, as if a store of balsam had
been opened.
Her aunt also,
Ethelberg, of whom we have spoken, preserved the glory,
acceptable to God, of perpetual virginity, in a life of great
self-denial, but the extent of her virtue became more conspicuous
after her death. Whilst she was abbess, she began to build in her
monastery a church, in honour of all the Apostles, wherein she
desired that her body should be buried; but when that work was
advanced half way, she was prevented by death from finishing it,
and was buried in the place in the church which she had chosen.
After her death, the brothers occupied themselves with other
things, and this structure was left untouched for seven years, at
the expiration whereof they resolved, by reason of the greatness
of the work, wholly to abandon the building of the church, and to
remove the abbess's bones thence to some other church that was
finished and consecrated. On opening her tomb, they found the
body as untouched by decay as it had been free from the
corruption of carnal concupiscence, and having washed it again
and clothed it in other garments, they removed it to the church
of the blessed Stephen, the Martyr. And her festival is wont to
be celebrated there with much honour on the 7th of July.
CHAP.
IX. How miracles of healing have been frequently wrought in the
place where King Oswald was killed; and how, first, a
traveller's horse was restored and afterwards a young
girl cured of the palsy. [642 A.D.]
OSWALD, the most
Christian king of the Northumbrians, reigned nine years,
including that year which was held accursed for the barbarous
cruelty of the king of the Britons and the reckless apostacy of
the English kings; for, as was said above, it is agreed by the
unanimous consent of all, that the names and memory of the
apostates should be erased from the catalogue of the Christian
kings, and no year assigned to their reign. After which period,
Oswald was killed in a great battle, by the same pagan nation and
pagan king of the Mercians, who had slain his predecessor Edwin,
at a place called in the English tongue Maserfelth, in the
thirty-eighth year of his age, on the fifth day of the month of
August.
How great his
faith was towards God, and how remarkable his devotion, has been
made evident by miracles even after his death; for, in the place
where he was killed by the pagans, fighting for his country, sick
men and cattle are frequently healed to this day. Whence it came
to pass that many took up the very dust of the place where his
body fell, and putting it into water, brought much relief with it
to their friends who were sick. This custom came so much into
use, that the earth being carried away by degrees, a hole was
made as deep as the height of a man. Nor is it surprising that
the sick should be healed in the place where he died; for, whilst
he lived, he never ceased to provide for the poor and the sick,
and to bestow alms on them, and assist them.
Many miracles are
said to have been wrought in that place, or with the dust carried
from it; but we have thought it sufficient to mention two, which
we have heard from our elders.
It happened, not
long after his death, that a man was travelling on horseback near
that place, when his horse on a sudden fell sick, stood still,
hung his head, and foamed at the mouth, and, at length, as his
pain increased, he fell to the ground; the rider dismounted, and
taking off his saddle, waited to see whether the beast would
recover or die. At length, after writhing for a long time in
extreme anguish, the horse happened in his struggles to come to
the very place where the great king died. Immediately the pain
abated, the beast ceased from his frantic kicking, and, after the
manner of horses, as if resting from his weariness, he rolled
from side to side, and then starting up, perfectly recovered,
began to graze hungrily on the green herbage. The rider observing
this, and being an intelligent man, concluded that there must be
some wonderful sanctity in the place where the horse had been
healed, and he marked the spot. After which he again mounted his
horse, and went on to the inn where he intended to stop. On his
arrival he found a girl, niece to the landlord, who had long been
sick of the palsy; and when the members of the household, in his
presence, lamented the girl's grievous calamity, he gave them an
account of the place where his horse had been cured. In brief,
she was put into a wagon and carried to the place and laid down
there. At first she slept awhile, and when she awoke, found
herself healed of her infirmity. Upon which she called for water,
washed her face, arranged her hair, put a kerchief on her head,
and returned home on foot, in good health, with those who had
brought her.
CHAP. X. How the dust of that place prevailed against
fire. [After 642 A.D.]
ABOUT the same
time, another traveller, a Briton, as is reported, happened to
pass by the same place, where the aforesaid battle was fought.
Observing one particular spot of ground greener and more
beautiful than any other part of the field, he had the wisdom to
infer that the cause of the unusual greenness in that place must
be that some person of greater holiness than any other in the
army had been killed there. Ide therefore took along with him
some of the dust of that piece of ground, tying it up in a linen
cloth, supposing, as was indeed the case, that it would be of use
for curing sick people, and proceeding on his journey, came in
the evening to a certain village, and entered a house where the
villagers were feasting at supper. Being received by the owners
of the house, he sat down with them at the entertainment, hanging
the cloth, with the dust which he had carried in it, on a post in
the wall. They sat long at supper and drank deep. Now there was a
great fire in the middle of the room, and it happened that the
sparks flew up and caught the roof of the house, which being made
of wattles and thatch, was suddenly wrapped in flames; the guests
ran out in panic and confusion, but they were not able to save
the burning house, which was rapidly being destroyed. Wherefore
the house was burnt down, and only that post on which the dust
hung in the linen cloth remained safe and untouched by the fire.
When they beheld this miracle, they were all amazed, and
inquiring into it diligently, learned that the dust had been
taken from the place where the blood of King Oswald had been
shed. These wonderful works being made known and reported abroad,
many began daily to resort to that place, and received the
blessing of health for themselves and their friends.
CHAP.
XI. How a light from Heaven stood all night over his relics, and
how those possessed with devils were healed by them.
[679-697 A.D.]
AMONG the rest, I
think we ought not to pass over in silence the miracles and signs
from Heaven that were shown when King Oswald's bones were found,
and translated into the church where they are now preserved. This
was done by the zealous care of Osthryth, queen of the Mercians,
the daughter of his brother Oswy, who reigned after him, as shall
be said hereafter.
There is a famous
monastery in the province of Lindsey, called Beardaneu, which
that queen and her husband Ethelred greatly loved and venerated,
conferring upon it many honours. It was here that she was
desirous to lay the revered bones of her uncle. When the wagon in
which those bones were carried arrived towards evening at the
aforesaid monastery, they that were in it were unwilling to admit
them, because, though they knew him to be a holy man, yet, as he
was a native of another province, and had obtained the
sovereignty over them, they retained their ancient aversion to
him even after his death. Thus it came to pass that the relics
were left in the open air all that night, with only a large tent
spread over the wagon which contained them. But it was revealed
by a sign from Heaven with how much reverence they ought to be
received by all the faithful; for all that night, a pillar of
light, reaching from the wagon up to heaven, was visible in
almost every part of the province of Lindsey. Hereupon, in the
morning, the brethren of that monastery who had refused it the
day before, began themselves earnestly to pray that those holy
relics, beloved of God, might be laid among them. Accordingly,
the bones, being washed, were put into a shrine which they had
made for that purpose, and placed in the church, with due honour;
and that there might be a perpetual memorial of the royal
character of this holy man, they hung up over the monument his
banner of gold and purple. Then they poured out the water in
which they had washed the bones, in a corner of the cemetery.
From that time, the very earth which received that holy water,
had the power of saving grace in casting out devils from the
bodies of persons possessed.
Lastly, when the
aforesaid queen afterwards abode some time in that monastery,
there came to visit her a certain venerable abbess, who is still
living, called Ethelhild, the sister of the holy men, Ethelwinand
Aldwin, the first of whom was bishop in the province of Lindsey,
the other abbot of the monastery of Peartaneu; not far from which
was the monastery of Ethelhild. When this lady was come, in a
conversation between her and the queen, the discourse, among
other things, turning upon Oswald, she said, that she also had
that night seen the light over his relics reaching up to heaven.
The queen thereupon added, that the very dust of the pavement on
which the water that washed the bones had been poured out, had
already healed many sick persons. The abbess thereupon desired
that some of that health-bringing dust might be given her, and,
receiving it, she tied it up in a cloth, and, putting it into a
casket, returned home. Some time after, when she was in her
monastery, there came to it a guest, who was wont often in the
night to be on a sudden grievously tormented with an unclean
spirit; he being hospitably entertained, when he had gone to bed
after supper, was suddenly seized by the Devil, and began to cry
out, to gnash his teeth, to foam at the mouth, and to writhe and
distort his limbs. None being able to hold or bind him, the
servant ran, and knocking at the door, told the abbess. She,
opening the monastery door, went out herself with one of the nuns
to the men's apartment, and calling a priest, desired that he
would go with her to the sufferer. Being come thither, and seeing
many present, who had not been able, by their efforts, to hold
the tormented person and restrain his convulsive movements, the
priest used exorcisms, and did all that he could to assuage the
madness of the unfortunate man, but, though he took much pains,
he could not prevail. When no hope appeared of easing him in his
ravings, the abbess bethought herself of the dust, and
immediately bade her handmaiden go and fetch her the casket in
which it was. As soon as she came with it, as she had been
bidden, and was entering the hall of the house, in the inner part
whereof the possessed person was writhing in torment, he suddenly
became silent, and laid down his head, as if he had been falling
asleep, stretching out all his limbs to rest. "Silence fell
upon all and intent they gazed," anxiously waiting to see
the end of the matter. And after about the space of an hour the
man that had been tormented sat up, and fetching a deep sigh,
said, "Now I am whole, for I am restored to my senses."
They earnestly inquired how that came to pass, and he answered,
"As soon as that maiden drew near the hall of this house,
with the casket she brought, all the evil spirits that vexed me
departed and left me, and were no more to be seen." Then the
abbess gave him a little of that dust, and the priest having
prayed, he passed that night in great peace; nor was he, from
that time forward, alarmed by night, or in any way troubled by
his old enemy.
CHAP.
XII. How a little boy was cured of a fever at his tomb.
SOME time after,
there was a certain little boy in the said monastery, who had
been long grievously troubled with a fever; he was one day
anxiously expecting the hour when his fit was to come on, when
one of the brothers, coming in to him, said, "Shall I tell
you, my son, how you may be cured of this sickness? Rise, enter
the church, and go close to Oswald's tomb; sit down and stay
there quiet and do not leave it; do not come away, or stir from
the place, till the time is past, when the fever leaves you: then
I will go in and fetch you away." The boy did as he was
advised, and the disease durst not assail him as he sat by the
saint's tomb; but fled in such fear that it did not dare to touch
him, either the second or third day, or ever after. The brother
that came from thence, and told me this, added, that at the time
when he was talking with me, the young man was then still living
in the monastery, on whom, when a boy, that miracle of healing
had been wrought. Nor need we wonder that the prayers of that
king who is now reigning with our Lord, should be very
efficacious with Him, since he, whilst yet governing his temporal
kingdom, was always wont to pray and labour more for that which
is eternal. Nay, it is said, that he often continued in prayer
from the hour of morning thanksgiving till it was day; and that
by reason of his constant custom of praying or giving thanks to
God, he was wont always, wherever he sat, to hold his hands on
his knees with the palms turned upwards. It is also commonly
affirmed and has passed into a proverb, that he ended his life in
prayer; for when he was beset with the weapons of his enemies,
and perceived that death was at hand, he prayed for the souls of
his army. Whence it is proverbially said, "Lord have mercy
on their souls,' said Oswald, as he fell to the ground."
Now his bones were
translated to the monastery which we have mentioned, and buried
therein: but the king who slew him commanded his head, and hands,
with the arms, to be cut off from the body, and set upon stakes.
But his successor in the throne, Oswy, coming thither the next
year with his army, took them down, and buried his head in the
cemetery of the church of Lindisfarne, and the hands and arms in
his royal city.
CHAP.
XIII. How a certain person in Ireland was restored, when at the
point of death, by his relics.
NOR was the fame
of the renowned Oswald confined to Britain, but, spreading rays
of healing light even beyond the sea, reached also to Germany and
Ireland. For the most reverend prelate, Acca, is wont to relate,
that when, in his journey to Rome, he and his bishop Wilfrid
stayed some time with Wilbrord, the holy archbishop of the
Frisians, he often heard him tell of the wonders which had been
wrought in that province at the relics of that most worshipful
king. And he used to say that in Ireland, when, being yet only a
priest, he led the life of a stranger and pilgrim for love of the
eternal country, the fame of that king's sanctity was already
spread far and near in that island also. One of the miracles,
among the rest, which he related, we have thought fit to insert
in this our history.
"At the
time," said he, "of the plague which made such
widespread havoc in Britain and Ireland, among others, a certain
scholar of the Scottish race was smitten with the disease, a man
learned in the study of letters, but in no way careful or
studious of his eternal salvation; who, seeing his death near at
hand, began to fear and tremble lest, as soon as he was dead, he
should be hurried away to the prison-house of Hell for his sins.
He called me, for I was near, and trembling and sighing in his
weakness, with a lamentable voice made his complaint to me, after
this manner: You see that my bodily distress increases, and that
I am now reduced to the point of death. Nor do I question but
that after the death of my body, I shall be immediately snatched
away to the everlasting death of my soul, and cast into the
torments of hell, since for a long time, amidst all my reading of
divine books, I have suffered myself to be ensnared by sin,
instead of keeping the commandments of God. But it is my resolve,
if the Divine Mercy shall grant me a new term of life, to correct
my sinful habits, and wholly to devote anew my mind and life to
obedience to the Divine will. But I know that I have no merits of
my own whereby to obtain a prolongation of life, nor can I hope
to have it, unless it shall please God to forgive me, wretched
and unworthy of pardon as I am, through the help of those who
have faithfully served him. We have heard, and the report is
widespread, that there was in your nation a king, of wonderful
sanctity, called Oswald, the excellency of whose faith and virtue
has been made famous even after his death by the working of many
miracles. I beseech you, if you have any relics of his in your
keeping, that you will bring them to me; if haply the Lord shall
be pleased, through his merits, to have mercy on me.' I answered,
I have indeed a part of the stake on which his head was set up by
the pagans, when he was killed, and if you believe with steadfast
heart, the Divine mercy may, through the merits of so great a
man, both grant you a longer term of life here, and render you
worthy to be admitted into eternal life.' He answered immediately
that he had entire faith therein. Then I blessed some water, and
put into it a splinter of the aforesaid oak, and gave it to the
sick man to drink. He presently found ease, and, recovering of
his sickness, lived a long time after; and, being entirely
converted to God in heart and deed, wherever he went, he spoke of
the goodness of his merciful Creator, and the honour of His
faithful servant."
CHAP.
XIV. How on the death of Paulinus, Ithamar was made Bishop of
Rochester in his stead; and of the wonderful humility
of King Oswin, who was cruelly slain by Oswy.
[644-651 A. D.]
OSWALD being
translated to the heavenly kingdom, his brother Oswy, a young man
of about thirty years of age, succeeded him on the throne of his
earthly kingdom, and held it twenty-eight years with much
trouble, being attacked by the pagan nation of the Mercians, that
had slain his brother, as also by his son Alchfrid, and by his
nephew Oidilwald, the son of his brother who reigned before him.
In his second year, that is, in the year of our Lord 644, the
most reverend Father Paulinus, formerly Bishop of York, but at
that time Bishop of the city of Rochester, departed to the Lord,
on the ioth day of October, having held the office of a bishop
nineteen years, two months, and twenty-one days; and was buried
in the sacristy of the blessed Apostle Andrew,' which King
Ethelbert had built from the foundation, in the same city of
Rochester. In his place. Archbishop Honorius ordained Ithamar, of
the Kentish nation, but not inferior to his predecessors in
learning and conduct of life.
Oswy, during the
first part of his reign, had a partner in the royal dignity
called Oswin, of the race of King Edwin, and son to Osricof whom
we have spoken above, a man of wonderful piety and devotion, who
governed the province of the Deiri seven years in very great
prosperity, and was himself beloved by all men. But Oswy, who
governed all the other northern part of the nation beyond the
Humber, that is, the province of the Bernicians, could not live
at peace with him; and at last, when the causes of their
disagreement increased, he murdered him most cruelly. For when
each had raised an army against the other, Oswin perceived that
he could not maintain a war against his enemy who had more
auxiliaries than himself, and he thought it better at that time
to lay aside all thoughts of engaging, and to reserve himself for
better times. He therefore disbanded the army which he had
assembled, and ordered all his men to return to their own homes,
from the place that is called Wilfaraesdun, that is, Wilfar's
Hill, which is about ten miles distant from the village called
Cataract, towards the north-west. He himself, with only one
trusty thegn, whose name was Tondhere, withdrew and lay concealed
in the house of Hunwald, a noble, whom he imagined to be his most
assured friend. But, alas! it was far otherwise; for Hunwald
betrayed him, and Oswy, by the hands of his reeve, Ethilwin,
foully slew him and the thegn aforesaid. This happened on the
20th of August, in the ninth year of his reign, at a place called
Ingetlingum, where afterwards, to atone for this crime, a
monastery was built, wherein prayers should be daily offered up
to God for the redemption of the souls of both kings, to wit, of
him that was murdered, and of him that commanded the murder.
King Oswin was of
a goodly countenance, and tall of stature, pleasant in discourse,
and courteous in behaviour; and bountiful to all, gentle and
simple alike; so that he was beloved by all men for the royal
dignity of his mind and appearance and actions, and men of the
highest rank came from almost all provinces to serve him. Among
all the graces of virtue and moderation by which he was
distinguished and, if I may say so, blessed in a special manner,
humility is said to have been the greatest, which it will suffice
to prove by one instance.
He had given a
beautiful horse to Bishop Aidan, to use either in crossing
rivers, or in performing a journey upon any urgent necessity,
though the Bishop was wont to travel ordinarily on foot. Some
short time after, a poor man meeting the Bishop, and asking alms,
he immediately dismounted, and ordered the horse, with all his
royal trappings, to be given to the beggar; for he was very
compassionate, a great friend to the poor, and, in a manner, the
father of the wretched. This being told to the king, when they
were going in to dinner, he said to the Bishop, "What did
you mean, my lord Bishop, by giving the poor man that royal
horse, which it was fitting that you should have for your own
use? Had not we many other horses of less value, or things of
other sorts, which would have been good enough to give to the
poor, instead of giving that horse, which I had chosen and set
apart for your own use?" Thereupon the Bishop answered,
"What do you say, O king? Is that son of a mare more dear to
you than that son of God?" Upon this they went in to dinner,
and the Bishop sat in his place; but the king, who had come in
from hunting, stood warming himself, with his attendants, at the
fire. Then, on a sudden, whilst he was warming himself, calling
to mind what the bishop had said to him, he ungirt his sword, and
gave it to a servant, and hastened to the Bishop and fell down at
his feet,' beseeching him to forgive him; "For from this
time forward," said he, "I will never speak any more of
this, nor will. I judge of what or how much of our money you
shall give to the sons of God." The bishop was much moved at
this sight, and starting up, raised him, saying that he was
entirely reconciled to him, if he would but sit down to his meat,
and lay aside all sorrow. The king, at the bishop's command and
request, was comforted, but the bishop, on the other hand, grew
sad and was moved even to tears. His priest then asking him, in
the language of his country, which the king and his servants did
not understand, why he wept, "I know," said he,
"that the king will not live long; for I never before saw a
humble king; whence I perceive that he will soon be snatched out
of this life, because this nation is not worthy of such a
ruler." Not long after, the bishop's gloomy foreboding was
fulfilled by the king's sad death, as has been said above. But
Bishop Aidan himself was also taken out of this world, not more
than twelve days after the death of the king he loved, on the
31st of August, to receive the eternal reward of his labours from
the Lord.
CHAP.
XV. How Bishop Aidan foretold to certain seamen that a storm
would arise, and gave them some holy oil to calm it.
[Between 642 and 645 AD.]
How great the
merits of Aidan were, was made manifest by the Judge of the
heart, with the testimony of miracles, whereof it will suffice to
mention three, that they may not be forgotten. A certain priest,
whose name was Utta,^2 a man of great weight and sincerity, and
on that account honoured by all men, even the princes of the
world, was sent to Kent, to bring thence, as wife for King Oswy,
Eanfled, the daughter of King Edwin, who had been carried thither
when her father was killed. Intending to go thither by land, but
to return with the maiden by sea, he went to Bishop Aidan, and
entreated him to offer up his prayers to the Lord for him and his
company, who were then to set out on so long a journey. He,
blessing them, and commending them to the Lord, at the same time
gave them some holy oil, saying, "I know that when you go on
board ship, you will meet with a storm and contrary wind; but be
mindful to cast this oil I give you into the sea, and the wind
will cease immediately; you will have pleasant calm weather to
attend you and send you home by the way that you desire.
All these things
fell out in order, even as the bishop had foretold. For first,
the waves of the sea raged , and the sailors endeavoured to ride
it out at anchor, but all to no purpose; for the sea sweeping
over the ship on all sides and beginning to fill it with water,
they all perceived that death was at hand and about to overtake
them. The priest at last, remembering the bishop's words, laid
hold of the phial and cast some of the oil into the sea, which at
once, as had been foretold, ceased from its uproar. Thus it came
to pass that the man of God, by the spirit of prophecy, foretold
the storm that was to come to pass, and by virtue of the same
spirit, though absent in the body, calmed it when it had arisen.
The story of this miracle was not told me by a person of little
credit, but by Cynimund, a most faithful priest of our church,
who declared that it was related to him by Utta, the priest, in
whose case and through whom the same was wrought.
CHAP.
XVI. How the same Aidan, by his prayers, saved the royal city
when it was fired by the enemy. [Before 651 A.D.]
ANOTHER notable
miracle of the same father is related by many such as were likely
to have knowledge thereof; for during the time that he was
bishop, the hostile army of the Mercians, under the command of
Penda, cruelly ravaged the country of the Northumbrians far and
near, even to the royal city, which has its name from Bebba,
formerly its queen. Not being able to take it by storm or by
siege, he endeavoured to burn it down; and having pulled down all
the villages in the neighbourhood of the city, he brought thither
an immense quantity of beams, rafters, partitions, wattles and
thatch, wherewith he encompassed the place to a great height on
the land side, and when he found the wind favourable, he set fire
to it and attempted to burn the town.
At that time, the
most reverend Bishop Aidan was dwelling in the Isle of Fame,
which is about two miles from the city; for thither he was wont
often to retire to pray in solitude and silence; and, indeed,
this lonely dwelling of his is to this day shown in that island.
When he saw the flames of fire and the smoke carried by the wind
rising above the city walls, he is said to have lifted up his
eyes and hands to heaven, and cried with tears, "Behold,
Lord, how great evil is wrought by Penda!" These words were
hardly uttered, when the wind immediately veering from the city,
drove back the flames upon those who had kindled them, so that
some being hurt, and all afraid, they forebore any further
attempts against the city, which they perceived to be protected
by the hand of God.
CHAP.
XVII. How a prop of the church on which Bishop Aidan was leaning
when he died, could not be consumed when the rest of
the Church was on fire; and concerning his inward
life. [651 A. D.]
AIDAN was in the
king's township, not far from the city of which we have spoken
above, at the time when death caused him to quit the body, after
he had been bishop sixteen years; for having a church and a
chamber in that place, he was wont often to go and stay there,
and to make excursions from it to preach in the country round
about, which he likewise did at other of the king's townships,
having nothing of his own besides his church and a few fields
about it. When he was sick they set up a tent for him against the
wall at the west end of the church, and so it happened that he
breathed his last, leaning against a buttress that was on the
outside of the church to strengthen the wall. He died in the
seventeenth year of his episcopate, on the 31st of August. His
body was. thence presently translated to the isle of Lindisfarne,
and buried in the cemetery of the brethren. Some time after, when
a larger church was built there and dedicated in honour of the
blessed prince of the Apostles, his bones were translated
thither, and laid on the right side of the altar, with the
respect due to so great a prelate.
Finan, who had
likewise been sent thither from Hii, the island monastery of the
Scots, succeeded him, and continued no small time in the
bishopric. It happened some years after, that Penda, king of the
Mercians, coming into these parts with a hostile army, destroyed
all he could with fire and sword, and the village where the
bishop died, along with the church above mentioned, was burnt
down; but it fell out in a wonderful manner that the buttress
against which he had been leaning when he died, could not be
consumed by the fire which devoured all about it. This miracle
being noised abroad, the church was soon rebuilt in the same
place, and that same buttress was set up on the outside, as it
had been before, to strengthen the wall. It happened again, some
time after, that the village and likewise the church were
carelessly burned down the second time. Then again, the fire
could not touch the buttress; and, miraculously, though the fire
broke through the very holes of the nails wherewith it was fixed
to the building, yet it could do no hurt to the buttress itself.
When therefore the church was built there the third time, they
did not, as before, place that buttress on the outside as a
support of the building, but within the church, as a memorial of
the miracle; where the people coming in might kneel, and implore
the Divine mercy. And it is well known that since then many have
found grace and been healed in that same place, as also that by
means of splinters cut off from the buttress, and put into water,
many more have obtained a remedy for their own infirmities and
those of their friends
I have written
thus much concerning the character and works of the aforesaid
Aidan, in no way commending or approving his lack of wisdom with
regard to the observance of Easter; nay, heartily detesting it,
as I have most manifestly proved in the book I have written,
"De Temporibus"; but, like an impartial historian,
unreservedly relating what was done by or through him, and
commending such things as are praiseworthy in his actions, and
preserving the memory thereof for the benefit of the readers; to
wit, his love of peace and charity; of continence and humility;
his mind superior to anger and avarice, and despising pride and
vainglory; his industry in keeping and teaching the Divine
commandments, his power of study and keeping vigil; his priestly
authority in reproving the haughty and powerful, and at the same
time his tenderness in comforting the afflicted, and relieving or
defending the poor. To be brief, so far as I have learnt from
those that knew him, he took care to neglect none of those things
which he found in the Gospels and the writings of Apostles and
prophets, but to the utmost of his power endeavoured to fulfil
them all in his deeds.
These things I
greatly admire and love in the aforesaid bishop, because I do not
doubt that they were pleasing to God; but I do not approve or
praise his observance of Easter at the wrong time, either through
ignorance of the canonical time appointed, or, if he knew it,
being prevailed on by the authority of his nation not to adopt
it. Yet this I approve in him, that in the celebration of his
Easter, the object which he had at heart and reverenced and
preached was the same as ours, to wit, the redemption of mankind,
through the Passion, Resurrection and Ascension into Heaven of
the Man Christ Jesus, who is the mediator between God and man.
And therefore he always celebrated Easter, not as some falsely
imagine, on the fourteenth of the moon, like the Jews, on any day
of the week, but on the Lord's day, from the fourteenth to the
twentieth of the moon; and this he did from his belief that the
Resurrection of our Lord happened on the first day of the week,
and for the hope of our resurrection, which also he, with the
holy Church, believed would truly happen on that same first day/
of the week, now called the Lord's day.
CHAP. XVIII. Of the life and death of the religious
King Sigbert [Circ. 631 A.D.]
AT this time, the
kingdom of the East Angles, after the death of Earpwald, the
successor of Redwald, was governed by his brother Sigbert, a good
and religious man, who some time before had been baptized in
Gaul, whilst he lived in banishment, a fugitive from the enmity
of Redwald. When he returned home, as soon as- he ascended the
throne, being desirous to imitate the good institutions which he
had seen in Gaul, he founded a school wherein boys should be
taught letters, and was assisted therein by Bishop Felix, who
came to him from Kent, and who furnished them with masters and
teachers after the manner of the people of Kent.
This king became
so great a lover of the heavenly kingdom, that at last, quitting
the affairs of his kingdom, and committing them to his kinsman
Ecgric, who before had a share in that kingdom, he entered a
monastery, which he had built for himself, and having received
the tonsure, applied himself rather to do battle for a heavenly
throne. A long time after this, it happened that the nation of
the Mercians, under King Penda, made war on the East Angles; who
finding themselves no match for their enemy, entreated Sigbert to
go with them to battle, to encourage the soldiers. He was
unwilling and refused, upon which they drew him against his will
out of the monastery, and carried him to the army, hoping that
the soldiers would be less afraid and less disposed to flee in
the presence of one who had formerly been an active and
distinguished commander. But he, still mindful of his profession,
surrounded, as he was, by a royal army, would carry nothing in
his hand but a wand, and was killed with King Ecgric; and the
pagans pressing on, all their army was either slanghtered or
dispersed.
They were
succeeded in the kingdom by Anna, the son of Eni, of the blood
royal, a good man, and the father of good children, of whom, in
the proper place, we shall speak hereafter. He also was
afterwards slain like his predecessors by the same pagan chief of
the Mercians.
CHAP.
XIX. How Fursa built a monastery among the East Angles, and of
his visions and sanctity, to which, his flesh
remaining uncorrupted after death bore testimony.
[Circ. 633 A.D.]
WHILST Sigbert
still governed the kingdom, there came out of Ireland a holy man
called Fursa, renowned both for his words and actions, and
remarkable for singular virtues, being desirous to live as a
stranger and pilgrim for the Lord's sake, wherever an opportunity
should offer. On coming into the province of the East Angles, he
was honourably received by the aforesaid king, and performing his
wonted task of preaching the Gospel, by the example of his virtue
and the influence of his words, converted many unbelievers to
Christ, and confirmed in the faith and love of Christ those that
already believed.
Here he fell into
some infirmity of body, and was thought worthy to see a vision of
angels; in which he was admonished diligently to persevere in the
ministry of the Word which he had undertaken, and indefatigably
to apply himself to his usual watching and prayers; inasmuch as
his end was certain, but the hour thereof uncertain, according to
the saying of our Lord, "Watch therefore, for ye know
neither the day nor the hour." Being confirmed by this
vision, he set himself with all speed to build a monastery on the
ground which had been given him by King Sigbert, and to establish
a rule of life therein. This monastery was pleasantly situated in
the woods, near the sea; it was built within the area of a fort,
which in the English language is called Cnobheresburg, that is,
Cnobhere's Town; afterwards, Anna, king of that province, and
certain of the nobles, embellished it with more stately buildings
and with gifts.
This man was of
noble Scottishblood, but much more noble in mind than in birth.
From his boyish years, he had earnestly applied himself to
reading sacred books and observing monastic discipline, and, as
is most fitting for holy men, he carefully practised all that he
learned to be right.
Now, in course of
time he himself built a monastery, wherein he might with more
freedom devote himself to his heavenly studies. There, falling
sick, as the book concerning his life clearly informs us, he fell
into a trance, and quitting his body from the evening till
cockcrow, he accounted worthy to behold the sight of the choirs
of angels, and to hear their glad songs of praise. He was wont to
declare, that among other things he distinctly heard this
refrain: "The saints shall go from strength to
strength."And again, "The God of gods shall be seen in
Sion." Being restored to his body, and again taken from it
three days after, he not only saw the greater joys of the
blessed, but also fierce conflicts of evil spirits, who by
frequent accusations wickedly endeavoured to obstruct his journey
to heaven; but the angels protected him, and all their endeavours
were in vain. Concerning all these matters, if any one desires to
be more fully informed, to wit, with what subtlety of deceit the
devils recounted both his actions and idle words, and even his
thoughts, as if they had been written down in a book; and what
joyous or grievous tidings he learned from the holy angels and
just men who appeared to him among the angels; let him read the
little book of his life which I have mentioned, and I doubt not
that he will thereby reap much spiritual profit.
But there is one
thing among the rest, which we have thought it may be beneficial
to many to insert in this history. When he had been taken up on
high, he was bidden by the angels that conducted him to look back
upon the world. Upon which, casting his eyes downward, he saw, as
it were, a dark valley in the depths underneath him. He also saw
four fires in the air, not far distant from each other. Then
asking the angels, what fires those were, he was told, they were
the fires which would kindle and consume the world. One of them
was of falsehood, when we do not fulfil that which we promised in
Baptism, to renounce the Devil and all his works. The next was of
covetousness, when we prefer the riches of the world to the love
of heavenly things. The third was of discord, when we do not fear
to offend our neighbour even in needless things. The fourth was
of ruthlessness when we think it a light thing to rob and to
defraud the weak. These fires, increasing by degrees, extended so
as to meet one another, and united in one immense flame. When it
drew near, fearing for himself, he said to the angel, "Lord,
behold the fire draws near to me." The angel answered,
"That which you did not kindle will not burn you; for though
this appears to be a terrible and great pyre, yet it tries every
man according to the merits of his works; for every man's
concupiscence shall burn in this fire; for as a man burns in the
body through unlawful pleasure, so, when set free from the body,
he shall burn by the punishment which he has deserved."
Then he saw one of
the three angels, who had been his guides throughout both
visions, go before and divide the flaming fires, whilst the other
two, flying about on both sides, defended him from the danger of
the fire. He also saw devils flying through the fire, raising the
flames of war against the just. Then followed accusations of the
envious spirits against himself, the defence of the good spirits,
and a fuller vision of the heavenly hosts; as also of holy men of
his own nation, who, as he had learnt, had worthily held the
office of priesthood in old times, and who were known to fame;
from whom he heard many things very salutary to himself, and to
all others that would listen to them. When they had ended their
discourse, and returned to Heaven with the angelic spirits, there
remained with the blessed Fursa, the three angels of whom we have
spoken before, and who were to bring him back to the body. And
when they approached the aforesaid great fire, the angel divided
the flame, as he had done before; but when the man of God came to
the passage so opened amidst the flames, the unclean spirits,
laying hold of one of those whom they were burning in the fire,
cast him against him, and, touching his shoulder and jaw,
scorched them. He knew the man, and called to mind that he had
received his garment when he died. The holy angel, immediately
laying hold of the man, threw him back into the fire, and the
malignant enemy said, "Do not reject him whom you before
received; for as you received the goods of the sinner, so you
ought to share in his punishment." But the angel withstood
him, saying, "He did not receive them through avarice, but
in order to save his soul." The fire ceased, and the angel,
turning to him, said, "That which you kindled burned you;
for if you had not received the money of this man that died in
his sins, his punishment would not burn you." And he went on
to speak with wholesome counsel of what ought to be done for the
salvation of such as repented in the hour of death.
Being afterwards
restored to the body, throughout the whole course of his life he
bore the mark of the fire which he had felt in the spirit,
visible to all men on his shoulder and jaw; and the flesh openly
showed, in a wonderful manner, what the spirit had suffered in
secret. He always took care, as he had done before, to teach all
men the practice of virtue, as well by his example, as by
preaching. But as for the story of his visions, he would only
relate them to those who, from desire of repentance, questioned
him about them. An aged brother of our monastery is still living,
who is wont to relate that a very truthful and religious man told
him, that he had seen Fursa himself in the province of the East
Angles, and heard those visions from his lips; adding, that
though it was in severe winter weather and a hard frost, and the
man was sitting in a thin garment when he told the story, yet he
sweated as if it had been in the heat of mid-summer, by reason of
the great terror or joy of which he spoke.
To return to what
we were saying before, when, after preaching the Word of God many
years in Scotland, he could not well endure the disturbance of
the crowds that resorted to him, leaving all that he looked upon
as his own, he departed from his native island, and came with a
few brothers through the Britons into the province of the
English, and preaching the Word there, as has been said, built a
famous monastery. When this was duly carried out, he became
desirous to rid himself of all business of this world, and even
of the monastery itself, and forthwith left the care of it and of
its souls, to his brother Fullan, and the priests Gobban and
Dicull, and being himself free from all worldly affairs, resolved
to end his life as a hermit. He had another brother called Ultan,
who, after a long monastic probation, had also adopted the life
of an anchorite. So, seeking him out alone, he lived a whole year
with him in self-denial and prayer, and laboured daily with his
hands.
Afterwards seeing
the province thrown into confusion by the irruptions of the
pagans, and foreseeing that the monasteries would also be in
danger, he left all things in order, and sailed over into Gaul,
and being there honourably entertained by Clovis, king of the
Franks, or by the patrician Ercinwald, he built a monastery in
the place called Latineacum,^2and falling sick not long after,
departed this life. The same Ercinwald, the patrician, took his
body, and kept it in the porch of a church he was building in his
town of Perrona, till the church itself should be dedicated. This
happened twenty-seven days after, and the body being taken from
the porch, to be re-buried near the altar, was found as whole as
if he had died that very hour. And again, four years after, when
a more beautiful shrine had been built to receive his body to the
east of the altar, it was still found without taint of
corruption, and was translated thither with due honour; where it
is well known that his merits, through the divine operation, have
been declared by many miracles. We have briefly touched upon
these matters as well as the incorruption of his body, that the
lofty nature of the man may be better known to our readers. All
which, as also concerning the comrades of his warfare, whosoever
will read it, will find more fully described in the book of his
life.
CHAP.
XX. How, when Honorius died, Deusdedit became Archbishop of
Canterbury; and of those who were at that time
bishops of the East Angles, and of the church of
Rochester. [653 A.D.]
IN the meantime,
Felix, bishop of the East Angles, dying, when he had held that
see seventeen years, Honorius ordained Thomas his deacon, of the
province of the Gyrwas, in his place; and he being taken from
this life when he had been bishop five years, Bertgils, surnamed
Boniface, of the province of Kent, was appointed in his stead.
Honoriushimself also, having run his course, departed this life
in the year of our Lord 653, on the 30th of September; and when
the see had been vacant a year and six months, Deusdedit of the
nation of the West Saxons, was chosen the sixth Archbishop of
Canterbury. To ordain him, Ithamar, bishop of Rochester, came
thither. His ordination was on the 26th of March, and he ruled
the church nine years, four months, and two days; and when
Ithamar died, he consecrated in his place Damian, who was of the
race of the South Saxons.
CHAP.
XXI. How the province of the Midland Angles became Christian
under King Peada. [653 A.D.]
AT this time, the
Middle Angles, that is, the Angles of the Midland country
(probably Leicestershire)under their Prince Peada, the son of
King Penda, received the faith and mysteries of the truth. Being
an excellent youth, and most worthy of the name and office of a
king, he was by his father elevated to the throne of that nation,
and came to Oswy, king of the Northumbrians, requesting to have
his daughter Aichfled given him to wife; but he could not obtain
his desire unless he would receive the faith of Christ, and be
baptized, with the nation which he governed. When he heard the
preaching of the truth, the promise of the heavenly kingdom, and
the hope of resurrection and future immortality, he declared that
he would willingly become a Christian, even though he should not
obtain the maiden; being chiefly prevailed on to receive the
faith by King Oswy's son Alchfrid, who was his brother-in-law and
friend, for he had married his sister Cyneburg,^3 the daughter of
King Penda.
Accordingly he was
baptized by Bishop Finan, with all his his nobles and thegns, and
their servants, that came along with him, at a noted township,
belonging to the king, called At the Wall. And having received
four priests, who by reason of their learning and good life were
deemed proper to instruct and baptize his nation, he returned
home with much joy. These priests were Cedd and Adda, and Betti
and Diuma; the last of whom was by nation a Scot, the others
English. Adda was brother to Utta, whom we have mentioned before,
a renowned priest, and abbot of the monastery which is called At
the Goat's Head.^8The aforesaid priests, arriving in the province
with the prince, preached the Word, and were heard willingly; and
many, as well of the nobility as the common sort, renouncing the
abominations of idolatry, were daily washed in the fountain of
the faith.
Nor did King Penda
forbid the preaching of the Word even among his people, the
Mercians, if any were willing to hear it; but, on the contrary,
he hated and despised those whom he perceived to be without the
works of faith, when they had once received the faith of Christ,
saying, that they were contemptible and wretched who scorned to
obey their God, in whom they believed. These things were set on
foot two years before the death of King Penda.
But when he was
slain, and the most Christian king, Oswy, succeeded him in the
throne, as we shall hereafter relate, Diuma, one of the aforesaid
four priests, was made bishop of the Midland Angles, as also of
the Mercians, being ordained by Bishop Finan; for the scarcity of
priests made it necessary that one prelate should be set over two
nations. Having in a short time gained many people to the Lord,
he died among the Midland Angles, in the country called
Infeppingum; and Ceollach, also of the Scottish nation, succeeded
him in the bishopric. But he, not long after, left his bishopric,
and returned to the island of Hii, which, among the Scots, was
the chief and head of many monasteries. His successor in the
bishopric was Trumhere, a godly man, and trained in the monastic
life, an Englishman, but ordained bishop by the Scots. This
happened in the days of King Wulfhere, of whom we shall speak
hereafter.
CHAP.
XXII. How under King Sigbert, through the preaching of Cedd, the
East Saxons again received the faith, which they had
before cast off [653 A.D.]
AT that time,
also, the East Saxons, at the instance of King Oswy, again
received the faith, which they had formerly cast off when they
expelled Mellitus, their bishop. For Sigbert, who reigned next to
Sigbert surnamed The Little, was then king of that nation, and a
friend to King Oswy, who, when Sigbert came to the province of
the Northumbrians to visit him, as he often did, used to
endeavour to convince him that those could not be gods that had
been made by the hands of men; that a stock or a stone could not
be proper matter to form a god, the residue whereof was either
burned in the fire, or framed into any vessels for the use of
men, or else was cast out as refuse, trampled on and turned into
dust. That God is rather to be understood as incomprehensible in
majesty and invisible to human eyes, almighty, eternal, the
Creator of heaven and earth and of mankind; Who governs and will
judge the world in righteousness, Whose eternal abode must be
believed to be in Heaven, and not in base and perishable metal;
and that it ought in reason to be concluded, that all those who
learn and do the will of Him by Whom they were created, will
receive from Him eternal rewards. King Oswy having often, with
friendly counsel, like a brother, said this and much more to the
like effect to King Sigbert, at length, aided by the consent of
his friends, he believed, and after he had consulted with those
about him, and exhorted them, when they all agreed and assented
to the faith, he was baptized with them by Bishop Finan, in the
king's township above spoken of, which is called At the Wall,
because it is close by the wall which the Romans formerly drew
across the island of Britain, at the distance of twelve miles
from the eastern sea.
King Sigbert,
having now become a citizen of the eternal kingdom, returned to
the seat of his temporal kingdom, requesting of King Oswy that he
would give him some teachers, to convert his nation to the faith
of Christ, and cleanse them in the fountain of salvation.
Wherefore Oswy, sending into the province of the Midland Angles,
summoned the man of God, Cedd, and, giving him another priest for
his companion, sent them to preach the Word to the East Saxons.
When these two, travelling to all parts of that country, had
gathered a numerous Church to the Lord, it happened once that
Cedd returned home, and came to the church of Lindisfarne to
confer with Bishop Finan; who, finding that the work of the
Gospel had prospered in his hands, made him bishop of the nation
of the East Saxons, calling to him two other bishops to assist at
the ordination. Cedd, having received the episcopal dignity,
returned to his province, and pursuing the work he had begun with
more ample authority, built churches in divers places, and
ordained priests and deacons to assist him in the Word of faith,
and the ministry of Baptism, especially in the city which, in the
language of the Saxons, is called Ythancaestir, as also in that
which is named Tilaburg. The first of these places is on the bank
of the Pant, the other on the bank of the Thames. In these,
gathering a flock of Christ's servants, he taught them to observe
the discipline of a rule of life, as far as those rude people
were then capable of receiving it.
Whilst the
teaching of the everlasting life was thus, for no small time,
making daily increase in that province to the joy of the king and
of all the people, it happened that the king, at the instigation
of the enemy of all good men, was murdered by his own kindred.
They were two brothers who did this wicked deed; and being asked
what had moved them to it, they had nothing else to answer, but
that they had been incensed against the king, and hated him,
because he was too apt to spare his enemies, and calmly forgave
the wrongs they had done him, upon their entreaty. Such was the
crime for which the king was killed, because he observed the
precepts of the Gospel with a devout heart; but in this innocent
death his real offence was also punished, according to the
prediction of the man of God. For one of those nobles that
murdered him was unlawfully married, and when the bishop was not
able to prevent or correct the sin, he excommunicated him, and
commanded all that would give ear to him not to enter this man's
house, nor to eat of his meat. But the king made light of this
command, and being invited by the noble, went to a banquet at his
house. As he was going thence, the bishop met him. The king,
beholding him, immediately dismounted from his horse, trembling,
and fell down at his feet, begging pardon for his offence; for
the bishop, who was likewise on horseback, had also alighted.
Being much incensed, he touched the prostrate king with the rod
he held in his hand, and spoke thus with the authority of his
office:
"I tell thee,
forasmuch as thou wouldest not refrain from the house of that
sinful and condemned man, thou shalt die in that very
house." Yet it is to be believed, that such a death of a
religious man not only blotted out his offence, but even added to
his merit; because it happened on account of his piety and his
observance of the commands of Christ.
Sigbert was
succeeded in the kingdom by Suidhelm, the son of Sexbald, who was
baptized by the same Cedd, in the province of the East Angles, in
the royal township, called Rendlaesham,' that is, Rendil's
Dwelling; and Ethelwald, king of the East Angles, brother to
Anna, king of the same people, received him as he came forth from
the holy font.
CHAP.
XXIII. How Bishop Cedd, having a place for building a monastery
given him by King Etheiwald, consecrated it to the
Lord with prayer and fasting; and concerning his
death. [659-664 A. D.]
THE same man of
God, whilst he was bishop among the East Saxons, was also wont
oftentimes to visit his own province, Northumbria, for the
purpose of exhortation. Oidilwald, the son of King Oswald, who
reigned among the Deiri, finding him a holy, wise, and good man,
desired him to accept some land whereon to build a monastery, to
which the king himself might frequently resort, to pray to the
Lord and hear the Word, and where he might be buried when he
died; for he believed faithfully that he should receive much
benefit from the daily prayers of those who were to serve the
Lord in that place. The king had before with him a brother of the
same bishop, called Caelin, a man no less devoted to God, who,
being a priest, was wont to administer to him and his house the
Word and the Sacraments of the faith; by whose means he chiefly
came to know and love the bishop. So then, complying with the
king's desires, the Bishop chose himself a place whereon to build
a monastery among steep and distant mountains, which looked more
like lurking-places for robbers and dens of wild beasts, than
dwellings of men; to the end that, according to the prophecy of
Isaiah, "In the habitation of dragons, where each lay, might
be grass with reeds and rushes;" that is, that the fruits of
good works should spring up, where before beasts were wont to
dwell, or men to live after the manner of beasts.
But the man of
God, desiring first to cleanse the place which he had received
for the monastery from stain of former crimes, by prayer and
fasting, and so to lay the foundations there, requested of the
king that he would give him opportunity and leave to abide there
for prayer all the time of Lent, which was at hand. All which
days, except Sundays, he prolonged his fast till the evening,
according to custom, and then took no other sustenance than a
small piece of bread, one hen's egg, and a little milk and water.
This, he said, was the custom of those of whom he had learned the
rule of regular discipline, first to consecrate to the Lord, by
prayer and fasting, the places which they had newly received for
building a monastery or a church. When there were ten days of
Lent still remaining, there came a messenger to call him to the
king; and he, that the holy work might not be intermitted, on
account of the king's affairs, entreated his priest, Cynibill,
who was also his own brother, to complete his pious undertaking.
Cynibill readily consented, and when the duty of fasting and
prayer was over, he there built the monastery, which is now
called Laestingaeu, and established therein religious customs
according to the use of Lindisfarne, where he had been trained.
When Cedd had for
many years held the office of bishop in the aforesaid province,
and also taken charge of this monastery, over which he placed
provosts, it happened that he came thither at a time when there
was plague, and fell sick and died. He was first buried without
the walls; but in the process of time a church was built of stone
in the monastery, in honour of the Blessed Mother of God, and his
body was laid in it, on the right side of the altar.
The bishop left
the monastery to be governed after him by his brother Ceadda, who
was afterwards made bishop, as shall be told hereafter. For, as
it rarely happens, the four brothers we have mentioned, Cedd and
Cynibill, and Caelin and Ceadda, were all celebrated priests of
the Lord, and two of them also came to be bishops. When the
brethren who were in his monastery, in the province of the East
Saxons, heard that the bishop was dead and buried in the province
of the Northumbrians, about thirty men of that monastery came
thither, being desirous either to live near the body of their
father, if it should please God, or to die and be buried there.
Being gladly received by their brethren and fellow soldiers in
Christ, all of them died there struck down by the aforesaid
pestilence, except one little boy, who is known to have been
saved from death by the prayers of his spiritual father. For
being alive long after, and giving himself to the reading of
Scripture, he was told that he had not been regenerated by the
water of Baptism, and being then cleansed in the layer of
salvation, he was afterwards promoted to the order of priesthood,
and was of service to many in the church. I do not doubt that he
was delivered at the point of death, as I have said, by the
intercession of his father, to whose body he had come for love of
him, that so he might himself avoid eternal death, and by
teaching, offer the ministry of life and salvation to others of
the brethren.
CHAP.
XXIV. How when King Penda was slain, the province of the Mercians
received the faith of Christ, and Oswy gave possessions and
territories to God, for building monasteries, as a
thank offering for the victory obtained. [655 A.D.]
AT this time, King
Oswy was exposed to the cruel and intolerable invasions of Penda,
king of the Mercians, whom we have so often mentioned, and who
had slain his brother; at length, compelled by his necessity, he
promised to give him countless gifts and royal marks of honour
greater than can be believed, to purchase peace; provided that he
would return home, and cease to waste and utterly destroy the
provinces of his kingdom. The pagan king refused to grant his
request, for he had resolved to blot out and extirpate all his
nation, from the highest to the lowest; whereupon King Oswy had
recourse to the protection of the Divine pity for deliverance
from his barbarous and pitiless foe, and binding himself by a
vow, said, "If the pagan will not accept our gifts, let us
offer them to Him that will, the Lord our God." He then
vowed, that if he should win the victory, he would dedicate his
daughter to the Lord in holy virginity, and give twelve pieces of
land whereon to build monasteries. After this he gave battle with
a very small army: indeed, it is reported that the pagans had
thirty times the number of men; for they had thirty legions,
drawn up under most noted commanders. King Oswy and his son
Alchfrid met them with a very small army, as has been said, but
trusting in Christ as their Leader; his other son, Egfrid was
then kept as a hostage at the court of Queen Cynwise, in the
province of the Mercians. King Oswald's son Oidilwald, who ought
to have supported them, was on the enemy's side, and led them on
to fight against his country and his uncle; though, during the
battle, he withdrew, and awaited the event in a place of safety.
The engagement began, the pagans were put to flight or killed,
the thirty royal commanders, who had come to Penda's assistance,
were almost all of them slain; among whom was Ethelhere,^ brother
and successor to Anna, king of the East Angles. He had been the
occasion of the war, and was now killed, having lost his army and
auxiliaries. The battle was fought near the river Winwaed, which
then, owing to the great rains, was in flood, and had overflowed
its banks, so that many more were drowned in the flight than
destroyed in battle by thc sword.
Then King Oswy,
according to the vow he had made to the Lord, returned thanks to
God for the victory granted him, and gave his daughter Elfled,
who was scarce a year old, to be consecrated to Him in perpetual
virginity; bestowing also twelve small estates of land, wherein
the practice of earthly warfare should cease, and place and means
should be afforded to devout and zealous monks to wage spiritual
warfare, and pray for the eternal peace of his nation. Of these
estates six were in the province of the Deiri, and the other six
in that of the Bernicians. Each of the estates contained ten
families, that is, a hundred and twenty in all. The aforesaid
daughter of King Oswy, who was to be dedicated to God, entered
the monastery called Heruteu, or, "The Island of the
Hart," at that time ruled by the Abbess Hilda, who, two
years after, having acquired an estate of ten families, at the
place called Streanaeshalch, built a monastery there, in which
the aforesaid king's daughter was first trained in the monastic
life and afterwards became abbess; till, at the age of
fifty-nine, the blessed virgin departed to be united to her
Heavenly Bridegroom. In this monastery, she and her father, Oswy,
her mother, Eanfled, her mother's father, Edwin, and many other
noble persons, are buried in the church of the holy Apostle
Peter. King Oswy concluded this war in the district of Loidis, in
the thirteenth year of his reign, on the 15th of November, to the
great benefit of both nations; for he delivered his own people
from the hostile depredations of the pagans, and, having made an
end of their heathen chief, converted the Mercians and the
adjacent provinces to the grace of the Christian faith.
Diuma was made the
first bishop of the Mercians, as also of Lindsey and the Midland
Angles, as has been said above, and he died and was buried among
the Midland Angles. The second was Ceollach,^ who, giving up his
episcopal office before his death, returned into Scotland. Both
these bishops belonged to the nation of the Scots. The third was
Trumhere, an Englishman, but educated and ordained by the Scots.
He was abbot of the monastery that is called Ingetlingum, and is
the place where King Oswin was killed, as has been said above;
for Queen Eanfled, his kinswoman, in expiation of his unjust
death, begged of King Oswy that he would give Trumhere, the
aforesaid servant of God, a place there to build a monastery,
because he also was kinsman to the slaughtered king; in which
monastery continual prayers should be offered up for the eternal
welfare of the kings, both of him that was murdered, and of him
that commanded the murder. The same King Oswy governed the
Mercians, as also the people of the other southern provinces,
three years after he had slain King Penda; and he likewise
subdued the greater part of the Picts to the dominion of the
English.
At this time he
gave to the above-mentioned Peada, son to King Penda, because he
was his kinsman, the kingdom of the Southern Mercians,
consisting, as is said, of 5,000 families, divided by the river
Trent from the Northern Mercians, whose land contains 7,000
families; but Peada was foully slain in the following spring, by
the treachery, as is said, of his wife, during the very time of
the Easter festival. Three years after the death of King Penda,
the Mercian chiefs, Immin, and Eafa, and Eadbert, rebelled
against King Oswy, setting up for their king, Wulfhere, son to
the said Penda, a youth whom they had kept concealed; and
expelling the ealdormen of the foreign king, they bravely
recovered at once their liberty and their lands; and being thus
free, together with their king, they rejoiced to serve Christ the
true King, for the sake of an everlasting kingdom in heaven. This
king governed the Mercians seventeen years, and had for his first
bishop Trumhere, above spoken of; the second was Jaruman; the
third Ceadda; the fourth Wynfrid. All these, succeeding each
other in order under King Wulfhere, discharged episcopal duties
to the Mercian nation.
CHAP.
XXV. How the question arose about the due time of keeping Easter,
with those that came out of Scotland. [664 A.D.]
IN the meantime,
Bishop Aidan being taken away from this life, Finan, who was
ordained and sent by the Scots, succeeded him in the bishopric,
and built a church in the Isle of Lindisfarne, fit for the
episcopal see; nevertheless, after the manner of the Scots, he
made it, not of stone, but entirely of hewn oak, and covered it
with reeds; and it was afterwards dedicated in honour of the
blessed Peter the Apostle, by the most reverend Archbishop
Theodore. Eadbert, also bishop of that place, took off the
thatch, and caused it to be covered entirely, both roof and
walls, with plates of lead.
At this time, a
great and frequently debated question arose about the observance
of Easter; those that came from Kent or Gaul affirming, that the
Scots celebrated Easter Sunday contrary to the custom of the
universal Church. Among them was a most zealous defender of the
true Easter, whose name was Ronan, a Scot by nation, but
instructed in the rule of ecclesiastical truth in Gaul or Italy.
Disputing with Finan, he convinced many, or at least induced them
to make a more strict inquiry after the truth; yet he could not
prevail upon Finan, but, on the contrary, embittered him the more
by reproof, and made him a professed opponent of the truth, for
he was of a violent temper. James, formerly the deacon of the
venerable Archbishop Paulinus, as has been said above, observed
the true and Catholic Easter, with all those that he could
instruct in the better way. Queen Eanfled and her followers also
observed it as she had seen it practised in Kent, having with her
a Kentish priest who followed the Catholic observance, whose name
was Romanus. Thus it is said to have sometimes happened in those
times that Easter was twice celebrated in one year; and that when
the king, having ended his fast, was keeping Easter, the queen
and her followers were still fasting, and celebrating Palm
Sunday. Whilst Aidan lived, this difference about the observance
of Easter was patiently tolerated by all men, for they well knew,
that though he could not keep Easter contrary to the custom of
those who had sent him, yet he industriously laboured to practise
the works of faith, piety, and love, according to the custom of
all holy men; for which reason he was deservedly beloved by all,
even by those who differed in opinion concerning Easter, and was
held in veneration, not only by less important persons, but even
by the bishops, Honorius of Canterbury, and Felix of the East
Angles.
But after the
death of Finan, who succeeded him, when Colman, who was also sent
from Scotland, came to be bishop, a greater controversy arose
about the observance of Easter, and other rules of ecclesiastical
life. Whereupon this question began naturally to influence the
thoughts and hearts of many who feared, lest haply, having
received the name of Christians, they might run, or have run, in
vain. This reached the ears of the rulers, King Oswy and his son
Alchfrid. Now Oswy, having been instructed and baptized by the
Scots, and being very perfectly skilled in their language,
thought nothing better than what they taught; but Alchfrid,
having for his teacher in Christianity the learned Wilfrid, who
had formerly gone to Rome to study ecclesiastical doctrine, and
spent much time at Lyons with Dalfinus,^ archbishop of Gaul, from
whom also he had received the crown of ecclesiastical tonsure,
rightly thought that this man's doctrine ought to be preferred
before all the traditions of the Scots. For this reason he had
also given him a monastery of forty families, at a place called
Inhrypum; which place, not long before, he had given for a
monastery to those that were followers of the Scots; but
forasmuch as they afterwards, being left to their choice,
preferred to quit the place rather than alter their custom, he
gave it to him, whose life and doctrine were worthy of it.
Agilbert, bishop
of the West Saxons,^ above-mentioned, a friend of King Alchfrid
and of Abbot Wilfrid, had at that time come into the province of
the Northumbrians, and was staying some time among them; at the
request of Alchfrid, he made Wilfrid a priest in his aforesaid
monastery. He had in his company a priest, whose name was Agatho.
The question being raised there concerning Easter and the tonsure
and other ecclesiastical matters, it was arranged, that a synod
should be held in the monastery of Streanaeshalch, which
signifies the Bay of the Lighthouse, where the Abbess Hilda, a
woman devoted to the service of God, then ruled; and that there
this question should be decided. The kings, both father and son,
came thither, and the bishops, Colman with his Scottish clerks,
and Agilbert with the priests Agatho and Wilfrid. James and
Romanus were on their side; but the Abbess Hilda and her
followers were for the Scots, as was also the venerable Bishop
Cedd, long before ordained by the Scots, as has been said above,
and he acted in that council as a most careful interpreter for
both parties.
King Oswy first
made an opening speech, in which he said that it behoved those
who served one God to observe one rule of life; and as they all
expected the same kingdom in heaven, so they ought not to differ
in the celebration of the heavenly mysteries; but rather to
inquire which was the truer tradition, that it might be followed
by all in common; he then commanded his bishop, Colman, first to
declare what the custom was which he observed, and whence it
derived its origin. Then Colman said, "The Easter which I
keep, I received from my elders, who sent me hither as bishop;
all our forefathers, men beloved of God, are known to have
celebrated it after the same manner; and that it may not seem to
any contemptible and worthy to be rejected, it is the same which
the blessed John the Evangelist, the disciple specially beloved
of our Lord, with all the churches over which he presided, is
recorded to have celebrated."' When he had said thus much,
and more to the like effect, the king commanded Agilbert to make
known the manner of his observance and to show whence it was
derived, and on what authority he followed it. Agilbert answered,
"I beseech you, let my disciple, the priest Wilfrid, speak
in my stead; because we both concur with the other followers of
the ecclesiastical tradition that are here present, and he can
better and more clearly explain our opinion in the English
language, than I can by an interpreter."
Then Wilfrid,
being ordered by the king to speak, began thus:-- "The
Easter which we keep, we saw celebrated by all at Rome, where the
blessed Apostles, Peter and Paul, lived, taught, suffered, and
were buried; we saw the same done by all in Italy and in Gaul,
when we travelled through those countries for the purpose of
study and prayer. We found it observed in Africa, Asia, Egypt,
Greece, and all the world, wherever the Church of Christ is
spread abroad, among divers nations and tongues, at one and the
same time; save only among these and their accomplices in
obstinacy, I mean the Picts and the Britons, who foolishly, in
these two remote islands of the ocean, and only in part even of
them, strive to oppose all the rest of the world."
When he had so
said, Colman answered, "It is strange that you choose to
call our efforts foolish, wherein we follow the example of so
great an Apostle, who was thought worthy to lean on our Lord's
bosom, when all the world knows him to have lived most
wisely." Wilfrid replied, " Far be it from us to charge
John with folly, for he literally observed the precepts of the
Mosaic Law, whilst the Church was still Jewish in many points,
and the Apostles, lest they should give cause of offence to the
Jews who, were among the Gentiles, were not able at once to cast
off all the observances of the Law which had been instituted by
God, in the same way as it is necessary that all who come to the
faith should forsake the idols which were invented by devils. For
this reason it was, that Paul circumcised Timothy, that he
offered sacrifice in the temple, that he shaved his head with
Aquila and Priscilla at Corinth;for no other advantage than to
avoid giving offence to the Jews. Hence it was, that James said
to the same Paul, "Thou seest, brother, how many thousands
of Jews there are which believe; and they are all zealous of the
Law." " And yet, at this time, when the light of the
Gospel is spreading throughout the world, it is needless, nay, it
is not lawful, for the faithful either to be circumcised, or to
offer up to God sacrifices of flesh. So John, according to the
custom of the Law, began the celebration of the feast of Easter,
on the fourteenth day of the first month, in the evening, not
regarding whether the same happened on a Saturday, or any other
week-day. But when Peter preached at Rome, being mindful that our
Lord arose from the dead, and gave to the world the hope of
resurrection, on the first day of the week, he perceived that
Easter ought to be kept after this manner: he always awaited the
rising of the moon on the fourteenth day of the first month in
the evening, according to the custom and precepts of the Law,
even as John did. And when that came, if the Lord's day, then
called the first day of the week, was the next day, he began that
very evening to celebrate Easter, as we all do at the present
time. But if the Lord's day did not fall the next morning after
the fourteenth moon, but on the sixteenth, or the seventeenth, or
any other moon till the twenty-first, he waited for that, and on
the Saturday before, in the evening, began to observe the holy
solemnity of Easter. Thus it came to pass, that Easter Sunday was
only kept from the fifteenth moon to the twenty-first. Nor does
this evangelical and apostolic tradition abolish the Law, but
rather fulfil it; the command being to keep the passover from the
fourteenth moon of the first month in the evening to the
twenty-first moon of the same month in the evening; which
observance all the successors of the blessed John in Asia, since
his death, and all the Church throughout the world, have since
followed; and that this is the true Easter, and the only one to
be celebrated by the faithful, was not newly decreed by the
council of Nicaea, but only confirmed afresh; as the history of
the Church informs us.
"Thus it is
plain, that you, Colman, neither follow the example of John, as
you imagine, nor that of Peter, whose tradition you oppose with
full knowledge, and that you neither agree with the Law nor the
Gospel in the keeping of your Easter. For John, keeping the
Paschal time according to the decree of the Mosaic Law, had no
regard to the first day of the week, which you do not practise,
seeing that you celebrate Easter only on the first day after the
Sabbath. Peter celebrated Easter Sunday between the fifteenth and
the twenty-first moon, which you do not practise, seeing that you
observe Easter Sunday from the fourteenth to the twentieth moon;
so that you often begin Easter on the thirteenth moon in the
evening, whereof neither the Law made any mention, nor did our
Lord, the Author and Giver of the Gospel, on that day either eat
the old passover in the evening, or deliver the Sacraments of the
New Testament, to be celebrated by the Church, in memory of His
Passion, but on the fourteenth. Besides, in your celebration of
Easter, you utterly exclude the twenty-first moon, which the Law
ordered to be specially observed. Thus, as I have said before,
you agree neither with John nor Peter, nor with the Law, nor the
Gospel, in the celebration of the greatest festival."
To this Colman
rejoined: "Did the holy Anatolius, much commended in the
history of the Church, judge contrary to the Law and the Gospel,
when he wrote, that Easter was to be celebrated from the
fourteenth to the twentieth moon? Is it to be believed that our
most reverend Father Columba and his successors, men beloved by
God, who kept Easter after the same manner, judged or acted
contrary to the Divine writings? Whereas there were many among
them, whose sanctity was attested by heavenly signs and miracles
which they wrought; whom I, for my part, doubt not to be saints,
and whose life, customs, and discipline I never cease to
follow."
"It is
evident," said Wilfrid, "that Anatolius was a most
holy, learned, and commendable man; but what have you to do with
him, since you do not observe his decrees? For he undoubtedly,
following the rule of truth in his Easter, appointed a cycle of
nineteen years, which either you are ignorant of, or if you know
it, though it is kept by the whole Church of Christ, yet you
despise it as a thing of naught. He so computed the fourteenth
moon in our Lord's Paschal Feast, that according to the custom of
the Egyptians, he acknowledged it to be the fifteenth moon on
that same day in the evening; so in like manner he assigned the
twentieth to Easter-Sunday, as believing that to be the
twenty-first moon, when the sun had set. That you are ignorant of
the rule of this distinction is proved by this, that you
sometimes manifestly keep Easter before the full moon, that is,
on the thirteenth day. Concerning your Father Columba and his
followers, whose sanctity you say you imitate, and whose rule and
precepts confirmed by signs from Heaven you say that you follow,
I might answer, then when many, in the day of judgement, shall
say to our Lord, that in His name they have prophesied, and have
cast out devils, and done many wonderful works, our Lord will
reply, that He never knew them. But far be it from me to speak
thus of your fathers, for it is much more just to believe good
than evil of those whom we know not. Wherefore I do not deny
those also to have been God's servants, and beloved of God, who
with rude simplicity, but pious intentions, have themselves loved
Him. Nor do I think that such observance of Easter did them much
harm, as long as none came to show them a more perfect rule to
follow; for assuredly I believe that, if any teacher, reckoning
after the Catholic manner, had come among them, they would have
as readily followed his admonitions, as they are known to have
kept those commandments of God, which they had learned and knew.
"But as for
you and your companions, you certainly sin, if, having heard the
decrees of the Apostolic see, nay, of the universal Church,
confirmed, as they are, by Holy Scripture, you scorn to follow
them; for, though your fathers were holy, do you think that those
few men, in a corner of the remotest island, are to be preferred
before the universal Church of Christ throughout the world? And
if that Columba of yours, (and, I may say, ours also, if he was
Christ's servant,) was a holy man and powerful in miracles, yet
could he be preferred before the most blessed chief of the
Apostles, to whom our Lord said, Thou art Peter, and upon this
rock I will build my Church, and the gates of hell shall not
prevail against it, and I will give unto thee the .keys of the
kingdom of Heaven?'
When Wilfrid had
ended thus, the king said, "Is it true, Colman, that these
words were spoken to Peter by our Lord?" He answered,
"It is true, O king!" . Then said he, "Can you
show any such power given to your Columba?" Colman answered,
"None." Then again the king asked, " Do you both
agree in this, without any controversy, that these words were
said above all to Peter, and that the keys of the kingdom of
Heaven were given to him by our Lord?" They both answered,
"Yes." Then the king concluded, "And I also say
unto you, that he is the door-keeper, and I will not gainsay him,
but I desire, as far as I know and am able, in all things to obey
his laws, lest haply when I come to the gates of the kingdom of
Heaven, there should be none to open them, he being my adversary
who is proved to have the keys." The king having said this,
all who were seated there or standing by, both great and small,
gave their assent, and renouncing the less perfect custom,
hastened to conform to that which they had found to be better.
CHAP.
XXVI. How Colman, being worsted, returned home, and Tuda
succeeded him in the bishopric, and of the state of
the church under those teachers. [664 A.D.]
THE disputation
being ended, and the assembly broken up, Agilbert returned home.
Colman, perceiving that his doctrine was rejected, and his party
despised, took with him those who wished to follow him, to wit,
such as would not accept the Catholic Easter and the tonsure in
the form of a crown,(for there was no small dispute about that
also,) and went back into Scotland, to consult with his people
what was to be done in this case. Cedd, forsaking the practices
of the Scots, returned to his bishopric, having submitted to the
Catholic observance of Easter. This debate took place in the year
of our Lord 664, which was the twenty-second year of the reign of
King Oswy, and the thirtieth of the episcopate of the Scots among
the English; for Aidan was bishop seventeen years, Finan ten, and
Colman three.
When Colman had
gone back into his own country, Tuda, the servant of Christ, was
made bishop of the Northumbriansin his place, having been
instructed and ordained bishop among the Southern Scots, having
also the crown of the ecclesiastical tonsure, according to the
custom of that province, and observing the Catholic rule with
regard to the time of Easter. He was a good and religious man,
but he governed the church a very short time; he had come from
Scotlandwhilst Colman was yet bishop, and, both by word and deed,
diligently taught all men those things that appertain to the
faith and truth. But Eata, who was abbot of the monastery called
Mailros, a man most reverend and gentle, was appointed abbot over
the brethren that chose to remain in the church of Lindisfarne,
when the Scots went away. It is said that Colman, upon his
departure, requested and obtained this of King Oswy, because Eata
was one of Aidan's twelve boys of the English nation, whom he
received in the early years of his episcopate, to be instructed
in Christ; for the king greatly loved Bishop Colman on account of
his innate discretion. This is that Eata, who, not long after,
was made bishop of the same church of Lindisfarne. Colman carried
home with him part of the bones of the most reverend Father
Aidan, and left part of them in the church where he had presided,
ordering them to be interred in the sacristy.
The place which
they governed shows how frugal and temperate he and his
predecessors were, for there were very few houses besides the
church found at their departure; indeed, no more than were barely
sufficient to make civilized life possible; they had also no
money, but only cattle; for if they received any money from rich
persons, they immediately- gave it to the poor; there being no
need to gather money, or provide houses for the entertainment of
the great men of the world; for such never resorted to the
church, except to pray and hear the Word of God. The king
himself, when occasion required, came only with five or six
servants, and having performed his devotions in the church,
departed. But if they happened to take a repast there, they were
satisfied with the plain, daily food of the brethren, and
required no more. For the whole care of those teachers was to
serve God, not the world--to feed the soul, and not the belly.
For this reason
the religious habit was at that time held in great veneration; so
that wheresoever any clerk or monk went, he was joyfully received
by all men, as God's servant; and even if they chanced to meet
him upon the way, they ran to him, and with bowed head, were glad
to be signed with the cross by his hand, or blessed by his lips.
Great attention was also paid to their exhortations; and on
Sundays they flocked eagerly to the church, or the monasteries,
not to feed their bodies, but to hear the Word of God; and if any
priest happened to come into a village, the inhabitants came
together and asked of him the Word of life; for the priests and
clerks went to the villages for no other reason than to preach,
baptize, visit the sick, and, in a word, to take care of souls;
and they were so purified from all taint of avarice, that none of
them received lands and possessions for building monasteries,
unless they were compelled to do so by the temporal authorities;
which custom was for some time after universally observed in the
churches of the Northumbrians. But enough has now been said on
this subject.
CHAP.
XXVII. How Egbert, a holy man of the English nation, led a
monastic life in Ireland. [664 A.D.]
IN the same year
of our Lord 664, there happened an eclipse of the sun, on the
third day of May, about the tenth hour of the day. In the same
year, a sudden pestilence depopulated first the southern parts of
Britain, and afterwards attacking the province of the
Northumbrians, ravaged the country far and near, and destroyed a
great multitude of men. By this plague the aforesaid priest of
the Lord, Tuda, was carried off, and was honourably buried in the
monastery called Paegnalaech.^2 Moreover, this plague prevailed
no less disastrously in the island of Ireland. Many of the
nobility, and of the lower ranks of the English nation, were
there at that time, who, in the days of the Bishops Finan and
Colman, forsaking their native island, retired thither, either
for the sake of sacred studies, or of a more ascetic life; and
some of them presently devoted themselves faithfully to a
monastic life, others chose rather to apply themselves to study,
going about from one master's cell to another. The Scots
willingly received them all, and took care to supply them with
daily food without cost, as also to furnish them with books for
their studies, and teaching free of charge.
Among these were
Ethelhun and Egbert, two youths of great capacity, of the English
nobility. The former of whom was brother to Ethelwin, a man no
less beloved by God, who also at a later time went over into
Ireland to study, and having been well instructed, returned into
his own country, and being made bishop in the province of
Lindsey, long and nobly governed the Church. These two being in
the monastery which in the language of the Scots is called
Rathmelsigi, and having lost all their companions, who were
either cut off by the plague, or dispersed into other places,
were both seized by the same sickness, and grievously afflicted.
Of these, Egbert, (as I was informed by a priest venerable for
his age, and of great veracity, who declared he had heard the
story from his own lips,) concluding that he was at the point of
death, went out of the chamber, where the sick lay, in the
morning, and sitting alone in a fitting place, began seriously to
reflect upon his past actions, and, being full of compunction at
the remembrance of his sins, bedewed his face with tears, and
prayed fervently to God that he might not die yet, before he
could forthwith more fully make amends for the careless offences
which he had committed in his boyhood and infancy, or might
further exercise himself in good works. He also made a vow that
he would spend all his life abroad and never return into the
island of Britain, where he was born; that besides singing the
psalms at the canonical hours, he would, unless prevented by
bodily infirmity, repeat the whole Psalter daily to the praise of
God; and that he would every week fast one whole day and night.
Returning home, after his tears and prayers and vows, he found
his companion asleep; and going to bed himself, he began to
compose himself to rest. When he had lain quiet awhile, his
comrade awaking, looked on him, and said, "Alas! Brother
Egbert, what have you done? I was in hopes that we should have
entered together into life everlasting; but know that your prayer
is granted." For he had learned in a vision what the other
had requested, and that he had obtained his request.
In brief, Ethelhun
died the next night; but Egbert, throwing off his sickness,
recovered and lived a long time after to grace the episcopal
office, which he received, by deeds worthy of it; and blessed
with many virtues, according to his desire, lately, in the year
of our Lord 729, being ninety years of age, he departed to the
heavenly kingdom. He passed his life in great perfection of
humility, gentleness, continence, simplicity, and justice. Thus
he was a great benefactor, both to his own people, and to those
nations of the Scots and Picts among whom he lived in exile, by
the example of his life, his earnestness in teaching, his
authority in reproving, and his piety in giving away of those
things which he received from the rich. He also added this to the
vows which we have mentioned: during Lent, he would eat but one
meal a day, allowing himself nothing but bread and thin milk, and
even that by measure. The milk, new the day before, he kept in a
vessel, and skimming off the cream in the morning, drank the
rest, as has been said, with a little bread. Which sort of
abstinence he likewise always observed forty days before the
Nativity of our Lord, and as many after the solemnity of
Pentecost, that is, of the fifty days' festival.
CHAP.
XXVIII. How, when Tuda was dead, Wilfrid was ordained, in Gaul,
and Ceadda, among the West Saxons, to be bishops for
the province of the Northumbrians. [664 A.D.]
IN the meantime,
King Alchfrid sent the priest, Wilfrid, to the king of Gaul, in
order that he should cause him to be consecrated bishop for
himself and his people. That prince sent him to be ordained by
Agilbert, of whom we have before spoken, and who, having left
Britain, was made bishop of the city of Paris;and by him Wilfrid
was honourably consecrated, several bishops meeting together for
that purpose in a village belonging to the king, called In
Compendio. He stayed some time in the parts beyond the sea for
his ordination, and King Oswy, following the example of his son's
zeal, sent into Kent a holy man, of modest character, well read
in the Scripture, and diligently practising those things which he
had learned therein, to be ordained bishop of the church of York.
This was a priest called Ceadda, brother to the most reverend
prelate Cedd, of whom mention has been often made, and abbot of
the monastery of Laestingaeu. With him the king also sent his
priest Eadhaed, who was afterwards, in the reign of Egfrid, made
bishop of the church of Ripon. Now when they arrived in Kent,
they found that Archbishop Deusdedit had departed this life, and
no other bishop was as yet appointed in his place; whereupon they
betook themselves to the province of the West Saxons, where Wini
was bishop, and by him Ceadda was consecrated; two bishops of the
British nation, who kept Easter Sunday, as has been often said,
contrary to the canonical manner, from the fourteenth to the
twentieth moon, being called in to assist at the ordination; for
at that time there was no other bishop in all Britain canonically
ordained, except Wini.
So Ceadda, being
consecrated bishop, began immediately to labour for
ecclesiastical truth and purity of doctrine; to apply himself to
humility, self-denial, and study; to travel about, not on
horseback, but after the manner of the Apostles, on foot, to
preach the Gospel in towns, the open country, cottages, villages,
and castles; for he was one of the disciples of Aidan, and
endeavoured to instruct his people by the same manner of life and
character, after his and his own brother Cedd's example. Wilfrid
also having been now made a bishop, came into Britain, and in
like manner by his teaching brought into the English Church many
rules of Catholic observance. Whence it followed, that the
Catholic principles daily gained strength, and all the Scots that
dwelt in England either conformed to these, or returned into
their own country.
CHAP.
XXIX. How the priest Wighard was sent from Britain to Rome, to be
ordained archbishop; of his death there, and of the letters of
the Apostolic Pope giving an account thereof. [667
A.D.]
AT this time the
most noble kings of the English, Oswy, of the province of the
Northumbrians, and Egbert of Kent, consulted together to
determine what ought to be done about the state of the English
Church, for Oswy, though educated by the Scots, had rightly
perceived that the Roman was the Catholic and Apostolic Church.
They selected, with the consent and by the choice of the holy
Church of the English nation, a priest named Wighard, one of
Bishop Deusdedit's clergy, a good man and fitted for the
episcopate, and sent him to Rome to be ordained bishop, to the
end that, having been raised to the rank of an archbishop, he
might ordain Catholic prelates for the Churches of the English
nation throughout all Britain. But Wighard, arriving at Rome, was
cut off by death, before he could be consecrated bishop, and the
following letter was sent back into Britain to King Oswy:--
"To the most excellent lord, our son, Oswy, king of the
Saxons, Vitalian, bishop, servant of the servants of God. We have
received to our comfort your Excellency's letters; by reading
whereof we are acquainted with your most pious devotion and
fervent love of the blessed life; and know that by the protecting
hand of God you have been converted to the true and Apostolic
faith, in hope that even as you reign in your own nation, so you
may hereafter reign with Christ. Blessed be the nation,
therefore, that has been found worthy to have as its king one so
wise and a worshipper of God; forasmuch as he is not himself
alone a worshipper of God, but also studies day and night the
conversion of all his subjects to the Catholic and Apostolic
faith, to the redemption of his own soul. Who would not rejoice
at hearing such glad tidings? Who would not exult and be joyful
at these good works? For your nation has believed in Christ the
Almighty God, according to the words of the Divine prophets, as
it is written in Isaiah, In that day there shall be a root of
Jesse, which shall stand for an ensign of the people; to it shall
the Gentiles seek.' And again, Listen, O isles, unto me, and
hearken ye people from far.'And a little after, It is a light
thing that thou shouldst be my servant to raise up the tribes of
Jacob, and to restore the outcast of Israel. I have given thee
for a light to the Gentiles, that thou mayst be my salvation unto
the end of the earth.' And again, Kings shall see, princes also
shall arise and worship.' And immediately after, I have given
thee for a covenant of the people, to establish the earth, and
possess the scattered heritages; that thou mayest say to the
prisoners, Go forth; to them that are in darkness, Show
yourselves.'And again, I the Lord have called thee in
righteousness, and have held thine hand, and have kept thee, and
have given thee for a covenant of the people, for a light of the
Gentiles; to open the blind eyes, to bring out the prisoner from
the prison, and them that sit in darkness from the prison-house.
"Behold, most
excellent son, how it is plain as day that it was prophesied not
only of you, but also of all the nations, that they should
believe in Christ, the Creator of all things. Wherefore it
behoves your Highness, as being a member of Christ, in all things
continually to follow the pious rule of the chief of the
Apostles, in celebrating Easter, and in all things delivered by
the holy Apostles, Peter and Paul, whose doctrine daily
enlightens the hearts of believers, even as the two lights of
heaven illumine the world."
And after some
lines, wherein he speaks of celebrating the true Easter uniformly
throughout all the world,-- "Finally," he adds,
"we have not been able now, on account of the length of the
journey, to find a man, apt to teach, and qualified in all
respects to be a bishop, according to the tenor of your letters.
But, assuredly, as soon as such a fit person shall be found, we
will send him well instructed to your country, that he may, by
word of mouth, and through the Divine oracles, with the blessing
of God, root out all the enemy's tares throughout your island. We
have received the presents sent by your Highness to the blessed
chief of the Apostles, for an eternal memorial of him, and return
you thanks, and always pray for your safety with the clergy of
Christ. But he that brought these presents has been removed out
of this world, and is buried at the threshold of the Apostles,
for whom we have been much grieved, because he died here.
Nevertheless, we have caused the blessed gifts of the saints,
that is, the relics of the blessed Apostles, Peter and Paul, and
of the holy martyrs, Laurentius, John, and Paul, and Gregory, and
Pancratius, to be given to your servants, the bearers of these
our letters, to be by them delivered to your Excellency. And to
your consort also, our spiritual daughter, we have by the
aforesaid bearers sent a cross, with a gold key to it, made out
of the most holy chains of the blessed Apostles, Peter and Paul;
for, hearing of her pious zeal, all the Apostolic see rejoices
with us, even as her pious works smell sweet and blossom before
God.
"We therefore
desire that your Highness should hasten, according to our wish,
to dedicate all your island to Christ our God; for assuredly you
have for your Protector, the Redeemer of mankind, our Lord Jesus
Christ, Who will prosper you in all things, that you may gather
together a new people of Christ, establishing there the Catholic
and Apostolic faith. For it is written, Seek ye first the kingdom
of God and His righteousness, and all these things shall be added
unto you.'Truly your Highness seeks, and shall obtain, and all
your islands shall be made subject to you, even as we desire.
Saluting your Excellency with fatherly affection, we never cease
to pray to the Divine Goodness, to vouchsafe to assist you and
yours in all good works, that you may reign with Christ in the
world to come. May the Heavenly Grace preserve your Excellency in
safety!"
In the next book
we shall have a more suitable occasion to show who was selected
and consecrated in Wighard's place.
CHAP.
XXX. How the East Saxons, during a pestilence, returned to
idolatry, but were soon brought back from their error
by the zeal of Bishop Jaruman. [665 A.D.]
AT the same time,
the Kings Sighere and Sebbi, though themselves subject to
Wulfhere, king of the Mercians, governed the province of the East
Saxons after Suidhelm, of whom we have spoken above. When that
province was suffering from the aforesaid disastrous plague,
Sighere, with his part of the people, forsook the mysteries of
the Christian faith, and turned apostate. For the king himself,
and many of the commons and nobles, loving this life, and not
seeking after another, or even not believing in any other, began
to restore the temples that had been abandoned, and to adore
idols, as if they might by those means be protected against the
plague. But Sebbi, his companion and co-heir in the kingdom, with
all his people, very devoutly preserved the faith which he had
received, and, as we shall show hereafter, ended his faithful
life in great felicity.
King Wulfhere,
hearing that the faith of the province was in part profaned, sent
Bishop Jaruman, who was successor to Trumhere, to correct their
error, and recall the province to the true faith. He acted with
much discretion, as I was informed by a priest who bore him
company in that journey, and had been his fellow labourer in the
Word, for he was a religious and good man, and travelling through
all the country, far and near, brought back both the people and
the aforesaid king to the way of righteousness, so that, either
forsaking or destroying the temples and altars which they had
erected, they opened the churches, and gladly confessed the Name
of Christ, which they had opposed, choosing rather to die in the
faith of resurrection in Him, than to live in the abominations of
unbelief among their idols. Having thus accomplished their works,
the priests and teachers returned home with joy.
BOOK IV
CHAP. I.
How when Deusdedit died, Wigihard was sent to Rome to receive the
episcopate; but he dying there, Theodore was ordained archbishop,
and sent into Britain with the Abbot Hadrian.
[664-669 A.D.]
IN the
above-mentioned year of the aforesaid eclipse and of the
pestilence which followed it immediately, in which also Bishop
Colman, being overcome by the united effort of the Catholics,
returned home, Deusdedit, the sixth bishop of the church of
Canterbury, died on the 14th of July. Earconbert, also, king of
Kent, departed this life the same month and day; leaving his
kingdom to his son Egbert, who held it for nine years. The see
then became vacant for no small time, until, the priest Wighard,
a man of great learning in the teaching of the Church, of the
English race, was sent to Rome by King Egbert and Oswy, king of
the Northumbrians, as was briefly mentioned in the foregoing
book, with a request that he might be ordained Archbishop of the
Church of England; and at the same time presents were sent to the
Apostolic pope, and many vessels of gold and silver. Arriving at
Rome, where Vitalianpresided at that time over the Apostolic see,
and having made known to the aforesaid Apostolic pope the
occasion of his journey, he was not long after carried off, with
almost all his companions who had come with him, by a pestilence
which fell upon them.
But the Apostolic
pope having consulted about that matter, made diligent inquiry
for some one to send to be archbishop of the English Churches.
There was then in the monastery of Niridanum, which is not far
from Naples in Campania, an abbot called Hadrian, by nation an
African, well versed in Holy Scripture, trained in monastic and
ecclesiastical teaching, and excellently skilled both in the
Greek and Latin tongues. The pope, sending for him, commanded him
to accept the bishopric and go to Britain. He answered, that he
was unworthy of so great a dignity, but said that he could name
another, whose learning and age were fitter for the episcopal
office. He proposed to the pope a certain monk named Andrew,
belonging to a neighbouring nunnery and he was by all that knew
him judged worthy of a bishopric; but the weight of bodily
infirmity prevented him from becoming a bishop. Then again
Hadrian was urged to accept the episcopate; but he desired a
respite, to see whether in time he could find another to be
ordained bishop.
There was at that
time in Rome, a monk, called Theodore, known to Hadrian, born at
Tarsus in Cilicia, a man instructed in secular and Divine
writings, as also in Greek and Latin; of high character and
venerable age, being sixty-six years old. Hadrian proposed him to
the pope to be ordained bishop, and prevailed; but upon the
condition that he should himself conduct him into Britain,
because he had already travelled through Gaul twice upon
different occasions, and was, therefore, better acquainted with
the way, and was, moreover, sufficiently provided with men of his
own; as also, to the end that, being his fellow labourer in
teaching, he might take special care that Theodore should not,
according to the custom of the Greeks, introduce any thing
contrary to the truth of the faith into the Church where he
presided. Theodore, being ordained subdeacon, waited four months
for his hair to grow, that it might be shorn into the shape of a
crown; for he had before the tonsure of St. Paul, the Apostle,
after the manner of the eastern people. He was ordained by Pope
Vitalian, in the year of our Lord 668, on Sunday, the 26th of
March, and on the 27th of May was sent with Hadrian to Britain.
They proceeded
together by sea to Marseilles, and thence by land to Arles, and
having there delivered to John, archbishop of that city, Pope
Vitalian's letters of recommendation, were by him detained till
Ebroin, the king's mayor of the palace, gave them leave to go
where they pleased. Having received the same, Theodore went to
Agilbert, bishop of Paris, of whom we have spoken above, and was
by him kindly received, and long entertained. But Hadrian went
first to Emma, Bishop of the Senones, and then to Faro, bishop of
the Meldi, and lived in comfort with them a considerable time;
for the approach of winter had obliged them to rest wherever they
could. King Egbert, being informed by sure messengers that the
bishop they had asked of the Roman prelate was in the kingdom of
the Franks, sent thither his reeve, Raedfrid, to conduct him. He,
having arrived there, with Ebroin's leave took Theodore and
conveyed him to the port called Quentavic; where, falling sick,
he stayed some time, and as soon as he began to recover, sailed
over into Britain. But Ebroin detained Hadrian, suspecting that
he went on some mission from the Emperor to the kings of Britain,
to the prejudice of the kingdom of which he at that time had the
chief charge; however, when he found that in truth he had never
had any such commission, he discharged him, and permitted him to
follow Theodore. As soon as he came to him, Theodore gave him the
monastery of the blessed Peter the Apostle, where the archbishops
of Canterbury are wont to be buried, as I have said before; for
at his departure, the Apostolic lord had enjoined upon Theodore
that he should provide for him in his province, and give him a
suitable place to live in with his followers.
CHAP.
II. How Theodore visited all places; how the Churches of the
English began to be instructed in the study of holy
Scripture, and in the catholic truth, and how Putta
was made bishop of the Church of Rochester in the roam of
Damianus. [669 A.D.]
THEODORE came to
his Church in the second year after his consecration, on Sunday,
the 27th of May, and spent in it twenty-one years, three months,
and twenty-six days. Soon after, he visited all the island,
wherever the tribes of the English dwelt, for he was gladly
received and heard by all persons; and everywhere attended and
assisted by Hadrian, he taught the right rule of life, and the
canonical custom of celebrating Easter. This was the first
archbishop whom all the English Church consented to obey. And
forasmuch as both of them were, as has been said before, fully
instructed both in sacred and in secular letters, they gathered a
crowd of disciples, and rivers of wholesome knowledge daily
flowed from them to water the hearts of their hearers; and,
together with the books of Holy Scripture, they also taught them
the metrical art, astronomy, and ecclesiastical arithmetic. A
testimony whereof is, that there are still living at this day
some of their scholars, who are as well versed in the Greek and
Latin tongues as in their own, in which they were born. Nor were
there ever happier times since the English came into Britain; for
having brave Christian kings, they were a terror to all barbarous
nations, and the minds of all men were bent upon the joys of the
heavenly kingdom of which they had but lately heard; and all who
desired to be instructed in sacred studies had masters at hand to
teach them.
From that time
also they began in all the churches of the English to learn
Church music, which till then had been only known in Kent. And,
excepting James, of whom we have spoken above, the first teacher
of singing in the churches of the Northumbrians was Eddi,
surnamed Stephen, invited from Kent by the most reverend Wilfrid,
who was the first of the bishops of the English nation that
learned to deliver to the churches of the English the Catholic
manner of life.
Theodore,
journeying through all parts, ordained bishops in fitting places,
and with their assistance corrected such things as he found
faulty. Among the rest, when he charged Bishop Ceadda with not
having been duly consecrated, he, with great humility, answered,
"If you know that I have not duly received episcopal
ordination, I willingly resign the office, for I never thought
myself worthy of it; but, though unworthy, for obedience sake I
submitted, when bidden to undertake it." Theodore, hearing
his humble answer, said that he should not resign the bishopric,
and he himself completed his ordination after the Catholic
manner. Now at the time when Deusdledit died, and a bishop for
the church of Canterbury was by request ordained and sent,
Wilfrid was also sent from Britain into Gaul to be ordained; and
because he returned before Theodore, he ordained priests and
deacons in Kent till the archbishop should come to his see. But
when Theodore came to the city of Rochester, where the bishopric
had been long vacant by the death of Damian, he ordained a man
named Putta, trained rather in the teaching of the Church and
more addicted to simplicity of life than active in worldly
affairs, but specially skilful in Church music, after the Roman
use, which he had learned from the disciples of the blessed Pope
Gregory.
CHAP.
III. How the above-mentioned Ceadda was made Bishop of the
province of Mercians. Of his life, death, and burial.
[669 A.D.]
AT that time, the
province of the Mercians was governed by King Wulf here, who, on
the death of Jaruman, desired of Theodore that a bishop should be
given to him and his people; but Theodore would not ordain a new
one for them, but requested of King Oswy that Ceadda might be
their bishop. He then lived in retirement at his monastery, which
is at Laestingaeu, while Wilfrid administered the bishopric of
York, and of all the Northumbrians, and likewise of the Picts, as
far as King Oswy was able to extend his dominions. And, seeing
that it was the custom of that most reverend prelate to go about
the work of the Gospel everywhere on foot rather than on
horseback, Theodore commanded him to ride whenever he had a long
journey to undertake; and finding him very unwilling, in his zeal
and love for his pious labour, he himself, with his own hands,
lifted him on horseback; for he knew him to be a holy man, and
therefore obliged him to ride wherever he had need to go. Ceadda
having received the bishopric of the Mercians and of Lindsey,
took care to administer it with great perfection of life,
according to the example of the ancient fathers. King Wulfhere
also gave him land of the extent of fifty families, to build a
monastery, at the place called Ad Barvae, or "At the
Wood," in the province of Lindsey, wherein traces of the
monastic life instituted by him continue to this day.
He had his
episcopal see in the place called Lyccidfelth, in which he also
died, and was buried, and where the see of the succeeding bishops
of that province continues to this day. He had built himself a
retired habitation not far from the church, wherein he was wont
to pray and read in private, with a few, it might be seven or
eight of the brethren, as often as he had any spare time from the
labour and ministry of the Word. When he had most gloriously
governed the church in that province for two years and a half,
the Divine Providence so ordaining, there came round a season
like that of which Ecclesiastes says, "That there is a time
to cast away stones, and a time to gather stones together;"
I for a plague fell upon them, sent from Heaven, which, by means
of the death of the flesh, translated the living stones of the
Church from their earthly places to the heavenly building. And
when, after many of the Church of that most reverend prelate had
been taken away out of the flesh, his hour also drew near wherein
he was to pass out of this world to the Lord, it happened one day
that he was in the aforesaid habitation with only one brother,
called Owini, his other companions having upon some due occasion
returned to the church.
Now Owini was a
monk of great merit, having forsaken the world with the sole
desire of the heavenly reward; worthy in all respects to have the
secrets of the Lord revealed to him in special wise, and worthy
to have credit given by his hearers to what he said. For he had
come with Queen Ethelthryth from the province of the East Angles,
and was the chief of her thegns, and governor of her house. As
the fervour of his faith increased, resolving to renounce the
secular life, he did not go about it slothfully, but so entirely
forsook the things of this world, that, quitting all that he had,
clad in a plain garment, and carrying an axe and hatchet in his
hand, he came to the monastery of the same most reverend father,
which is called Laestingaeu. He said that he was not entering the
monastery in order to live in idleness, as some do, but to
labour; which he also confirmed by practice; for as he was less
capable of studying the Scriptures, the more earnestly he applied
himself to the labour of his hands. So then, forasmuch as he was
reverent and devout, he was kept by the bishop in the aforesaid
habitation with the brethren, and whilst they were engaged within
in reading, he was without, doing such things as were necessary.
One day, when he
was thus employed abroad, his companions having gone to the
church, as I began to tell, and the bishop was alone reading or
praying in the oratory of that place, on a sudden, as he
afterwards said, he heard a sweet sound of singing and rejoicing
descend from heaven to earth. This sound he said he first heard
coming from the sky in the south-east, above the winter sunrise,
and that afterwards it drew near him gradually, till it came to
the roof of the oratory where the bishop was, and entering the
rein, filled all the place and encompassed it about. He listened
attentively to what he heard, and after about half an hour,
perceived the same song of joy to ascend from the roof of the
said oratory, and to return to heaven in the same way as it came,
with unspeakable sweetness. When he had stood some time amazed,
and earnestly considering in his mind what this might be, the
bishop opened the window of the oratory, and making a sound with
his hand, as he was often wont to do, bade anyone who might be
without to come in to him. He went hastily in, and the bishop
said to him, "Make haste to the church, and cause those
seven brothers to come hither, and do you come with them."
When they were come, he first admonished them to preserve the
virtue of love and peace among themselves, and towards all the
faithful; and with unwearied earnestness to follow the rules of
monastic discipline, which they had either been taught by him,
and had seen him observe, or had found in the words and actions
of the former fathers. Then he added that the day of his death
was at hand; for, said he, "that gracious guest, who was
wont to visit our brethren, has vouchsafed also to come to me
this day, and to call me out of this world. Return, therefore, to
the church, and speak to the brethren, that in their prayers they
commend my departure to the Lord, and that they be mindful to
prepare for their own, the hour whereof is uncertain, by
watching, and prayer, and good works."
When he had spoken
thus much and more to the same end, and they, having received his
blessing, had gone away in great sorrow, he who had heard the
heavenly song returned alone, and prostrating himself on the
ground, said, "I beseech you, father, may I be permitted to
ask a question? "--" Ask what you will," answered
the bishop. Then he said, "I beseech you to tell me what was
that song which I heard as of a joyful company coming from heaven
upon this oratory, and after some time returning to heaven?"
The bishop answered: "If you heard the singing, and know of
the coming of the heavenly company, I command you, in the Name of
the Lord, that you tell it not to any before my death. But in
truth they were angelic spirits, who came to call me to my
heavenly reward, which I have always loved and longed after, and
they promised that they would return seven days hence, and take
me away with them." Which was indeed fulfilled, as had been
said to him; for being presently seized with bodily infirmity,
and the same daily increasing, on the seventh day, as had been
promised to him, when he had prepared for death by receiving the
Body and Blood of our Lord, his saintly soul being delivered from
the prison of the body, led, as may justly be believed, by the
attendant angels, he departed to the joys of Heaven.
It is no wonder
that he joyfully beheld the day of his death, or rather the day
of the Lord, the coming whereof he had always been mindful to
await with earnest expectation. For with all his merits of
continence, humility, teaching, prayer, voluntary poverty, and
other virtues, he was so filled with the fear of the Lord, so
mindful of his latter end in all his actions, that, as I was wont
to hear from one of the brothers who instructed me in the
Scriptures, and who had been bred in his monastery, and under his
direction, whose name was Trumbert, if it happened that there
blew a sudden strong gust of wind, when he was reading or doing
any other thing, he forthwith called upon the Lord for mercy, and
begged that it might be granted to all mankind. If the wind grew
stronger, he closed his book, and fell on his face, praying still
more earnestly. But, if a violent storm of wind or rain came on,
or if the earth and air were filled with the terror of thunder
and lightning, he would go to the church, and anxiously devote
himself with all his heart to prayers and psalms till the weather
became calm. Being asked by his brethren why he did so, he
answered, "Have not you read--The Lord also thundered in the
heavens, and the Highest gave his voice. Yea, he sent out his
arrows and scattered them; and he shot out lightnings, and
discomfited them.' For the Lord moves the air, raises the winds,
hurls lightning, and thunders from heaven, to rouse the
inhabitants of the earth to fear him; to put them in mind of
judgement to come; to dispel their pride, and confound their
boldness, by recalling to their thoughts that dread time, when
the heavens and the earth being on fire, He will come in the
clouds, with great power and majesty, to judge the quick and the
dead. Wherefore," said he, "it behoves us to respond to
His heavenly admonition with due fear and love; that, as often as
the air is moved and He puts forth His hand threatening to
strike, but does not yet let it fall, we may immediately implore
His mercy; and searching the recesses of our hearts, and casting
out the dregs of our sins, we may carefully so act that we may
never deserve to be struck down."
With this
revelation and narrative of the aforesaid brother, concerning the
death of this prelate, agrees the account of the most reverend
Father Egbert, above spoken of, who long and zealously led a
monastic life with the same Ceadda, when both were youths, in
Ireland, in prayer and self-denial and meditation on the Holy
Scriptures. But whereas Ceadda afterwards returned into his own
country, Egbert continued to live abroad for the Lord's sake till
the end of his life. A long time after, Hygbald, a man of great
holiness and continence, who was an abbot in the province of
Lindsey, came from Britain to visit him, and whilst, as became
holy men, they were discoursing of the life of the former
fathers, and rejoicing to imitate the same, mention was made of
the most reverend prelate, Ceadda; whereupon Egbert said, "I
know a man in this island, still in the flesh, who, when Ceadda
passed away from this world, saw the soul of his brother Cedd,
with a company of angels, descending from heaven, who, having
taken Ceadda's soul along with them, returned again to the
heavenly kingdom." Whether he said this of himself, or some
other, we do not certainly know; but because it was said by so
great a man, there can be no doubt of the truth thereof.
Ceadda died on the
2nd of March, and was first buried by St. Mary's Church, but
afterwards, when the church of the most blessed chief of the
Apostles, Peter, was built in the same place, his bones were
translated into it. In both which places, as a testimony of his
virtue, frequent miracles of healing are wont to be wrought. And
of late, a certain man that had a frenzy, wandering about
everywhere, arrived there in the evening, unperceived or
disregarded by the keepers of the place, and having rested there
the whole of the night, came forth in his right mind the next
morning, to the surprise and joy of all, and told what a cure had
been wrought on him through the goodness of God. The place of the
sepulchre is a wooden monument, made like a little house,
covered, having a hole in the wall, through which those that go
thither for devotion are wont to put in their hand and take out
some of the dust. This they put into water and give to sick
cattle or men to drink, whereupon they are presently eased of
their infirmity, and restored to their desired health.
In his place,
Theodore ordained Wynfrid, a man of good and sober life, to
preside, like his predecessors, over the bishoprics of the
Mercians, the Midland Angles, and Lindsey, of all which,
Wulfhere, who was still living, was king. Wynfrid was one of the
clergy of the prelate he succeeded, and had for no small time
filled the office of deacon under him.
CHAP.
IV. How Bishop Colman, having left Britain, built two monasteries
in the country of the Scots; the one for the Scots,
the other for the English whom he had taken along
with him. [667 A. D.]
IN the meantime,
Colman, the Scottish bishop, departing from Britain, took along
with him all the Scots whom he had gathered about him in the isle
of Lindisfame, and also about thirty of the English nation, for
both these companies had been trained in duties of the monastic
life; and leaving some brothers in his church, he went first to
the isle of Hii, whence he had been sent to preach the Word of
God to the English nation. Afterwards he retired to a small
island, which is to the west of Ireland, and at some distance
from it, called in the language of the Scots, Inisboufinde, the
Island of the White Heifer. Arriving there, he built a monastery,
and placed in it the monks he had brought of both nations. But
they could not agree among themselves, by reason that the Scots,
in the summer season, when the harvest was to be brought in,
leaving the monastery, wandered about through places known to
them; but returned again the next winter, and desired to use in
common what the English had provided. Colman sought to put an end
to this dissension, and travelling about far and near, he found a
place in the island of Ireland fitted to be the site of a
monastery, which, in the language of the Scots, is called Mageo?
He bought a small part of it of the chief to whom it belonged, to
build his monastery thereon; upon condition, that the monks
dwelling there should pray to the Lord for him who let them have
the place. Then at once building a monastery, with the assistance
of the chief and all the neighbouring people, he placed the
English there, leaving the Scots in the aforesaid island. This
monastery is to this day occupied by English inhabitants; being
the same that, grown from a small beginning to be very large, is
commonly called Muigeo; and as all have long since been brought
to adopt better customs, it contains a notable society of monks,
who are gathered there from the province of the English, and live
by the labour of their own hands, after the example of the
venerable fathers, under a rule and a canonical abbot, in much
continence and singleness of life.
CHAP. V.
Of the death of the kings Oswy and Eghert, and of the synod held
at the place Herutford, in which Archbishop Theodore
presided. [670-673 A. D.]
IN the year of our
Lord 670, being the second year after Theodore arrived in
England, Oswy, king of the Northumbrians, fell sick, and died, in
the fifty-eighth year of his age. He at that time bore so great
affection to the Roman Apostolic usages, that he had designed, if
he recovered from his sickness, to go to Rome, and there to end
his days at the holy places, having asked Bishop Wilfrid, with a
promise of no small gift of money, to conduct him on his journey.
He died on the 15th of February, leaving his son Egfrid his
successor in the kingdom. In the third year of his reign,
Theodore assembled a council of bishops, along with many other
teachers of the church, who loved and were acquainted with the
canonical statutes of the fathers. When they were met together,
he began, in the spirit which became a bishop, to enjoin the
observance of such things as were in accordance with the unity
and the peace of the Church. The purport of the proceedings of
this synod is as follows:--
"In the name
of our Lord God and Saviour Jesus Christ, Who reigns for ever and
governs His Church, it was thought meet that we should assemble,
according to the custom prescribed in the venerable canons, to
treat about the necessary affairs of the Church. We met on the
24th day of September, the first indiction, at the place which is
called Herutford: I, Theodore, albeit unworthy, appointed by the
Apostolic see bishop of the church of Canterbury; our fellow
priest and brother, the most reverend Bisi, bishop of the East
Angles; and with us also our brother and fellow priest, Wilfrid,
bishop of the nation of the Northumbrians, represented by his
proxies. There were present also our brothers and fellow priests,
Putta, bishop of the Kentish castle, called Rochester;
Leutherius, bishop of the West Saxons, and Wynfrid, bishop of the
province of the Mercians. When we were all met together, and had
sat down in order, I said, I beseech you, most dear brothers, for
the fear and love of our Redeemer, that we may all treat in
common on behalf of our faith; to the end that whatsoever has
been decreed and defined by holy and approved fathers, may be
inviolably observed by all of us.' This and much more I spoke
tending to charity and the preservation of the unity of the
Church; and when I had ended my preface, I asked every one of
them in order, whether they consented to observe the things that
had been of old canonically decreed by the fathers? To which all
our fellow priests answered, Most assuredly we are all resolved
to observe willingly and heartily whatsoever is laid down in the
canons of the holy fathers.' Then forthwith I produced the said
book of canons, and in the presence of them all showed ten
articles in the same, which I had marked in several places,
because I knew them to be of the most importance to us, and
entreated that these might be most particularly received by them
all.
"Article I.
That we all in common keep the holy day of Easter on the Sunday
after the fourteenth moon of the first month.
"II. That no
bishop intrude into the diocese of another, but be satisfied with
the government of the people committed to him.
"III. That it
shall not be lawful for any bishop to disturb in any matter
monasteries dedicated to God, nor to take away forcibly any part
of their property.
"IV. That the
monks themselves do not move from one place to another, that is,
from monastery to monastery, unless with the consent of their own
abbot; but that they continue in the obedience which they
promised at the time of their conversion.
"V. That no
clerk, forsaking his own bishop, shall wander about, or be
anywhere received without commendatory letters from his diocesan.
But if he shall be once received, and will not return when
summoned, both the receiver, and he that is received shall be
under excommunication.
"VI. That
bishops and clergy, when travelling, shall be content with the
hospitality that is afforded them; and that it be not lawful for
any one of them to exercise any priestly function without leave
of the bishop in whose diocese he is known to be.
"VII. That a
synod be assembled twice a year; but on account of divers
hindrances, it was approved by all, that we should meet once a
year, on the 1st of August, at the place called Clofeshoch.
"VIII. That
no bishop, through ambition, shall set himself above another; but
that they shall all observe the time and order of their
consecration.
"IX. The
ninth Article was discussed in common, to the effect that more
bishops should be made, as the number of the faithful increased;
but this matter for the present was passed over.
"X. Of
marriages; that nothing be allowed but lawful wedlock; that none
commit incest; no man leave his own wife, except it be, as the
holy Gospel teaches, for fornication. And if any man shall put
away his own wife, lawfully joined to him in matrimony, that he
take no other, if he wishes to be a true Christian, but continue
as he is, or else be reconciled to his own wife.
"These
articles being thus discussed and defined in common, to the end,
that for the future, no stumbling-block of contention might arise
from any one of us, or that things be falsely set forth, it was
thought fit that every one of us should, by the subscription of
his own hand, confirm all the particulars so defined. Which
judgement, as defined by us, I dictated to be written by Titillus
our notary. Given in the month and indiction aforesaid.
Whosoever, therefore, shall attempt in anyway to oppose or
infringe this decision, confirmed by our consent, and by the
subscription of our hands, according to the decree of the canons,
must know, that he is excluded from all sacerdotal functions, and
from our fellowship. May the Grace of God keep us in safety,
living in the unity of His Holy Church."
This synod was
held in the year of our Lord 673. In which year Egbert, king of
Kent, died in the month of July; his brother Hlothere succeeded
him on the throne, which he held eleven years and seven months.
Bisi, the bishop of the East Angles, who is said to have been in
the aforesaid synod, a man of great saintliness and piety, was
successor to Boniface, before spoken of; for when Boniface died,
after having been bishop seventeen years, he was ordained by
Theodore and made bishop in his place. Whilst he was still alive,
but hindered by grievous infirmity from administering his
episcopal functions, two bishops, Aecci and Badwin, were elected
and consecrated in his place; from which time to the present,
that province has had two bishops.
CHAP.
VI. How Wynfrid being deposed, Sexwulf received his bishopric,
and Earconwald was made bishop of the East Saxons.
[675 A.D.]
NOT long after
these events, Theodore, the archbishop, taking offence at some
act of disobedience of Wynfrid, bishop of the Mercians, deposed
him from his bishopric when he had held it but a few years, and
in his, place ordained Sexwulf bishop, who was founder and abbot
of the monastery which is called Medeshamstead,' in the country
of the Gyrwas. Wynfrid, thus deposed, returned to his monastery
which is called Ad Barvae, and there ended his life in holy
conversation.
Theodore then also
appointed Earconwald bishop of the East Saxons, in the city of
London, over whom at that time reigned Sebbi and Sighere, of whom
mention has been made above. This Earconwald's life and
conversation, as well when he was bishop as before that time, is
said to have been most holy, as is even now testified by heavenly
miracles; for to this day, his horse-litter, in which he was wont
to be carried when sick, is kept by his disciples, and continues
to cure many of fevers and other ailments; and, not only sick
persons who are laid under that litter, or close by it, are
cured; but the very splinters cut from it, when carried to the
sick, are wont immediately to bring healing to them.
This man, before
he was made bishop, had built two famous monasteries, the one for
himself, and the other for his sister Ethelburg, and established
them both in regular discipline of the best kind. That for
himself was in the district of Sudergeona, by the river Thames,
at a place called Cerotaesei, that is, the Island of Cerot; that
for his sister in the province of the East Saxons, at a place
called In Berecingum, wherein she might be a mother and nurse of
women devoted to God. Being put into the government of that
monastery, she showed herself in all respects worthy of her
brother the bishop, by her own holy life and by her regular and
pious care of those under her rule, as was also manifested by
heavenly miracles.
CHAP.
VII. How it was indicated by a light from heaven where the bodies
of the nuns should be buried in the monastery of
Berecingum. [675 A.D.?]
IN this monastery
many miracles were wrought, accounts of which have been committed
to writing by those who were acquainted with them, that their
memory might be preserved, and succeeding generations edified,
and these are in the possession of many persons; some of them we
also have taken pains to include in our History of the Church. At
the time of the pestilence, already often mentioned, which
ravaged all the country far and wide, it had also seized on that
part of this monastery where the men abode, and they were daily
hurried away to the Lord. The careful mother of the community
began often to inquire of the sisters, when they were gathered
together, in what part of the monastery they desired to be buried
and a cemetery to be made, when the same affliction should fall
upon that part of the monastery in which the handmaids of the
Lord dwelt together apart from the men, and they should. be
snatched away out of this world by the same destruction as the
rest. Receiving no certain answer from the sisters, though she
often questioned them, she and all of them received a most
certain answer from the Divine Providence. For one night, after
matins had been sung, and those handmaids of Christ had gone out
of their chapel to the tombs of the brothers who had departed
this life before them, and were singing the customary songs of
praise to the Lord, on a sudden a light from heaven, like a great
sheet, came down upon them all, and struck them with such
amazement, that, in consternation, they even left off singing
their hymn. But that, resplendent light, in comparison wherewith
the sun at noon-day might seem dark, soon after, rising from that
place, removed to the south side of the monastery, that is, to
the westward of the chapel, and having continued there some time,
and rested upon those parts, in the sight of them all withdrew
itself again to heaven, leaving no doubt in the minds of all, but
that the same light, which was to lead or to receive the souls of
those handmaids of Christ into Heaven, also showed the place in
which their bodies were to rest and await the day of the
resurrection. The radiance of this light was so great, that one
of the older brethren, who at the same time was in their chapel
with another younger than himself, related in the morning, that
the rays of light which came in at the crannies of the doors and
windows, seemed to exceed the utmost brightness of daylight.
CHAP.
VIII. How a little boy, dying in the same monastery, called upon
a virgin that was to follow him; and how another nun,
at the point of leaving her body, saw some small part
of the future glory. [675 A. D.?]
THERE was, in the
same monastery, a boy, not above three years old, called Aesica;
who, by reason of his tender age, was being brought up among the
virgins dedicated to God; there to learn his lessons. This child
being seized by the aforesaid pestilence, when his last hour was
come, called three times upon one of the virgins consecrated to
Christ, speaking to her by her own name, as if she had been
present, Eadgyth! Eadgyth! Eadgyth! and thus ending his temporal
life, entered into that which is eternal. The virgin, to whom he
called, as he was dying, was immediately seized, where she was,
with the same sickness, and departing this life the same day on
which she had been summoned, followed him that called her into
the heavenly kingdom.
Likewise, one of
the same handmaids of God, being smitten with the same disease,
and reduced to the last extremity, began on a sudden, about
midnight, to cry out to them that ministered to her, desiring
they would put out the lamp that was lighted there. And, when she
had done this many times, and yet no one did her will, at last
she said, "I know that you think I am raving when I say
this, but be assured that it is not so; for I tell you truly,
that I see this house filled with so great a light, that that
lamp of yours seems to me to be altogether dark." And when
still no one replied to what she said, or did her bidding, she
added, "Burn your lamp, then, as long as you will; but know,
that it is not my light, for my light will come to me at the dawn
of day." Then she began to tell, that a certain man of God,
who had died that same year, had appeared to her, telling her
that at the break of day she should depart to the eternal light.
The truth of which vision was speedily proved by the maiden's
death as soon as the day appeared.
CHAP.
IX. Of the signs which were shown from Heaven when the mother of
that community departed this life. [675 A.D.?]
Now when Ethelburg
herself, the pious mother of that community devoted to God, was
about to be taken out of this world, a wonderful vision appeared
to one of the sisters, called Tortgyth; who, having lived many
years in that monastery, always endeavoured, in all humility and
sincerity, to serve God herself, and to help the mother to
maintain regular discipline, by instructing and reproving the
younger ones. Now, in order that her virtue might, according to
the Apostle, be made perfect in weakness, she was suddenly seized
with a most grievous bodily disease, under which, through the
merciful providence of our Redeemer, she was sorely tried for the
space of nine years; to the end, that whatever stain of evil
remained amidst her virtues, either through ignorance or neglect,
might all be purified in the furnace of long tribulation. This
woman, going out of the chamber where she abode one night, at
dusk, plainly saw as it were a human body, which was brighter
than the sun, wrapped in fine linen, and lifted up on high, being
taken out of the house in which the sisters used to sleep. Then
looking earnestly to see what it was that drew up that appearance
of the glorious body which she beheld, she perceived that it was
raised on high as it were by cords brighter than gold, until,
entering into the open heavens, it could no longer be seen by
her. Reflecting on this vision, she made no doubt that some one
of the community would soon die, and her soul be lifted up to
heaven by the good works which she had wrought, as it were by
golden cords. And so in truth it befell; for a few days after,
the beloved of God, Ethelburg, mother of that community, was
delivered out of the prison of the flesh; and her life is proved
to have been such that no one who knew her ought to doubt that an
entrance into the heavenly country was open to her, when she
departed from this life.
There was also, in
the same monastery, a certain nun, of noble origin in this world,
and still nobler in the love of the world to come; who had, for
many years, been so disabled in all her body, that she could not
move a single limb. When she heard that the body of the venerable
abbess had been carried into the church, till it should be
buried, she desired to be carried thither, and to be placed
bending towards it, after the manner of one praying; which being
done, she spoke to her as if she had been living, and entreated
her that she would obtain of the mercy of our pitiful Creator,
that she might be delivered from such great and long-continued
pains; nor was it long before her prayer was heard: for being
delivered from the flesh twelve days after, she exchanged her
temporal afflictions for an eternal reward.
For three years
after the death of her Superior, the aforesaid handmaid of
Christ, Tortgyth, was detained in this life and was so far spent
with the sickness before mentioned, that her bones scarce held
together. At last, when the time of her release was at hand, she
not only lost the use of her other limbs, but also of her tongue;
in which state having continued three days and as many nights,
she was, on a sudden, restored by a spiritual vision, and opened
her lips and eyes, and looking up to heaven, began thus to speak
to the vision which she saw: "Very acceptable to me is thy
coming, and thou art welcome!" Having so said, she was
silent awhile, as it were, waiting for the answer of him whom she
saw and to whom she spoke; then, as if somewhat displeased, she
said, "I can in no wise gladly suffer this;" then
pausing awhile, she said again, "If it can by no means be
to-day, I beg that the delay may not be long;" and again
holding her peace a short while, she concluded thus; "If it
is certainly so determined, and the decree cannot be altered, I
beg that it may be no longer deferred than this next night."
Having so said, and being asked by those about her with whom she
talked, she said, "With my most dear mother,
Ethelburg;" by which they understood, that she was come to
acquaint her that the time of her departure was at hand; for, as
she had desired, after one day and night, she was delivered alike
from the bonds of the flesh and of her infirmity and entered into
the joys of eternal salvation.
CHAP. X.
How a blind woman, praying in the burial-place of that monastery,
was restored to her sight. [675 A.D.?]
HILDILID, a devout
handmaid of God, succeeded Ethelburg in the office of abbess and
presided over that monastery with great vigour many years, till
she was of an extreme old age, in the observance of regular
discipline, and carefully providing all things for the common
use. The narrowness of the space where the monastery is built,
led her to determine that the bones of the servants and
handmaidens of Christ, who had been there buried, should be taken
up, and should all be translated into the church of the Blessed
Mother of God, and interred in one place. How often a brightness
of heavenly light was seen there, when this was done, and a
fragrancy of wonderful sweetness arose, and what other signs were
revealed, whosoever reads will find in the book from which we
have taken these tales.
But in truth, I
think it by no means fit to pass over the miracle of healing,
which the same book informs us was wrought in the cemetery of
that community dedicated to God. There lived in that
neighbourhood a certain thegn, whose wife was seized with a
sudden dimness in her eyes, and as the malady increased daily, it
became so burdensome to her, that she could not see the least
glimpse of light. Having continued some time wrapped in the night
of this blindness, on a sudden she bethought herself that she
might recover her lost sight, if she were carried to the
monastery of the nuns, and there prayed at the relics of the
saints. Nor did she lose any time in fulfilling that which she
had conceived in her mind: for being conducted by her maids to
the monastery, which was very near, and professing that she had
perfect faith that she should be there healed, she was led into
the cemetery, and having long prayed there on her knees, she did
not fail to be heard, for as she rose from prayer, before she
went out of the place, she received the gift of sight which she
had desired; and whereas she had been led thither by the hands of
her maids, she now returned home joyfully without help: as if she
had lost the light of this world to no other end than that she
might show by her recovery how great a light is vouchsafed to the
saints of Christ in Heaven, and how great a grace of healing
power.
CHAP.
XI. How Sebbi, king of the same province, ended his life in a
monastery. [694 A.D.]
AT that time, as
the same little book informs us, Sebbi , a very devout man, of
whom mention has been made above, governed the kingdom of the
East Saxons. His mind was set on religious acts, frequent prayer
and pious fruits of almsgiving; he esteemed a private and
monastic life better than all the wealth and honours of his
kingdom, and he would have long before left his kingdom and
adopted that life, had not his wife firmly refused to be divorced
from him; for which reason many were of opinion and often said
that a man of such a disposition ought rather to have been made a
bishop than a king. When he had spent thirty years as a king and
a soldier of the heavenly kingdom, he fell into great bodily
infirmity, of which he afterwards died, and he admonished his
wife, that they should then at least together devote themselves
to the service of God, since they could no longer together enjoy,
or rather serve, the world. Having with much difficulty obtained
this of her, he went to Waldhere, bishop of London, who had
succeeded Earconwald, and with his blessing received the
religious habit, which he had long desired. He also carried to
him a considerable sum of money, to be given to the poor,
reserving nothing to himself, but rather coveting to remain poor
in spirit for the sake of the kingdom of Heaven.
When the aforesaid
sickness increased, and he perceived the day of his death to be
drawing near, being a man of a royal disposition, he began to
apprehend lest, when in great pain, at the approach of death, he
might commit anything unworthy of his character, either by word
or gesture. Wherefore, calling to him the aforesaid bishop of
London, in which city he then was, he entreated him that none
might be present at his death, besides the bishop himself, and
two of his own attendants. The bishop having promised that he
would most willingly grant his request, not long after the man of
God composed himself to sleep, and saw a consoling vision, which
took from him all anxiety concerning the aforesaid uneasiness;
and, moreover, showed him on what day he was to end his life.
For, as he afterwards related, he saw three men in shining
garments come to him; one of whom sat down by his bed, whilst his
companions who had come with him stood and inquired about the
state of the sick man they had come to visit, and he said that
the king's soul should quit his body without any pain, and with a
great splendour of light; and told him that he should die the
third day after. Both these things came to pass, as he had learnt
from the vision; for on the third day after, at the ninth hour,
he suddenly fell, as it were, into a light slumber, and without
any sense of pain he gave up the ghost.
A stone coffin had
been prepared for his burial, but when they came to lay him in
it, they found his body a span longer than the coffin. Hereupon
they chipped away as much of the stone as they could, and made
the coffin about two inches longer; but not even so would it
contain the body. Wherefore because of this difficulty of
entombing him, they had thoughts either to get another coffin, or
else to shorten the body, by bending it at the knees, if they
could, so that the coffin might contain it. But Heaven interposed
and a miracle prevented the execution of either of those designs;
for on a sudden, in the presence of the bishop and Sighard, who
was the son of that same king and monk, and who reigned after him
jointly with his brother Suefred, and of no small number of men,
that coffin was found to fit the length of the body, insomuch
that a pillow might even be put in at the head; and at the feet
the coffin was four inches longer than the body. He was buried in
the church of the blessed teacher of the Gentiles, by whose
doctrine he had learned to hope for heavenly things.
CHAP.
XII. How Haedde succeeded Leutherius in the bishopric of the West
Saxons; how Cuichelm succeeded Putta in the bishopric of the
church of Rochester, and was himself succeeded by
Gebmund; and who were then bishops of the
Northumbrians. [673-681 A. D.]
LEUTHERIUS was the
fourth bishop of the West Saxons; for Birinus was the first,
Agilbert the second, and Wini the third. When Coinwalch, in whose
reign the said Leutherius was made bishop, died, the sub-kings
took upon them the government of the nation, and dividing it
among themselves, held it for about ten years; and during their
rule he died, and Haedde succeeded him in the bishopric, having
been consecrated by Theodore, in the city of London. During his
episcopate, Caedwalla, having subdued and removed the sub-kings,
took upon himself the supreme authority. When he had held it for
two years, and whilst the same bishop still governed the church,
at length impelled by love of the heavenly kingdom, he quitted it
and, going away to Rome, ended his days there, as shall be said
more fully hereafter.
In the year of our
Lord 676, when Ethelred, king of the Mercians, ravaged Kent with
a hostile army, and profaned churches and monasteries, without
regard to pity, or the fear of God, in the general destruction he
laid waste the city of Rochester; Putta, who was bishop, was
absent at that time, but when he understood that his church was
ravaged, and everything taken away from it, he went to Sexwulf,
bishop of the Mercians and having received of him a certain
church, and a small piece of land, ended his days there in peace;
in no way endeavouring to restore his bishopric, for, as has keen
said above, he was more industrious in ecclesiastical than in
worldly affairs; serving God only in that church, and going
wherever he was desired, to teach Church music. Theodore
consecrated Cuichelm bishop of Rochester in his stead; but he,
not long after, departing from his bishopric for want of
necessaries, and withdrawing to other parts, Gebmund was put in
his place by Theodore.
In the year of our
Lord 678, which is the eighth of the reign of Egfrid, in the
month of August, appeared a star, called a comet, which continued
for three months, rising in the morning, and sending forth, as it
were, a tall pillar of radiant flame. The same year a dissension
broke out between King Egfrid and the most reverend prelate,
Wilfrid, who was driven from his see, and two bishops substituted
for him, to preside over the nation of the Northumbrians, namely,
Bosa, to govern the province of the Deiri; and Eata that of the
Bernicians;. the former having his episcopal see in the city of
York, the latter either in the church of Hagustald, or of
Lindisfame; both of them promoted to the episcopal dignity from a
community of monks. With them also Eadhaed was ordained bishop
for the province of Lindsey, which King Egfrid had but newly
acquired, having defeated Wulfhere and put him to flight;and this
was the first bishop of its own which that province had; the
second was Ethelwin ; the third Edgar; the fourth Cynibert, who
is there at present. Before Eadhaed, Sexwulf was bishop as well
of that province as of the Mercians and Midland Angles; so that,
when expelled from Lindsey, he continued in the government of
those provinces. Eadhaed, Bosa, and Eata, were ordained at York
by archbishop Theodore; who also, three years after the departure
of Wilfrid, added two bishops to their number: Tunbert, appointed
to the church of Hagustald, Eata still continuing in that of
Lindisfarne; and Trumwine to the province of the Picts, which at
that time was subject to English rule. Eadhaed returning from
Lindsey, because Ethelred had recovered that province, was placed
by Theodore over the church of Ripon.
CHAP.
XIII. How Bishop Wilfrid converted the province of the South
Saxons to Christ. [681 A.D.]
BUT Wilfrid was
expelled from his bishopric, and having long travelled in many
lands, went to Rome, and afterwards returned to Britain. Though
he could not, by reason the enmity of the aforesaid king, be
received into his own country or diocese, yet he could not be
restrained from the ministry of the Gospel; for, taking his way
into the province of the South Saxons, which extends from Kent to
the south and west, as far as the West Saxons, containing land of
7,000 families, and was at that time still in bondage to pagan
rites, he administered to them the Word of faith, and the Baptism
of salvation. Ethelwalch, king of that nation, had been, not long
before, baptized in the province of the Mercians, at the instance
of King Wulf here, who was present, and received him as his
godson when he came forth from the font, and in token of this
adoption gave him two provinces, to wit, the Isle of Wight, and
the province of the Meanware, in the country of the West Saxons.
The bishop, therefore, with the king's consent, or rather to his
great joy, cleansed in the sacred font the foremost ealdormen and
thegns of that country; and the priests, Eappa and Padda, and
Burghelm, and Oiddi, either then, or afterwards, baptized the
rest of the people. The queen, whose name was Eabae, had been
baptized in her own country, the province of the Hwiccas. She was
the daughter of Eanfrid, the brother of Aenhere, who were both
Christians, as were their people; but all the province of the
South Saxons was ignorant of the Name of God and the faith. But
there was among them a certain monk of the Scottish nation, whose
name was Dicul, who had a very small monastery, at the place
called Bosanhamm, (Bosham near Chichester) encompassed by woods
and seas, and in it there were five or six brothers, who served
the Lord in humility and poverty; but none of the natives cared
either to follow their course of life, or hear their preaching.
But Bishop
Wilfrid, while preaching the Gospel to the people, not only
delivered them from the misery of eternal damnation, but also
from a terrible calamity of temporal death. For no rain had
fallen in that district for three years before his arrival in the
province, whereupon a grievous famine fell upon the people and
pitilessly destroyed them; insomuch that it is said that often
forty or fifty men, wasted with hunger, would go together to some
precipice, or to the sea-shore, and there, hand in hand, in
piteous wise cast them themselves down either to perish by the
fall, or be swallowed up by the waves. But on the very day on
which the nation received the Baptism of the faith, there fell a
soft but plentiful rain; the earth revived, the fields grew green
again, and the season was pleasant and fruitful. Thus the old
superstition was cast away, and idolatry renounced, the heart and
flesh of all rejoiced in the living God, for they perceived that
He Who is the true God had enriched them by His heavenly grace
with both inward and outward blessings. For the bishop, when he
came into the province, and found so great misery from famine
there, taught them to get their food by fishing; for their sea
and rivers abounded in fish, but the people had no skill to take
any of them, except eels alone. The bishop's men having gathered
eel-nets everywhere, cast them into the sea, and by the blessing
of God took three hundred fishes of divers sorts, which being
divided into three parts, they gave a hundred to the poor, a
hundred to those of whom they had the nets, and kept a hundred
for their own use. By this benefit the bishop gained the
affections of them all, and they began more readily at his
preaching to hope for heavenly blessings, seeing that by his help
they had received those which are temporal.
At this time, King
Ethelwalch gave to the most reverend prelate, Wilfrid, land to
the extent of eighty-seven families, to maintain his company who
were wandering in exile. The place is called Selaeseu, (Selsey,
south of Chichester) that is, the Island of the Sea-Calf; it is
encompassed by the sea on all sides, except the west, where is an
entrance about the cast of a sling in width; which sort of place
is by the Latins called a peninsula, by the Greeks, a
cherronesos. Bishop Wilfrid, having this place given him, founded
therein a monastery, chiefly of the brethren he had brought with
him, and established a rule of life; and his successors are known
to be there to this day. He himself, both in word and deed
performed the duties of a bishop in those parts during the space
of five years, until the death of King Egfrid, and was justly
honoured by all. And forasmuch as the king, together with the
said place, gave him all the goods that were therein, with the
lands and men, he instructed all the people in the faith of
Christ, and cleansed them in the water of Baptism. Among whom
were two hundred and fifty bondsmen and bondswomen, all of whom
he saved by Baptism from slavery to the Devil, and in like
manner, by giving them their liberty, set them free from slavery
to man.
CHAP.
XIV. How a pestilence ceased through the intercession of King
Oswald. [681-686 A.D.]
IN this monastery,
at that time, certain special manifestations of the heavenly
grace are said to have been shown forth; in as much as the
tyranny of the Devil had been recently cast out and Christ had
begun to reign there. Of these I have thought it proper to
perpetuate the memory of one which the most reverend Bishop Acca
was wont often to relate to me, affirming that it had been told
him by most creditable brothers of the same monastery. About the
same time that this province had received the faith of Christ, a
grievous pestilence fell upon many provinces of Britain; which,
also, by the Divine dispensation, reached to the aforesaid
monastery, then governed by the most religious priest of Christ,
Eappa;and many, as well of those that had come thither with the
bishop, as of those of the same province of the South Saxons who
had been lately called to the faith, were snatched away out of
this world. The brethren, therefore, thought fit to keep a fast
of three days, and humbly to implore the Divine goodness to
vouchsafe to have mercy on them, either by delivering from
instant death those that were in danger by reason of the disease,
or by saving those who were hurried out of this life from the
eternal damnation of their souls.
There was at that
time in the monastery, a little boy, of the Saxon nation, lately
called to the faith , who had been attacked by the same
infirmity, and had long kept his bed. On the second day of the
aforesaid fasting and prayer, it happened about the second hour
of the day, that this boy was left alone in the place where he
lay sick, when on a sudden, through the Divine disposition, the
most blessed chiefs of the Apostles vouchsafed to appear to him;
for he was a boy of a very simple and gentle disposition, and
with sincere devotion observed the mysteries of the faith which
he had received. The Apostles therefore, greeting him with loving
words, said, "My son, fear not death, concerning which thou
art troubled; for this day we will bring thee to the kingdom of
Heaven; but first thou must needs wait till the Masses are
celebrated, that having received thy voyage provision, the Body
and Blood of our Lord, and so being set free from sickness and
death, thou mayest be taken up to the everlasting joys in Heaven.
"Call
therefore to thee the priest, Eappa, and tell him, that the Lord
has heard your prayers, and has favourably looked upon your
devotion and your fast, and not one more shall die of this
plague, either in the monastery or the lands adjacent to it; but
all your people who any where labour under this sickness, shall
be raised up from their weakness, and restored to their former
health, saving, thee alone, who art this day to be delivered from
death, and to be carried into Heaven, to behold our Lord Christ,
whom thou hast faithfully served. This favour the Divine mercy
has vouchsafed to grant you, through the intercession of the
godly King Oswald, beloved of God, who formerly nobly ruled over
the nation of the Northumbrians, with the authority of a temporal
kingdom and the devotion of Christian piety which leads to the
eternal kingdom. For this very day that king was killed in body
by the infidels in war, and straightway taken up to Heaven to the
everlasting joys of souls, and brought into fellowship with the
number of the elect. Let them look in their records, wherein the
burial of the dead is set down, and they will find that he was,
this day, as we have said, taken out of this world. Let them,
therefore, celebrate Masses in all the oratories of this
monastery, either in thanksgiving because their prayers are
heard, or else in memory of the aforesaid King Oswald, who once
governed their nation, and therefore humbly prayed to the Lord
for them, as for converts of his nation; and let all the brethren
assemble in the church, and all communicate in the heavenly
Sacrifices, and so let them cease to fast, and refresh the body
also with the food that belongs to it."
The boy called the
priest, and repeated all these words to him; and the priest
carefully inquired after the habit and form of the men that had
appeared to him. He answered, "Their habit was altogether
noble, and their countenances most pleasant and beautiful, such
as I had never seen before, nor did I think there could be any
men so fair and comely. One of them indeed was shorn like a
clerk, the other had a long beard; and they said that one of them
was called Peter, the other Paul; and they were the servants of
our Lord and Saviour Jesus Christ, sent by Him from Heaven to
protect our monastery." The priest believed what the boy
said, and going thence immediately, looked in his chronicle, and
found that King Oswald had been killed on that very day. He then
called the brethren, ordered dinner to be provided, Masses to be
said, and all of them to communicate as usual; causing also a
part of the same Sacrifice of the Lord's Oblation to be carried
to the sick boy.
Soon after this,
the boy died, on that same day; and by his death proved that the
words which he had heard from the Apostles of Christ were true.
And this moreover bore witness to the truth of his words, that
none besides himself, belonging to the same monastery, was taken
away at that time. And without doubt, by this vision, many that
heard of it were wonderfully excited to implore the Divine mercy
in adversity, and to submit to the wholesome remedy of fasting.
From that time, the day of commemoration of that king and soldier
of Christ began to be yearly honoured with the celebration of
Masses, not only in that monastery, but in many other places.
CHAP.
XV. How King Caedwalla, king of the Gewissae, having slain
Ethelwalch, wasted that Province with cruel slaughter
and devastation. [685 A.D.]
IN the meantime,
Caedwalla, a young man of great vigour, of the royal race of the
Gewissae, an exile from his country, came with an army, slew
Ethelwalch, and wasted that province with cruel slaughter and
devastation; but he was soon expelled by Berthun and Andhun, the
king's ealdormen, who held in succession the government of the
province. The first of them was afterwards killed by the same
Caedwalla, when he was king of the Gewissae, and the province was
reduced to more grievous slavery: Ini, likewise, who reigned
after Caedwalla, oppressed that country with the like servitude
for many years; for which reason, during all that time, they
could have no bishop of their own; but their first bishop,
Wilfrid, having been recalled home, they were subject to the
bishop of the Gewissae, that is, the West Saxons, who were in the
city of Venta. (Winchester)
CHAP.
XVI. How the Isle of Wight received Christian inhabitants, and
two royal youths of that island were killed
immediately after Baptism. [686 A. D.]
AFTER Caedwalla
had obtained possession of the kingdom of the Gewissae, he took
also the Isle of Wight, which till then was entirely given over
to idolatry, and by merciless slaughter endeavoured to destroy
all the inhabitants thereof, and to place in their stead people
from his own province; binding himself by a vow, though it is
said that he was not yet regenerated in Christ, to give the
fourth part of the land and of the spoil to the Lord, if he took
the island. He fulfilled this vow by giving the same for the
service of the Lord to Bishop Wilfrid, who happened at the time
to have come thither from his own people. The measure of that
island, according to the computation of the English, is of twelve
hundred families, wherefore an estate of three hundred families
was given to the Bishop. The part which he received, he committed
to one of his clerks called Bernwin, who was his sister's son,
assigning to him a priest, whose name was Hiddila, to administer
the Word and layer of life to all that would be saved.
Here I think it
ought not to be omitted that, as the first fruits of those of
that island who believed and were saved, two royal boys, brothers
to Arwald, king of the island, were crowned with the special
grace of God. For when the enemy approached, they made their
escape out of the island, and crossed over into the neighbouring
province of the Jutes. Coming to the place called At the Stone,
they thought to be concealed from the victorious king, but they
were betrayed and ordered to be killed. This being made known to
a certain abbot and priest, whose name was Cynibert, who had a
monastery not far from there, at a place called Hreutford,
(Redbridge) that is, the Ford of Reeds, he came to the king, who
then lay in concealment in those parts to be cured of the wounds
which he had received whilst he was fighting in the Isle of
Wight, and begged of him, that if the boys must needs be killed,
he might be allowed first to instruct them in the mysteries of
the Christian faith. The king consented, and the bishop having
taught them the Word of truth, and cleansed them in the font of
salvation, assured to them their entrance into the kingdom of
Heaven. Then the executioner came, and they joyfully underwent
the temporal death, through which they did not doubt they were to
pass to the life of the soul, which is everlasting. Thus, after
this manner, when all the provinces of Britain had received the
faith of Christ, the Isle of Wight also received the same; yet
because it was suffering under the affliction of foreign
subjection, no man there received the office or see of a bishop,
before Daniel, who is now bishop of the West Saxons.
The island is
situated opposite the borders of the South Saxons and the
Gewissae, being separated from it by a sea, three miles wide,
which is called Solvente. (The Solent) In this sea, the two tides
of the ocean, which break upon Britain all round its coasts from
the boundless northern ocean, daily meet in conflict beyond the
mouth of the river Homelea, (The Hamble)which runs into the
aforesaid sea, through the lands of the Jutes, belonging to the
country of the Gewissae; and after this struggle of the tides,
they fall back and return into the ocean whence they come.
CHAP.
XVII. Of the Synod held in the plain of Haethfelth, Archbishop
Theodore being president. [680 A.D.]
ABOUT this time,
Theodore being informed that the faith of the Church at
Constantinople was much perplexed by the heresy of Eutyches, and
desiring that the Churches of the English, over which he
presided, should remain free from all such taint, convened an
assembly of venerable bishops and many learned men, and
diligently inquired into the faith of each. He found them all of
one mind in the Catholic faith, and this he caused to be
committed to writing by the authority of the synod as a memorial,
and for the instruction of succeeding generations; the beginning
of which document is as follows:
"In the name
of our Lord and Saviour Jesus Christ, under the rule of our most
pious lords, Egfrid, king of of the Northumbrians, in the tenth
year of his reign, the seventeenth of September, the eighth
indiction; Ethelred, king of the Mercians, in the sixth year of
his reign; Aldwulf king of the East Angles, in the seventeenth
year ofhis reign; and Hlothere, king of Kent, in the seventh year
of his reign, Theodore, by the grace of God, archbishop of the
island of Britain, and of the city of Canterbury, being
president, and the other venerable bishops of the island of
Britain sitting with him, the holy Gospels being laid before
them, at the place which, in the Saxon tongue, is called
Haethfelth, we conferred together, and set forth the right and
orthodox faith, as our Lord Jesus Christ in the flesh delivered
the same to His disciples, who beheld His Presence and heard His
words, and as it is delivered by the creed of the holy fathers,
and by all holy and universal synods in general, and by the
consent of all approved doctors of the Catholic Church. We,
therefore, following them, in piety and orthodoxy, and professing
accordance with their divinely inspired doctrine, do believe
agreeably to it, and with the holy fathers confess the Father,
and Son, and Holy Ghost, to be properly and truly a Trinity
consubstantial in Unity, and Unity in Trinity, that is, one God
in three Subsistences or consubstantial persons, of equal glory
and honour."
And after much more of the same sort,
appertaining to the confession of the right faith, this holy
synod added to its document, "We acknowledge the five holy
and general councils of the blessed fathers acceptable to God;
that is, of the 318 assembled at Nicaea, against the most impious
Anus and his tenets; and at ConstantinopIe, of 150, against the
madness of Macedonius and Eudoxius, and their tenets; and at
Ephesus, for the first time, of 200, against the most wicked
Nestorius, and his tenets; and at Chalcedon, of 630, against
Eutyches and Nestorius, and their tenets; and again, at
Constantinople, in a fifth council, in the time of Justinian the
younger, against Theodorus, and the epistles of Theodoret and
Ibas, and their tenets in opposition to Cyril." And again a
little lower, "the synod held in the city of Rome, in the
time of the blessed Pope Martin, in the eighth indiction, and in
the ninth year of the most pious Emperor Constantine, we also
acknowledge. And we glorify our Lord Jesus Christ, as they
glorified Him, neither adding aught nor taking away;
anathematizing with hearts and lips those whom they
anathematized, and receiving those whom they received; glorifying
God the Father, Who is without beginning, and His only-begotten
Son, begotten of the Father before the worlds, and the Holy Ghost
proceeding ineffably from the Father and the Son, even as those
holy Apostles, prophets, and doctors, whom we have
above-mentioned, did declare. And all we, who, with Archbishop
Theodore, have thus set forth the Catholic faith, thereto
subscribe."
CHAP.
XVIII. Of John, the precentor of the Apostolic see, who came into
Britain to teach. [680 A. D.]
AMONG those who
were present at this synod, and confirmed the decrees of the
Catholic faith, was the venerable John, archchanter of the church
of the holy Apostle Peter, and abbot of the monastery of the
blessed Martin, who had come lately from Rome, by order of Pope
Agatho, together with the most reverend Abbot Biscop, surnamed
Benedict, of whom mention has been made above. For the said
Benedict, having built a monastery in Britain, in honour of the
most blessed chief of the Apostles, at the mouth of the river
Wear, went to Rome with Ceolfrid, his companion and
fellow-labourer in that work, who was after him abbot of the same
monastery; he had been several times before at Rome, and was now
honourably received by Pope Agatho of blessed memory; from whom
he also asked and obtained, in order to secure the immunities of
the monastery which he had founded, a letter of privilege
confirmed by apostolic authority, according to what he knew to be
the will and grant of King Egfrid, by whose consent and gift of
land he had built that monastery.
He was also
allowed to take the aforesaid Abbot John with him into Britain,
that he might teach in his monastery the system of singing
throughout the year, as it was practised at St. Peter's at Rome.
The Abbot John did as he had been commanded by the Pope, teaching
the singers of the said monastery the order and manner of singing
and reading aloud, and committing to writing all that was
requisite throughout the whole course of the year for the
celebration of festivals; and these writings are still preserved
in that monastery, and have been copied by many others elsewhere.
The said John not only taught the brothers of that monastery, but
such as had skill in singing resorted from almost all the
monasteries of the same province to hear him, and many invited
him to teach in other places.
Besides his task
of singing and reading,, he had also received a commission from
the Apostolic Pope, carefully to inform himself concerning the
faith of the English Church, and to give an account thereof on
his return to Rome. For he also brought with him the decision of
the synod of the blessed Pope Martin, held not long before at
Rome, with the consent of one hundred and five bishops, chiefly
to refute those who taught that there is but one operation and
will in Christ, and he gave it to be transcribed in the aforesaid
monastery of the most religious Abbot Benedict. The men who
followed such opinion greatly perplexed the faith of the Church
of Constantinople at that time; but by the help of God they were
then discovered and overcome. Wherefore, Pope Agatho, being
desirous to be informed concerning the state of the Church in
Britain, as well as in other provinces, and to what extent it was
clear from the contagion of heretics, gave this matter in charge
to the most reverend Abbot John, then appointed to go to Britain.
The synod we have spoken of having been called for this purpose
in Britain, the Catholic faith was found untainted in all, and a
report of the proceedings of the same was given him to carry to
Rome.
But in his return
to his own country, soon after crossing the sea, he fell sick and
died; and his body, for the sake of St. Martin, in whose
monastery he presided, was by his friends carried to Tours, and
honourably buried; for he had been kindly entertained by the
Church there on his way to Britain, and earnestly entreated by
the brethren, that in his return to Rome he would take that road,
and visit their Church, and moreover he was there supplied with
men to conduct him on his way, and assist him in the work
enjoined upon him. Though he died by the way, yet the testimony
of the Catholic faith of the English nation was carried to Rome,
and received with great joy by the Apostolic Pope, and all those,
that heard or read it.
CHAP.
XIX. How Queen Ethelthryth always preserved her virginity, and
her body suffered no corruption in the grave.
[660-696 A.D.]
KING EGFRID took
to wife Ethelthryth, the daughter of Anna, king of the East
Angles, of whom mention has been often made; a man of true
religion, and altogether noble in mind and deed. She had before
been given in marriage to another, to wit, Tondbert, ealdormanof
the Southern Gyrwas; but he died soon after he had married her,
and she was given to the aforesaid king. Though she lived with
him twelve years, yet she preserved the glory of perfect
virginity, as I was informed by Bishop Wilfrid, of blessed
memory, of whom I inquired, because some questioned the truth
thereof; and he told me that he was an undoubted witness to her
virginity, forasmuch as Egfrid promised to give him many lands
and much money if he could persuade the queen to consent to
fulfil her marriage duty, for he knew the queen loved no man more
than himself. And it is not to be doubted that this might take
place in our age, which true histories tell us happened sometimes
in former ages, by the help of the same Lord who promises to
abide with us always, even unto the end of the world. For the
divine miracle whereby her flesh, being buried, could not suffer
corruption, is a token that she had not been defiled by man.
She had long asked
of the king that he would permit her to lay aside worldly cares,
and to serve only Christ, the true King, in a monastery; and
having at length with difficulty prevailed, she entered the
monastery of the Abbess Aebba, who was aunt to King Egfrid, at
the place called the city of Coludi, having received the veil of
the religious habit from the hands of the aforesaid Bishop
Wilfrid; but a year after she was herself made abbess in the
district called Elge, (Ely) where, having built a monastery, she
began, by the example of a heavenly life and by her teaching, to
be the virgin mother of many virgins dedicated to God. It is told
of her that from the time of her entering the monastery, she
would never wear any linen but only woollen garments, and would
seldom wash in a hot bath, unless just before the greater
festivals, as Easter, Whitsuntide, and the Epiphany, and then she
did it last of all, when the other handmaids of Christ who were
there had been washed, served by her and her attendants. She
seldom ate more than once a day, excepting on the greater
festivals, or some urgent occasion. Always, except when grievous
sickness prevented her, from the time of matins till day-break,
she continued in the church at prayer. Some also say, that by the
spirit of prophecy she not only foretold the pestilence of which
she was to die, but also, in the presence of all, revealed the
number of those that should be then snatched away from this world
out of her monastery. She was taken to the Lord, in the midst of
her flock, seven years after she had been made abbess; and, as
she had ordered, was buried among them in a wooden coffin in her
turn, according to the order in which she had passed away.
She was succeeded
in the office of abbess by her sister Sexburg, who had been wife
to Earconbert, king of Kent. This abbess, when her sister had
been buried sixteen years, thought fit to take up her bones, and,
putting them into a new coffin, to translate them into the
church. Accordingly she ordered some of the brothers to find a
stone whereof to make a coffin for this purpose. They went on
board ship, for the district of Ely is on every side encompassed
with water and marshes, and has no large stones, and came to a
small deserted city, not far from thence, which, in the language
of the English, is called Grantacaestir, (Grantchester, near
Cambridge) and presently, near the city walls, they found a white
marble coffin, most beautifully wrought, and fitly covered with a
lid of the same sort of stone. Perceiving, therefore, that the
Lord had prospered their journey, they returned thanks to Him and
carried it to the monastery.
When the grave was
opened and the body of the holy virgin and bride of Christ was
brought into the light of day, it was found as free from
corruption as if she had died and been buried on that very day;
as the aforesaid Bishop Wilfrid, and many others that know it,
testify. But the physician, Cynifrid, who was present at her
death, and when she was taken up out of the grave, had more
certain knowledge. He was wont to relate that in her sickness she
had a very great tumour under her jaw. "And I was
ordered," said he, "to lay open that tumour to let out
the noxious matter in it, which I did, and she seemed to be
somewhat more easy for two days, so that many thought she might
recover from her infirmity; but on the third day she was attacked
by the former pains, and being soon snatched out of the world,
she exchanged all pain and death for everlasting life and health.
And when, so many years after, her bones were to be taken out of
the grave, a pavilion being spread over it, and all the
congregation, the brothers on the one side, and the sisters on
the other, standing about it singing, while the abbess, with a
few others, had gone within to take up and wash the bones, on a
sudden we heard the abbess within cry out with a loud voice,
Glory be to the name of the Lord.' Not long after they called me
in, opening the door of the pavilion, and I found the body of the
holy virgin taken out of the grave and laid on a bed, like one
asleep; then taking off the veil from the face, they also showed
me that the incision which I had made was healed up; so that, in
marvellous wise, instead of the open gaping wound with which she
had been buried, there then appeared only the slightest trace of
a scar. Besides, all the linen clothes in which the body had been
wrapped, appeared entire and as fresh as if they had been that
very day put about her chaste limbs."
It is said that
when she was sore troubled with the aforesaid tumour and pain in
her jaw and neck, she took great pleasure in that sort of
sickness, and was wont to say, "I know of a surety that I
deservedly bear the weight of my trouble on my neck, for I
remember that, when I was a young maiden, I bore on it the
needless weight of necklaces; and therefore I believe the Divine
goodness would have me endure the pain in my neck, that so I may
be absolved from the guilt of my needless levity, having now,
instead of gold and pearls, the fiery heat of a tumour rising on
my neck." It happened also that by the touch of those same
linen clothes devils were expelled from bodies possessed, and
other diseases were at divers times healed; and the coffin
wherein she was first buried is said to have cured some of
infirmities of the eyes, who, praying with their heads resting
upon that coffin, were presently relieved of the pain or dimness
in their eyes. So they washed the virgin's body, and having
clothed it in new garments, brought it into the church, and laid
it in the sarcophagus that had been brought, where it is held in
great veneration to this day. The sarcophagus was found in a
wonderful manner to fit the virgin's body as if it had been made
purposely for her, and the place for the head, which was
fashioned separately, appeared exactly shaped to the measurement
of her head.
Elge is in the
province of the East Angles, a district of about six hundred
families, of the nature of an island, encompassed, as has been
said, with marshes or waters, and therefore it has its name from
the great plenty of eels taken in those marshes; there the
aforesaid handmaid of Christ desired to have a monastery,
because, as we have before mentioned, she came, according to the
flesh, of that same province of the East Angles.
CHAP.
XX. A Hymn concerning her.
IT seems fitting
to insert in this history a hymn concerning virginity, which we
composed in elegiac verse many years ago, in praise and honour of
the same queen and bride of Christ, and therefore truly a queen,
because the bride of Christ; and to imitate the method of Holy
Scripture, wherein many songs are inserted in the history, and
these, as is well known, are composed in metre and verse.
"Trinity,Gracious,
Divine, Who rulest all the ages; favour my task, Trinity,
Gracious, Divine. "Let Maro sound the trumpet of war, let us
sing the gifts of peace; the gifts of Christ we sing, let Maro
sound the trumpet of war.
"Chaste is my
song, no rape of guilty Helen; light tales shall be told by the
wanton, chaste is my song. "I will tell of gifts from
Heaven, not wars of hapless Troy; I will tell of gifts from
Heaven, wherein the earth is glad. "Lo! the high God comes
to the womb of a holy virgin, to be the Saviour of men, lo! the
high God comes. "A hallowed maid gives birth to Him Who gave
the world its being; Mary, the gate of God, a maiden gives Him,
birth. "The company of her fellows rejoices over the Virgin
Mother of Him Who wields the thunder; a shining virgin band, the
company of her fellows rejoices. "Her honour has made many a
blossom to spring from that pure shoot, virgin blossoms her
honour has made to spring. "Scorched by the fierce flames,
the maiden Agatha yielded not; in like manner Eulalia endures,
scorched by the fierce flames. "The lofty soul of chaste
Tecla overcomes the wild beasts; chaste Euphemia overcomes the
accursed wild beasts. "Agnes joyously laughs at the sword,
herself stronger than steel, Cecilia joyously laughs at the
foemen's sword. "Many a triumph is mighty throughout the
world in temperate hearts; throughout the world love of the
temperate life is mighty. "Yea, and our day likewise a
peerless maiden has blessed; peerless our Ethelthryth shines.
"Child of a noble sire, and glorious by royal birth, more
noble in her Lord's sight, the child of a noble sire.
"Thence she receives queenly honour and a sceptre in this
world; thence she receives honour, awaiting higher honour above.
"What need, gracious lady, to seek an earthly lord, even now
given to the Heavenly Bridegroom? "Christ is at hand, the
Bridegroom (why seek an earthly lord?) that thou mayst follow
even now, methinks, in the steps of the Mother of Heaven's King,
that thou too mayst be a mother in God. "Twelve years she
had reigned, a bride dedicated to God, then in the cloister
dwelt, a bride dedicated to God. "To Heaven all consecrated
she lived, abounding in lofty deeds, then to Heaven all
consecrated she gave up her soul. "Twice eight Novembers the
maid's fair flesh lay in the tomb, nor did the maid's fair flesh
see corruption in the tomb. "This was Thy work, O Christ,
that her very garments were bright and undefiled even in the
grave; O Christ, this was Thy work. "The dark serpentflies
before the honour due to the holy raiment; disease is driven
away, and the dark serpent flies. Rage fills the foe who of old
conquered Eve; exultant the maiden triumphs and rage fills the
foe. "Behold, O bride of God, thy glory upon earth; the
glory that awaits thee in the Heavens behold, O bride of God.
"In gladness thou receivest gifts, bright amidst the festal
torches; behold! the Bridegroom comes, in gladness thou receivest
gifts. "And a new song thou singest to the tuneful harp; a
new-made bride, thou exultest in the tuneful hymn. "None can
part her from them which follow the Lamb enthroned on high, whom
none had severed from the Love enthroned on high."
CHAP.
XXI. How Bishop Theodore made peace between the kings Egfrid and
Etheired. [679 A. D.]
IN the ninth year
of the reign of King Egfrid, a great battlewas fought between him
and Ethelred, king of the Mercians, near the river Trent, and
Aelfwine, brother to King Egfrid, was slain, a youth about
eighteen years of age, and much beloved by both provinces; for
King Ethelred had married his sister Osthryth. There was now
reason to expect a more bloody war, and more lasting enmity
between those kings and their fierce nations; but Theodore, the
bishop, beloved of God, relying on the Divine aid, by his
wholesome admonitions wholly extinguished the dangerous fire that
was breaking out; so that the kings and their people on both
sides were appeased, and no man was put to death, but only the
due mulct4 paid to the king who was the avenger for the death of
his brother; and this peace continued long after between those
kings and between their kingdoms.
CHAP.
XXII. How a certain captive's chains fell off when Masses were
sung for Him. [679 A. D.]
IN the aforesaid
battle, wherein King Aelfwine was killed, a memorable incident is
known to have happened, which I think ought by no means to be
passed over in, silence; for the story will be profitable to the
salvation of many. In that battle a youth called Imma, one of the
king's thegns, was struck down, and having lain as if dead all
that day and the next night among the bodies of the slain, at
length he came to himself and revived, and sitting up, bound his
own wounds as best as he could. Then having rested awhile, he
stood up, and went away to see if he could find any friends to
take care of him; but in so doing he was discovered and taken by
some of the enemy's army, and carried before their lord, who was
one of King Ethelred's nobles. Being asked by him who he was, and
fearing to own himself a thegn, he answered that he was a
peasant, a poor man and married, and he declared that he had come
to the war with others like himself to bring provisions to the
army." The noble entertained him, kind ordered his wounds to
be dressed, and when he began to recover, to prevent his
escaping, he ordered him to be bound at night. But he could not
be bound, for as soon as they that bound him were gone, his bonds
were loosed.
Now he had a
brother called Tunna, who was a priest and abbot of a monastery
in the city which is still called Tunnacaestir after
him.(Towcester) This man, hearing that his brother had been
killed in the battle, went to see if haply he could find his
body; and finding another very like him in all respects, he
believed it to be his. So he carried it to his monastery, and
buried it honourably, and took care often to say Masses for the
absolution of his soul; the celebration whereof occasioned what I
have said, that none could bind him but he was presently loosed
again. In the meantime, the noble that had kept him was amazed,
and began to inquire why he could not be bound; whether perchance
he had any spells about him, such as are spoken of in stories. He
answered that he knew nothing of those arts; "but I
have," said he, "a brother who is a priest in my
country, and I know that he, supposing me to be killed, is saying
frequent Masses for me; and if I were now in the other life, my
soul there, through his intercession, would be delivered from
penalty."
When he had been a
prisoner with the noble some time, those who attentively observed
him, by his countenance, habit, and discourse, took notice, that
he was not of the meaner sort, as he had said, but of some
quality. The noble then privately sending for him, straitly
questioned him, whence he came, promising to do him no harm on
that account if he would frankly confess who he was. This he did,
declaring that he had been a thegn of the king's, and the noble
answered, "I perceived by all your answers that you were no
peasant. And now you deserve to die, because all my brothers and
relations were killed in that fight; yet I will not put you to
death, that I may not break my promise."
As soon,
therefore, as he was recovered, he sold him to a certain Frisian
at London, but he could not in any wise be bound either by him,
or as he was being led thither. But when his enemies had put all
manner of bonds on him, and the buyer perceived that he could in
no way be bound, he gave him leave to ransom himself if he could.
Now it was at the third hour, when the Masses were wont to be
said, that his bonds were most frequently loosed. He, having
taken an oath that he would either return, or send his owner the
money for the ransom, went into Kent to King Hlothere, who was
son to the sister of Queen Ethelthryth, above spoken of, for he
had once been that queen's thegn. From him he asked and obtained
the price of his freedom, and as he had promised, sent it to his
master for his ransom.
Returning
afterwards into his own country, and coming to his brother, he
gave him an exact account of all his misfortunes, and the
consolation afforded to him in them; and from what his brother
told him he understood, that his bonds had been generally loosed
at those times when Masses had been celebrated for him; and he
perceived that other advantages and blessings which had fallen to
his lot in his time of danger, had been conferred on him from
Heaven, through the intercession of his brother, and the Oblation
of the saving Sacrifice. Many, on hearing this account from the
aforesaid man, were stirred up in faith and pious devotion to
prayer, or to alms-giving, or to make an offering to God of the
Sacrifice of the holy Oblation, for the deliverance of their
friends who had departed this world; for they knew that such
saving Sacrifice availed for the eternal redemption both of body
and soul. This story was also told me by some of those who had
heard it related by the man himself to whom it happened;
therefore, since I had a clear understanding of it, I have not
hesitated to insert it in my Ecclesiastical History.
CHAP. XXIII. Of the life and death of the Abbess
Hilda. [614-680 A.D.]
IN the year after
this, that is the year of our Lord 680, the most religious
handmaid of Christ, Hilda, abbess of the monastery that is called
Streanaeshalch, as we mentioned above, after having done many
heavenly deeds on earth, passed thence to receive the rewards of
the heavenly life, on the 17th of November, at the age of
sixty-six years. Her life falls into two equal parts, for the
first thirty-three years of it she spent living most nobly in the
secular habit; and still more nobly dedicated the remaining half
to the Lord in the monastic life. For she was nobly born, being
the daughter of Hereric, nephew to King Edwin, and with that king
she also received the faith and mysteries of Christ, at the
preaching of Paulinus, of blessed memory, the first bishop of the
Northumbrians, and preserved the same undefiled till she attained
to the vision of our Lord in Heaven.
When she had
resolved to quit the secular habit, and to serve Him alone, she
withdrew into the province of the East Angles, for she was allied
to the king there; being desirous to cross over thence into Gaul,
forsaking her native country and all that she had, and so to live
a stranger for our Lord's sake in the monastery of Cale, that she
might the better attain to the eternal country in heaven. For her
sister Heresuid, mother to Aldwulf, king of the East Angles, was
at that time living in the same monastery, under regular
discipline, waiting for an everlasting crown; and led by her
example, she continued a whole year in the aforesaid province,
with the design of going abroad; but afterwards, Bishop Aidan
recalled her to her home, and she received land to the extent of
one family on the north side of the river Wear; where likewise
for a year she led a monastic life, with very few companions.
After this she was
made abbess in the monastery called Heruteu, (Hartlepool) which
monastery had been founded, not long before, by the pious
handmaid of Christ, Heiu, who is said to have been the first
woman in the province of the Northumbrians who took upon her the
vows and habit of a nun, being consecrated by Bishop Aidan; but
she, soon after she had founded that monastery, retired to the
city of Calcaria, which is called Kaelcacaestir (Tadcaster)by the
English, and there fixed her dwelling. Hilda, the handmaid of
Christ, being set over that monastery, began immediately to order
it in all things under a rule of life, according as she had been
instructed by learned men; for Bishop Aidan, and others of the
religious that knew her, frequently visited her and loved her
heartily, and diligently instructed her, because of her innate
wisdom and love of the service of God.
When she had for
some years governed this monastery, wholly intent upon
establishing a rule of life, it happened that she also undertook
either to build or to set in order a monastery in the place
called Streanaeshalch, and this work which was laid upon her she
industriously performed; for she put this monastery under the
same rule of monastic life as the former; and taught there the
strict observance of justice, piety, chastity, and other virtues,
and particularly of peace and charity; so that, after the example
of the primitive Church, no one there was rich, and none poor,
for they had all things common, and none had any private
property. Her prudence was so great, that not only meaner men in
their need, but sometimes even kings and princes, sought and
received her counsel; she obliged those who were under her
direction to give so much time to reading of the Holy Scriptures,
and to exercise themselves so much in works of justice, that many
might readily be found there fit for the priesthood and the
service of the altar.
Indeed we have
seen five from that monastery who afterwards became bishops, and
all of them men of singular merit and sanctity, whose names were
Bosa,Aetla, Oftfor, John, and Wilfrid. Of the first we have said
above that he was consecrated bishop of York; of the second, it
may be briefly stated that he was appointed bishop of Dorchester.
Of the last two we shall tell hereafter, that the former was
ordained bishop of Hagustald, the other of the church of York; of
the third, we may here mention that, having applied himself to
the reading and observance of the Scriptures in both the
monasteries of the Abbess Hilda, at length being desirous to
attain to greater perfection, he went into Kent, to Archbishop
Theodore, of blessed memory; where having spent some time in
sacred studies, he resolved to go to Rome also, which, in those
days, was esteemed a very salutary undertaking. Returning thence
into Britain, he took his way into the province of the Hwiccas,
where King Osric then ruled, and continued there a long time,
preaching the Word of faith, and showing an example of good life
to all that saw and heard him. At that time, Bosel, the bishop of
that province, laboured under such weakness of body, that he
could not himself perform episcopal functions; for which reason,
Oftfor was, by universal consent, chosen bishop in his stead, and
by order of King Ethelred, consecrated by Bishop Wilfrid, of
blessed memory, who was then Bishop of the Midland Angles,
because Archbishop Theodore was dead, and no other bishop
ordained in his place. A little while before, that is, before the
election of the aforesaid man of God, Bosel, Tatfrid, a man of
great industry and learning, and of excellent ability, had been
chosen bishop for that province, from the monastery of the same
abbess, but had been snatched away by an untimely death, before
he could be ordained.
Thus this handmaid
of Christ, the Abbess Hilda, whom all that knew her called
Mother, for her singular piety and grace, was not only an example
of good life, to those that lived in her monastery, but afforded
occasion of amendment and salvation to many who lived at a
distance, to whom the blessed fame was brought of her industry
and virtue. For it was meet that the dream of her mother,
Bregusuid, during her infancy, should be fulfilled. Now
Bregusuid, at the time that her husband, Hereric, lived in
banishment, under Cerdic, king of the Britons, where he was also
poisoned, fancied, in a dream, that he was suddenly taken away
from her and she was seeking for him most carefully, but could
find no sign of him anywhere. After an anxious search for him,
all at once she found a most precious necklace under her garment,
and whilst she was looking on it very attentively, it seemed to
shine forth with such a blaze of light that it filled all Britain
with the glory of its brilliance. This dream was doubtless
fulfilled in her daughter that we speak of, whose life was an
example of the works of light, not only blessed to herself, but
to many who desired to live aright.
When she had
governed this monastery many years, it pleased Him Who has made
such merciful provision for our salvation, to give her holy soul
the trial of a long infirmity of the flesh, to the end that,
according to the Apostle's example, her virtue might be made
perfect in weakness. Struck down with a fever, she suffered from
a burning heat, and was afflicted with the same trouble for six
years continually; during all which time she never failed either
to return thanks to her Maker, or publicly and privately to
instruct the flock committed to her charge; for taught by her own
experience she admonished all men to serve the Lord dutifully,
when health of body is granted to them, and always to return
thanks faithfully to Him in adversity, or bodily infirmity. In
the seventh year of her sickness, when the disease turned
inwards, her last day came, and about cockcrow, having received
the voyage provision of Holy Housel, and called together the
handmaids of Christ that were within the same monastery, she
admonished them to preserve the peace of the Gospel among
themselves, and with all others; and even as she spoke her words
of exhortation, she joyfully saw death come, or, in the words of
our Lord, passed from death unto life.
That same night it
pleased Almighty God, by a manifest vision, to make known her
death in another monastery, at a distance from hers, which she
had built that same year, and which is called Hacanos. There was
in that monastery, a certain nun called Begu, who, having
dedicated her virginity to the Lord, had served Him upwards of
thirty years in the monastic life. This nun was resting in the
dormitory of the sisters, when on a sudden she heard in the air
the well-known sound of the bell, which used to awake and call
them to prayers, when any one of them was taken out of this
world, and opening her eyes, as she thought, she saw the roof of
the house open, and a light shed from above filling all the
place. Looking earnestly upon that light, she saw the soul of the
aforesaid handmaid of God in that same light, being carried to
heaven attended and guided by angels. Then awaking, and seeing
the other sisters lying round about her, she perceived that what
she had seen had been revealed to her either in a dream or a
vision; and rising immediately in great fear, she ran to the
virgin who then presided in the monastery in the place of the
abbess, and whose name was Frigyth, and, with many tears and
lamentations, and heaving deep sighs, told her that the Abbess
Hilda, mother of them all, had departed this life, and had in her
sight ascended to the gates of eternal light, and to the company
of the citizens of heaven, with a great light, and with angels
for her guides. Frigyth having heard it, awoke all the sisters,
and calling them to the church, admonished them to give
themselves to prayer and singing of psalms, for the soul of their
mother; which they did earnestly during the remainder of the
night; and at break of day, the brothers came with news of her
death, from the place where she had died. They answered that they
knew it before, and then related in order how and when they had
learnt it, by which it appeared that her death had been revealed
to them in a vision that same hour in which the brothers said
that she had died. Thus by a fair harmony of events Heaven
ordained, that when some saw her departure out of this world, the
others should have knowledge of her entrance into the eternal
life of souls. These monasteries are about thirteen miles distant
from each other.
It is also told,
that her death was, in a vision, made known the same night to one
of the virgins dedicated to God, who loved her with a great love,
in the same monastery where the said handmaid of God died. This
nun saw her soul ascend to heaven in the company of angels; and
this she openly declared, in the very same hour that it happened,
to those handmaids of Christ that were with her; and aroused them
to pray for her soul, even before the rest of the community had
heard of her death. The truth of which was known to the whole
community in the morning. This same nun was at that time with
some other handmaids of Christ, in the remotest part of the
monastery, where the women who had lately entered the monastic
life were wont to pass their time of probation, till they were
instructed according to rule, and admitted into the fellowship of
the community.
CHAP.
XXIV. That there was in her monastery a brother, on whom a gift
of song was bestowed by Heaven. [680 A.D.]
THERE was in the
monastery of this abbess a certain brother, marked in a special
manner by the grace of God, for he was wont to make songs of
piety and religion, so that whatever was expounded to him out of
Scripture, he turned ere long into verse expressive of much
sweetness and penitence, in English, which was his native
language. By his songs the minds of many were often fired with
contempt of the world, and desire of the heavenly life. Others of
the English nation after him attempted to compose religious
poems, but none could equal him, for he did not learn the art of
poetry from men, neither was he taught by man, but by God's grace
he received the free gift of song, for which reason he never
could compose any trivial or vain poem, but only those which
concern religion it behoved his religious tongue to utter. For
having lived in the secular habit till he was well advanced in
years, he had never learned anything of versifying; and for this
reason sometimes at a banquet, when it was agreed to make merry
by singing in turn, if he saw the harp come towards him, he would
rise up from table and go out and return home.
Once having done
so and gone out of the house where the banquet was, to the
stable, where he had to take care of the cattle that night, he
there composed himself to rest at the proper time. Thereupon one
stood by him in his sleep, and saluting him, and calling him by
his name, said, "Caedmon, sing me something." But he
answered, "I cannot sing, and for this cause I left the
banquet and retired hither, because I could not sing." Then
he who talked to him replied, "Nevertheless thou must needs
sing to me." "What must I sing?" he asked.
"Sing the beginning of creation," said the other.
Having received this answer he straightway began to sing verses
to the praise of God the Creator, which he had never heard, the
purport whereof was after this manner: "Now must we praise
the Maker of the heavenly kingdom, the power of the Creator and
His counsel, the deeds of the Father of glory. How He, being the
eternal God, became the Author of all wondrous works, Who being
the Almighty Guardian of the human race, first created heaven for
the sons of men to be the covering of their dwelling place, and
next the earth." This is the sense but not the order of the
words as he sang them in his sleep; for verses, though never so
well composed, cannot be literally translated out of one language
into another without loss of their beauty and loftiness. Awaking
from his sleep, he remembered all that he had sung in his dream,
and soon added more after, t he same manner, in words which
worthily expressed the praise of God.
In the morning he
came to the reeve who was over him, and having told him of the
gift he had received, was conducted to the abbess, and bidden, in
the presence of many learned men, to tell his dream, and repeat
the verses, that they might all examine and give their judgement
upon the nature and origin of the gift whereof he spoke. And they
all judged that heavenly grace had been granted to him by the
Lord. They expounded to him a passage of sacred history or
doctrine, enjoining upon him, if he could, to put it into verse.
Having undertaken this task, he went away, and returning the next
morning, gave them the passage he had been bidden to translate,
rendered in most excellent verse. Whereupon the abbess, joyfully
recognizing the grace of God in the man, instructed him to quit
the secular habit, and take upon him monastic vows; and having
received him into the monastery, she and all her people admitted
him to the company of the brethren, and ordered that he should be
taught the whole course of sacred history. So he, giving ear to
all that he could learn, and bearing it in mind, and as it were
ruminating, like a clean animal,2 turned it into most harmonious
verse; and sweetly singing it, made his masters in their turn his
hearers. He sang the creation of the world, the origin of man,
and all the history of Genesis, the departure of the children of
Israel out of Egypt, their entrance into the promised land, and
many other histories from Holy Scripture; the Incarnation,
Passion, Resurrection of our Lord, and His Ascension into heaven;
the coming of the Holy Ghost, and the teaching of the Apostles;
likewise he made many songs concerning the terror of future
judgement, the horror of the pains of hell, and the joys of
heaven; besides many more about the blessings and the judgements
of God, by all of which he endeavoured to draw men away from the
love of sin, and to excite in them devotion to well-doing and
perseverance therein. For he was a very religious man, humbly
submissive to the discipline of monastic rule, but inflamed with
fervent zeal against those who chose to do otherwise; for which
reason he made a fair ending of his life.
For when the hour
of his departure drew near, it was preceded by a bodily infirmity
under which he laboured for the space of fourteen days, yet it
was of so mild a nature that he could talk and go about the whole
time. In his neighbourhood was the house to which those that were
sick, and like to die, were wont to be carried. He desired the
person that ministered to him, as the evening came on of the
night in which he was to depart this life, to make ready a place
there for him to take his rest. The man, wondering why he should
desire it, because there was as yet no sign of his approaching
death, nevertheless did his bidding. When they had lain down
there, and had been conversing happily and pleasantly for some
time with those that were in the house before, and it was now
past midnight, he asked them, whether they had the Eucharist
within?They answered, "What need of the Eucharist? for you
are not yet appointed to die, since you talk so merrily with us,
as if you were in good health." "Nevertheless,"
said he, "bring me the Eucharist." Having received It
into his hand, he asked, whether they were all in charity with
him, and had no complaint against him, nor any quarrel or grudge.
They answered, that they were all in perfect charity with him,
and free from all anger; and in their turn they asked him to be
of the same mind towards them. He answered at once, "I am in
charity, my children, with all the servants of God." Then
strengthening himself with the heavenly Viaticum, he prepared for
the entrance into another life, and asked how near the time was
when the brothers should be awakened to sing the nightly praises
of the Lord?They answered, "It is not far off." Then he
said, "It is well, let us await that hour;" and signing
himself with the sign of the Holy Cross, he laid his head on the
pillow, and falling into a slumber for a little while, so ended
his life in silence.
Thus it came to
pass, that as he had served the Lord with a simple and pure mind,
and quiet devotion, so he now departed to behold His Presence,
leaving the world by a quiet death; and that tongue, which had
uttered so many wholesome words in praise of the Creator, spake
its last words also in His praise, while he signed himself with
the Cross, and commended his spirit into His hands; and by what
has been here said, he seems to have had foreknowledge of his
death.
CHAP.
XXV. Of the vision that appeared to a certain man of God before
the monastery of the city Coludi was burned down.
AT this time, the
monastery of virgins, called the city of Coludi, above-mentioned,
was burned down, through carelessness; and yet all that knew it
might have been aware that it happened by reason of the
wickedness of those who dwelt in it, and chiefly of those who
seemed to be the greatest. But there wanted not a warning of the
approaching punishment from the Divine mercy whereby they might
have been led to amend their ways, and by fasting and tears and
prayers, like the Ninevites, have averted the anger of the just
Judge.
For there was in
that monastery a man of the Scottish race, called Adamnan,
leading a life entirely devoted to God in continence and prayer,
insomuch that he never took any food or drink, except only on
Sundays and Thursdays; and often spent whole nights in watching
and prayer. This strictness in austerity of life he had first
adopted from the necessity of correcting the evil that was in
him; but in process of time the necessity became a custom.
For in his youth
he had been guilty of some sin for which, when he came to
himself, he conceived a great horror, and dreaded lest he should
be punished for the same by the righteous Judge. Betaking
himself, therefore, to a priest, who, he hoped, might show him
the way of salvation, he confessed his guilt, and desired to be
advised how he might escape the wrath to come. The priest having
heard his offence, said, "A great wound requires greater
care in the healing thereof; wherefore give yourself as far as
you are able to fasting and psalms, and prayer, to the end that
thus coming before the presence of the Lord in confession, you
may find Him merciful." But he, being oppressed with great
grief by reason of his guilty conscience, and desiring to be the
sooner loosed from the inward fetters of sin, which lay heavy
upon him, answered, "I am still young in years and strong of
body, and shall, therefore, easily bear all whatsoever you shall
enjoin me to do, if so be that I may be saved in the day of the
Lord, even though you should bid me spend the whole night
standing in prayer, and pass the whole week in abstinence."
The priest replied, "It is much for you to continue for a
whole week without bodily sustenance; it is enough to observe a
fast for two or three days; do this till I come again to you in a
short time, when I will more fully show you what you ought to do,
and how long to persevere in your penance." Having so said,
and prescribed the measure of his penance, the priest went away,
and upon some sudden occasion passed over into Ireland, which was
his native country, and returned no more to him, as he had
appointed. But the man remembering this injunction and his own
promise, gave himself up entirely to tears of penitence, holy
vigils and continence; so that he only took food on Thursdays and
Sundays, as has been said; and continued fasting all the other
days of the week. When he heard that his priest had gone to
Ireland, and had died there, he ever after observed this manner
of abstinence, which had been appointed for him as we have said;
and as he had begun that course through the fear of God, in
penitence for his guilt, so he still continued the same
unremittingly for the love of God[ ]and through delight in its
rewards.
Having practised
this carefully for a long time, it happened that he had gone on a
certain day to a distance from the monastery, accompanied by one
the brothers; and as they were returning from this journey, when
they drew near to the monastery, and beheld its lofty build-wigs,
the man of God burst into tears, and his countenance discovered
the trouble of his heart. His companion, perceiving it, asked
what was the reason, to which he answered: "The time is at
hand when a devouring fire shall reduce to ashes all the
buildings which you here behold, both public and private."
The other, hearing these words, when they presently came into the
monastery, told them to Aebba, the mother of the community. She
with good cause being much troubled at that prediction, called
the man to her, and straitly questioned him concerning the matter
and how he came to know it. He answered, "Being engaged one
night lately in watching and singing psalms, on a sudden I saw
one standing by me whose countenance I did not know, and I was
startled at his presence, but he bade me not to fear, and
speaking to me like a friend he said, You do well in that you
have chosen rather at this time of rest not to give yourself up
to sleep, but to continue in watching and prayer.' I answered, I
know I have great need to continue in wholesome watching and
earnest prayer to the Lord to pardon my transgressions.' He
replied, You speak truly, for you and many more have need to
redeem their sins by good works, and when they cease from
temporal labours, then to labour the more eagerly for desire of
eternal blessings; but this very few do; for I, having now gone
through all this monastery in order, have looked into the huts
and beds of all, and found none of them except yourself busy
about the health of his soul; but all of them, both men and
women, are either sunk in slothful sleep, or are awake in order
to commit sin; for even the cells that were built for prayer or
reading, are now converted into places of feasting, drinking,
talking, and other delights; the very virgins dedicated to God,
laying aside the respect due to their profession, whensoever they
are at leisure, apply themselves to weaving fine garments,
wherewith to adorn themselves like brides, to the danger of their
state, or to gain the friendship of strange men; for which
reason, as is meet, a heavy judgement from Heaven with raging
fire is ready to fall on this place and those that dwell
therein.'" The abbess said, "Why did you not sooner
reveal to me what you knew?" He answered, "I was afraid
to do it, out of respect to you, lest you should be too much
afflicted; yet you may have this comfort, that the blow will not
fall in your days." This vision being made known, the
inhabitants of that place were for a few days in some little
fear, and leaving off their sins, began to do penance; but after
the death of the abbess they returned to their former defilement,
nay, they committed worse sins; and when they said " Peace
and safety," the doom of the aforesaid judgement came
suddenly upon them.
That all this fell
out after this manner, was told me by my most reverend
fellow-priest, Aedgils, who then lived in that monastery.
Afterwards, when many of the inhabitants had departed thence, on
account of the destruction, he lived a long time in our
monastery, and died there. We have thought fit to insert this in
our History, to admonish the reader of the works of the Lord, how
terrible He is in His doing toward the children of men, lest
haply we should at some time or other yield to the snares of the
flesh, and dreading too little the judgement of God, fall under
His sudden wrath, and either in His righteous anger be brought
low with temporal losses, or else be more strictly tried and
snatched away to eternal perdition.
CHAP. XXVI. Of the death of the Kings Egfrid and
Hiothere. [684-685 A. D.]
IN the year of our
Lord 684, Egfrid, king of the Northumbrians, sending his general,
Berct, with an army into Ireland, miserably laid waste that
unoffending nation, which had always been most friendly to the
English; insomuch that the invading force spared not even the
churches or monasteries. But the islanders, while to the utmost
of their power they repelled force with force, implored the
assistance of the Divine mercy, and with constant imprecations
invoked the vengeance of Heaven; and though such as curse cannot
inherit the kingdom of God, yet it was believed, that those who
were justly cursed on account of their impiety, soon suffered the
penalty of their guilt at the avenging hand of God. For the very
next year, when that same king had rashly led his army to ravage
the province of the Picts, greatly against the advice of his
friends, and particularly of Cuthbert, of blessed memory, who had
been lately ordained bishop, the enemy made a feigned retreat,
and the king was drawn into a narrow pass among remote mountains,
and slain, with the greater part of the forces he had led
thither, on the 20th of May, in the fortieth year of his age, and
the fifteenth of his reign. His friends, as has been said,
advised him not to engage in this war; but since he had the year
before refused to listen to the most reverend father, Egbert,
advising him not to attack the Scots, who were doing him no harm,
it was laid upon him as a punishment for his sin, that he should
now not listen to those who would have prevented his death.
From that time the
hopes and strength of the Anglian kingdom began to ebb and fall
away for the Picts recovered their own lands, which had been held
by the English, and so did also the Scots that were in Britain;
and some of the Britonsregained their liberty, which they have
now enjoyed for about forty-six years. Among the many English
that then either fell by the sword, or were made slaves, or
escaped by flight out of the country of the Picts, the most
reverend man of God, Trumwine, who had been made bishop over
them, withdrew with his people that were in the monastery of
Aebbercurnig, in the country of the English, but close by the arm
of the sea which is the boundary between the lands of the English
and the Picts. Having commended his followers, wheresoever he
could, to his friends in the monasteries, he chose his own place
of abode in the monastery, which we have so often mentioned, of
servants and handmaids of God, at Streanaeshalch; and there for
many years, with a few of his own brethren, he led a life in all
monastic austerity, not only to his own benefit, but to the
benefit of many others, and dying there, he was buried in the
church of the blessed Peter the Apostle, with the honour due to
his life and rank. The royal virgin, Elfled, with her mother,
Eanfled, whom we have mentioned before, then presided over that
monastery; but when the bishop came thither, that devout teacher
found in him the greatest help in governing, and comfort in her
private life. Aldfrid succeeded Egfrid in the throne, being a man
most learned in the Scriptures, said to be brother to Egfrid, and
son to King Oswy; he nobly retrieved the ruined state of the
kingdom, though within narrower bounds.
The same year,
being the 685th from the Incarnation of our Lord, Hlothere, king
of Kent, died on the 6th of February, when he had reigned twelve
years after his brother Egbert, who had reigned nine years: he
was wounded in battle with the South Saxons, whom Edric, the son
of Egbert, had raised against him, and died whilst his wound was
being dressed. After him, this same Edric reigned a year and a
half. On his death, kings of doubtful title, or of foreign
origin, for some time wasted the kingdom, till the lawful king,
Wictred, the son of Egbert, being settled in the throne, by his
piety and zeal delivered his nation from foreign invasion.
CHAP.
XXVII. How Cuthbert, a man of God, was made bishop; and how he
lived and taught whilst still in the monastic life.
[685 A.D.]
IN the same year
in which King Egfrid departed this life, he, as has been said,
caused the holy and venerable Cuthbert to be ordained bishop of
the church of Lindisfarne. He had for many years led a solitary
life, in great continence of body and mind, in a very small
island, called Fame, in the ocean about nine miles distant from
that same church. From his earliest childhood he had always been
inflamed with the desire of a religious life; and he adopted the
name and habit of a monk when he was quite a young man: he first
entered the monastery of Mailros, which is on the bank of the
river Tweed, and was then governed by the Abbot Eata, a man of
great gentleness and simplicity, who was afterwards made bishop
of the church of Hagustald or Lindisfarne, as has been said
above. The provost of the monastery at that time was Boisil, a
priest of great virtue and of a prophetic spirit. Cuthbert,
humbly submitting himself to this man's direction, from him
received both a knowledge of the Scriptures, and an example of
good works.
After he had
departed to the Lord, Cuthbert became provost of that monastery,
where he instructed many in the rule of monastic life, both by
the authority of a master, and the example of his own behaviour.
Nor did he bestow his teaching and his example in the monastic
life on his monastery alone, but laboured far and wide to convert
the people dwelling round about from the life of foolish custom,
to the love of heavenly joys; for many profaned the faith which
they held by their wicked actions; and some also, in the time of
a pestilence, neglecting the mysteries of the faith which they
had received, had recourse to the false remedies of idolatry, as
if they could have put a stop to the plague sent from God, by
incantations, amulets, or any other secrets of the Devil's art.
In order to correct the error of both sorts, he often went forth
from the monastery, sometimes on horseback, but oftener on foot,
and went to the neighbouring townships, where he preached the way
of truth to such as had gone astray; which Boisil also in his
time had been wont to do. It was then the custom of the English
people, that when a clerk or priest came to a township, they all,
at his summons, flocked together to hear the Word; willingly
heard what was said, and still more willingly practised those
things that they could hear and understand. And such was
Cuthbert's skill in speaking, so keen his desire to persuade men
of what he taught, such a light shone in his angelic face, that
no man present dared to conceal from him the secrets of his
heart, but all openly revealed in confession what they had done,
thinking doubtless that their guilt could in nowise be hidden
from him; and having confessed their sins, they wiped them out by
fruits worthy of repentance, as he bade them. He was wont chiefly
to resort to those places and preach in those villages which were
situated afar off amid steep and wild mountains, so that others
dreaded to go thither, and whereof the poverty and barbarity
rendered them inaccessible to other teachers. But he, devoting
himself entirely to that pious labour, so industriously
ministered to them with his wise teaching, that when he went
forth from the monastery, he would often stay a whole week,
sometimes two or three, or even sometimes a full month, before he
returned home, continuing among the hill folk to call that simple
people by his preaching and good works to the things of Heaven.
This venerable
servant of the Lord, having thus spent many years in the
monastery of Mailros, and there become conspicuous by great
tokens of virtue, his most reverend abbot, Eata, removed him to
the isle of Lindisfarne, that he might there also, by his
authority as provost and by the example of his own practice,
instruct the brethren in the observance of regular discipline;
for the same reverend father then governed that place also as
abbot. From ancient times, the bishop was wont to reside there
with his clergy, and the abbot with his monks, who were likewise
under the paternal care of the bishop; because Aidan, who was the
first bishop of the place, being himself a monk, brought monks
thither, and settled the monastic institution there; as the
blessed Father Augustine is known to have done before in Kent,
when the most reverend Pope Gregory wrote to him, as has been
said above, to this effect: "But in that you, my brother,
having been instructed in monastic rules, must not live apart
from your clergy in the Church of the English, which has been
lately, by the will of God, converted to the faith, you must
establish the manner of conversation of our fathers in the
primitive Church, among whom, none said that aught of the things
which they possessed was his own; but they had all things
common."
CHAP.
XXVIII. How the same St. Cuthbert, living the life of an
Anchorite, by his prayers obtained a spring in a dry
soil, and had a crop from seed sown by the labour of
his hands out of season. [676 A.D.]
AFTER this,
Cuthbert, as he grew in goodness and intensity of devotion,
attained also to a hermit's life of contemplation in silence and
solitude, as we have mentioned. But forasmuch as many years ago
we wrote enough concerning his life and virtues, both in heroic
verse and prose, it may suffice at present only to mention this,
that when he was about to go to the island, he declared to the
brothers, "If by the grace of God it shall be granted to me,
that I may live in that place by the labour of my hands, I will
willingly abide there; but if not, God willing, I will very soon
return to you." The place was quite destitute of water,
corn, and trees; and being infested by evil spirits, was very ill
suited for human habitation; but it became in all respects
habitable, at the desire of the man of God; for at his coming the
wicked spirits departed. When, after expelling the enemy, he had,
with the help of the brethren, built himself a narrow dwelling,
with a mound about it, and the necessary cells in it, to wit, an
oratory and a common living room, he ordered the brothers to dig
a pit in the floor of the room, although the ground was hard and
stony, and no hopes appeared of any spring. When they had done
this relying upon the faith and prayers of the servant of God,
the next day it was found to be full of water, and to this day
affords abundance of its heavenly bounty to all that resort
thither. He also desired that instruments for husbandry might be
brought him, and some wheat; but having prepared the ground and
sown the wheat at the proper season, no sign of a blade, not to
speak of ears, had sprouted from it by the summer. Hereupon, when
the brethren visited him according to custom, he ordered barley
to be brought him, if haply it were either the nature of the
soil, or the will of God, the Giver of all things, that such
grain rather should grow there. He sowed it in the same field,
when it was brought him, after the proper time of sowing, and
therefore without any likelihood of its bearing fruit; but a
plentiful crop immediately sprang up, and afforded the man of God
the means which he had desired of supporting himself by his own
labour.
When he had here
served God in solitude many years, the mound which encompassed
his dwelling being so high, that he could see nothing from it but
heaven, which he thirsted to enter, it happened that a great
synod was assembled in the presence of King Egfrid, near the
river Alne, at a place called Adtuifyrdi, which signifies
"at the two fords," in which Archbishop Theodore, of
blessed memory, presided, and there Cuthbert was, with one mind
and consent of all, chosen bishop of the church of Lindisfarne.
They could not, however, draw him from his hermitage, though many
messengers and letters were sent to him. At last the aforesaid
king himself, with the most holy Bishop and other religious and
powerful men, sailed to the island; many also of the brothers
from the isle of Lindisfarne itself, assembled together for the
same purpose: they all knelt, and conjured him by the Lord, with
tears and entreaties, till they drew him, also in tears, from his
beloved retreat, and forced him to go to the synod. When he
arrived there, he was very reluctantly overcome by the unanimous
resolution of all present, and compelled to take upon himself the
duties of the episcopate; being chiefly prevailed upon by the
words of Boisil, the servant of God, who, when he had
prophetically foretold all things that were to befall him, had
also predicted that he should be a bishop. Nevertheless, the
consecration was not appointed immediately; but when the winter,
which was then at hand, was over, it was carried out at Easter,
in the city of York, and in the presence of the aforesaid King
Egfrid; seven bishops coming together for his consecration, among
whom, Theodore, of blessed memory, was Primate. He was first
elected bishop of the church of Hagustald, in the place of
Tunbert, who had been deposed from the episcopate; but because he
chose rather to be placed over the church of Lindisfarne, in
which he had lived, it was thought fit that Eata should return to
the see of the church of Hagustald, to which he had been first
ordained, and that Cuthbert should take upon him the government
of the church of Lindisfarne.
Following the
example of the blessed Apostles, he adorned the episcopal dignity
by his virtuous deeds; for he both protected the people committed
to his charge by constant prayer, and roused them, by wholesome
admonitions, to thoughts of Heaven. He first showed in his own
life what he taught others to do, a practice which greatly
strengthens all teaching; for he was above all things inflamed
with the fire of Divine charity, of sober mind and patient, most
diligently intent on devout prayers, and kindly to all that came
to him for comfort. He thought it stood in the stead of prayer to
afford the weak brethren the help of his exhortation, knowing
that he who said "Thou shalt love the Lord thy God,"
said likewise, "Thou shalt love thy neighbour." He was
noted for penitential abstinence, and was always through the
grace of compunction, intent upon heavenly things. And when he
offered up to God the Sacrifice of the saving Victim, he
commended his prayer to the Lord, not with uplifted voice, but
with tears drawn from the bottom of his heart.
CHAP.
XXIX. How this bishop foretold that his own death was at hand to
the anchorite Herebert. [687 A.D.]
HAVING spent two
years in his bishopric, he returned to his island and hermitage,
being warned of God that the day of his death, or rather of his
entrance into that life which alone can be called life, was
drawing near; as he, at that time, with his wonted candour,
signified to certain persons, though in words which were somewhat
obscure, but which were nevertheless afterwards plainly
understood; while to others he declared the same openly.
There was a
certain priest, called Herebert, a man of holy life, who had long
been united with the man of God, Cuthbert, in the bonds of
spiritual friendship. This man leading a solitary life in the
island of that great lake from which the river Derwent flows at
its beginning, was wont to visit him every year, and to receive
from him the teaching of everlasting salvation. Hearing that
Bishop Cuthbert was come to the city of Lugubalia, he went
thither to him, according to his custom, seeking to be more and
more inflamed in heavenly desires through his wholesome
admonitions. Whilst they alternately entertained one another with
draughts of the celestial life, the bishop, among other things,
said, "Brother Herebert, remember at this time to ask me and
speak to me concerning all whereof you have need to ask and
speak; for, when we part, we shall never again see one another
with bodily eyesight in this world. For I know of a surety that
the time of my departure is at hand, and that shortly I must put
off this my tabernacle." Hearing these words, Herebert fell
down at his feet, with tears and lamentations, and said, "I
beseech you, by the Lord, not to forsake me; but to remember your
most faithful companion, and entreat the mercy of God that, as we
have served Him together upon earth, so we may depart together to
behold His grace in Heaven. For you know that I have always
endeavoured to live according to the words of your lips, and
likewise whatsoever faults I have committed, either through
ignorance or frailty, I, have instantly sought to amend according
to the judgement of your will." The bishop applied himself
to prayer, and having presently had intimation in the spirit that
he had obtained what he asked of the Lord, he said, "Rise,
brother, and do not weep, but rejoice greatly because the mercy
of Heaven has granted what we desired."
The event
established the truth of this promise and prophecy, for after
their parting, they never again saw one another in the flesh; but
their spirits quitting their bodies on one and the same day, to
wit, the 20th of March, were immediately united in fellowship in
the blessed vision, and together translated to the heavenly
kingdom by the ministry of angels. But Herebert was first wasted
by a long-continued infirmity, through the dispensation of the
Lord's mercy, as may be believed, to the end that if he was in
any wise inferior in merit to the blessed Cuthbert, that which
was lacking might be supplied by the chastening pain of a long
sickness, that being thus made equal in grace to his intercessor,
as he departed out of the body at one and the same time with him,
so he might be accounted worthy to be received into the like
abode of eternal bliss.
The most reverend
father died in the isle of Fame, earnestly entreating the
brothers that he might also be buried there, where he had served
no small time under the Lord's banner. But at length yielding to
their entreaties, he consented to be carried back to the isle of
Lindisfarne, and there buried in the church. This being done, the
venerable Bishop Wilfrid held the episcopal see of that church
one year, till such time as a bishop should be chosen to be
ordained in the room of Cuthbert. Afterwards Eadbertwas ordained,
a man renowned for his knowledge of the Holy Scriptures, as also
for his observance of the heavenly precepts, and chiefly for
almsgiving, so that, according to the law, he gave every year the
tenth part, not only of four-footed beasts, but also of all corn
and fruit, as also of his garments, to the poor.
CHAP.
XXX. How his body was found altogether uncorrupted after it had
been buried eleven years, and how his successor in
the bishopric departed this world not long after.
[698 A.D.]
IN order to show
forth the great glory of the life after death of the man of God,
Cuthbert, whereas the loftiness of his life before his death had
been revealed by the testimony of many miracles, when he had been
buried eleven years, Divine Providence put it into the minds of
the brethren to take up his bones. They thought to find them dry
and all the rest of the body consumed and turned to dust, after
the manner of the dead, and they desired to put them into a new
coffin, and to lay them in the same place, but above the
pavement, for the honour due to him. They made known their
resolve to Bishop Eadbert, and he consented to it, and bade them
to be mindful to do it on the anniversary of his burial. They did
so, and opening the grave, found all the body whole, as if he
were still alive, and the joints of the limbs pliable, like one
asleep rather than dead; besides, all the vestments in which he
was clothed were not only undefiled, but marvellous to behold,
being fresh and bright as at the first. The brothers seeing this,
were struck with a great dread, and hastened to tell the bishop
what they had found; he being then alone in a place remote from
the church, and encompassed on all sides by the shifting waves of
the sea. There he always used to spend the time of- Lent, and was
wont to pass the forty days before the Nativity of our Lord, in
great devotion with abstinence. and prayer and tears. There also
his venerable predecessor, Cuthbert, had for some time served as
the soldier of the Lord in solitude before he went to the isle of
Fame.
They brought him
also some part of the garments that, had covered the holy body;
which presents he thankfully accepted, and gladly heard of the
miracles, and he kissed the garments even, with great affection,
as if they had been still upon his father's body, and said,
"Let new garments be put upon the body, in place of these
you have brought, and so lay it in the coffin which you have
prepared; for I know of a surety that the place will not long
remain empty, which has been hallowed with so great grace of
heavenly miracles; and how happy is he to whom the Lord, the
Author and Giver of all bliss, shall vouchsafe to grant the
privilege of resting therein." When the bishop had made an
end of saying this and more in like manner, with many tears and
great compunction and with faltering tongue, the brothers did as
he had commanded them, and when they had wrapped the body in new
garments, and laid it in a new coffin, they placed it above the
pavement of the sanctuary. Soon after, Bishop Eadbert, beloved of
God, fell grievously sick, and his fever daily increasing in
severity, ere long, that is, on the 6th of May, he also departed
to the Lord, and they laid his body in the grave of the blessed
father Cuthbert, placing over it the coffin, with the uncorrupted
remains of that father. The miracles of healing, sometimes
wrought in that place testify to the merits of them both; of some
of these we have before preserved the memory in the book of his
life. But in this History we have thought fit to add some others
which have lately come to our knowledge.
CHAP.
XXXI. Of one that was cured of a palsy at his tomb.
THERE was in that
same monastery a brother whose name was Badudegn, who had for no
small time ministered to the guests of the house, and is still
living, having the testimony of all the brothers and strangers
resorting thither, of being a man of much piety and religion, and
serving the office put upon him only for the sake of the heavenly
reward. This man, having one day washed in the sea the coverings
or blankets which he used in the guest chamber, was returning
home, when on the way, he was seized with a sudden infirmity,
insomuch that he fell to the ground, and lay there a long time
and could scarce at last rise again. When he got up, he felt one
half of his body, from the head to the foot, struck with palsy,
and with great trouble made his way home by the help of a staff.
The disease increased by degrees, and as night approached, became
still worse, so that when day returned, he could scarcely rise or
walk alone. Suffering from this trouble, he conceived the wise
resolve to go to the church, as best he could, and approach the
tomb of the reverend father Cuthbert, and there, on his knees,
humbly beseech the mercy of God that he might either be delivered
from that disease, if it were well for him, or if by the grace of
God it was ordained for him to be chastened longer by this
affliction, that he might bear the pain which was laid upon him
with patience and a quiet mind.
He did accordingly
as he had determined, and supporting his weak limbs with a staff,
entered the church. There prostrating himself before the body of
the man of God, he prayed with pious earnestness, that, through
his intercession, the Lord might be propitious to him. As he
prayed, he seemed to fall into a deep sleep, and, as he was
afterwards wont to relate, felt a large and broad hand touch his
head, where the pain lay, and likewise pass over all that part of
his body which had been benumbed by the disease, down to his
feet. Gradually the pain departed and health returned. Then he
awoke, and rose up in perfect health, and returning thanks to the
Lord for his recovery, told the brothers what had been done for
him; and to the joy of them all, returned the more zealously, as
if chastened by the trial of his affliction, to the service which
he was wont before to perform with care.
Moreover, the very
garments which had been on Cuthbert's body, dedicated to God,
either while he was alive, or after his death, were not without
the virtue of healing, as may be seen in the book of his life and
miracles, by such as shall read it.
CHAP.
XXXII. Of one who was lately cured of a disease in his eye at the
relics of St. Cuthbert.
NOR is that cure
to be passed over in silence, which was performed by his relics
three years ago, and was told me lately by the brother himself,
on whom it was wrought. It happened in the monastery, which,
being built near the river Dacore, has taken its name from the
same, over which, at that time, the religious Suidbert presided
as abbot. In that monastery was a youth whose eyelid was
disfigured by an unsightly tumour, which growing daily greater,
threatened the loss of the eye. The physicians endeavoured to
mitigate it by applying ointments, but in vain. Some said it
ought to be cut off; others opposed this course, for fear of
greater danger. The brother having long laboured under this
malady, when no human means availed to save his eye, but rather,
it grew daily worse, on a sudden, through the grace of the mercy
of God, it came to pass that he was cured by the relics of the
holy father, Cuthbert. For when the brethren found his body
uncorrupted, after having been many years buried, they took some
part of the hair, to give, as relics, to friends who asked for
them, or to show, in testimony of the miracle.
One of the priests
of the monastery, named Thruidred, who is now abbot there, had a
small part of these relics by him at that time. One day he went
into the church and opened the box of relics, to give some part
of them to a friend who asked for it, and it happened that the
youth who had the diseased eye was then in the church. The
priest, having given his friend as much as he thought fit, gave
the rest to the youth to put back into its place. But he having
received the hairs of the holy head, prompted by some salutary
impulse, applied them to the diseased eyelid, and endeavoured for
some time, by the application of them, to abate and mitigate the
tumour. Having done this, he again laid the relics in the box, as
he had been bidden, believing that his eye would soon be cured by
the hairs of the man of God, which had touched it; nor did his
faith disappoint him. It was then, as he is wont to relate, about
the second hour of the day; but while he was occupied with other
thoughts and business of the day, on a sudden, about the sixth
hour of the same, touching his eye, he found it and the eyelid as
sound as if there never had been any disfigurement or tumour on
it.
BOOK V
CHAP. I.
How Ethelwald, successor to Cuthbert, leading a hermit's life,
calmed a tempest by his prayers when the brethren
were in danger at sea. [687-699 A.D.]
THE venerable
Ethewald succeeded the man of God, Cuthbert, in the exercise of a
solitary life, which he spent in the isle of Fame before he
became a bishop. After he had received the priesthood, he
consecrated his office by deeds worthy of that degree for many
years in the monastery which is called Inhrypum. To the end that
his merit and manner of life may be the more certainly made
known, I will relate one miracle of his, which was told me by one
of the brothers for and on whom the same was wrought; to wit,
Guthfrid, the venerable servant and priest of Christ, who also,
afterwards, as abbot, presided over the brethren of the same
church of Lindisfarne, in which he was educated.
"I
came," says he, "to the island of Fame, with two others
of the brethren, desiring to speak with the most reverend father,
Ethelwald. Having been refreshed with his discourse, and asked
for his blessing, as we were returning home, behold on a sudden,
when we were in the midst of the sea, the fair weather in which
we were sailing, was broken, and there arose so great and
terrible a tempest, that neither sails nor oars were of any use
to us, nor had we anything to expect but death. After long
struggling with the wind and waves to no effect, at last we
looked back to see whether it was possible by any means at least
to return to the island whence we came, but we found that we were
on all sides alike cut off by the storm, and that there was no
hope of escape by our own efforts. But looking further, we
perceived, on the island of Fame, our father Ethelwald, beloved
of God, come out of his retreat to watch our course; for, hearing
the noise of the tempest and raging sea, he had come forth to see
what would become of us. When he beheld us in distress and
despair, he bowed his knees to the Father of our Lord Jesus
Christ, in prayer for our life and safety; and as he finished his
prayer, he calmed the swelling water, in such sort that the
fierceness of the storm ceased on all sides, and fair winds
attended us over a smooth sea to the very shore. When we had
landed, and had pulled up our small vessel from the waves, the
storm, which had ceased a short time for our sake, presently
returned, and raged furiously during the whole day; so that it
plainly appeared that the brief interval of calm had been granted
by Heaven in answer to the prayers of the man of God, to the end
that we might escape."
The man of God
remained in the isle of Fame twelve years, and died there; but
was buried in the church of the blessed Apostle Peter, in the
isle of Lindisfarne, beside the bodies of the aforesaid bishops.'
These things happened in the days of King Aldfrid, who, after his
brother Egfrid, ruled the nation of the Northumbrians for
nineteen years.
CHAP. II. How Bishop John cured a dumb man by his
blessing. [687 A.D.]
IN the beginning
of Aldfrid's reign, Bishop Eata died, and was succeeded in the
bishopric of the church of Hagustald by the holy man John, of
whom those that knew him well are wont to tell many miracles, and
more particularly Berthun, a man worthy of all reverence and of
undoubted truthfulness, and once his deacon, now abbot of the
monastery called Inderauuda, that is, "In the wood of the
Deiri": some of which miracles we have thought fit to hand
on to posterity. There is a certain remote dwelling enclosed by a
mound, among scattered trees, not far from the church of
Hagustald, being about a mile and a half distant and separated
from it by the river Tyne, having an oratory dedicated to St.
Michael the Archangel, where the man of God used frequently, as
occasion offered, and specially in Lent, to abide with a few
companions and in quiet give himself to prayer and study. Having
come hither once at the beginning of Lent to stay, he bade his
followers find out some poor man labouring under any grievous
infirmity, or want, whom they might keep with them during those
days, to receive alms, for so he was always used to do.
There was in a
township not far off, a certain youth who was dumb, known to the
bishop, for he often used to come into his presence to receive
alms. He had never been able to speak one word; besides, he had
so much scurf and scab on his head, that no hair could ever grow
on the top of it, but only some rough hairs stood on end round
about it. The bishop caused this young man to be brought, and a
little hut to be made for him within the enclosure of the
dwelling, in which he might abide, and receive alms from him
every day. When one week of Lent was over, the next Sunday he
bade the poor man come to him, and when he had come, he bade him
put his tongue out of his mouth and show it him; then taking him
by the chin, he made the sign of the Holy Cross on his tongue,
directing him to draw it back so signed into his mouth and to
speak. "Pronounce some word," said he; "say gae,'
" which, in the language of the English, is the word of
affirming and consenting, that is, yes. The youth's tongue was
immediately loosed, and he spoke as he was bidden. The bishop
then added the names of the letters: "Say A." He said
A. "Say B;" he said B also. When he had repeated all
the letters after the bishop, the latter proceeded to put
syllables and words to him, and when he had repeated them all
rightly he bade him utter whole sentences, and he did it. Nor did
he cease all that day and the next night, as long as he could
keep awake, as those who were present relate, to say something,
and to express his private thoughts and wishes to others, which
he could never do before; after the manner of the man long lame,
who, when he was healed by the Apostles Peter and John, leaping
up, stood and walked, and entered with them into the temple,
walking, and leaping, and praising the Lord, rejoicing to have
the use of his feet, which he had so long lacked. The bishop,
rejoicing with him at his cure, caused the physician to take in
hand the healing of the sores of his head. He did as he was
bidden, and with the help of the bishop's blessing and prayers, a
goodly head of hair grew as the skin was healed. Thus the youth
became fair of countenance, ready of speech, with hair curling in
comely fashion, whereas before he had been ill-favoured,
miserable, and dumb. Thus filled with joy at his recovered
health, notwithstanding that the bishop offered to keep him in
his own household, he chose rather to return home.
CHAP.
III. How he healed a sick maiden by his prayers. [705 A.D.]
THE same Berthun
told another miracle concerning the said bishop. When the most
reverend Wilfrid, after a long banishment, was admitted to the
bishopric of the church of Hagustald, and the aforesaid John,
upon the death of Bosa, a man of great sanctity and humility,
was, in his place, appointed bishop of York, he himself came,
once upon a time, to the monastery of nuns, at the place called
Wetadun, where the Abbess Heriburg then presided. "When we
were come thither," said he, "and had been received
with great and universal joy, the abbess told us, that one of the
nuns, who was her own daughter after the flesh, laboured under a
grievous sickness, for she had been lately let blood in the arm,
and whilst she was under treatment, was seized with an attack of
sudden pain, which speedily increased, while the wounded arm
became worse, and so much swollen, that it could scarce be
compassed with both hands; and she lay in bed like to die through
excess of pain. Wherefore the abbess entreated the bishop that he
would vouchsafe to go in and give her his blessing; for she
believed that she would soon be better if he blessed her or laid
his hands upon her. He asked when the maiden had been let blood,
and being told that it was on the fourth day of the moon, said,
You did very indiscreetly and unskilfully to let blood on the
fourth day of the moon; for I remember that Archbishop Theodore,
of blessed memory, said, that blood-letting at that time was very
dangerous, when the light of the moon is waxing and the tide of
the ocean is rising. And what can I do for the maiden if she is
like to die?'
"But the
abbess still earnestly entreated for her daughter, whom she
dearly loved, and designed to make abbess in her stead, and at
last prevailed with him to go in and visit the sick maiden.
Wherefore he went in, taking me with him to the maid, who lay, as
I said, in sore anguish, and her arm swelling so greatly that it
could not be bent at all at the elbow; and he stood and said a
prayer over her, and having given his blessing, went out.
Afterwards, as we were sitting at table, at the usual hour, some
one came in and called me out, saying, Quoenburg' (that was the
maid's name) desires that you should immediately go back to her.'
This I did, and entering the chamber, I found her of more
cheerful countenance, and like one in good health. And while I
was sitting beside her, she said, "Shall we call for
something to drink? -- Yes,' said I, and right glad am I, if you
can.' When the cup was brought, and we had both drunk, she said,
As soon as the bishop had said the prayer for me and given me his
blessing and had gone out, I immediately began to mend; and
though I have not yet recovered my former strength, yet all the
pain is quite gone both from my arm, where it was most burning,
and from all my body, as if the bishop had carried it away with
him; notwithstanding the swelling of the arm still seems to
remain.' But when we departed thence, the cure of the pain in her
limbs was followed by the assuaging of the grievous swelling; and
the maiden being thus delivered from pains and death, returned
praise to our Lord and Saviour, in company with His other
servants who were there.
CHAP.
IV. How he healed a thegn's wife that was sick, with holy water.
THE same abbot
related another miracle, not unlike the former, of the aforesaid
bishop. "Not very far from our monastery," he said,
"to wit, about two miles off, was the township of one Puch,
a thegn, whose wife had lain sick of a very grievous disease for
nearly forty days, insomuch that for three weeks she could not be
carried out of the chamber where she lay. It happened that the
man of God was, at that time, called thither by the thegn to
consecrate a church; and when that was done, the thegn desired
him to come into his house and dine. The bishop declined, saying
that he must return to the monastery, which was very near. The
thegn, entreating him more earnestly, vowed he would also give
alms to the poor, if so be that the bishop would vouchsafe to
enter his house that day and break his fast. I joined my
entreaties to his, promising in like manner to give alms for the
relief of the poor, if he would but go and dine at the thegn's
house, and give his blessing. Having at length, with much
difficulty, prevailed, we went in to refresh ourselves. The
bishop had sent to the woman that lay sick some of the holy
water, which he had blessed for the consecration of the church,
by one of the brothers who had come with me, ordering him to give
her some to drink, and wash that part of her where he found that
her pain was greatest, with some of the same water. This being
done, the woman immediately got up whole and sound, and
perceiving that she had not only been delivered from her long
sickness, but at the same time had recovered the strength which
she had lost for so great a time, she presented the cup to the
bishop and to us, and continued serving us with meat and drink as
she had begun, till dinner was over; following the example of the
blessed Peter's wife's mother, who, having been sick of a fever,
arose at the touch of our Lord's hand, and having forthwith
received health and strength, ministered to them."
CHAP. V.
How he likewise recalled by his prayers a thegn's servant from
death.
AT another time
also, being called to consecrate the church of a thegn named
Addi, when he had performed the required duty, he was entreated
by the thegn to go in to one of his servants, who lay dangerously
ill, insomuch that having lost all use of his limbs, he seemed to
be at the point of death; and moreover the coffin had been made
ready wherein to bury him after his death. The thegn urged his
entreaties with tears, earnestly beseeching him that he would go
in and pray for the servant, because his life was of great moment
to him; and he believed that if the bishop would lay his hand
upon him and give him his blessing, he would soon mend. So the
bishop went in, and saw him very near death, and by his side the
coffin in which he was to be laid for his burial, whilst all
mourned. He said a prayer and blessed him, and going out, spake
the wonted words of comfort, "Good health be yours and that
speedily." Afterwards, when they were sitting at table, the
servant sent to his lord, desiring that he would let him have a
cup of wine, because he was thirsty. The thegn, rejoicing greatly
that he could drink, sent him a cup of wine, blessed by the
bishop; and, as soon as he had drunk it, he immediately got up,
and, shaking off the heaviness of his infirmity, dressed himself
and went forth, and going in to the bishop, saluted him and the
other guests, saying that he also would gladly eat and drink with
them. They bade him sit down with them at table, greatly
rejoicing at his recovery. He sat down, ate and drank and made
merry, and behaved himself like the rest of the company; and
living many years after, continued in the same health which he
had gained. The aforesaid abbot says this miracle was not wrought
in his presence, but that he had it from those who were present.
CHAP.
VII. How Caedwalla, king of the West Saxons, went to Rome to be
baptised; and his successor Ini, also devoutly journeyed to the
same threshold of the holy Apostles. [688 A.D.]
In the third year
of the reign of Aldfrid, Caedwalla, king of the West Saxons,
having most vigorously governed his nation for two years, quitted
his crown for the sake of the Lord and an everlasting kingdom,
and went to Rome, being desirous to obtain the peculiar honour of
being cleansed in the baptismal font at the threshold of the
blessed Apostles, for he had learned that in Baptism alone the
entrance into the heavenly life is opened to mankind; and he
hoped at the same time, that being made clean by Baptism, he
should soon be freed from the bonds of the flesh and pass to the
eternal joys of Heaven; both which things, by the help of the
Lord, came to pass according as he had conceived in his mind. For
coming to Rome, at the time that Sergius was pope, he was
baptized on the Holy Saturday before Easter Day, in the year of
our Lord 689, and being still in his white garments, he fell
sick, and was set free from the bonds of the flesh on the 20th of
April, and obtained an entrance into the kingdom of the blessed
in Heaven. At his baptism, the aforesaid pope had given him the
name of Peter, to the end, that he might be also united in name
to the most blessed chief of the Apostles, to whose most holy
body his pious love had led him from the utmost bounds of the
earth. He was likewise buried in his church, and by the pope's
command an epitaph was written on his tomb, wherein the memory of
his devotion might be preserved for ever, and the readers or
hearers thereof might be stirred up to give themselves to
religion by the example of what he had done.
The epitaph was
this :-- "High estate, wealth, offspring, a mighty kingdom,
triumphs, spoils, chieftains, strongholds, the camp, a home;
whatsoever the valour of his sires, whatsoever himself had won,
Caedwal, mighty in war, left for the love of God, that, a pilgrim
king, he might behold, Peter and Peter's seat, receive at his
font pure waters of life, and in bright draughts drink of the
shining radiance whence a quickening glory streams through all
the world. And even as he gained with eager soul the prize of the
new life, he laid aside barbaric rage, and, changed in heart, he
changed his name with joy. Sergius the Pope bade him be called
Peter, himself his father, when he rose born anew from the font,
and the grace of Christ, cleansing him, bore him forthwith
clothed in white raiment to the heights of Heaven. wondrous faith
of the king, but greatest of all the mercy of Christ, into whose
counsels none may enter! For he came in safety from the ends of
the earth, even from Britain, through many a nation, over many a
sea, by many a path, and saw the city of Romulus and looked upon
Peter's sanctuary revered, bearing mystic gifts. He shall walk in
white among the sheep of Christ in fellowship with them; for his
body is in the tomb, but his soul on high. Thou mightest deem he
did but change an earthly for a heavenly sceptre, whom thou seest
attain to the kingdom of Christ."
"Here was
buried Caedwalla, called also Peter, king of the Saxons, on the
twentieth day of April, in the second indiction, aged about
thirty years, in the reign of our most pious lord, the Emperor
Justinian, in the fourth year of his consulship, in the second
year of the pontificate of our Apostolic lord, Pope
Sergius."
When Caedwalla
went to Rome, Ini succeeded to the kingdom, being of the blood
royal; and having reigned thirty-seven years over that nation, he
in like manner left his kingdom and committed it to younger men,
and went away to the threshold of the blessed Apostles, at the
time when Gregory was pope, being desirous to spend some part of
his pilgrimage upon earth in the neighbourhood of the holy
places, that he might obtain to be more readily received into the
fellowship of the saints in heaven. This same thing, about that
time, was wont to be done most zealously by many of the English
nation, nobles and commons, laity and clergy, men and women,
CHAP.
VIII. How, when Archbishop Theodore died, Bertwald succeeded him
as archbishop, and, among many others whom he
ordained, he made the learned Tobias bishop of the
church of Rochester. [690 A. D.]
THE year after
that in which Caedwalla died at Rome, that is, 690 after the
Incarnation of our Lord, Archbishop Theodore, of blessed memory,
departed this life, being old and full of days, for he was
eighty-eight years of age; which number of years he had been wont
long before to foretell to his friends that he should live, the
same having been revealed to him in a dream. He held the
bishopric twenty-two years, and was buried in St. Peter's church,
where all the bodies of the bishops of Canterbury are buried. Of
whom, as well as of his fellows of the same degree, it may
rightly and truly be said, that their bodies are buried in peace,
and their names shall live to all generations. For to say all in
few words, the English Churches gained more spiritual increase
while he was archbishop, than ever before. His character, life,
age, and death, are plainly and manifestly described to all that
resort thither, by the epitaph on his tomb, in thirty-four heroic
verses. The first whereof are these:
"Here in the
tomb rests the body of the holy prelate, called now in the Greek
tongue Theodore. Chief pontiff, blest high priest, pure doctrine
he set forth to his disciples."
The last are as
follows:
"For
September had reached its nineteenth day, when his spirit went
forth from the prison-bars of the flesh. Mounting in bliss to the
gracious fellowship of the new life, he was united to the angelic
citizens in the heights of Heaven."
Bertwald succeeded
Theodore in the archbishopric, being abbot of the monastery
called Racuulfe, which stands at the northern mouth of the river
Genlade. He was a man learned in the Scriptures, and perfectly
instructed in ecclesiastical and monastic teaching, yet in no
wise to be compared to his predecessor. He was chosen bishop in
the year of our Lord 692, on the first day of July, when Wictred
and Suaebhard were kings in Kent; but he was ordained the next
year, on Sunday the 29th of June, by Godwin, metropolitan bishop
of Gaul, and was enthroned on Sunday the 31st of August. Among
the many bishops whom he ordained was Tobias, a man instructed in
the Latin, Greek, and Saxon tongues, and otherwise of manifold
learning, whom he consecrated in the stead of Gedmund, bishop of
the Church of Rochester, who had died.
CHAP.
IX. How the holy man, Egbert, would have gone into Germany to
preach, but could not; and how Wictbert went, but
because he availed nothing, returned into Ireland,
whence he came. [Circ. 688 A.D.]
AT that time the
venerable servant of Christ, and priest, Egbert, who is to be
named with all honour, and who, as was said before, lived as a
stranger and pilgrim in Ireland to obtain hereafter a country in
heaven, purposed in his mind to profit many, taking upon him the
work of an apostle, and, by preaching the Gospel, to bring the
Word of God to some of those nations that had not yet heard it;
many of which tribes he knew to be in Germany, from whom the
Angles or Saxons, who now inhabit Britain, are known to have
derived their race and origin; for which reason they are still
corruptly called "Garmans" by the neighbouring nation
of the Britons. Such are the Frisians, the Rugini, the Danes, the
Huns, the Old Saxons, and the Boructuari. There are also in the
same parts many other peoples still enslaved to pagan rites, to
whom the aforesaid soldier of Christ determined to go, sailing
round Britain, if haply he could deliver any of them from Satan,
and bring them to Christ; or if this might not be, he was minded
to go to Rome, to see and adore the thresholds of the holy
Apostles and martyrs of Christ.
But a revelation
from Heaven and the working of God prevented him from achieving
either of these enterprises; for when he had made choice of most
courageous companions, fit to preach the Word, inasmuch as they
were renowned for their good deeds and their learning, and when
all things necessary were provided for the voyage, there came to
him on a certain day early in the morning one of the brethren,
who had been a disciple of the priest, Boisil, beloved of God,
and had ministered to him in Britain, when the said Boisil was
provost of the monastery of Mailros, under the Abbot Eata, as has
been said above. This brother told him a vision which he had seen
that night. "When after matins," said he, "I had
laid me down in my bed, and was fallen into a light slumber,
Boisil, that was sometime my master and brought me up in all
love, appeared to me, and asked, whether I knew him? I said, Yes,
you are Boisil.' He answered, I am come to bring Egbert a message
from our Lord and Saviour, which must nevertheless be delivered
to him by you. Tell him, therefore, that he cannot perform the
journey he has undertaken; for it is the will of God that he
should rather go to teach the monasteries of Columba.' Now
Columba was the first teacher of the Christian faith to the Picts
beyond the mountains northward, and the first founder of the
monastery in the island of Hii, which was for a long time much
honoured by many tribes of the Scots and Picts. The said Columba
is now by some called Columcille, the name being compounded from
"Columba" and "Cella." Egbert, having heard
the words of the vision, charged the brother that had told it
him, not to tell it to any other, lest haply it should be a lying
vision. But when he considered the matter secretly with himself,
he apprehended that it was true, yet would not desist from
preparing for his voyage which he purposed to make to teach those
nations.
A few days after
the aforesaid brother came again to him, saying that Boisil had
that night again appeared to him in a vision after matins, and
said, "Why did you tell Egbert so negligently and after so
lukewarm a manner that which I enjoined upon you to say? Yet, go
now and tell him, that whether he will or no, he must go to
Columba's monasteries, because their ploughs are not driven
straight; and he must bring them back into the right way."
Hearing this, Egbert again charged the brother not to reveal the
same to any man. Though now assured of the vision, he
nevertheless attempted to set forth upon his intended voyage with
the brethren. When they had put aboard all that was requisite for
so long a voyage, and had waited some days for fair winds, there
arose one night so violent a storm, that part of what was on
board was lost, and the ship itself was left lying on its side in
the sea. Nevertheless, all that belonged to Egbert and his
companions was saved. Then he, saying, in the words of the
prophet, "For my sake this great tempest is upon you,"'
withdrew himself from that undertaking and was content to remain
at home.
But one of his
companions, called Wictbert,^ notable for his contempt of the
world and for his learning and knowledge, for he had lived many
years as a stranger and pilgrim in Ireland, leading a hermit's
life in great perfection, took ship, and arriving in Frisland,
preached the Word of salvation for the space of two whole years
to that nation and to its king, Rathbed; but reaped no fruit of
all his great labour among his barbarous hearers. Returning then
to the chosen place of his pilgrimage, he gave himself up to the
Lord in his wonted life of silence, and since he could not be
profitable to strangers by teaching them the faith, he took care
to be the more profitable to his own people by the example of his
virtue.
CHAP. X.
How Wilbrord, preaching in Frisand, converted many to Christ; and
how his two companions, the Hewalds, suffered
martyrdom. [690 A.D.]
WHEN the man of
God, Egbert, perceived that neither he himself was permitted to
go and preach to the nations, being withheld for the sake of some
other advantage to the holy Church, whereof he had been
forewarned by a revelation; nor that Wictbert, when he went into
those parts, had availed to do anything; he nevertheless still
attempted to send holy and industrious men to the work of the
Word, among whom the most notable was Wilbrord, a man eminent for
his merit and rank as priest. They arrived there, twelve in
number, and turning aside to Pippin, duke of the Franks, were
gladly received by him; and as he had lately subdued the nearer
part of Frisland, and expelled King Rathbed, he sent them thither
to preach, supporting them at the same time with his sovereign
authority, that none might molest them in their preaching, and
bestowing many favours on those who consented to receive the
faith. Thus it came to pass, that with the help of the Divine
grace, in a short time they converted many from idolatry to the
faith of Christ.
Following their
example, two other priests of the English nation, who had long
lived as strangers in Ireland, for the sake of the eternal
country, went into the province of the Old Saxons, if haply they
could there win any to Christ by their preaching. They were alike
in name as in devotion, Hewald being the name of both, with this
distinction, that, on account of the different colour of their
hair, the one was called Black Hewald and the other White Hewald.
They were both full of religious piety, but Black Hewald was the
more learned of the two in Scripture. When they came into the
province, these men took up their lodging in the guesthouse of a
certain township-reeve, and asked of him that he would conduct
them to the ealdorman who was over him, for that they had a
message concerning matters of importance to communicate to him.
For those Old Saxons have no king, but many ealdormen set over
their nation; and when any war is on the point of breaking out,
they cast lots indifferently, and on whomsoever the lot falls,
him they all follow and obey during the time of war; but as soon
as the war is ended, all those ealdormen are again equal in
power. So the reeve received and entertained them in his house
some days, promising to send them to the ealdorman who was over
him, as they desired.
But when the
barbarians perceived that they were of another religion,--for
they continually gave themselves to singing of psalms and prayer,
and daily offered up to God the Sacrifice of the saving Victim,
having with them sacred vessels and a consecrated table for an
altar,-- they began to grow suspicious of them, lest if they
should come into the presence of their ealdorman, and converse
with him, they should turn his heart from their gods, and convert
him to the new religion of the Christian faith; and thus by
degrees all their province should be forced to change its old
worship for a new. Wherefore on a sudden they laid hold of them
and put them to death; and White Hewald they slew outright with
the sword; but they put Black Hewald to lingering torture and
tore him limb from limb in horrible fashion, and they threw their
bodies into the Rhine. The ealdorman, whom they had desired to
see, hearing of it, was very angry that strangers who desired to
come to him had not been suffered to come; and therefore he sent
and put to death all those villagers and burned their village.
The aforesaid priests and servants of Christ suffered on the 3rd
of October.
Miracles from
Heaven were not lacking at their martyrdom. For their dead
bodies, having been cast into the river by the pagans, as has
been said, were carried against the stream for the space of
almost forty miles, to the place where their companions were.
Moreover, a long ray of light, reaching up to heaven, shone every
night above them wheresoever they chanced to be, and that too in
the sight of the very pagans that had slain them. Moreover, one
of them appeared in a vision by night to one of his companions,
whose name was Tilmon, a man of renown and of noble birth in this
world, who having been a thegn had become a monk, telling him
that he might find their bodies in that place, where he should
see rays of light reaching from heaven to the earth. And so it
befell; and their bodies being found, were buried with the honour
due to martyrs; and the day of their passion or of the finding of
their bodies, is celebrated in those parts with fitting
veneration. Finally, Pippin, the most glorious duke of the
Franks, learning these things, caused the bodies to be brought to
him, and buried them with much honour in the church of the city
of Cologne, on the Rhine. And it is said that a spring burst
forth in the place where they were killed, which to this day
affords a plentiful stream in that same place.
CHAP.
XI. How the venerable Suidbert in Britain, and Wilbrord at Rome,
were ordained bishops for Frisland. [692 A.D.]
AT their first
coming into Frisland, as soon as Wilbrord found that he had leave
given him by the prince to preach there, he made haste to go to
Rome, where Pope Sergius then presided over the Apostolic see,
that he might undertake the desired work of preaching the Gospel
to the nations, with his licence and blessing; and hoping to
receive of him some relics of the blessed Apostles and martyrs of
Christ; to the end, that when he destroyed the idols, and erected
churches in the nation to which he preached, he might have the
relics of saints at hand to put into them, and having deposited
them there, might accordingly dedicate each of those places to
the honour of the saint whose relics they were. He desired also
there to learn or to receive many other things needful for so
great a work. Having obtained his desire in all these matters, he
returned to preach.
At which time, the
brothers who were in Frisland, attending on the ministry of the
Word, chose out of their own number a man of sober life, and meek
of heart, called Suidbert, to be ordained bishop for them. He,
being sent into Britain, was consecrated, at their request, by
the most reverend Bishop Wilfrid, who, having been driven out of
his country, chanced then to be living in banishment among the
Mercians; for Kent had no bishop at that time, Theodore being
dead, and Bertwald, his successor, who had gone beyond the sea to
be ordained, having not yet returned to his episcopal see.
The said Suidbert,
being made bishop, returned from Britain, and not long after
departed to the Boructuari; and by his preaching brought many of
them into the way of truth; but the Boructuari being not long
after subdued by the Old Saxons, those who had received the Word
were dispersed abroad; and the bishop himself with certain others
went to Pippin, who, at the request of his wife, Blithryda, gave
him a place of abode in a certain island on the Rhine, called in
their tongue, Inlitore; there he built a monastery, which his
successors still possess, and for a time dwelt in it, leading a
most continent life, and there ended his days.
When they who had
gone thither had spent some years teaching in Frisland, Pippin,
with the consent of them all, sent the venerable Wilbrord to
Rome, where Sergius was still pope, desiring that he might be
consecrated archbishop over the nation of the Frisians; which was
accordingly done, as he had made request, in the year of our Lord
696. He was consecrated in the church of the Holy Martyr Cecilia,
on her festival; and the said pope gave him the name of Clement,
and forthwith sent him back to his bishopric, to wit, fourteen
days after his arrival in the city.
Pippin gave him a
place for his episcopal see, in his famous fort, which in the
ancient language of those people is called Wiltaburg, that is,
the town of the Wilts; but, in the Gallic tongue, Trajectum. The
most reverend prelate having built a church there, and preaching
the Word of faith far and near, drew many from their errors, and
built many churches and not a few monasteries. For not long after
he himself constituted other bishops in those parts from the
number of the brethren that either came with him or after him to
preach there; of whom some are now fallen asleep in the Lord; but
Wilbrord himself, surnamed Clement, is still living, venerable
for his great age, having been thirty-six years a bishop, and
now, after manifold conflicts of the heavenly warfare, he longs
with all his heart for the recompense of the reward in Heaven.'
CHAP.
XII. How one in the province of the Northumbrians, rose from the
dead, and related many things which he had seen, some
to be greatly dreaded and some to be desired. [Circ.
696 A.D.]
AT this time a
memorable miracle, and like to those of former days, was wrought
in Britain; for, to the end that the living might be roused from
the death of the soul, a certain man, who had been some time
dead, rose again to the life of the body, and related many
memorable things that he had seen; some of which I have thought
fit here briefly to describe. There was a certain householder in
that district of the Northumbrians which is called Incuneningum,
who led a godly life, with all his house. This man fell sick, and
his sickness daily increasing, he was brought to extremity, and
died in the beginning of the night; but at dawn he came to life
again, and suddenly sat up, whereat all those that sat about the
body weeping fled away in great terror, only his wife, who loved
him better, though trembling and greatly afraid, remained with
him. And he comforting her, said, "Fear not, for I am now in
very deed risen from death whereof I was holden, and permitted
again to live among men; nevertheless, hereafter I must not live
as I was wont, but after a very different manner." Then
rising immediately, he went to the oratory of the little town,
and continuing in prayer till day, forthwith divided all his
substance into three parts; one whereof he gave to his wife,
another to his children, and the third, which he kept himself, he
straightway distributed among the poor. Not long after, being set
free from the cares of this world, he came to the monastery of
Mailros, which is almost enclosed by the winding of the river
Tweed, and having received the tonsure, went apart into a place
of abode which the abbot had provided, and there he continued
till the day of his death, in so great contrition of mind and
mortifying of the body, that even if his tongue had been silent,
his life would have declared that he had seen many things either
to be dreaded or coveted, which were hidden from other men.
Thus he related
what he had seen. "He that led me had a countenance full of
light, and shining raiment, and we went in silence, as it seemed
to me, towards the rising of the summer sun. And as we walked we
came to a broad and deep valley of infinite length; it lay on our
left, and one side of it was exceeding terrible with raging
flames, the other no less intolerable for violent hail and cold
snows drifting and sweeping through all the place. Both sides
were full of the souls of men which seemed to be tossed from one
side to the other as it were by a violent storm; for when they
could no longer endure the fervent heat, the hapless souls leaped
into the midst of the deadly cold; and finding no rest there,
they leaped back again to be burnt in the midst of the
unquenchable flames. Now whereas an innumerable multitude of
misshapen spirits were thus tormented far and near with this
interchange of misery, as far as I could see, without any
interval of rest, I began to think that peradventure this might
be Hell, of whose intolerable torments I had often heard men
talk. My guide, who went before me, answered to my thought,
saying, Think not so, for this is not the Hell you believe it to
be.'
"When he had
led me farther by degrees, sore dismayed by that dread sight, on
a sudden I saw the place before us begin to grow dark and filled
with shadows. When we entered into them, the shadows by degrees
grew so thick, that I could see nothing else, save only the
darkness and the shape and garment of him that led me. As we went
on through the shades in the lone night,' lo! on a sudden there
appeared before us masses of foul flame constantly rising as it
were out of a great pit, and falling back again into the same.
When I had been led thither, my guide suddenly vanished, and left
me alone in the midst of darkness and these fearful sights. As
those same masses of fire, without intermission, at one time flew
up and at another fell back into the bottom of the abyss, I
perceived that the summits of all the flames, as they ascended
were full of the spirits of men, which, like sparks flying
upwards with the smoke, were sometimes thrown on high, and again,
when the vapours of the fire fell, dropped down into the depths
below. Moreover, a stench, foul beyond compare, burst forth with
the vapours, and filled all those dark places.
"Having stood
there a long time in much dread, not knowing what to do, which
way to turn, or what end awaited me, on a sudden I heard behind
me the sound of a mighty and miserable lamentation, and at the
same time noisy laughter, as of a rude multitude insulting
captured enemies. When that noise, growing plainer, came up to
me, I beheld a crowd of evil spirits dragging five souls of men,
wailing and shrieking, into the midst of the darkness, whilst
they themselves exulted and laughed. Among those human souls, as
I could discern, there was one shorn like a clerk, one a layman,
and one a woman. The evil spirits that dragged them went down
into the midst of the burning pit; and it came to pass that as
they went down deeper, I could no longer distinguish between the
lamentation of the men and the laughing of the devils, yet I
still had a confused sound in my ears. In the meantime, some of
the dark spirits ascended from that flaming abyss, and running
forward, beset me on all sides, and with their flaming eyes and
the noisome fire which they breathed forth from their mouths and
nostrils, tried to choke me; and threatened to lay hold on me
with fiery tongs, which they had in their hands, yet they durst
in no wise touch me, though they assayed to terrify me. Being
thus on all sides encompassed with enemies and shades of
darkness, and casting my eyes hither and thither if haply
anywhere help might be found whereby I might be saved, there
appeared behind me, on the way by which I had come, as it were,
the brightness of a star shining amidst the darkness; which
waxing greater by degrees, came rapidly towards me: and when it
drew near, all those evil spirits, that sought to carry me away
with their tongs, dispersed and fled.
"Now he,
whose approach put them to flight, was the same that led me
before; who, then turning towards the right, began to lead me, as
it were, towards the rising of the winter sun, and having soon
brought me out of the darkness, led me forth into an atmosphere
of clear light. While he thus led me in open light, I saw a vast
wall before us, the length on either side, and the height
whereof, seemed to be altogether boundless. I began to wonder why
we went up to the wall, seeing no door in it, nor window, nor any
way of ascent. But when we came to the wall, we were presently, I
know not by what means, on the top of it, and lo! there was a
wide and pleasant plain full of such fragrance of blooming
flowers th4t the marvellous sweetness of the scents immediately
dispelled the foul stench of the dark furnace which had filled my
nostrils. So great was the light shed over all this place that it
seemed to exceed the brightness of the day, or the rays of the
noontide sun. In this field were innumerable companies of men
clothed in white, and many seats of rejoicing multitudes. As he
led me through the midst of bands of happy inhabitants, I began
to think that this perchance might be the kingdom of Heaven, of
which I had often heard tell. He answered to my thought, saying,
Nay, this is not the kingdom of Heaven, as you think.'
"When we had
also passed those mansions of blessed spirits, and gone farther
on, I saw before me a much more beautiful light than before, and
therein heard sweet sounds of singing, and so wonderful a
fragrance was shed abroad from the place, that the other which I
had perceived before and thought so great, then seemed to me but
a small thing; even as that wondrous brightness of the flowery
field, compared with this which I now beheld, appeared mean and
feeble. When I began to hope that we should enter that delightful
place, my guide, on a sudden stood still; and straightway
turning, led me back by the way we came.
"In our
return, when we came to those joyous mansions of the white-robed
spirits, he said to me, Do you know what all these things are
which you have seen?' I answered, No,' and then he said, That
valley which you beheld terrible with flaming fire and freezing
cold, is the place in which the souls of those are tried and
punished, who, delaying to confess and amend their crimes, at
length have recourse to repentance at the point of death, and so
go forth from the body; but nevertheless because they, even at
their death, confessed and repented, they shall all be received
into the kingdom of Heaven at the day of judgement; but many are
succoured before the day of judgement, by the prayers of the
living and their alms and fasting, and more especially by the
celebration of Masses. Moreover that foul flaming pit which you
saw, is the mouth of Hell, into which whosoever falls shall never
be delivered to all eternity.
This flowery
place, in which you see this fair and youthful company, all
bright and joyous, is that into which the souls of those are
received who, indeed, when they leave the body have done good
works, but who are not so perfect as to deserve to be immediately
admitted into the kingdom of Heaven; yet they shall all, at the
day of judgement, behold Christ, and enter into the joys of His
kingdom; for such as are perfect in every word and deed and
thought, as soon as they quit the body, forthwith enter into the
kingdom of Heaven; in the neighbourhood whereof that place is,
where you heard the sound of sweet singing amidst the savour of a
sweet fragrance and brightness of light. As for you, who must now
return to the body, and again live among men, if you will seek
diligently to examine your actions, and preserve your manner of
living and your words in righteousness and simplicity, you shall,
after death, have a place of abode among these joyful troops of
blessed souls which you behold. For when I left you for awhile,
it was for this purpose, that I might learn what should become of
you.' When he had said this to me, I much abhorred returning to
the body, being delighted with the sweetness and beauty of the
place which I beheld, and with the company of those I saw in it.
Nevertheless, I durst not ask my guide anything; but thereupon,
on a sudden, I found myself, I know not how, alive among
men."
Now these and
other things which this man of God had seen, he would not relate
to slothful men, and such as lived negligently; but only to those
who, being terrified with the dread of torments, or ravished with
the hope of everlasting joys, would draw from his words the means
to advance in piety. In the neighbourhood of his cell lived one
Haemgils, a monk, and eminent in the priesthood, whose good works
were worthy of his office: he is still living, and leading a
solitary life in Ireland, supporting his declining age with
coarse bread and cold water. He often went to that man, and by
repeated questioning, heard of him what manner of things he had
seen when out of the body; by whose account those few particulars
which we have briefly set down came also to our knowledge. And he
related his visions to king Aldfrid, a man most learned in all
respects, and was by him so willingly and attentively heard, that
at his request he was admitted into the monastery
above-mentioned, and received the crown of the monastic tonsure;
and the said king, whensoever he came into those parts, very
often went to hear him. At that time the abbot and priest
Ethelwald, a man of godly and sober life, presided over that
monastery. He now occupies the episcopal see of the church of
Lindisfarne, leading a life worthy of his degree.
He had a place of
abode assigned him apart in that monastery, where he might give
himself more freely to the service of his Creator in continual
prayer. And inasmuch as that place was on the banks of the river,
he was wont often to go into the same for the great desire he had
to do penance in his body, and oftentimes to plunge in it, and to
continue saying psalms or prayers in the same as long as he could
endure it, standing still, while the waves flowed over him,
sometimes up to the middle, and sometimes even to the neck in
water; and when he went ashore, he never took off his cold, wet
garments till they grew warm and dry on his body. And when in the
winter the cracking pieces of ice were floating about him, which
he had himself sometimes broken, to make room to stand or plunge
in the river, and those who beheld it would say, "We marvel,
brother Drythelm (for so he was called), that you are able to
endure such severe cold;" he answered simply, for he was a
simple and sober-spirited man, "I have seen greater
cold." And when they said, "We marvel that you choose
to observe so hard a rule of continence," he replied,
"I have seen harder things." And so, until the day of
his calling hence, in his unwearied desire of heavenly bliss, he
subdued his aged body with daily fasting, and forwarded the
salvation of many by his words and life.
CHAP.
XIII. How another contrarywise before his death saw a book
containing his sins, which was shown him by devils.
[704-709 A.D.]
BUT contrarywise
there was a man in the province of the Mercians, whose visions
and words, but not his manner of life, were of profit to others,
though not to himself. In the reign of Coenred, who succeeded
Ethelred, there was a layman who was a king's thegn, no less
acceptable to the king for his outward industry, than displeasing
to him for his neglect of his own soul. The king diligently
admonished him to confess and amend, and to forsake his evil
ways, lest he should lose all time for repentance and amendment
by a sudden death. But though frequently warned, he despised the
words of salvation, and promised that he would do penance at some
future time. In the meantime, falling sick he betook himself to
his bed, and was tormented with grievous pains. The king coming
to him (for he loved the man much) exhorted him, even then,
before death, to repent of his offences. But he answered that he
would not then confess his sins, but would do it when he was
recovered of his sickness, lest his companions should upbraid him
with having done that for fear of death, which he had refused to
do in health. He thought he spoke very bravely, but it afterwards
appeared that he had been miserably deceived by the wiles of the
Devil.
The disease
increasing, when the king came again to visit and instruct him,
he cried out straightway with a lamentable voice, "What will
you now? What are you come for? for you can no longer do aught
for my profit or salvation." The king answered, "Say
not so; take heed and be of sound mind." "I am not
mad," replied he, "but I now know the worst and have it
for certain before my eyes." "What is that?" said
the king. "Not long since," said he, "there came
into this room two fair youths, and sat down by me, the one at my
head, and the other at my feet. One of them drew forth a book
most beautiful, but very small, and gave it me to read; looking
into it, I there found all the good actions I had ever done in my
life written down, and they were very few and inconsiderable.
They took back the book and said nothing to me. Then, on a
sudden, appeared an army of evil spirits of hideous countenance,
and they beset this house without, and sitting down filled the
greater part of it within. Then he, who by the blackness of his
gloomy face, and his sitting above the rest, seemed to be the
chief of them, taking out a book terrible to behold, of a
monstrous size, and of almost insupportable weight, commanded one
of his followers to bring it to me to read. Having read it, I
found therein most plainly written in hideous characters, all the
crimes I ever committed, not only in word and deed, but even in
the least thought; and he said to those glorious men in white
raiment who sat by me, Why sit ye here, since ye know of a surety
that this man is ours?' They answered, Ye speak truly; take him
and lead him away to fill up the measure of your damnation.' This
said, they forthwith vanished, and two wicked spirits arose,
having in their hands ploughshares, and one of them struck me on
the head, and the other on the foot. And these ploughshares are
now with great torment creeping into the inward parts of my body,
and as soon as they meet I shall die, and the devils being ready
to snatch me away, I shall be dragged into the dungeons of
hell."
Thus spoke that
wretch in his despair, and soon after died, and now in vain
suffers in eternal torments that penance which he failed to
suffer for a short time with the fruits of forgiveness. Of whom
it is manifest, that (as the blessed Pope Gregory writes of
certain, persons) he did not see these things for his own sake,
since they did not avail him, but for the sake of others, who,
knowing of his end, should be afraid to put off the time of
repentance, whilst they have leisure, lest, being prevented by
sudden death, they should perish impenitent. And whereas he saw
diverse books laid before him by the good and evil spirits, this
was done by Divine dispensation, that we may keep in mind that
our deeds and thoughts are not scattered to the winds, but are
all kept to be examined by the Supreme Judge, and will in the end
be shown us either by friendly angels or by the enemy. And
whereas the angels first drew forth a white book, and then the
devils a black one; the former a very small one, the latter one
very great; it is to be observed, that in his first years he did
some good actions, all which he nevertheless obscured by the evil
actions of his youth. If, contrarywise, he had taken care in his
youth to correct the errors of his boyhood, and by well-doing to
put them away from the sight of God, he might have been admitted
to the fellowship of those of whom the Psalm says, "Blessed
are those whose iniquities are forgiven, and whose sins are
covered." This story, as I learned it of the venerable
Bishop Pechthelm, I have thought good to set forth plainly, for
the salvation of such as shall read or hear it.
CHAP.
XIV. How another in like manner, being at the point of death, saw
the place of punishment appointed for him in Hell.
I MYSELF knew a
brother, would to God I had not known him, whose name I could
mention if it were of any avail, dwelling in a famous monastery,
but himself living infamously. He was oftentimes rebuked by the
brethren and elders of the place, and admonished to be converted
to a more chastened life; and though he would not give ear to
them, they bore with him long and patiently, on account of their
need of his outward service, for he was a cunning artificer. But
he was much given to drunkenness, and other pleasures of a
careless life, and more used to stop in his workshop day and
night, than to go to church to sing and pray and hear the Word of
life with the brethren. For which reason it befell him according
to the saying, that he who will not willingly humble himself and
enter the gate of the church must needs be led against his will
into the gate of Hell, being damned. For he falling sick, and
being brought to extremity, called the brethren, and with much
lamentation, like one damned, began to tell them, that he saw
Hell opened, and Satan sunk in the depths thereof; and Caiaphas,
with the others that slew our Lord, hard by him, delivered up to
avenging flames. "In whose neighbourhood," said he,
"I see a place of eternal perdition prepared for me,
miserable wretch that I am." The brothers, hearing these
words, began diligently to exhort him, that he should repent even
then, whilst he was still in the flesh. He answered in despair,
"There is no time for me now to change my course of life,
when I have myself seen my judgement passed."
Whilst uttering
these words, he died without having received the saving Viaticum,
and his body was buried in the farthest parts of the monastery,
nor did any one dare either to say Masses or sing psalms, or even
to pray for him. Oh how far asunder hath God put light from
darkness! The blessed Stephen, the first martyr, being about to
suffer death for the truth, saw the heavens opened, and the glory
of God, and Jesus standing on the right hand of God; and where he
was to be after death, there he fixed the eyes of his mind, that
he might die the more joyfully. But this workman, of darkened
mind and life, when death was at hand, saw Hell opened, and
witnessed the damnation of the Devil and his followers; he saw
also, unhappy wretch! his own prison among them, to the end that,
despairing of salvation, he might himself die the more miserably,
but might by his perdition afford cause of salvation to the
living, who should hear of it. This befell of late in the
province of the Bernicians, and being noised abroad far and near,
inclined many to do penance for their sins without delay. Would
to God that this also might come to pass through the reading of
our words!
CHAP.
XV. How divers churches of the Scots, at the instance of Adamnan,
adopted the Catholic Easter; and how the same wrote a book about
the holy places. [703 A.D.]
AT this time a
great part of the Scots in Ireland, and some also of the Britons
in Britain, by the grace of God, adopted the reasonable and
ecclesiastical time of keeping Easter. For when Adamnan, priest
and abbot of the monks that were in the island of Hii, was sent
by his nation on a mission to Aldfrid, king of the English, he
abode some time in that province, and saw the canonical rites of
the Church. Moreover, he was earnestly admonished by many of the
more learned sort, not to presume to live contrary to the
universal custom of the Church, either in regard to the
observance of Easter, or any other ordinances whatsoever, with
those few followers of his dwelling in the farthest corner of the
world.
Wherefore he so
changed his mind, that he readily preferred those things which he
had seen and heard in the English churches, to the customs which
he and his people had hitherto followed. For he was a good and
wise man, and excellently instructed in knowledge of the
Scriptures. Returning home, he endeavoured to bring his own
people that were in Hii, or that were subject to that monastery,
into the way of truth, which he had embraced with all his heart;
but he could not prevail. He sailed over into Ireland, and
preaching to those people, and with sober words of exhortation
making known to them the lawful time of Easter, he brought back
many of them, and almost all that were free from the dominion of
those of Hii, from the error of their fathers to the Catholic
unity, and taught them to keep the lawful time of Easter.
Returning to his
island, after having celebrated the canonical Easter in Ireland,
he was instant in preaching the Catholic observance of the season
of Easter in his monastery, yet without being able to achieve his
end; and it so happened that he departed this life before the
next year came round, the Divine goodness so ordaining it, that
as he was a great lover of peace and unity, he should be taken
away to everlasting life before he should be obliged, on the
return of the season of Easter, to be at greater variance with
those that would not follow him into the truth.
This same man
wrote a book concerning the holy places, of great profit to many
readers; his authority was the teaching and dictation of Arculf,
a bishop of Gaul, who had gone to Jerusalem for the sake of the
holy places; and having wandered over all the Promised Land,
travelled also to Damascus, Constantinople, Alexandria, and many
islands in the sea, and returning home by ship, was cast upon the
western coast of Britain by a great tempest. After many
adventures he came to the aforesaid servant of Christ, Adamnan,
and being found to be learned in the Scriptures, and acquainted
with the holy places, was most gladly received by him and gladly
heard, insomuch that whatsoever he said that he had seen worthy
of remembrance in the holy places, Adamnan straightway set
himself to commit to writing. Thus he composed a work, as I have
said, profitable to many, and chiefly to those who, being far
removed from those places where the patriarchs and Apostles
lived, know no more of them than what they have learnt by
reading. Adamnan presented this book to King Aldfrid, and through
his bounty it came to be read by lesser persons. The writer
thereof was also rewarded by him with many gifts and sent back
into his country. I believe it will be of advantage to our
readers if we collect some passages from his writings, and insert
them in this our History.
CHAP.
XVI. The account given in the aforesaid book of the place of our
Lord's Nativity, Passion, and Resurrection.
HE wrote
concerning the place of the Nativity of our Lord, after this
manner: "Bethlehem, the city of David, is situated on a
narrow ridge, encompassed on all sides with valleys, being a mile
in length from west to east, and having a low wall without
towers, built along the edge of the level summit. In the eastern
corner thereof is a sort of natural half cave, the outward part
whereof is said to have been the place where our Lord was born;
the inner is called the manger of our Lord. This cave within is
all covered with rich marble, and over the particular spot where
our Lord is said to have been born, stands the great church of
St. Mary." He likewise wrote about the place of His Passion
and Resurrection in this manner: "Entering the city of
Jerusalem on the north side, the first place to be visited,
according to the disposition of the streets, is the church of
Constantine, called the Martyrium. It was built by the Emperor
Constantine, in a royal and magnificent manner, because the Cross
of our Lord was said to have been found there by his mother
Helena. Thence, to the westward, is seen the church of Golgotha,
in which is also to be found the rock which once bore the Cross
to which the Lord's body was nailed, and now it upholds a large
silver cross, having a great brazen wheel with lamps hanging over
it. Under the place of our Lord's Cross, a crypt is hewn out of
the rock, in which the Sacrifice is offered on an altar for the
dead that are held in honour, their bodies remaining meanwhile in
the street. To the westward of this church is the round church of
the Anastasis or Resurrection of our Lord, encompassed with three
walls, and supported by twelve columns. Between each of the walls
is a broad passage, which contains three altars at three
different points of the middle wall; to the south, the north, and
the west. It has eight doors or entrances in a straight line
through the three walls; four whereof face the south-east, and
four the east.' In the midst of it is the round tomb of our Lord
cut out of the rock, the top of which a man standing within can
touch with his hand; on the east is the entrance, against which
that great stone was set. To this day the tomb bears the marks of
the iron tools within, but on the outside it is all covered with
marble to the very top of the roof, which is adorned with gold,
and bears a large golden cross. In the north part of the tomb the
sepulchre of our Lord is hewn out of the same rock, seven feet in
length, and three handbreadths above the floor; the entrance
being on the south side, where twelve lamps burn day and night,
four within the sepulchre, and eight above on the edge of the
right side. The stone that was set at the entrance to the tomb is
now cleft in two; nevertheless, the lesser part of it stands as
an altar of hewn stone before the door of the tomb; the greater
part is set up as another altar, four-cornered, at the east end
of the same church, and is covered with linen cloths. The colour
of the said tomb and sepulchre is white and red mingled
together."
CHAP.
XVII. What he likewise wrote of the place of our Lord's
Ascension, and the tombs of the patriarchs.
CONCERNING the
place of our Lord's Ascension, the aforesaid author writes thus.
"The Mount of Olives is equal in height to Mount Sion, but
exceeds it in breadth and length; it bears few trees besides
vines and olives, and is fruitful in wheat and barley, for the
nature of that soil is not such as to yield thickets, but grass
and flowers. On the very top of it, where our Lord ascended into
heaven, is a large round church, having round about it three
chapels with vaulted roofs. For the inner building could not be
vaulted and roofed, by reason of the passage of our Lord's Body;
but it has an altar on the east side, sheltered by a narrow roof.
In the midst of it are to be seen the last Footprints of our
Lord, the place where He ascended being open to the sky; and
though the earth is daily carried away by believers, yet still it
remains, and retains the same appearance, being marked by the
impression of the Feet. Round about these lies a brazen wheel, as
high as a man's neck, having an entrance from the west, with a
great lamp hanging above it on a pulley and burning night and
day. In the western part of the same church are eight windows;
and as many lamps, hanging opposite to them by cords, shine
through the glass as far as Jerusalem; and the light thereof is
said to thrill the hearts of the beholders with a certain zeal
and compunction. Every year, on the day of the Ascension of our
Lord, when Mass is ended, a strong blast of wind is wont to come
down, and to cast to the ground all that are in the church."
Of the situation
of Hebron, and the tombs of the fathers, he writes thus.
"Hebron, once a habitation and the chief city of David's
kingdom, now only showing by its ruins what it then was, has, one
furlong to the east of it, a double cave in the valley, where the
sepulchres of the patriarchs are encompassed with a wall
foursquare, their heads lying to the north. Each of the tombs is
covered with a single stone, hewn like the stones of a church,
and of a white colour, for the three patriarchs. Adam's is of
meaner and poorer workmanship, and he lies not far from them at
the farthest end of the northern part of that wall. There are
also some poorer and
smaller monuments
of the three women. The hill Mamre is a mile from these tombs,
and is covered with grass and flowers, having a level plain on
the top. In the northern part of it, the trunk of Abraham's oak,
being twice as high as a man, is enclosed in a church."
Thus much,
gathered from the works of the aforesaid writer, according to the
sense of his words, but more briefly and in fewer words, we have
thought fit to insert in our History for the profit of readers.
Whosoever desires to know more of the contents of that book, may
seek it either in the book itself, or in that abridgement which
we have lately made from it;
CHAP.
XVIII. How the South Saxons received Eadbert and Eolla, and the
West Saxons, Daniel and Aldhelm, for their bishops;
and of the writings of the same Aldhelm. [705 A.D.]
IN the year of our
Lord 705, Aldfrid, king of the Northumbrians, died before the end
of the twentieth year of his reign. His son Osred, a boy about
eight years of age, succeeding him in the throne, reigned eleven
years. In the beginning of his reign, Haedde, bishop of the West
Saxons, departed to the heavenly life; for he was a good man and
a just, and his life and doctrine as a bishop were guided rather
by his innate love of virtue, than by what he had gained from
books. The most reverend bishop, Pechthelm, of whom we shall
speak hereafter in the proper place, and who while still deacon
or monk was for a long time with his successor Aldhelm, was wont
to relate that many miracles of healing have been wrought in the
place where he died, through the merit of his sanctity; and that
the men of that province used to carry the dust thence for the
sick, and put it into water, and the drinking thereof, or
sprinkling with it, brought health to many sick men and beasts;
so that the holy dust being frequently carried away, a great hole
was made there.
Upon his death,
the bishopric of that province was divided into two dioceses. One
of them was given to Daniel, which he governs to this day; the
other to Aldhelm, wherein he presided most vigorously four years;
both of them were fully instructed, as well in matters touching
the Church as in the knowledge of the Scriptures. Aldhelm, when
he was as yet only a priest and abbot of the monastery which is
called the city of Maildufus, by order of a synod of his own
nation, wrote a notable book against the error of the Britons, in
not celebrating Easter at the due time, and in doing divers other
things contrary to the purity of doctrine and the peace of the
church; and through the reading of this book many of the Britons,
who were subject to the West Saxons, were led by him to adopt the
Catholic celebration of our Lord's Paschal Feast. He likewise
wrote a famous book on Virginity, which, after the example of
Sedulius, he composed in twofold form, in hexameters and in
prose. He wrote some other books, being a man most instructed in
all respects, for he had a polished style, and was, as I have
said, of marvellous learning both in liberal and ecclesiastical
studies. On his death, Forthere was made bishop in his stead, and
is living at this time, being likewise a man very learned in the
Holy Scriptures.
Whilst they
administered the bishopric, it was determined by a synodal
decree, that the province of the South Saxons, which till that
time belonged to the diocese of the city of Winchester, where
Daniel then presided, should itself have an episcopal see, and a
bishop of its own. Eadbert, at that time abbot of the monastery
of Bishop Wilfrid, of blessed memory, called Selaeseu, was
consecrated their first bishop. On his death, Eolla succeeded to
the office of bishop. He also died some years ago, and the
bishopric has been vacant to this day.
CHAP.
XIX. How Coinred, king of the Mercians, and Offa, king of the
East Saxons, ended their days at Rome, in the
monastic habit; and of the life and death of Bishop
Wilfrid. [709 A. D.]
IN the fourth year
of the reign of Osred, Coenred, who had for some time nobly
governed the kingdom of the Mercians, much more nobly quitted the
sceptre of his kingdom. For he went to Rome, and there receiving
the tonsure and becoming a monk, when Constantine was pope, he
continued to his last hour in prayer and fasting and alms-deeds
at the threshold of the Apostles.
He was succeeded
in the throne by Ceolred, the son of Ethelred, who had governed
the kingdom before Coenred. With him went the son of Sighere, the
king of the East Saxons whom we mentioned before, by name Offa, a
youth of a most pleasing age and comeliness, and greatly desired
by all his nation to have and to hold the sceptre of the kingdom.
He, with like devotion, quitted wife, and lands, and kindred and
country, for Christ and for the Gospel, that he might
"receive an hundred-fold in this life, and in the world to
come life everlasting." He also, when they came to the holy
places at Rome, received the tonsure, and ending his life in the
monastic habit, attained to the vision of the blessed Apostles in
Heaven, as he had long desired.
The same year that
they departed from Britain, the great bishop, Wilfrid, ended his
days in the province called Inundalum, after he had been bishop
forty-five years. His body, being laid in a coffin, was carried
to his monastery, which is called Inhrypum, and buried in the
church of the blessed Apostle Peter, with the honour due to so
great a prelate. Concerning whose manner of life, let us now turn
back, and briefly make mention of the things which were done.
Being a boy of a good disposition, and virtuous beyond his years,
he conducted himself so modestly and discreetly in all points,
that he was deservedly beloved, respected, and cherished by his
elders as one of themselves. At fourteen years of age he chose
rather the monastic than the secular life; which, when he had
signified to his father, for his mother was dead, he readily
consented to his godly wishes and desires, and advised him to
persist in that wholesome purpose. Wherefore he came to the isle
of Lindisfarne, and there giving himself to the service of the
monks, he strove diligently to learn and to practise those things
which belong to monastic purity and piety; and being of a ready
wit, he speedily learned the psalms and some other books, having
not yet received the tonsure, but being in no small measure
marked by those virtues of humility and obedience which are more
important than the tonsure; for which reason he was justly loved
by his elders and his equals. Having served God some years in
that monastery, and being a youth of a good understanding, he
perceived that the way of virtue delivered by the Scots was in no
wise perfect, and he resolved to go to Rome, to see what
ecclesiastical or monastic rites were in use at the Apostolic
see. When he told the brethren, they commended his design, and
advised him to carry out that which he purposed. He forthwith
went to Queen Eanfled, for he was known to her, and it was by her
counsel and support that he had been admitted into the aforesaid
monastery, and he told her of his desire to visit the threshold
of the blessed Apostles. She, being pleased with the youth's good
purpose, sent him into Kent, to King Earconbert, who was her
uncle's son, requesting that he would send him to Rome in an
honourable manner. At that time, one of the disciples of the
blessed Pope Gregory, a man very highly instructed in
ecclesiastical learning, was archbishop there. When he had
tarried there for a space, and, being a youth of an active
spirit, was diligently applying himself to learn those things
which came under his notice, another youth, called Biscop,
surnamed Benedict, of the English nobility, arrived there, being
likewise desirous to go to Rome, of whom we have before made
mention.
The king gave him
Wilfrid for a companion, and bade Wilfrid conduct him to Rome.
When they came to Lyons, Wilfrid was detained there by Dalfinus,
the bishop of that city; but Benedict hastened on to Rome. For
the bishop was delighted with the youth's prudent discourse, the
grace of his comely countenance, his eager activity, and the
consistency and maturity of his thoughts; for which reason he
plentifully supplied him and his companions with all necessaries,
as long as they stayed with him; and further offered, if he would
have it, to commit to him the government of no small part of
Gaul, to give him a maiden daughter of his own brother to wife,
and to regard him always as his adopted son. But Wilfrid thanked
him for the loving-kindness which he was pleased to show to a
stranger, and answered, that he had resolved upon another course
of life, and for that reason had left his country and set out for
Rome.
Hereupon the
bishop sent him to Rome, furnishing him with a guide and
supplying plenty of all things requisite for his journey,
earnestly requesting that he would come that way, when he
returned into his own country. Wilfrid arriving at Rome, and
daily giving himself with all earnestness to prayer and the study
of ecclesiastical matters, as he had purposed in his mind, gained
the friendship of the most holy and learned Boniface, the
archdeacon, who was also counsellor to the Apostolic Pope, by
whose instruction he learned, in their order the four Gospels,
and the true computation of Easter; and many other things
appertaining to ecclesiastical discipline, which he could not
learn in his own country, he acquired from the teaching of that
same master. When he had spent some months there, in successful
study, he returned into Gaul, to Dalfinus; and having stayed with
him three years, received from him the tonsure, and Dalfinus
esteemed him so highly in love that he had thoughts of making him
his heir; but this was prevented by the bishop's cruel death, and
Wilfrid was reserved to be a bishop of his own, that is, the
English, nation. For Queen Baldhild sent soldiers with orders to
put the bishop to death; whom Wilfrid, as his clerk, attended to
the place where he was to be beheaded, being very desirous,
though the bishop strongly opposed it, to die with him; but the
executioners, understanding that he was a stranger, and of the
English nation, spared him, and would not put him to death with
his bishop.
Returning to
Britain, he won the friendship of King Alchfrid, who had learnt
to follow always and love the catholic rules of the Church; and
therefore finding him to be a Catholic, he gave him presently
land of ten families at the place called Stanford; and not long
after, the monastery, with land of thirty families, at the place
called Inhrypum; which place he had formerly given to those that
followed the doctrine of the Scots, to build a monastery there.
But, forasmuch as they afterwards, being given the choice, had
rather quit the place than adopt the Catholic Easter and other
canonical rites, according to the custom of the Roman Apostolic
Church, he gave the same to him whom he found to be instructed in
better discipline and better customs.
At the same time,
by the said king's command, he was ordained priest in the same
monastery, by Agilbert, bishop of the Gewissae above-mentioned,
the king being desirous that a man of so much learning and piety
should attend him constantly as his special priest and teacher;
and not long after, when the Scottish sect had been exposed and
banished, as was said above, he, with the advice and consent of
his father Oswy, sent him into Gaul, to be consecrated as his
bishop, when he was about thirty years of age, the same Agilbert
being then bishop of the city of Paris. Eleven other bishops met
at the consecration of the new bishop, and that function was most
honourably performed. Whilst he yet tarried beyond the sea, the
holy man, Ceadda, was consecrated bishop of by command of King
Oswy, as has been said above; and having nobly ruled that church
three years, he retired to take charge of his monastery of
Laestingaeu, and Wilfrid was made bishop of all the province of
the Northumbrians.
Afterwards, in the
reign of Egfrid, he was expelled from his bishopric, and others
were consecrated bishops in his stead, of whom mention has been
made above. Designing to go to Rome, to plead his cause before
the Apostolic Pope, he took ship, and was driven by a west wind
into Frisland, and honourably received by that barbarous people
and their King Aldgils, to whom he preached Christ, and he
instructed many thousands of them in the Word of truth, washing
them from the defilement of their sins in the Saviour's font.
Thus he began there the work of the Gospel which was afterwards
finished with great devotion by the most reverend bishop of
Christ, Wilbrord. Having spent the winter there successfully
among this new people of God, he set out again on his way to
Rome, where his cause being tried before Pope Agatho and many
bishops, he was by the judgement of them all acquitted of all
blame, and declared worthy of his bishopric.
At the same time,
the said Pope Agatho assembling a synod at Rome, of one hundred
and twenty-five bishops, against those who asserted that there
was only one will and operation in our Lord and Saviour, ordered
Wilfrid also to be summoned, and, sitting among the bishops, to
declare his own faith and the faith of the province or island
whence he came; and he and his people being found orthodox in
their faith, it was thought fit to record the same among the acts
of that synod, which was done in this manner: "Wilfrid, the
beloved of God, bishop of the city of York, appealing to the
Apostolic see, and being by that authority acquitted of every
thing, whether specified against him or not, and being appointed
to sit in judgement with one hundred and twenty-five other
bishops in the synod, made confession of the true and catholic
faith, and confirmed the same with his subscription in the name
of all the northern part of Britain and Ireland, and the islands
inhabited by the nations of the English and Britons, as also by
the Scots and Picts."
After this,
returning into Britain, he converted the province of the South
Saxons from their idolatrous worship to the faith of Christ. He
also sent ministers of the Word to the Isle of Wight; and in the
second year of Aldfrid, who reigned after Egfrid, was restored to
his see and bishopric by that king's invitation. Nevertheless,
five years after, being again accused, he was deprived of his
bishopric by the same king and certain bishops. Coming to Rome,
he was allowed to make his defence in the presence of his
accusers, before a number of bishops and the Apostolic Pope John.
It was shown by the judgement of them all, that his accusers had
in part laid false accusations to his charge; and the aforesaid
Pope wrote to the kings of the English, Ethelred and Aldfrid, to
cause him to be restored to his bishopric, because he had been
unjustly condemned.
His acquittal was
much forwarded by the reading of the acts of the synod of Pope
Agatho, of blessed memory, which had been formerly held, when
Wilfrid was in Rome and sat in council among the bishops, as has
been said before. For the acts of that synod being, as the case
required, read, by order of the Apostolic Pope, before the
nobility and a great number of the people for some days, they
came to the place where it was written, "Wilfrid, the
beloved of God, bishop of the city of York, appealing to the
Apostolic see, and being by that authority acquitted of
everything, whether specified against him or not," and the
rest as above stated. This being read, the hearers were amazed,
and the reader ceasing, they began to ask of one another, who
that Bishop Wilfrid was. Then Boniface, the Pope's counsellor,
and many others, who had seen him there in the days of Pope
Agatho, said that he was the same bishop that lately came to
Rome, to be tried by the Apostolic see, being accused by his
people, and "who, said they, having long since come here
upon the like accusation, the cause and contention of both
parties being heard and examined, was proved by Pope Agatho, of
blessed memory, to have been wrongfully expelled from his
bishopric, and was held in such honour by him, that he commanded
him to sit in the council of bishops which he had assembled, as a
man, of untainted faith and an upright mind." This being
heard, the Pope and all the rest said, that a man of so great
authority, who had held the office of a bishop for nearly forty
years, ought by no means to be condemned, but being altogether
cleared of the faults laid to his charge, should return home with
honour.
When he came to
Gaul, on his way back to Britain, on a sudden he fell sick, and
the sickness increasing, he was so weighed down by it, that he
could not ride, but was carried in his bed by the hands of his
servants. Being thus come to the city of Maeldum, in Gaul, he lay
four days and nights, as if he had been dead, and only by his
faint breathing showed that he had any life in him. Having
continued thus four days, without meat or drink, without speech
or hearing, at length, on the fifth day, at daybreak, as it were
awakening out of a deep sleep, he raised himself and sat up, and
opening his eyes, saw round about him a company of brethren
singing psalms and weeping. Sighing gently, he asked where Acca,
the priest, was. This man, straightway being called, came in, and
seeing him somewhat recovered and able to speak, knelt down, and
gave thanks to God, with all the brethren there present. When
they had sat awhile and begun to discourse, with great awe, of
the judgements of heaven, the bishop bade the rest go out for a
time, and spoke to the priest, Acca, after this manner:
"A dread
vision has even now appeared to me, which I would have you hear
and keep secret, till I know what God will please to do with me.
There stood by me a certain one, glorious in white raiment, and
he told me that he was Michael, the Archangel, and said, "I
am sent to call you back from death: for the Lord has granted you
life, through the prayers and tears of your disciples and
brethren, and the intercession of His Blessed Mother Mary, of
perpetual virginity; wherefore I tell you, that you shall now
recover from this sickness; but be ready, for I will return and
visit you at the end of four years. And when you come into your
country, you shall recover the greater part of the possessions
that have been taken from you, and shall end your days in peace
and quiet." The bishop accordingly recovered, whereat all
men rejoiced and gave thanks to God, and setting forward on his
journey, he arrived n Britain.
Having read the
letters which he brought from the Apostolic Pope, Bertwald, the
archbishop, and sometime king, but then abbot, readily took his
part; for the said Ethelred, calling to him Coenred, whom he had
made king in his own stead, begged him to be friends with
Wilfrid, in which request he prevailed; nevertheless Aldfrid,
king of the Northumbrians, disdained to receive him. But he died
soon after, and so it came to pass that, during the reign of his
son Osred, when a synod was assembled before long by the river
Nidd, after some contention on both sides, at length, by the
consent of all, he was restored to the government of his own
church; and thus he lived in peace four years, till the day of
his death. He died in his monastery, which he had in the province
of Undalum, under the government of the Abbot Cuthbald; and by
the ministry of the brethren, he was carried to his first
monastery which is called Inhrypum, and buried in the church of
the blessed Apostle Peter, hard by the altar on the south side,
as has been mentioned above, and this epitaph was written over
him:
"Here rests
the body of the great Bishop Wilfrid, who, for love of piety,
built these courts and consecrated them with the noble name of
Peter, to whom Christ, the Judge of all the earth, gave the keys
of Heaven. And devoutly he clothed them with gold and Tyrian
purple; yea, and he placed here the trophy of the Cross, of
shining ore, uplifted high; moreover he caused the four books of
the Gospel to be written in gold in their order, and he gave a
case meet for them of ruddy gold. And he also brought the holy
season of Easter, returning in its course, to accord with the
true teaching of the catholic rule which the Fathers fixed, and,
banishing all doubt and error, gave his nation sure guidance in
their worship. And in this place he gathered a great throng of
monks, and with all diligence safeguarded the precepts which the
Fathers' rule enjoined. And long time sore vexed by many a peril
at home and abroad, when he had held the office of a bishop
forty-five years, he passed away and with joy departed to the
heavenly kingdom. Grant, Jesus, that the flock may follow in the
path of the shepherd."
CHAP.
XX. How Albinus succeeded to the godly Abbot Hadrian, and Acca to
Bishop Wilfrid. [709 A.D.]
THE next year
after the death of the aforesaid father, which was the fifth year
of King 0sred, the most reverend father, Abbot Hadrian, fellow
labourer in the Word of God with Bishop Theodore of blessed
memory, died, and was buried in the church of the Blessed Mother
of God, in his own monastery, this being the forty-first year
after he was sent by Pope Vitalian with Theodore, and the
thirty-ninth after his arrival in England. Among other proofs of
his learning, as well as Theodore's, there is this testimony,
that Albinus, his disciple, who succeeded him in the government
of his monastery, was so well instructed in literary studies,
that he had no small knowledge of the Greek tongue, and knew the
Latin as well as the English, which was his native language.
Acca, his priest,
succeeded Wilfrid in the bishopric of the church of Hagustald,
being likewise a man of zeal and great in noble works in the
sight of God and man. He enriched the structure of his church,
which is dedicated in honour of the blessed Apostle Andrew with
manifold adornments and marvellous workmanship. For he gave all
diligence, as he does to this day, to procure relics of the
blessed Apostles and martyrs of Christ from all parts, and to
raise altars in their honour in separate side-chapels built for
the purpose within the walls of the same church. Besides which,
he industriously gathered the histories of their martyrdom,
together with other ecclesiastical writings, and erected there a
large and noble library. He likewise carefully provided holy
vessels, lamps, and other such things as appertain to the
adorning of the house of God. He in like manner invited to him a
notable singer called Maban, who had been taught to sing by the
successors of the disciples of the blessed Pope Gregory in Kent,
to instruct himself and his clergy, and kept him twelve years, to
the end that he might teach such Church music as they did not
know, and by his teaching restore to its former state that which
was corrupted either by long use, or through neglect. For Bishop
Acca himself was a most skilful singer, as well as most learned
in Holy Writ, sound in the confession of the catholic faith, and
well versed in the rules of ecclesiastical custom; nor does he
cease to walk after this manner, till he receive the rewards of
his pious devotion. For he was brought up from boyhood and
instructed among the clergy of the most holy and beloved of God,
Bosa, bishop of York. Afterwards, coming to Bishop Wilfrid in the
hope of a better plan of life, he spent the rest of his days in
attendance on him till that bishop's death, and going with him to
Rome, learned there many profitable things concerning the
ordinances of the Holy Church, which he could not have learned in
his own country.
CHAP.
XXI. How the Abbot Ceolfrid sent master-builders to the King of
the Picts to build a church, and with them an epistle
concerning the catholic Easter and the Tonsure. [710
A.D.]
AT that time,
Naiton, King of the Picts, who inhabit the northern parts of
Britain, taught by frequent meditation on the ecclesiastical
writings, renounced the error whereby he and his nation had been
holden till then, touching the observance of Easter, and brought
himself and all his people to celebrate the catholic time of our
Lord's Resurrection. To the end that he might bring this to pass
with the more ease and greater authority, he sought aid from the
English, whom he knew to have long since framed their religion
after the example of the holy Roman Apostolic Church.
Accordingly, he sent messengers to the venerable Ceolfrid, abbot
of the monastery of the blessed Apostles, Peter and Paul, which
stands at the mouth of the river Wear, and near the river Tyne,
at the place called Ingyruum, which he gloriously governed after
Benedict, of whom we have before spoken; desiring, that he would
send him a letter of exhortation, by the help of which he might
the better confute those that presumed to keep Easter out of the
due time; as also concerning the form and manner of tonsure
whereby the clergy should be distinguished, notwithstanding that
he himself had no small knowledge of these things. He also prayed
to have master-builders sent him to build a church of stone in
his nation after the Roman manner, promising to dedicate the same
in honour of the blessed chief of the Apostles. Moreover, he and
all his people, he said, would always follow the custom of the
holy Roman Apostolic Church, in so far as men so distant from the
speech and nation of the Romans could learn it. The most reverend
Abbot Ceolfrid favourably receiving his godly desires and
requests, sent the builders he desired, and likewise the
following letter:
"To the most
excellent lord, and glorious King Naiton, Abbot Ceolfrid,
greeting in the Lord. We most readily and willingly endeavour,
according to your desire, to make known to you the catholic
observance of holy Easter, according to what we have learned of
the Apostolic see, even as you, most devout king, in your godly
zeal, have requested of us. For we know, that whensoever the
lords of this world labour to learn, and to teach and to guard
the truth, it is a gift of God to his Holy Church. For a certain
profane writer has most truly said, that the world would be most
happy if either kings were philosophers, or philosophers were
kings. Now if a man of this world could judge truly of the
philosophy of this world, and form a right choice concerning the
state of this world, how much more is it to be desired, and most
earnestly to be prayed for by such as are citizens of the
heavenly country, and strangers and pilgrims in this world, that
the more powerful any are in the world the more they may strive
to hearken to the commands of Him who is the Supreme Judge, and
by their example and authority may teach those that are committed
to their charge, to keep the same, tqgether with themselves.
"There are
then three rules given in the Sacred Writings, whereby the time
of keeping Easter has been appointed for us and may in no wise be
changed by any authority of man; two whereof are divinely
established in the law of Moses; the third is added in the Gospel
by reason of the Passion and Resurrection of our Lord. For the
law enjoined, that the Passover should be kept in the first month
of the year, and the third week of that month, that is, from the
fifteenth day to the one-and-twentieth. It is added, by Apostolic
institution, from the Gospel, that we are to wait for the Lord's
day in that third week, and to keep the beginning of the Paschal
season on the same. Which threefold rule whosoever shall rightly
observe, will never err in fixing the Paschal feast. But if you
desire to be more plainly and fully informed in all these
particulars, it is written in Exodus, where the people of Israel,
being about to be delivered out of Egypt, are commanded to keep
the first Passover, that the Lord spake unto Moses and Aaron,
saying, This month shall be unto you the beginning of months; it
shall be the first month of the year to you. Speak ye unto all
the congregation of Israel, saying, In the tenth day of this
month they shall take to them every man a lamb, according to the
house of their fathers, a lamb for an house.' And a little after,
And ye shall keep it up until the fourteenth day of the same
month; and the whole assembly of the congregation of Israel shall
kill it in the evening.' By which words it most plainly appears,
that in the Paschal observance, though mention is made of the
fourteenth day, yet it is not commanded that the Passover be kept
on that day; but on the evening of the fourteenth day, that is,
when the fifteenth moon, which is the beginning of the third
week, appears in the sky, it is commanded that the lamb be
killed; and that it was the night of the fifteenth moon, when the
Egyptians were smitten and Israel was redeemed from long
captivity. He says, Seven days shall ye eat unleavened bread.' By
which words all the third week of that same first month is
appointed to be a solemn feast. But lest we should think that
those same seven days were to be reckoned from the fourteenth to
the twentieth, He forthwith adds, Even the first day ye shall put
away leaven out of your houses; for whosoever eateth leavened
bread, from the first day until the seventh day, that soul shall
be cut off from Israel;' and so on, till he says, For in this
selfsame day I will bring your army out of the land of Egypt.'
"Thus he
calls that the first day of unleavened bread, in which he was to
bring their army out of Egypt. Now it is evident, that they were
not brought out of Egypt on the fourteenth day, in the evening
whereof the lamb was killed, and which is properly called the
Passover or Phase, but on the fifteenth day, as is most plainly
written in the book of Numbers: and they departed from Rameses on
the fifteenth day of the first month, on the morrow after the
Passover the Israelites went out with an high hand.' Thus the
seven days of unleavened bread, on the first whereof the people
of the Lord were brought out of Egypt, are to be reckoned from
the beginning of the third week, as has been said, that is, from
the fifteenth day of the first month, till the end of the
one-and-twentieth of the same month. But the fourteenth day is
named apart from this number, by the title of the Passover, as is
plainly shown by that which follows in Exodus:" where, after
it is said, For in this self-same day I will bring your army out
of the land of Egypt;' it is forthwith added, And ye shall
observe this day in your generations by an ordinance for ever. In
the first month, on the fourteenth day of the month, ye shall eat
unleavened bread, until the one-and-twentieth day of the month at
even. Seven days shall there be no leaven, found in your houses.'
Now, who is there that does not perceive, that there are not only
seven days, but rather eight, from the fourteenth to the
one-and-twentieth, if the fourteenth be also reckoned in the
number? But if, as appears by diligent study of the truth of the
Scriptures, we reckon from the evening of the fourteenth day to
the evening of the one-and-twentieth, we shall certainly find
that, while the Paschal feast begins on the evening of the
fourteenth day, yet the whole sacred solemnity contains no more
than only seven nights and as many days. Wherefore the rule which
we laid down is proved to be true, when we said that the Paschal
season is to be celebrated in the first month of the year, and
the third week of the same. For it is in truth the third week,
because it begins on the evening of the fourteenth day, and ends
on the evening of the one-and-twentieth.
"But since
Christ our Passover is sacrificed,' and has made the Lord's day,
which among the ancients was called the first day of the week, a
solemn day to us for the joy of His Resurrection, the Apostolic
tradition has included it in the Paschal festival; yet has
decreed that the time of the legal Passover be in no wise
anticipated or diminished; but rather ordains, that according to
the precept of the law, that same first month of the year, and
the fourteenth day of the same, and the evening thereof be
awaited. And when this day should chance to fall on a Saturday,
every man should take to him a lamb, according to the house of
his fathers, a lamb for an house, and he should kill it in the
evening, that is, that all the Churches throughout the world,
making one Catholic Church, should provide Bread and Wine for the
Mystery of the Flesh and Blood of the spotless Lamb that hath
taken away the sins of the world; and after a fitting solemn
service of lessons and prayers and Paschal ceremonies, they
should offer up these to the Lord, in hope of redemption to come.
For this is that same night in which the people of Israel were
delivered out of Egypt by the blood of the lamb; this is the same
in which all the people of God were, by Christ's Resurrection,
set free from eternal death. Then, in the morning, when the
Lord's day dawns, they should celebrate the first day of the
Paschal festival; for that is the day on which our Lord made
known the glory of His Resurrection to His disciples, to their
manifold joy at the merciful revelation.
The same is the
first clay of unleavened bread, concerning which it is plainly
written in Leviticus, In the fourteenth day of the first month,
at even, is the Lord's Passover. And on the fifteenth day of the
same month is the feast of unleavened bread unto the Lord; seven
days ye must eat unleavened bread. In the first day ye shall have
an holy convocation.'
"If therefore
it could be that the Lord's day should always happen on the
fifteenth day of the first month, that is, on the fifteenth moon,
we might always celebrate the Passover at one and the same time
with the ancient people of God, though the nature of the mystery
be different, as we do it with one and the same faith. But
inasmuch as the day of the week does not keep pace exactly with
the moon, the Apostolic tradition, which was preached at Rome by
the blessed Peter, and confirmed at Alexandria by Mark the
Evangelist, his interpreter, appointed that when the first month
was come, and in it the evening of the fourteenth day, we should
also wait for the Lord's day, between the fifteenth and the
one-and-twentieth day of the same month. For on whichever of
those days it shall fall, Easter will be rightly kept on the
same; seeing that it is one of those seven days on which the
feast of unleavened bread is commanded to be kept. Thus it comes
to pass that our Easter never falls either before or after the
third week of the first month, but has for its observance either
the whole of it, to wit, the seven days of unleavened bread
appointed by the law, or at least some of them. For though it
comprises but one of them, that is, the seventh, which the
Scripture so highly commends, saying, But the seventh day shall
be a more holy convocation, ye shall do no servile work therein,'
none can lay it to our charge, that we do not rightly keep Easter
Sunday, which we received from the Gospel, in the third week of
the first month, as the Law prescribes.
"The catholic
reason of this observance being thus explained, the unreasonable
error, on the other hand, of those who, without any necessity,
presume either to anticipate, or to go beyond the term appointed
in the Law, is manifest. For they that think Easter Sunday is to
be observed from the fourteenth day of the first month till the
twentieth moon, anticipate the time prescribed in the law,
without any necessary reason; for when they begin to celebrate
the vigil of the holy night from the evening of the thirteenth
day, it is plain that they make that day the beginning of their
Easter, whereof they find no mention in the commandment of the
Law; and when they avoid celebrating our Lord's Easter on the
one-and-twentieth day of the month, it is surely manifest that
they wholly exclude that day from their solemnity, which the Law
many times commends to be observed as a greater festival than the
rest; and thus, perverting the proper order, they sometimes keep
Easter Day entirely in the second week, and never place it on the
seventh day of the third week. And again, they who think that
Easter is to be kept from the sixteenth day of the said month
till the two-and-twentieth no less erroneously, though on the
other side, deviate from the right way of truth, and as it were
avoiding shipwreck on Scylla, they fall into the whirpool of
Charybdis to be drowned. For when they teach that Easter is to be
begun at the rising of the sixteenth moon of the first month,
that is, from the evening of the fifteenth day, it is certain
that they altogether exclude from their solemnity the fourteenth
day of the same month, which the Law first and chiefly commends;
so that they scarce touch the evening of the fifteenth day, on
which the people of God were redeemed from Egyptian bondage, and
on which our Lord, by His Blood, rescued the world from the
darkness of sin, and on which being also buried, He gave us the
hope of a blessed rest after death.
"And these
men, receiving in themselves the recompense of their error, when
they place Easter Sunday on the twenty-second day of the month,
openly transgress and do violence to the term of Easter appointed
by the Law, seeing that they begin Easter on the evening of that
day in which the Law commanded it to be completed and brought to
an end; and appoint that to be the first day of Easter, whereof
no mention is any where found in the Law, to wit, the first of
the fourth week. And both sorts are mistaken, not only in fixing
and computing the moon's age, but also sometimes in finding the
first month; but this controversy is longer than can be or ought
to be contained in this letter. I will only say thus much, that
by the vernal equinox, it may always be found, without the chance
of an error, which must be the first month of the year, according
to the lunar computation, and which the last. But the equinox,
according to the opinion of all the Eastern nations, and
particularly of the Egyptians, who surpass all other learned men
in calculation, falls on the twenty-first day of March, as we
also prove by horological observation. Whatsoever moon therefore
is at the full before the equinox, being on the fourteenth or
fifteenth day, the same belongs to the last month of the
foregoing year, and consequently is not meet for the celebration
of Easter; but that moon which is full after the equinox, or at
the very time of the equinox, belongs to the first month, and on
that day, without a doubt, we must understand that the ancients
were wont to celebrate the Passover; and that we also ought to
keep Easter when the Sunday comes. And that this must be so,
there is this cogent reason. It is written in Genesis, And God
made two great lights; the greater light to rule the day, and the
lesser light to rule the night.' Or, as another edition has it,
The greater light to begin the day, and the lesser to begin the
night.' As, therefore, the sun, coming forth from the midst of
the east, fixed the vernal equinox by his rising, and afterwards
the moon at the full, when the sun set in the evening, followed
from the midst of the east; so every year the same first lunar
month must be observed in the like order, so that its full moon
must not be before the equinox.; but either on the very day of
the equinox, as it was in the beginning, or after it is past. But
if the full moon shall happen to be but one day before the time
of the equinox, the aforesaid reason proves that such moon is not
to be assigned to the first month of the new year, but rather to
the last of the preceding, and that it is therefore not meet for
the celebration of the Paschal festival.
"Now if it
please you likewise to hear the mystical reason in this matter,
we are commanded to keep Easter in the first month of the year,
which is also called the month of new things, because we ought to
celebrate the mysteries of our Lord's Resurrection and our
deliverance, with the spirit of our minds renewed to the love of
heavenly things. We are commanded to keep it in the third week of
the same month, because Christ Himself, who had been promised
before the Law, and under the Law, came with grace, in the third
age of the world, to be sacrificed as our Passover ; and because
rising from the dead the third day after the offering of His
Passion, He wished this to be called the Lord's day, and the
Paschal feast of His Resurrection to be yearly celebrated on the
same; because, also, we do then only truly celebrate His solemn
festival, if we endeavour with Him to keep the Passover, that is,
the passing from this world to the Father, by faith, hope, and
charity. We are commanded to observe the full moon of the Paschal
month after the vernal equinox, to the end, that the sun may
first make the day longer than the night, and then the moon may
show to the world her full orb of light; inasmuch as first the
Sun of Righteousness, with healing in His wings,'' that is, our
Lord Jesus, by the triumph of His Resurrection, dispelled all the
darkness of death, and so ascending into Heaven, filled His
Church, which is often signified by the name of the moon, with
the light of inward grace, by sending down upon her His Spirit.
Which order of our salvation the prophet had in his mind, when he
said The sun was exalted and the moon stood in her order.'
"He,
therefore, who shall contend that the full Paschal moon can
happen before the equinox, disagrees with the doctrine of the
Holy Scriptures, in the celebration of the greatest mysteries,
and agrees with those who trust that they may be saved without
the grace of Christ preventing them, and who presume to teach
that they might have attained to perfect righteousness, though
the true Light had never by death and resurrection vanquished the
darkness of the world. Thus, after the rising of the sun at the
equinox, and after the full moon of the first month following in
her order, that is, after the end of the fourteenth day of the
same month, all which we have received by the Law to be observed,
we still, as we are taught in the Gospel, wait in the third week
for the Lord's day; and so, at length, we celebrate the offering
of our Easter solemnity, to show that we are not, with the
ancients, doing honour to the casting off of the yoke of Egyptian
bondage; but that, with devout faith and love, we worship the
Redemption of the whole world, which having been prefigured in
the deliverance of the ancient people of God, was fulfilled in
Christ's Resurrection, and that we may signify that we rejoice in
the sure and certain hope of our own resurrection, which we
believe will likewise happen on the Lord's day.
"Now this
computation of Easter, which we set forth to you to be followed,
is contained in a cycle of nineteen years, which began long since
to be observed in the Church, to wit, even in the time of the
Apostles, especially at Rome and in Egypt, as has been said
above. But by the industry of Eusebius, who took his surname from
the blessed martyr Pamphilus, it was reduced to a plainer system;
insomuch that what till then used to be enjoined every year
throughout all the Churches by the Bishop of Alexandria, might,
from that time forward, be most easily known by all men, the
occurrence of the fourteenth moon being regularly set forth in
its course. This Paschal computation, Theophilus, Bishop of
Alexandria, made for the Emperor Theodosius, for a hundred years
to come. Cyril also, his successor, comprised a series of
ninety-five years in five cycles of nineteen years. After whom,
Dionysius Exiguus added as many more, in order, after the same
manner, reaching down to our own time. The expiration of these is
now drawing near, but there is at the present day so great a
number of calculators, that even in our Churches throughout
Britain, there are many who, having learned the ancient rules of
the Egyptians, can with great ease carry on the Paschal cycles
for any length of time, even to five hundred and thirty-two
years, if they will; after the expiration of which, all that
appertains to the succession of sun and moon, month and week,
returns in the same order as before. We therefore forbear to send
you these same cycles of the times to come, because, desiring
only to be instructed respecting the reason for the Paschal time,
you show that you have enough of those catholic cycles concerning
Easter.
"But having
said thus much briefly and succinctly, as you required,
concerning Easter, I also exhort you to take heed that the
tonsure, concerning which likewise you desired me to write to
you, be in accordance with the use of the Church and the
Christian Faith. And we know indeed that the Apostles were not
all shorn after the same manner, nor does the Catholic Church
now, as it agrees in one faith, hope, and charity towards God,
use one and the same form of tonsure throughout the world.
Moreover, to look back to former times, to wit, the times of the
patriarchs, Job, the pattern of patience, when tribulation came
upon him, shaved his head, and thus made it appear that he had
used, in time of prosperity, to let his hair grow. But concerning
Joseph, who more than other men practised and taught chastity,
humility, piety, and the other virtues, we read that he was shorn
when he was to be delivered from bondage, by which it appears,
that during the time of his bondage, he was in the prison with
unshorn hair. Behold then how each of these men of God differed
in the manner of their appearance abroad, though their inward
consciences agreed in a like grace of virtue. But though we may
be free to confess, that the difference of tonsure is not hurtful
to those whose faith is pure towards God, and their charity
sincere towards their neighbour, especially since we do not read
that there was ever any controversy among the Catholic fathers
about the difference of tonsure, as there has been a contention
about the diversity in keeping Easter, and in matters of faith;
nevertheless, among all the forms of tonsure that are to be found
in the Church, or among mankind at large, I think none more meet
to be followed and received by us than that which that disciple
wore on his head, to whom, after his confession of Himself, our
Lord said,' Thou art Peter, and upon this rock I will build My
Church, and the gates of Hell shall not prevail against it, and I
will give unto thee the keys of the kingdom of Heaven.' Nor do I
think that any is more rightly to be abhorred and detested by all
the faithful, than that which that man used, to whom that same
Peter, when he would have bought the grace of the Holy Ghost,
said, Thy money perish with thee, because thou hast thought that
the gift of God may be purchased with money. Thou hast neither
part nor lot in this word.' Nor do we shave ourselves in the form
of a crown only because Peter was so shorn; but because Peter was
so shorn in memory of the Passion of our Lord, therefore we also,
who desire to be saved by the same Passion, do with him bear the
sign of the same Passion on the top of our head, which is the
highest part of our body. For as all the Church, because it was
made a Church by the death of Him that gave it life, is wont to
bear the sign of His Holy Cross on the forehead, to the end, that
it may, by the constant protection of His banner, be defended
from the assaults of evil spirits, and by the frequent admonition
of the same be taught, in like manner, to crucify the flesh with
its affections and lusts ; so also it behoves those, who having
either taken the vows of a monk, or having the degree of a clerk,
must needs curb themselves the more strictly by continence, for
the Lord's sake, to bear each one of them on his head, by the
tonsure, the form of the crown of thorns which He bore on His
head in His Passion, that He might bear the thorns and thistles
of our sins, that is, that he might bear them away and take them
from us; to the end that. they may show on their foreheads that
they also willingly, and readily, endure all scoffing and
reproach for his sake; and that they may signify that they await
always the crown of eternal life, which God hath promised to them
that love him,' and that for the sake of attaining thereto they
despise both the evil and the good of this world. But as for the
tonsure which Simon Magus is said to have used, who is there of
the faithful, I ask you, who does not straightway detest and
reject it at the first sight of it, together with his magic?
Above the forehead it does seem indeed to resemble a crown; but
when you come to look at the neck, you will find the crown cut
short which you thought you saw; so that you may perceive that
such a use properly belongs not to Christians but to Simoniacs,
such as were indeed in this life by erring men thought worthy of
the glory of an everlasting crown; but in that which is to follow
this life are not only deprived of all hope of a crown, but are
moreover condemned to eternal punishment.
"But do not
think that I have said thus much, as though I judged them worthy
to be condemned who use this tonsure, if they uphold the catholic
unity by their faith and works; nay, I confidently declare, that
many of them have been holy men and worthy servants of God. Of
which number is Adamnan, the notable abbot and priest of the
followers of Columba, who, when sent on a mission by his nation
to King Aldfrid, desired to see our monastery, and forasmuch as
he showed wonderful wisdom, humility, and piety in his words and
behaviour, I said to him among other things, when I talked with
him, I beseech you, holy brother, how is it that you, who believe
that you are advancing to the crown of life, which knows no end,
wear on your head, after a fashion ill-suited to your belief, the
likeness of a crown that has an end? And if you seek the
fellowship of the blessed Peter, why do you imitate the likeness
of the tonsure of him whom St. Peter anathematized? and why do
you not rather even now show that you choose with all your heart
the fashion of him with whom you desire to live in bliss for
ever.' He answered, Be assured, my dear brother, that though I
wear the tonsure of Simon, according to the custom of my country,
yet I detest and abhor with all my soul the heresy of Simon; and
I desire, as far as lies in my small power, to follow the
footsteps of the most blessed chief of the Apostles.' I replied,
I verily believe it; nevertheless it is a token that you embrace
in your inmost heart whatever is of Peter the Apostle, if you
also observe in outward form that which you know to be his. For I
think your wisdom easily discerns that it is much better to
estrange from your countenance, already dedicated to God, the
fashion of his countenance whom with all your heart you abhor,
and of whose hideous face you would shun the sight; and, on the
other hand, that it beseems you to imitate the manner of his
appearance, whom you seek to have for your advocate before God,
even as you desire to follow his actions and his teaching.'
"This I said
at that time to Adamnan, who indeed showed how much he had
profited by seeing the ordinances of our Churches, when,
returning into Scotland, he afterwards by his preaching led great
numbers of that nation to the catholic observance of the Paschal
time; though he was not yet able to bring back to the way of the
better ordinance the monks that lived in the island of Hii over
whom he presided with the special authority of a superior. He
would also have been mindful to amend the tonsure, if his
influence had availed so far.
"But I now
also admonish your wisdom, O king, that together with the nation,
over which the King of kings, and Lord of lords, has placed you,
you strive to observe in all points those things which are in
accord with the unity of the Catholic and Apostolic Church; for
so it will come to pass, that after you have held sway in a
temporal kingdom, the blessed chief of the Apostles will also
willingly open to you and yours with all the elect the entrance
into the heavenly kingdom. The grace of the eternal King preserve
you in safety, long reigning for the peace of us all, my dearly
beloved son in Christ."
This letter having
been read in the presence of King. Naiton and many learned men,
and carefully interpreted into his own language by those who
could understand it, he is said to have much rejoiced at the
exhortation thereof; insomuch that, rising from among his nobles
that sat about him, he knelt on the ground, giving thanks to God
that he had been found worthy to receive such a gift from the
land of the English. "And indeed," he said, "I
knew before, that this was the true celebration of Easter, but
now I so fully learn the reason for observing this time, that I
seem in all points to have known but little before concerning
these matters. Therefore I publicly declare and protest to you
that are here present, that I will for ever observe this time of
Easter, together with all my nation; and I do decree that this
tonsure, which we have heard to be reasonable, shall be received
by all clerks in my kingdom." Without delay he accomplished
by his royal authority what he had said. For straightway the
Paschal cycles of nineteen years were sent by command of the
State throughout all the provinces of the Picts to be
transcribed, learned, and observed, the erroneous cycles of
eighty-four years being everywhere blotted out. All the ministers
of the altar and monks were shorn after the fashion of the crown;
and the nation thus reformed, rejoiced, as being newly put under
the guidance of Peter, the most blessed chief of the Apostles,
and committed to his protection.
CHAP.
XXII. How the monks of Hii, and the monasteries subject to them,
began to celebrate the canonical Easter at the
preaching of Egbert. [716 A. D.]
NOT long after,
those monks also of the Scottish nation, who lived in the isle of
Hii, with the other monasteries that were subject to them, were
by the Lord's doing brought to the canonical observance with
regard to Easter, and the tonsure. For in the year of our Lord
716, when Osred^ was slain, and Coenred took upon him the
government of the kingdom of the Northumbrians, the father and
priest, Egbert, beloved of God, and worthy to be named with all
honour, whom we have before often mentioned, came to them from
Ireland, and was honourably and joyfully received. Being a most
gracious teacher, and most devout in practising those things
which he taught, and being willingly heard by all, by his pious
and diligent exhortations, he converted them from that
deep-rooted tradition of their fathers, of whom may be said those
words of the Apostle, "That they had a zeal of God, but not
according to knowledge." He taught them to celebrate the
principal solemnity after the catholic and apostolic manner, as
has been said, wearing on their heads the figure of an unending
crown. It is manifest that this came to pass by a wonderful
dispensation of the Divine goodness; to the end, that the same
nation which had willingly, and without grudging, taken heed to
impart to the English people that learning which it had in the
knowledge of God, should afterwards, by means of the English
nation, be brought, in those things which it had not, to a
perfect rule of life. Even as, contrarywise, the Britons, who
would not reveal to the English the knowledge which they had of
the Christian faith, now, when the English people believe, and
are in all points instructed in the rule of the Catholic faith,
still persist in their errors, halting and turned aside from the
true path, expose their heads without a crown, and keep the Feast
of Christ apart from the fellowship of the Church of Christ.
The monks of Hii,
at the teaching of Egbert, adopted the catholic manner of
conversation, under Abbot Dunchad, about eighty years after they
had sent Bishop Aidan to preach to the English nation. The man of
God, Egbert, remained thirteen years in the aforesaid island,
which he had thus consecrated to Christ, as it were, by a new ray
of the grace of fellowship and peace in the Church; and in the
year of our Lord 729, in which Easter was celebrated on the 24th
of April, when he had celebrated the solemnity of the Mass, in
memory of the Resurrection of our Lord, that same day he departed
to the Lord and thus finished, or rather never ceases endlessly
to celebrate, with our Lord, and the Apostles, and the other
citizens of heaven, the joy of that greatest festival, which he
had begun with the brethren, whom he had converted to the grace
of unity. And it was a wonderful dispensation of the Divine
Providence, that the venerable man passed from this world to the
Father, not only at Easter, but also when Easter was celebrated
on that day, on which it had never been wont to be celebrated in
those parts. The brethren rejoiced in the sure and catholic
knowledge of the time of Easter, and were glad in that their
father, by whom they had been brought into the right way, passing
hence to the Lord should plead for them. He also gave thanks that
he had so long continued in the flesh, till he saw his hearers
accept and keep with him as Easter that day which they had ever
before avoided. Thus the most reverend father being assured of
their amendment, rejoiced to see the day of the Lord, and he saw
it and was glad.
CHAP. XX III. Of the present state of the English
nation, or of all Britain. [725-731 A.D.]
IN the year of our
Lord 725, being the seventh year of Osric, king of the
Northumbrians, who had succeeded Coenred, Wictred, the son of
Egbert, king of Kent, died on the 23rd of April, and left his
three sons, Ethelbert, Eadbert, and Alric, heirs of that kingdom,
which he had governed thirty-four years and a half. The next year
Tobias, bishop of the church of Rochester, died, a most learned
man, as has been said before; for he was disciple to those
masters of blessed memory, Theodore, the archbishop, and Abbot
Hadrian, wherefore, as has been said, besides having a great
knowledge of letters both ecclesiastical and general, he learned
both the Greek and Latin tongues to such perfection, that they
were as well known and familiar to him as his native language. He
was buried in the chapel of St. Paul the Apostle, which he had
built within the church of St. Andrew for his own place of
burial. After him Aldwulf took upon him the office of bishop,
having been consecrated by Archbishop Bertwald.
In the year of our
Lord 729, two comets appeared about the sun, to the great terror
of the beholders. One of them went before the sun in the morning
at his rising, the other followed him when he set in the evening,
as it were presaging dire disaster to both east and west; or
without doubt one was the forerunner of the day, and the other of
the night, to signify that mortals were threatened with
calamities at both times. They carried their flaming brands
towards the north, as it were ready to kindle a conflagration.
They appeared in January,, and continued nearly a fortnight. At
which time a grievous blight fell upon Gaul, in that it was laid
waste by the Saracens with cruel bloodshed; but not long after in
that country they received the due reward of their Unbelief. In
that year the holy man of God, Egbert, departed to the Lord, as
has been said above, on Easter day; and immediately after Easter,
that is, on the 9th of May, Osric, king of the Northumbrians,
departed this life, after he had reigned eleven years, and
appointed Ceolwulf, brother to Coenred who had reigned before
him, his successor; the beginning and progress of whose reign
have been so filled with many and great commotions and conflicts,
that it cannot yet be known what is to be said concerning them,
or what end they will have.
In the year of our
Lord 731, Archbishop Bertwald died of old age, on the 13th of
January, having held his see thirty-seven years, six months and
fourteen days. In his stead, the same year, Tatwine, of the
province of the Mercians, was made archbishop, having been a
priest in the monastery called Briudun. He was consecrated in the
city of Canterbury by the venerable men, Daniel, bishop of
Winchester, Ingwald of London, Aldwin of Lichfield, and Aldwulf
of Rochester, on Sunday, the 10th of June, being a man renowned
for piety and wisdom, and of notable learning in Holy Scripture.
Thus at the
present time, the bishops Tatwine and Aldwulf preside in the
churches of Kent; Ingwald is bishop in the province of the East
Saxons. In the province of the East Angles, the bishops are
Aldbert and Hadulac; in the province of the West Saxons, Daniel
and Forthere; in the province of the Mercians, Aldwin. Among
those peoples who dwell beyond the river Severn to the westward,
Walhstod is bishop; in the province of the Hwiccas, Wilfrid; in
the province of Lindsey, Bishop Cynibert presides; the bishopric
of the Isle of Wight belongs to Daniel, bishop of the city of
Winchester. The province of the South Saxons, having now
continued some years without a bishop, receives episcopal
ministrations from the prelate of the West Saxons. All these
provinces, and the other southern provinces, as far as the
boundary formed by the river Humber, with their several kings,
are subject to King Ethelbald.
But in the
province of the Northumbrians, where King Ceolwulf reigns, four
bishops now preside; Wilfrid in the church of York, Ethelwald in
that of Lindisfarne, Acca in that of Hagustald, Pecthelm in that
which is called the White House, which, as the number of the
faithful has increased, has lately become an episcopal see, and
has him for its first prelate. The Pictish people also at this
time are at peace with the English nation, and rejoice in having
their part in Catholic peace and truth with the universal Church.
The Scots that inhabit Britain, content with their own
territories, devise no plots nor hostilities against the English
nation. The Britons, though they, for the most part, as a nation
hate and oppose the English nation, and wrongfully, and from
wicked lewdness, set themselves against the appointed Easter of
the whole Catholic Church; yet, inasmuch as both Divine and human
power withstand them, they can in neither purpose prevail as they
desire; for though in part they are their own masters, yet part
of them are brought under subjection to the English. In these
favourable times of peace and calm, many of the Northumbrians, as
well of the nobility as private persons, laying aside their
weapons, and receiving the tonsure, desire rather both for
themselves and their children to take upon them monastic vows,
than to practise the pursuit of war. What will be the end hereof,
the next age will see. This is for the present the state of all
Britain; about two hundred and eighty-live years after the coming
of the English into Britain, and in the 731st year of our Lord,
in Whose kingdom that shall have no end let the earth rejoice;
and Britain being one with them in the joy of His faith, let the
multitude of isles be glad, and give thanks at the remembrance of
His holiness.
CHAP.
XXIV. Chronological recapitulation of the whole work: also
concerning the author himself.
I HAVE thought fit
briefly to sum up those things which have been related at length
under their particular dates, that they may be the better kept in
memory.
In the sixtieth
year before the Incarnation of our Lord, Caius Julius Caesar,
first of the Romans invaded Britain, and was victorious, yet
could not maintain the supreme power there. [I, 2.]
In the year of our
Lord, 46, Claudius, being the second of the Romans who came to
Britain, received the surrender of a great part of the island,
and added the Orkney islands to the Roman empire. [I, 3.]
In the year of our
Lord 167, Eleuther, being made bishop at Rome, governed the
Church most gloriously fifteen years. To whom Lucius, king of
Britain, sent a letter, asking to be made a Christian, and
succeeded in obtaining his request. [I, 4.]
In the year of our
Lord 189, Severus, being made emperor, reigned seventeen years;
he fortified Britain with a rampart from sea to sea. [I, 5.]
In the year 381,
Maximus, being made emperor in Britain, crossed over into Gaul,
and slew Gratian. [I, 9.]
In the year 409,
Rome was overthrown by the Goths, from which time the Romans
ceased to rule in Britain. [I, 11.]
In the year 430,
Palladius was sent by Pope Celestine to the Scots that believed
in Christ to be their first bishop. [I, 13.]
In the year 449,
Marcian being made emperor with Valentinian, reigned seven years;
in whose time the English, being called in by the Britons, came
into Britain. [I, 15.]
In the year 538,
an eclipse of the sun came to pass on the 16th of February, from
the first hour until the third.
In the year 540,
an eclipse of the sun came to pass on the 20th of June, and the
stars appeared during almost half an hour after the third hour of
the day.
In the year 547,
Ida began to reign; he was the founder of the royal family of the
Northumbrians, and he reigned twelve years.
In the year 565,
the priest, Columba, came out of Scotland, into Britain, to teach
the Picts, and he built a monastery in the isle of Hii. [III, 4.]
In the year 596,
Pope Gregory sent Augustine with monks into Britain, to preach
the good tidings of the Word of God to the English nation. [I,
23.]
In the year 597,
the aforesaid teachers arrived in Britain; being about the 150th
year from the coming of the English into Britain. [I, 25.]
In the year 601,
Pope Gregory sent the pall into Britain to Augustine, who was
already made bishop; he sent also several ministers of the Word,
among whom was Paulinus. [I, 29.]
In the year 603, a
battle was fought at Degsastan. [I, 34.]
In the year 604,
the East Saxons received the faith of Christ, under King Sabert,
Mellitus being bishop. [II, 3.]
In the year 605,
Gregory died. [II, 1.]
In the year 616,
Ethelbert, king of Kent died. [II, 5.]
In the year 625,
Paulinus was ordained bishop of the Northumbrians by Archbishop
Justus. [II, 9.]
In the year 626, Eanfled, daughter of
King Edwin, was baptized with twelve others, on the eve of
Whit-Sunday. [lb.]
In the year 627,
King Edwin was baptized, with his nation, at Easter. [II, 14.]
In the year 633,
King Edwin being killed, Paulinus returned to Kent. [II, 20.]
In the year 640,
Eadbald, king of Kent, died. [III, 8.]
In the year 642,
King Oswald was slain. [III, 9.]
In the year 644,
Paulinus, formerly bishop of York, but then of the city of
Rochester, departed to the Lord. [III, 14.]
In the year 651,
King Oswin was killed, and Bishop Aidan died. [Ibid.]
In the year 653,
the Middle Angles, under their prince, Peada, were admitted to
the mysteries of the faith. [III, 21.]
In the year 655
Penda was slain, and the Mercians became Christians. [III, 24.]
In the year 664,
an eclipse came to pass; Earconbert, king of Kent, died; and
Colman with the Scots returned to his people; a pestilence arose;
Ceadda and Wilfrid were ordained bishops of the Northumbrians.
[III, 26-28, IV, 1.]
In the year 668,
Theodore was ordained bishop. [IV, 1.]
In the year
670, Oswy, king of the Northumbrians, died. [IV, 5.]
In the year 673,
Egbert, king of Kent, died; and a synod was held at Hertford, in
the presence of King Egfrid, Archbishop Theodore presiding: the
synod was of great profit, and its decrees are contained in ten
articles. [Ibid.]
In the year 675,
Wulfhere, king of the Mercians, when he had reigned seventeen
years, died and left the government to his brother Ethelred.
In the year 676,
Ethelred ravaged Kent. [IV, 12.]
In the year 678, a
comet appeared; Bishop Wilfrid was driven from his see by King
Egfrid; and Bosa, Eata, and Eadhaed were consecrated bishops in
his stead. [ibid. V, 19.]
In the year 679,
Aelfwine was killed. [IV, 21.]
In the year 680, a
synod was held in the plain of Haethfelth, concerning the
Catholic faith, Archbishop Theodore presiding; John, the Roman
abbot, was also present. The same year also the Abbess Hilda died
at
Streanaeshalch.
[IV, 17, 18, 23.]
In the year 685,
Egfrid, king of the Northumbrians, was slain. The same year
Hlothere, king of Kent, died. [IV, 26.]
In the year 688,
Caedwald, king of the West Saxons, went to Rome from Britain. [V,
7.]
In the year 690,
Archbishop Theodore died. [V, 8.]
In the year 697,
Queen Osthryth was murdered by her own nobles, to wit, the nobles
of the Mercians. (Not in the narrative)
In the year 698,
Berctred, an ealdorman of the king of the Northumbrians, was
slain by the Picts. (Not in the narrative)
In the year 704,
Ethelred, after he had reigned thirty-one years over the nation
of the Mercians, became a monk, and gave up the kingdom to
Coenred. [V, 19.]
In the year 705,
Aldfrid, king of the Northumbrians, died. [V, 18.]
In the year 709,
Coenred, king of the Mercians, having reigned five years, went to
Rome. [V, 19.]
In the year 711,
the commander Bertfrid fought with the Picts. (Not in the
narrative)
In the year 716,
Osred, king of the Northumbrians, was killed; and Ceolred, king
of the Mercians, died; and the man of God, Egbert, brought the
monks of Hii to observe the Catholic Easter and the
ecclesiastical tonsure. [V, 22.]
In the year 725,
Wictred, king of Kent, died. [V, 23.1
In the year 729,
comets appeared; the holy Egbert passed away; and Osric died.
[Ibid.]
In the year 731,
Archbishop Bertwald died. [Ibid.]
The same year
Tatwine was consecrated ninth archbishop of the church of
Canterbury, in the fifteenth year of the reign of Ethelbald, king
of the Mercians. [Ibid.]
THUS much of
the Ecclesiastical History of Britain, and more especially of the
English nation, as far as I could learn either from the writings
of the ancients, or the tradition of our forefathers, or of my
own knowledge, with the help of the Lord, I, Bede, the servant of
Christ, and priest of the monastery of the blessed Apostles,
Peter and Paul, which is at Wearmouth and Jarrow, have set forth.
Having been born in the territory of that same monastery, I was
given, by the care of kinsmen, at seven years of age, to be
educated by the most reverend Abbot Benedict, and afterwards by
Ceolfrid, and spending all the remaining time of my life a
dweller in that monastery, I wholly applied myself to the study
of Scripture; and amidst the observance of monastic rule, and the
daily charge of singing in the church, I always took delight in
learning, or teaching, or writing. In the nineteenth year of my
age, I received deacon's orders; in the thirtieth, those of the
priesthood, both of them by the ministry of the most reverend
Bishop John, and at the bidding of the Abbot Ceolfrid. From the
time when I received priest's orders, till the fifty-ninth year
of my age, I have made it my business, for my own needs and those
of my brethren, to compile out of the works of the venerable
Fathers, the following brief notes on the Holy Scriptures, and
also to make some additions after the manner of the meaning and
interpretation given by them:
On the Beginning
of Genesis, to the birth of Isaac and the casting out of Ishmael,
four books.
Concerning the
Tabernacle and its Vessels, and of the Vestments of the Priests,
three books.
On the first part
of Samuel, to the Death of Saul, three books.
Concerning the
Building of the Temple, of Allegorical Exposition, and other
matters, two books.
Likewise on the
Book of Kings, thirty Questions.
On the Proverbs of
Solomon, three books.
On the Song of
Songs, seven books.
On Isaiah, Daniel,
the twelve Prophets, and Part of Jeremiah, Divisions of Chapters,
collected from the Treatise of the blessed Jerome.
On Ezra and
Nehemiah, three books.
On the song of
Habakkuk, one book.
On the Book of the
blessed Father Tobias, one Book of Allegorical Explanation
concerning Christ and the Church.
Also, Chapters of
Readings on the Pentateuch of Moses, Joshua, and Judges;
On the Books of
Kings and Chronicles;
On the Book of the
blessed Father Job;
On the Proverbs,
Ecciesiastes, and the Song of Songs;
On the Prophets
Isaiah, Ezra, and Nehemiah.
On the Gospel of
Mark, four books.
On the Gospel of
Luke, six books.
Of Homilies on the
Gospel, two books.
On the Apostle,
(ie Paul) whatsoever I have found in the works of St. Augustine I
have taken heed to transcribe in order.
On the Acts of the
Apostles, two books. On the seven Catholic Epistles, a book on
each. On the Revelation of St. John, three books. Likewise,
Chapters of Lessons on all the New Testament, except the Gospel.
Likewise a book of
Epistles to divers Persons, of which one is of the Six Ages of
the world; one of the Halting-places of the Children of Israel;
one on the words of Isaiah, "And they shall be shut up in
the prison, and after many days shall they be visited" ; one
of the Reason of Leap-Year, and one of the Equinox, according to
Anatolius. (see III,3)
Likewise
concerning the Histories of Saints: I translated the Book of the
Life and Passion of St. Felix, Confessor, from the metrical work
of Paulinus, into prose; the Book of the Life and Passion of St.
Anastasius, which was ill translated from the Greek, and worse
amended by some ignorant person, I have corrected as to the sense
as far as I could; I have written the Life of the Holy Father
Cuthbert, (see IV, 26-32) who was both monk and bishop, first in
heroic verse, and afterwards in prose.
The History of the
Abbots of this monastery, in which I rejoice to serve the Divine
Goodness, to wit, Benedict, Ceolfrid, and Huaetbert, in two
books.
The Ecclesiastical
History of our Island and Nation, in five books.
The Martyrology of
the Festivals of the Holy Martyrs, in which I have carefully
endeavoured to set down all whom I could find, and not only on
what day, but also by what sort of combat, and under what judge
they overcame the world.
A Book of Hymns in
divers sorts of metre, or rhythm.
A Book of Epigrams
in heroic or elegiac verse.
Of the Nature of
Things, and of the Times, one book of each; likewise, of the
Times, one larger book.
A book of
Orthography arranged in Alphabetical Order.
Likewise a Book of
the Art of Poetry, and to it I have added another little Book of
Figures of Speech or Tropes; that is, of the Figures and Modes of
Speech in which the Holy Scriptures are written.
And I beseech
Thee, good Jesus, that to whom Thou hast graciously granted
sweetly to drink in the words of Thy knowledge, Thou wilt also
vouchsafe in Thy loving-kindness that he may one day come to
Thee, the Fountain of all wisdom, and appear for ever before Thy
face.
The Continuation
of Bede.
(ie a continuation
of the annotated history of Bede, written by a later hand,
except, perhaps entries under the years 731, 732, 733 and 734
which Mr Plummer believes were added by Bede himself.)
IN the year 731
King Ceolwulf was taken prisoner, and tonsured, and sent back to
his kingdom; Bishop Acca was driven from his see.
In the year 732,
Egbert was made Bishop of York, in the room of Wilfrid. [Cynibert
Bishop of Lindsey died.]
[In the year of
our Lord 733, Archbishop Tatwine, having received the pall by
Apostolic authority, ordained Alwic and Sigfrid, bishops.]
In the year 733,
there was an eclipse of the sun on the 14th day of August about
the third hour, in such wise that the whole orb of the sun seemed
to be covered with a black and gloomy shield.
In the year 734,
the moon, on the 31st of January, about the time of cock-crowing,
was, for about a whole hour, coloured blood-red, after which a
blackness followed, and she regained her wonted light.
the year from the
Incarnation of Christ, 734, bishop Tatwine died.
In the year 735,
Nothelm was ordained archbishop; and bishop Egbert, having
received the pall from the Apostolic see, was the first to be
established as archbishop after Paulinus, and he ordained
Frithbert,^ and Frithwald bishops; and the priest Bede died.
In the year 737,
an excessive drought rendered the land unfruitful; and Ceolwulf,
voluntarily receiving the tonsure, left the kingdom to Eadbert.
In the year 739,
Edilhart, king of the West-Saxons, died, as did Archbishop
Nothelm.
In the year 740,
Cuthbert was consecrated in Nothelm's stead. Ethelbald, king of
the Mercians, cruelly and wrongfully wasted part of Northumbria,
their king, Eadbert, with his army, being employed against the
Picts. Bishop Ethelwald died also, and Conwulf, was consecrated
in his stead. Arnwin and Eadbert were slain.
In the year 741, a
great drought came upon the country. Charles, king of the Franks,
died; and his sons, Caroloman and Pippin, reigned in his stead.
In the year 745,
Bishop Wilfrid and Ingwald, Bishop of London, departed to the
Lord.
In the year 747,
the man of God, Herefrid, died.
In the year 750,
Cuthred, king of the West Saxons, rose up against king Ethelbald
and Oengus; Theudor and Eanred died Eadbert added the plain of
Kyle and other places to his dominions.
In the year 753,
in the fifth year of King Eadbert, on the 9th of January, an
eclipse of the sun came to pass; afterwards, in the same year and
month, on the 24th day of January, the moon suffered an eclipse,
being covered with a gloomy, black shield, in like manner as was
the sun a little while before.
In the year 754,
Boniface, called also Winfrid, Bishop of the Franks, received the
crown of martyrdom, together with fifty-three others; and Redger
was consecrated archbishop in his stead, by pope Stephen.
In the year 757,
Ethelbald, king of the Mercians, was treacherously and miserably
murdered, in the night, by his own guards; Beornred began his
reign; Cyniwulf, king of the West Saxons, died; and the same
year, Offa, having put Beornred to flight, sought to gain the
kingdom of the Mercians by bloodshed.
In the year 758,
Eadbert, king of the Northumbrians, receiving St. Peter's tonsure
for the love of God, and to the end that he might take the
heavenly country by force, left the kingdom to his son Oswulf.
In the year 755,
Oswulf was wickedly murdered by his own thegns; and Ethelwald,
being chosen the same year by his people, entered upon the
kingdom; in whose second year there was great tribulation by
reason of pestilence, which continued almost, two years, divers
grievous sicknesses raging, but more especially the disease of
dysentery.
In the year 761,
Oengus, king of the Picts, died; who, from the beginning to the
end of his reign, continued to be a blood-stained and tyrannical
butcher; Oswin was also slain.
In the year 765,
King Aluchred came to the throne.
In the year 766
A.D., Archbishop Egbert, of the royal race, and endued with
divine knowledge, as also Frithbert, both of them truly faithful
bishops, departed to the Lord.
THE END
*******
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