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THE VENERABLE BEDE
THE ECCLESIASTICAL
HISTORY OF THE
ENGLISH NATION &
The lives of St Cuthbert & the Abbots
o
No. 479
EVERYMAN'S MBRAEY
PRICE CATEGORY
*
As Professor Knowles points out in his
Introduction to this volume, there was
no European historian after the end of
the Roman Empire, or before the time
of Charlemagne, who could compare
with Bede for scientific method.
This is the story of the conversion of
the heathen English, and also a political
and dynastic history of the Anglo-Saxon
kingdoms between the coming of the
English to Britain and Bede's own life-
time in the early eighth century.
In the same volume are contained
Bede's Lives of St Cuthbert and the
Abbots of Wearmouth and Jarrow, the
men who refounded civilization in the
Anglian principalities of the north and
who built up the intellectual climate in
which the genius of Bede was able to
flower in the writing of his great history.
The illustration on the front of this wrapper is of the
Cross of the Scriptures at Clonmacnoise, east face, and
is reproduced by courtesy of the B.B,C. Television
Service. The main scene shown in the picture is the
Last Judgment — Christ in the ' Osiris attitude' with the
saved on His right and the damned on His left. *•"*
* *• \ •■ *
Also in Everyman's Library „ .
THE ANGLO-SAXON CHRONICLE:
No. 624.
Translated with Introduction and Notes by
G. N. Garmonsway and Prefatory Note
by Prof. Bruce Dickins. Based on Earle
and Plummer's parallel arrangement of
manuscripts. Much original work, un-
published elsewhere, has gone to the
identification of place-names, so crucial
for the period of primary settlement.
* Mr Garmonsway's is the first published
translation of the whole corpus of chron-
icles since that of Thorpe in 1861. In
those parts where comparison is possible
Mr Garmonsway has nothing to fear from
his predecessors, and throughout its
length the translation is impeccable.'
D. J. V. Fisher in the Cambridge Review.
Everyman's Library: Larger Format
Digitized by the Internet Archive
in 2007 with funding from
Microsoft Corporation
http://www.archive.org/details/ecclesiasticalhiOObede
EVERYMAN, I will go with thee,
and be thy guide.
In thy most need, to go by thy side
BEDE (B£DA)
Born in 673 and ordained deacon in 692 and priest
in 703. Spent most of his life as a monk at Jarrow,
teaching and writing. Died and buried at Jarrow
in 735-
The present text of the Ecclesiastical History is in
the translation of J. Stevens (1723), revised by J. A.
Giles (1847), with notes by L. C. Jane (1903). The
text of The Life and Miracles of St Cuthbert, and
that of The Lives of the Holy Abbots of Weremouth
and Jarrow is in the translation of J. Stevenson
(1870).
Bede's Ecclesiastical
History of the
English Nation
INTRODUCTION BY
DOM DAVID KNOWLES,
M.A., LITT.D.
Regius Professor of Modern History
in the University of Cambridge
DENT : LONDON
EVERYMAN'S LIBRARY
DUTTON: NEW YORK
All rights reserved
Made in Great Britain
at the
Aldine Press • Letchworth • Herts
for
J. M. DENT & SONS LTD
Aldine House • Bedford Street • London
First included in Everyman s Library 1910
Last reprinted i<)65
NO. 4JS>
INTRODUCTION
BtEDa, or Bede, the Northumbrian, known throughout the
centuries by the epithet which he and his contemporaries
gave to saintly men of their own time, was born at Monkton
on Tyne about the year 673; he died at Jarrow, a few miles
away, on the eve of the Ascension, 25th May 735. He had
been taken as a child of seven to the newly founded monastery
of Wearmouth, and had spent the whole of his life there and
at the sister monastery of Jarrow reading, teaching, writing,
and praying. We know from his writings that he had visited
Lindisfarne to the north and York to the south; there is no
reason to think that he ever went further from his home,
though it is possible that Pope Agatho heard of him, and
asked that he might be sent to Rome to assist with his know-
ledge of Northumbrian history the settlement of the Church
in England.
It was a dark age in the history of Europe, when learning
and civilization were at their lowest ebb on the Continent,
when western Christendom was reduced to a narrow belt of
lands between the unconverted Germanies and the Moham-
medans debouching from the Pyrenees, and when the heritage
of early Christian art and thought, as well as that of ancient
Rome, might well have seemed to be in danger of disappearing
altogether. Yet away in the north, on the shore of that dark
sea over which the long ships of the rovers were to appear,
a monk, unknown save to his brethren and a few of the local
magnates, was writing a series of works which earned him the
title of Doctor of the Church, and one in particular which
made him not only the Father of English History but one of
the great historical writers of all time, whom it is not absurd
to compare with Herodotus, the Father of Greek History,
or with Mabillon, the first to apply critical methods to the
history of the ages of which Bede wrote. In the annals of
letters and learning there is no more impressive instance of the
ultimate fame of work accomplished in silence, for the sake
of truth, by a good man.
vi Introduction
That such a writer should have appeared at such a time
and such a place has often been spoken of as a "miracle" or a
"portent." Bede was certainly a genius, and genius has
always something of the miraculous about it, something
which we may wonder at, but which we cannot explain.
But Northumbria, for a little more than a century spanning
the lifetime of Bede, was in fact a sunlit region in a shadowed
world. The rejuvenation of the Church in England under
Theodore of Tarsus, Archbishop of Canterbury, had brought
learning and books of all kinds from Italy, which had been
readily welcomed in southern England. This learning, with
much else, had been carried to Wearmouth by Benedict
Biscop, that much travelled Northumbrian abbot, who had
lived in monasteries of southern France and had visited Rome
time and again, bringing back with him to his monasteries
of Wearmouth and Jarrow books and paintings and carvings
and Gallic craftsmen and John, the arch-chanter of St.
Peter's at Rome. This stream from the south had met
another from the north, the southward flow of the Celtic
missionaries from Iona, and Aidan and Cuthbert had given
to Deira not only examples of singularly noble lives, but also
some of the traditions and artistic skill of the golden age of
Irish learning. Even had Bede never lived, the Lindisfarne
and Stonyhurst Gospels, the Codex Amiatinus, and the great
collection of sculptures and crosses, of which those of Ruth-
well and Bewcastle are the most magnificent survivors, would
tell of a people that was rich, at least for a moment, in both
saints and artists.
Bede therefore grew up among men alive to things of the
spirit, and could profit by the books they had collected.
Fifty years after his death the not far distant library of York
was among the richest in western Europe, and from the
clear evidence of his own works it can be shown that Bede
used about one hundred authors, excluding all the original
documents contained in his History and reckoning as units
the complete Bible and the voluminous works of St. Augus-
tine. He was, like almost all the learned monks of the early
Middle Ages, a polymath: he absorbed and used the total
Introduction vii
contents of his library, which contained all the quasi-
scientific encyclopaedias and text-books, as well as treatises
on music and grammar, together with the theological and
exegetical writings of the Fathers, and the historical writings
of the late Empire. Bede himself covered many fields. He
was indeed a historian only in later life. He came to history
by way of chronology and hagiography. In the first of these
he was an acknowledged authority; his reckoning of Easter
was used by subsequent generations, and he was primarily
responsible for introducing to Europe, and so to the world,
the method of reckoning by the years of the Christian era
devised by Denis the Little two centuries earlier but never
used. In the second field his mastery was shown in his life of
St. Cuthbert, with its many glimpses of life on the Nor-
thumbrian coast and Border valleys, and in his moving history
of the abbots who had been his spiritual fathers in earlier life.
His own great History was begun at the request of a friend
in the last years of his life, and it was finished only four years
before his death. The title and in some ways the conception
of the whole work was taken from the model that was most
familiar to him, the Ecclesiastical History of Eusebius, and
he set out to tell the story of the Christian religion in Eng-
land from its arrival till the events of his own day. The book
is certainly his masterpiece, for it gave full scope to aspects
of his genius that had been latent in his theological works:
his ability to amass and to assess historical documents of
various kinds, and his ability to reconstruct a situation or an
event of the past out of various sources and to weave a con-
tinuous and vivid narrative.
Bede is the Father of English History on at least two
counts. He was actually the first to attempt to discover and
relate the history of this island, primarily indeed as a history
of religion, but not excluding other aspects. He is in many
cases the first literary authority not only for events in Roman
Britain, for the mission of Augustine, for the doings of
Theodore, Chad, and Wilfrid, but for the first invasions of the
Saxons and Jutes, and for some of the events in Scotland and
Ireland. But besides this, he is the father of historians as
viii Introduction
being the first Englishman to approach the writing of history
with a full sense of responsibility. It is the most remarkable
achievement of Bede, that although he was entirely un-
familiar with the critical, sophisticated historians of the
ancient world, such as Thucydides or Caesar, yet he had a
keen sense of the duties of an historian; he could write of the
laws of history [quod vera historiae lex est) and of the faithful
historian {verax historkus), and he observed unfailingly the
laws he had recognized. Those who came after him were
aware of his primacy, and from Symeon of Durham and
William of Malmesbury to Matthew Paris and Thomas of
Walsingham they looked to Bede as to their exemplar. They
were right in so doing, for they owed much to him, and
neither they nor any other in England before the seventeenth
century surpassed him.
Bede is indeed a portent in this, that without an example
to copy or a critic to satisfy he could learn so much of the
historian's trade. Before he wrote he collected and sifted
his materials — ancient writers, recent letters, acts of church
councils — and provided himself with documents. A friend
was asked to search the archives of the Roman Church and
obtain copies of papal letters; another combed the muni-
ments at Canterbury; and when Bede had these sources he
was rarely content to summarize them: he transcribed them
into his narrative, thus preserving them for critics of to-day.
Not content with documents he asked for copies of epitaphs
from Rome and elsewhere, and noted them himself in
Northumbria. When written and inscribed memorials were
wanting he ascertained the oral tradition from friends and
correspondents, and was always careful to say whether the
evidence was direct or second-hand or merely hearsay.
When he had collected his materials he wrote rough drafts
of the chapters, which he sent to those who were able to
check and correct them; he then wrote out a fair copy, which
was again sent to friends to read. Only then was he content
to write the final text and publish it.
These qualities of care and truth would alone have made
Bede a great historian, to whom students in after ages would
Introduction ix
turn. But writing as he did in Latin, and in circumstances
so remote from anything in modern experience, he might
well have remained, like Procopius or Otto of Freising in
other ages, a writer for historians only. He had two qualities,
however, which have comhined to make him everyman's
historian. The one is a gift for vivid presentation of cir-
cumstances and character. Bede is a born story-teller. The
blood of a race of story-tellers was in his veins, and though
his imagination was severely under control, and his language
a learned Latin (which he wrote with great purity and
simplicity), his sense that he is telling of men who once
lived to others who are now alive never fails. Many of his
stories are deathless; they have been repeated by all suc-
ceeding writers, and have passed from the folio to the school-
room, and from the schoolroom to the nursery. The other
quality is his benign and saintly personality. Bede was loved
and revered by those who knew him; he loved the men he
wrote of — he wrote of them, that is, as men who were the
children of God — and it is impossible for a reader not to feel
behind his words the lover of truth and justice; the humane,
God-fearing monk who could sing on his deathbed the
antiphon of the Ascension, 0 Rex gioriae, and rejoice that he
was about to see that King in His beauty. He is indeed one
of the few eminent figures in English history and letters for
whom all who have read his works feel quite spontaneously
a reverence and affection unmixed with any reserve. He
appears as one with all the attraction of holiness, yet not
showing what is unfamiliar or inimitable. Benedictine
monks and Englishmen in general, after detailing his amiable
qualities, have seen in him something typically Benedictine
and typically English. There may be a certain naivete in
this, yet there is undoubtedly a kinship between the mingled
dignity and humanity of the Rule of St. Benedict and the
impression of the same qualities given by Bede, just as there
is an indefinable mixture of patriotism and simple piety and
ripe wisdom which he shares in a measure with all those
who seem to us most typically English — with Alfred the
Great and Chaucer and More and Samuel Johnson. Though
x Introduction
all his learning came from the Latin world he has none of
the sententiousness, the rhetorical artificiality, and the tinge
of cynicism that marks almost all the historical writers of the
eleventh and twelfth centuries.
Yet though we may admire Bede, we must not expect to
find in him the qualities of another age. He has not the
reflective insight of Thucydides, who can see the great laws
of human conduct and political life in the quarrels of a
remote town. Nor (and this is more directly relevant) was
he a "higher critic" of his authorities. He checked and
sifted his witnesses, but he did not criticize the evidence they
produced and the stories they related. It is possible, for
example, that Nothelm furnished him with some Canterbury
documents about Gregory the Great which had been forged
by interested parties at Canterbury itself. It is very probable
that many of his stories of wonders, even if we do not rule
out all miracles on a priori grounds, are wholly legendary.
In neither of these cases did Bede criticize his documents;
he did what almost all historians do: he set down just what
his authorities told him. As for his manifest belief in the
miraculous as a constant phenomenon, we may take what
stand we like. Bede, like every other writer, was the child of
his age and surroundings; we do not deny the greatness of
Gibbon or Macaulay as historians because the one saw
Christianity as a relic of unreason in an enlightened age,
and the other looked forward to a world progressing towards
perfection under the guidance of Englishmen and Whigs;
we may yet feel that Bede's outlook on the universe is more
attractive than theirs.
Historians have sometimes spoken of Bede as an isolated
phenomenon. Certainly he had no immediate successors of
his own stature, but what is a remarkable eminence must
not be made into an incredible one. There are some satellite
writings, including an eye-witness's description of the
deathbed of Bede himself which is in every way worthy of
its subject; these cannot be considered mere imitations of
Bede, and they show that there was a tradition of simple,
direct narrative history in the monasteries of Jarrow and
Introduction xi
Wearmouth. Nor was Bede without progeny. One of his
pupils, Lull, joined the English missionaries in Germany
and became Archbishop of Mainz; another, Egbert, became
Archbishop of York, and patron of its school and library, and
it was at York, fifty years after Bede's death, that Alcuin
laid the foundations of that wide and ambitious programme
that made him, as Charlemagne's counsellor, the "school-
master of Europe" and teacher, in his turn, of the "school-
master of Germany," Rabanus Maurus. If by that time a
new wave of Scandinavian invaders had overwhelmed the
houses where Bede had lived and worked, he had taken his
turn in handing on the torch of life in its strange passage
round the confines of the northern world.
Owing no doubt partly to the existence of the neighbouring
school of York, and partly to the presence of Bede's pupils
among the early missionaries in South Germany, his works
were from the first copied widely. He was the only native
Englishman to join the small band of indispensable authors
to be found in every great collection of manuscripts in north-
western Europe, and among them he ranks in popularity
only below the great doctors of the Church and a few Latin
classical writers. Of the Ecclesiastical History alone over
1 60 complete manuscripts survive; that hitherto used as the
basis for modern editions was written in Germany, perhaps
at Echternach, about 737, only two years after Bede's death;
it is now in the University Library at Cambridge; a second,
unknown till our own day to English scholars, was written
in the north of England, probably at York, about 746; it
is now in Leningrad. Bede was translated by Alfred the
Great and also by an unknown writer into Anglo-Saxon.
The first translation into modern English was by Thomas
Stapleton in 1565; the next by J. Stevens in 1723, since when
there have been half a dozen or more versions. In the present
volume the translation of Stevens, revised by the author of a
modern version, has been used. A reader who requires detailed
notes will be most fully satisfied by the edition of Charles
Plummer published at Oxford a little more than fifty years ago.
David Knowles.
xii Select Bibliography
Complete Works: Migne (Patrologia Latina), vols, xc-xcv; ed.
J. A. Giles (Patres Ecclesiae Anglicanae), 1843-4.
Historical Works: Ed. C. Plummer, 1896; Early English Text
Society, 1 841, etc.; J. E. King (Loebed.), 1930. The first edition of
the Ecclesiastical History appeared at Strasburg c. 1475. The first
English edition was that of A. Whelock (with Anglo-Saxon ver-
sion), 1 644. The following are later editions : J. Smith (with Anglo-
Saxon version), 1722; B. Hussey, 1846; G. H. Moberley, 1869;
T. Miller (Anglo-Saxon version, Early English Text Society),
1 890-8 ; J. F. Welsh, 1 893 ; C. S. Wallis and C. H. Gill, 1909; The
Leningrad ' Bede, a facsimile ed. by O. Arngart, Copenhagen, 1952.
Other Works: Epistolae (Caxton Society), 1 844; De Die Judicii
(the original Northumbrian words of the Death Song: Early Eng-
lish Text Society); Three Northumbrian Poems, ed. A. H. Smith,
1933; Life of St. Cuthbert (verse), ed. W. Jaager (Bedas metrische
Vita sancti Cuthberti), 1935; Commentary and Retractations on the
Acts, ed. M. L. W. Laistner, 1939; Life of St. Cuthbert (prose), ed.
B. Colgrave {Two Lives of St. Cuthbert), 1940; De Temporibus,
ed. C. W. Jones, 1943.
Translations. Historical Works: J. Stevenson, 1870; J. E.
King (Loeb ed.), 1930. Ecclesiastical History : T. Stapleton, 1565;
J. Stevens (revised by J. A. Giles for Bohn's Library, 1840, 1847),
1723; W. Hurst, 1 8 14; L. Gidley, 1870; L. C. Jane (Temple
Classics), 1903 ; A. M. Sellar, 1907. M. Maclagan (books i and ii).
Explanation of the Apocalypse: G. Marshall, 1878. Life of St.
Cuthbert (prose): J. Stevenson, 1887.
See also Lives by F. A. Gasquet, 1901 ; H. D. Raunsley, 1904; G.
F. Browne, 191 9. P. F. Jones: Concordance to the uHistoria Eccle-
nastica'''' of Bede, 1929. A. Hamilton Thompson: Bede, his Life,
Times, and Writings, 1 93 5 ; H. M. Gillett : Bede the Venerable, 1935;
R. W. Chambers : Bede, 193656. Capelle : S. Beda Venerabilis, 1936;
H. Strom : Old English Personal Names in Bedels History, 1 939 ; M. L.
W. Laistner: A Hand-list of Bede MSS, 1943; F. M. Stenton:
Anglo-Saxon England, 1947. The following two works are of
special importance: R. L. Poole: Studies in Chronology and History,
1934, for dating events in the Ecclesiastical History in any year
from 1 st September and 25th December; C. W. Jones: Bedae
Pseudepigraphia, 1939, which identifies the spurious scientific
works listed in Giles's edition of Bede's complete works.
CONTENTS
CHAP. PAGE
Introduction by Dom David Knowles . . v
BOOK I
Preface. — To the most glorious King Ceolwulph, Bede,
the servant of Christ and Priest ..... J
I Of the situation of Britain and Ireland, and of their ancient
inhabitants ........ 4
II Caius Julius Csesar, the first Roman that came into Britain . 7
III Claudius, the second of the Romans who came into Britain,
brought the Islands Orcades into subjection to the
Roman Empire ; and Vespasian, sent by him, reduced
the Isle of Wight under their dominion ... 8
IV Lucius, king of Britain, writing to Pope Eleutherus, desires
to be made a Christian ...... 9
V How the Emperor Severus divided that part of Britain,
which he subdued, from the rest by a rampart . . 9
VI The reign of Diocletian, and how he persecuted the
Christians 10
VII The passion of St. Alban and his companions, who at that
time shed their blood for our Lord. [a. d. 305] . . 11
VIII The persecution ceasing, the church in Britain enjoys peace
till the time of the Arian heresy, [a. D. 307-337] . 14
IX How during the reign of Gratian, Maximus, being created
emperor in Britain, returned into Gaul with a mighty
army. [a.D. 383] 15
X How, in the reign of Arcadius, Pelagius, a Briton, insolently
impugned the grace of God ..... 16
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 . 16
XII 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 the Britons being
again invaded by the aforesaid enemies, were reduced
to greater distress than before . . . . -17
XIII In the reign of Theodosius the younger, Palladius was sent
to the Scots that believed in Christ ; the Britons begging
assistance of Aetius, the consul, could not obtain it.
[a.d. 446] 20
XIV The Britons, compelled by famine, drove the barbarians out
of their territories ; soon after there ensued plenty of
corn, luxury, plague, and the subversion of the nation
[a.d. 426-447] . . 21
XV The Angles, being invited into Britain, at first obliged the
enemy to retire to a distance ; but not long after,
joining in league with them, turned their weapons upon
their confederates, [a.d. 450-456] . .22
xiii
xiv Contents
CHAP. PAGE
XVI The Britons obtained their first victory over the Angles,
under the command of Ambrosius, a Roman . . 24
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. [a. d. 429] 24
XVIII The same holy man gave sight to the blind daughter of a
tribune, and then coming to St. Alban's, there re-
ceived some of his relics, and left others of the blessed
apostles, and other martyrs ..... 27
XIX How the same holy man, being detained there by an
indisposition, by his prayers quenched a fire that had
broken out among the houses, and was himself cured
of a distemper by a vision. [A.D. 429] ... 23
XX How the same bishops procured the Britons assistance
from Heaven in a battle, and then returned home.
[a. D. 429] . .29
XXI The Pelagian heresy again reviving, Germanus, returning
into Britain with Severus, first healed a lame youth,
then having condemned or converted the heretics,
they restored spiritual health to the people of God.
[A.D. 447] . . m ■ . . . . . . 30
XXII The Britons, being for a time delivered from foreign in-
vasions, wasted themselves by civil wars, and then
gave themselves up to more heinous crimes . . 32
XXIII How Pope Gregory sent Augustine, with other monks, to
preach to the English nation, and encouraged them
by a letter of exhortation, not to cease from their
labour, [a.d. 596] 32
XXIV How he wrote to the Bishop of Aries to entertain them.
[A.D. 596] . . . . . . . .34
XXV Augustine, coming into Britain, first preached in the Isle
of Thanet to King Ethelbert, and having obtained
licence, entered the kingdom of Kent, in order to
preach therein, [a.d. 597] . . . 35
XXVI St. Augustine in Kent followed the doctrine and manner
of living of the primitive church, and settled his
episcopal see in the royal city. [A.D. 597] . . 36
XXVII St. Augustine, being made bishop, sends to acquaint Pope
Gregory with what had been done, and receives his
answer to the doubts he had proposed to him. [a.d.
597] 37
XXVIII Pope Gregory writes to the Bishop of Aries to assist
Augustine in the work of God. [A.D. 601] . . 50
XXIX The same Pope sends Augustine the pall, an epistle, and
several ministers of the Word. [a.d. 601] . . 50
XXX A copy of the letter which Pope Gregory sent to the
Abbot Mellitus, then going into Britain. [A.D. 601] 52
XXXI Pope Gregory, by letter, exhorts Augustine not to glory
in his miracles, [a.d. 601] . . . . -54
XXXII Pope Gregory sends letters and presents to King Ethelbert 55
XXXIII Augustine repairs the church of our Saviour, and builds
the monastery of St. Peter the Apostle ; Peter the
first albat of the same. [a.d. 602] 57
Contents xv
CHAP. PAGB
XXXIV Ethelfrid, king of the Northumbrians, having vanquished
the nations of the Scots, expels them from the
territories of the English, [a.d. 603] 5S
BOOK II
I On the death of the blessed Pope Gregory, [a.d. 605] 59
II Augustine admonished the bishops of the Britons to
Catholic peace and unity, and to that effect wrought
a heavenly miracle in their presence ; and of the
vengeance that pursued them for their contempt.
[A.d 603] 65
III How St. Augustine made Mellitus and Justus bishops;
and of his death, [a.d. 604] .... 68
IV Laurentius and his bishops admonish the Scots to observe
the unity of the holy church, particularly in keeping
of Easter ; Mellitus goes to Rome. [a.d. 605] . 70
V How, after the death of the kings Ethelbert and Sabert,
their successors restored idolatry ; for which reason,
both Mellitus and Justus departed out of Britain.
[a.d. 616] .72
VI Laurentius, being reprove 1 by the apostle, converts King
Eadbald to Christ ; Mellitus and Justus are recalled.
[a.d. 616] 74
VII Bishop Mellitus by prayer quenches a fire in his city.
[a.d. 619] 76
VIII Pope Boniface sends the pall and an epistle to Justus,
successor to Mellitus. [a.d. 624] .... 77
IX The reign of King Edwin, and how Paulinus, coming to
preach the Gospel, first converted his daughter and
others to the faith of Christ. [A.D. 625] . . 79
X Pope Boniface, by letter, exhorts the same king to embrace
the Faith, [a.d. 625] 81
XI Pope Boniface advises Queen Ethelberga to use her best
endeavours for the salvation of her consort, King
Edwin, [a.d. 625] 84
XII King Edwin is persuaded to believe by a vision which he
hnd seen when he was in exile. [Before A.D. 625] . 87
XIII Of the council he held with his chief men about embracing
the faith of Christ, and how the high priest profaned
his own altars, [a.d. 627] ..... 90
XIV King Edwin and his nation become Christians ; Paulinus
baptizes them. [a.d. 627] 92
XV The province of the East Angles receives the faith of
Christ, [a.d. 627] 94
XVI How Paulinus preached in the province of Lindsey ; and
of the reign of Edwin, [a.d. 628] .... 95
XVII Edwin receives letters of exhortation from Pope Honorius,
who also sends Paulinus the pall. [a.d. 634] . . 96
XVIII Honorius, who succeeded Justus in the bishopric of
Canterbury, receives the pall and letters from Pope
Honorius. [a.D. 634] 98
xvi Contents
CHAF
XIX How the aforesaid Honorius first, and afterwards John,
wrote letters to the nation of the Scots, concerning the
observance of Easter, and the Pelagian heresy. [a.D.
634] 99
XX Edwin being slain, Paulinus returns into Kent, and has the
bishopric of Rochester conferred upon him. [a.d. 633] 101
BOOK III
I How King Edwin's next successors lost both the faith or
their nation and the kingdom ; but the most Christian
King Oswald retrieved both. [A.D. 633] . . 103
II How, among innumerable other miraculous cures wrought
by the cross, which King Oswald, being ready to engage
against the barbarians, erected, a certain youth had his
lame arm healed, [a.d. 635] ..... 104
III 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. [a.d. 635] . 106
IV When the nation of the Picts received the Faith, [a.d.
565] 10S
V Of the hfe of Bishop Aidan. [a.d. 635] . . . .110
VI Of King Oswalds wonderful piety. [a.D. 635] . . . in
VII How the West Saxons received the Word of God by the
preaching of Birinus ; and of his successors, Agilbert
and Eleutherius. [a.d. 635] 112
VIII How Earconbert, king of Kent, ordered the idols to be
destroyed ; and of his daughter Earcongota, and his
kinswoman Ethelberga, virgins, consecrated to God.
[A.D. 640] .115
IX How miraculous cures have been frequently done 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. [a.d. 642] . . . 117
X The power of the earth of that place against fire. [a.d.
642] IIS
XI Of the heavenly light that appeared all the night over the
bones of King Oswald, and how persons possessed with
devils were delivered by his bones. [A.D. 697] . .119
XII Of a boy cured of an ague at St. Oswald's tomb. [a.D. 642] 122
XIII Of a certam person in Ireland that was recovered, when at
the point of death, by the bones of King Oswald.
[A.D. 642] 123
XIV On the death of Paulinus, Ithamar was made bishop of
Rochester in his stead. Of the wonderful humility of
King Oswin, who was cruelly slain by Oswy. [a.d.
642] 124
XV How Bishop Aidan foretold to certain seamen a storm that
would happen, and gave them some holy oil to lay it.
[A.D. 651] . . . m .127
XVI How the same Aidan, by his prayers, saved the royal city
when fired by the enemy, [a.d. 651]. . . . i28
Contents
xvi 1
CHAF. PAGH
XVII How the post of the church on which Bishop Aidan was
leaning when he died, could not be burnt when the
rest ol the church was consumed by fire ; and of his
inward life. [a.d. 651] ...... 125
XVIII Of the life and death of the religious King Sigebert.
[a.d. 635] 131
XIX How Fursey built a monastery among the East Angles,
and of his visions and sanctity, of which, his flesh
remaining uncorrupted after death bore testimony.
[A.D. 633] . .; 132
XX Honorius dying, Deusdedit is chosen archbishop of Can-
terbury, of those who were at that time bishops of
the East Angles, and of the Church of Rochester.
[a.d. 653] 136
XXI How the province of the Midland Angles became Christian
under King Peada. [a.d. 653] . . . 137
XXII How the East Saxons again received the Faith, which they
had before cast off under King Sigebert, through the
preaching of Cedd. [a.d. 653] .... 138
XXIII Bishop Cedd, having a place given him by King Ethel-
wald, consecrates the same to our Lord with prayer
and fasting. Of his death, [a. d. 659] . . .141
XXIV King Penda being slain, the Mercians received the faith
of Christ, and Oswy gave possessions and territories
to God, for building monasteries, in acknowledgment
for the victory obtained, [a.d. 655] . . . 143
XXV How the controversy arose about the due time of keeping
Easter, with those that came out of Scotland, [a.d.
652] _ 146
XXVI Colman, being worsted, returned home; Tuda succeeded
him in the bishopric ; the state of the church under
those teachers, [a.d. 664] . . . . 152
XXVII Egbert, a holy man of the English nation, led a monastic
life in Ireland, [a.d. 664] . . . . 154
XXVIII Tuda being dead, Wilfrid was ordained, in France, and
Chad, in the province of the West Saxons, to be
bishops of the Northumbrians, [a.d. 665] . .156
XXIX How the priest Wighard was sent from Britain to Rome,
to be consecrated archbishop, of his death there, and
of the letters of the apostolic pope giving an account
thereof, [a.d. 665] . . , . . 15S
XXX The East Saxons, during a pestilence, returning to idol try,
are immediately brought back from their error by the
Bishop Jaruman. [A.D. 665] . . . , ,160
BOOK IV
I Deusdedit, archbishop of Canterbury, dying, Wighard
was sent to Rome to succeed him in that dignity ;
but he dying there, Theodore was ordained arch-
bishop, and sent into Briiain with the Abbat Hadrian.
[a.d. 664] 161
xviii Contents
CHAP. PAGE
II Theodore visits all places ; the churches of the English begin
to be instructed in holy literature, and in the Catholic
truth ; Putta is made bishop of the church of Rochester
in the room of Damianus. [a.d. 669] . . . 164
III How Chad, above-mentioned, was made bishop of the
Mercians. Of his life, death, and burial, [a.d. 669] . 165
IV Bishop Co! man, having left Britain, built two monasteries
in Scotland ; the one for the Scots, the other for the
English he had taken along with him. [a.d. 667] . 170
V Of the death of the kings Oswy and Egbert, and of the synod
held at Hertford, in which Archbishop Theodore pre-
sided, [a.d. 670] 171
VI Winfrid being deposed, Sexvvulf was put into his see,
and Earconwald made bishop of the East Saxons.
[a.d. 674] 174
VII How it was indicated by a heavenly light where the bodies
of the nuns should be buried in the monastery of
Barking, [a.d. 676]. . . . . . 1 75
VIII A little boy, dying in the same monastery, called upon a
virgin that was to follow him ; another at the point of
leaving her body, saw some small part of the future
glory, [a.d. 676] 176
IX Of the signs which were shown from heaven when the
mother of that congregation departed this life.
[A.D. 676]. . . 177
X A blind woman, praying in the burial-place of that monas-
tery, was restored to her sight, [a.d. 676] . -179
XI Sebbi, king of the same province, ends his life in a monas-
tery, [a.d. 694] 180
XII Hedda succeeds Eleutherius in the bishopric of the West
Saxons ; Cuichelm succeeds Putta in that of Rochester,
and is himself succeeded by Gebmund ; and who were
then bishops of the Northumbrians, [a.d. 673] . . 1S2
XIII Bishop Wilfrid converts the province of the South Saxons to
Christ, [a.d. 6S1] 184
XIV How a pestilential mortality ceased through the intercession
of King Oswald, [a.d. 681] 1S6
XV King Csedwalla, having slain Ethel walch, king of the West
Saxons, wasted that province with rapine and slaughter.
[A.D. 685] . . . . .... . 1S8
XVI How the Isle of Wight received Christian inhabitants, and
two royal youths of that island were killed immediately
after baptism, [a.d. 686] . . . . . . 1S9
XVII Of the synod held in the plain of Heathfield, where
Archbishop Theodore presided, [a.d. 680] . .190
XVIII Of John, the singer of the apostolic see, who came into
Britain to teach, [a.d. 680] .... 192
XIX How Queen Etheldrida always preserved her virginity,
and her body suffered no corruption in the grave.
[a.d. 660] .... .... 194
XX A hymn on the aforesaid holy virgin, [a.d. 660] . .197
XXI Bishop Theodore made peace between the kings Egfrid and
Ethelred. [a.d. 679] 19S
Contents
xix
CHAP.
XXII How a certain captive's chains fell off when masses were
sung for him. [a.d. 679] .....
XXIII Of the lite and death of the Abbess Hilda, [a.d. 680] .
XXIV There was in the same monastery a brother, on whom the gift
of writing verses was bestowed by Heaven, [a. d. 680]
XXV Of the vision that appeared to a certain man of God before
the monastery of the city Coludi was burned down.
[A.D. 679]
XXVI Of the death of the kings Egfrid and Lothere. [a.d. 684]
XXVII Cuthbert, a man of God, is made Bishop ; and how he lived
and taught whilst still in a monastic life. [a.d. 685]
XXVIII The same St. Cuthbert, being an anchorite, by his prayers
obtained a spring in a dry soil, and had a crop from
seed sown by himself out of season. [A.D. 664]
XXIX St. Cuthbert foretold to the anchorite, Herebert, that his
death was at hand. [a.d. 687] .
XXX St. Cuthbert's body was found altogether uncorrupted after
it had been buried eleven years ; his successor in the
bishopric departed this world not long after.
[a.d. 698] ,
XXXI Of one that was cured of a palsy at the tomb of St.
Cuthbert. [a.d. 698]
XXXII Of one who was cured of a distemper in his eye at the
relics of St. Cuthbert. [a.d. 698] .
199
201
205
209
212
214
216
221
223
BOOK V
I How Ethelwald, successor to Cuthbert, leading an eremiti-
cal life, calmed a tempest when the brethren were in
danger at sea. [ad. 687] ..... 224
II How Bishop John cured a dumb man by blessing him.
[a.d. 685] 225
III The same bishop, John, by his prayers, healed a sick
maiden, [a.d. 686] ...... 227
IV The same bishop healed an earl's wife that was sick, with
holy water, [a.d. 686] 228
V The same bishop recovered one of the earl's servants from
death, [a.d. 686] 229
VI The same bishop, by his prayers and blessing, delivered
from death one of his clerks, who had bruised himself
by a fall. [a.d. 6S6] 230
VII Ccedwalla, king of the West Saxons, went to Rome to be
baptized ; his successor Ina also devoutly repaired
to the same church of the holy apostles, [a.d. 688] . 232
VIII Archbishop Theodore dies, Berthwald succeeds him as
archbishop, and among many others whom he
ordained, he made Tobias, a most learned man,
bishop of the church of Rochester, [a.d. 690] . 234
IX Egbert, a holy man, would have gone into Germany to
preach, but could not ; Wictbert went, but meeting
with no success, returned into Ireland, from whence
he came, [a D. 689] 235
xx Contents
CHAP. PAGH
X Wilbrord, preaching in Frisland, converted many to Christ ;
his two companions, the Hewalds, suffered martyrdom.
[a.d. 690] 237
XI How the venerable Swidbert in Britain, and Wilbrord at
Rome, were ordained bishops for Frisland. [a.d. 692] 239
XII Of one among the Northumbrians, who rose from the dead,
and related the things which he had seen, some exciting
terror and others delight, [a.d. 696]. . . .241
XIII Of another, who before his death saw a book containing all
his sins, which was showed him by the devils, [a. d.
704-709] 246
XIV Of another, who being at the point of death, saw the place
of punishment appointed for him in hell. [a.d. 704] . 249
XV Several churches of the Scots, at the instance of Adamnan,
conformed to the Catholic Easter ; the same person
wrote a book about the holy places, [a.d. 703] . . 250
XVI The account given by the aforesaid book of the place of
our Lord's nativity, passion, and resurrection, [a.d.
704] 252
XVII Of the place of our Lord's ascension, and the tombs of the
patriarchs, [a.d. 704] 253
XVIII The South Saxons received Eadbert and Eolla, and the
West Saxons, Daniel and Aldhelm, for their bishops.
Of the writings of the same Aldhelm. [a.d. 705] . 254
XIX Coinred, king of the Mercians, and Offa, of the East
Saxons, ended their days at Rome, in the monastic
habit. Of the life and death of Bishop Wilfrid, [a.d.
709] 256
XX Albinus succeeded to the religious Abbat Hadrian, and Acca
to Bishop Wilfrid, [a.d. 709] 263
XXI Abbat Ceolfrid sent the King of the Picts architects to build
a church, and with them an epistle concerni ig the
Catholic Easter and tonsure, [a.d. 710] . . . 264
XXII The monks of Hii, and the monasteries subject to them,
begin to celebrate the canonical Easter at the preaching
of Egbert, [a.d. 716] 276
XXIII Of the present state of the English nation, or of all Britain
[A.D. 725-731] • ■ • • • •
XXIV Chronological recapitulation of the whole work : also con
cerning the author himself
278
2S0
THE LIFE AND MIRACLES QF ST. CUTHBERT
BISHOP OF LINDISFARNE
Preface 206
I How Cu'hbert, the child of God, was warned by a child of
his future bishopric ....... 2S8
CHAP.
II
III
IV
V
VI
VII
VIII
IX
X
XI
XII
XIII
XIV
XV
XVI
XVII
XVIII
XIX
XX
XXI
XXII
XXIII
XXIV
XXV
XXVI
Contents xxi
PAGE
How he became lame with a swelling in his knee, and was
cured by an angel ....... 290
How he changed the winds by prayer, and brought the
scattered ships safe to land ...... 291
How, in company with shepherds, he saw the soul of Bishop
Aidan carried to heaven by angels .... 292
How, on his way, he was supplied with food by God . . 293
How, as he was coming to a monastery, Boisil, a holy man,
bore testimony to him by prophesying in spirit . . 295
How he entertained an angel, and whilst ministering to him
earthly bread, was thought worthy to be rewarded with
bread from heaven ....... 296
How Cuthbert was recovered from sickness, and Boisil, on
his death-bed, foretold to him his future fortunes . . 298
How Cuthbert was zealous in the ministry of the Word . 300
How Cuthbert passed the night in the sea, praying ; and
when he was come out, two animals of the sea did him
reverence ; and how the brother, who saw those things,
being in fear, was encouraged by Cuthbert . . . 301
How, when the sailors were prevented from sailing by bad
weather, he predicted that it would be fine on a certain
day, and how he obtained food by prayer . . . 302
How he foretold that, on a journey, an eagle would bring
him food, and how this took place accordingly . . 303
How he foresaw a vision of a fire coming from the devil
whilst he was preaching, and how he put out the
same .......... 304
How, when a house was really set on fire, he put out the
flames by prayer ........ 305
How he cast out a devil from the prefect's wife, even before
his arrival 307
How he lived and taught in the monastery of Lindisfarne . 308
Of the habitation which he made for himself in the Island of
Fame, when he had expelled the devils . . . 311
How by his prayers he drew water from the dry ground, and
how he got on during his retirement . . . .312
How he sowed a field with barley, and kept off the birds
from the crop by his mere word . . . . . 313
How the crows apologized to the man of God for the injury
which they did him, and made him a present in
compensation . . . . . . . -314
How even the sea was subservient to his wants . . 315
How he gave salutary admonitions to many who came to
him, and exposed the impotent snares of the old
enemy ......... 316
How Elfled the abbess and one of her nuns were cured of
an infirmity by means of his girdle .... 318
Of his prophecy in answer to the same Elfled, concerning
the life of King Egfrid and his own bishopric . . 319
How, when elected to the bishopric, he cured a servant
of one of the king's attendants by means of holy
water 321
Of his manner of life in his bishopric ..... 322
XXII
CHAP.
XXVII
XXVIII
XXIX
XXX
XXXI
XXXII
XXXIII
XXXIV
XXXV
XXXVI
XXXVII
XXXVIII
XXXIX
XL
XLI
XLII
XLIII
XLIV
XLV
XLVI
Contents
FAGB
How, though at a distance, he saw in spirit the death
of King Egfrid, and the end of his warfare, which
he had foretold ....... 323
How he foretold his own death to Herebert, the hermit,
and by prayers to God obtained his attendance . 325
How, through his priest, he cured the wife of an earl
with holy water . . . . . . .327
How he cured a girl of a pain in the head and side by
anointing her with oil . . . . . . 328
How he cured an infirm man by consecrated bread . 3 28
How, by prayer, he restored to life a young man whom
he found at the point of death on a journey . . 329
How, at a time of sickness, he restored a dying boy in
health to his mother ...... 330
How he saw the soul of a man, who had been killed by
falling from a tree, ascend to heaven . . . 330
How he changed water by tasting it, so that it had the
flavour of wine ....... 332
How some of the brethren, for disobedience to him,
were detained by a storm at sea .... 333
Of the temptations which he underwent in his sickness,
and his orders concerning his burial . . . 334
How, during his illness, he cured one of his attendants
of a diarrhoea ....... 338
Of his last instructions to the brethren ; and how, when
he had received the viaticum, he yielded up his soul
in prayer 339
How, according to the previous warning of the psalm
which they sang at his death, the brethren of Lindis-
farne were assailed from without, but by the help
of God were protected ...... 340
How a boy, who was possessed by a devil, was cured by
some dirt, from the place where the water in which
his corpse had been washed had been thrown . 341
How his body after nine years was found undecayed . 343
How the body of Eishop Eadbert was laid in the grave
of the man of God, and the coffin of that saint
placed upon it 344
How a sick man was cured at his tomb by prayer . . 345
How a paralytic was healed by means of his shoes . 345
How the hermit Felgeld was cured of a swelling in the
face by means of the covering of the wall of the
man of God's house 347
THE LIVES OF THE HOLY ABBOTS OF
WEREMOUTH AND JARROW
Benedict, Ceolfrid, Easterwine, Sigfrid, and Huetberht . . 349
Notes to 'Ecclesiastical History' ....... 367
GENEALOGIES OF KENTISH KINGS
In Nennius's
Hist or i a Britonwn
Woden *
i
Wecta
i
WlTTA
I
WlHTGTLS
I
Hengest
I
OCTA
I
OSSA
I
EORMENRIC
I
Ethelbert
I
Eadbald
I
Earconbert
In Bede's Ecclesias-
tical History
Woden *
Vecta
VlCTGILSUS
I
Hengist
I
Orric Oisc
I
OCTA
I
Irminric
I
Ethelbert
i
Eadbald
i
OCTA
In Ethelwerd's Latin
synthesis of Anglo-
Saxon Chronicles
Woden *
i
Wecta
i
WlHTGILS
I
Hengist
i
Octa Eisc
I
EORMENRIC
I
Ethelbert
i
Eadbald
i
Earconbert
(ob. 664)
1 The Kentish, like most other English royal houses of heathen
times, regarded the god Woden (Odin) as their ancestor. The three
authors quoted above, who are all Christian, agree in adopting the
euhemeristic method, treating Woden as a normal human ancestor;
only Nennius defeats his own object by calling Woden the descendant,
in the tenth generation, of 'a heathen god' (unnamed); probably
the original relation of Woden to Wecta was not a genealogical one
at all, but the adherence of Wecta's clan to the cult of Wcden was
expressed as the 'adoption' of Wecta by Woden.
xxui
THE ECCLESIASTICAL HISTORY
OF
THE ENGLISH NATION
BOOK I
PREFACE
TO THE MOST GLORIOUS KING CEOLWULPH, BEDE, THE
SERVANT OF CHRIST AND PRIEST
I formerly, at your request, most readily transmitted to
you the Ecclesiastical History of the English Nation, which
I had newly published, for you to read, and give it your
approbation ; and I now send it again to be transcribed,
and more fully considered at your leisure. And I cannot
but commend the sincerity and zeal, with which you not
only diligently give ear to hear the words of the Holy
Scripture, but also industriously take care to become
acquainted with the actions and sayings of former men of
renown, especially of our own nation. For if history
relates good things of good men, the attentive hearer is
excited to imitate that which is good ; or if it mentions evil
things of wicked persons, nevertheless the religious and
pious hearer or reader, shunning that which is hurtful and
perverse, is the more earnestly excited to perform those
things which he knows to be good, and worthy of God.
Of which you also being deeply sensible, are desirous that
the said history should be more fully made familiar to
yourself, and to those over whom the Divine Authority has
appointed you governor, from your great regard to their
general welfare. But to the end that I may remove all
occasion of doubting what I have written, both from your-
self and other readers or hearers of this history, I will take
care briefly to intimate from what authors I chiefly learned
the same.
My principal authority and aid in this work was the
2 Bede's Ecclesiastical History
learned and reverend Abbot Albinus ; who, educated in
the Church of Canterbury by those venerable and learned
men, Archbishop Theodore of blessed memory, and the
Abbot Adrian, transmitted to me by Nothelm, the pious
priest of the Church of London, either in writing, or by
word of mouth of the same Nothelm, all that he thought
worthy of memory, that had been done in the province of
Kent, or the adjacent parts, by the disciples of the blessed
Pope Gregory, as he had learned the same either from
written records, or the traditions of his ancestors. The
same Nothelm, afterwards going to Rome, having, with
leave of the present Pope Gregory, searched into the
archives of the holy Roman Church, found there some
epistles of the blessed Pope Gregory, and other popes ;
and returning home, by the advice of the aforesaid most
reverend father Albinus, brought them to me, to be inserted
in my history. Thus, from the beginning of this volume
to the time when the English nation received the faith of
Christ, have we collected the writings of our predecessors,
and from them gathered matter for our history ; but from
that time till the present, what was transacted in the
Church of Canterbury, by the disciples of St. Gregory or
their successors, and under what kings the same hap-
pened, has been conveyed to us by Nothelm through the
industry of the aforesaid Abbot Albinus. They also partly
informed me by what bishops and under what kings the
provinces of the East and West Saxons, as also of the
East Angles, and of the Northumbrians, received the faith
of Christ. In short I was chiefly encouraged to under-
take this work by the persuasions of the same Albinus.
In like manner, Daniel, the most reverend Bishop of the
West Saxons, who is still living, communicated to me in
writing some things relating to the Ecclesiastical History
of that province, and the next adjoining to it of the South
Saxons, as also of the Isle of Wight. But how, by the
pious ministry of Cedd and Ceadda, the province of the
Mercians was brought to the faith of Christ, which they
knew not before, and how that of the East Saxons re-
covered the same, after having expelled it, and how those
fathers lived and died, we learned from the brethren of the
monastery, which was built by them, and is called Lasting-
ham. What ecclesiastical transactions took place in the
province of the East Angles, was partly made known to
Bede's Ecclesiastical History 3
us from the writings and tradition of our ancestors, and
partly by relation of the most reverend Abbot Esius.
What was done towards promoting the faith, and what
was the sacerdotal succession in the province of Lindsey,
we had either from the letters of the most reverend prelate
Cunebert, or by word of mouth from other persons of good
credit. But what was done in the Church throughout the
province of the Northumbrians, from the time when they
received the faith of Christ till this present, I received not
from any particular author, but by the faithful testimony
of innumerable witnesses, who might know or remember
the same ; besides what I had of my own knowledge.
Wherein it is to be observed, that what I have written con-
cerning our most holy father, Bishop Cuthbert, either in
this volume, or in my treatise on his life and actions, I
partly took, and faithfully copied from what I found written
of him by the brethren of the Church of Lindisfarne ; but
at the same time took care to add such things as I could
myself have knowledge of by the faithful testimony of
such as knew him. And I humbly entreat the reader, that
if he shall in this that we have written find anything not
delivered according to the truth, he will not impute the
same to me, who, as the true rule of history requires, have
laboured sincerely to commit to writing such things as I
could gather from common report, for the instruction of
posterity.
Moreover, I beseech all men who shall hear or read this
history of our nation, that for my manifold infirmities both
of mind and body, they will offer up frequent supplications
to the throne of Grace. And I further pray, that in recom-
pense for the labour wherewith I have recorded in the
several countries and cities those events which were most
worthy of note, and most grateful to the ears of their
inhabitants, I may for my reward have the benefit of their
pious prayers.
4 Bede's Ecclesiastical History
CHAPTER I
OF THE SITUATION OF BRITAIN AND IRELAND, AND OF
THEIR ANCIENT INHABITANTS
Britain, an island in the ocean, formerly called Albion, is
situated between the north and west, facing-, though at a
considerable distance, the coasts of Germany, France, and
Spain, which form the greatest part of Europe. It ex-
tends 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
3675 miles. To the south, as you pass along the nearest
shore of the Belgic Gaul, the first place in Britain which
opens to the eye is the city of Rutubi Portus, by the Eng-
lish corrupted into Reptacestir. The distance from hence
across the sea to Gessoriacum, the nearest shore of the
Morini, is fifty miles, or as some writers say, 450 furlongs.
On the back of the island, where it opens upon the bound-
less ocean, it has the islands called Orcades. Britain
excels for 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-fowls of
several 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 muscles, in which are often found excellent pearls
of all colours, red, purple, violet, and green, but mostly
white. There is also a great abundance of cockles, of
which the scarlet dye is made ; a most beautiful colour,
which never fades with the heat of the sun or the washing
of the rain ; but the older it is, the more beautiful it be-
comes. It has both salt and hot springs, and from them
flow rivers which furnish hot baths, proper for all ages and
sexes, and arranged according. For water, as St. Basil
says, receives the heating quality, when it runs along
certain metals, and becomes not only hot but scalding.
Britain has also many veins of metals, as copper, iron,
lead, and silver; it has much and excellent jet, which is
black and sparkling, glittering at the fire, and when heated,
drives away serpents; being warmed with rubbing, it holds
Bede's Ecclesiastical History 5
fast whatever is applied to it, like amber. The island was
formerly embellished with twenty-eight noble cities, besides
innumerable castles, which were all strongly secured with
walls, towers, gates, and locks. And, from its lying
almost under the North Pole, the nights are light in sum-
mer, so that at midnight the beholders are often in doubt
whether the evening twilight still continues, or that of the
morning is coming on ; for the sun, in the night, returns
under the earth, through the northern regions at no great
distance from them. For this reason the days are of a
great length in summer, as, on the contrary, the nights are
in winter, for the sun then withdraws into the southern
parts, so that the nights are eighteen hours long. Thus
the nights are extraordinarily short in summer, and the
days in winter, that is, of 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.
This island at present, following the number of the
books in which the Divine law was written, contains five
nations, the English, Britons, Scots, Picts, and Latins,
each in its own peculiar dialect cultivating the sublime
study of Divine truth. The Latin tongue is, by the study
of the Scriptures, become common to all the rest. 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, possessed them-
selves of the southern parts thereof. When they, begin-
ning at the south, had made themselves masters of the
greatest part of the island, it happened, that the nation
of the Picts, from Scythia, as is reported, putting to sea,
in a few long ships, were driven by the winds beyond the
shores of Britain, and arrived on the northern coast of
Ireland, where, 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 greatest 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, opposite to the
northern parts of Spain, though a spacious sea lies between
them. The Picts, 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
6 Bede's Ecclesiastical History
not contain them both; but "We can give you good
advice," said they, "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 will obtain settlements; or, if they should
oppose you, you shall have our assistance." The Picts,
accordingly, sailing over into Britain, began to inhabit
the northern parts thereof, for the Britons were possessed
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 difficulty 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 Dalreudins ; for, in their language, Dal signifies a
part.
Ireland, in breadth, and for wholesomeness and serenity
of climate, far surpasses Britain ; 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 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 con-
trary, almost all things in the island are good against
poison. In short, we have known that when some persons
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 expelled
the spreading poison, and assuaged the swelling. The
island abounds in milk and honey, nor is there any want
of vines, fish, or fowl ; and it is remarkable for deer and
goats. It is properly the country of the Scots, who,
migrating from thence, as has been said, added a third
nation in Britain to the Britons and the Picts. There is a
very large gulf of the sea, which formerly divided the
nation of the Picts from the Britons ; which gulf runs from
Bede's Ecclesiastical History 7
the west very far into the land, where, to this day, stands
the strong city of the Britons, called Alcluith. The Scots,
arriving on the north side of this bay, settled themselves
there.
CHAPTER II
CAIUS JULIUS CAESAR, THE FIRST ROMAN THAT CAME
INTO BRITAIN
Britain had never been visited by the Romans, and was,
indeed, entirely unknown to them before the time of Caius
Julius Caesar, who, in the year 693 after the building of
Rome, but the sixtieth year before the incarnation of our
Lord, was consul with Lucius Bibulus, and afterwards
while he made war upon the Germans and the Gauls, which
were divided only by the river Rhine, came into the pro-
vince of the Morini, from whence is the nearest and short-
est passage into Britain. Here, having provided about
eighty ships of burden and vessels with oars, he sailed
over into Britain ; where, being first roughly handled in a
battle, and then meeting with a violent storm, he lost a
considerable part of his fleet, no small number of soldiers,
and almost all his horses. Returning into Gaul, he put
his legions into winter-quarters, and gave orders for build-
ing six hundred sail of both sorts. With these he again
passed over early in spring into Britain, but, whilst he
was marching with a large army towards the enemy, the
ships, riding at anchor, were, by a tempest either dashed
one against another, or driven upon the sands and wrecked.
Forty of them perished, the rest were, with much difficulty,
repaired. Caesar's cavalry was, at the first charge, de-
feated by the Britons, and Labienus, the tribune, slain.
In the second engagement, he, with great hazard to his
men, put the Britons to flight. Thence he proceeded to
the river Thames, where an immense multitude of the
enemy had posted themselves on the farthest side of the
river, under the command of Cassibellaun, 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, and
being cased with lead, remain fixed immovably in the
B479
8 Bede's Ecclesiastical History
bottom of the river. This, being- perceived and avoided
by the Romans, the barbarians, not able to stand the shock
of the legions, hid themselves in the woods, whence they
grievously galled the Romans with repeated sallies. In
the meantime, the strong city of Trinovantum, with its
commander Androgeus, surrendered to Caesar, giving him
forty hostages. Many other cities, following their ex-
ample, made a treaty with the Romans. By their assist-
ance, Caesar at length, with much difficulty, took Cassi-
bellaun's town, situated between two marshes, fortified
by the adjacent woods, and plentifully furnished with all
necessaries. After this, Caesar returned into Gaul, but he
had no sooner put his legions into winter-quarters, than
he was suddenly beset and distracted with wars and
tumults raised against him on every side.
CHAPTER III
CLAUDIUS, THE SECOND OF THE ROMANS WHO CAME INTO
BRITAIN, BROUGHT THE ISLANDS ORCADES INTO SUBJECTION
TO THE ROMAN EMPIRE; AND VESPASIAN, SENT BY HIM,
REDUCED THE ISLE OF WIGHT UNDER THEIR DOMINION
In the year of Rome 798, Claudius, fourth emperor from
Augustus, being- desirous to approve himself a beneficial
prince to the republic, and eagerly bent upon war and
conquest, undertook an expedition into Britain, which
seemed to be stirred up to rebellion by the refusal of the
Romans to give up certain deserters. He was the only
one, either before or after Julius Caesar, who had dared to
land upon the island ; yet, within a very few days, without
any fight or bloodshed, the greatest 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 then, returning to Rome the sixth month after his
departure, he g-ave his son the title of Britannicus. This
war he concluded in the fourth year of his empire, which
is the forty-sixth from the incarnation of our Lord. In
which year there happened a most grievous famine in
Syria, which, in the Acts of the Apostles is recorded to
have been foretold by the prophet Agabus. Vespasian,
who was emperor after Nero, being sent into Britain by
Bede's Ecclesiastical History 9
the same Claudius, brought also under the Roman
dominion the Isle of Wight, which is next 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 only at the west. Nero, succeeding Claudius
in the empire, attempted nothing in martial affairs; and,
therefore, among other innumerable detriments brought
upon the Roman state, he almost lost Britain ; for under
him two most noble towns were there taken and destroyed.
CHAPTER IV
LUCIUS, KING OF BRITAIN, WRITING TO POPE ELEUTHERUS,
DESIRES TO BE MADE A CHRISTIAN
In the year of our Lord's incarnation 156, Marcus Anto-
ninus Verus, the fourteenth from Augustus, was made
emperor, together with his brother, Aurelius Commodus.
In their time, whilst Eleutherus, a holy man, presided over
the Roman church, Lucius, king of the Britons, sent a
letter to him, entreating that by his command he might be
made a Christian. He soon obtained his pious request,
and the Britons preserved the faith, which they had re-
ceived, uncorrupted and entire, in peace and tranquillity
until the time of the Emperor Diocletian.
CHAPTER V
HOW THE EMPEROR SEVERUS DIVIDED THAT PART OF BRITAIN,
WHICH HE SUBDUED, FROM THE REST BY A RAMPART
In the year of our Lord 189, Severus, an African, born at
Leptis, in the province of Tripolis, received the imperial
purple. He was the seventeenth from Augustus, and
reigned seventeen years. Being naturally stern, 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 confeder-
ate tribes ; and, after many great and dangerous battles,
io Bede's Ecclesiastical History
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 above the ground all
round like a wall, having in front of it the ditch whence
the sods were taken, and strong stakes of wood fixed upon
its top. Thus Severus drew a great ditch and strong
rampart, fortified with several towers, from sea to sea ;
and was afterwards taken sick and died at York, leaving
two sons, Bassianus and Geta ; of whom Geta died,
adjudged a public enemy ; but Bassianus, having taken
the surname of Antoninus, obtained the empire.
CHAPTER VI
THE REIGN OF DIOCLETIAN, AND HOW HE PERSECUTED THE
CHRISTIANS
In the year of our Lord's incarnation 286, Diocletian, the
thirty-third from Augustus, and chosen emperor by the
army, reigned twenty years, and created Maximian, sur-
named Herculius, his colleague in the empire. In their
time, one Carausius, of very mean birth, but an expert and
able soldier, 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;
and from his not restoring to its owners the booty taken
from the robbers, but keeping all to himself, it was sus-
pected that by intentional neglect he suffered the enemy
to infest the frontiers. Hearing, therefore, that an order
was sent by Maximian that he should be put to death, he
took upon him the imperial robes, and possessed himself
of Britain, and having most valiantly retained 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 bands, who thus at the end of ten years
restored Britain to the Roman empire. Meanwhile, Dio-
cletian in the east, and Maximian Herculius in the west,
Bede's Ecclesiastical History n
commanded the churches to be destroyed, and the Chris-
tians to be slain. This persecution was the tenth since
the reign of Nero, and was more lasting and bloody than
all the others before it ; for it was carried on incessantly
for the space of ten years, with burning of churches, out-
lawing of innocent persons, and the slaughter of martyrs.
At length, it reached Britain also, and many persons, with
the constancy of martyrs, died in the confession of their
faith.
CHAPTER VII
THE PASSIOX OF ST. ALBAN AND HIS COMPANIONS, WHO AT
THAT TIME SHED THEIR BLOOD FOR OUR LORD. [a.D. 305.]
At that time suffered St. Alban, of whom the priest For-
tunatus, in the Praise of Virgins, where he makes mention
of the blessed martyrs that came to the Lord from all parts
of the world, says —
In Britain's isle was holy Alban born.
This Alban, being yet a pagan, at the time when the
cruelties of wicked princes were raging against Christians,
gave entertainment in his house to a certain clergyman,
flying from the persecutors. This man he observed to be
engaged in continual prayer and watching day and night;
when on a sudden the Divine grace shining on him, he
began to imitate the example of faith and piety which was
set before him, and being gradually instructed by his
wholesome admonitions, he cast off the darkness of
idolatry, and became a Christian in all sincerity of heart.
The aforesaid clergyman having been some days enter-
tained by him, it came to the ears of the wicked prince,
that this holy confessor of Christ, whose time of martyr-
dom had not yet come, was concealed at Alban's house.
Whereupon he sent some soldiers to make a strict search
after him. When they came to the martyr's house, St.
Alban immediately presented himself to the soldiers, in-
stead of his guest and master, in the habit or long coat
which he wore, and was led bound before the judge.
It happened that the judge, at the time when Alban was
carried before him-, was standing at the altar, and offering
sacrifice to devils. When he saw Alban, being much
\2 Bede's Ecclesiastical History
enraged that he should thus, of his own accord, put him-
self into the hands of the soldiers, and incur such danger
in behalf of his guest, he commanded him to be dragged
up to the images of the devils, before which he stood,
saying, " Because you have chosen to conceal a rebellious
and sacrilegious person, rather than to deliver him up to
the soldiers, that his contempt of the gods might meet
with the penalty due to such blasphemy, you shall undergo
all the punishment that was due to him, if you abandon
the worship of our religion." But St. Alban, who had
voluntarily declared himself a Christian to the persecutors
of the faith, was not at all daunted at the prince's threats,
but putting on the armour of spiritual warfare, publicly
declared that he would not obey the command. Then
said the judge, "Of what family or race are you?" —
"What does it concern you," answered Alban, "of what
stock I am? If you desire to hear the truth of my religion,
be it known to you, that I am now a Christian, and
bound by Christian duties." — "I ask your name," said the
judge; "tell me it immediately." — "I am called Alban by
my parents," replied he; "and I worship and adore the
true and living God, who created all things." Then the
judge, inflamed with anger, said, " If you will enjoy the
happiness of eternal life, do not delay to offer sacrifice to
the great gods." Alban rejoined, "These sacrifices,
which by you are offered to devils, neither can avail the
subjects, nor answer the wishes or desires of those that
offer up their supplications to them. On the contrary,
whosoever shall offer sacrifice to these images shall receive
the everlasting pains of hell for his reward."
The judge, hearing these words, and being much in-
censed, ordered this holy confessor of God to be scourged
by the executioners, believing he might by stripes shake
that constancy of heart, on which he could not prevail by
words. He, being most cruelly tortured, bore the same
patiently, or rather joyfully, for our Lord's sake. When
the judge perceived that he was not to be overcome by
tortures, or withdrawn from the exercise of the Christian
religion, he ordered him to be put to death. Being led
to execution, he came to a river, which, with a most rapid
course, ran between the wall of the town and the arena
where he was to be executed. He there saw a multitude
of persons of both sexes, and of several ages and condi-
Bede's Ecclesiastical History 13
tions, who were doubtlessly assembled by Divine instinct,
to attend the blessed confessor and martyr, and had so
taken up the bridge on the river, that he could scarce pass
over that evening-. In short, almost all had gone out, so
that the judge remained in the city without attendance.
St. Alban, therefore, urged by an ardent and devout wish
to arrive quickly at martyrdom, drew near to the stream,
and on lifting up his eyes to heaven, the channel was im-
mediately dried up, and he perceived that the water had
departed and made way for him to pass. Among the rest,
the executioner, who was to have put him to death,
observed this, and moved by Divine inspiration hastened
to meet him at the place of execution, and casting down
the sword which he had carried ready drawn, fell at his
feet, praying that he might rather suffer with the martyr,
whom he was ordered to execute, or, if possible, instead
of him.
Whilst he thus from a persecutor was become a com-
panion in the faith, and the other executioners hesitated
to take up the sword which was lying on the ground, the
reverend confessor, accompanied by the multitude, as-
cended a hill, about 500 paces from the place, adorned, or
rather clothed with all kinds of flowers, having its sides
neither perpendicular, nor even craggy, but sloping down
into a most beautiful plain, worthy from its lovely appear-
ance to be the scene of a martyr's sufferings. On the top
of this hill, St. Alban prayed that God would give him
water, and immediately a living spring broke out before
his feet, the course being confined, so that all men per-
ceived that the river also had been dried up in consequence
of the martyr's presence. Nor was it likely that the
martyr, who had left no water remaining in the river,
should want some on the top of the hill, unless he thought
it suitable to the occasion. The river having performed
the holy service, returned to its natural course, leaving a
testimony of its obedience. Here, therefore, the head of
our most courageous martyr was struck off, and here he
received the crown of life, which God has promised to
those who love Him. But he who gave the wicked stroke,
was not permitted to rejoice over the deceased ; for his
eyes dropped upon the ground together with the blessed
martyr's head.
At the same time was also beheaded the soldier, who
14 Bede's Ecclesiastical History
before, through the Divine admonition, refused to give the
stroke to the holy confessor. Of whom it is apparent,
that though he was not regenerated by baptism, yet he
was cleansed by the washing of his own blood, and rendered
worthy to enter the kingdom of heaven. Then the judge,
astonished at the novelty of so many heavenly miracles,
ordered the persecution to cease immediately, beginning
to honour the death of the saints, by which he before
thought they might have been diverted from the Christian
faith. The blessed Alban suffered death on the twenty-
second day of June, near the city of Verulam, which is now
by the English nation called Verlamacestir, or Varlinga-
cestir, where afterwards, when peaceable Christian times
were restored, a church of wonderful workmanship, and
suitable to his martyrdom, was erected. In which place,
there ceases not to this day the cure of sick persons, and
the frequent working of wonders.
At the same time suffered Aaron arid Julius, citizens of
Chester, and many more of both sexes in several places ;
who, when they had endured sundry torments, and their
limbs had been torn after an unheard-of manner, yielded
their souls up, to enjoy in the heavenly city a reward for
the sufferings which they had passed through.
CHAPTER VIII
THE PERSECUTION CEASING, THE CHURCH IN BRITAIN ENJOYS
PEACE TILL THE TIME OF THE ARIAN HERESY. [a.D.
3°7-337-]
When the storm of persecution ceased, the faithful Chris-
tians, who, during the time of danger, had hidden them-
selves in woods and deserts, and secret caves, appearing
in public, rebuilt the churches which had been levelled with
the ground; founded, erected, and finished the temples of
the holy martyrs, and, as it were, displayed their conquer-
ing ensigns in all places ; they celebrated festivals, and
performed their sacred rites with clean hearts and mouths.
This peace continued in the 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 globe, with the poison of its arrows ; and
Bede's Ecclesiastical History 15
when the plague was thus conveyed across the sea, all the
venom of every heresy immediately rushed into the island,
ever fond of something new, and never holding firm to
anything.
At this time, Constantius, who, whilst Diocletian was
alive, governed Gaul and Spain, a man of extraordinary
meekness and courtesy, died in Britain. This man left his
son Constantine, born of Helen 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 detected and condemned in the Council of
Nice, yet it nevertheless infected not only all the churches
of the continent, but even those of the islands, with its
pestilent and fatal doctrines.
CHAPTER IX
HOW DURING THE REIGN OF GRATIAN, MAXIMUS, BEING
CREATED EMPEROR IN BRITAIN, RETURNED INTO GAUL
WITH A MIGHTY ARMY. [a.D. 383.]
In the year of our Lord's incarnation, 377, Gratian, the
fortieth from Augustus, held the empire six years after the
death of Valens ; though he had long before reigned with
his uncle Valens, and his brother Valentinian. Finding
the state of the commonwealth much impaired, and almost
gone to ruin, he looked around for some one whose abilities
might remedy the existing evils ; and his choice fell on
Theodosius, a Spaniard. Him he invested at Sirmium
with the royal robes, and made him emperor of Thrace
and the Eastern provinces. At which time, Maximus, a
man of valour and probity, and worthy to be an emperor,
if he had not broken the oath of allegiance which he had
taken, was made emperor by the army, passed over into
Gaul, and there by treachery slew the Emperor Gratian,
who was in a consternation at his sudden invasion, and
attempting to escape into Italy. His brother, Valentinian,
expelled from Italy, fled into the East, where he was enter-
tained by Theodosius with fatherly affection, and soon
restored to the empire. Maximus the tyrant, being shut
up in Aquileia, was there taken and put to death.
*R47fl
16 Bede's Ecclesiastical History
chapter x
HOW, IN THE REIGN OF ARCADIUS, PELAGIUS, A BRITON,
INSOLENTLY IMPUGNED THE GRACE OF GOD
In the year of our Lord 394, Arcadius, the son of Theo-
dosius, the forty-third from Augustus, taking the empire
upon him, with his brother Honorius, held it thirteen
years. In his time, Pelagius, a Briton, spread far and
near the infection of his perfidious doctrine against the
assistance of the Divine grace, being seconded therein by
his associate Julianus of Campania, whose anger was
kindled by the loss of his bishopric, of which he had been
just deprived. St. Augustine, and the other orthodox
fathers, quoted many thousand catholic authorities against
them, yet they would not correct their madness ; but, on
the contrary, their folly was rather increased by contradic-
tion, and they refused to embrace the truth ; which
Prosper, the rhetorician, has beautifully expressed thus in
heroic verse —
" A scribbler vile, inflamed with hellish spite,
Against the great Augustine dared to write ;
Presumptuous serpent ! from what midnight den
Durst thou to crawl on earth and look at men ?
Sure thou wast fed on Britain's sea-girt plains,
Or in thy breast Vesuvian sulphur reigns."
CHAPTER XI
HOW DURING THE REIGN OF HONORIUS, GRATIAN AND CON-
STANTINE WERE CREATED TYRANTS IN BRITAIN ; AND SOON
AFTER THE FORMER WAS SLAIN IN BRITAIN, AND THE
LATTER IN GAUL
In the year 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 Municeps
was set up as tyrant and killed. In his place, Constantine,
one of the meanest soldiers, only for his name's sake, and
Bede's Ecclesiastical History 17
without any worth to recommend him, was chosenemperor.
As soon as he had taken upon him the command, he passed
over into France, where being- often imposed upon by the
barbarians with faithless treaties, he caused much injury
to the Commonwealth. Whereupon Count Constantius by
the command of Honorius, marching" into Gaul with an
army, besieged him in the city of Aries, and put him to
death. His son Constans, whom of a monk he had created
Caesar, was also put to death by his own 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 entered
the island. They resided within the rampart, which, as
we have mentioned, Severus made across the island, on
the south side of it, as the cities, temples, 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.
CHAPTER XII
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
THE BRITONS BEING AGAIN INVADED BY THE AFORESAID
ENEMIES, WERE REDUCED TO GREATER DISTRESS THAN
BEFORE
From that time, the south part of Britain, destitute of
armed soldiers, of martial stores, and of all its active
youth, which had been led away by the rashness of the
tyrants, never to return, was wholly exposed to rapine, as
being totally ignorant of the use of weapons. Whereupon
they suffered many years under two very savage foreign
nations, the Scots from the west, and the Picts from the
north. We call these foreign nations, not on account of
their being seated out of Britain, but because they were
remote from that part of it which was possessed by the
Britons ; two inlets of the sea lying between them, one of
which runs in far and broad into the land of Britain, from
the Eastern Ocean, and the other from the Western,
1 8 Bede's Ecclesiastical History
though they do not reach so as touch one another. The
eastern has in the midst of it the city Giudi. The western
has on it, that is, on the right hand thereof, the city
Alcluith, which in their language signifies the Rock Cluith,
for it is close by the river of that name.
On account of the irruption of these nations, the Britons
sent messengers to Rome with letters in mournful manner,
praying for succours, and promising perpetual subjection,
provided that the impending enemy should be driven away.
An armed legion was immediately sent them, which, arriv-
ing 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 delivered them from their cruel
oppressors, advised them to build a wall between the two
seas across the island, that it might secure them, and keep
off the enemy ; and thus they returned home with great
triumph. The islanders raising the wall, as they had been
directed, not of stone, as having no artist capable of such
a work, but of sods, made it of no use. However, they
drew it for many miles between the two bays or inlets of
the seas, which we have spoken of; to the end that where
the defence of the water was wanting, they might use the
rampart to defend their borders from the irruptions of the
enemies. Of which work there erected, that is, of a ram-
part of extraordinary breadth and height, there are evident
remains to be seen at this day. It begins at about two
miles' distance from the monastery of Abercurnig, on the
west, at a place called in the Pictish language, Peanfahel,
but in the English tongue, Penneltun, and running to the
westward, ends near the city Alcluith.
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 are again sent to Rome, imploring
aid, lest their wretched country should be utterly extir-
pated, and the name of a Roman province, so long re-
nowned among them, overthrown by the cruelties of bar-
barous foreigners, might become utterly contemptible. A
legion is accordingly sent again, and, arriving unex-
pectedly 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
Bede's Ecclesiastical History 19
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,
advising them rather to handle their weapons like men,
and undertake themselves the charge of engaging their
enemies, who would not prove too powerful for them,
unless they were deterred by cowardice ; and, thinking that
it might be some help to the allies, whom they were forced
to abandon, they built 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, and not far from the trench
of Severus. This famous wall, which is still to be seen,
was built at the 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 visible to beholders. This being finished, they
gave that dispirited people good advice, with patterns to
furnish them with arms. Besides, they built towers on
the sea-coast to the southward, at proper distances, where
their ships were, because there also the irruptions of the
barbarians were apprehended, and so took leave of their
friends, never to return again.
After their departure, the Scots and Picts, understand-
ing that they had declared they would come no more,
speedily returned, and growing more confident than they
had been before, occupied all the northern and farthest
part of the island, as far as the wall. Hereupon a timor-
ous guard was placed upon the wall, where they pined
away day and night in the utmost fear. On the other
side, the enemy attacked them with hooked weapons, by
which the cowardly defenders were dragged from the wall,
and dashed against the ground. At last, the Britons,
forsaking their cities and wall, took to flight and were
dispersed. The enemy pursued, and the slaughter was
greater than on any former occasion ; for the wretched
natives were torn in pieces by their enemies, as lambs are
torn by wild beasts. Thus, being expelled their dwellings
and possessions, they saved themselves from starvation,
by robbing and plundering one another, adding to the
calamities occasioned by foreigners, by their own domestic
broils, till the whole country was left destitute of food,
except such as could be procured in the chase.
2o Bede's Ecclesiastical History
CHAPTER XIII
IN THE REIGN OF THEODOSIUS THE YOUNGER, PALLADIUS WAS
SENT TO THE SCOTS THAT BELIEVED IN CHRIST J THE
BRITONS BEGGING ASSISTANCE OF AETIUS, THE CONSUL,
COULD NOT OBTAIN IT. [a.D. 446.]
In the year of our Lord 423, Theodosius the younger, next
to Honorius, being- the forty-fifth from Augustus, 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 renowned person, being also a patrician, discharged his
third consulship with Symmachus for his colleague. To
him the wretched remains 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
expressed their calamities: — "The barbarians drive us to
the sea ; the sea drives us back to the barbarians : be-
tween them we are exposed to two sorts of death ; we are
either slain or drowned." Yet neither could all this pro-
cure any assistance from him, as he was then engaged in
most dangerous wars with Bledla and Attila, kings of the
Huns. And, though the year before this, Bledla had been
murdered by the treachery of his brother Attila, yet Attila
himself remained so intolerable an enemy to the Republic,
that he ravaged almost all Europe, invading and destroying
cities and castles. At the same time there was a famine
at Constantinople, and shortly after, a plague followed,
and a great part of the walls 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.
Bede's Ecclesiastical History 21
CHAPTER XIV
OUT OF THEIR TERRITORIES | SOON AFTER THERE ENSUED
PLENTY OF CORN, LUXURY, PLAGUE, AND THE SUBVERSION
OF THE NATION. [a.D. 426-447.]
In the meantime, the aforesaid famine distressing the
Britons more and more, and leaving to posterity lasting
memorials of its mischievous effects, obliged many of them
to submit themselves to the depredators; though others
still held out, confiding in the Divine assistance, when
none was to be had from men. These continually made
excursions 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
Irish robbers thereupon returned home, in order to come
again soon after. The Picts, both then and afterwards,
remained quiet in the farthest part of the island, save that
sometimes they would do some mischief, and carry off
booty from the Britons.
When, however, the ravages of the enemy at length
ceased, the island began to abound with such plenty of
grain as had never been known in any age before; with
plenty, luxury increased, and this was immediately at-
tended with all sorts of crimes ; 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 inclined to truth, all the rest abhorred and persecuted
him, as if he had been the enemy of his country. Nor were
the laity only guilty of these things, but even our Lord's
own flock, and his pastors also, addicting themselves to
drunkenness, animosity, litigiousness, contention, envy,
and other such like crimes, and casting off the light yoke
of Christ. In the meantime, on a sudden, a severe plague
fell upon that corrupt generation, which soon destroyed
such numbers of them, that the living were scarcely suffi-
cient to bury the dead : yet, those that survived, could not
be withdrawn from the spiritual death, which their sins
had incurred, either by the death of their friends, or the
fear of their own. Whereupon, not long after, a more
severe vengeance, for their horrid wickedness, fell upon
22 Bede's Ecclesiastical History
the sinful nation. They consulted what was to be done,
and where they should seek assistance to prevent or repel
the cruel and frequent incursions of the northern nations ;
and they all agreed with their King Vortigern to call over
to their aid, from the parts beyond the sea, the Saxon
nation ; which, as the event still more evidently showed,
appears to have been done by the appointment of our Lord
Himself, that evil might fall upon them for their wicked
deeds.
CHAPTER XV
THE ANGLES, BEING INVITED INTO BRITAIN, AT FIRST OBLIGED
THE ENEMY TO RETIRE TO A DISTANCE ; BUT NOT LONG
AFTER, JOINING IN LEAGUE WITH THEM, TURNED THEIR
WEAPONS UPON THEIR CONFEDERATES. [a.D. 450-456.]
In the year of our Lord 449, Martian being made emperor
with Valentinian, and the forty-sixth from Augustus,
ruled the empire seven years. Then the nation of the
Angles, or Saxons, being invited by the aforesaid king,
arrived in Britain with three long ships, and had a place
assigned them to reside in by the same king, in the eastern
part of the island, that they might thus appear to be fight-
ing for their country, whilst their real intentions were to
enslave it. Accordingly they engaged with the enemy,
who were come from the north to give battle, and ob-
tained the victory ; which, being known at home in their
own country, as also the fertility of the country, and the
cowardice of the Britons, a more considerable fleet was
quickly sent over, bringing a still greater number of men,
which, being added to the former, made up an invincible
army. The newcomers received of the Britons a place to
inhabit, 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,
and those also 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-
Bede's Ecclesiastical History 23
Saxons, and the West-Saxons. From the Angles, that is,
the country which is called Anglia, and which is said,
from that time, to remain desert to this day, between the
provinces of the Jutes and the Saxons, are descended the
East-Angles, the Midland-Angles, 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 English. The two first commanders are
said to have been Hengist and Horsa. Of whom Horsa,
being afterwards slain in battle by the Britons, was buried
in the eastern parts of Kent, where a monument, bearing
his name, is still in existence. They were the sons of
Victgilsus, whose father was Vecta, son of Woden ; from
whose stock the royal race of many provinces deduce their
original. In a short time, swarms of the aforesaid nations
came over into the island, and they began to increase so
much, that they became terrible 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 the force of their arms, they began to turn
their weapons against their confederates. At first, they
obliged them to furnish a greater quantity of provisions ;
and, seeking an occasion to quarrel, protested, that unless
more plentiful supplies were brought them, they would
break the confederacy, and ravage all the island ; nor were
they backward in putting their threats in execution. In
short, the fire kindled by the hands of these pagans, proved
God's just revenge for the crimes of the people ; not unlike
that which, being once lighted by the Chaldeans, con-
sumed the walls and city of Jerusalem. For the barbarous
conquerors acting here in the same manner, or rather the
just Judge ordaining that they should so act, they
plundered all the neighbouring cities and country, spread
the conflagration from the eastern to the western sea,
without any opposition, and covered almost every part of
the devoted island. Public as well as private structures
were overturned ; the priests were everywhere slain before
the altars ; the prelates and the people, without any respect
of persons, were destroyed with fire and sword ; nor was
there any to bury those who had been thus cruelly
slaughtered. Some of the miserable remainder, being
taken in the mountains, were butchered in heaps. Others,
spent with hunger, came forth and submitted themselves
24 Bede's Ecclesiastical History
to the enemy for food, being destined to undergo perpetual
servitude, if they were not killed even upon the spot.
Some, with sorrowful hearts, fled beyond the seas. Others,
continuing in their own country, led a miserable life among
the woods, rocks, and mountains, with scarcely enough
food to support life, and expecting every moment to be
their last.
CHAPTER XVI
THE BRITONS OBTAINED THEIR FIRST VICTORY OVER THE
ANGLES, UNDER THE COMMAND OF AMBROSIUS, A
ROMAN
When the victorious army, 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 unanimously imploring the
Divine assistance, that they might not utterly be destroyed.
They had at that time for their leader, Ambrosius Aurelius,
a modest man, 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, came off victorious. From that day, sometimes the
natives, and sometimes their enemies, prevailed, till the
year of the siege of Baddesdown-hill, when they made no
small slaughter of those invaders, about forty-four years
after their arrival in England. But of this hereafter.
CHAPTER 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,
[a.d. 429.]
Some few years before their arrival, the Pelagian heresy,
brought over by Agricola, the son of Severianus, a Pela-
gian bishop, had sadly corrupted the faith of the Britons.
But whereas they absolutely refused to embrace that per-
Bede's Ecclesiastical History 25
verse doctrine, so blasphemous against the grace of Christ,
and were not able of themselves to confute its subtilty
by force of argument, they thought of an excellent plan,
which was to crave aid of the Gallican prelates in that
spiritual war. Hereupon having gathered a great synod,
they consulted together what persons should be sent
thither, and by unanimous consent, choice was made of
the apostolical priests, Germanus, bishop of Auxerre, and
Lupus of Troyes, to go into Britain to confirm it in the
faith. They readily complied with the request and com-
mands of the holy Church, and putting to sea, sailed half
way over from Gaul to Britain with a fair wind. There
on a sudden they were obstructed by the malevolence of
demons, who were jealous that such men should be sent
to bring back the Britons to the faith. They raised storms,
and darkened the sky with clouds. The sails could not
bear 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 commander
and bishop, being spent with weariness, had fallen asleep.
Then the tempest, as if the person that opposed it had
given way, gathered strength, and the ship, overpowered
by the waves, was ready to sink. Then the blessed Lupus
and all the rest awakened their elder, that he might oppose
the raging elements. He, showing himself the more reso-
lute in proportion to the greatness of the danger, called
upon Christ, and having, in the name of the Holy Trinity,
sprinkled a little water, quelled the raging waves, admon-
ished his companion, encouraged all, and all unanimously
fell to prayer. The Deity heard their cry, the enemies
were put to flight, a calm ensued, the winds veering about
applied themselves to forward their voyage, and having
soon traversed the ocean, they enjoyed the quiet of the
wished-for shore. A multitude flocking thither from all
parts, received the priests, whose coming had been fore-
told by the predictions even of their adversaries. For the
wicked spirits declared what they feared, and when the
priests afterwards expelled them from the bodies they had
taken possession of, they made known the nature of the
tempest, and the dangers they had occasioned, and that
they had been overcome by the merits and authority of
the saints.
In the meantime, the apostolical priests filled the island
26 Becle's Ecclesiastical History
of Britain with the fame of their preaching and virtues ;
and the word of God was by them daily administered, not
only in the churches, but even in the streets and fields,
so that the Catholics were everywhere confirmed, and those
who had gone astray, corrected. Like the Apostles, they
had honour and authority through a good conscience,
obedience to their doctrine through their sound learning,
whilst the reward of virtue attended upon their numerous
merits. Thus the generality of the people readily em-
braced their opinions ; the authors of the erroneous
doctrines kept themselves in the background, and, like
evil spirits, grieved for the loss of the people that were
rescued from them. At length, after mature deliberation,
they had the boldness to enter the lists, and appeared for
public disputation, conspicuous for riches, glittering in
apparel, and supported by the flatteries of many ; choosing
rather to hazard the combat, than to undergo the dishonour
among the people of having been silenced, lest they should
seem by saying nothing to condemn themselves. An
immense multitude was there assembled with their wives
and children. The people stood round as spectators and
judges; but the parties present differed much in appear-
ance ; 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, on the other Christ. The holy
priests, Germanus and Lupus, permitted their adversaries
to speak first, who long took up the time, and filled the
ears with empty words. Then the venerable prelates
poured forth the torrent of their apostolical and evangelical
eloquence. Their discourse was interspersed with scrip-
tural sentences, and they supported their most weighty
assertions by reading the written testimonies of famous
writers. Vanity was convinced, and perfidiousness con-
futed ; so, that at every objection made against them, not
being able to reply, they confessed their errors. The
people, who were judges, could scarcely refrain from
violence, but signified their judgment by their acclamations.
Bede's Ecclesiastical History 27
CHAPTER XVIII
THE SAME HOLY MAN GAVE SIGHT TO THE BLIND DAUGHTER
OF A TRIBUNE, AND THEN COMING TO ST. ALBAN's, THERE
RECEIVED SOME OF HIS RELICS, AND LEFT OTHERS OF
THE BLESSED APOSTLES, AND OTHER MARTYRS
After this, a certain man, who had the quality of a
tribune, came forward with his wife, and presented his
blind daughter, ten years of age, for the priests to cure.
They ordered her to be set before their adversaries, who,
being convinced by guilt of conscience, joined their entrea-
ties to those of the child's parents, and besought the priests
that she might be cured. The priests, therefore, per-
ceiving their adversaries to yield, made a short prayer,
and then Germanus, full of the Holy Ghost, invoked the
Trinity, and taking into his hands a casket with relics of
saints, which hung about his neck, applied it 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 astonished at the miracle; after which,
the wicked opinions were so fully obliterated from the
minds of all, that they ardently embraced the doctrine of
the priests.
This damnable heresy being thus suppressed, and the
authors thereof confuted, and all the people's hearts
settled in the purity of the faith, the priests repaired to the
tomb of the martyr, St. Alban, to give thanks to God
through him. There Germanus, having with him relics of
all the Apostles, and of several martyrs, after offering up
his prayers, commanded the tomb to be opened, that he
might lay up therein some precious gifts ; judging it con-
venient, that the limbs of saints brought together from
several countries, as their equal merits had procured them
admission into heaven, should be preserved in one tomb.
These being honourably deposited, and laid together, he
took up a parcel of dust from the place where the martyr's
blood had been she'd, to carry away with him, which dust
having retained the blood, it appeared that the slaughter
of the martyrs had communicated a redness to it, whilst
the persecutor was struck pale. In consequence of these
things, an innumerable multitude of people was that day
converted to the Lord.
28 Bede's Ecclesiastical History
CHAPTER XIX
HOW THE SAME HOLY MAN, BEING DETAINED THERE BY AN
INDISPOSITION, BY HIS PRAYERS QUENCHED A FIRE THAT
HAD BROKEN OUT AMONG THE HOUSES, AND WAS HIMSELF
CURED OF A DISTEMPER BY A VISION. [a.D. 429.]
As they were returning from thence, Germanus fell and
broke his leg, by the contrivance of the Devil, who did not
know that, like Job, his merits would be enhanced by the
affliction of his body. Whilst he was thus detained some
time in the same place by illness, 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, was carried on by the wind 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. He, however, rebuked them, and
relying on faith, would not suffer himself to be removed.
The multitude, in despair, ran to oppose the conflagration ;
however, for the greater manifestation of the Divine
power, whatsoever the crowd endeavoured to save, was
destroyed ; but what he who was disabled and motionless
occupied, the flame avoided, sparing the house that gave
entertainment to the holy man, and raging about on every
side of it; whilst the house in which he lay appeared un-
touched, amid the general conflagration. The multitude
rejoiced at the miracle, and praised the superior power of
God. An infinite number of the poorer sort watched day
and night before the cottage ; some to heal their souls, and
some their bodies. It is impossible to relate what Christ
wrought by his servant, what wonders the sick man per-
formed : for whilst he would suffer no medicines to be
applied to his distemper, he one night saw a person in
garments as white as snow, standing by him, who reaching
out his hand, seemed to raise him up, and ordered him to
stand boldly upon his feet ; from which time his pain
ceased, and he was so perfectly restored, that when the
day came on, he, without any hesitation, set forth upon
his journey.
Bede's Ecclesiastical History 29
CHAPTER xx
HOW THE SAME BISHOPS PROCURED THE BRITONS ASSIST-
ANCE FROM HEAVEN IN A BATTLE, AND THEN RETURNED
HOME. [A.D. 429.]
In the meantime, the Saxons and Picts, with their united
forces, made war upon the Britons, who, being thus by
fear and necessity compelled to take up arms, and thinking
themselves unequal to their enemies, implored the assist-
ance of the holy bishops ; who, hastening to them as they
had promised, inspired so much courage into these fearful
people, that one would have thought they had been joined
by a mighty army. Thus, by these holy apostolic men,
Christ Himself commanded in their camp. The holy days
of Lent were also at hand, and were rendered more
religious by the presence of the priests, insomuch that the
people being instructed by daily sermons, resorted in
crowds to be baptized ; for most of the army desired admis-
sion to the saving water; a church was prepared with
boughs for the feast of the resurrection of our Lord, and
so fitted up in that martial camp, as if it were in a city.
The army advanced, still wet with the baptismal water;
the faith of the people was strengthened ; and whereas
human power had before been despaired of, the Divine
assistance was now relied upon. The enemy received
advice of the state of the army, and not questioning their
success against an unarmed multitude, hastened forwards,
but their approach was, by the scouts, made known to the
Britons ; the greater part of whose forces being just come
from the font, after the celebration of Easter, and prepar-
ing to arm and carry on the war, Germanus declared he
would be their leader. He picked out the most active,
viewed the country round about, and observed, in the way
by which the enemy was expected, a valley encompassed
with hills. In that place he drew up his inexperienced
troops, himself acting as their general. A multitude of
fierce enemies appeared, whom as soon as those that lay
in ambush saw approaching, Germanus, bearing in his
hands the standard, instructed his men all in a loud voice
to repeat his words, and the enemy advancing securely,
as thinking to take them by surprise, the priests three
30 Bede's Ecclesiastical History
times cried, Hallelujah. A universal shout of the same
word followed, and the hills resounding the echo on all
sides, the enemy was struck with dread, fearing, that not
only the neighbouring rocks, but even the very skies were
falling upon them ; and such was their terror, that their
feet were not swift enough to deliver them from it. They
fled in disorder, casting away their arms, and well satisfied
if, with their naked bodies, they could escape the danger;
many of them, in their precipitate and hasty flight, were
swallowed up by the river which they were passing. The
Britons, without the loss of a man, beheld their vengeance
complete, and became inactive spectators of their victory.
The scattered spoils were gathered up, and the pious
soldiers rejoiced in the success which heaven had granted
them. The prelates thus triumphed over the enemy with-
out bloodshed, and gained a victory by faith, without the
aid of human force ; and, having settled the affairs of the
island, and restored tranquillity by the defeat, as well as
of the invisible, as of the carnal enemies, prepared to
return home. Their own merits, and the intercession of
the holy martyr Alban, obtained them a safe passage, and
the happy vessel restored them in peace to their rejoicing
people.
CHAPTER XXI
THE PELAGIAN HERESY AGAIN REVIVING, GERMANUS, RETURN-
ING INTO BRITAIN WITH SEVERUS, FIRST HEALED A LAME
YOUTH, THEN HAVING CONDEMNED OR CONVERTED THE
HERETICS, THEY RESTORED SPIRITUAL HEALTH TO THE
PEOPLE OF GOD. [a.D. 447-]
Not long after, advice was brought from the same island,
that certain persons were again attempting to set forth
and spread abroad the Pelagian heresy. The holy Ger-
manus was entreated by all the priests, that he would again
defend the cause of God, which he had before asserted.
He speedily complied with their request ; and taking with
him Severus, a man of singular sanctity, who was disciple
to the most holy father, Lupus, bishop of Troyes, and
afterwards, as bishop of Treves, preached the word of
God in the adjacent parts of Germany, put to sea, and was
calmly wafted over into Britain.
Bede's Ecclesiastical History 31
In the meantime, the wicked spirits flying about the
whole island, foretold by constraint that Germanus was
coming, insomuch that one Elafius, a chief of that region,
hastened to meet the holy men, without having received
any certain news, carrying with him his son, who laboured
under a weakness of his limbs in the very flower of his
youth ; for the nerves being withered, his leg was so con-
tracted that the limb was useless, and he could not walk.
All the country followed this Elafius. The priests 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
found out the authors, and condemned them. Then
Elafius cast himself at the feet of the priests, presenting
his son, whose distress was visible, and needed no words
to express it. All were grieved, but especially the priests,
who put up their prayers for him before the throne of
mercy ; and Germanus, causing the youth to sit down,
gently passed his healing hand over the leg which was
contracted ; the limb recovered its strength and soundness
by the power of his touch, the withered nerves were
restored, 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
planted in the minds of all ; after which, they were, in a
sermon, warned and exhorted to make amends for their
errors. By the judgment of all, the spreaders of the
heresy, who had been expelled the island, were brought
before the priests, to be conveyed up into the continent,
that the country might be rid of them, and they corrected
of their errors. Thus the faith in those parts continued
long after pure and untainted. All things being settled,
the blessed prelates returned home as prosperously as they
came.
But Germanus, after this, went to Ravenna to inter-
cede for the tranquillity of the Armoricans, where, being
very honourably received by Valentinian and his mother,
Placidia, he departed to Christ ; his body was conveyed
to his own city with a splendid retinue, and numberless
deeds of charity accompanied him to the grave. Not
long after, Valentinian was murdered by the followers of
Aetius, the Patrician, whom he had put to death, in the
32 Bede's Ecclesiastical History-
sixth year of the reign of Marcianus, and with him ended
the empire of the West.
CHAPTER XXII
THE BRITONS, BEING FOR A TIME DELIVERED FROM FOREIGN
INVASIONS, WASTED THEMSELVES BY CIVIL WARS, AND
THEN GAVE THEMSELVES UP TO MORE HEINOUS CRIMES
In the meantime, in Britain, there was some respite from
foreign, but not from civil war. There still remained the
ruins of cities destroyed by the enemy, and abandoned ;
and the natives, who had escaped the enemy, now fought
against each other. However, 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 present peaceable state of things, all the bonds of
sincerity and justice were so entirely broken, that there
was not only no trace of them remaining, but few persons
seemed to be aware that such virtues had ever existed.
Among other most wicked actions, not to be expressed,
which their own historian, Gildas, mournfully takes
notice of, they added this — that they never preached the
faith to the Saxons, or English, who dwelt amongst them;
however, the goodness of God did not forsake his people,
whom He foreknew, but sent to the aforesaid nation much
more worthy preachers, to bring it to the faith.
CHAPTER XXIII
HOW POPE GREGORY SENT AUGUSTINE, WITH OTHER MONKS,
TO PREACH TO THE ENGLISH NATION, AND ENCOURAGED
THEM BY A LETTER OF EXHORTATION, NOT TO CEASE FROM
THEIR LABOUR. [a.D. 596.]
In the year of our Loid 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
renowned for learning and behaviour, was promoted to the
Bede's Ecclesiastical History 33
apostolical 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 several 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, under-
taken that work, were, on their journey, seized with a
sudden fear, 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 this they
unanimously agreed was the safest course. In short,
they sent back Augustine, who had been appointed to be
consecrated bishop in case they were received by the
English, that he might, by humble entreaty, obtain of the
holy Gregory, that they should not be compelled to under-
take so dangerous, toilsome, and uncertain a journey.
The pope, in reply, sent them a hortatory epistle, persuad-
ing them to proceed in the work of the Divine word, and
rely on the assistance of the Almighty. 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
that which has been begun, it behoves you, my beloved
sons, to fulfil the good work, which, by the help of our
Lord, you have undertaken. Let not, therefore, the toil
of the journey, nor the tongues of evil speaking men,
deter you ; but with all possible earnestness and zeal per-
form that which, by God's direction, you have undertaken;
being assured, that much labour is followed by an eternal
reward. When Augustine, your chief, returns, whom we
also constitute your abbat, humbly obey him in all things;
knowing, that whatsoever you shall do by his direction,
will, in all respects, be available 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. In-
asmuch as, though I cannot labour with you, I shall par-
take in the joy of the reward, because I am willing to
labour. God keep you in safety, my most beloved sons.
Dated the 23rd of July, in the fourteenth year of the reign
of our pious and most august lord, Mauritius Tiberius, the
34 Bede's Ecclesiastical History
thirteenth year after the consulship of our said lord. The
fourteenth indiction."
CHAPTER XXIV
HOW HE WROTE TO THE BISHOP OF ARLES TO ENTERTAIN
THEM. [A.D. 596.]
The same venerable pope also sent a letter to ^therius,
bishop of Aries, exhorting him to give favourable enter-
tainment to Augustine on his way to Britain ; which letter
was in these words —
" To his most reverend and holy brother and fellow
bishop /Etheriusy Gregory, the servant of the servants of
God. Although religious men stand in need of no recom-
mendation with priests who have the charity which is
pleasing to God ; yet as a proper opportunity is offered
to write, we have thought fit to send you this our letter,
to inform you, that we have directed thither, for the good
of souls, the bearer of these presents, Augustine, the
servant of God, of whose industry we are assured, with
other servants of God, whom it is requisite that your holi-
ness assist with priestly affection, and afford him all the
comfort in your power. And to the end that you may be
the more ready in your assistance, we have enjoined him
particularly to inform you 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, zealously
afford him your relief. We also in all things recommend
to your charity, Candidus, the priest, our common son,
whom we have transferred to the government of a small
patrimony in our church. God keep you in safety, most
reverend brother. Dated the 23rd day of July, in the
fourteenth year of the reign of our most pious and august
lord, Mauritius Tiberius, the thirteenth year after the
consulship of our lord aforesaid. The fourteenth in-
diction."
Bede's Ecclesiastical History 35
CHAPTER XXV
AUGUSTINE, COMING INTO BRITAIN, FIRST PREACHED IN THE
ISLE OF THANET TO KING ETHELBERT, AND HAVING
OBTAINED LICENCE, ENTERED THE KINGDOM OF KENT, IN
ORDER TO PREACH THEREIN. [a.D. 597-]
Augustine, thus strengthened by the confirmation of the
blessed Father Gregory, returned to the work of the word
of God, with the servants of Christ, and arrived in Britain.
The powerful Ethelbert was at that time king of Kent;
he had extended his dominions as far as 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 reckon-
ing, 600 families, divided from the other land by the river
Wantsum, which is about three furlongs over, and ford-
able only in two places, for both ends of it run into the
sea. In this island landed the servant of our Lord, Augus-
tine, and his companions, being, as is reported, nearly
forty men. They had, by order of the blessed Pope
Gregory, taken 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 all that took advantage of it ever-
lasting joys in heaven, and a kingdom that would never
end, with the living and true God. The king having heard
this, ordered them to stay in that island where they had
landed, and that they should be furnished with all neces-
saries, 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 practise her
religion with the Bishop Luidhard, who was sent with her
to preserve her faith. Some days after, the king came
into the island, and sitting in the open air, ordered Augus-
tine and his companions to be brought into his presence.
For he had taken precaution that they should not come to
him in any house, lest, according to an ancient supersti-
tion, if they practised any magical arts, they might impose
upon him, and so get the better of him. But they came
36 Bedes Ecclesiastical History
furnished with Divine, not with magic virtue, bearing a
silver cross for their banner, and the image of our Lord
and Saviour painted on a board ; and singing the litany,
they offered up their prayers to the Lord for the eternal
salvation both of themselves and of those to whom they
were come. When he had sat down, pursuant 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 very fair, but as they
are new to us, and of uncertain import, I cannot approve
of them so far as to forsake that which I have so long
followed with the whole English nation. But because you
are come from far 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 will not molest you,
but give you favourable entertainment, and take care to
supply you with your necessary sustenance ; nor do we
forbid you to preach and gain as many as you can to your
religion." Accordingly he permitted them to reside in the
city of Canterbury, which was the metropolis of all his
dominions, and, pursuant to his promise, besides allowing
them sustenance, did not refuse them liberty to preach. It
is reported 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, in concert, sung this
litany : "We beseech Thee, O Lord, in all Thy mercy, that
thy anger and wrath be turned away from this city, and
from the holy house, because we have sinned. Hallelujah."
CHAPTER XXVI
ST. AUGUSTINE IN KENT FOLLOWED THE DOCTRINE AND
MANNER OF LIVING OF THE PRIMITIVE CHURCH, AND
SETTLED HIS EPISCOPAL SEE IN THE ROYAL CITY. [a.D.
597-]
As soon as they entered the dwelling-place assigned them,
they began to imitate the course of life practised in the
primitive church ; applying themselves to frequent prayer,
watching and fasting ; preaching the word of life to as
many as they could ; despising all worldly things, as not
belonging to them ; receiving only their necessary food
Bede's Ecclesiastical History 37
from those they taught; living themselves in all respects
conformably to what they prescribed to others, and being
always disposed to suffer any adversity, and even to die
for that truth which they preached. In short, several
believed and were baptized, admiring the simplicity of their
innocent life, and the sweetness of their heavenly doctrine.
There was on the east side of the city a church dedicated
to the honour of St. Martin, built whilst the Romans were
still in the island, wherein the queen, who, as has been
said before, was a Christian, used to pray. In this they
first began to meet, to sing, to pray, to say mass, to
preach, and to baptize, till the king, being converted to
the faith, allowed them to preach openly, and build or
repair churches in all places.
When he, among the rest, induced by the unspotted
life of these holy men, and their delightful promises,
which, by many miracles, they proved to be most certain,
believed and was baptized, greater numbers began daily
to flock together to hear the word, and, forsaking their
heathen rites, to associate themselves, by believing, to the
unity of the church of Christ. Their conversion the king
so far encouraged, as that he compelled none to embrace
Christianity, but only showed more affection to the be-
lievers, as to his fellow-citizens in the heavenly kingdom.
For he had learned from his instructors and leaders 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 in his metropolis of Canter-
bury, with such possessions of different kinds as were
necessary for their subsistence.
CHAPTER XXVII
ST. AUGUSTINE, BEING MADE BISHOP, SENDS TO ACQUAINT
POPE GREGORY WITH WHAT HAD BEEN DONE, AND RECEIVES
HIS ANSWER TO THE DOUBTS HE HAD PROPOSED TO
HIM. [A.D. 579.]
In the meantime, Augustine, the man of God, repaired to
Aries, and, pursuant to the orders received from the holy
Father Gregory, was ordained archbishop of the English
nation, by /Etherius, archbishop of that city. Then
38 Bede's Ecclesiastical History
returning into Britain, he sent Laurentius the priest, and
Peter the monk, to Rome, to acquaint Pope Gregory, that
the nation of the English 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 that occurred
to him. He soon received proper answers to his ques-
tions, which we have also thought fit to insert in this
our history —
The First Question of Augustine, Bishop of the Church
of Canterbury. — Concerning bishops, how they are to be-
have themselves towards their clergy? or into how many
portions the things given by the faithful to 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
Writ, which no doubt you are well versed in, testifies, and
particularly St. Paul's Epistle to Timothy, wherein he
endeavours to instruct him how he should behave himself
in the house of God ; but it is the custom of the apostolic
see to prescribe, rules to bishops newly ordained, that all
emoluments which accrue, are to be divided into four
portions ; — one for the bishop and his family, because of
hospitality and entertainments ; another for the clergy ; a
third for the poor ; and the fourth for the repair of churches.
But in regard that you, my brother, being brought up
under monastic rules, are not to live apart from your clergy
in the English church, which, by God's assistance, has
been lately brought to the faith ; you are to follow that
course of life which our forefathers did in the time of the
primitive church, when none of them said anything that he
possessed was his own, but all things were in common
among them.
But if there are any clerks not received into holy orders,
who cannot live continent, they are to take wives, and
receive their stipends abroad ; because we know it is
written, that out of the same portions above-mentioned
a distribution was made to each of them according to
every one's wants. Care is also to be taken of their
stipends, and provision to be made, and they are to be
kept under ecclesiastical rules, 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,
why need we say anything of making portions, or keeping
Bede's Ecclesiastical History 39
hospitality and exhibiting mercy? inasmuch as all that can
be spared is to be spent in pious and religious works,
according to the commands of Him who is the Lord and
Master of all, "Give alms of such things as you have, and
behold all things are clean unto you."
Augustine's Second Question. — Whereas the faith is one
and the same, why are there different customs in different
churches? and why is one custom of masses observed in
the holy Roman church, and another in the Gallican
church?
Pope Gregory answers. — You know, my brother, the
custom of the Roman church in which you remember you
were bred up. But it pleases me, 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 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 upright, and when you have, as it were,
made them up into one body, let the minds of the English
be accustomed thereto.
Augustine's Third Question. — I beseech you to inform
me, what punishment must be inflicted, if any one shall
take anything by stealth from the church?
Gregory answers. — You may judge, my brother, by the
person 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 point through
want. Wherefore it is requisite, that some be punished in
their purses, others with stripes ; some with more severity,
and some more mildly. And when the severity is more,
it is to proceed from charity, not from passion ; because
this is done to him who is corrected, that he may not be
delivered up to hell-fire. For it behoves us to maintain
discipline among the faithful, as good parents do with
their carnal children, whom they punish with stripes for
their faults, and yet design to make those their heirs whom
they chastise; and they preserve what they possess for
those whom they seem in anger to persecute. This
charity is, therefore, to be kept in mind, and it dictates
C479
40 Bede's Ecclesiastical History
the measure of the punishment, so that the mind may do
nothing beyond the rule of reason. You may add, that
they are to restore those things which they have stolen
from the church. But, God forbid, that the church should
make prpfit from those earthly things which it seems to
lose, or seek gain out of such vanities.
Augustine's Fourth Question. — Whether two brothers
may marry two sisters, which are of a family far removed
from them?
Gregory answers. — This may lawfully be done; for
nothing is found in holy writ that seems to contradict it.
Augustine's Fifth Question. — To what degree may the
faithful marry with their kindred? and whether it is lawful
for men to marry their stepmothers and relations?
Gregory answers. — A certain worldly law in the Roman
commonwealth allows, that the son and daughter of a
brother and sister, or of two brothers, or two sisters, may
be joined in matrimony; but we have found, by experi-
ence, that no offspring can come of such wedlock ; 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 men-
tioned, 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 naked-
ness of thy father " : now the son, indeed, cannot uncover
his father's nakedness; but in regard that it is written,
"They shall be two in 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 ended his life in holy martyrdom. For,
though he was not ordered to deny Christ, and indeed was
killed for confessing Christ, yet in regard that 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 in infidelity, are said to have been
joined in this execrable matrimony, when they come to the
Bede's Ecclesiastical History 41
faith they are to be admonished to abstain, and be made
to know that this is a grievous sin. Let them fear the
dreadful judgment of God, lest, for the gratification of
their carnal appetites, they incur the torments of eternal
punishment. Yet they are not on this account to be de-
prived of the communion of the body and blood of Christ,
lest they seem to be punished for those things which they
did through ignorance before they had received baptism.
For at this time the Holy Church chastises some things
through zeal, and tolerates some through meekness, and
connives at some things through discretion, that so she
may often, by this forbearance and connivance, suppress
the evil which she disapproves. But all that come to the
faith are to be admonished not 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 strenuously
prosecuted in those who do not fear to sin knowingly.
Augustine's Sixth Question. — Whether a bishop may
be ordained without other bishops being present, in case
there be so great a distance between them, that they
cannot easily come together?
Gregory answers. — As for the church of England, in
which you are as yet the only bishop, you can no other-
wise ordain a bishop than in the absence of other bishops ;
unless some bishops should 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, that when a new bishop is to be ordained,
there be no difficulty, but that other bishops, and pastors
also, whose presence is necessary, may easily come to-
gether. Thus, when, by the help of God, bishops shall
be so constituted in places everywhere near to one another,
no ordination of a bishop is to be performed 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. It is certain, that
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 suc-
ceedine couple. Why, then, at this spiritual ordination,
42 Bede's Ecclesiastical History
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 France and Britain?
Gregory answers. — We give you no authority over the
bishops of France, because the bishop of Aries received
the pall in ancient times from my predecessor, and we are
not to deprive him of the authority he has received. If it
shall therefore happen, my brother, that you go over into
the province of France, 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 luke-
warm in keeping up discipline, he is to be corrected by
your zeal ; to whom we have also written, that when your
holiness shall be in France, he may also use all his en-
deavours to assist you, and put away from the behaviour
of the bishops all that shall be opposite to the command
of our Creator. But you, of your own authority, shall
not have power to judge the bishops of France, but by
persuading, soothing, and showing good works for them
to imitate ; you shall reform the minds of wicked men to
the pursuit of holiness ; for it is written in the Law, " When
thou comest into the standing corn of thy neighbours, then
thou mayest pluck the ears with thine hand ; but thou shalt
not move a sickle unto thy neighbours' standing corn."
For thou mayest not apply the sickle of judgment in that
harvest which seems to have been committed to another;
but by the effect of good works thou shalt clear the Lord's
wheat of the chaff of their vices, and convert them into
the body of the Church, as it were, by eating. But what-
soever 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 how long after she has
brought forth, may she come into the church? As also,
Bede's Ecclesiastical History 43
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 holy sacrament of com-
munion? 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 rude nat'on of the English.
Gregory answers. — I do not doubt but that these ques-
tions 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 to be
confirmed by mine 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 judgment 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
igreat goodness, reserved to him the power of propagat-
ing his race after him. On what account then can that
which is preserved to the human race, by the free gift of
Almighty God, be excluded from the privilege of baptism?
For it is very foolish to imagine that the gift of grace
opposes 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 been informed by reading the
Old Testament, viz. 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 taken 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 in 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 shalt thou 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
44 Bede's Ecclesiastical History
hour that she brings forth, or that which she has brought
forth the very hour it is born, is no way prohibited, be-
cause, as the grace of the holy mystery is to be with much
discretion provided for the living and understanding, so is
it to be without any delay offered to the dying ; lest, while
a further time is sought to confer the mystery of redemp-
tion, a small delay intervening, the person that is to be
redeemed is dead and gone.
Her husband is not to approach her, till the infant born
be weaned. A bad custom is sprung up in the behaviour
of married people, that is, that women disdain to suckle
the children which 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 which
they bear. Those women, therefore, who, from bad
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 monthly 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 monthly 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 distemper
immediately departed from her. If, therefore, she that
had an issue of blood might commendably touch the gar-
ment of our Lord, why may not she, who has the monthly
courses, lawfully enter into the church of God? But you
may say, Her distemper 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 judgment 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 dis-
Bede's Ecclesiastical History 45
tempers? Thus to a woman her monthly 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 distempered?
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 where
there is no offence ; because very often that is done without
a fault, which, nevertheless, proceeded from a fault.
Therefore, when we are hungry, it is no crime to eat ; yet
our being hungry proceeds from the sin of the first man.
The monthly courses are no crime in women, because they
naturally happen ; however, because our nature itself is so
depraved, that it appears to be so without the concur-
rence of the will, the fault proceeds from sin, and thereby
human nature may herself know what she is become by
judgment. And let man, who wilfully committed the
offence, bear the guilt of that offence. And, therefore,
let women consider with themselves, and if they do not
presume, during their monthly 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 out of the usual custom of 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, in
order to punish it by a discerning judgment. 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 presently after He
added, expounding the same, " Out of the heart proceed
evil thoughts." Where it is sufficiently shown, that that
is declared by Almighty God to be polluted in fact, which
proceeds from the root of a polluted thought. Whence
also Paul the Apostle says, " Unto the pure all things are
46 Bede's Ecclesiastical History
pure, but unto them that are defiled and unbelieving,
nothing is pure." And presently after, declaring the cause
of that defilement, he adds, " For even their mind and con-
science is defiled." If, therefore, meat is not unclean to
him who has a clean mind, why shall that which a clean
woman suffers according to nature, 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, whilst he thus indulges an unlawful passion.
For though several nations have different opinions concern-
ing this affair, and seem to observe different rules, it was
always the custom of the Romans, from ancient times, for
such an one to be cleansed by washing, and for some time
respectfully to forbear entering the church. Nor do we,
in so saying, assign matrimony to be a fault ; but foras-
much 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 the tree in
its bough bears the moisture it drew from the root. In
which words, however, he does not call the union of the
married couple iniquity, but the pleasure of the copula-
tion. For there are many things which are proved to be
lawful, 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 discomposed. For he who said,
"My eye was disturbed with anger," had been angry at
the vices of those who had offended. Now, in regard that
Bede's Ecclesiastical History 47
only a sedate mind can apply itself to contemplation, he
grieved that his eye was disturbed with anger ; because,
whilst he was correcting evil actions below, he was obliged
to be withdrawn and disturbed from the contemplation
of things above. Anger against vice is, therefore, com-
mendable, and yet painful to a man, because he thinks that
by his mind being agitated, he has 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 judgment,
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 allows
them, and yet fills the mind with dread of the very allow-
ance. For when Paul the Apostle said, "Let him that
cannot contain, have his wife;" he presently took care
to subjoin, " But this I say by way of indulgence, not by
way of command." For this is not granted by way of
indulgence which is lawful, because it is just; and, there-
fore, that which he said he indulged, he showed to be an
offence.
It is seriously to be considered, that when God was to
speak to the people on Mount Sinai, He first commanded
them to abstain from women. And if so much cleanness
of body was there required, where God spoke to the people
by the means of a subject creature, that those who were
to hear the words of God should not do so ; how much
more ought women, who receive the body of Almighty God,
to preserve themselves in cleanness of flesh, lest they be
burdened with the very greatness of that unutterable
mystery? For this reason, it was said to David, concern-
ing his men, by the priest, that if they were clean in this
particular, they should receive the shew-bread, 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.
*C479
48 Bede's Ecclesiastical History
Augustine's Ninth Question. — Whether after an illusion,
such as happens 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, 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 filthiness, 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 guilty
as it were until the evening. But discretion is very neces-
sary in that illusion, that one may seriously consider what
causes it to happen 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, because it is rather to be
lamented, that the mind of the person, who knew nothing
of it, suffers the same, 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 from thence contracts some guilt; yet not so
much as to obstruct the receiving of the holy mystery, or
celebrating mass, when a holy day requires it, or necessity
obliges the sacrament to be administered, 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 is 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 filled 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 even in its own judgment; for
though it does not remember to have seen any thing whilst
Bede's Ecclesiastical History 49
the body was sleeping, yet it calls to mind that when
waking it fell into bodily gluttony. But if the sleeping
illusion proceeds from evil thoughts when waking, then
the guilt is manifest to the mind ; for the man perceives
from whence that filth sprung, because what he had know-
ingly thought of, that he afterwards unwittingly revealed.
But it is to be considered, whether that thought was no
more than a suggestion, or proceeded to enjoyment, or,
which is still more criminal, consented to sin. For all sin
is fulfilled in three ways, viz., by suggestion, by delight,
and by consent. Suggestion is occasioned by the Devil,
delight is from the flesh, and consent from the mind. For
the serpent suggested the first offence, and Eve, as flesh,
was delighted with it, but Adam consented, as the spirit,
or mind. And much discretion is requisite for the mind
to sit as judge between suggestion and delight, and be-
tween delight and consent. For if the evil spirit suggest
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 be delighted, then sin begins to grow. But if it deliber-
ately consents, then the sin is known to be perfected. The
beginning, therefore, of sin is in the suggestion, the
nourishing of it in delight, but in the consent is its per-
fection. And it often happens that what the evil spirit
sows in the thought, the flesh draws to 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 some-
what unwillingly tied down by the carnal delight, so that
through reason it contradicts, and does not consent, yet
being influenced by delight, it grievously laments its being
so bound. Wherefore that principal soldier of our Lord's
host, sighing, 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 if he did
fight, how was he a captive? he therefore fought against
the law of the mind, which the law that is in the members
opposed ; if he fought so, 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.
50 Bede's Ecclesiastical History
CHAPTER XXVIII
POPE GREGORY WRITES TO THE BISHOP OF ARLES TO ASSIST
AUGUSTINE IN THE WORK OF GOD. [a.D. 6oi.]
Thus far the answers of the holy Pope Gregory, to the
questions of the most reverend prelate, Augustine. But
the epistle, which he says he had written to the bishop of
Aries, was directed to Vergilius, successor to iEtherius,
the copy whereof follows —
" To his most reverend and holy brother and fellow
bishop, Vergilius; Gregory, servant of the servants of
God. With how much affection brethren, coming of their
own accord, are to be entertained, is well known, by their
being for the most part invited on account of charity.
Therefore, if our common brother, Bishop Augustine, shall
happen to come to you, I desire your love will, as is becom-
ing, receive him so kindly and affectionately, that he may
be supported by the honour of your consolation, and others
be informed how brotherly charity is to be cultivated.
And, since it often happens that those who are at a dis-
tance, sooner than others, understand the things that need
correction, if any crimes of priests or others shall happen
to be laid before you, you will, in conjunction with him,
sharply inquire into the same. And do you both act so
strictly and carefully against 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 an ill name. God keep you in
safety, most reverend brother. Given the 22nd day of
June, in the nineteenth year of the reign of our pious and
august emperor, Mauritius Tiberius, and the eighteenth
year after the consulship of our said lord. The fourth
indiction."
CHAPTER XXIX
THE SAME POPE SENDS AUGUSTINE THE PALL, AN EPISTLE,
AND SEVERAL MINISTERS OF THE WORD. [a.D. 6oi.]
Moreover, the same Pope Gregory, hearing from Bishop
Augustine, that he had a great harvest, and but few
Bede's Ecclesiastical History 51
labourers, sent to him, together with his aforesaid mes-
sengers, several fellow labourers and ministers of the
word ol whom the first and principal were Mellitus, Justus,
Paulinus, and Rufinianus, and by them all things in general
that were necessary for the worship and service of the
church, viz., sacred vessels and vestments for the altars,
also ornaments for the churches, and vestments for the
priests and clerks, as likewise relics of the holy apostles
and martyrs ; besides many books. He also sent letters,
wherein he signified that he had transmitted the pall to him,
and at the same time directed how he should constitute
bishops in Britain. The letters were 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 re-
wards of the eternal kingdom are reserved for those who
labour for Almighty God, yet it is requisite that we bestow
on them the advantage of honours, to the end that they
may by this recompence be enabled the more vigorously to
apply themselves to the care of their spiritual work. And,
in regard that the new church of the English is, through
the goodness 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 performing of the solemn service of the
mass ; so that you in several places ordain twelve bishops,
who shall be subject to your jurisdiction, so that the bishop
of London shall, for the future, be always consecrated by
his own synod, and that he receive the honour of the pall
from this holy and apostolical see, which I, by the grace
of God, now serve. But we will 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 will have him to be subservient
to your authority ; but after your decease, he shall so pre-
side over the bishops he shall ordain, as to be in no way
subject to the jurisdiction of the bishop of London. But
for the future let this distinction be between the bishops of
the cities of London and York, that he may have the pre-
cedence who shall be first ordained. But let them unani-
mously dispose, by common advice and uniform conduct,
52 Bede's Ecclesiastical History
whatsoever is to be done for the zeal of Christ ; let them
judge rightly, and perform what they judge convenient in
a uniform manner.
"But to you, my brother, shall, by the authority of our
God, and Lord Jesus Christ, be subject not only those
bishops you shall ordain, and those that shall be ordained
by the bishop of York, but also all the priests in Britain ;
to the end that from the mouth and life of your holiness
they may learn the rule of believing rightly, and living
well, and fulfilling their office in faith and good manners,
they may, when it shall please the Lord, attain the heavenly
kingdom. God preserve you in safety, most reverend
brother.
" Dated the 22nd of June, in the nineteenth year of the
reign of our most pious lord and emperor, Mauritius
Tiberius, the eighteenth year after the consulship of our
said lord. The fourth indiction."
CHAPTER XXX
A COPY OF THE LETTER WHICH POPE GREGORY SENT TO THE
ABBOT MELLITUS, THEN GOING INTO BRITAIN. [a.D. 6oi.]
The aforesaid messengers being departed, the holy father,
Gregory, sent after them letters worthy to be preserved in
memory, wherein he plainly shows what care he took of the
salvation of our nation. 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 congregation that is
with you, because we have received no account of the
success of your journey. When, therefore, Almighty God
shall bring you to the most reverend Bishop Augustine,
our brother, tell him what I have, upon mature delibera-
tion on the affair of the English, determined upon, viz., 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 holy water be made and sprinkled in the said temples,
let altars be erected, and relics placed. 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,
Bede's Ecclesiastical History 53
may remove error from their hearts, and knowing and
adoring the true God, may the more familiarly resort to
the places to which they have been accustomed. And
because they have been used to slaughter many oxen in
the sacrifices to devils, some solemnity must be exchanged
for them on this account, as that on the day of the dedica-
tion, or the nativities of the holy martyrs, whose relics
are there deposited, they may build themselves huts of
the boughs of trees, about those churches which have been
turned to that use from temples, and celebrate the solemnity
with religious feasting, and no more offer beasts to the
Devil, but kill cattle to the praise of God in their eating,
and return thanks to the Giver of all things for their sus-
tenance ; to the end that, whilst some gratifications are
outwardly permitted them, they may the more easily con-
sent to the inward consolations of the grace of God. For
there is no doubt that it is impossible to efface every thing
at once from their obdurate minds ; 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 of the sacrifices which they were wont
to offer to the Devil, in his own worship ; so as to com-
mand them in his sacrifice to kill beasts, to the end that,
changing their hearts, they might lay aside one part of
the sacrifice, whilst they retained another ; that whilst they
offered the same beasts which they were wont to offer,
they should offer them to God, and not to idols ; and thus
they would no longer be the same sacrifices. This it
behoves your affection to communicate to our aforesaid
brother, that he, being there present, may consider how
he is to order all things. God preserve you in safety,
most beloved son.
"Given the 17th of June, in the nineteenth year of the
reign of our lord, the most pious emperor, Mauritius
Tiberius, the eighteenth year after the consulship of our
said lord. The fourth indiction."
54 Bede's Ecclesiastical History
CHAPTER XXXI
POPE GREGORY, BY LETTER, EXHORTS AUGUSTINE NOT TO
GLORY IN HIS MIRACLES. [a.D. 6oi.]
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, most loving brother, that Almighty God, by
means of your affection, shows great miracles in the nation
which He has chosen. Wherefore it is necessary that you
rejoice with fear, and tremble whilst you rejoice, on account
of the same heavenly gift; viz., that you may rejoice
because the souls of the English are by outward miracles
drawn to inward grace ; but that you fear, lest, amidst
the wonders that are wrought, the weak mind may be
puffed up in its own presumption, and as it is externally
raised to honour, it may thence inwardly fall by vain-
glory. For we must call to mind, that when the disciples
returned with joy after preaching, and said to their
heavenly Master, ' Lord, in thy name, even the devils are
subject to us; ' they were presently told, ' Do not rejoice
on this account, but rather rejoice for that your names
are written in heaven. ' For they placed their thoughts on
private and temporal joys, when they rejoiced in miracles ;
but they are recalled from the private to the public, and
from the temporal to the eternal joy, when it is said to
them, ' Rejoice for 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 of which their enjoyment shall be without end.
" It remains, therefore, most dear brother, that amidst
those things, which through the working of our Lord, you
outwardly perform, you always inwardly strictly judge
yourself, and clearly understand both what you are your-
self, and how much grace is in that same nation, for the
conversion of which you have also received the gift of
working miracles. And if you remember that you have at
Bede's Ecclesiastical History 55
any time offended our Creator, either by word or deed,
that you always call it to mind, to the end that the remem-
brance of your guilt may crush the vanity which rises in
your heart. And whatsoever you shall receive, or have
received, in relation to working miracles, that you con-
sider the same, not as conferred on you, but on those for
whose salvation it has been given you."
CHAPTER XXXII
POPE GREGORY SENDS LETTERS AND PRESENTS TO
KING ETHELBERT
The same holy Pope Gregory, at the same time, sent a
letter to King Ethelbert, with many presents of several
sorts ; being desirous to glorify the king with temporal
honours, at the same time that he rejoiced that through his
labour and zeal he had attained the knowledge of the
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 all good men to the government of nations,
that He may by their means bestow the gifts of his mercy
on those over whom they are placed. This we know to
have been done in the English nation, over whom your
glory was therefore placed, that by means of the goods
which are granted to you, heavenly benefits might also be
conferred on the nation that is subject to you. Therefore,
my illustrious son, do you carefully preserve the grace
which you have received from the Divine goodness, and
hasten to promote the Christian faith, which you have
embraced, among the people under your subjection;
multiply the zeal of your uprightness in their conversion ;
suppress the worship of idols ; overthrow the structures of
the temples ; edify the manners of your subjects by much
cleanness of life, exhorting, terrifying, soothing, correct-
ing, and giving examples of good works, that you may
find Him your rewarder in heaven, whose name and know-
ledge you shall spread abroad upon earth. For He also
will render the fame of your honour more glorious to
posterity, whose honour you seek and maintain among the
nations.
56 Bede's Ecclesiastical History
"For even so Constantine, our most pious emperor,
recovering- the Roman commonwealth from the perverse
worship of idols, subjected the same with himself to our
Almighty God and Lord Jesus Christ, and was himself,
with the people under his subjection, entirely converted to
Him. Whence it followed, that his praises transcended
the fame of former princes ; and he as much excelled his
predecessors in renown as he did in good works. Now,
therefore, let your glory hasten to infuse into the kings
and people that are subject to you, the knowledge of one
God, Father, Son, and Holy Ghost; that you may both sur-
pass the ancient kings of your nation in praise and merit,
and become by so much the more secure against your own
sins before the dreadful judgment of Almighty God, as
you shall wipe away the sins of others in your subjects.
"Willingly hear, devoutly perform, and studiously retain
in your memory, whatsoever you shall be advised by our
most reverend brother, Bishop Augustine, who is instructed
in the monastical rule, full of the knowledge of the holy
Scripture, and, by the help of God, endued with good
works ; for if you give ear to him in what he speaks for
Almighty God, the same Almighty God will the sooner
hear him praying for you. But if (which God avert !) you
slight his words, how shall Almighty God hear him in
your behalf, when you neglect to hear him for God?
Unite yourself, therefore, to him with all your mind, in the
fervour of faith, and further his endeavours, through the
assistance of that virtue which the Divinity affords 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 glory know, we find in the
holy Scripture, from the words of the Almighty Lord, that
the end of this present world, and the kingdom of the
saints, is about to come, which will never terminate. But
as the same end of the world approaches, many things are
at hand which were not before, viz. changes of air, and
terrors from heaven, and tempests out of the order of the
seasons, wars, famines, plagues, earthquakes in several
places ; which things will not, nevertheless, happen in our
days, but will all follow after our days. If you, therefore,
find any of these things to happen in your country, let not
your mind be in any way disturbed ; for these signs of the
Bede's Ecclesiastical History 57
end of the world are sent before, for this reason, that we
may be solicitous for our souls, suspicious of 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, to the end that when the Christian faith
shall increase in your kingdom, our discourse to you may
also be more copious, and we may be pleased to say the
more, in proportion as joy for the conversion of your
nation is multiplied in our mind.
" I have sent you some small presents, which will not
appear small, when received by you with the blessing of
the holy 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 after
a time receive you into the congregation of the heavenly
country. May heavenly grace preserve your excellency in
safety.
"Given the 22nd day of June, in the nineteenth year of
the reign of the most pious emperor, Mauritius Tiberius,
in the eighteenth year after his consulship. Fourth indic-
tion."
CHAPTER XXXIII
AUGUSTINE REPAIRS THE CHURCH OF OUR SAVIOUR, AND
BUILDS THE MONASTERY OF ST. PETER THE APOSTLE ;
PETER THE FIRST ABBAT OF THE SAME. [a.D. 602.]
Augustine having his episcopal see granted him in the
royal city, as has been said, and being supported by the
king, recovered therein a church, which he was informed
had been built by the ancient Roman Christians, and con-
secrated it in the name of our holy Saviour, God and Lord,
Jesus Christ, and there established a residence for himself
and 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
several donations ; wherein the bodies of the same Augus-
tine, and of all the bishops of Canterbury, and of the kings
of Kent, might be buried. However, Augustine himself
did not consecrate that church, but Laurentius, his
successor.
58 Bede's Ecclesiastical History
The first abbat of that monastery was the priest Peter,
who, being sent ambassador into France, was drowned
in a bay of the sea, which is called Amfleat, and privately
buried by the inhabitants of the place ; but Almighty God,
to show how deserving a man he was, caused a light to
be seen over his grave every night; till the neighbours
who saw it, perceiving that he had been a holy man that
was buried there, inquiring who, and from 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.
CHAPTER XXXIV
ETHELFRID, KING OF THE NORTHUMBRIANS, HAVING VAN-
QUISHED THE NATIONS OF THE SCOTS, EXPELS THEM
FROM THE TERRITORIES OF THE ENGLISH. [a.D. 603.]
At this time, Ethelfrid, a most worthy king, and ambitious
of glory, governed the kingdom of the Northumbrians,
and ravaged the Britons more than all the great men of
the English, insomuch that he might be compared to Saul,
once king of the Israelites, excepting only this, that he
was ignorant of the true religion. For he conquered more
territories from the Britons, either making them tributary,
or driving the inhabitants clean out, and planting English
in their places, than any other king or tribune. 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, ^Edan, king of the
Scots that inhabit Britain, being concerned at his success,
came against him with an immense and mighty army, but
was beaten by an inferior force, and put to flight; for
almost all his army was slain at a famous place, called
Degsastan, that is, Degsastone. In which battle also
Theodbald, brother to Ethelfrid, was killed, with almost
all the forces he commanded. This war Ethelfrid put an
end to in the year 603 after the incarnation of our Lord,
the eleventh of his own reign, which lasted twenty-four
years, and the first year of the reign of Phocas, who then
governed the Roman empire. From that time, no king of
the Scots durst come into Britain to make war on the
English to this day.
Bede's Ecclesiastical History 59
BOOK II
CHAPTER I
ON THE DEATH OF THE BLESSED POPE GREGORY. [a.D. 605.]
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 the
eternal see of the heavenly kingdom. Of whom, in regard
that he by his zeal 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 and ought rightly to call him our apostle ;
because, whereas he bore the pontifical power over all the
world, and was placed over the churches already reduced
to the faith of truth, he made our nation, till then given
up to idols, the church of Christ, so that we may be
allowed thus to attribute to him the character of an
apostle ; for though he is not an apostle to others, yet he
is so to us ; for we are the seal of his apostleship in our
Lord.
He was by nation a Roman, son of Gordian, deducing
his race from ancestors that were not only noble, but
religious. And Felix, once bishop of the same apostolical
see, a man of great honour in Christ and his church, was
his great-grandfather. Nor did he exercise the nobility
of religion with less virtue of devotion than his parents and
kindred. But that worldly nobility which he seemed to
have, by the help of the Divine Grace, he entirely used to
gain the honour of eternal dignity ; for soon quitting his
secular habit, he repaired to a monastery, wherein he
began to behave himself with so much grace of perfection
that (as he was afterwards wont with tears to testify) his
mind was above all transitory things; that he despised
all that is subject to change ; that he used to think of
nothing but what was heavenly; that whilst detained by
the body, he by contemplation broke through the bonds of
flesh ; and that he loved death, which is a terror to almost
6o Bede's Ecclesiastical History
all men, as the entrance into life, and the reward of his
labours. This he said of himself, not to boast of his
progress in virtue, but rather to bewail the decay, which,
as he was wont to declare, he imagined he sustained
through the pastoral care. In short, when he was, one
day, in private, discoursing with Peter, his deacon, after
having enumerated the former virtues of his mind, he
with grief added, " But now, on account of the pastoral
care, it is entangled with the affairs of laymen, and, after
so beautiful an appearance of repose, is denied with the
dust of earthly action. And after having wasted itself by
condescending to many things that are without, when it
desires the inward things, it returns to them less qualified
to enjoy them. I therefore consider what I endure, I con-
sider what I have lost, and when I behold that loss, what
I bear appears the more grievous."
This the holy man said out of the excess of his humility.
But it becomes us to believe that he lost nothing of his
monastic perfection by his pastoral care, but rather that
he improved the more through the labour of converting
many, than by the former repose of his conversation, and
chiefly because, whilst exercising the pontifical function,
he provided to have his house made a monastery. And
when first drawn from the monastery, ordained to the
ministry of the altar, and sent as respondent to Con-
stantinople from the apostolic see, though he now mixed
with the people of the palace, yet he intermitted not his
former heavenly life; for some of the brethren of his
monastery, having out of brotherly charity followed him
to the royal city, he kept them for the better following of
regular observances, viz. that at all times, by their ex-
ample, 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 continual
waves of worldly affairs ; and daily among them, by the
intercourse of studious reading, strengthen his mind whilst
it was shaken with temporal concerns. By their company
he was not only guarded against earthly assaults, but more
and more inflamed in the exercises of a heavenly life.
For they persuaded him to give a mystical exposition
of the book of holy Job, which is involved in great
obscurity; nor could he refuse to undertake that work,
which brotherly affection imposed on him for the future
Bede's Ecclesiastical History 61
benefit of many; but in a wonderful manner, in five and
thirty books of exposition, taught how that same book is
to be understood literally ; how to be referred to the mys-
teries of Christ and the church ; and in what sense it is to
be adapted to every one of the faithful. This work he
began when legate in the royal city, but finished it at Rome
after being made pope. Whilst he was still in the royal
city, he, by the assistance of the Divine grace of Catholic
truth, crushed in its first rise a heresy newly started, con-
cerning the state of our resurrection. For Eutychius,
bishop of that city, taught, that our body, in that glory
of resurrection, would be impalpable, and more subtile than
the wind and air ; which he hearing, proved by force of
truth, and by the instance of the resurrection of our Lord,
that this doctrine was every way opposite to the Christian
faith. For the Catholic faith is that our body, sublimed
by the glory of immortality, is rendered subtile by the effect
of the spiritual power, but palpable by the reality of nature ;
according to the example of our Lord's body, of which,
when risen from the dead, He Himself says to his disciples,
"Touch me and see, for a spirit hath not flesh and bones,
as ye see me have." In asserting which faith, the vener-
able Father Gregory so earnestly laboured against the
rising heresy, and by the assistance 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, called
"Liber Pastoralis," wherein he manifestly showed what sort
of persons ought to be preferred to govern the church ;
how such rulers ought to live ; with how much discretion
to instruct every one of their hearers, and how seriously
to reflect every day on their own frailty. He also wrote
forty homilies on the Gospel, which he equally divided
into two volumes; and composed Tour books of dialogues,
into which, at the request of Peter, his deacon, he collected
the miracles of the saints whom he either knew, or had
heard to be most renowned in Italy, for an example to
posterity to lead their lives ; to the end that, as he taught
in his books of Expositions, what virtues ought to be
laboured for, so by describing the miracles of saints, he
might make known the glory of those virtues. He further,
in twenty-two homilies, discovered how much light there
is concealed in the first and last parts of the prophet
62 Bede's Ecclesiastical History
Ezekiel, which seemed the most obscure. Besides which,
he wrote the "Book of Answers," to the questions of
Augustine, the first bishop of the English nation, as we
have shown above, inserting the same book entire in this
history ; besides the useful little " Synodical Books," which
he composed with the bishops of Italy on the necessary
affairs of the church ; and also familiar letters to certain
persons. And it is the more wonderful that he could
write so many and such large volumes, in regard that
almost all the time of his youth, to use his own words, he
was often tormented with pains in his bowels, and a weak-
ness of his stomach, whilst he was continually suffering
from slow fever. But whereas at the same time he care-
fully reflected that, as the Scripture testifies, " Every son
that is received is scourged," the more he laboured and
was depressed under those present evils, the more he
assured himself of his eternal salvation.
Thus much may be said of his immortal genius, which
could not be restrained by such severe bodily pains ; for
other popes applied themselves to building, or adorning
of churches with gold and silver, but Gregory was entirely
intent upon gaining souls. Whatsoever money he had, he
diligently took care to distribute and give to the poor, that
his righteousness might endure for ever, and his horn be
exalted with honour; so that what blessed Job said 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 bless-
ing of him that was ready to perish came upon me, and I
caused the widow's heart to sing for joy. I put on right-
eousness, and it clothed me ; my judgment was as a robe
and diadem. I was the eye to the blind, and feet was I to
the lame. I was 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 eye of the widow to fail ;
or have eaten my morsel myself alone, and the fatherless
hath not eaten thereof. For of my youth compassion
grew up with me, and from my mother's womb it came
forth with me."
To these works of piety and righteousness this also may
Bede's Ecclesiastical History 63
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 ; in whose faith and salvation
rejoicing-, and worthily commending- the same, he in his
exposition on holy Job, says, "Behold, a tongue of Britain,
which only knew how to utter barbarous language, has
long since beg^un to resound the Hebrew Hallelujah ! Be-
hold, the once swelling ocean now serves prostrate at the
feet of the saints ; and its barbarous motions, which earthly
princes could not subdue with the sword, are now, through
the fear of God, bound by the mouths of priests with
words only ; and he that when an infidel stood not in awe
of fig"hting troops, now a believer, fears the tongues of
the humble ! For by reason that the virtue of the Divine
knowledge is infused into it by precepts, heavenly words,
and conspicuous miracles, it is curbed by the dread of the
same Divinity, so as to fear to act wickedly, and bends all
its desires to arrive at eternal g-lory." In which words
holy Gregory declares this also, that St. Aug"ustine and his
companions brought the English to receive the truth, not
only by the preaching of words, but also by showing of
heavenly signs. The holy Pope Gregory, among- other
things, caused masses to be celebrated in the churches of
the apostles, Peter and Paul, over their bodies. And in
the celebration of masses, he added three phrases full of
great goodness and perfection : "And dispose our days in
thy peace, and preserve us from eternal damnation, and
rank us in the number of thy elect, through Christ our
Lord."
He governed the church in the days of the Emperors
Mauritius and Phocas, but passing- out of this life in the
second year of the same Phocas, he departed to the true
life which is in heaven. His body was buried in the
church of St. Peter the Apostle, before the sacristy, on the
4th 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 —
Earth ! take that body which at first you gave,
Till God again shall raise it from the grave.
His soul amidst the stars finds heavenly day ;
In vain the gates of darkness make essay
On him whose death but leads to life the way.
To the dark tomb, this prelate, though decreed,
Lives in all places by his pious deed.
64 Bede's Ecclesiastical History
Before his bounteous board pale Hunger fled ;
To warm the poor he fleecy garments spread ;
And to secure their souls from Satan's power,
He taught by sacred precepts every hour.
Nor only taught; but first th' example led,
Lived o'er his rules, and acted what he said.
To English Saxons Christian truth he taught;
And a believing flock to heaven he brought.
This was thy work and study, this thy care,
Offerings to thy Redeemer to prepare.
For these to heavenly honours raised on high,
Where thy reward of labours ne'er shall die.
Nor is the account of St. Gregory, which has been
handed down to us by the tradition of our ancestors, to be
passed by in silence, in relation to his motives for taking
such interest in the salvation of our nation. It is reported,
that some merchants, having just arrived at Rome on a
certain day, exposed many things for sale in the market-
place, and abundance of people resorted thither to buy :
Gregory himself went with the rest, and, among other
things, some boys were set to sale, their bodies white,
their countenances beautiful, and their hair very fine.
Having viewed them, he asked, as is said, from what
country or nation they were brought? and was told, from
the island of Britain, whose inhabitants were of such
personal 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
is possessed of men of such fair countenances ; and that
being remarkable for such graceful aspects, their minds
should be void of inward grace." He therefore again
asked, what was the name of that nation? and was an-
swered, that they were called Angles. "Right," said he,
for they have an Angelic face, and it becomes such to be
co-heirs with the Angels in heaven. What is the name,"
proceeded he, " of the province from which they are
brought?" It was replied, that the natives of that pro-
vince were called Deiri. "Truly are they De ira," said
he, "withdrawn from wrath, and called to the mercy of
Christ. How is the king of that province called? " They
told him his name was ^lla : and he, alluding to the name,
said, " Hallelujah, the praise of God the Creator must be
sung in those parts."
Bede's Ecclesiastical History 65
Then repairing- to the bishop of the Roman apostolical
see (for he was not himself then made pope), he entreated
him to send some ministers of the word into Britain to
the nation of the English, by whom it might be converted
to Christ; declaring himself ready to undertake that work,
by the assistance of God, if the apostolic pope should
think fit to have it so done. Which not being then able
to perform, because, though the pope was willing to grant
his request, yet the citizens of Rome could not be brought
to consent that so noble, so renowned, and so learned a
man should depart the city ; as soon as he was himself
made pope, he perfected the long-desired work, sending
other preachers, but himself by his prayers and exhorta-
tions assisting the preaching, that it might be successful.
This account, as we have received it from the ancients, we
have thought fit to insert in our Ecclesiastical History.
CHAPTER II
AUGUSTINE ADMONISHED THE BISHOPS OF THE BRITONS TO
CATHOLIC PEACE AND UNITY, AND TO THAT EFFECT
WROUGHT A HEAVENLY MIRACLE IN THEIR PRESENCE;
AND OF THE VENGEANCE THAT PURSUED THEM FOR THEIR
CONTEMPT. [A.D. 603.]
In the meantime, Augustine, with the assistance of King
Ethelbert, drew together to a conference the bishops, or
doctors, of the next province of the Britons, at a place
which is to this day called Augustine's Ac, that is, Augus-
tine's Oak, on the borders of the Wiccii and West Saxons;
and began by brotherly admonitions to persuade them,
that preserving Catholic unity with him, they should
undertake the common labour of preaching the Gospel to
the Gentiles. 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 revolution of
eighty-four years. Besides, they did several other things
which were against 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
in the world, which in Christ agree among themselves,
66 Bede's Ecclesiastical History
the holy father, Augustine, put an end to this troublesome
and tedious contention, saying, "Let us beg of God, who
causes those who are of one mind to live in his Father's
house, that He will vouchsafe, by his heavenly tokens, to
declare to us, which tradition is to be followed ; and by
what means we are to find our way to his heavenly king-
dom. Let some infirm person be brought, and let the
faith and practice of those, by whose prayers he shall be
healed, be looked upon as acceptable to God, and be
adopted by all." The adverse party unwillingly consent-
ing, a blind man of the English race was brought, who
having been presented to the priests of the Britons, found
no benefit or cure from their ministry; at length, Augus-
tine, compelled by real necessity, bowed his knees to the
Father of our Lord Jesus Christ, praying that the lost
sight might be restored to the blind man, and by the
corporeal enlightening of one man, the light of spiritual
grace might be kindled in the hearts of many of the faith-
ful. Immediately the blind man received sight, and Augus-
tine was by all declared the preacher of the Divine truth.
The Britons then confessed, 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 leave of their people. They therefore desired that a
second synod might be appointed, at which more of their
number would be present.
This being decreed, there came (as is asserted) seven
bishops of the Britons, and many most learned men, par-
ticularly from their most noble monastery, which, in the
English tongue, is called Bancornburg, over which the
Abbat Dinooth is said to have presided at that time.
They that were to go to the aforesaid council, repaired
first to a certain holy and discreet man, who was wont
to lead an eremitical life among them, advising 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 has taken upon him the yoke of
Christ, and offers the same to you to take upon you. But,
if he is stern and haughty, it appears that he is not of
Bede's Ecclesiastical History 67
God, nor are we to regard his words." They insisted
again, "And how shall we discern even this? " — "Do you
contrive," said the anchorite, "that he may first arrive
with his company at the place where the synod is to be
held ; and if at your approach he shall rise up to you, hear
him submissively, being assured that he is the servant of
Christ ; but if he shall despise you, and 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 when
they came, Augustine was sitting on a chair, which they
observing, were in a passion, and charging him with pride,
endeavoured to contradict all he said. He said to them,
"You act in many particulars contrary to our custom, or
rather the custom of the universal church, and yet, if you
will comply with me in these three points, viz. to keep
Easter at the due time ; to administer baptism, by which
we are again born to God, according to the custom of the
holy Roman Apostolic Church ; and jointly with us to
preach the word of God to the English nation, we will
readily tolerate all the other things you do, though con-
trary to our customs." They answered they would do
none of those things, nor receive him as their archbishop ;
for they alleged among themselves, that " if he would not
now rise up to us, how much more will he contemn us,
as of no worth, if we shall begin to be under his subjec-
tion? " To whom the man of God, Augustine, is said, in
a threatening manner, to have foretold, that in case they
would not join in unity with their brethren, they should
be warred upon by their enemies ; and, if they would not
preach the way of life to the English nation, they should
at their hands undergo the vengeance of death. All which,
through the dispensation of the Divine judgment, fell out
exactly as he had predicted.
For afterwards the warlike king of the English, Ethel-
frid, of whom we have already spoken, having raised a
mighty army, made a very great slaughter of that perfidi-
ous nation, at the City of Legions, which by the English
is called Legacestir, 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 soldiers, standing apart in a place of more
safety ; he inquired who they were ? or what they came
68 Bede's Ecclesiastical History
together to do in that place? Most of them were of the
monastery of Bangor, in which, it is reported, there was
so great a number of monks, that the monastery being
divided into seven parts, with a ruler 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, resorted among
others to pray at the aforesaid battle, having one Brocmail
appointed 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 oppose us by their
prayers." He, therefore, commanded them to be attacked
first, and then destroyed the rest of the impious army, not
without considerable 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, un-
armed and exposed to the swords of the enemies. Thus
was fulfilled the prediction of the holy Bishop Augustine,
though he himself had been long before taken up into the
heavenly kingdom ; that those perfidious men should feel
the vengeance of temporal death also, because they had
despised the offer of eternal salvation.
CHAPTER III
how st. augustine made mellitus and justus
bishops; and of his death, [a.d. 604.]
In the year of our Lord 604, Augustine, archbishop of
Britain, ordained two bishops, viz. 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 banks 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
by his sister Ricula, reigned over the nation, though he
Bede's Ecclesiastical History 69
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, 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 the city which the English nation named
Rhofescestir, from one that was formerly the chief man
of it, called Rhof. It was almost twenty-four miles dis-
tant from the city of Canterbury to the westward, and con-
tains a church dedicated to St. Andrew, the apostle.
King Ethelbert, who built it, bestowed many gifts on the
bishops of both those churches, as well as on that of
Canterbury, adding lands and possessions for the use of
those who were with the bishops.
After this, the beloved of God, Father Augustine, died,
and his body was deposited without, close by the church
of the apostles, Peter and Paul, above spoken of, by
reason that the same was not yet finished, nor consecrated,
but as soon as it was dedicated, the body was brought in,
and decently buried in the north porch thereof ; wherein
also were interred the bodies of all the succeeding arch-
bishops, except two only, Theodorus and Berthwald,
whose bodies are within that church, because the afore-
said porch could contain no more. Almost in the midst of
this church is an altar dedicated in honour of the blessed
Pope Gregory, at which every Saturday their service is
solemnly performed by the priest of that place. On the
tomb of the said Augustine is written this epitaph —
" Here rests the Lord Augustine, first archbishop of
Canterbury, who, being formerly sent hither by the blessed
Gregory, bishop of the city of Rome, and by God's assist-
ance supported with miracles, reduced 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."
70 Bede's Ecclesiastical History
CHAPTER IV
LAURENTIUS AND HIS BISHOPS ADMONISH THE SCOTS TO
OBSERVE THE UNITY OF THE HOLY CHURCH, PARTICULARLY
IN KEEPING OF EASTER; MELLITUS GOES TO ROME.
[a.d. 605.]
Laurentius succeeded Augustine in the bishopric, having
been ordained thereto by the latter, in his lifetime, lest,
upon his death, the state of the church, as yet unsettled,
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 prince of the apostles, Peter, who, having
founded the church of Christ at Rome, is said to have
consecrated Clement his assistant in preaching the Gospel,
and at the same time his successor. Laurentius, being
advanced to the degree of an archbishop, laboured inde-
fatigably, both by frequent exhortations and examples of
piety, to raise to perfection the foundations of the church,
which had been so nobly laid. In short, he not only took
care of the new church formed among the English, but
endeavoured also to employ his pastoral solicitude among
the ancient inhabitants of Britain, as also the Scots, who
inhabit the island of Ireland, which is next to Britain. For
when he understood that the course of life and profession
of the Scots in their aforesaid country, as well as of the
Britons in Britain, was not truly ecclesiastical, especially
that they did not celebrate the solemnity of Easter at the
due time, but thought that the day of the resurrection of
our Lord was, as has been said above, to be celebrated
between the 14th and 20th of the moon ; he wrote, jointly
with his fellow bishops, an exhortatory epistle, entreating
and conjuring them to observe unity of peace, and con-
formity with the church of Christ spread throughout the
world. The beginning of which epistle is as follows —
"To our most dear brothers, the lords bishops and
abbats throughout Scotland, Laurentius, Mellitus, and
Justus, 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, we came into this island, which
Bedes Ecclesiastical History 71
is called Britain, without possessing any previous know-
ledge of its inhabitants. We held both the Britons and
Scots in great esteem for sanctity, believing that they had
proceeded according to the custom of the universal church ;
but coming acquainted with the errors of the Britons, we
thought the Scots had been better; but we have been
informed by Bishop Dagan, coming into this aforesaid
island, and the Abbat Columbanus in France, that the
Scots in no way differ from the Britons in their behaviour ;
for Bishop Dagan coming to us, not only refused to eat
with us, but even to take his repast in the same house
where we were entertained."
The same Laurentius and his fellow bishops wrote a
letter to the priests of the Britons, suitable to his rank,
by which he endeavoured to confirm them in Catholic
unity ; but what he gained by so doing the present times
still declare.
About this time, Mellitus, bishop of London, went to
Rome, to confer with 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 pre-
scribe orders 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 indiction, on the 27th
of February, to the end that he also by his authority might
confirm such things as should be regularly decreed, and
at his return into Britain might carry the same to the
churches of the English, to be prescribed 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, who came fourth after
Pope Gregory, and who obtained of the Emperor Phocas
that the temple called by the ancients Pantheon, as repre-
senting all the gods, should be given to the Church of
Christ ; wherein he, having purified it from contamination,
dedicated a church to the holy mother of God, and to all
Christ's martyrs, to the end that, the devils being excluded,
the blessed company of the saints might have therein a
perpetual memorial.
72 Bede's Ecclesiastical History
chapter v
HOW, AFTER THE DEATH OF THE KINGS ETHELBERT AND
SABERT, THEIR SUCCESSORS RESTORED IDOLATRY; FOR
WHICH REASON, BOTH MEL1.ITUS AND JUSTUS DEPARTED
OUT OF BRITAIN. [a.D. 6l6.]
In the year of our Lord's incarnation 616, which is the
twenty-first year after Augustine and his companions were
sent to preach to the English nation, Ethelbert, king of
Kent, having most gloriously governed his temporal king-
dom fifty-six years, entered into the eternal joys of the
kingdom which is heavenly. He was the third of the
English kings that had the sovereignty of all the southern
provinces that are divided from the northern by the river
Humber, and the borders contiguous to the same ; but the
first of the kings that ascended to the heavenly kingdom.
The first who had the like sovereignty was Elli, king of
the South-Saxons ; the second, Celin, 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,
whilst Ethelbert lived, had been subservient to him. The
fifth was Edwin, king of the nation of the Northumbrians,
that is, of those who live on the north side of the river
Humber, who, with great power, commanded all the
nations, as well of the English as of the Britons who inhabit
Britain, 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, who also had the same extent under his
command ; the seventh, Oswy, brother to the former, held
the same dominions for some time, and for the most part
subdued and made tributary the nations of the Picts and
Scots, which possess the northern parts of Britain : but
of these 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 porch within the
church of the blessed apostles Peter and Paul, where also
lies his queen, Bertha. Among other benefits which he
Bede's Ecclesiastical History 73
conferred upon the nation, he also, by the advice of wise
persons, introduced judicial decrees, alter the Roman
model ; which, being written in English, are still kept and
observed by them. Among which, he in the first place
set down what satisfaction should be given by those who
should steal anything belonging to the church, the bishop,
or the other clergy, resolving to give protection to those
whose doctrine he had embraced.
This Ethelbert was the son of Irminric, whose father
was Octa, whose father was Orric, 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 prejudicial to the new church ;
for he not only refused to embrace the faith of Christ, but
was also defiled with such a sort of fornication, as the
apostle testifies, was not heard of, even among the
Gentiles; for he kept 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 through fear of the king, submitted to the laws of faith
and chastity. Nor did the perfidious king escape without
Divine punishment and correction ; for he was troubled
with frequent fits of madness, and possessed by an evil
spirit. This confusion 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 to profess
idolatry, which, during their father's reign, they had
seemed a little to abandon, and they granted free liberty
to the people under their government to serve idols. And
when they saw the bishop, whilst celebrating mass in the
church, give the eucharist to the people, they, puffed up
with barbarous folly, were wont, as it is reported, to say
to him, "Why do you not give us also that white bread,
which you used to give to our father Saba (for so they
used to call him), and which you still continue to give
to the people in the church?" To whom he answered,
44 If you will be washed in that laver 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
74 Bede's Ecclesiastical History
life, you may not receive the bread of life." They replied,
"We will not enter into that laver, because we do not
know that we stand in need of it, and yet we will eat of
that bread." And being often earnestly admonished by
him, that the same could not be done, nor any one admitted
to partake of the sacred oblation without the holy cleans-
ing, at last, they said in anger, " If you will not comply
with us in so small a matter as that is which we require,
you shall not stay in our province." And accordingly
they obliged him and his followers to depart from their
kingdom. Being forced from thence, he came into Kent,
to advise with his fellow bishops, Laurentius and Justus,
what was to be done in that case ; and it was unanimously
agreed, that it was better for them all to return to their
own country, where they might serve God in freedom, than
to continue without any advantage among those bar-
barians, who had revolted from the faith. Mellitus and
Justus accordingly went away first, and withdrew into
France, designing there to await the event of things.
But the kings, who had driven from them the preacher of
the truth, did not continue long unpunished in their
heathenish worship. For marching out to battle against
the nation of the Gewissae, they were all slain with their
army. However, 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.
CHAPTER VI
LAURENTIUS, BEING REPROVED BY THE APOSTLE, CONVERTS
KING EADBALD TO CHRIST; MELLITUS AND JUSTUS ARE
RECALLED. [a.D. 6l6.]
Laurentius, being about to follow Mellitus and Justus,
and to quit Britain, ordered his bed to be laid the night
before in the church of the blessed apostles, Peter and
Paul, which has been often mentioned before ; wherein
having laid himself to take some rest, after he had poured
out many prayers and tears to God for the state of the
church, he fell asleep ; in the dead of night, the blessed
prince of the apostles appeared to him, and scourging him
Bede's Ecclesiastical History 75
a long time with apostolical severity, asked of him, "Why
he would forsake the flock which he had committed to
him? or to what shepherds he would commit Christ's sheep
that were in the midst of wolves? Have you," said he,
"forgotten my example, who, for the sake of those little
ones, whom Christ recommended to me in token of his
affection, underwent at the hands of infidels and enemies
of Christ, bonds, stripes, imprisonment, afflictions, and
lastly, the death of the cross, that I might at last be
crowned with him?" Laurentius, the servant of Christ,
being excited by these words and stripes, the very next
morning repaired to the king, and taking off his garment,
showed the scars of the stripes which he had received.
The king, astonished, asked, "Who had presumed to give
such stripes to so great a man? " And was much fright-
ened when he heard that the bishop had suffered so much
at the hands of he apostle of Christ for his salvation.
Then abjuring the worship of idols, and renouncing his
unlawful marriage, he embraced the faith of Christ, and
being baptized, promoted the affairs of the church to the
utmost of his power.
He also sent over into France, and recalled Mellitus and
Justus, and commanded them freely to return to govern
their churches, which they accordingly did, one year after
their departure. Justus, indeed, returned to the city of
Rochester, where he had before presided ; but the Lon-
doners 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,
nor was he 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 our Lord, diligently followed the
Divine precepts. Lastly, he built the church of the holy
Mother of God, in the monastery of the most blessed prince
of the apostles, which was afterwards consecrated by
Archbishop Mellitus.
76 Bede's Ecclesiastical History
CHAPTER VII
BISHOP MELLITUS BY PRAYER QUENCHES A FIRE IN HIS
CITY. [A.D. 619.]
In this king's reign, the holy 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, was
the third archbishop of Canterbury from Augustine;
Justus, who was still living, governed the church of
Rochester. These ruled the church of the English with
much industry and labour, and received letters of exhorta-
tion 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 an infirmity of
body, that is, the gout ; but his mind was sound, 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 much nobler in mind.
In short, that I may give one testimony of his virtue,
by which the rest may be guessed at, it happened once that
the city of Canterbury, being by carelessness set on fire,
was in danger of being consumed by the spreading con-
flagration ; water was thrown over the fire in vain ; a
considerable part of the city was already destroyed, and
the fierce flame advancing towards the bishop, when he,
confiding in the Divine assistance, where human failed,
ordered himself to be carried towards the raging fire, that
was spreading on every side. The church of the four
crowned Martyrs was in the place where the fire raged
most. The bishop being carried thither by his servants,
the sick man averted the danger by prayer, which a number
of strong men had not been able to perform by much
labour. Immediately, the wind, which blowing from the
south had spread the conflagration throughout the city,
turning to the north, prevented the destruction of those
places that had lain in its way, and then ceasing entirely,
the flames were immediately extinguished. And thus the
man of God, whose mind was inflamed with the fire of
Divine charity, and who was wont to drive away the
Bede's Ecclesiastical History 77
powers of the air by his frequent prayers, from doing harm
to himself, or his people, was deservedly allowed to prevail
over the worldly winds and flames, 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 predecessors in the monastery and church,
which we have so often mentioned, of the most blessed
prince of the apostles, in the year of our Lord's incarnation
624, on the 24th day of April.
CHAPTER VIII
POPE BONIFACE SENDS THE PALL AND AN EPISTLE TO JUSTUS,
SUCCESSOR TO MELLITUS. [a.D. 624.]
Justus, bishop of Rochester, immediately succeeded
Mellitus in the archbishopric. He consecrated Romanus
bishop of that see in his own stead, having obtained leave
of ordaining bishops from Pope Boniface, whom we men-
tioned above to have been successor to Deusdedit : of
which licence this is the form —
"Boniface, to his most beloved brother Justus. Not
only the contents of your letter, but the perfection which
your work has obtained, has informed us how devoutly
and diligently 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 of yours, opening the hearts of
nations to receive the mystery of your preaching. For
He has enlightened the acceptable course of your endeav-
ours, by the approbation of his grace ; granting a plentiful
increase to your faithful management of the talents com-
mitted to you, and which you may secure for many
generations. This is by that reward conferred on you,
who, constantly adhering to the ministry enjoined you,
with laudable patience await the redemption of that
nation, whose salvation is set on foot that they may profit
by your merits, our Lord Himself saying, ' He that per-
78 Bede's Ecclesiastical History
severes 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 infidels, being cleansed from
their natural and superstitious disease, might obtain the
mercy of their Redeemer : for having received the letters
of our son Ethelwald, we perceive with how much know-
ledge of the sacred word your mind, my brother, has
brought over his mind to the belief in real conversion and
the true faith. Therefore, firmly confiding in the long-
suffering of the Divine clemency, we believe there will,
through the ministry of your preaching, ensue most full
salvation not only of the nations subject to him, but also
of those that neighbour round about; to the end, that as
it is written, the reward of a perfect work may be con-
ferred on you by our Lord, the giver of all good things ;
and that the universal confession of all nations, having
received the mystery of the Christian faith, may declare,
that their ' Sound went into all the earth, and their words
unto the ends of the world. '
" We have also, my brother, encouraged by zeal for what
is good, sent you by the bearer of these, the pall, which
we have only given leave to use in the celebration of the
sacred mysteries ; granting you likewise to ordain bishops
when there shall be occasion, through the mercy of our
Lord ; 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 favour of the
Apostolic See, as an emblem whereof you have obtained
so principal an ornament to be borne on your shoulders.
And make it your business, imploring the Divine good-
ness, so to behave yourself, that you may present before
the tribunal of the Supreme Judge that is to come, the
rewards of the favour granted you, not with guiltiness,
but with the benefit of souls.
" God preserve you in safety, most dear brother ! "
Bede's Ecclesiastical History 79
CHAPTER IX
THE REIGN OF KING EDWIN, AND HOW PAULINUS, COMING
TO PREACH THE GOSPEL, FIRST CONVERTED HIS DAUGHTER
AND OTHERS TO THE FAITH OF CHRIST. [a.D. 625.]
At this time the nation of the Northumbrians, that is, the
nation of the Angles that live on the north side of the
river Humber, with their king-, Edwin, received the faith
through the preaching of Paulinus, above mentioned.
This Edwin, as a reward of his receiving the faith, and as
an earnest of his share in the heavenly kingdom, received
an increase of that which he enjoyed on earth, for he
reduced under his dominion all the borders of Britain
that were provinces either of the aforesaid nation, or of
the Britons, a thing which no British king had ever done
before ; and he in like manner subjected to the English
the Mevanian islands, as has been said above. The first
whereof, which is to the southward, is the largest in
extent, and most fruitful, containing nine hundred and
sixty families, according to the English computation; the
other above three hundred.
The occasion of this nation's embracing the faith was,
their aforesaid king, being allied to the kings of Kent,
having taken to wife Ethelberga, otherwise called Tate,
daughter to King Ethelbert. He having by his ambas-
sadors asked her in marriage of her brother Eadbald, who
then reigned in Kent, was answered, "That it was not
lawful to marry a Christian virgin to a pagan husband,
lest the faith and the mysteries of the heavenly King
should be profaned by her cohabiting 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 in no manner to act in opposition to the Chris-
tian faith, which the virgin professed; but would give
leave to her, and all that went with her, men or women,
priests or ministers, to follow their faith and worship after
the custom of the Christians. Nor did he deny, but that
he would embrace the same religion, if, being examined
by wise persons, it should be found more holy and more
worthy of God.
Hereupon the virgin was promised, and sent to Edwin,
*D479
80 Bede's Ecclesiastical History
and pursuant to what had been agreed on, 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 the company of 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 he
came to King Edwin with the aforesaid virgin as a com-
panion of their union in the flesh. But his mind was
wholly bent upon reducing the nation to which he was
sent to the knowledge of truth; according to the words
of the apostle, "To espouse her to one 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 revolt from the faith, but, if he could, to
convert some of the pagans to a state of grace 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 a certain
assassin, called Eumer, sent by the king of the West-
Saxons, whose name was Cuichelm, in hopes at once to
deprive King Edwin of his kingdom and his life. He had
a two-edged dagger, dipped in poison, to the end, that
if the wound were not sufficient to kill the king, it might
be performed by the venom. He came to the king on the
first day of Easter, at the river Derwent, where then stood
the regal city, and being admitted as if to deliver a message
from his master, whilst he was in an artful manner deliver-
ing his pretended embassy, he started on a sudden, and
drawing the dagger from under his garment, assaulted
the king; which Lilla, the king's beloved minister, observ-
ing, having no buckler at hand to secure the king from
death, interposed his own body to receive the stroke ; but
the wretch struck so home, that he wounded the king
through the knight's body. Being then attacked on all
sides with swords, he in that confusion also slew another
soldier, whose name was Forthhere.
On that same holy night of Easter Sunday, the queen
had brought forth to the king a daughter, called Eanfled.
The king, in the presence of Bishop Paulinus, gave thanks
Bede's Ecclesiastical History 81
to his gods for the birth of his daughter; and the bishop,
on the other hand, returned thanks to Christ, and endeav-
oured to persuade the king, that by his prayers to Him
he had obtained that the queen should bring forth the
child in safety, and without much pain. The king, de-
lighted with his words, promised, that in case God would
grant him life and victory over the king by whom the
assassin had been sent, he would cast off his idols, and
serve Christ ; and as a pledge that he would perform his
promise, he delivered up that same daughter to Paulinus,
to be consecrated to Christ. She was the first baptized of
the nation of the Northumbrians, on Whitsunday, with
twelve others of her family. At that time, the king, being
recovered of the wound which he had received, marched
with his army against the nation of the West-Saxons ;
and having begun the war, either slew or subdued all
those that he had been informed had conspired to murder
him. Returning thus victorious unto his own country,
he would not immediately and unadvisedly embrace the
mysteries of the Christian faith, though he no longer wor-
shipped idols, ever since he made the promise that he
would serve Christ; but thought fit first at leisure to be
instructed, by the venerable Paulinus, in the knowledge
of faith, and to confer with such as he knew to be the
wisest of his prime men, to advise what they thought
was fittest to be done in that case. And being a man
of extraordinary sagacity, he often sat alone by himself a
long time, silent as to his tongue, but deliberating in his
heart how he should proceed, and which religion he should
adhere to.
CHAPTER X
POPE BONIFACE, BY LETTER, EXHORTS THE SAME KING TO
EMBRACE THE FAITH. [a.D. 625.]
At this time he received letters from Pope Boniface [IV. J
exhorting him to embrace the faith, which were as
follows —
COPY OF THE LETTER OF THE HOLY AND APOSTOLIC POPE
OF THE CHURCH OF ROME, BONIFACE, TO THE GLORIOUS
EDWIN, KING OF THE ENGLISH.
"To the illustrious Edwin, king of the English, Bishop
82 Bede's Ecclesiastical History
Boniface, the servant of the servants of God. Although
the power of the Supreme Deity cannot be expressed by
human speech, as consisting in its own greatness, and in
invisible and unsearchable eternity, so that no sharpness
of wit can comprehend or express it ; yet in regard that
the goodness of God, to give some notion of itself, having
opened the doors of the heart, has mercifully, by secret
inspiration, infused into the minds of men such things as
He is willing shall be declared concerning Himself, we
have thought fit to extend our priestly care to make known
to you the fulness of the Christian faith ; to the end that,
informing you of the Gospel of Christ, which our Saviour
commanded should be preached to all nations, they might
Dffer to you the cup of life and salvation.
"Thus the goodness of the Supreme Majesty, which, by
the word of his command, made and created all things,
the heaven, the earth, the sea, and all that is in them,
disposing the order by which they should subsist, hath,
with the counsel of his co-eternal Word, and the unity of
the Holy Spirit, formed man after his own likeness, out
of the slime of the earth ; and granted him such super-
eminent prerogative, as to place him above all others ; so
that, observing the command which was given him, his
continuance should be to eternity. This God, — Father,
Son, and Holy Ghost, which is an undivided Trinity, —
mankind, from the east unto the west, by confession of
faith to the saving of their souls, do 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 bestowal of all kingdoms
is granted by his disposition. It hath pleased Him, there-
fore, of his great mercy, and for the greater benefit of all
his creatures, by his Holy Spirit wonderfully to kindle the
cold hearts also of the nations seated at the extremities
of the earth in the knowledge of Himself.
"For we suppose your excellency has, from the country
lying so near, fully understood what the clemency of our
Redeemer has effected in the enlightening of our glorious
son, King Eadbald, and the nations under his subjection ;
we therefore trust, with assured confidence of celestial
hope, that his wonderful gift will be also conferred on
you ; since we understand that your illustrious consort,
which is known to be a part of your body, is illuminated
Bede's Ecclesiastical History 83
with the reward of eternity, through the regeneration of
holy baptism. We have, therefore, taken care by these
presents, with all possible affection, to exhort your illus-
trious selves, that, abhorring idols and their worship, and
contemning the follies of temples, and the deceitful flat-
teries of auguries, you believe in God the Father Almighty,
and his Son Jesus Christ, and the Holy Ghost, to the end
that, being discharged from the bonds of captivity to the
Devil, by believing you may, through the co-operating
power of the holy and undivided Trinity, be partaker of
the eternal life.
" How great guilt they lie under, who adhere to the per-
nicious superstitions and worship of idolatry, appears by
the examples of the perdition of those whom they worship.
Wherefore it is said of them by the Psalmist, ' All the
gods of the Gentiles are devils, but the Lord made the
heavens. ' And again, ' they have eyes and do not see,
they have ears and do not hear, they have noses and do
not smell, they have hands and do not feel, they have feet
and do not walk. Therefore they are like those that con-
fide in them. ' For how can they have any power to yield
assistance, that are made for you out of corruptible matter,
by the hands of your inferiors and subjects, to wit, on
whom you have by human art bestowed an inanimate
similitude of members? Who, 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, but
absorbed in insensibility, have no power of doing harm
or good. We cannot, therefore, upon mature delibera-
tion, find out 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 is
redeemed, to root out of your hearts all those arts and
cunning of the Devil, who is ever jealous of the works of
the Divine goodness, and to lay hold and break in pieces
those which you have hitherto made your material gods.
For the very destruction and abolition of these, which
could never receive life or sense from their makers, may
plainly demonstrate to you how worthless they were which
you till then had worshipped, when you yourselves, who
have received life from the Lord, are certainly better than
84 Bede's Ecclesiastical History
they, as 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 cleanse you from original sin, that
being delivered from the power of the Devil's wickedness,
He might bestow on you a heavenly reward.
" Hear the words of the preachers, and the Gospel of
God, which they declare to you, to the end that, believing,
as has been said, in God the Father Almighty, and in Jesus
Christ his Son, and the Holy Ghost, and the indivisible
Trinity, having put to flight the sensualities of devils, and
driven from you the suggestions of the venomous and
deceitful enemy, and being born again by water and the
Holy Ghost, you may, through his assistance and bounty,
dwell in the brightness of eternal glory with Him in whom
you shall believe. We have, moreover, sent you the bless-
ing of your protector, the blessed Peter, prince of the
apostles, that is, a shirt, with one gold ornament, and one
garment of Ancyra, which we pray your highness to
accept with the same goodwill as it is friendly intended
by us."
CHAPTER XI
POPE BONIFACE ADVISES QUEEN ETHELBERGA TO USE HER
BEST ENDEAVOURS FOR THE SALVATION OF HER CONSORT,
KING EDWIN. [A.D. 625.]
The same pope also wrote to King Edwin's consort, Ethel-
berga, to this effect —
THE COPY OF THE LETTER OF THE MOST BLESSED AND
APOSTOLIC BONIFACE, POPE OF THE CITY OF ROME, TO
ETHELBERGA, KING EDWIN 's QUEEN.
" To the illustrious lady his daughter, Queen Ethel-
berga, Boniface, bishop, servant of the servants of God:
The goodness of our Redeemer has with much 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; so that making his
Bede's Ecclesiastical History 85
name known in divers ways to the Gentiles, they might
acknowledge their Creator by embracing the mystery of
the Christian faith, which thing, the mystical purification
of your regeneration plainly shows to have been bestowed
upon the mind of your highness by God's bounty. Our
mind, therefore, has been much rejoiced in the benefit of
our Lord's goodness, for that He has vouchsafed, in your
conversion, to kindle a spark of the orthodox religion, by
which He might the more easily inflame in his love the
understanding, not only of your glorious 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 sacrament 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 having changed your devotion, are so
wholly taken up with the love of your Redeemer, as never
to cease lending your assistance for the propagation of the
Christian faith. And our fatherly charity having earnestly
inquired concerning your illustrious husband, we were
given to understand that he still served abominable idols,
and would not yield obedience or give ear to the voice of
the preachers. This occasioned us no small grief, for that
part of your body still remained a stranger to the know-
ledge of the supreme and undivided Trinity. Whereupon
we, in our fatherly care, did not delay to admonish your
Christian highness, exhorting you, that, with the help of
the Divine inspiration, you will not defer to do that which,
both in season and out of season, is required of us ; that
with the co-operating power of our Lord and Saviour Jesus
Christ, your husband also may be added to the number
of Christians ; to the end that you may thereby enjoy the
rights of marriage in the bond of a holy and unblemished
union. For it is written, ' They two shall be in one flesh. '
How can it be said, that there is unity between you, if he
continues a stranger to the brightness of your faith, by
the interposition of dark and detestable error?
"Wherefore, applying yourself continually to prayer,
do not cease to beg of the Divine Mercy the benefit of his
illumination ; to the end, that those whom the union of
86 Bede's Ecclesiastical History
carnal affection has made in a manner but one body, may,
after death, continue in perpetual union, by the bond of
faith. Persist, therefore, illustrious daughter, and to the
utmost of your power endeavour to soften the hardness
of his heart by insinuating the Divine precepts ; making
him sensible how noble the mystery is which you have
received by believing, and how wonderful is the reward
which, by the new birth, you have merited to obtain. In-
flame the coldness of his heart by the knowledge of the
Holy Ghost, that by the abolition of the cold and pernicious
worship of paganism, the heat of Divine faith may en-
lighten his understanding through your frequent exhorta-
tions ; that the testimony of the holy Scripture may appear
the more conspicuous, fulfilled by you, ' The unbelieving
husband shall be saved by the believing wife. ' For to this
effect you have obtained the mercy of our Lord's goodness,
that you may return with increase the fruit of faith, and
the benefits entrusted in your hands ; for through the
assistance of his mercy we do not cease with frequent
prayers to beg that you may be able to perform the same.
" 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 as soon as
possible acquaint us with the success which the Divine
Power shall grant by your means in the conversion of your
consort, and of the nation subject to you; to the end, that
our solicitude, which earnestly expects what appertains
to the salvation of you and yours, may, by hearing from
you, be set at rest; and that we, discerning more fully
the brightness of the Divine propitiation diffused in you,
may with a joyful confession abundantly return due thanks
to God, the Giver of all good things, and to St. Peter,
the prince of apostles. We have, moreover, sent you the
blessing of your protector, St. Peter, the prince of the
apostles, that is, a silver looking-glass, and a gilt ivory
comb, which we entreat your glory will receive with the
same kind affection as it is known to be sent by us."
Bede's Ecclesiastical History 87
CHAPTER XII
KING EDWIN IS PERSUADED TO BELIEVE BY A VISION WHICH
HE HAD SEEN WHEN HE WAS IN EXILE. [BEFORE A.D.
625.]
Thus the aforesaid Pope Boniface wrote for the salvation
of King Edwin and his nation. But a heavenly vision,
which the Divine Mercy was pleased once to reveal to this
king, when he was in banishment at the court of Red-
wald, king of the Angles, was of no little use in urging
him to embrace and understand the doctrines of salvation.
Paulinus, therefore, perceiving that it was a very difficult
task to incline the king's lofty mind to the humility of the
way of salvation, and to embrace the mystery of the cross
of life, and at the same time using both exhortation with
men, and prayer to God, for his and his subjects' salva-
tion ; at length, as we may suppose, it was shown him in
spirit what was the vision that had been formerly revealed
to the king. Nor did he lose any time, but immediately
admonished the king to perform the vow which he made,
when he received the oracle, promising to put the same in
execution, if he was delivered from the trouble he was at
that time under, and should be advanced to the throne.
The vision was this. When Ethelfrid, his predecessor,
was persecuting him, he for many years wandered in a
private manner through several places and kingdoms, and
at last came to Redwald, beseeching him to give him pro-
tection against the snares of his powerful persecutor.
Redwald willingly admitted him, and promised to perform
what he requested. 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 offer that king a great sum of money
to murder him, but without effect. He sent a second and
a third time, bidding more and more each time, and
threatening to make war on him if he refused. Redwald,
either terrified by his threats, or gained by his gifts, com-
plied with his request, and promised either to kill Edwin,
or to deliver him up to the ambassadors. This being
observed by a trusty friend of his, he went into his cham-
ber, where he was going to bed, for it was the first hour
88 Bede's Ecclesiastical History
of the night ; and calling- him out, discovered what the
king had promised to do with him, adding, " If, therefore,
you think fit, 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,
or be guilty of breaking the compact I have made with so
great a king, when he has done me no harm, nor offered
me any injury ; but, on the contrary, if I must die, let it
rather be by his hand than by that of any meaner person.
For whither shall I now fly, when I have for so many years
been a vagabond through all the provinces of Britain, to
escape the hands of my enemies? " His friend being gone,
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 himself.
When he had remained a long time in silence, brooding
over his misfortunes in anguish of mind, he, on a sudden,
in the dead of night, saw approaching a person, whose
face and habit were equally strange, at which unexpected
sight he was not a little frightened. The stranger coming
close up, saluted him, and asked him, "Why he sat there
alone and melancholy on a stone 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 who you are, and why you
grieve, and the evils which you fear will fall upon you.
But tell me, what reward you will give the man that shall
deliver you out of this anguish, 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 that person all that he was able for so
singular a favour." The other further added, "What if
I also assure you, that you shall overcome your enemies,
and surpass in power, not only all your own progenitors,
but even all that have reigned before you over the English
nation? " Edwin, encouraged by these questions, did not
hesitate to promise that he would make a suitable return
to him who should so highly oblige him. Then said the
Bede's Ecclesiastical History 89
other, " But if he who foretells so much good as is to befall
you, can also give you better advice for your life and
salvation than any of your progenitors or kindred ever
heard of, do you consent to submit to him, and to follow
his wholesome counsel? " Edwin did not hesitate to
promise that he would in all things follow the directions
of that man who should deliver him from so many calami-
ties, and raise him to a throne.
Having received this answer, the person that talked to
him laid his 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, that the king
might understand 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 seriously considering who
he was, or whence he came, that had so talked to him, his
above-mentioned friend came to him, and saluting him
with a pleasant countenance, "Rise," said he, "go in and
compose yourself to sleep without fear; for the king's
resolution is altered, and he designs to do you no harm,
but rather to perform the promise which he made you ;
for when he had privately acquainted the queen with his
intention of doing what I told you before, she dissuaded
him from it, declaring it was 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
ornaments, for the lucre of money." In short, the king
did as he was advised, and not only refused to deliver
up the banished man to his enemy's messengers, but
assisted him to recover his kingdom. For as soon as the
ambassadors were returned home, he raised a mighty army
to make war on Ethelfrid ; who, meeting him with much
inferior forces (for Redwald had not given him time to
gather all his power), was slain on the borders of the king-
dom of Mercia, on the east side of the river that is called
Idle. In this battle, Redwald's son, called Regnhere, was
killed ; and thus Edwin, pursuant to the oracle he had
received, not only escaped the danger from the king his
enemy, but, by his death, succeeded him in the throne.
King Edwin, therefore, delaying to receive the word of
90 Bede's Ecclesiastical History
God at the preaching of Paulinus, and using for some time,
as has been said, to sit several 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,
laid his right hand on his head, and asked, "Whether he
knew that sign? " The king in a trembling condition,
was ready to fall down at his feet, but he raised him up,
and in a familiar manner said to him, " Behold, by the
help of God you have escaped the hands of the enemies
whom you feared. Behold you have of his gift obtained
the kingdom which you desired. Take heed not to delay
that which you promised to perform ; embrace 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 not only deliver you from the everlasting
torments of the wicked, but also make you partaker with
Him of his eternal kingdom in heaven."
CHAPTER XIII
OF THE COUNCIL HE HELD WITH HIS CHIEF MEN ABOUT
EMBRACING THE FAITH OF CHRIST, AND HOW THE HIGH
PRIEST PROFANED HIS OWN ALTARS. [a.D. 627.]
The king, hearing these words, answered, that he was
both willing and bound to receive the faith which he
taught ; but that he would confer about it with his principal
friends and counsellers, to the end that if they also were
of his opinion, they might all together be cleansed in
Christ the Fountain 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 the new doctrine, and the new worship that was
preached? To which the chief of his own priests, Coifi,
immediately answered, "O king, consider what this is
which is now preached to us; for I verily declare to you,
that the religion which we have hitherto professed has,
as far as I can learn, no virtue in it. 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
Bede's Ecclesiastical History 91
greater favours from you, and are more preferred than I,
and are more prosperous in all their undertakings. Now
if the gods were good for any thing, they would rather
forward me, who have been more careful to serve them.
It remains, therefore, that if upon examination you find
those new doctrines, which are now preached to us, better
and more efficacious, we immediately receive them without
any delay."
Another of the king's chief men, approving of his words
and exhortations, presently added: "The present life of
man, O king, seems to me, in comparison of that time
which is unknown to us, like to the swift flight of a sparrow
through the room wherein you sit at supper in winter, with
your commanders and ministers, and a good fire in the
midst, whilst the storms of rain and snow prevail abroad ;
the sparrow, I say, flying in at one door, and immediately
out at another, whilst he is within, is safe from the wintry
storm ; but after a short space of fair weather, he imme-
diately vanishes out of your sight, into the dark winter
from which he had emerged. So this life of man appears
for a short space, but of what went before, or what is to
follow, we are utterly ignorant. If, therefore, this new
doctrine contains something more certain, it seems justly
to deserve to be followed." The other elders and king's
councillors, by Divine inspiration, spoke to the same effect.
But Coifi added, that he wished more attentively to hear
Paulinus discourse concerning the God whom he preached ;
which he having by the king's command performed, Coifi,
hearing his words, cried out, " I have long since been
sensible that there was nothing in that which we wor-
shipped ; 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 preach-
ing as can confer on us the gifts of life, of salvation, and
of eternal happiness. For which reason I advise, O king,
that we instantly abjure and set fire to those temples and
altars which we have consecrated without reaping any
benefit from them." In short, the king publicly gave his
licence to Paulinus to preach the Gospel, and renouncing
idolatry, declared that he received the faith of Christ : and
when he inquired of the high priest who should first pro-
fane the altars and temples of their idols, with the en-
closures that were about them, he answered, " I ; for who
92 Bede's Ecclesiastical History
can more properly than myself destroy those things which
1 worshipped through ignorance, for an example to all
others, through the wisdom which has been given me by
the true God?" Then immediately, in contempt of his
former superstitions, he desired the king to furnish him
with arms and a stallion ; and mounting the same, he set
out to destroy the idols ; for it was not lawful before for
the high priest either to carry arms, or to ride on any
but a mare. Having, therefore, girt a sword about him,
with a spear in his hand, he mounted the king's stallion
and proceeded to the idols. The multitude, beholding it,
concluded he was distracted; but he lost no lime, for as
soon as he drew near the temple he profaned the same,
casting into it the spear which he held ; and rejoicing in
the knowledge of the worship of the true God, he com-
manded his companions to destroy the temple, with all
its enclosures, by fire. This place where the idols were
is still shown, not far from York, to the eastward, beyond
the river Derwent, and is now called Godmundingham,
where the high priest, by the inspiration of the true God,
profaned and destroyed the altars which he had himself
consecrated.
CHAPTER XIV
KING EDWIN AND HIS NATION BECOME CHRISTIANS J PAULINUS
BAPTIZES THEM. [a.D. 627.]
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 regeneration, in the eleventh year of
his reign, which is the year of the incarnation 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, whilst he was catechising and instructing
in order to receive baptism. In that city also he appointed
the see of the bishopric of his instructor and bishop,
Paulinus. But as soon as he was baptized, he took care,
by the direction of the same Paulinus, to build in the same
place a larger and nobler church of stone, in the midst
Bede's Ecclesiastical History 93
whereof that same 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 whole was raised to the proper
height, the wicked assassination of the king left that work
to be finished by Oswald his sucessor. Paulinus, for the
space of six years from that time, that is, till the end
of the reign of that king, by his consent and favour,
preached the word of God in that country, and all that
were preordained to eternal life believed and were bap-
tized. Among whom were Osfrid and Eadfrid, King
Edwin's sons, who were both born to him, whilst he was
in banishment, of Quenberga, the daughter of Cearl, king
of the Mercians.
Afterwards other children of his by Queen Ethelberga
were baptized, viz. Ethelhun and his daughter Etheldrith,
and another, Wuscfrea, a son ; the first two of which were
snatched out of this life whilst they were still in their
white garments, and buried in the church at York. Ifh,
the son of Osfrid, was also baptized, and many more noble
and illustrious persons. So great was then the fervour
of the faith, as is reported, and the desire of the washing
of salvation among the nation of the Northumbrians, that
Paulinus at a certain time coming with the king and queen
to the royal country-seat, which is called Adgefrin, stayed
there with them thirty-six days, fully occupied in catechis-
ing 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 instructed, he washed them with the water of absolu-
tion in the river Glen, which is close by. This town, under
the following kings, was abandoned, and another was built
instead of it, at the place called Melmin.
These things happened in the province of the Berni-
cians ; 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 fonts, could not be made in the early infancy of the
church in those parts. But he built a church in Campo-
donum, which afterwards the pagans, by whom King
Edwin was slain, burnt, together with all the town. In
the place of which the later kings built themselves a
country-seat in the country called Loidis. But the altar,
94 Bede's Ecclesiastical History
being of stone, escaped the fire and is still preserved in
the monastery of the most reverend abbat and priest,
Thridwulf, which is in Elmete wood.
CHAPTER XV
THE PROVINCE OF THE EAST ANGLES RECEIVES THE FAITH
OF CHRIST. [A.D. 627.]
Edwin was so zealous for the worship of truth, that he
likewise persuaded Eorpwald, king- of the East Saxons,
and son of Redwald, to abandon his idolatrous supersti-
tions, and with his whole province to receive the faith and
sacraments of Christ. And indeed his father Redwald had
long before been admitted to the sacrament of the Chris-
tian faith in Kent, but in vain ; for on his return home,
he was seduced by his wife and certain perverse teachers,
and turned back from the sincerity of the faith ; and thus
his latter state was worse than the former; so that, like
the ancient Samaritans, he seemed at the same time to
serve Christ and the gods whom he had served before ; and
in the same temple he had an altar to sacrifice to Christ,
and another small one to offer victims to devils ; which
temple, Aldwulf, king of that same province, who lived
in our time, testifies had stood until his time, and that he
had seen it when he was a boy. The aforesaid King Red-
wald 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 Uuflings.
Eorpwald was, not long after he had embraced the Chris-
tian faith, slain by one Richbert, a pagan; and from that
time the province was under error for three years, till the
crown came into the possession of Sigebert, brother to the
same Eorpwald, a most Christian and learned man, who
was banished, and went to live in France' during his
brother's life, and was there admitted to the sacraments 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 much promoted by the Bishop Felix, who,
coming to Honorius, the archbishop, from Burgundy,
where he had been born and ordained, and having told
him what he desired, he sent him to preach the word of
Bede's Ecclesiastical History 95
life to the aforesaid nation of the Angles. Nor were his
good wishes in vain ; for the pious husbandman reaped
therein a large harvest of believers, delivering all that
province (according to the signification of his name,
Felix) from long iniquity and infelicity, 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.
CHAPTER XVI
HOW PAULINUS PREACHED IN THE PROVINCE OF LTXDSEY ;
AND OF THE REIGN OF EDWIN. [a.D. 628.]
Paulinus also preached the word to the province of Lind-
sey, which is the first on the south side of the river
Humber, stretching out as far as the sea; and he first
converted the governor of the city of Lincoln, whose name
was Blecca, with his whole family. He likewise built,
in that city, a stone church of beautful workmanship ; the
roof of which having either fallen through age, or been
thrown down by enemies, the walls are still to be seen
standing, and every year some miraculous cures are
wrought in that place, for the benefit of those who have
faith to seek the same. In that church, Justus having
departed to Christ, Paulinus consecrated Honorius bishop
in his stead, as will be hereafter mentioned in its proper
place. A certain abbat and priest of the monastery of
Peartaneu, a man of singular veracity, whose name was
Deda, in relation to the faith of this province told me
that one of the oldest persons had informed him, that he
himself had been baptized at noon-day, by the Bishop
Paulinus, in the presence of King Edwin, with a great
number of the people, in the river Trent, near the city,
which in the English tongue is called Tiovulfingacestir ;
and he was also wont to describe the person of the same
Paulinus, that he was tall of stature, a little stooping, his
hair black, his visage meagre, his nose slender and aqui-
line, his aspect both venerable and majestic. He had also
with him in the ministry, James, the deacon, a man of zeal
96 Bede's Ecclesiastical History
and great fame in Christ's church, who lived even to our
days.
It is reported that there was then such perfect peace in
Britain, wheresoever the dominion of King Edwin ex-
tended, 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 brass dishes hanging at
them, for the conveniency of travellers ; nor durst any man
touch them for any other purpose than that for which they
were designed, either through the dread they had of the
king, or for the affection which they bore him. His
dignity was so great throughout his dominions, that his
banners were not only borne before him in battle, but even
in time of peace, when he rode about his cities, towns,
or provinces, with his officers, the standard-bearer was wont
to go before him. Also, when he walked along the streets,
that sort of banner which the Romans call Tufa, and the
English, Tuuf, was in like manner borne before him.
CHAPTER XVII
EDWIN RECEIVES LETTERS OF EXHORTATION FROM POPE
HONORIUS, WHO ALSO SENDS PAULINUS THE PALL. [a.D.
634-]
At that time Honorius, successor to Boniface, was pre-
late of the apostolic see, who, when he understood that
the nation of the Northumbrians, with their king, had
been, by the preaching of Paulinus, converted to the faith
and confession of Christ, sent the pall to the said Paulinus,
and with it letters of exhortation to King Edwin, exciting
him, with fatherly charity, that his people should persist
in the faith of 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 integrity of your Christian
character, in the worship of your Creator, is so much in-
flamed with the fire of faith, that it shines out far and
Bede's Ecclesiastical History 97
near, and, being reported throughout the world, brings
forth plentiful fruits of your labours. For your conduct
as a king is based upon the knowledge which by orthodox
preaching you have obtained of your God and Creator,
whereby you believe and worship Him, 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 in endeavour-
ing to worship, and to pay Him our vows, persisting in
good actions, and confessing Him the Creator of man-
kind? And, therefore, most excellent son, we exhort you
with such fatherly charity as is requisite, that you with
careful mind, and constant prayers, every way labour to
preserve this gift, 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, may likewise prepare you
mansions in the heavenly country. Employing yourselves,
therefore, in reading the works of my Lord Gregory, your
preacher, of apostolical memory, represent before yourself
the tenderness of his doctrine, which he zealously em-
ployed for the sake of your souls ; that his prayers may
increase your kingdom and people, and present you blame-
less 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 priests, which we
do on account of the sincerity of your faith, which has been
often made known to us 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, sub-
stitute another bishop in his place ; which privilege we are
induced to grant, as well in regard to your charitable
affection, as of the large and extensive provinces which
lie between us and you ; that we may in all things afford
our concurrence to your devotion, according to your
desires. May God's grace preserve your excellency in
safety ! "
98 Bede's Ecclesiastical History
CHAPTER XVIII
HONORIUS, WHO SUCCEEDED JUSTUS IN THE BISHOPRIC OF
CANTERBURY, RECEIVES THE PALL AND LETTERS FROM
POPE HONORIUS. [A.D. 634.]
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- hirr 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 established in his
epistle to King Edwin, viz. that when either of the bishops
of Canterbury or of York shall depart this life, the survivor
of the same degree shall have power to ordain a priest in
the room of him that is departed ; that it might not be
necessary always to travel 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 Re-
deemer is pleased to bestow on his servants, the munificent
bounty of love is never more conspicuous than when He
permits us by brotherly intercourse, as it were face to
face, to exhibit our mutual love. For which gift we con-
tinually return thanks to his majesty ; and we humbly
beseech Him, that He will ever confirm your piety in
preaching the Gospel, and bringing forth fruit, and follow-
ing the rule of your master and head, his holy servant, St.
Gregory ; and that, for the advancement of his church,
He may by your means add further increase ; to the end,
that the souls already won by you and your predecessors,
beginning with our Lord Gregory, may grow strong and
be further extended by faith and works in the fear of God
and charity ; that so the promises of the word of God may
hereafter be brought to pass in you ; and that this voice
may call you away to the everlasting happiness. ' Come
unto me all ye that labour and are heavy laden, and I will
give you rest. ' And again, ' Well done, thou good and
faithful servant; thou hast been faithful over a few things,
Bede's Ecclesiastical History 99
I will make thee ruler over many things ; enter thou into
the joy of thy Lord.' And we, most beloved brothers,
offering you these words of exhortation, out of our abun-
dant charity, do not hesitate further to grant those things
which we perceive may be suitable for the privileges of
your churches.
"Wherefore, pursuant to your request, and to that of
the kings our sons, we do by these presents, in the name
of St. Peter, prince 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 effect also we have
sent a pall to each of you, for celebrating the said ordina-
tion ; that by the authority of our precept, 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 account of any pretence whatever,
but that the devotion of the people committed to you may
be more fully extended. God preserve you in safety, most
dear brother ! Given the nth day of June, in the twenty-
fourth year of the reign of our most pious emperor,
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
illustrious Caesar, his son Heraclius, the seventh indiction ;
that is, in the year of the incarnation of our Lord, 634."
CHAPTER XIX
HOW THE AFORESAID HONORIUS FIRST, AND AFTERWARDS
JOHN, WROTE LETTERS TO THE NATION OF THE SCOTS,
CONCERNING THE OBSERVANCE OF EASTER, AND THE
PELAGIAN HERESY. [a.D. 634.]
The same Pope Honorius also wrote to the Scots [Irish],
whom he had found to err in the observance of Easter,
as has been shown above, earnestly exhorting them not to
think their small number, 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
ioo Bede's Ecclesiastical History
the synodical decrees of all the bishops upon earth. Like-
wise John, who succeeded Severinus, successor to the same
Honorius, being yet but pope elect, sent to them letters of
great authority and erudition for correcting the same
error; evidently showing, that Easter Sunday is to be
found between the fifteenth moon and the twenty-first, as
was proved in the Council of Nice. He also in the same
epistle admonished them to be careful to crush the Pelagian
heresy, which he had been informed was reviving among
them. The beginning of the epistle was as follows —
" To our most beloved and most holy Tomianus, Colum-
banus, Cromanus, Dimanus, and Baithanus, bishops; to
Cromanus, Hernianus, Laistranus, Scellanus, and Segenus,
priests ; to Saranus and the rest of the Scottish doctors, or
abbats, health from Hilarius, the arch-priest, and keeper
of the place of the holy Apostolic See; John, the deacon,
and elect in the name of God; from John, the chief secre-
tary and keeper of the place of the holy Apostolic See, and
from 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, at
his death, without an answer to the things contained in
them. Lest such intricate questions should remain un-
resolved, we opened the same, and found that some of your
province, endeavouring to revive a new heresy out of an
old one, contrary to the orthodox faith, do through ignor-
ance reject our Easter, when Christ was sacrificed ; and
contend that the same should be kept on the fourteenth
moon with the Hebrews."
By this beginning of the epistle it evidently appears that
this heresy sprang up among them of very late times, and
that not all their nation, but only some of them, had fallen
into 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 understood that the poison of the
Pelagian heresy again springs up among you ; we, there-
fore, 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 anathematised for ever
by us ; and we exhort you, now that the weapons of their
Bede's Ecclesiastical History 101
controversy have been burnt, not to rake up the ashes.
For who will not detest that insolent and impious proposi-
tion, ' That man can live without sin of his own free will,
and not through God's grace? ' And in the first place, it
is the folly of blasphemy to say that man is without sin,
which none can be, but only the Mediator of God and man,
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 prevarication, even whilst they
are without actual sin, according to the saying of the
prophet, ' For behold, I was shapen in iniquity; and in
sin did my mother conceive me. ' "
CHAPTER XX
edwin being slain, paulinus returns into kent, and has
the bishopric of rochester conferred upon him.
[a.d. 633.]
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 servant in the kingdom of Christ.
Cadwalla, king of the Britons, rebelled against him, being
supported by Penda, a most warlike man of the royal race
of the Mercians, and who from that time governed that
nation twenty-two years with various success. A great
battle being fought in the plain that is called Heathfield,
Edwin was killed on the 12th of October, in the year of
our Lord 633, being then forty-seven years of age, and all
his army was either slain or dispersed. In the same war
also, before him, fell Osfrid, one of his sons, a warlike
youth; Eanfrid, another of them, compelled by necessity,
went over to King Penda, and was by him afterwards, in
the reign of Oswald, slain, contrary to his oath. At this
time a great slaughter was made in the church or nation
of the Northumbrians ; and the more so because one of
the commanders, by whom it was made, 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 Cad-
walla, though he bore the name and professed himself a
Christian, was so barbarous in his disposition and
102 Bede's Ecclesiastical History
behaviour, that he neither spared the female sex, nor the
innocent age of children, but with savage cruelty put them
to tormenting deaths, ravaging all their country for a long
time, and resolving 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 newly taken root
among them ; it being to this day the custom of the Britons
not to pay any respect to the faith and religion of the
English, nor to correspond with them any more than
with pagans. King Edwin's head was brought to York,
and afterwards into the church of St. Peter the Apostle,
which he had begun, but which his successor Oswald
finished, as has been said before. It was deposited in the
porch of St. Gregory, Pope, from whose disciples he had
received the word of life.
The affairs of the Northumbrians being in confusion, by
reason of this disaster, without any prospect of safety
except in flight, Paulinus, taking with him Queen Ethel-
berga, whom he had before brought thither, returned into
Kent by sea, and was honourably received by the Arch-
bishop Honorius and King Eadbald. He came thither
under the conduct of Bassus, a most valiant soldier of
King Edwin, having with him Eanfleda, the daughter,
and Wuscfrea, the son of Edwin, as also Iffi, the son of
Osfrid, his son, whom afterwards the mother, for fear of
Eadbald and Oswald, sent over into France 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 innocents of
Christ. He also brought with him many rich goods of
King Edwin, among which were a large gold cross, and a
golden chalice, dedicated to the use of the altar, which are
still preserved, and shown in the church of Canterbury.
At that time the church of Rochester had no bishop,
for Romanus, the prelate thereof, being sent to Pope
Honorius, by Archbishop Justus, as his legate, was
drowned in the Italian Sea ; and thereupon Paulinus, at
the request of Archbishop Honorius, and King Eadbald,
took upon him the charge of the same, and held it until he
departed to heaven, with the glorious fruits of his 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 holy ecclesi-
Bede's Ecclesiastical History 103
astic, who continuing long after in that church, by teach-
ing and baptizing, rescued much prey from the power of
the old enemy of mankind ; from whom the village, where
he mostly resided, near Cataract, has its name to this day.
He was extraordinarily skilful in singing, and when the
province was afterwards restored to peace, and the number
of the faithful increased, he began to teach many of the
church to sing, 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 forefathers.
BOOK III
CHAPTER I
how king edwin's next successors lost both the faith
of their nation and the kingdom j but the most
CHRISTIAN KING OSWALD RETRIEVED BOTH. [a.D. 633.]
Edwin being slain in battle, the kingdom of the Deira, to
which province his family belonged, and where he first
began to reign, devolved on Osric, the son of his uncle
Elfric, who, through the preaching of Paulinus, had also
received the faith. But the kingdom of the Bernicians —
for into these two provinces the nation of the North-
umbrians was formerly divided — was possessed by Ean-
frid, 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 nobility, lived
in banishment among the Scots or Picts, and were there
instructed according to the doctrine of the Scots, and
received the grace of baptism. Upon the death of the
king, their enemy, they returned home, and Eanfrid, as
the eldest of them, mentioned above, became king of the
Bernicians. Both those kings, as soon as they obtained
the government of their earthly kingdoms, renounced and
lost the faith of the heavenly kingdom, and again delivered
E479
104 Bede's Ecclesiastical History
themselves up to be defiled by the abominations of their
former idols.
But soon after, the king- of the Britons, Cadwalla, slew
them both, through the rightful vengeance of Heaven,
though the act was base in him. He first slew Osric, the
next summer ; for, being besieged by him in a strong town,
he sallied out on a sudden with all his forces, by surprise,
and destroyed him and all his army. After this, for the
space of a year, he reigned over the provinces of the
Northumbrians, not like a victorious king, but like a
rapacious and bloody tyrant, and at length brought to the
same end Eanfrid, who unadvisedly came to him with
only twelve chosen soldiers, to sue for peace. To this
day, that year is looked upon as unhappy, and hateful to
all good men ; as well on account of the apostasy of the
English kings, who had renounced the faith, as of the
outrageous tyranny of the British king. Hence it has
been agreed by all who have written about the reigns of
the kings, to abolish the memory of those perfidious
monarchs, and to assign that year to the reign of the
following king, Oswald, a man beloved by God. This last
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 was slain, though he had most numerous
forces, which he boasted nothing could withstand, at a
place in the English tongue called Denises-burn, that is,
Denis's-brook.
CHAPTER II
INNUMERABLE OTHER MIRACULOUS CURES
WROUGHT BY THE CROSS, WHICH KING OSWALD, BEING
READY TO ENGAGE AGAINST THE BARBARIANS, ERECTED,
A CERTAIN YOUTH HAD HIS LAME ARM HEALED. [a.D.
635-]
The place is shown to this day, and held in much venera-
tion, where Oswald, being about to engage, erected the
sign of the holy cross, and on his knees prayed to God
that he would assist his worshippers in their great distress.
It is further reported, that the cross being made in haste,
Bede's Ecclesiastical History 105
and the hole dug in which it was to be fixed, the king
himself, full of faith, laid hold of it and held it with both
his hands, till it was set fast by throwing in the earth ;
and this done, raising his voice, he cried to his army,
" Let us all kneel, and jointly beseech the true and living
God Almighty, in his mercy, to defend us from the
haughty and fierce 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 that place
of prayer very many miraculous cures are known to have
been performed, as a token and memorial of the king's
faith ; for even to this day, many are wont to cut off small
chips from the wood of the holy cross, which being put
into water, men or cattle drinking thereof, or sprinkled
with that water, are immediately restored to health.
The place in the English tongue is called Heavenfield,
or the Heavenly Field, which name it formerly received as
a presage of what was afterwards to happen, denoting,
that there the heavenly trophy would be erected, the
heavenly victory begun, and heavenly miracles be wrought
to this day. The same place is near the wall with which
the Romans formerly enclosed the island from sea to sea,
to restrain the fury of the barbarous nations, as has been
said before. Hither also the brothers of the church of
Hagulstad, which is not far from thence, repair yearly on
the day before that on which King Oswald was afterwards
slain, to watch there for the health of his soul, and having
sung many psalms, to offer for him in the morning the
sacrifice of the holy oblation. And since that good custom
has spread, they have lately built and consecrated a church
there, which has attached additional sanctity and honour
to that place : and this with good reason ; for it appears
that there was no sign of the Christian faith, no church,
no altar erected throughout all the nations of the Ber-
nicians, before that new commander of the army, prompted
by the devotion of his faith, set up 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 Hagulstad, whose
name is Bothelm, and who is still living, a few years since,
106 Bede's Ecclesiastical History
walking carelessly on the ice at nig-ht, suddenly fell and
broke his arm ; a most raging pain commenced in the
broken part, so that he could not lift his arm to his mouth
for the violence of the anguish. Hearing one morning
that one of the brothers designed to go to the place of
the holy cross, he desired him, at his return, to bring him
a bit of that venerable wood, saying, he believed that with
the help 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 surtace of the wood. As he
sat at table, having no place to lay up that which was
brought him, he put the same into his bosom ; and forget-
ting when he went to bed to put it by, left it in his bosom.
Awaking in the middle of the night, he felt something
cold lying by his side, and putting his hand to feel what
it was, he found his arm and hand as sound as if he had
never felt any such pain.
CHAPTER III
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. [a.D. 635.]
The same Oswald, as soon as he ascended the throne,
being desirous that all his nation should receive the Chris-
tian 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 banish-
ment, had received the sacrament of baptism, desiring they
would send him, a bishop, by whose instruction and
ministry the English nation, which he governed, might be
taught the advantages, and receive the sacraments of the
Christian faith. Nor were they slow in granting his
request ; but sent him Bishop Aidan, a man of singular
meekness, piety, and moderation; zealous in the cause of
God, though not altogether 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 moon ;
the northern province of the Scots, and all the nation of
Bede's Ecclesiastical History 107
the Picts, celebrating Easter then after that manner, and
believing that they therein followed the writings of the
holy and praiseworthy Father Anatolius ; the truth of
which every skilful person can discern. 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 isle of Lindisfarne, as he desired.
Which place, as the tide flows and ebbs twice a day, is
enclosed by the waves of the sea like an island ; and again,
twice in the day, when the shore is left dry, becomes con-
tiguous to the land. The king also humbly and willingly
in all cases giving ear to his admonitions, industriously
applied himself to build and extend the church of Christ
in his kingdom ; wherein, when the bishop, who was not
skilful in the English tongue, preached the gospel, it was
most delightful to see the king himself interpreting the
word of God to his commanders and ministers, for he had
perfectly learned the language of the Scots during his long
banishment. From that time many of the Scots came
daily into Britain, 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 to them the grace of bap-
tism. Churches were built in several places ; the people
joyfully flocked together to hear the word ; money and
lands were given of the king's bounty to build monas-
teries; the English, great and small, were, by their Scot-
tish masters, instructed in the rules and observance of
regular discipline ; for most of them that came to preach
were monks. Bishop Aidan was himself a monk of the
island called Hii, whose 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.
io8 Bede's Ecclesiastical History
CHAPTER IV
when the nation of the picts received the faith,
[a.d. 565.]
In the year of our Lord 565, when Justin, the younger,
the successor of Justinian, had the government of the
Roman empire, there came into Britain a famous priest
and abbat, a monk by habit and 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 by steep and rugged mountains ; for the southern
Picts, who dwell on this side of those mountains, had
long before, as is reported, forsaken the errors of idolatry,
and embraced the truth, by the preaching of Ninias, a
most reverend bishop 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 stately
church (wherein he and many other saints rest in the
body), is still in existence among the English nation. The
place belongs to the province of the Bernicians, and is
generally 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,
whereupon he also received of them the aforesaid island
for a monastery, for it is not very large, but contains
about five families, according to the English computation.
His successors hold the island 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 passed over into Britain, he had built
a noble monastery in Ireland, which, from the great
number of oaks, is in the Scottish tongue called Dearm-
ach — The Field of Oaks. From both which monasteries,
many others had their beginning through his disciples,
both in Britain and Ireland ; but the monastery in the
island where his body lies, is the principal of them all.
That island has for its ruler an abbat, who is a priest,
Bede's Ecclesiastical History 109
to whose direction all the province, and even the bishops,
contrary to the usual method, are 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 writings are said to be preserved by his disciples.
But whatsoever he was himself, this we know for certain,
that he left successors renowned for their continency, their
love of God, and observance of monastic rules. It is true
they followed uncertain rules in their observance 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 ; wherefore
they only practised such works of piety and chastity as
they could learn from the prophetical, evangelical, and
apostolical writings. This manner of keeping Easter con-
tinued among them for the space of 150 years, till the year
of our Lord's incarnation 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 perfec-
tion of life, came among them, corrected their error, and
reduced them to the true and canonical day of Easter ; the
which they nevertheless did not always keep on the four-
teenth 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 after the Sabbath, was
always to be celebrated on the first day after the Sabbath ;
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
laid aside the fervent grace of charity, they were worthy
to be informed in the true knowledge of this particular,
according to the promise of the apostle, saying, "And if
in any thing ye be otherwise minded, God shall reveal
even this unto you." Of which we shall speak more fully
in its proper place.
no Bede's Ecclesiastical History
chapter v
OF THE LIFE OF BISHOP AIDAN. [a.D. 635.]
From the aforesaid island, and college of monks, was
Aidan sent to instruct the English nation in Christ, having
received the dignity of a bishop at the time when Segenius,
abbat and priest, presided over that monastery; whence,
among other instructions for life, he left the clergy a most
salutary example of abstinence or continence; it was the
highest commendation of his doctrine, with all men, that
he taught no otherwise than he and his followers had
lived ; for he neither sought nor loved any thing of this
world, but delighted in distributing immediately among
the poor 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 ; and wherever in his way he saw-
any, either rich or poor, he invited them, if infidels, to
embrace the mystery of the faith ; or if they were believers,
to strengthen them in the faith, and to stir them up by
words and actions to alms and 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 shorn monks or laymen, were employed in
meditation, that is, either in reading the Scriptures, or
learning psalms. This was the daily employment of him-
self and all that were with him, wheresoever they went;
and if it happened, which was but seldom, that he was
invited to eat with the king, he went with one or two
clerks, and having taken a small repast, made haste to be
gone with them, either to read or write. At that time,
many religious men and women, stirred up by his example,
adopted the custom of fasting on Wednesdays and
Fridays, till the ninth hour, throughout the year, except
during the fifty days after Easter. He never gave money
to the powerful men of the world, but only meat, if he
happened to entertain them ; and, on the contrary, what-
soever gifts of money he received from the rich, he either
distributed them, as has been said, to the use of the poor,
or bestowed them in ransoming such as had been wrong-
fully sold for slaves. Moreover, he afterwards made many
Bede's Ecclesiastical History 1 1 1
of those he had ransomed his disciples, and after having
taught and instructed them, advanced them to the order
of priesthood.
It is reported, 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 austere disposition, who, meeting with no success,
and being unregarded by the English people, returned
home, and in an assembly of the elders reported, that he
had not been able to do any good to the nation he had
been sent to preach to, because they were uncivilized men,
and of a stubborn and barbarous disposition. They, as is
testified, in a great council seriously debated what was to
be done, being desirous that the nation should receive the
salvation it demanded, and grieving that they had not
received the preacher sent to them. Then said Aidan, who
was also present in the council, to the priest then spoken
of, "I am of opinion, 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 greater perfection, and be able to practise
God's sublimer precepts." Having heard these words, all
present began diligently to weigh what he had said, and
presently concluded, that he deserved to be made a bishop,
and ought to be sent to instruct the incredulous and
unlearned ; since he was found to be endued with singular
discretion, which is the mother of other virtues, and
accordingly being ordained, they sent him to their friend,
King Oswald, to preach; and he, as time proved, after-
wards appeared to possess all other virtues, as well as the
discretion for which he was before remarkable.
CHAPTER VI
of king Oswald's wonderful piety, [a.d. 635.]
King Oswald, with the nation of the English which he
governed being instructed by the teaching of this most
reverend prelate, not only learned to hope for a heavenly
kingdom unknown to his progenitors, but also obtained
♦ p-479
U2 Bede's Ecclesiastical History
of the same one Almighty God, who made heaven and
earth, larger earthly kingdoms than any of his ancestors.
In short, he brought under his dominion all the nations
and provinces of Britain, which are divided into four
languages, viz. the Britons, the Picts, the Scots, and the
English. When raised to that height of dominion, won-
derful to relate, he always continued humble, affable, and
generous to the poor and strangers.
In short, it is reported, that when he was once sitting
at dinner, on the holy day of Easter, with the aforesaid
bishop, and a silver dish full of dainties before him, and
they were just ready to bless the bread, the servant, whom
he had appointed to relieve the poor, came in on a sudden,
and told the king, that a great multitude of needy persons
from all parts were sitting in the streets begging some
alms of the king; he immediately ordered the meat set
before him to be carried to the poor, and the dish to be
cut in pieces and divided among them. At which sight,
the bishop who sat by him, much taken with such an act
of piety, laid hold of his right hand, and said, "May this
hand never perish." Which fell out according to his
prayer, for his arm and hand, being cut off from his body,
when he was slain in battle, remain entire and uncorrupted
to this day, and are kept in a silver case, 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 management 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 by his sister Acha ; and it was fit
that so great a predecessor should have in his own family
so great a person to succeed him in his religion and
sovereignty.
CHAPTER VII
HOW THE WEST SAXONS RECEIVED THE WORD OF GOD BY
THE PREACHING OF BIRINUS ; AND OF HIS SUCCESSORS,
AGILBERT AND ELEUTHERIUS. [a.D. 635.]
At that time, the West Saxons, formerly called Gewissae,
in the reign of Cynegils, embraced the faith of Christ, at
the preaching of Bishop Birinus, who came into Britain
Bede's Ecclesiastical History 113
by the advice of Pope Honorius ; having promised in his
presence that he would sow the seed of the holy faith in
the inner parts beyond the dominions of the English,
where no other teacher had been before him. Hereupon
he received episcopal consecration from Asterius, bishop
of Genoa; but on his arrival in Britain, he first entered
the nation of the Gewissae, and finding all there most con-
firmed pagans, he thought it better to preach the word of
God there, than to proceed further to seek for others to
preach to.
Now, as he preached in the aforesaid province, it hap-
pened that the king himself, having been catechised, was
baptized together with his people, and Oswald, the most
holy and victorious king of the Northumbrians, being
present, received him as he came forth from baptism, and
by an alliance most pleasing and acceptable to God, first
adopted him, thus regenerated, for his son, and then took
his daughter in marriage. The two kings gave to the
bishop the city called Dorcic, there to settle his episcopal
see ; where having built and consecrated churches, and by
his labour called many to the Lord, he departed this life,
and was buried in the same city ; but many years after,
when Hedda was bishop, he was translated thence to the
city of Winchester, and laid in the church of the blessed
apostles, Peter and Paul.
The king also dying, his son Coinwalch succeeded him
in the throne, but refused to embrace the mysteries of the
faith, and of the heavenly kingdom ; and not long after
also he lost 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 expelled his kingdom, and with-
drew to Anna, king of the East Saxons, where living three
years in banishment, he found and received the true faith,
and was baptized ; for the king, with whom he lived in his
banishment, was a good man, and happy in a good and
pious 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, by nation a Frenchman, but who had then
lived a long time in Ireland, for the purpose of reading
the Scriptures. This bishop came of his own accord to
serve this king, and preach to him the word of life. The
ii4 Bede's Ecclesiastical History
king, observing his erudition and industry, desired him
to accept an episcopal see, and stay there as his bishop.
Agilbert complied with the prince's request, and presided
over those people many years. At length the king, who
understood none but the language of the Saxons, grown
weary of that bishop's barbarous tongue, brought into the
province another bishop of his own nation, whose name
was Wini, who had been ordained in France; and divid-
ing his province into two dioceses, appointed this last his
episcopal see in the city of Winchester, by the Saxons
called Wintancestir. Agilbert, being highly offended, that
the king should do this without his advice, returned into
France, and being made bishop of the city of Paris, died
there, aged and full of days. Not many years after his
departure out of Britain, Wini was also expelled from his
bishopric, 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 king of that nation, sustaining
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 infidelity, and had been
restored when he received the faith of Christ, his kingdom,
being destitute of a bishop, was justly deprived of the
Divine protection. He, therefore, sent messengers into
France to Agilbert, humbly entreating him to return to
the bishopric of his nation. But he excused himself, and
affirmed that he could not go, because he was bound to
the bishopric of his own city ; however, that he might not
seem to refuse him assistance, he sent in his stead thither
the priest Eleutherius, his nephew, who, if he thought fit,
might be ordained his bishop, saying, " He thought him
worthy of a bishopric." The king and the people received
him honourably, and entreated Theodore, then archbishop
of Canterbury, to consecrate him their bishop. He was
accordingly consecrated in the same city, and many years
zealously governed the whole bishopric of the West Saxons
by synodical authority.
Bede's Ecclesiastical History 115
CHAPTER VIII
HOW EARCONBERT, KING OF KENT, ORDERED THE IDOLS TO
BE destroyed; AND OF HIS DAUGHTER EARCONGOTA,
AND HIS KINSWOMAN ETHELBERGA, VIRGINS, CONSE-
CRATED TO GOD. [a.D. 64O.]
In the year of our Lord 640, Eadbald, king of Kent,
departed this life, and left his kingdom to his son Earcon-
bert, which he most nobly governed 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 before Easter to be observed ; and that
the same might not be neglected, he appointed proper and
condign punishments for the offenders. His daughter
Earcongota, as became the offspring of such a parent,
was a most virtuous virgin, always serving God in a
monastery in France, built by a most noble abbess, called
Fara, at a place called Brie ; for at that time but few
monasteries being built in the country of the Angles,
many were wont, for the sake of monastic conversation,
to repair to the monasteries of the Franks or Gauls ; and
they also sent their daughters there to be instructed, and
delivered to their heavenly bridegroom, especially in the
monasteries of Brie, of Chelles, and Andelys. Among
whom was also Sethrid, daughter of the wife of Anna,
king of the East Angles, above mentioned ; and Ethel-
berga, natural daughter of the same king; both of whom,
though strangers, were for their virtue made abbesses of
the monastery of Brie. Sexberga, that king's eldest
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 inhabit-
ants of that place ; but it shall suffice us to say something
briefly of her passage out of this world to the heavenly
kingdom. The day of her departure drawing near, she
visited the cells of the infirm servants of Christ, and par-
ticularly those that were of a great age, or most noted for
probity of life, and humbly recommending herself to their
ii6 Bede's Ecclesiastical History
prayers, let them know that her death was at hand, as
she knew by revelation, which she said she had received
in this manner. She had seen a number of men, all 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 medal that had been brought thither from
Kent." That same night, at the dawn of morning, leaving
the darkness of this world, she departed to the light of
heaven. Many of the brethren of that monastery that
were in other nouses, declared they had then plainly heard
concerts of angels singing, and the noise as it were of a
multitude entering the monastery. Whereupon going out
immediately to see what it might be, they saw an extra-
ordinary great light coming down from heaven, which
conducted that holy soul, set loose from the bonds of the
flesh, to the eternal joys of the celestial country. They
add other miracles that were wrought the same night in
the same monastery ; but as we must proceed to other
matters, we leave them to be related by those to whom
such things belong. 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 grave, and
to raise it higher in the same place, and while they did
this, so great a fragrancy of perfume rose from below,
that it seemed to all the brothers and sisters there present,
as if a store of the richest balsams had been opened.
Her aunt also, Ethelberga above mentioned, preserved
the glory so pleasing to God, of perpetual virginity, in
great continency of body, 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 her body
might be buried ; but when that work was advanced half
way, she was prevented by death from finishing it, and
buried in the very place of the church where she had
desired. After her death, the brothers occupied them-
selves with other things, and this structure was intermitted
for seven years, at the expiration whereof they resolved,
by reason of the greatness of the work, wholly to lay aside
the building of the church, but to remove the abbess's
bones from thence to some other church that was finished
Bede's Ecclesiastical History 117
and consecrated ; but, on opening her tomb, they found
the body as free from decay as it had been from the cor-
ruption of carnal concupiscence, and having washed it
again and put on it other clothes, they removed the same
to the church of St. Stephen, Martyr, whose nativity (or
commemoration-day) is celebrated with much magnificence
on the 7th of July.
CHAPTER IX
how miraculous cures have been frequently done in
the place where king oswald was killed j and
how, first, a traveller's horse was restored
and afterwards a young girl cured of the palsy,
[a.d. 642.]
Oswald, the most Christian king of the Northumbrians,
reigned nine years, including that year which is to be
held accursed for the brutal impiety of the king of the
Britons, and the apostasy of the English kings ; for, as
was said above, it is agreed by the unanimous consent of
all, that the names of the apostates should be erased from
the catalogue of the Christian kings, and no date ascribed
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 Maserfield, 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 remark-
able his devotion, has been made evident by miracles since
his death ; for, in the place where he was killed by the
pagans, fighting for his country, infirm men and cattle
are healed to this day. Whereupon many took up the
very dust of the place where his body fell, and putting it
into water, did much good with it to their friends who
were sick. This custom came so much into use, that the
earth being carried away by degrees, there remained a
hole as deep as the height of a man. Nor is it to be
wondered 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 infirm, and to bestow alms on them, and
n8 Bede's Ecclesiastical History
assist them. Many miracles are said to have been wrought
in that place, or with the earth carried from thence; but
we have thought it sufficient to mention two, which we
heard from our ancestors.
It happened, not long after his death, that a man was
travelling near that place, when his horse on a sudden
began to tire, to stand stock still, hang down his head, and
foam at the mouth, and, at length, as his pain increased,
he fell to the ground ; the rider dismounted, and throwing
some straw under him, waited to see whether the beast
would recover or die. At length, after much rolling about
in extreme anguish, the horse happened to come to the
very place where the aforesaid king died. Immediately
the pain ceased, the beast gave over his struggles, and,
as is usual with tired cattle, turned gently from side to
side, and then starting up, perfectly recovered, began to
graze on the green herbage ; which the man observing,
being an ingenious person, he concluded there must be
some wonderful sanctity in the place where the horse had
been healed, and left a mark there, that he might know
the spot again. After which he again mounted his horse,
and repaired to the inn where he intended to stop. On his
arrival he found a girl, niece to the landlord, who had
long languished under the palsy ; and when the friends of
the family, in his presence, lamented the girl's calamity,
he gave them an account of the place where his horse had
been cured. In short, she was put into a cart and carried
and laid down at the place. At first she slept awhile, and
when she awaked found herself healed of her infirmity.
Upon which she called for water, washed her face, put up
her hair, and dressed her head, and returned home on foot,
in good health, with those who had brought her.
CHAPTER X
the power of the earth of that place against fire,
[a.d. 642.]
About the same time, another person of the British nation,
as is reported, happened to travel by the same place,
where the aforesaid battle was fought, and observing one
particular spot of ground greener and more beautiful than
Bede's Ecclesiastical History 119
any other part of the field, he judiciously concluded with
himself that there could be no other cause for that unusual
greenness, but that some person of more holiness than any
other in the army had been killed there. He therefore
took along with him some of that earth, tying it up in a
linen cloth, supposing it would some time or other be of
use for curing sick people, and proceeding on his journey,
came at night to a certain village, and entered a house
where the neighbours were feasting at supper; being
received by the owners of the house, he sat down with them
at the entertainment, hanging the cloth, in which he had
brought the earth, on a post against the wall. They sat
long at supper and drank hard, with a great fire in the
middle of the room ; it happened that the sparks flew up
and caught the top of the house, which being made of
wattles and thatch, was presently in a flame ; the guests
ran out in a fright, without being able to put a stop to the
fire. The house was consequently burnt down, only that
post on which the earth hung remained entire and un-
touched. On observing this, they were all amazed, and
inquiring into it diligently, understood that the earth had
been taken from the place where the blood of King Oswald
had been shed. These miracles being made known and
reported abroad, many began daily to frequent that place,
and received health to themselves and theirs.
CHAPTER XI
OF THE HEAVENLY LIGHT THAT APPEARED ALL THE NIGHT
OVER THE BONES OF KING OSWALD, AND HOW PERSONS
POSSESSED WITH DEVILS WERE DELIVERED BY HIS
BONES. [A.D. 697.]
Among the rest, I think we ought not to pass over, in
silence, the heavenly favours and miracles 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 Osthrida, queen of the Mer-
cians, the daughter of his brother Oswy, who reigned after
him, as shall be said hereafter.
There is a noble monastery in the province of Lindsey,
called Beardeneu, which that queen and her husband
120 Bede's Ecclesiastical History
Ethelred much loved, and conferred upon it many honours
and ornaments. It was here that she was desirous to lay
the venerable 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 refused to
admit them, because, though they knew him to be a holy
man, yet, as he was originally of another province, and
had reigned over them as a foreign king, they retained
their ancient aversion to him, even after 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 them ; but
the appearance of a heavenly miracle showed with how
much reverence they ought to be received by all the faith-
ful ; for during that whole night, a pillar of light, reaching
from the wagon up to heaven, was seen by almost all the
inhabitants of the province of Lindsey. Hereupon, in the
morning, the brethren who had refused it the day before,
began themselves earnestly to pray that those holy relics,
so beloved by God, might be deposited 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 person of this holy man,
they hung up over the monument his banner made of gold
and purple ; and poured out the water in which they had
washed the bones, in a corner of the sacred place. From
that time, the very earth which received that holy water,
had the virtue of expelling devils from the bodies of
persons possessed.
Lastly, when the aforesaid queen afterwards made some
stay in that monastery, there came to visit her a certain
venerable abbess, who is still living, called Ethelhilda, the
sister of the holy men, Ethelwin and Aldwin, the first of
whom was bishop in the province of Lindsey, the other
abbat of the monastery of Peartaneu ; not far from which
was the monastery of Ethelhilda. 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 a light reaching
from the relics up to heaven. The queen thereupon added,
that the very dust of the pavement on which the water
that washed the bones had been spilt, had already healed
many sick persons. The abbess thereupon desired that
Bede's Ecclesiastical History 121
some of the said dust might be given her, which she tied
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 evil spirit ;
he being hospitably entertained, and gone to bed after
supper, was on a sudden seized by the Devil, and began
to cry out, to gnash his teeth, to foam at the mouth, and
to distort his limbs in a most strange manner. None being
able to hold or bind him, the servant ran, and knocking at
the door, acquainted the abbess. She, opening the monas-
tery door, went out herself with one of the nuns to the
men's apartment, and calling a priest, desired he would
go with her to the sufferer. Being come thither, and
seeing many more present, who had not been able, though
they endeavoured it, to hold the tormented person and
prevent his convulsive motions, the priest used exorcisms,
and did all he could to assuage the madness of the unfor-
tunate man, but, though he took much pains, could not
prevail. When no hopes appeared of easing him, the
abbess bethought herself of the dust, and immediately
ordered her servant to go and fetch her the casket in which
it was. As soon as she came with what she had been sent
for into the porch of the house, in the inner part whereof
the possessed person was tormented, he was presently
silent, and laid down his head, as if he had been falling
asleep, stretching out all his limbs to rest. All present
were silent, and stood attentive to see the end of the affair.
After some time, the man that had been tormented sat up,
and fetching a deep sigh, said, "Now I am like a sound
man, for I am restored to my senses." They earnestly
inquired how that came to pass, and he answered, "As
soon as that virgin drew near the porch of this house, with
the casket she brought, all the evil spirits that vexed me
departed, and were no more to be seen." Then the abbess
gave him a little of that dust, and the priest having
prayed, he had a very quiet night; nor did he, from that
time forward, receive the least disturbance from his old
enemy.
122 Bede's Ecclesiastical History
CHAPTER XII
of a boy cured of an ague at st. oswald's tomb,
[a.d. 642.]
Some time after, there was a certain little boy in the said
monastery, who had been long troubled with an ague ; he
was one day anxiously expecting the hour that his fit was
to come on, when one of the brothers, coming in to him,
said, " Shall I tell you, child, how you may be cured of this
distemper? Rise, go into the church, and get close to St.
Oswald's tomb; stay there quiet, and do not leave it; do
not come away, or stir from the place, till the time that
your fit is to go off : then I will go in and fetch you away."
The boy did as he was advised, and the disease durst not
affect him as he sat by the saint's tomb; but fled so
absolutely, that he felt it no more, 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 miraculous
cure had been wrought. Nor is it to be wondered that
the prayers of that king who was then reigning with our
Lord, should be very efficacious with him, since he, whilst
yet governing his temporal kingdom, was also wont to
pray and take more pains for that which is eternal. In
short, it is reported, 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 turned up on his knees. It is also given
out, and become a proverb, "That he ended his life in
prayer ; " for when he was beset with weapons and
enemies, he perceived he must immediately be killed, and
prayed to God 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." His bones, therefore,
were translated to the monastery which we have men-
tioned, and buried therein : but the king that slew him
commanded his head, hands, and 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,
Bede's Ecclesiastical History 123
took them down, and buried his head in the church of
Lindisfarne, and the hands and arms in his royal city.
CHAPTER XIII
OF A CERTAIN PERSON IN IRELAND THAT WAS RECOVERED,
WHEN AT THE POINT C
OSWALD. [A.D. 642.]
Nor was the fame of the renowned Oswald confined to
Britain, but, spreading the rays of his healing- brightness
even beyond the sea, reached also to Germany and Ireland.
In short, 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, now the
holy bishop of the Fresons, he had often heard him talk
of the wonders that had been wrought in that province at
the relics of that most reverend king. And that in Ireland,
when, being yet only a priest, he led a pilgrim's life therein
for love of the eternal country, the fame of that king's
sanctity was already spread far and near. One of the
miracles, among the rest, which he related, we have
thought fit to insert in our history.
"At the time," said he, "of the mortality which made
such great havoc in Britain and Ireland, among others, the
infection reached a certain scholar of the Scottish race, a
man indeed learned in worldly literature, but in no way
solicitous or studious of his eternal salvation ; who, seeing
his death near at hand, began to fear, lest, as soon as he
was dead he should be hurried away to hell for his sins.
He sent for me, who was in that neighbourhood, and
whilst he was trembling and sighing, with a mournful
voice made his complaint to me, in this manner : 'You see
that my distemper 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 perpetual death of my soul, and cast into the
torments of hell, since for a long time, amidst all my read-
ing of divine books, I have rather addicted myself to vice,
than to keep the commandments of God. But it is my
resolution, if the Divine Mercy shall grant me a new term
of fife, to correct my vicious habits, and totally to reform
124 Bede's Ecclesiastical History
my mind and course of life in obedience to the Divine will.
But I am sensible, that I have no merits of my own to
obtain a prolongation of life, nor can I confide in it, unless
it shall please God to forgive me, through the assistance
of those who have faithfully served Him. We have heard,
and the report is universal, that there was in your nation
a king, of wonderful sanctity, called Oswald, the excel-
lency of whose faith and virtue is become renowned even
after his death by the working of miracles. I beseech you,
if you have any relics of his in your custody, that you will
bring the same to me; in case the Lord shall be pleased,
through his merits, to have mercy on me.' I answered,
1 I have indeed some of the stake on which his head was
set up by the pagans, when he was killed, and if you
believe, with a sincere heart, the Divine Goodness may,
through the merit of so great a man, both grant you a
longer term of life here, and render you worthy of admit-
tance into eternal life.' He answered immediately, ' That
he had entire faith therein.' Then I blessed some water,
and put into it a chip of the aforesaid oak, and gave it the
sick man to drink. He presently found ease, and, recover-
ing of his sickness, lived a long time after; and, being
entirely converted to God in heart and actions, wherever
he came, he spoke of the goodness of his merciful Creator,
and the honour of His faithful servant."
CHAPTER XIV
ON THE DEATH OF PAULINUS, ITHAMAR WAS MADE BISHOP
OF ROCHESTER IN HIS STEAD. OF THE WONDERFUL
HUMILITY OF KING OSWIN, WHO WAS CRUELLY SLAIN
BY OSWY. [A.D. 642.]
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
harassed by the pagan king, Penda, and by the pagan
nation of the Mercians, that had slain his brother, as also
by his son Alfrid, and by his cousin-german Ethelwald,
the son of his brother who reigned before him. In his
second year, that is, in the year of our Lord 644, the most
Bede's Ecclesiastical History 125
reverend Father Paulinus, formerly bishop of York, but
then of the city of Rochester, departed to our Lord, on the
10th day of October, having held the bishopric 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 for 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 Osric, of 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 ; but on the contrary, the causes
of their disagreement being heightened, he murdered him
most cruelly. For when they had raised armies against
one another, Oswin perceived that he could not maintain
a war against one who had more auxiliaries than himself,
and he thought it better at that time to lay aside all
thoughts of engaging, and to preserve himself for better
times. He therefore dismissed the army which he had
assembled, and ordered all his men to return to their own
homes, from the place that is called Wilfaresdun, that is,
Wilfar's Hill, which is almost ten miles distant from the
village called Cataract, towards the north-west. He him-
self, with only one trusty soldier, whose name was Ton-
dhere, withdrew and lay concealed in the house of Earl
Hunwald, whom he imagined to be his most assured friend.
But, alas! it was otherwise; for the earl betrayed him,
and Oswy, in a detestable manner, by the hands of his
commander, Ethilwin, slew him and the soldier aforesaid.
This happened on the 20th of August, in the ninth year
of his reign, at a place called Ingethlingum, where after-
wards, to atone for his crime, a monastery was built,
wherein prayers were to be daily offered up to God for the
souls of both kings, that is, of him that was murdered,
and of him that commanded him to be killed.
King Oswin was of a graceful aspect, and tall of stature,
affable in discourse, and courteous in behaviour; and most
126 Bede's Ecclesiastical History-
bountiful, as well to the ignoble as the noble; so that he
was beloved by all men for his qualities of body and mind,
and persons of the first rank came from almost all pro-
vinces to serve him. Among other virtues and rare endow-
ments, if I may so express it, humility is said to have
been the greatest, which it will suffice to prove by one
example.
He had given an extraordinarily fine horse to Bishop
Aidan, which he might either use in crossing rivers, or in
performing a journey upon any urgent necessity, though
he was wont to travel ordinarily on foot. Some short time
after, a poor man meeting him, and asking alms, he
immediately dismounted, and ordered the horse, with all
his royal furniture, to be given to the beggar ; for he was
very compassionate, a great friend to the poor, and, as it
were, the father of the wretched. This being told to the
king, when they were going in to dinner, he said to the
bishop, " Why would you, my lord bishop, give the poor
man that royal horse, which was necessary for your use?
Had not we many other horses of less value, and of other
sorts, which would have been good enough to give to the
poor, and not to give that horse, which I had particularly
chosen for yourself? " To whom the bishop instantly
answered, "What is it you say, O king? Is that foal of
a mare more dear to you than the Son of God ? " Upon
this they went in to dinner, and the bishop sat in his
place ; but the king, who was come 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 in a hasty manner fell down
at the bishop's 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, "He was entirely reconciled to him, if he
would sit down to his meat, and lay aside all sorrow."
The king, at the bishop's command and request, beginning
to be merry, the bishop, on the other hand, grew so melan-
choly as to shed 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
Bede's Ecclesiastical History 127
he, " that the king" will not live long- ; for I never before
saw so humble a king- ; whence I conclude 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
prediction was fulfilled by the king's death, as has been
said above. But Bishop Aidan himself was also taken out
of this world, twelve days after the king he loved, on the
31st of August, to receive the eternal reward of his labours
from our Lord.
CHAPTER XV
HOW BISHOP AIDAN FORETOLD TO CERTAIN SEAMEN A STORM
THAT WOULD HAPPEN, AND GAVE THEM SOME HOLY OIL
TO LAY IT. [A.D. 651.]
How great the merits of Aidan were, was made manifest
by the all-seeing Judge, with the testimony of miracles,
whereof it will suffice to mention three as a memorial. A
certain priest, whose name was Utta, a man of great
gravity and sincerity, and on that account honoured by all
men, even the princes of the world, being ordered to
Kent, to bring from thence, as wife for King Oswy, Ean-
fleda, the daughter of King Edwin, who had been carried
thither when her father was killed ; and intending to go
thither by land, but to return with the virgin by sea, re-
paired to Bishop Aidan, entreating him to offer up his
prayers to our Lord for him and his company, who were
then to set out on their journey. He, blessing and recom-
mending them to our Lord, at the same time gave them
some holy oil, saying, " I know that when you go abroad,
you will meet with a storm and contrary wind ; but do you
remember to cast this oil I give you into the sea, and the
wind shall cease immediately ; you will have pleasant calm
weather, and return home safe."
All which fell out as the bishop had predicted. For in
the first place, the winds raging, the sailors endeavoured
to ride it out at anchor, but all to no purpose ; for the sea
breaking in on all sides, and the ship beginning to be
filled with water, they all concluded that certain death was
at hand; the priest at last, remembering the bishop's
words, laid hold of the phial and cast some of the oil into
128 Bede's Ecclesiastical History
the sea, which, as had been foretold, became presently
calm. Thus it came to pass that the man of God, by the
spirit of prophecy, foretold the storm that was to happen,
and by virtue of the same spirit, though absent, appeased
the same. Which miracle was not told me by a person
of little credit, but by Cynemund, a most faithful priest of
our church, who declared that it was related to him by
Utta, the priest, on and by whom the same was wrought.
CHAPTER XVI
HOW THE SAME AIDAN, BY HIS PRAYERS, SAVED THE ROYAL
CITY WHEN FIRED BY THE ENEMY. [a.D. 65 1.]
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 enter it by force,
or by a long siege, he endeavoured to burn it ; and having
destroyed all the villages in the neighbourhood of the city,
he brought to it an immense quantity of planks, beams,
wattles and thatch, wherewith he encompassed the place
to a great height on the land side, and when the wind set
upon it, he fired the mass, designing to burn the town.
At that time, the most reverend Bishop Aidan resided
in the isle of Fame, which is nearly two miles from the
city ; for thither he was wont often to retire to pray in
private, that he might be undisturbed. Indeed, this
solitary residence of his is to this day shown in that island.
When he saw the flames of fire and the smoke carried by
the boisterous wind above the city walls, he is reported,
with eyes and hands lifted up to heaven, to have said,
"Behold, Lord, how great mischief Penda does!"
W'hich words were hardly uttered, when the wind im-
mediately turning from the city, drove back the flames
upon those who had kindled them, so that some being
hurt, and all frightened, they forbore any further attempts
against the city, which they perceived was protected by the
hand of God.
Bede's Ecclesiastical History 129
CHAPTER XVII
HOW THE POST OF THE CHURCH ON WHICH BISHOP AIDAN
WAS LEANING WHEN HE DIED, COULD NOT BE BURNT
WHEN THE REST OF THE CHURCH WAS CONSUMED BY
FIRE; AND OF HIS INWARD LIFE. [a.D. 65I.]
Aidan was in the king's country-house, not far from the
city of which we have spoken above, at the time when
death separated him from his body, after he had been
bishop sixteen years ; for having- a church and a chamber
there, he was wont often to go and stay there, and to
make excursions to preach in the country round about,
which he likewise did at other of the king's country-seats,
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 close to the wall at the west end of the church, by
which means it happened that he gave up the ghost, lean-
ing against a post that was on the outside to strengthen
the wall. He died in the seventeenth year of his episco-
pacy, the last day of the month of August. His body was
thence translated to the isle of Lindisfarne, and buried in
the churchyard belonging to 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 deposited on the right hand
of the altar, with the respect due to so great a prelate.
Finan, who had likewise come from the same monastery
of Hii in the Scottish island, succeeded him, and continued
a considerable 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 burned down the village and
church above mentioned, where the bishop died ; but it fell
out in a wonderful manner that the post, which he had
leaned upon when he died, could not be consumed by the
fire which consumed all about it. This miracle being
taken notice of, the church was soon rebuilt in the same
place, and that very post was set up on the outside, as it
had been before, to strengthen the wall. It happened
again, some time after, that the same village and church
were burned down the second time, and even then the fire
130 Bede's Ecclesiastical History
could not touch that post ; and when in a most miraculous
manner the fire broke through the very holes in it where-
with it was fixed to the building-, and destroyed the church,
yet it could do no hurt to the said post. The church being
therefore built there the third time, they did not, as before,
place that post on the outside as a support, but within, as
a memorial of the miracle ; and the people coming in were
wont to kneel there, and implore the Divine mercy. And
it is manifest that since then many have been healed in
that same place, as also that chips being cut off from that
post, and put into water, have healed many from their
distempers.
I have written thus much concerning the person and
works of the aforesaid Aidan, in no way commending or
approving what he imperfectly understood in relation to
the observance of Easter; nay, very much detesting the
same, as I have most manifestly proved in the book I have
written, " De Temporibus " ; but, like an impartial historian,
relating what was done by or with him, and commending
such things as are praiseworthy in his actions, and pre-
serving the memory thereof for the benefit of the readers ;
viz. his love of peace and charity ; his continence and
humility ; his mind superior to anger and avarice, and
despising pride and vainglory ; his industry in keeping and
teaching the heavenly commandments ; his diligence in
reading and watching ; his authority becoming a priest in
reproving the haughty and powerful, and at the same time
his tenderness in comforting the afflicted, and relieving or
defending the poor. To say all in a few words, as near
as I could be informed by those that knew him, he took
care to omit none of those things which he found in the
apostolical or prophetical writings, but to the utmost of
his power endeavoured to perform them all.
These things I much love and admire in the aforesaid
bishop ; because I do not doubt that they were pleasing to
God; but I do not praise or approve his not observing
Easter at the proper 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 follow the same.
Yet this I approve in him, that in the celebration of his
Easter, the object which he had in view in all he said, did,
or preached, was the same as ours, that is, the redemption
of mankind, through the passion, resurrection and ascen-
Bede's Ecclesiastical History 131
sion into heaven of the man Jesus Christ, who is mediator
betwixt God and man. And therefore he always celebrated
the same, not, as some falsely imagine, on the fourteenth
moon, like the Jews, whatsoever the day was, but on the
Lord's day, from the fourteenth to the twentieth moon;
and this he did from his belief of the resurrection of our
Lord happening on the day after the Sabbath, and for the
hope of our resurrection, which also he, with the holy
Church, believed would happen on the same day after the
Sabbath, now called the Lord's day.
CHAPTER XVIII
of the life and death of the religious king sigebert.
[a.d. 635.]
At this time, the kingdom of the East Angles, after the
death of Earpwald, the successor of Redwald, was subject
to his brother Sigebert, a good and religious man, who
long before had been baptized in France, whilst he lived
in banishment, flying from the enmity of Redwald ; and
returning home, as soon as he ascended the throne, being
desirous to imitate the good institutions which he had seen
in France, he set up a school for youth to be instructed in
literature, and was assisted therein by Bishop Felix, who
came to him from Kent, and who furnished him with
masters and teachers after the manner of that country.
This king became so great a lover of the heavenly
kingdom, that quitting the affairs of his crown, and com-
mitting the same to his kinsman, Ecgric, who before held
a part of that kingdom, he went himself into a monastery,
which he had built, and having received the tonsure,
applied himself rather to gain a heavenly throne. Some
time after this, it happened that the nation of the Mercians,
under King Penda, made war on the East Angles ; who,
finding themselves inferior in martial affairs to their
enemy, entreated Sigebert to go with them to battle, to
encourage the soldiers. He 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
disposed to flee in the presence of him, who had once been
a notable and a brave commander. But he, still keeping
132 Bede's Ecclesiastical History
in mind his profession, whilst in the midst of 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 slaughtered or dispersed.
Anna, the son of Eni, of the blood royal, a good man,
and father of an excellent family of children, succeeded
them in the kingdom. Of whom we shall speak hereafter;
he being also slain by the same pagan commander as his
predecessor had been.
CHAPTER XIX
how fursey built a monastery among the east angles,
and of his visions and sanctity, of which, his flesh
remaining uncorrupted after death bore testimony,
[a.d. 633.]
Whilst Sigebert still governed the kingdom, there came
out of Ireland a holy man called Fursey renowned both
for his words and actions, and remarkable for singular
virtues, being desirous to live a stranger for our Lord,
wherever an opportunity should offer. On coming into
the province of the East Saxons, he was honourably re-
ceived by the aforesaid king, and performing his usual
employment of preaching the Gospel, by the example of his
virtue and the efficacy of his discourse, converted many
unbelievers to Christ, and confirmed in his faith and love
those that already believed.
Here he fell into some infirmity of body, and was
thought worthy to see a vision from God ; in which he was
admonished diligently to proceed in the ministry of the
word which he had undertaken, and indefatigably to con-
tinue his usual watching and prayers ; inasmuch as his end
was certain, but the hour of it would be uncertain, accord-
ing to the saying of our Lord, "Watch ye therefore, be-
cause ye know not the day nor the hour." Being con-
firmed by this vision, he applied himself with all speed to
build a monastery on the ground which had been given
him by King Sigebert, and to establish regular discipline
therein. This monastery was pleasantly situated in the
woods, and with the sea not far off; it was built within the
area of a castle, which in the English language is called
Bede's Ecclesiastical History 133
Cnobheresburg, that is, Cnobher's Town; afterwards,
Anna, king- of that province, and the nobility, embellished
it with more stately buildings and donations. This man
was of noble Scottish blood, but much more noble in mind
than in birth. From his boyish years, he had particularly
applied himself to reading sacred books, and following
monastic discipline, and, as is most becoming to holy men,
he carefully practised all that he learned was to be done.
In short, he built himself the monastery, wherein he
might with more freedom indulge his heavenly studies.
There, falling sick, as the book about his life informs us,
he fell into a trance, and quitting his body from the even-
ing till the cock crew, he was found worthy to behold the
choirs of angels, and to hear the praises which are sung
in heaven. He was wont to declare, that among other
things he distinctly heard this : "The saints shall advance
from one virtue to another." And again, "The God of
gods shall be seen in Sion." Being restored to his body
at that time, and again taken from it three days after, he
not only saw the greater joys of the blessed, but also
extraordinary combats of evil spirits, who by frequent
accusations wickedly endeavoured to obstruct his journey
to heaven ; but the angels protecting him, all their endeav-
ours were in vain. Concerning which particulars, if any
one desires to be more fully informed, that is, with what
subtle fraud the devils represented both his actions and
superfluous words, and even his thoughts, as if they had
been written down in a book ; and what pleasing or dis-
agreeable things he was informed of by the angels and
saints, or just men who appeared to him among the
angels ; let him read the little book of his life which I have
mentioned, and I believe he will thereby reap much
spiritual profit.
But there is one thing among the rest, which we have
thought may be beneficial to many if inserted in this
history. When he had been lifted up on high, he was
ordered by the angels that conducted him to look back
upon the world. Upon which, casting his eyes down-
ward, he saw, as it were, a dark and obscure valley under-
neath him. He also saw four fires in the air, not far dis-
tant 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 false-
134 Bede's Ecclesiastical History
hood, when we do not fulfil that which we promised in
baptism, to renounce the Devil and all his works. The next
of covetousness, when we prefer the riches of the world
to the love of heavenly things. The third of discord,
when we make no difficulty to offend the minds of our
neighbours even in needless things. The fourth of iniquity,
when we look upon it as no crime to rob and to defraud
the weak. These fires, increasing by degrees, extended
so as to meet one another, and being joined, became an
immense flame. When it drew near, fearing for himself,
he said to the angel, " Lord, behold the fire draws near
me." The angel answered, "That which you did not
kindle shall not burn you ; for though this appears to be a
terrible and great fire, yet it tries every man according
to the merits of his works; for every man's concupiscence
shall burn in the fire ; for as every one burns in the body
through unlawful pleasure, so when discharged of the
body, he shall burn in the punishment which he has
deserved."
Then he saw one of the three angels, who had been his
conductors throughout both visions, go before and divide
the flame of fire, whilst the other two, flying about on both
sides, defended him from the danger of that fire. He
also saw devils flying through the fire, raising conflagra-
tions of wars against the just. Then followed accusations
of the wicked spirits against him, the defence of the
good angels in his favour, and a more extended view
of the heavenly troops ; as also of holy men of his own
nation, who, as he had long since been informed, had
been deservedly advanced to the degree of priesthood,
from whom he heard many things that might be very
salutary to himself, or to all others that would listen to
them. When they had ended their discourse, and re-
turned to heaven with the angelic spirits, the three angels
remained with the blessed Fursey, of whom we have spoken
before, and who were to bring him back to his body.
And when they approached the aforesaid immense 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 tormented in the fire, threw him at
him, and, touching his shoulder and jaw, burned them.
He knew the man, and called to mind that he had received
Bede's Ecclesiastical History 135
his garment when he died ; and the angel, immediately
laying hold, threw him back into the fire, and the malignant
enemy said, " Do not reject him whom you before received ;
for as you accepted the goods of him who was a sinner,
so you must partake of his punishment." The angel reply-
ing, said, " He did not receive the same through avarice,
but in order to save his soul." The fire ceased, and the
angel, turning to him, added, "That which you kindled
burned in you ; for had you not received the money of this
person that died in his sins, his punishment would not burn
in you." And proceeding in his discourse, he gave him
wholesome advice for what ought to be done towards the
salvation of such as repented.
Being afterwards restored to his body, throughout the
whole course of his life he bore the mark of the fire which
he had felt in his soul, visible to all men on his shoulder
and jaw; and the flesh publicly showed, in a wonderful
manner, what the soul had suffered in private. He always
took care, as he had done before, to persuade all men to
the practice of virtue, as well by his example, as by
preaching. But as for the matter of his visions, he would
only relate them to those who, from holy zeal and desire
of reformation, wished to learn the same. An ancient
brother of our monastery is still living, who is wont to
declare that a very sincere and religious man told him,
that he had seen Fursey himself in the province of the
East Angles, and heard those visions from his mouth ;
adding, that though it was in most sharp winter weather,
and a hard frost, and the man was sitting in a thin garment
when he related it, yet he sweated as if it had been in the
greatest heat of summer, either through excessive fear,
or spiritual consolation.
To return to what we were saying before, when, after
preaching the word of God many years in Scotland
[Ireland], he could no longer bear the crowds that resorted
to him, leaving all that he seemed to possess, 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 of God there, as has been said, built
a noble monastery. These things being rightly performed,
he became desirous to rid himself of all business of this
world, and even of the monastery itself, and forthwith
left the same, and the care of souls, to his brother Fullan,
F47i>
136 Bede's Ecclesiastical History
and the priests Gobban and Dicull, and being himself free
from all that was worldly, resolved to end his life as a
hermit. He had another brother called Ultan, who, after
a long monastical probation, had also adopted the life of
an anchorite. Repairing all alone to him, he lived a whole
year with him in continence and prayer, and laboured daily
with his hands.
Afterwards seeing the province in confusion by the irrup-
tions of the pagans, and presaging that the monasteries
would be also in danger, he left all things in order, and
sailed over into France, and being there honourably enter-
tained by Clovis, king of the Franks, or by the patrician
Erconwald, he built a monastery in the place called Latin-
iacum, and falling sick not long after, departed this life.
The same Erconwald took his body, and deposited it in
the porch of a church he was building in his town of
Perrone, 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 entire as if he had just then died. And again,
four years after, a more decent tabernacle or chapel being
built for the same body to the eastward of the altar, it was
still found free from corruption, and translated thither with
due honour ; where it is well known that his merits,
through the divine operation, have been declared by many
miracles. These things and the incorruption of his body
we have taken notice of, that the sublimeness of this man
may be the better known to the readers. All which, who-
soever will read it, will find more fully described, as also
about his fellow-labourers, in the book of his life before
mentioned.
CHAPTER XX
HONORIUS DYING, DEUSDEDIT IS CHOSEN ARCHBISHOP OF
CANTERBURY, OF THOSE WHO WERE AT THAT TIME
BISHOPS OF THE EAST ANGLES, AND OF THE CHURCH OF
ROCHESTER. [a.D. 653.]
cl >
In the meantime, Felix, bishop of the East Angles, dyin
when he had held that see seventeen years, Honorius
ordained Thomas his deacon, of the province of the Girvii,
in his place ; and he departing this life when he had been
Bede's Ecclesiastical History 137
bishop five years, Bertgils, surnamed Boniface, of the pro-
vince of Kent, was appointed in his stead. Honorius him-
self 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 South Saxons, was chosen the sixth
archbishop of Canterbury. To ordain whom, Ithamar,
bishop of Rochester, came thither. His ordination was
on the 26th of March, and he ruled nine years, four months,
and two days. When Ithamar also died, he consecrated in
his place Damian, who was of the race of the South
Saxons.
CHAPTER XXI
HOW THE PROVINCE OF THE MIDLAND ANGLES BECAME
CHRISTIAN UNDER KING PEADA. [a.D. 653.]
At this time, the Middle Angles, under their Prince Peada,
the son of King Penda, received the faith and sacraments
of the truth. Being an excellent youth, and most worthy
of the title and person 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
Elfleda given him to wife; but could not obtain his desires
unless he would embrace the faith of Christ, and be
baptized, with the nation which he governed. When he
heard the preaching of truth, the promise of the heavenly
kingdom, and the hope of resurrection and future im-
mortality, he declared that he would willingly become a
Christian, even though he should be refused the virgin ;
being chiefly prevailed on to receive the faith by King
Oswy's son Alfrid, who was his relation and friend, and
had married his sister Cyneberga, the daughter of King
Penda.
Accordingly he was baptized by Bishop Finan, with all
his earls and soldiers, and their servants, that came along
with him, at a noted village belonging to the king, called
At the Wall. And having received four priests, who for
their erudition and good life were deemed proper to in-
struct 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
138 Bede's Ecclesiastical History
English. Adda was brother to Utta, whom we have men-
tioned before, a renowned priest, and abbat of the mon-
astery of Gateshead. The aforesaid priests, arriving in
the province with the prince, preached the word, and were
willingly listened to ; and many, as well of the nobility as
the common sort, renouncing the abominations of idolatry,
were baptized daily.
Nor did King Penda obstruct the preaching of the word
among his people, the Mercians, if any were willing to
hear it; but, on the contrary, he hated and despised those
whom he perceived not to perform the works of faith,
when they had once received the faith, saying, "They
were contemptible and wretched who did not obey their
God, in whom they believed." This was begun two years
before the death of King Penda.
But when he was slain, and Oswy, the most Christian
king, succeeded him in the throne, 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 was the occasion that
one prelate was set over two nations. Having in a short
time gained many people to our Lord, he died among the
Midland Angles, in the country called Feppingum ; and
Ceollach, of the Scottish nation, succeeded him in the
bishopric. This prelate, 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 suc-
cessor in the bishopric was Trumhere, a religious man,
and educated in the monastic life of the English nation,
but ordained bishop by the Scots, which happened in the
days of King Wulfhere, of whom we shall speak hereafter.
CHAPTER XXII
HOW THE EAST SAXONS AGAIN RECEIVED THE FAITH, WHICH
THEY HAD BEFORE CAST OFF UNDER KING SIGEBERT,
THROUGH THE PREACHING OF CEDD. [a.D. 653.]
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 Sigebert, who reigned next to Sigebert surnamed The
Bede's Ecclesiastical History 139
Little, was then king of that nation, and a friend to King
Oswy, who, when he often came to him into the province
of the Northumbrians, used to endeavour to persuade 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 remains whereof were either
burned in the fire, or framed into any vessels for the use
of men, or else were cast out as refuse, trampled on and
bruised to dust. That God is rather to be understood as
of incomprehensible 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 right-
eousness ; whose everlasting seat is in heaven, and not in
vile and fading matter; and that it ought in reason to be
concluded, that all those who have learned and obeyed the
will of Him by whom they were created, will receive from
Him eternal rewards. King Oswy having often, in a
friendly and brotherly manner, said this and much more
to the like effect, at length, with the consent of his friends,
he believed, and after consulting with those about him,
and exhorting them, they all agreed and gave their appro-
bation, and were baptized with him by Bishop Finan, in
the king's village above spoken of, which is called At the
Wall, because it is close by the wall with which the
Romans formerly divided the island of Britain, at the
distance of twelve miles from the eastern sea.
King Sigebert, being now become a citizen of the eternal
kingdom, returned to the seat of his temporal kingdom,
requesting of Oswy that he would give him some teachers,
who might convert his nation to the faith of Christ, and
baptize them. Oswy, accordingly, sending into the pro-
vince of the Midland Angles, invited to him the man of
God, Cedd, and, giving him another priest for his com-
panion, sent them to preach to the East Saxons. When
these two, travelling to all parts of that country, had
gathered a numerous church to our Lord, it happened that
Cedd returned home, and came to the church of Lindisfarne
to confer with Bishop Finan ; who, finding how successful
he had been in the work of the Gospel, made him bishop
of the church 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 pursu-
ing the work he had begun with more ample authority,
140 Bede's Ecclesiastical History
built churches in several places, ordaining- priests and
deacons to assist him in the work of faith, and the
ministry of baptizing, especially in the city which, in the
language of the Saxons, is called Ithancestir, as also in
that which is named Tilaburg ; the first of which places is
on the bank of the Pante, the other on the bank of the
Thames, where, gathering a flock of servants of Christ,
he taught them to observe the discipline of regular life,
as far as those rude people were then capable.
Whilst the doctrine of everlasting life was thus, for a
considerable time, making progress, 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, had nothing else to answer, but that they had been in-
censed against the king, and hated him, because he was
too apt to spare his enemies, and easily to forgive 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 ;
in which innocent death, however, his real offence was
also punished, according to the prediction of the man of
God. For one of those earls that murdered him was un-
lawfully married, which the bishop not being able to
prevent or correct, he excommunicated him, and com-
manded all that would give ear to him not to enter within
his house, nor to eat of his meat. The king made slight
of this inhibition, and being invited by the earl, went to
an entertainment at his house, and when 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 king,
lying in that humble posture, with the rod he held in his
hand, and using his pontifical authority, spoke thus : " I
say to you, forasmuch as you would not refrain from the
house of that wicked and condemned person, you shall 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 also added to his merit ; because it happened on account
of his pious observance of the commands of Christ.
Bede's Ecclesiastical History 141
Sigebert 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, at the king's country-
seat, called Rendelsham, that is, Rendil's Mansion; and
Ethelwald, king of the East Angles, brother to Anna,
king of the same people, was his godfather.
CHAPTER XXIII
BISHOP CEDD, HAVING A PLACE GIVEN HIM BY KING ETHEL-
WALD, CONSECRATES THE SAME TO OUR LORD WITH
PRAYER AND FASTING. OF HIS DEATH. [a.D. 659.]
The same man of God, whilst he was bishop among the
East Saxons, was also wont several times to visit his own
country, Northumberland, to make exhortations. Ethel-
wald, the son of King Oswald, who reigned among the
Deiri, finding him a holy, wise, and good man, desired him
to accept some land to build a monastery, to which the
king himself might frequently resort, to offer his prayers
and hear the word, and be buried in it when he died ; for
he believed that he should receive much benefit by the
prayers of those who were to serve God in that place.
The king had before with him a brother of the same bishop,
called Celin, a man no less devoted to God, who, being a
priest, was wont to administer to him the word and the
sacraments of the faith ; by whose means he chiefly came
to know and love the bishop. That prelate, therefore,
complying with the king's desires, chose himself a place
to build a monastery among craggy and distant moun-
tains, which looked more like lurking-places for robbers
and retreats for wild beasts, than habitations for men ; to
the end that, according to the prophecy of Isaiah, " In the
habitations where before dragons dwelt, might be grass
with reeds and rushes; " that is, that the fruits of good
work should spring up, where before beasts were wont to
dwell, or men to live after the manner of beasts.
The man of God, desiring first to cleanse the place for
the monastery from former crimes, by prayer and fasting,
that it might become acceptable to our Lord, and so to lay
the foundations, requested of the king that he would give
him leave to reside there all the approaching time of Lent
142 Bede's Ecclesiastical History
to pray. All which days, except Sundays, he fasted till
the evening, according to custom, and then took no other
sustenance than a little bread, one hen's egg-, and a little
milk mixed with water. This, he said, was the custom of
those of whom he had learned the rule of regular discipline ;
first, to consecrate to our Lord, by prayer and fasting, the
places which they had newly received for building a mon-
astery 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 religious work might not be inter-
mitted, on account of the king's affairs, entreated his priest
Cynebil, who was also his own brother, to complete that
which had been so piously begun. Cynebil readily com-
plied, and when the time of fasting and prayer was over,
he there built the monastery, which is now called Lestin-
gau, and established therein the religious customs of
Lindisfarne, where they had been educated.
Cedd for many years having charge of the bishopric in
the aforesaid province, and of this monastery, over which
he had placed superiors, it happened that he came thither
at a time when there was a mortality, and fell sick and
died. He was first buried in the open air ; but in the pro-
cess of time a church was built of stone in the monastery,
in honour of the Mother of God, and his body interred in
the same, on the right hand of the altar.
The bishop left the monastery to be govened after him
by his brother Chad, who was afterwards made bishop,
as shall be said in its place. For the four brothers we
have mentioned, Cedd and Cynebil, Celin and Ceadda
[Chad], which is a rare thing to be met with, were all
celebrated priests of our Lord, and two of them also came
to be bishops. When the brethren who were in his mon-
astery, in the province of the East Saxons, heard that the
bishop was dead 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 there and be buried. Being
lovingly received by their brethren and fellow soldiers in
Christ, ail of them died there by the aforesaid pestilence,
except one little boy, who was delivered from death by his
father's prayers. For when he had lived there a long
time after, and applied himself to the reading of sacred
writ, he was informed that he had not been regenerated by
Bede's Ecclesiastical History 143
the water of baptism, and being then washed in the laver
of salvation, he was afterwards promoted to the order of
priesthood, and proved very useful 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, whilst he
was embracing his beloved corpse, that so he might himself
avoid eternal death, and by teaching, exhibit the ministry
of life and salvation to others of the brethren.
CHAPTER XXIV
KING PENDA BEING SLAIN, THE MERCIANS RECEIVED THE
FAITH OF CHRIST, AND OSWY GAVE POSSESSIONS AND
TERRITORIES TO GOD, FOR BUILDING MONASTERIES, IN
ACKNOWLEDGMENT FOR THE VICTORY OBTAINED. [a.D.
655-]
At this time, King Oswy was exposed to the fierce and
intolerable irruptions of Penda, king of the Mercians,
whom we have so often mentioned, and who had slain his
brother; at length, necessity compelling him, he promised
to give him greater gifts than can be imagined, to pur-
chase peace; provided that the king would return home,
and cease to destroy the provinces of his kingdom. That
perfidious king refused to grant his request, and resolved
to extirpate all his nation, from the highest to the lowest;
whereupon he had recourse to the protection of the Divine
goodness for deliverance from his barbarous and impious
foes, and binding himself by a vow, said, " If the pagan
will not accept of our gifts, let us offer them to Him that
will, the Lord our God." He then vowed, that if he
should come off victorious, he would dedicate his daughter
to our Lord in holy virginity, and give twelve farms to
build monasteries. After this he gave battle with a very
small army against superior forces : indeed, it is reported
that the pagans had three times the number of men ; for
they had thirty legions, led on by most noted commanders.
King Oswy and his son Alfrid met them with a very small
army, as has been said, but confiding in the conduct of
Christ; his other son, Egfrid, was then kept an hostage at
the court of Queen Cynwise, in the province of the Mer-
cians. King Oswald's son Ethelwald, who ought to have
assisted them, was on the enemy's side, and led them on
*F479
144 Bede's Ecclesiastical History
to fight against his country and uncle; though, during the
battle, he withdrew, and awaited the event in a place of
safety. The engagement beginning, the pagans were de-
feated, the thirty commanders, and those who had come
to his assistance were put to flight, and almost all of them
slain ; among whom was Ethelhere, brother and successor
to Anna, king of the East Angles, who had been the occa-
sion of the war, and who was now killed, with all his
soldiers. The battle was fought near the river Vinwed,
which then, with the great rains, had not only filled its
channel, but overflowed its banks, so that many more
were drowned in the flight than destroyed by the sword.
Then King Oswy, pursuant to the vow he had made to
our Lord, returned thanks to God for the victory, and
gave his daughter Elfleda, who was scarce a year old, to
be consecrated to Him in perpetual virginity ; delivering
also twelve small portions of land, wherein earthly warfare
should cease, and in which there should be a perpetual
residence and subsistence for monks to follow the warfare
which is spiritual, and pray diligently for the peace of his
nation. Of those possessions six were in the province of
the Deiri, and the other six in that of the Bernicians. Each
of the said possessions contained ten families, that is, a
hundred and twenty in all. The aforesaid daughter of
King Oswy, thus dedicated to God, was put into the mon-
astery, called Heruteu, or, "The island of the Hart,"
where, at that time, the Abbess Hilda presided, and,
two years after, having acquired a possession of ten
families, at the place called Streaneshalch, she built a
monastery there, in which the aforesaid king's daughter
was first a learner, and afterwards a teacher of the monastic
life; till, being sixty years of age, the blessed virgin de-
parted to the nuptials and embraces of her heavenly bride-
groom. In that same monastery, she and her father,
Oswy, her mother, Eanfleda, her mother's father, Edwin,
and many other noble persons, are buried in the church of
the holy Apostle Peter. King Oswy concluded the afore-
said war in the country of Loidis, in the thirteenth year
of his reign, on the 15th of November, to the great benefit
of both nations ; for he both delivered his own people from
the hostile depredations of the pagans, and, having cut off
the wicked king's head, converted the Mercians and the
adjacent provinces to the grace of the Christian faith.
Bede's Ecclesiastical History 145
Diuma was made the first bishop of the Mercians, as
also of Lindisfarne and the Midland Angles, as has been
said above, and he died and was buried among the Midland
Angles. The second was Ceollach, who, quitting the
episcopal office whilst still alive, returned into Scotland,
to which nation he belonged as well as Bishop Diuma.
The third was Trumhere, an Englishman, but taught and
ordained by the Scots, being abbat in the monastery that is
called Ingethlingum, and is the place where King Oswin
was killed, as has been said above ; for Queen Eanfleda,
his kinswoman, in satisfaction for his unjust death, begged
of King Oswy that he would give 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
health of the kings, both of him that had been slain, and
of him that caused it to be done. 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 which time he gave to the above-mentioned Peada,
son to King Penda, who was his kinsman, the kingdom
of the Southern Mercians, consisting, as is reported, of
5000 families, divided by the river Trent from the Northern
Mercians, whose land contained 7000 families ; but that
Peada was the next spring very wickedly killed, by the
treachery, as is said, of his wife, during the very time of
celebrating Easter. Three years after the death of King
Penda, Immin, and Eafa, and Eadbert, generals of the
Mercians, 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 officers of the
foreign king, they at once recovered their liberty and
their lands ; and being thus free, together with their king,
they rejoiced to serve Christ the true King, that they might
obtain the everlasting kingdom which is in heaven. This
king governed the Mercians seventeen years, and had for
his first bishop Trumhere, above spoken of ; the second
Jaruman ; the third Chad ; the fourth Winfrid. All these,
succeeding each other regularly under King Wulfhere,
discharged the episcopal duties to the Mercian nation.
146 Bede's Ecclesiastical Histoiy
CHAPTER XXV
HOW THE CONTROVERSY AROSE ABOUT THE DUE TIME OF
KEEPING EASTER, WITH THOSE THAT CAME OUT OF SCOT-
LAND, [a.d. 652.]
In the meantime, Bishop Aidan being dead, Finan, who
was ordained and sent by the Scots, succeeded him in the
bishopric, and built a church in the Isle of Lindisfarne,
the episcopal see ; nevertheless, after the manner of the
Scots, he made it, not of stone, but of hewn oak, and
covered it with reeds ; and the same was afterwards dedi-
cated in honour of St. Peter the Apostle, by the reverend
Archbishop Theodore. Eadbert, also bishop of that place,
took off the thatch, and covered it, both roof and walls,
with plates of lead.
At this time, a great and frequent controversy happened
about the observance of Easter; those that came from
Kent or France affirming, that the Scots kept 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 ecclesiastical truth, either in France or Italy,
who, disputing with Finan, 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,
made him the more inveterate by reproof, and a professed
opposer of the truth, being of a hot and violent temper.
James, formerly the deacon of the venerable Archbishop
Paulinus, as has been said above, kept the true and
Catholic Easter, with all those that he could persuade to
adopt the right way. Queen Eanfleda and her followers
also observed the same as she had seen practised in Kent,
having with her a Kentish priest that followed the
Catholic mode, whose name was Romanus. Thus it is
said to have happened in those times that Easter was twice
kept in one year ; and that when the king having ended
the time of fasting, kept his Easter, the queen and her
followers were still fasting, and celebrating Palm Sunday.
This difference about the observance of Easter, whilst
Aidan lived, was patiently tolerated by all men, as being
sensible, that though he could not keep Easter contrary
Bede's Ecclesiastical History 147
to the custom of those who had sent him, yet he in-
dustriously laboured to practise all 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 indifferent 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 out of Scotland, came to be
bishop, a greater controversy arose about the observance
of Easter, and the rules of ecclesiastical life. Whereupon
this dispute began naturally to influence the thoughts and
hearts of many, who feared, lest having received the name
of Christians, they might happen to run, or to have run, in
vain. This reached the ears of King Oswy and his son
Alfrid ; for 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 Alfrid, having been instructed in Christianity by Wil-
frid, a most learned man, who had first gone to Rome to
learn the ecclesiastical doctrine, and spent much time at
Lyons with Dalfin, archbishop of France, from whom also
he had received the ecclesiastical tonsure, rightly thought
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 Rhy-
pum ; which place, not long before, he had given to those
that followed the system of the Scots for a monastery ; but
forasmuch as they afterwards, being left to their choice,
prepared to quit the place rather than alter their opinion,
he gave the place to him, whose life and doctrine were
worthy of it.
Agilbert, bishop of the West Saxons, above-mentioned,
a friend to King Alfrid and to Abbat Wilfrid, had at that
time come into the province of the Northumbrians, and
was making some stay among them ; at the request of
Alfrid, made Wilfrid a priest in his monastery. He had
in his company a priest, whose name was Agatho. The
controversy being there started, concerning Easter, or
the tonsure, or other ecclesiastical affairs, it was agreed,
that a synod should be held in the monastery of Streanes-
halch, which signifies the Bay of the Lighthouse, where
148 Bede's Ecclesiastical History
the Abbess Hilda, a woman devoted to God, then presided ;
and that there this controversy should be decided. The
kings, both father and son, came thither, Bishop 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 was
in that council a most careful interpreter for both parties.
King Oswy first observed, that it behoved those who
served one God to observe the same rule of life ; and as
they all expected the same kingdom in heaven, so they
ought not to differ in the celebration of the Divine mys-
teries ; but rather to inquire which was the truest tradition,
that the same might be followed by all ; he then com-
manded 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 bishop hither; all
our forefathers, men beloved of God, are known to have
kept it after the same manner; and that the same may not
seem to any contemptible or worthy to be rejected, it is
the same which St. John the Evangelist, the disciple be-
loved of our Lord, with all the churches over which he
presided, is recorded to have observed." Having said
thus much, and more to the like effect, the king com-
manded Agilbert to show whence his custom of keeping
Easter was derived, or on what authority it was grounded.
Agilbert answered, " I desire that my disciple, the priest
Wilfrid, may speak in my stead ; because we both concur
with the other followers of the ecclesiastical tradition that
are here present, and he can better explain our opinion in
the English language, than I can by an interpreter."
Then Wilfrid, being ordered by the king to speak, de-
livered himself thus : — "The Easter which we observe, 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 in Italy and in France, when we
travelled through those countries for pilgrimage and
prayer. We found the same practised in Africa, Asia,
Egypt, Greece, and all the world, wherever the church of
Christ is spread abroad, through several nations and
tongues, at one and the same time; except only these and
Bede's Ecclesiastical History 149
their accomplices in obstinacy, I mean the Picts and the
Britons, who foolishly, in these two remote islands of the
world, and only in part even of them, oppose all the rest
of the universe." When he had so said, Colman
answered, " It is strange that you will call our labours
foolish, wherein we follow the example of so great an
apostle, who was thought worthy to lay his head 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 pre-
cepts of the Jewish law, whilst the church still Judaized in
many points, and the apostles were not able at once to cast
off all the observances of the law which had been instituted
by God. In which way it is necessary that all who come
to the faith should forsake the idols which were invented
by devils, that they might not give scandal to the Jews
that were among the Gentiles. 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 scandal to the Jews. Hence it was, that James
said, to the same Paul, ' You see, brother, how many
thousands of the Jews have believed ; and they are all
zealous for the law. And yet, at this time, the Gospel
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, pursuant 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 day. But when Peter preached at
Rome, being mindful that our Lord arose from the dead,
and gave the world the hopes of resurrection, on the first
day after the Sabbath, he understood that Easter ought
to be observed, so as always to stay till the rising of the
moon on the fourteenth day of the first moon, 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 after the Sabbath, was the
next day, he began that very evening to keep Easter, as
we all do at this day. 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
150 Bede's Ecclesiastical History
twenty-first, he waited for that, and on the Saturday be-
fore, 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
St. 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 kept by the faith-
ful, was not newly decreed by the council of Nice, but only
confirmed afresh ; as the Church History informs us.
"Thus it appears, that you, Colman, neither follow the
example of John, as you imagine, nor that of Peter, whose
traditions you knowingly contradict ; 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 after the Sabbath, which you do not practise, who
celebrate Easter only on the first day after the Sabbath.
Peter kept Easter Sunday between the fifteenth and the
twenty-first moon, which you do not, but keep 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, but on the fourteenth, either eat the old passover
in the evening, or deliver the sacraments of the New Testa-
ment, to be celebrated by the church, in memory of his
passion. Besides, in your celebration of Easter, you
utterly exclude the twenty-first moon, which the law
ordered to be principally observed. Thus, as I said be-
fore, 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 Anatolius, a holy man,
and much commended in church history, act contrary to
the law and the Gospel, when he wrote, that Easter was
to be celebrated from the fourteenth to the twentieth? Is
it to be believed that our most reverend Father Columba
and his successors, men beloved by God, who kept Easter
Bede's Ecclesiastical History 151
after the same manner, thought or acted contrary to the
Divine writings? Whereas there were many among them,
whose sanctity is testified by heavenly signs and the work-
ing of miracles, whose life, customs, and discipline I never
cease to follow, not questioning their being saints in
heaven."
"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, following the rule of truth in his Easter, appointed
a revolution 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. He so com-
puted the fourteenth moon in the Easter of our Lord, that
according to the custom of the Egyptians, he acknow-
ledged it to be the fifteenth moon 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, which rule and distinction of his it appears you
are ignorant of, in that you sometimes keep Easter before
the full of the moon, that is, on the thirteenth day. Con-
cerning your Father Columba and his followers, whose
sanctity you say you imitate, and whose rules and precepts
you observe, which have been confirmed by signs from
heaven, I may answer, that when many, on the day of
judgment, shall say to our Lord, ' That in his name they
prophesied, and cast out devils, and wrought many won-
ders,' our Lord will reply, 'That He never knew them.'
But far be it from me, that I say so of your fathers,
because it is much more just to believe what is good, than
what is evil, of persons whom one does not know. Wheie-
fore I do not deny those to have been God's servants, and
beloved by Him, who with rustic simplicity, but pious in-
tentions, have themselves loved Him. Nor do I think
that such keeping of Easter was very prejudicial to them,
as long as none came to show them a more perfect rule ;
and yet I do believe that they, if any catholic adviser had
come among them, would have as readily followed his
admonitions, as they are known to have kept those com-
mandments 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, and
of the universal church, and that the same is confirmed
152 Bede's Ecclesiastical History
by holy writ, you refuse to follow them ; for, though your
fathers were holy, do you think that their small number,
in a corner of the remotest island, is 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
prince 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 to thee 1
will give the keys of the kingdom of heaven? ' "
When Wilfred had spoken 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
says he, "Can you show any such power given to your
Columba?" Colman answered, "None." Then added
the king, " Do you both agree that these words were prin-
cipally directed to Peter, and that the keys of heaven were
given to him by our Lord?" They both answered, "We
do." Then the king concluded, "And I also say unto you,
that he is the door-keeper, whom I will not contradict, but
will, as far as I know and am able, in all things obey his
decrees, lest, 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 present, both great and small, gave
their assent, and renouncing the more imperfect institu-
tion, resolved to conform to that which they found to be
better.
CHAPTER XXVI
COLMAN, BEING WORSTED, RETURNED HOME; TUDA SUC-
CEEDED HIM IN THE BISHOPRIC; THE STATE OF THE
CHURCH UNDER THOSE TEACHERS. [a.D. 664.]
The disputation being ended, and the company broken up,
Agilbert returned home. Colman, perceiving that his doc-
trine was rejected, and his sect despised, took with him
such as would not comply with the Catholic Easter and
the tonsure (for there was much controversy about that
also), and went back into Scotland, to consult with his
people what was to be done in this case. Cedd, forsaking
Bede's Ecclesiastical History 153
the practices of the Scots, returned to his bishopric, having
submitted to the Catholic observance of Easter. This
disputation happened in the year of our Lord's incarna-
tion 664, which was the twenty-second year of the reign
of King Oswy, and the thirtieth of the episcopacy of the
Scots among the English ; for Aidan was bishop seventeen
years, Finan ten, and Colman three.
When Colman was gone back into his own country,
God's servant, Tuda, was made bishop of the Northum-
brians in his place, having been instructed and ordained
bishop among the Southern Scots, having also the eccle-
siastical tonsure of his crown, according to the custom
of that province, and observing the Catholic time of
Easter. He was a good and religious man, but governed
his church a very short time ; he came out of Scotland
whilst Colman was yet bishop, and, both by word and
example, diligently taught all persons those things that
appertain to the faith and truth. But Eata, who was
abbat of the monastery of Melrose, a most reverend and
meek man, was appointed abbat over the brethren that
stayed in the church of Lindisfarne, when the Scots went
away ; they say, 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 when first made bishop there, to be instructed
in Christ ; for the king much loved Bishop Colman on
account of his singular discretion. This is the same 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 he governed shows how frugal 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 for their daily residence ;
they had also no money, but 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 pro-
vide 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
opportunity offered, came only with five or six servants,
154 Bede's Ecclesiastical History
and having- performed his devotions in the church, de-
parted. But if they happened to take a repast there, they
were satisfied with only the plain and 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 in
great veneration ; so that wheresoever any clergyman or
monk happened to come, he was joyfully received by all
persons, as God's servant; and if they chanced to meet
him upon the way, they ran to him, and bowing, were
glad to be signed with his hand, or blessed with his mouth.
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 flocked together to hear from him the word
of life ; for the priests and clergymen went into the village
on no other account than to preach, baptize, visit the sick,
and, in few words, to take care of souls ; and they were
so free from worldly 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 observed in all the
churches of the Northumbrians. But enough has now
been said on this subject.
CHAPTER XXVII
EGBERT, A HOLY MAN OF THE ENGLISH NATION, LED A
MONASTIC LIFE IN IRELAND. [a.D. 664.]
In the same year of our Lord's incarnation, 664, there
happened an eclipse of the sun, on the third of May, about
ten o'clock in the morning. In the same year, a sudden
pestilence also depopulated the southern coasts of Britain,
and afterwards extending into the province of the North-
umbrians, ravaged the country far and near, and destroyed
a great multitude of men. To which plague the aforesaid
priest Tuda fell a victim, and was honourably buried in
the monastery of Pegnaleth. This pestilence did no less
harm in the island of Ireland. Many of the nobility, and
Bede's Ecclesiastical History 155
of the lower ranks of the English nation, were there at
that time, who, in the days of the Bishops Finan and Col-
man, forsaking their native island, retired thither, either
for the sake of Divine studies, or of a more continent life;
and some of them presently devoted themselves to a
monastical life, others chose rather to apply themselves to
study, going about from one master's cell to another.
The Scots willingly received them ail, and took care to
supply them with food, as also to furnish them with books
to read, and their teaching, gratis.
Among these wTere Ethelhun and Egbert, two youths of
great capacity, of the English nobility. The former of
whom was brother to Ethel win, a man no less beloved by
God, who also afterwards 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 governed that church worthily and creditably. These
two being in the monastery which in the language of the
Scots is called Rathmelsigi, and having lost all their com-
panions, who were either cut off by the mortality, or dis-
persed into other places, fell both desperately sick of the
same distemper, and were 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
those things from his own mouth), concluding that he
was at the point of death, went out of his chamber, where
the sick lay, in the morning, and sitting alone in a con-
venient place, began seriously to reflect upon his past
actions, and, being full of compunction at the remem-
brance of his sins, bedewed his face with tears, and prayed
fervently to God that he might not die yet, before he
could make amends for the offences which he had com-
mitted in his infancy and younger years, or might further
exercise himself in good works. He also made a vow
that he would, for the sake of God, live in a strange place,
so as never to return into the island of Britain, where he
was born ; that besides the canonical times of singing
psalms, he would, unless prevented by corporeal infirmity,
say the whole Psalter daily to the praise of God ; and that
he would every week fast one whole day and a night.
Returning home, after his tears, prayers, and vows, he
found his companion asleep, and going to bed himself,
began to compose himself to rest. When he had lain
156 Bede's Ecclesiastical History
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 what you prayed for is
granted." For he had learned in a vision what the other
had requested, and that his prayer was granted.
In short, Ethelhun died the next night; but Egbert,
shaking off his distemper, recovered and lived a long
time after to grace the priestly office, which he had
received, by his worthy behaviour; and after much increase
of virtue, according to his desire, he at length, in the
year of our Lord's incarnation 729, being ninety years of
age, departed to the heavenly kingdom. He led his life
in great perfection of humility, meekness, continence,
simplicity, and justice. Thus he was a great benefactor,
both to his own nation, and to those of the Scots and
Picts among whom he lived a stranger, by his example
of life, his industry in teaching, his authority in reprov-
ing, and his piety in giving away much of what he received
from the bounty of the rich. He also added this to his
vow above-mentioned ; during Lent, he would eat but one
meal a day, allowing himself nothing but bread and thin
milk, and even that by measure. That milk, new the day
before, he kept in a vessel, and the next day skimming
off the cream, 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
Quinquagesima.
CHAPTER XXVIII
TUDA BEING DEAD, WILFRID WAS ORDAINED, IN FRANCE,
AND CHAD, IN THE PROVINCE OF THE WEST SAXONS, TO
BE BISHOPS OF THE NORTHUMBRIANS. [a.D. 665.]
In the meantime, King Alfrid sent the priest, Wilfrid, to
the king of France, to be consecrated bishop over him and
his people. That prince sent him to be ordained by Agil-
bert, who, as was said above, 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
Bede's Ecclesiastical History 157
Compiegne. He made some stay in the parts beyond the
sea, after his consecration, and Oswy, following the
example of the king his son, sent a holy man, of modest
behaviour, well read in the Scripture, and diligently prac-
tising those things which he had learned therein, to be
ordained bishop of the church of York. This was a priest
called Ceadda [Chad], brother to the reverend prelate Cedd,
of whom mention has been often made, and abbat of the
monastery of Lestingau. With him the king also sent his
priest Eadhed, who was afterwards, in the reign of Egfrid,
made bishop of the church of Ripon. On arriving- in Kent,
they found that Archbishop Deusdedit was departed this
life, and no other prelate as yet appointed in his place;
whereupon they proceeded to the province of the West
Saxons, where Wini was bishop, and by him the person
above-mentioned was consecrated bishop ; two bishops of
the British nation, who kept Easter Sunday according to
the canonical manner, from the fourteenth to the twentieth
day of the moon, as has been said, being taken to assist
at the ordination ; for at that time there was no other
bishop in all Britain canonically ordained, besides that
Wini.
Chad, being thus consecrated bishop, began immediately
to devote himself to ecclesiastical truth and to chastity ; to
apply himself to humility, continence, 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 actions and behaviour, according- to
his and his brother Cedd's example. Wilfrid also being
made a bishop, came into Britain, and in like manner by
his doctrine brought into the English Church many rules
of Catholic observance. Whence it followed, that the
Catholic institutions daily gained strength, and all the
Scots that dwelt in England either conformed to these, or
returned into their own country.
158 Bede's Ecclesiastical History
CHAPTER XXIX
HOW THE PRIEST WIGHARD WAS SENT FROM BRITAIN TO
ROME, TO BE CONSECRATED ARCHBISHOP, OF HIS DEATH
THERE, AND OF THE LETTERS OF THE APOSTOLIC POPE
GIVING AN ACCOUNT THEREOF. [a.D. 665. J
At this time the most noble King- Oswy, of the province
of the Northumbrians, and Egbert of Kent, having con-
sulted together about the state of the English Church (for
Oswy, though educated by the Scots, perfectly understood
that the Roman was the Catholic and Apostolic Church),
with the consent of the holy church of the English nation,
accepted of a good man, and fit priest, to be made a
bishop, called Wighard, one of Bishop Deusdedit's clergy,
and sent him to Rome to be ordained bishop, to the end
that he, having received the degree of an archbishop,
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 your excellency's pleasing letters ;
by reading whereof we understand your most pious devo-
tion and fervent love to obtain everlasting life; and that
by the protecting hand of God you have been converted to
the true and apostolic faith, hoping that as you reign in
your nation, so you will hereafter reign in Christ. Blessed
be the nation, therefore, that has been found worthy to
have such a wise king and 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 will not rejoice at hearing such pleasant
things? Who will not be delighted at such good works?
Because 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 him
shall the Gentiles seek. ' And again, ' Listen, O isles, unto
Bede's Ecclesiastical History 159
me, and hearken ye people from afar. ' And a little after,
4 It is a light thing that thou shouldst be my servant to
raise up the tribes of Jacob, and to restore the preserved of
Israel. I will also give thee for a light to the Gentiles,
that thou mayest be my salvation to the ends of the earth. '
And again, ' Kings shall see, princes also shall arise and
worship. ' And presently after, ' I have given thee for a
covenant of the people, to establish the earth, and possess
the desolate heritages ; that thou mayest say to the
prisoners, Go forth; to them that are in darkness, Show
yourselves. ' And again, 4 I the Lord have called thee in
righteousness, and will hold thine hand, and will keep thee,
and give thee for a light of the Gentiles, and for a covenant
of the people; 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 plain it is, not only
of you, but also of all the nations of the prophets, that
they shall 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 prince of the apostles, in celebrating Easter, and in
all things delivered by the blessed apostles, Peter and Paul,
whose doctrine daily enlightens the hearts of believers,
even as the two heavenly lights, the sun and moon, daily
illumine all the earth."
And after some lines, wherein he speaks of celebrating
Easter uniformly throughout all the world, he adds, —
"We have not been able now to find, considering the
length of the journey, a man, docile, and qualified in all
respects to be a bishop, according to the tenor of your
letters. But as soon as such a proper 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 assistance of God, root out all the enemy's
tares throughout your island. We have received the pre-
sents sent by your highness to the blessed prince of the
apostles, for an eternal memorial, 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 church of the apostles, for
whom we have been much concerned, because he died here.
However, we have orderec1 the blessed gifts of the holy
160 Bede's Ecclesiastical History
martyrs, 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 delivered to the
bearers of these our letters, to be by them delivered to you.
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 apostles, Peter
and Paul ; at whose pious endeavours all the Apostolic See
rejoices with us, as much as her pious works shine and
blossom before God.
" We therefore desire your highness will hasten, accord-
ing to our wish, to dedicate all your island to Christ our
God ; for you certainly have for your protector, the
Redeemer of mankind, our Lord Jesus Christ, who will
prosper you in all things, that you may bring together a
new people of Christ ; establishing there the Catholic and
apostolic faith. For it is written, ' Seek first the kingdom
of God and his righteousness, and all these things shall
be added to you.' Truly your highness seeks, and shall
no doubt obtain, that all your islands shall be made subject
to you, as is our wish and desire. Saluting your excellency
with fatherly affection, we always pray to the Divine Good-
ness, that it will 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 excel-
lency in safety ! "
In the next book we shall have a more suitable occasion
to show you who was found out and consecrated in Wig-
hard's place.
CHAPTER XXX
THE EAST SAXONS, DURING A PESTILENCE, RETURNING TO
IDOLATRY, ARE IMMEDIATELY BROUGHT BACK FROM THEIR
ERROR BY THE BISHOP JARUMAN. [a.D. 665.]
At the same time, the Kings Sighere and Sebbi, though
subject to Wulfhere, king of the Mercians, governed the
province of the East Saxons after Suidhelm, of whom we
have spoken above. That province labouring under the
aforesaid mortality, Sighere, with that part of the people
that was under his dominion, forsook the mysteries of the
Bede's Ecclesiastical History 161
Christian faith, and turned apostate. For the king himself,
and many of the commons and great men, being fond of
this life, and not seeking after another, or rather not
believing that there was 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 mor-
tality. But Sebbi, his companion and co-heir in the king-
dom, with his people, very devoutly preserved the faith
which he had embraced, and, as we shall show hereafter,
ended his faithful life with much felicity.
King Wulfhere, understanding that the faith of the
province was partly profaned, sent Bishop Jaruman, who
was successor to Trumhere, to correct that error, and
restore the province to the truth. He proceeded 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, reduced
both the aforesaid king and people to the way of righteous-
ness, so that, either forsaking or destroying the temples
and altars which they had erected, they opened the
churches, and rejoiced in confessing the name of Christ,
which they had opposed, being more desirous to die in
Him with the faith of the resurrection, than to live in the
filth of apostasy among their idols. These things being
performed, the priests and teachers returned home with
joy.
BOOK IV
CHAPTER I
DEUSDEDIT, ARCHBISHOP OF CANTERBURY, DYING, WIGHARD
WAS SENT TO ROME TO SUCCEED HIM IN THAT DIGNITY;
BUT HE DYING THERE, THEODORE WAS ORDAINED ARCH-
BISHOP, AND SENT INTO BRITAIN WITH THE ABBAT
HADRIAN. [A.D. 664.]
In the above-mentioned year of the aforesaid eclipse, which
was presently followed by the pestilence, in which also
162 Bede's Ecclesiastical History
Bishop Colman, being- overcome by the unanimous consent
of the Catholics, returned home, Deusdedit, the sixth
bishop of the church of Canterbury, died on the 14th of
July. Erconbert, also, king of Kent, departed this life
the same month and day ; leaving his kingdom to his
son Egbert, which he held nine years. The see then
became vacant for some considerable time, until the priest
Wighard, a man skilled in ecclesiastical discipline, of the
English race, was sent to Rome by the said King Egbert,
and Oswy, king of the Northumbrians, as was briefly
mentioned in the foregoing book, with a request that he
might be ordained bishop of the church of England ; send-
ing at the same time presents to the apostolic pope, and
many vessels of gold and silver. Arriving at Rome, where
Vitalian presided at that time over the Apostolic See, and
having made known to the aforesaid pope the occasion of
his journey, he was not long after snatched away, with
almost all his companions that went with him, by a pesti-
lence which happened at that time.
But the apostolic pope having consulted about that
affair, made diligent inquiry for some one to send to be
archbishop of the English churches. There was then in
the Niridian monastery, which is not far from the city of
Naples in Campania, an abbat, called Hadrian, by nation
an African, well versed in holy writ, experienced in monas-
tical and ecclesiastical discipline, and excellently skilled
both in the Greek and Latin tongues. The pope, sending
for him, commanded him to accept of the bishopric, and
repair into Britain ; he answered, that he was unworthy of
so great a dignity, but said he could name another, whose
learning and age were fitter for the episcopal office. And
having proposed to the pope a certain monk, belonging
to a neighbouring monastery of virgins, whose name was
Andrew, he was by all that knew him judged worthy of
a bishopric ; but bodily infirmity prevented his being
advanced to the episcopal station. Then again Hadrian
was pressed to accept of the bishopric ; but he desired a
respite for a time, to see whether he could find another fit
to be ordained bishop.
There was at that time in Rome, a monk, called Theo-
dore, well known to Hadrian, born at Tarsus in Cilicia, a
man well instructed in worldly and Divine literature, as
also in Greek and Latin ; of known probity of life, and
Bede's Ecclesiastical History 163
venerable for age, being- sixty-six years old. Hadrian
offered him to the pope to be ordained bishop, and pre-
vailed; but upon these conditions, that he should conduct
him into Britain, because he had already travelled through
France twice upon several occasions, and was, therefore,
better acquainted with the way, and was, moreover,
sufficiently provided with men of his own ; as also that
being his fellow labourer in doctrine, he might take special
care that Theodore should not, according to the custom of
the Greeks, introduce anything contrary to the true faith
into the church where he presided. Theodore, being
ordained sub-deacon, 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 into Britain.
They proceeded by sea to Marseilles, and thence by land
to Aries, and having there delivered to John, archbishop of
that city, Pope Vitalian 's letters of recommendation, were
by him detained till Ebrin, the king's mayor of the palace,
sent them a pass to go where they pleased. Having
received the same, Theodore repaired 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 Emme, and then to Faro, bishops of Sens and
Meaux, and lived with them a considerable time ; for the
hard winter had obliged them to rest wherever they could.
King Egbert, being informed by messengers that the
bishop they had asked of the Roman prelate was in the
kingdom of France, sent thither his praefect, Redfrid, to
conduct him ; who, being arrived there, with Ebrin's leave,
conveyed him to the port of Quentavic ; where, being indis-
posed, he made some stay, and as soon as he began to
recover, sailed over into Britain. But Ebrin detained
Hadrian, suspecting that he went on some message from
the emperor to the kings of Britain, to the prejudice of his
kingdom, of which he at that time took especial care ; how-
ever, when he found that he really had no such commission,
he discharged him, and permitted him to follow Theodotc.
As soon as he came, he received from him the monastery
of St. Peter the apostle, where the archbishops of Canter-
164 Bede's Ecclesiastical History
bury are usually buried, as I have said before ; for at his
departure, the apostolic lord had ordered that he should
provide for him in his diocese, and give him a suitable
place to live in with his followers.
CHAPTER II
theodore visits all places ; the churches of the
english begin to be instructed in holy literature,
and in the catholic truth ; putta is made bishop of
the church of rochester in the room of damianus.
[a.d. 669.]
Theodore arrived at his church the second year after his
consecration, on Sunday, the 27th of May, and held the
same twenty-one years, three months, and twenty-six days.
Soon after, he visited all the island, wherever the tribes of
the Angles inhabited, for he was willingly entertained and
heard by all persons ; and everywhere attended and assisted
by Hadrian, he taught the right rule of life, and the canon-
ical custom of celebrating Easter. This was the first arch-
bishop whom all the English church obeyed. And foras-
much as both of them were, as has been said before, well
read both in sacred and in secular literature, they gathered
a crowd of disciples, and there daily flowed from them
rivers of knowledge to water the hearts of their hearers;
and, together with the books of holy writ, they also taught
them the arts of ecclesiastical poetry, astronomy, and
arithmetic. A testimony of which 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 their kings, being
brave men and good Christians, 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
just heard ; and all who desired to be instructed in sacred
reading had masters at hand to teach them.
From that time also they began in all the churches of the
English to learn sacred music, which till then had been
only known in Kent. And, excepting James above-men-
tioned, the first singing-master in the churches of the
Bede's Ecclesiastical History 165
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 taught the churches
of the English the Catholic mode of life.
Theodore, visiting all parts, ordained bishops in proper
places, and with their assistance corrected such things as
he found faulty. Among the rest, when he upbraided
Bishop Chad that he had not been duly consecrated, he,
with great humility, answered, " If you know I have not
duly received episcopal ordination, I willingly resign the
office, for I never thought myself worthy of it ; but, though
unworthy, in obedience submitted to undertake it." Theo-
dore, hearing his humble answer, said that he should not
resign the bishopric, and he himself completed his ordina-
tion after the Catholic manner. But at the time when
Deusdedit died, and a bishop for the church of Canterbury
was L:y request ordained and sent, Wilfrid was also sent
out of Britain into France to be ordained ; and because he
returned before Theodore, he ordained priests and deacons
in Kent till the archbishop should come to his see. Being
arrived in the city of Rochester, where the see had been
long vacant by the death of Damianus, he ordained a
person better skilled in ecclesiastical discipline, and more
addicted to simplicity of life than active in worldly affairs.
His name was Putta, and he was extraordinarily skilful in
the Roman style of church music, which he had learned
from the disciples of the holy Pope Gregory.
CHAPTER III
how chad, above-mentioned, was made bishop of
the mercians. of his life, death, and burial,
[a.d. 669.]
At that time, the Mercians were governed by King Wulf-
here, who, on the death of Jaruman, desired of Theodore
to supply him and his people with a bishop ; but Theodore
would not obtain a new one for them, but requested of
King Oswy that Chad might be their bishop. He then
lived retired at his monastery, which is at Lestingau,
Wilfrid filling the bishopric of York, and of all the North-
umbrians, and likewise of the Picts, as far as the dominions
1 66 Bede's Ecclesiastical History
of King- Oswy extended. And, seeing- that it was the
custom of that most reverend prelate to go about the work
of the Gospel to several places rather on foot than on
horseback, Theodore commanded him to ride whenever he
had a long journey to undertake ; and finding him very
unwilling to omit his former pious labour, he himself, with
his hands, lifted him on the horse ; for he thought him a
holy man, and therefore obliged him to ride wherever he
had need to go. Chad having received the bishopric of the
Mercians and Lindisfarne, took care to administer the
same with great rectitude of life, according- to the example
of the ancients. King Wulfhere also gave him land of
fifty families, to build a monastery, at the place called Ad
Barve, or "At the Wood," in the province of Lindsey,
wherein marks of the regular life instituted by him con-
tinue to this day.
He had his episcopal see in the place called Lichfield, in
which he also died, and was buried, and where the see of
the succeeding bishops of that province still continues. He
had built himself a habitation not far from the church,
wherein he was wont to pray and read with 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 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 stones, and a time to gather them ; "
for there happened a mortality sent from heaven, which, by
means of the death of the flesh, translated the stones of
the church from their earthly places to the heavenly build-
ing. And when, after many of the church of that most
reverend prelate had been taken out of the flesh, his hour
also drew near wherein he was to pass out of this world
to our Lord, it happened one day that he was in the afore-
said dwelling, with only one brother, called Owini, his
other companions being upon some reasonable occasion
returned to the church. Now Owini was a monk of great
merit, having forsaken the world with the pure intention
of obtaining the heavenly reward ; worthy in all respects to
have the secrets of our Lord revealed to him, and worthy
to have credit given by his hearers to what he said, for he
came with Queen Etheldrid from the province of the East
Angles, and was her prime minister, and governor of her
Bede's Ecclesiastical History 167
family. As the fervour of his faith increased, resolving- to
renounce the world, he did not go about it slothfully, but
so fully forsook the things of this world, that, quitting all
he had, clad in a plain garment, and carrying an axe and
hatchet in his hand, he came to the monastery of that most
reverend prelate, called Lestingau ; denoting, that he did
not go to the monastery to live idle, as some do, but to
labour, which he also confirmed by practice ; for as he was
less capable of meditating on the Holy Scriptures, he the
more earnestly applied himself to the labour of his hands.
In short, he was received by the bishop into the house
aforesaid, and there entertained with the brethren, and
whilst they were engaged within in reading-, he was with-
out, doing- such thing's as were necessary.
One day when he was thus employed abroad, and his
companions were gone to the church, as I began to state,
the bishop was alone reading or praying in the oratory of
that place, when on a sudden, as he afterwards said, he
heard the voice of persons singing most sweetly and rejoic-
ing, and appearing to descend from heaven. Which voice
he said he first heard coming from the south-east, and that
afterwards it drew near him, till it came to the roof of the
oratory where the bishop was, and entering therein, filled
the same and all about it. 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 the same way it came, with in-
expressible sweetness. When he had stood some time
astonished, and seriously revolving in his mind what it
might be, the bishop opened the window of the oratory,
and making a noise with his hand, as he was often wont
to do, ordered him to come in to him. He accordingly
went hastily in, and the bishop said to him, "Make haste
to the church, and cause the seven brothers to come hither,
and do you come with them." When they were come, he
first admonished them to preserve the virtue of peace
among themselves, and towards all others ; and indefatig-
ably to practise the rules of regular discipline, which they
had either been taught by him, or seen him observe or had
noticed in the words or actions of the former fathers. Then
he added, that the day of his death was at hand ; for, said
he, " that amiable guest, who was wont to visit our
brethren, has vouchsafed also to come to me this day, and
G479
1 68 Bede's Ecclesiastical History
to call me out of this world. Return, therefore, to the
church, and speak to the brethren, that they in their
prayers recommend my passage to our Lord, and that they
be careful to provide for their own, the hour whereof is
uncertain, by watching, prayer, and good works."
When he had spoken thus much and more, and they,
having received his blessing, had gone away in 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 added, "I
entreat you to tell me what song of joy was that which I
heard coming 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 our Lord, that
you do not tell the same to any before my death. They
were angelic spirits, who came to call me to my heavenly
reward, which I have always longed after, and they pro-
mised they would return seven days hence, and take me
away with them." Which was accordingly fulfilled, as
had been said to him ; for being presently seized with a
languishing distemper, 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 soul being delivered from the prison of the
body, the angels, as may justly be believed, attending him,
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 our Lord, which he had always
carefully expected till it came ; for notwithstanding his
many merits of continence, humility, teaching, prayer,
voluntary poverty, and other virtues, he was so full of the
fear of God, so mindful of his last end in all his actions,
that, as I was informed by one of the brothers who
instructed me in Divinity, and who had been bred in his
monastery, and under his direction, whose name was
Trumhere, if it happened that there blew a strong gust of
wind when he was reading or doing any other thing, he
immediately called upon God for mercy, and begged it
might be extended to all mankind. If the wind grew
stronger, he closed his book, and prostrating himself on
the ground, prayed still more earnestly. But, if it proved
Bede's Ecclesiastical History 169
a violent storm of wind or rain, or else that the earth and
air were filled with thunder and lightning, he would repair
to the church, and devote himself to prayers and repeating
of psalms till the weather became calm. Being asked by
his followers why he did so, he answered, "Have not you
read — ' The Lord also thundered in the heavens, and the
Highest gave forth his voice. Yea, he sent out his arrows
and scattered them ; and he shot out lightnings, and dis-
comfited them. ' For the Lord moves the air, raises the
winds, darts lightning, and thunders from heaven, to excite
the inhabitants of the earth to fear Him ; to put them in
mind of the future judgment; to dispel their pride, and
vanquish their boldness, by bringing into their thoughts
that dreadful time, when the heavens and the earth being
in a flame, He will come in the clouds, with great power
and majesty, to judge the quick and the dead. Where-
fore," said he, "it behoves us to answer his heavenly
admonition with due fear and love ; that, as often as He
lifts his hand through the trembling sky, as it were to
strike, but does not yet let it fall, we may immediately
implore his mercy ; and searching the recesses of our
hearts, and cleansing the filth of our vices, we may care-
fully behave ourselves so as never to be struck."
With this revelation and account of the aforesaid
brother, concerning the death of this prelate, agrees the
discourse of the most reverend Father Egbert, above
spoken of, who long led a monastic life with the same
Chad, when both were youths, in Ireland, praying, observ-
ing continency, and meditating on the Holy Scriptures.
But when he afterwards returned into his own country,
the other continued in a strange country for our Lord's
sake till the end of his life. A long time after, Hygbald,
a most holy and continent man, who was an abbat in the
province of Lindsey, came out of Britain to visit him, and
whilst these holy men were discoursing of the life of the
former fathers, and rejoicing to imitate the same, mention
was made of the most reverend prelate, Chad, whereupon
Egbert said, "I know a man in this island, still in the
flesh, who, when that prelate passed out of this world, saw
the soul of his brother Cedd, with a company of angels,
descending from heaven, who, having taken his soul along
with them, returned thither again." Whether he said this
of himself, or some other, we do not certainly know • but
170 Bede's Ecclesiastical History
the same being said by so great a man, there can be no
doubt of the truth thereof.
Chad died on the 2nd of March, and was first buried
by St. Mary's Church, but afterwards, when the church
of the most holy prince of the apostles, Peter, was built,
his bones were translated into it. In both which places,
as a testimony of his virtue, frequent miraculous cures are
wont to be wrought. And of late, a certain distracted
person, who had been wandering about everywhere, arrived
there in the evening, unknown or unregarded by the
keepers of the place, and having rested there all the night,
went out in his perfect senses the next morning, to the
surprise and delight of all; thus showing that a cure had
been performed 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 usually put in their
hand and take out some of the dust, which they put into
water and give to sick cattle or men to drink, upon which
they are presently eased of their infirmity, and restored to
health. In his place, Theodore ordained Winfrid, a good
and modest man, to preside, as his predecessors had done,
over the bishoprics of the Mercians, the Midland Angles,
and the Lindisfarnes, of all which, Wulfhere, who was still
living, was king. Winfrid was one of the clergy of the
prelate he had succeeded, and had for a considerable time
filled the office of deacon under him.
CHAPTER IV
BISHOP COI.MAN, HAVING LEFT BRITAIN, BUILT TWO MONAS-
TERIES IN SCOTLAND ; THE ONE FOR THE SCOTS, THE
OTHER FOR THE ENGLISH HE HAD TAKEN ALONG WITH
HIM. [A.D. 667.]
In the meantime, Colman, the Scottish bishop, departing
from Britain, took along with him all the Scots he had
assembled in the isle of Lindisfarne, and also about thirty
of the English nation, who had been all instructed in the
monastic life; and leaving some brothers in his church, he
repaired first to the isle of Hii (Iona), whence he had been
sent to preach the word of God to the English nation.
Bede's Ecclesiastical History 171
Afterwards he retired to a small island, which is to the
west of Ireland, and at some distance from its coast, called
in the language of the Scots, Inisbofinde, the Island of
the White Heifer. Arriving there, he built a monastery,
and placed in it the monks he had brought of both nations ;
who not agreeing 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 with which they were acquainted ; but returned again
the next winter, and would have what the English had
provided to be in common ; Colman sought to put an end
to this dissension, and travelling about far and near, he
found a place in the island of Ireland fit to build a monas-
tery, which, in the language of the Scots, is called Mageo,
and brought a small part of it of the earl to whom it
belonged, to build his monastery thereon; upon condition,
that the monks residing there should pray to our Lord for
him who had let them have the place. Then building a
monastery, with the assistance of the earl and all the
neighbours, he placed the English there, leaving the Scots
in the aforesaid island. This monastery is to this day
possessed by English inhabitants ; being the same that,
grown up from a small beginning to be very large, is
generally called Mageo ; and as all things have long since
been brought under a better method, it contains an exem-
plary society of monks, who are gathered there from the
province of the English, and live by the labour of their
hands, after the example of the venerable fathers, under a
rule and a canonical abbat, in much continency and single-
ness of life.
CHAPTER V
OF THE DEATH OF THE KINGS OSWY AND EGBERT, AND OF
THE SYNOD HELD AT HERTFORD, IN WHICH ARCHBISHOP
THEODORE PRESIDED. [a.D. 670.]
In the year of the incarnation 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 apostolical institution, that had he
172 Bede's Ecclesiastical History
recovered of his sickness, he had designed to go to Rome,
and there to end his days at the Holy Places, having
entreated Bishop Wilfrid, by the promise of a considerable
donation in 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 synod of bishops, and 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, as became a prelate, to enjoin
the observance of such things as were agreeable to the
unity and the peace of the church. The purport of which
synodical proceedings is as follows —
" In the name of our Lord God and Saviour Jesus Christ,
who reigns for ever and for ever, and governs his church,
it was thought meet that we should assemble, according to
the custom of the venerable canons, to treat about the
necessary affairs of the church. We met on the 24th day
of September, the first indiction, at a place called Hertford,
myself, Theodore, the unworthy bishop of the see of Canter-
bury, appointed by the Apostolic See, our fellow priest and
most reverend brother, Bisi, bishop of the East Angles ;
also by his proxies, our brother and fellow priest, Wilfrid
bishop of the nation of the Northumbrians, as also our
brothers and fellow priests, Putta, bishop of the Kentish
castle, called Rochester; Eleutherius, bishop of the West
Saxons, and Winfrid, bishop of the province of the Mer-
cians. When we were all met together, and were sat down
in order, I said, ' I beseech you, most dear brothers, for the
love and fear of our Redeemer, that we may all treat in
common for our faith ; to the end that whatsoever has been
decreed and defined by the holy and reverend fathers, may
be inviolably observed by all. ' This and much more I
spoke tending to the preservation of the charity and unity
of the church ; and when I had ended my discourse, I asked
every one of them in order, whether they consented to
observe the things that had been formerly canonically
decreed by the fathers? To which all our fellow priests
answered, ' It so pleases us, and we will all most willingly
observe with a cheerful mind whatever is laid down in the
canons of the holy fathers. ' I then produced the said book
of canons, and publicly showed them ten chapters in the
same, which I had marked in several places, because I knew
Bede's Ecclesiastical History 173
them to be of the most importance to us, and entreated
that they might be most particularly received by them all.
" Chapter 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 com-
mitted to him.
"I'll. That it shall not be lawful for any bishop to
trouble monasteries dedicated to God, nor to take anything
forcibly from them.
" IV. That monks do not remove from one place to
another, that is, from monsatery to monastery, unless with
the consent of their own abbat ; but that they continue in
the obedience which they promised at the time of their
conversion.
"V. That no clergyman, forsaking his own bishop, shall
wander about, or be anywhere entertained without letters
of recommendation from his own prelate. But if he shall
be once received, and will not return when invited, both
the receiver, and the person received, be under excom-
munication.
"VI. That bishops and clergymen, when travelling, shall
be content with the hospitality that is afforded them ; and
that it be not lawful for them to exercise any priestly func-
tion without leave of the bishop in whose diocese they are.
"VII. That a synod be assembled twice a year; but
in regard that several causes obstruct the same, it was
approved by all, that we should meet on the ist of August
once a year, at the place called Clofeshoch.
"VIII. That no bishop, through ambition, shall set him-
self before another ; but that they shall all observe the time
and order of their consecration.
"IX. It was generally set forth, that more bishops
should be made, as the number of believers 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 quit his true
wife, unless, as the gospel teaches, on account of fornica-
tion. 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 good Christian, but continue as he is, or
else be reconciled to his own wife.
174 Bede's Ecclesiastical History
"These chapters being thus treated of and defined by all,
to the end, that for the future, no scandal of contention
might arise from any of us, or that things be falsely set
forth, it was thought fit that every one of us should, by
subscribing his hand, confirm all the particulars so laid
down. Which definitive judgment of ours, I dictated to be
written by Titillus our notary. Done in the month and
indiction aforesaid. Whosoever, therefore, shall presume
in any way 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 take notice,
that he is excluded from all sacerdotal functions, and from
our society. May the Divine Grace preserve us in safety,
living in the unity of his holy church."
This synod was held in the year from the incarnation of
our Lord 673. In which year, Egbert, king of Kent, died
in the month of July; his brother Lothere succeeded him
on the throne, which he had held eleven years and seven
months. Bisi, the bishop of the East Angles, who is said
to have been in the aforesaid synod, was successor to
Boniface, before spoken of, a man of much sanctity and
religion ; for when Boniface died, after having been bishop
seventeen years, he was by Theodore substituted in his
place. Whilst he was still alive, but hindered by much
sickness from administering his episcopal functions, two
bishops, Ecci and Badwin, were elected and consecrated in
his place; from which time to the present, that province
has had two bishops.
CHAPTER VI
winfrid being deposed, sexwulf was put into his see,
and earconwald made bishop of the east saxons,
[a.d. 674.]
Not long after, Theodore, the archbishop, taking offence
at some disobedience of Winfrid, bishop of the Mercians,
deposed him from his bishopric when he had been pos-
sessed of it but a few years, and in his place made Sexwulf
bishop, who was founder and abbat of the monastery of
Medeshamstead, in the country of the Girvii. Winfrid,
Bede's Ecclesiastical History 175
thus deposed, returned to his monastery of Ad Barve, and
there ended his life in holy conversation.
He then also appointed Earconwald bishop of the East
Saxons, in the city of London, over whom at that time
presided Sebbi and Sighere, of whom mention has been
made above. This Earconwald 's life and conversation, as
well when he was bishop as before his advancement to that
dignity, is reported to have been most holy, as is even at
this time 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 agues and other distempers ; and not only sick persons
who are laid in that litter, or close by it, are cured ; but
the very chips of it, when carried to the sick, are wont
immediately to restore them to health.
This man, before he was made bishop, had built two
famous monasteries, the one for himself, and the other for
his sister Ethelberga, and established them both in regular
discipline of the best kind. That for himself was in the
county of Surrey, by the river Thames, at a place called
Ceortesei, that is, the Island of Ceorot ; that for his sister
in the province of the East Saxons, at the place called
Bercingum, wherein she might be a mother and nurse of
devout women. Being put into the government of that
monastery, she behaved herself in all respects as became
the sister of such a brother, living herself regularly, and
piously, and orderly, providing for those under her, as was
also manifested by heavenly miracles.
CHAPTER VII
HOW IT WAS INDICATED BY A HEAVENLY LIGHT WHERE THE
BODIES OF THE NUNS SHOULD BE BURIED IN THE MONAS-
TERY OF BARKING. [a.D. 676.]
In this monastery many miracles were wrought, which
have been committed to writing by many, from those who
knew them, that their memory might be preserved, and
following generations edified ; some whereof we have also
taken care to insert in our Ecclesiastical History. When
the mortality, which we have already so often mentioned,
ravaging all around, had also seized on that part of this
*r 479
176 Bede's Ecclesiastical History
monastery where the men resided, and they were daily
hurried away to meet their God, the careful mother of the
society began often to inquire in the convent, of the sisters,
where they would have their bodies buried, and where a
church-yard should be made when the same pestilence
should fall upon that part of the monastery in which God's
female servants were divided from the men, and they
should be snatched away out of this world by the same
destruction. Receiving no certain answer, though she
often put the question to the sisters, she and all of them
received a most certain answer from heaven. For one
night, when the morning psalm was ended, and those
servants of Christ were gone out of their oratory to the
tombs of the brothers who had departed this life before
them, and were singing the usual praises to our Lord, on
a sudden a light from heaven, like a great sheet, came
down upon them all, and struck them with so much terror,
that they, in consternation, left off singing. But that
resplendent light, which seemed to exceed the sun at noon-
day, soon after rising from that place, removed to the
south side of the monastery, that is, to the westward of
the oratory, and having continued there some time, and
covered those parts in the sight of them all, withdrew itself
up again to heaven, leaving conviction in the minds of all,
that the same light, which was to lead or to receive the
souls of those servants of God into heaven, was intended
to show the place in which their bodies were to rest, and
await the day of the resurrection. This light was so great,
that one of the eldest of the brothers, who at the same
time was in their oratory with another younger than him-
self, 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 itself.
CHAPTER VIII
A LITTLE BOY, DYING IN THE SAME MONASTERY, CALLED
UPON A VIRGIN THAT WAS TO FOLLOW HIM ; ANOTHER
AT THE POINT OF LEAVING HER BODY, SAW SOME SMALL
PART OF THE FUTURE GLORY. [a.D. 676.]
There was, in the same monastery, a boy, not above
three years old, called Esica; who, by reason of his infant
Bede's Ecclesiastical History 177
age, was bred up among the virgins dedicated to God, and
there to pursue his studies. This child being seized by the
aforesaid pestilence, when he was at the last gasp, called
three times upon one of the virgins consecrated to God,
directing his words to her by her own name, as if she had
been present, Eadgith ! Eadgith ! Eadgith ! and thus end-
ing his temporal life, entered into that which is eternal.
The virgin, whom he called, was immediately seized, where
she was, with the same distemper, and departing this life
the same day on which she had been called, followed him
that called her into the heavenly country.
Likewise, one of those same servants of God, being ill
of the same disease, and reduced to extremity, began on
a sudden, about midnight, to cry out to them that attended
her, desiring they would put out the candle that was lighted
there; which, when she had often repeated, and yet no
one did it, at last she said, "I know you think I speak
this in a raving fit, but let me inform you it is not so ; for
I tell you, that I see this house filled with so much light,
that your candle there seems to me to be dark." And
when still no one regarded what she said, or returned any
answer, she added, "Let that candle burn as long as you
will; but take notice, that it is not my light, for my light
will come to me at the dawn of the 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 heavenly light. The truth of
which vision was made out by the virgin's dying as soon
as the day appeared.
CHAPTER IX
OF THE SIGNS WHICH WERE SHOWN FROM HEAVEN WHEN
THE MOTHER OF THAT CONGREGATION DEPARTED THIS
LIFE. [A.D. 676.]
When Ethelberga, the pious mother of that holy congrega-
tion, was about to be taken out of this world, a wonderful
vision appeared to one of the sisters, called Tortgith ; who,
having lived many years in that monastery, always en-
deavoured, in all humility and sincerity, to serve God, and
took care to assist the same mother in keeping up regular
178 Bede's Ecclesiastical History
discipline, by instructing and reproving the younger ones.
Now, in order that her virtue might be perfected in afflic-
tion, according to the apostle, she was suddenly seized with
a most grievous distemper, under which, through the good
providence of our Redeemer, she suffered very much for
the space of nine years ; to the end, that whatever stain of
vice remained amidst her virtues, either through ignorance
or neglect, might all be eradicated by the fire of long
tribulation. This person, going out of her chamber one
night, just at the first dawn of the day, plainly saw as it
were a human body, which was brighter than the sun,
wrapped up in a sheet, and lifted up on high, being taken
out of the house in which the sisters used to reside. Then
looking earnestly to see what it was that drew up the
glorious body which she beheld, she perceived it was drawn
up 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 society would soon die, and her soul be lifted up to
heaven by her good works as it were by golden cords,
which accordingly happened ; for a few days after, the
beloved of God, Ethelberga, mother of that society, was
delivered out of the prison of the flesh ; and her life is
known to have been such that no person who knew her
ought to question but that the heavenly kingdom was open
to her, when she departed from this world.
There was also, in the same monastery, a certain nun, of
noble worldly origin, and much 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.
Being informed that the venerable abbess's body was
carried into the church, till it could be buried, she desired
to be carried thither, and to be bowed down 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 compassionate
Creator, that she might be delivered from such great and
lasting pains ; nor was it long before her prayer was
heard : for being taken out of the flesh twelve days after,
she exchanged her temporal afflictions for an eternal
reward. Three years after the death of this lady, the
above-mentioned servant of Christ, Tortgith, was so far
spent with the distemper before mentioned, that her bones
Bede's Ecclesiastical History 179
would scarcely hang- together; and, at last, when the time
of her dissolution was at hand, she not only lost the use of
her other limbs, but also of her tongue; which having
continued three days and as many nights, she was, on a
sudden, relieved by a spiritual vision, opened her mouth
and eyes, and looking up to heaven, began thus to direct
her discourse to the vision which she saw : " Your coming
is very acceptable to me, and you are welcome ! " Having
so said, she was silent awhile, as it were, waiting for the
answer of the person she saw and spoke to ; then, as if
displeased, she said, "I am not pleased with this; " then
pausing awhile, she said again, " If it cannot be to-day,
I beg the delay may not be long ; " and again holding her
peace for a short while, she concluded thus : " If it is
positively so decreed, and the resolution 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 to whom she talked, she said, "With my most dear
mother, Ethelberga ; " 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 from the bonds and infirmity of
the flesh, and entered the joys of eternal salvation.
CHAPTER X
A BLIND WOMAN, PRAYING IN THE BURIAL-PLACE OF THAT
MONASTERY, WAS RESTORED TO HER SIGHT. [a.D. 676.]
Hildelith, a devout servant of God, succeeded Ethelberga
in the office of abbess, and presided over that monastery
many years, till she was of an extreme old age, with
exemplary conduct, in the observance of regular discipline,
and in the care of providing all things for the public use.
The narrowness of the place where the monastery is built,
led her to think that the bones of the male and female
servants of Christ, which had been there buried, should be
taken up, and translated into the church of the blessed
mother of God, and interred in one place; whoever wishes
to read it, may find in the book from which we have
gathered these things, how often a brightness of heavenly
180 Bede's Ecclesiastical History
light was seen there, and a fragrancy of wonderful odour
smelled, and what other miracles were wrought.
However, I think it by no means fit to pass over the
miraculous cure, which the same book informs us was
wrought in the church-yard of the said religious house.
There lived in that neighbourhood a certain earl, whose
wife was seized with a dimness in her eyes, which at length
became so bad, that she could not see the least glimpse of
light : having continued some time in total darkness, 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 pray for the same, at the relics of the saints.
Nor did she lose any time in performing what she had
thought of : 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 burial-place, 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 her servants, she now returned home
joyfully without help : as if she had lost her sight to no
other end than that she might make it appear how great
light the saints enjoyed in heaven, and how great was the
power of their virtue.
CHAPTER XI
SEBBI, KING OF THE SAME PROVINCE, ENDS HIS LIFE IN A
MONASTERY. [a.D. 694.]
At that time, as the same little book informs us, Sebbi, a
devout man, of whom mention has been made above,
governed the kingdom of the East Saxons. He was much
addicted to religious actions, almsgiving, and frequent
prayer; preferring a private and monastic life to all the
wealth and honours of his kingdom, which sort of life he
would also long before have undertaken, had not his wife
positively refused to be divorced from him ; for which
reason many were of opinion, and often said so, that a
person of such a disposition ought rather to have been a
bishop than a king. When he had been thirty years a
Bede's Ecclesiastical History 181
king, and a soldier of the heavenly kingdom, he fell into
a violent sickness, of which he died, and admonished his
wife, that they should then at least jointly devote them-
selves to the service of God, since they could no longer
enjoy, or rather serve, the world. Having with much
difficulty obtained this of her, he repaired 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 distemper increased upon him, 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 under pain, and at the approach of death, he might
be guilty of anything unworthy of his person, either in
words, or any motion of his limbs. 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 attend-
ants. The bishop having promised that he would most
willingly perform the same, not long after the man of God
composed himself to sleep, and saw a comforting vision,
which took from him all anxiety for the aforesaid uneasi-
ness; and, moreover, showed him on what day he was to
depart this life. For, as he afterwards related, he saw
three men in bright garments come to him ; one of whom
sat down before his bed, whilst his companions stood and
inquired about the state of the sick man they came to see :
he who was sitting in front of the bed said, that his soul
should depart his body without any pain, and with a great
splendour of light ; and declared that he should die the
third day after; both which particulars happened, as he
had been informed by the vision ; for on the third day after,
he suddenly fell, as it were, into a slumber, and breathed
out his soul without any sense or pain.
A stone coffin having been provided for burying his body,
when they came to lay it in the same, they found his body a
span longer than the coffin. Hereupon they hewed away
the stone, and made the coffin about two fingers longer;
but neither would it then contain the body. Under this
difficulty of entombing him, they had thoughts either to
182 Bede's Ecclesiastical History
get another coffin, or else to shorten the body, by bending
it at the knees, if they could. But a wonderful event,
caused by Providence, prevented the execution of either of
those designs; for on a sudden, in the presence of the
bishop, and Sighard, the son of the king who had turned
monk, and who reigned after him jointly with his brother
Suefred, and of a considerable number of men, that same
coffin was found to answer the length of the body, inso-
much that a pillow might also be put in at the head ; and
at the feet the coffin was four fingers longer than the body.
He was buried in the church of the blessed Apostle of the
Gentiles, by whose instructions he had learned to hope for
heavenly things.
CHAPTER XII
hedda succeeds eleutherius in the bishopric of the
west saxons ; cuichelm succeeds putta in that of
rochester, and is himself succeeded by gebmund ;
and who were then bishops of the northumbrians,
[a.d. 673.]
Eleutherius was the fourth bishop of the West Saxons ;
for Birinus was the first, Agilbert the second, and Wini the
third. When Kenwalk, in whose reign the said Eleutherius
was made bishop, died, his under-rulers took upon them
the kingdom of the people, and dividing it among them-
selves, held it ten years; and during their rule he died,
and Hedda succeeded him in the bishopric, having been
consecrated by Theodore, in the city of London ; during
whose prelacy, Cadwalla, having subdued and removed
those rulers, took upon him the government. When he
had reigned two years, and whilst the same bishop still
governed the church, he quitted his sovereignty for the
love of the heavenly kingdom, and, going away to Rome,
ended his days there, as shall be said more fully hereafter.
In the year of our Lord's incarnation 676, when Ethel-
red, king of the Mercians, ravaged Kent with a powerful
army, and profaned churches and monasteries, without
regard to religion, or the fear of God, he among the rest
destroyed the city of Rochester ; Putta, who was bishop,
was absent at that time, but when he understood that his
Bede's Ecclesiastical History 183
church was ravaged, and all things taken away, he went to
Sexwulf, bishop of the Mercians, and having- received of
him a certain church, and a small spot of land, ended his
days there in peace ; in no way endeavouring to restore his
bishopric, because (as has been said above) he was more
industrious in spiritual 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 substituted in
his place.
In the year of our Lord's incarnation, 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 darting out, as it were,
a 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 in his stead, to preside over the nation of the
Northumbrians, namely, Bosa, to preside over the nation
of the Deiri ; and Eata over that of the Bernicians ; the
former having his see in the city of York, the latter in the
church of Hagulstad, or else Lindisfarne ; both of them
promoted to the episcopal dignity from a society of monks.
With them also was Edhed ordained bishop in the province
of Lindsey, which King Egfrid had but newly subdued,
having overcome and vanquished Wulfhere ; and this was
the first bishop of its own which that province had ; the
second was Ethelwin ; the third Edgar ; the fourth Cyne-
bert, who is there at present. Before Edhed, 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. Edhed,
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; Tumbert, in
the church of Hagulstad, Eata still continuing in that of
Lindisfarne; and Trumwine in the province of the Picts,
which at that time was subject to the English. Edhed
returning from Lindsey, because Ethelred had recovered
that province, was placed by him over the church of Ripon.
184 Bede's Ecclesiastical History
CHAPTER XIII
BISHOP WILFRID CONVERTS THE PROVINCE OF THE SOUTH
SAXONS TO CHRIST. [a.D. 68l.]
Being expelled from his bishopric, and having- travelled in
several parts, Wilfrid went to Rome. He afterwards
returned to Britain ; and though he could not, by reason
of the enmity of the aforesaid king, be received into his
own country or diocese, yet he could not be restrained
from preaching- the Gospel ; for, taking his way into the
province of the South Saxons, which extends from Kent on
the west and south, as far as the West Saxons, and con-
tains land of 7000 families, who at that time were still
pagans, 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, by the persuasion of King Wulfhere, who was
present, and was also his godfather, and as such gave him
two provinces, viz., the Isle of Wight, and the province of
Meonwara, in the nation of the West Saxons. The bishop,
therefore, with the king's consent, or rather to his great
satisfaction, baptized the principal generals and soldiers of
that country; and the priests, Eappa, and Padda, and
Burghelm, and Eadda, either then, or afterwards, baptized
the rest of the people. The queen, whose name was Ebba,
had been christened in her own island, the province of the
Wiccii. She was the daughter of Eanfrid, the brother of
Eanher, who were both Christians, as were their people ;
but all the province of the South Saxons were strangers to
the name and faith of God. 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
Bosanham, encompassed with the sea and woods, and in it
five or six brothers, who served our Lord in poverty and
humility ; but none of the natives cared either to follow
their course of life, or hear their preaching.
But Bishop Wilfrid, by preaching to them, not only
delivered them from the misery of perpetual damnation, but
also from an inexhaustible calamity of temporal death, for
no rain had fallen in that province in three years before
his arrival, whereupon a dreadful famine ensued, which
Bede's Ecclesiastical History 185
cruelly destroyed the people. In short, it is reported, that
very often, forty or fifty men, being- spent with want, would
go together to some precipice, or to the sea-shore, and
there, hand in hand, perish by the fall, or be swallowed up
by the waves. But on the very day on which the nation
received the baptism of faith, there fell a soft but plentiful
rain ; the earth revived again, and the verdure being
restored to the fields, the season was pleasant and fruitful.
Thus the former superstition being rejected, and idolatry
exploded, the hearts and flesh of all rejoiced in the living
God, and became convinced that He who is the true God
had, through his heavenly grace, enriched them with
wealth, both temporal and spiritual. For the bishop, when
he came into the province, and found so great misery from
famine, taught them to get their food by fishing ; for their
sea and rivers abounded in fish, but the people had no skill
to take 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 several
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 goods, 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 of eighty-seven families, to maintain
his company who were in banishment, which place is called
Selsey, that is, the Island of the Sea-Calf. That place 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 chersonesus. Bishop Wilfrid, having this place
given him, founded therein a monastery, which his suc-
cessors possess to this day, and established a regular course
of life, chiefly of the brethren he had brought with him ;
for he both in word and action performed the duties of a
bishop in those parts during the space of five years, until
the death of King Egfrid. And forasmuch as the aforesaid
king, together with the said place, gave him all the goods
that were therein, with the lands and men, he instructed
them in the faith of Christ, and baptized them all. Among
1 86 Bede's Ecclesiastical History
whom were two hundred and fifty men and women slaves,
all of whom he, by baptism, not only rescued from the
servitude of the Devil, but gave them their bodily liberty
also, and exempted them from the yoke of human servitude.
CHAPTER XIV
HOW A PESTILENTIAL MORTALITY CEASED THROUGH THE
INTERCESSION OF KING OSWALD. [a.D. 68l.]
In this monastery, at that time, certain manifestations of
the heavenly grace are said to have been shown forth ; for
the tyranny of the Devil having been recently exploded, the
faith of Christ began to prevail therein. Of which number
I have thought it proper to perpetuate the memory of one
which the most reverend Bishop Acca was wont to relate
to me, affirming it had been told him by most creditable
brothers of the same monastery. About the same time that
this province of the South Saxons embraced the faith of
Christ, a grievous mortality ran through many provinces
of Britain ; which, also, by the Divine dispensation, reached
to the aforesaid monastery, then governed by the most
reverend and religious priest of Christ, Eappa ; and many,
as well of those that had come thither with the bishop, as
of those that had been called to the faith of the same
province of the South Saxons, were snatched away out of
this world. The brethren, in consequence, thought fit to
keep a fast of three days, and to implore the Divine good-
ness, that it would vouchsafe to extend mercy to them,
either by delivering those that were in danger by the dis-
temper from death, or by delivering those who departed
this life from eternal damnation.
There was at that time in the monastery, a little boy,
of the Saxon nation, lately called to the faith, who had
been seized with the same distemper, and had long kept
his bed. On the second day of the fasting and praying,
it happened that the said boy was, about the second hour
of the day, left alone in the place where he lay sick, and
through the Divine disposition, the most blessed princes
of the apostle vouchsafed to appear to him ; for he was a
lad of an extraordinarily mild and innocent disposition, and
with sincere devotion observed the mysteries of the faith
Bede's Ecclesiastical History 187
which he had received. The apostles therefore, saluting
him in a most affectionate manner, said, "My child, do
not fear death, about which you are so uneasy ; for we will
this day conduct you to the heavenly kingdom ; but you
are first to stay till the masses are said, that having
received the body and blood of our Lord, to support you
on your journey, and being so discharged through sickness
and death, you may be carried up to the everlasting joys
in heaven.
"Call therefore to you the priest, Eappa, and tell him,
that the Lord has heard your prayers and devotion, and
has favourably accepted of your fast, and not one more
shall die of this plague, either in the monastery or its
adjacent possessions ; but all your people who anywhere
labour under this distemper, shall be eased of their pain,
and restored to their former health, except you alone, who
are this day to be delivered by death, and to be carried
into heaven, to behold our Lord Christ, whom you have
faithfully served : this favour the Divine mercy has vouch-
safed to grant you, through the intercession of the godly
and dear servant of God, King Oswald, who formerly ruled
over the nation of the Northumbrians, with the authority
of a temporal king, and such devotion of Christian piety
as leads to the heavenly kingdom ; for this very day that
king was killed in war by the infidels, and taken up to the
everlasting joys of souls in heaven, and associated among
the number of the elect. Let them look in their books,
wherein the departure 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 for
their prayers being heard, or else in memory of the afore-
said King Oswald, who once governed their nation ; and
therefore he humbly offered up his prayers to our Lord for
them, as for strangers of his nation ; and let all the
brethren, assembling in the church, communicate in the
heavenly sacrifices, and so let them cease to fast, and
refresh themselves with food."
The boy called the priest, and repeated all these words
to him ; the priest particularly inquired after the habit and
form of the men that had appeared to him. He answered,
"Their habit was noble, and their countenances most
pleasant and beautiful, such as I had never seen before,
1 88 Bede's Ecclesiastical History
nor did I think there could be any men so graceful 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 both of them 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 part of the
Lord's oblation of the same sacrifice to be carried to the
sick boy.
Soon after this, the boy died, on that same day; and by
his death proved that what he had heard from the apostles
of God was true. A further testimony of the truth of his
words was, that no person besides himself, belonging to the
same monastery, died at that time. By which vision, many
that heard of it were wonderfully excited to implore the
Divine mercy in adversity, and to adopt the wholesome
remedy of fasting. From that time, the day of the nativity
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.
CHAPTER XV
KING C^DWALLA, HAVING SLAIN ETHELWALCH, KING OF THE
WEST SAXONS, WASTED THAT PROVINCE WITH RAPINE
AND SLAUGHTER. [a.D. 685.]
In the meantime, Caedwalla, a daring young man, of the
royal race of the Gewissae, who had been banished his
country, came with an army, slew Ethelwalch, and wasted
that country with much slaughter and plundering; but he
was soon expelled by Berthun and Andhun, the king's
commanders, who afterwards held the government of that
province. The first of them was afterwards killed by the
same Caedwalla, when he was king of the Gewissae, and
the province was more entirely subdued : Ina, likewise,
who reigned after Caedwalla, kept that country under the
like servitude for several years; for which reason, during
Bede's Ecclesiastical History 189
all that time, they had no bishop of their own; but their
first bishop, Wilfrid, having been recalled home, they were
subject to the bishop of the Gewissae, i. e. the West Saxons,
in the city of Winchester.
CHAPTER XVI
HOW THE ISLE OF WIGHT RECEIVED CHRISTIAN INHABITANTS,
AND TWO ROYAL YOUTHS OF THAT ISLAND WERE KILLED
IMMEDIATELY AFTER BAPTISM. [a.D. 686.]
After Caedwalla had possessed himself of the kingdom of
the Gewissae, he also took the Isle of Wight, which till then
was entirely given over to idolatry, and by cruel slaughter
endeavoured to destroy all the inhabitants thereof, and to
place in their stead people from his own province ; having
bound himself by a vow, though he was not yet, as is
reported, regenerated in Christ, to give the fourth part of
the land, and of the booty, to our Lord, if he took the
island, which he performed by giving the same for our Lord
to the use of Bishop Wilfrid, who happened at the time to
have accidentally come thither out of his own nation. The
measure of that island, according to the computation of the
English, is of twelve hundred families, and accordingly the
bishop had given him land of three hundred families. The
part which he received, he committed to one of his clerks
called Bernwin, who was his sister's son, assigning him a
priest, whose name was Hiddila, who might administer
the word and baptism of salvation to all that would be
saved.
Here I think it ought not to be omitted that the first
fruits of the natives of that island who, by believing,
secured their salvation, were two royal youths, brothers to
Atwald, king of the island, who were honoured by the
particular grace of God. For when the enemy approached,
they made their escape out of the island, and passed over
into the neighbouring province of the Jutes ; where, being
conducted to the place called At the Stone, as they thought
to be concealed from the victorious king, they were
betrayed and ordered to be killed. This being made known
to a certain abbat and priest, whose name was Cynebert,
who had a monastery not far from thence, at a place called
190 Bede's Ecclesiastical History
Reodford, that is, the Ford of Reeds, he came to the king-,
who then lay privately 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 lads must
inevitably be killed, he might be allowed first to instruct
them in the mysteries of the faith. The king consented,
and the bishop having taught them the word of truth, and
cleansed their souls by baptism, made the entrance into the
kingdom of heaven sure to them. Then the executioner
being at hand, 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 all the
provinces of the island of Britain had embraced the faith
of Christ, the Isle of Wight also received the same; yet
being under the affliction of foreign subjection, no man
there received the ministry, or rank of a bishop, before
Daniel, who is now bishop of the West Saxons.
The island is situated opposite the division between the
South Saxons and the Gewissae, being separated from it
by a sea, three miles over, which is called Solente. In this
narrow sea, the two tides of the ocean, which flow round
Britain from the immense northern ocean, daily meet and
oppose one another beyond the mouth of the river Homelea,
which runs into that narrow sea, from the lands of the
Jutes, which belong to the country of the Gewissae ; after
this meeting and struggling together of the two seas, they
return into the ocean from whence they come.
CHAPTER XVII
OF THE SYNOD HELD IN THE PLAIN OF HEATHFIELD, WHERE
ARCHBISHOP THEODORE PRESIDED. [a.D. 680.]
About this time, Theodore being informed that the faith
of the church at Constantinople was much perplexed by
the heresy of Eutyches, and desiring to preserve the
churches of the English, over which he presided, from that
infection, an assembly of many venerable priests and
doctors was convened, at which he diligently inquired into
their doctrines, and found they all unanimously agreed in
the Catholic faith. This he took care to have committed
to writing by the authority of the synod, as a memorial,
Bede's Ecclesiastical History 191
and for the instruction of succeeding" generations ; the
beginning- of which instrument is as follows —
"In the name of our Lord and Saviour Jesus Christ, in
the tenth year of the reign of our most pious lord, Egfrid,
king of the Northumbrians, the seventeenth of September,
the eighth indiction; and in the sixth year of the reign of
Ethelfrid, king of the Mercians, in the seventeenth year
of the reign of Aldhulf , of the East Angles, in the seventh
year of the reign of Lothair, king of Kent; 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 Heathfield, we conferred
together, and expounded the true and orthodox faith, as
our Lord Jesus in the flesh delivered the same to his
disciples, who saw Him present, and heard his words, and
as it is delivered in the creed of the holy fathers, and by
all holy and universal synods in general, and by the con-
sent of all approved doctors of the Catholic church ; we,
therefore, following them jointly and orthodoxly, and pro-
fessing accordance to their divinely inspired doctrine, do
believe, and do, according to the holy fathers, firmly con-
fess, properly and truly, the Father, and Son, and Holy
Ghost, a trinity consubstantial in unity, and unity in trinity,
that is, one God subsisting in three consubstantial persons,
of equal honour and glory."
And after much more of this sort, appertaining to the
confession of the true faith, this holy synod added to its
instrument, "We have received the five holy and general
councils of the blessed fathers acceptable to God ; that is,
of 318 bishops, who were assembled at Nice, against the
most impious Arius and his tenets ; and at Constantinople,
of 150, against the madness of Macedonius and Eudoxius,
and their tenets ; and at Ephesus, first of 200, against the
most wicked Nestorius, and hi9 tenets; and at Chalcedon,
of 360, against Eutyches and Nestorius, and their tenets;
and again, at Constantinople, in a fifth council, in the reign
of Justinian the younger, against Theodorus and Theo-
doret, and the epistles of Iba, and their tenets, against
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
192 Bede's Ecclesiastical History
Emperor Constantine, we receive : and we glorify our Lord
Jesus Christ, as they glorified Him, neither adding nor
diminishing anything ; anathematizing those with our
hearts and mouths whom they anathematized, and receiving
those whom they received, glorifying God the Father, who
is without beginning, and his only-begotten Son generated
from eternity, and the Holy Ghost proceeding from the
Father and the Son in an ineffable manner, as those holy
apostles, prophets, and doctors, whom we have above-
mentioned, did declare. And all we, who, with Archbishop
Theodore, have thus expounded the Catholic faith, have
also subscribed thereto."
CHAPTER XVIII
OF JOHN, THE SINGER OF THE APOSTOLIC SEE, WHO CAME
INTO BRITAIN TO TEACH. [a.D. 680. ]
Among those who were present at this synod, was the
venerable John, archchanter of the church of the holy
Apostle Peter, and abbat of the monastery of St. Martin,
who came lately from Rome, by order of Pope Agatho,
together with the most reverend Abbat Biscop, surnamed
Benedict, of whom mention has been made above, and this
John, with the rest, signed the declaration of the Catholic
faith. For the said Benedict, having built a monastery
in Britain, in honour of the most blessed prince of the
apostles, at the mouth of the river Were, went to Rome
with Ceolfrid, his companion and fellow-labourer in that
work, who was after him abbat 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 obtained the confirmation of the im-
munities of this monastery, being a bull of privilege signed
by apostolical authority, pursuant 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 then received the aforesaid Abbat John to be con-
ducted into Britain, that he might teach in his monastery
the method of singing throughout the year, as it was
practised at St. Peter's at Rome. The Abbat John did
as he had been commanded by the pope, teaching the
singers of the said monastery the order and manner of
Bede's Ecclesiastical History 193
singing and reading aloud, and committing to writing all
that was requisite throughout the whole course of the year
for the celebration of festivals ; all which are still observed
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 singing and reading, he had also been directed
by the pope carefully to inform himself concerning the faith
of the English church, and to give an account thereof at
his return to Rome. For he also brought with him the
decision of the synod of the blessed Pope Martin and 105
bishops, held not long before at Rome, principally against
those who taught but one will and operation in Christ,
and gave it to be transcribed in the aforesaid monastery
of the most religious Abbat Benedict. The men who
followed such opinion, much perplexed the faith of the
church of Constantinople at that time ; but by the help of
God they were then discovered and subdued. Wherefore,
Pope Agatho, being desirous to be informed concerning
the state of the church in Britain, as well as in other pro-
vinces, and to what extent it was clear from the contagion
of heretics, gave this affair in charge to the most reverend
Abbat 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 them
all, and a copy of the same given him to carry to Rome.
But in his return to his own country, soon after cross-
ing 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 there when he went into
Britain, and earnestly entreated by the brethren, that in
his return to Rome he would take that road, and give
them a visit. In short, he was there supplied with some
to conduct him on his way, and assist him in the work
enjoined him. Though he died by the way, yet the testi-
mony of the faith of the English nation was carried to
Rome, and most agreeably received by the apostolic pope,
and all those that heard or read it.
194 Bede's Ecclesiastical History
CHAPTER XIX
HOW QUEEN ETHELDRIDA ALWAYS PRESERVED HER VIR-
GINITY, AND HER BODY SUFFERED NO CORRUPTION IN THE
GRAVE. [A.D. 660.]
King Egfrid took to wife, Etheldrida, the daughter of
Anna, king- of the East Angles, of whom mention has been
often made ; a man very religious, and in all respects
renowned for his inward disposition and actions. She had
before been given in marriage to another, viz. to Tonbert,
chief of the Southern Girvii ; but he died soon after he had
received 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 of her virginity, forasmuch as
Egfrid promised he would give many lands and much
money, if he could persuade the queen to consent to pay
the marriage duty, for he knew the queen loved no man
so much as himself ; and it is not to be doubted that the
same might in one instance take place in our age, which
true histories tell us happened several times in former
ages, through the assistance of the same Lord who has
promised to continue with us unto the end of the world ;
for the miraculous circumstance that her flesh, being
buried, could not suffer corruption, is a token that she had
not been defiled by familiarity with man.
She had long requested the king that he would permit
her to lay aside worldly cares, and to serve only the true
King, Christ, in a monastery ; and having at length with
difficulty prevailed, she went as a nun into the monastery
of the Abbess Ebba, who was aunt to King Egfrid, at the
place called the city Coludi, having taken the veil from
the hands of the aforesaid Bishop Wilfrid ; but a year
after she was herself made abbess in the country called
Ely, where, having built a monastery, she began, by works
and examples of a heavenly life, to be the virgin mother
of very many virgins dedicated to God. It is reported of
her, that from the time of her entering into the monastery,
she never wore any linen but only woollen garments, and
Bede's Ecclesiastical History 195
would rarely wash in a hot bath, unless just before any
of the great festivals, as Easter, Whitsuntide, and the
Epiphany, and then she did it last of all, after having, with
the assistance of those about her, first washed the other
servants of God there present ; besides, she seldom did
eat above once a day, excepting on the great solemnities,
or some other urgent occasion, unless some considerable
distemper obliged her. From the time of matins she con-
tinued in the church at prayer till it was day ; some also
say, that by the spirit of prophecy, she, in the presence
of all, not only foretold the pestilence of which she was
to die, but also the number of those that should be then
snatched away out of her monastery. She was taken to
our 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 such a manner as she had died, in a
wooden coffin.
She was succeeded in the office of abbess by her sister
Sexberga, who had been wife to Erconbert, king of Kent ;
who, 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. Accord-
ingly she ordered some of the brothers to provide a stone
to make a coffin of ; they accordingly went on board ship,
because the country of Ely is on every side encompassed
with the sea or marshes, and has no large stones, and
came to a small abandoned city, not far from thence,
which, in the language of the English, is called Grant-
chester, and presently, near the city walls, they found a
white marble coffin, most beautifully wrought, and neatly
covered with a lid of the same sort of stone. Concluding
therefore that God had prospered their journey, they
returned thanks to Him, and carried it to the monastery.
The body of the holy virgin and spouse of Christ, when
her grave was opened, being brought into sight, 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, can testify. But the
physician, Cynefrid, who was present at her death, and
when she was taken up out of the grave, was wont of
more certain knowledge to relate, that in her sickness she
had a very great swelling under her jaw. "And I was
ordered," said he, "to lay open that swelling, to let out
196 Bede's Ecclesiastical History
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 distemper ; but the third day
the former pains returning, she was soon snatched out of
the world, and exchanged all pain and death for everlast-
ing 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, all the congregation of brothers were on
the one side, and of sisters on the other, standing about
it singing, and the abbess, with a few, being gone to take
up and wash the bones, on a sudden we heard the abbess
within loudly cry out, ' Glory be to the name of the Lord. '
Not long after they called me in, opening the door of the
pavilion, where I found the body of the holy virgin taken
out of the grave and laid on a bed, as if it had been asleep ;
then taking off the veil from the face, they also showed
the incision which I had made, healed up ; so that, to my
great astonishment, instead of the open gaping wound
with which she had been buried, there then appeared only
an extraordinarily slender scar.
" Besides, all the linen cloths in which the body had been
buried, appeared entire and as fresh as if they had been
that very day wrapped about her chaste limbs." It is
reported, that when she was much troubled with the afore-
said swelling and pain in her jaw, she was much pleased
with that sort of distemper, and wont to say, " I know that
I deservedly bear the weight of my sickness on my neck,
for I remember, when I was very young, I bore there the
needless weight of jewels ; and therefore I believe the
Divine goodness would have me endure the pain in my
neck, that I may be absolved from the guilt of my needless
levity, having now, instead of gold and precious stones,
a red swelling and burning on my neck." It happened
also that by the touch of that linen, devils were expelled
from bodies possessed, and other distempers were some-
times cured ; and the coffin she was first buried in is
reported to have cured some of distempers in the eyes, who,
praying with their heads touching that coffin, presently
were delivered from the pain or dimness in their eyes.
They washed the virgin's body, and having clothed it in
new garments, brought it into the church, and laid it in
the coffin that had been brought, where it is held in great
veneration to this day. The coffin was found in a wonder-
Bede's Ecclesiastical History 197
ful manner, as fit for the virgin's body as if it had been
made purposely for her, and the place for the head par-
ticularly cut, exactly fit for her head, and shaped to a
nicety.
Ely is in the province of the East Angles, a country of
about six hundred families, in the nature of an island,
enclosed, as has been said, either with marshes or waters,
and therefore it has its name from the great plenty of eels
taken in those marshes ; there the aforesaid servant of
Christ desired to have a monastery, because, as we have
before observed, she was descended from that same pro-
vince of the East Angles.
CHAPTER XX
A HYMN ON THE AFORESAID HOLY VIRGIN. [a.D. 66o. ]
I think it proper to insert in this history a hymn of
virginity, which I composed in elegiac verse several years
ago, in praise and honour of the same queen and spouse
of Christ; and therefore truly a queen, because the spouse
of Christ ; and to imitate the method of the Holy Scrip-
ture, in whose history many poetical pieces are inserted
which are known to be composed in metre.
Hail, Triune Power, who rulest every age,
Assist the numbers which my pen engage.
Let Maro wars in loftier numbers sing,
I sound the praises of our heavenly King.
Chaste is my verse, nor Helen's rape I write;
Light tales like these, but prove the mind as light.
See ! from on high the God descends, confined
In Mary's womb, to rescue lost mankind.
Behold ! a spotless maid a God brings forth,
A God is born, who gave e'en nature birth !
The virgin-choir the mother-maid resound,
And chaste themselves, her praises shout around.
Her bright example numerous vot'ries raise,
Tread spotless paths, and imitate her ways.
The blessed Agatha and Eulalia trust
Sooner to flames, than far more dangerous lust.
Tecula and chaste Euphemia overcame
The fear of beasts to save a virgin name.
Agnes and sweet Cecilia, joyful maids,
Smile while the pointed sword their breasts invades.
Triumphing joy attends the peaceful soul,
Where heat, nor rain, nor wishes mean control.
198 Bede's Ecclesiastical History
Thus Etheldrida, pure from sensual crime,
Bright shining star ! arose to bless our time.
Born of a regal race, her sire a king,
More noble honour to her lord shall bring.
A queen her name, her hand a sceptre rears,
But greater glories wait above the spheres.
What man wouldst thou desire? See Christ is made
Her spouse, her blessed Redeemer weds the maid.
While you attend the heavenly Mother's train,
Thou shalt be mother of a heavenly reign.
The holy maid who twelve years sat a queen,
A cloister'd nun devote to God was seen.
Noted for pious deeds, her spotless soul
Left the vile world, and soar'd above the pole.
Sixteen Novembers since was the blest maid
Entomb 'd, whose flesh no putrid damps invade.
Thy grace, O Christ ! for in the coffin's found
No tainted vest wrapping the corpse around.
The swelling dropsy, and dire atrophy,
A pale disease from the blest vestments fly.
Rage fires the fiend, who whilom Eve betray 'd,
While shouting angels hail the glorious maid.
See ! wedded to her God, what joy remains,
In earth, or heaven, see ! with her God she reigns 1
Behold ! the spouse, the festal torches shine,
He comes ! behold ! what joyful gifts are thine !
Thou a new song on the sweet harp shalt sing,
A hymn of praise to thy celestial King.
None from the flock of the throned Lamb shall move,
Whom grateful passion bind, and heavenly love.
CHAPTER XXI
BISHOP THEODORE MADE PEACE BETWEEN THE KINGS
EGFRID AND ETHELRED. [a.D. 679.]
In the ninth year of the reign of King Egfrid, a great
battle was fought between him and Ethelred, king of the
Mercians, near the river Trent, and Elfwin, brother to
King Egfrid, was slain, a youth about eighteen years of
age, and much beloved by both provinces, for King Ethel-
red had married his sister Osthritha. 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
assistance, by his wholesome admonitions extinguished the
dangerous fire that was breaking out; so that the kings
and their people on both sides being appeased, no man
Bede's Ecclesiastical History 199
was put to death, but only the usual mulct paid to the king
for his brother that had been killed ; and this peace con-
tinued long after between those kings and their kingdoms.
CHAPTER XXII
HOW A CERTAIN CAPTIVE 's CHAINS FELL OFF WHEN MASSES
WERE SUNG FOR HIM. [a.D. 679.]
In the aforesaid battle, wherein Elf win, the king's brother,
was killed, a memorable fact is known to have happened,
which I think ought not to be passed by in silence ; for
the relation of the same will conduce to the salvation of
many. In that battle, one Imma, a youth belonging to the
king, was left as dead, and having lain so all that day
and the next night among the dead bodies, at length he
came to himself, and sitting, bound up his wounds in the
best way he could. Then having rested awhile, he stood
up, and began to go off to seek some friends that might
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 an earl belonging to King Ethelred.
Being asked by him who he was, and fearing to own him-
self a soldier, he answered, " He was a peasant, poor and
married, and that he came to the army with others to bring
provisions to the soldiers." The earl entertained him,
and ordered his wounds to be dressed ; and when he began
to recover, to prevent his escaping, he ordered him to be
bound ; but that could not be performed, for as soon as they
that bound him were gone, his bonds were all loosened.
He had a brother called Tunna, who was a priest and
abbat of a monastery in the city which from him is still
called Tunnacester. Hearing that his brother had been
killed in the fight, he went to see whether he could find his
body; and finding another very like him in all respects,
concluding it to be his, he carried the same to his monas-
tery, 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 earl that kept him was amazed, and began to inquire
why he could not be bound ; whether he had any spells
200 Bede's Ecclesiastical History
about him, as are spoken of in fabulous stories. He
answered, " He knew nothing of those contrivances ; but
I have," said he, "a brother who is a priest in my country,
and I know that he, supposing- me to be killed, causes
masses to be said for me ; and if I were now in the other
life, my soul there, through his intercession, would be
delivered from pain."
Having continued with the earl some time, those who
attentively observed him, by his countenance, mien, and
discourse, took notice, that he was not of the meaner sort,
as he had said, but of some quality. The earl then
privately sending for him, pressed to know who he was,
promising to do him no harm, if he would ingenuously
confess his quality. Which when he had done, declaring
that he had been the king's servant, the earl answered,
" I perceived by 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, because it will be a breach of my promise."
As soon, therefore, as he was recovered, he sold him
at London, to a Freson, but he could not be bound by
him the whole way as he was led along ; but though his
enemies put several sorts of bonds on him, they were all
loosed. The buyer, perceiving that he could in no way
be bound, gave him leave to ransom himself if he could ;
now it was at the third hour (nine in the morning) when
the masses were wont to be said, that his bonds were
generally loosed. He, having taken an oath that he would
either return, or send him the money for his ransom, went
into Kent to King Lothaire, who was son to the sister of
Queen Etheldrida, above spoken of, for he had once been
her servant. From him he obtained the price of his
ransom, and as he had promised, sent it to his master.
Returning afterwards into his own country, and coming
to his brother, he gave him an exact account of all his
fortunes, good and bad ; and by his relation he under-
stood, that his bonds had been generally loosed at those
times when masses had been celebrated for him ; and that
other advantages which had accrued to him in his time of
danger, had been conferred on him from Heaven, through
the intercession of his brother, and the oblation of his
saving sacrifice. Many persons, on hearing this account
from the aforesaid man, were stirred up in the faith and
Bede's Ecclesiastical History 201
devotion of piety e'ther to prayer, or to almsgiving, or to
offer up to our Lord the sacrifice of the holy oblation, for
the deliverance of their friends who had departed this
world ; for they understood and knew that such saving
sacrifice was available 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 person himself to
whom it happened ; therefore, I have thought fit to insert
it in my Ecclesiastical History as I had it related to me.
CHAPTER XXIII
OF THE LIFE AND DEATH OF THE ABBESS HILDA. [a.D. 68o. ]
In the year of the incarnation of our Lord 680, the most
religious servant of Christ, Hilda, abbess of the monas-
tery that is called Streaneshalch, as above-mentioned, after
having performed many heavenly works on earth, passed
from thence to receive the rewards of the heavenly life, on
the 17th of November, at the age of sixty-six years; the
first thirty-three of which she spent living most nobly in
the secular habit ; and more nobly dedicated the remaining
half to our Lord in a monastic life. For she was nobly
born, being the daughter of Hereric, nephew to King
Edwin, with which king she also embraced the faith and
mysteries of Christ, at the preaching of Paulinus, the first
bishop of the Northumbrians, of blessed memory, and
preserved the same undefiled till she attained to the sight
of him in heaven.
Resolving 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 ; being desirous to pass over
from thence into France, to forsake her native country and
all she had, and so live a stranger for our Lord in the
monastery of Cale, that she might with more ease attain
to the eternal kingdom in heaven ; because her sister Here-
suid, mother to Aldwulf, king of the East Angles, at that
time living in the same monastery, under regular discipline,
was waiting for her eternal reward. Being led by her
example, she continued a whole year in the aforesaid pro-
vince, with the design of going abroad; afterwards, Bishop
202 Bede's Ecclesiastical History
Aidan being- recalled home, he gave her the land of one
family on the north side of the river Wear ; where for a
year she also led a monastic life, with very few companions.
After this she was made abbess in the monastery called
Heruteu, which monastery had been founded, not long
before, by the religious servant of Christ, Heiu, who is
said to have been the first woman that in the province of
the Northumbrians took upon her the habit and life of a
nun, being consecrated by Bishop Aidan ; but she, soon
after she had founded that monastery, went away to the
city of Calcacestir, and there fixed her dwelling. Hilda,
the servant of Christ, being set over that monastery, began
immediately to reduce all things to a regular system,
according as she had been instructed by learned men ; for
Bishop Aidan, and other religious men that knew her and
loved her, frequently visited and diligently instructed her,
because of her innate wisdom and inclination to the service
of God.
When she had for some years governed this monastery,
wholly intent upon establishing a regular life, it happened
that she also undertook either to build or to arrange a
monastery in the place called Streaneshalch [Whitby],
which wor'k she industriously performed ; for she put this
monastery under the same regular discipline as she had
done 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 person was there rich, and none poor,
all being in common to all, and none having any property.
Her prudence was so great, that not only indifferent
persons, but even kings and princes, as occasion offered,
asked and received her advice ; she obliged these who
were under her direction to attend so much to reading
of the Holy Scriptures, and to exercise themselves so much
in works of justice, that many might be there found fit for
ecclesiastical duties, and to serve at the altar.
In short, we afterwards saw five bishops taken out of
that monastery, and all of them men of singular merit and
sanctity, whose names were Bosa, Hedda, Oftfor, John,
and Wilfrid. We have above taken notice, that the first
of them was consecrated bishop at York; of the second,
it is to be observed that he was appointed bishop of
Dorchester. Of the two last we shall speak hereafter,
Bede's Ecclesiastical History 203
as they were consecrated : the first was bishop of Hagul-
stad, the second of the church of York; of the third, we
will here take notice that, having applied himself to the
reading and observation of the Scriptures in both the
monasteries of Hilda, at length, being desirous to attain
to greater perfection, he went into Kent, to Archbishop
Theodore, of blessed memory ; where having spent some
more time in sacred studies, he also resolved to go to
Rome, which, in those days, was reckoned of great
moment : returning thence into Britain, he took his way
into the province of the Wiccii, where King Osric then
ruled, and continued there a long time, preaching the word
of faith, and making himself 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 perform the episcopal functions \
for which reason, this 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 Arch-
bishop Theodore was dead, and no other bishop ordained
in his place. Before the aforesaid man of God, Bosel,
Tatfrid, a most learned and industrious man, and of excel-
lent ability, had been chosen bishop there, from the same
abbess's monastery, but had been snatched away by an
untimely death, before he could be ordained.
Thus this servant of Christ, 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
fame was brought of her industry and virtue ; for it was
necessary that the dream which her mother, Bregusuit,
had, during her infancy, should be fulfilled. At the time
that her husband, Hereric, lived in banishment, under
Cerdic, king of the Britons, where he was also poisoned,
she fancied, in a dream, that she was seeking for him most
carefully, and could find no sign of him anywhere ; but,
after having used all her industry to seek him, she found
a most precious jewel under her garment, which, whilst
she was looking on it very attentively, cast such a light
as spread itself throughout all Britain ; which dream was
brought to pass in her daughter that we speak of, whose
204 Bede's Ecclesiastical History
life was a bright example, not only to herself, but to all
who desired to live well.
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
sickness, to the end that, according to the apostle's
example, her virtue might be perfected in infirmity. Fall-
ing into a fever, she fell into a violent heat, and was
afflicted with the same 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 by her own example she
admonished all persons to serve God dutifully in perfect
health, and always to return thanks to Him in adversity,
or bodily infirmity. In the seventh year of her sickness,
the distemper turning inwards, she approached her last
day, and about cockcrowing, having received the holy
communion to further her on her way, and called together
the servants of Christ that were within the same monas-
tery, she admonished them to preserve evangelical peace
among themselves, and with all others ; and as she was
making her speech, she joyfully saw death approaching,
or if I may speak in the words of our Lord, passed from
death to 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 is called Hackness. There was in that monas-
tery, a certain nun called Begu, who, having dedicated
her virginity to God, had served Him upwards of thirty
years in monastical conversation. This nun, being then
in the dormitory of the sisters, on a sudden heard the well-
known sound of a bell in the air, 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 top of the house open, and a strong light pour in
from above ; looking earnestly upon that light, she saw
the soul of the aforesaid servant of God in that same light,
attended and conducted to heaven by angels. Then
awaking, and seeing the other sisters lying round about
her, she perceived that what she had seen was either in
a dream or a vision ; and rising immediately in a great
fright, she ran to the virgin who then presided in the
Bede's Ecclesiastical History 205
monastery instead of the abbess, and whose name was
Frigyth, and, with many tears and sighs, told her that the
Abbess Hilda, mother of them all, had departed this life,
and had in her sight ascended to eternal bliss, and to the
company of the inhabitants of heaven, with a great light,
and with angels conducting her. Frigyth having heard it,
awoke all the sisters, and calling them to the church,
admonished them to pray and sing psalms for her soul ;
which they did 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 how and when they
had heard it, by which it appeared that her death had been
revealed to them in a vision the very same hour that the
others said she had died. Thus it was by Heaven happily
ordained, that when some saw her departure out of this
world, the others should be acquainted with her admittance
into the spiritual life which is eternal. These monasteries
are about thirteen miles distant from each other.
It is also reported, that her death was, in a vision,
made known the same night to one of the holy virgins
who loved her most passionately, in the same monastery
where the said servant of God died. This nun saw her
soul ascend to heaven in the company of angels ; and this
she declared, the very same hour that it happened, to those
servants of Christ that were with her ; and awakened them
to pray for her soul, even before the rest of the congrega-
tion had heard of her death. The truth of which was
known to the whole monastery in the morning. This same
nun was at that time with some other servants of Christ,
in the remotest part of the monastery, where the women
newly converted were wont to be upon trial, till they were
regularly instructed, and taken into the society of the
congregation.
CHAPTER XXIV
there was in the same monastery a brother, on whom
the gift of writing verses was bestowed by heaven,
[a.d. 680.]
There was in this abbess's monastery a certain brother,
particularly remarkable for the grace of God, who was
206 Bede's Ecclesiastical History
wont to make pious and religious verses, so that whatever
was interpreted to him out of Scripture, he soon after put
the same into poetical expressions of much sweetness and
humility, in English, which was his native language. By
his verses the minds of many were often excited to despise
the world, and to aspire to heaven. Others after him
attempted, in the English nation, to compose religious
poems, but none could ever compare with him, for he did
not learn the art of poetry from men, but from God; for
which reason he never could compose any trivial or vain
poem, but only those which relate to religion suited his
religious tongue ; for having lived in a secular habit till he
was well advanced in years, he had never learned anything
of versifying ; for which reason being sometimes at enter-
tainments, when it was agreed for the sake of mirth that
all present should sing in their turns, when he saw the in-
strument come towards him, he rose up from table and
returned home.
Having done so at a certain time, and gone out of the
house where the entertainment was, to the stable, where he
had to take care of the horses that night, he there com-
posed himself to rest at the proper time ; a person appeared
to him in his sleep, and saluting him by his name, said,
"Caedmon, sing some song to me." He answered, "I
cannot sing ; for that was the reason why I left the enter-
tainment, and retired to this place because I could not
sing." The other who talked to him, replied, "However,
you shall sing." — "What shall I sing?" rejoined he.
"Sing the beginning of created beings," said the other.
Hereupon he presently began to sing verses to the praise
of God, which he had never heard, the purport whereof
was thus : — We are now to 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 miracles, who
first, as almighty preserver of the human race, created
heaven for the sons of men as the roof of the house, and
next the earth. This is the sense, but not the words in
order 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 losing much of their
beauty and loftiness. Awaking from his sleep, he remem-
bered all that he had sung in his dream, and soon added
Bede's Ecclesiastical History 207
much more to the same effect in verse worthy of the
Deity.
In the morning he came to the steward, his superior,
and having acquainted him with the gift he had received,
was conducted to the abbess, by whom he was ordered, in
the presence of many learned men, to tell his dream, and
repeat the verses, that they might all give their judgment
what it was, and whence his verse proceeded. They all
concluded, that heavenly grace had been conferred on him
by our Lord. They expounded to him a passage in holy
writ, either historical, or doctrinal, ordering him, if he
could, to put the same into verse. Having undertaken it,
he went away, and returning the next morning, gave it to
them composed in most excellent verse ; whereupon the
abbess, embracing the grace of God in the man, instructed
him to quit the secular habit, and take upon him the
monastic life ; which being accordingly done, she associated
him to the rest of the brethren in her monastery, and
ordered that he should be taught the whole series of sacred
history. Thus Caedmon, keeping in mind all he heard,
and as it were chewing the cud, converted the same into
most harmonious verse ; and sweetly repeating the same,
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 : and made many verses on the departure of
the children of Israel out of Egypt, and their entering into
the land of promise, with many other histories from holy
writ; the incarnation, passion, resurrection of our Lord,
and his ascension into heaven ; the coming of the Holy
Ghost, and the preaching of the apostles ; also the terror
of future judgment, the horror of the pains of hell, and
the delights of heaven ; besides many more about the Divine
benefits and judgments, by which he endeavoured to turn
away all men from the love of vice, and to excite in them
the love of, and application to, good actions ; for he was
a very religious man, humbly submissive to regular disci-
pline, but full of zeal against those who behaved themselves
otherwise ; for which reason he ended his life happily.
For when the time of his departure drew near, he
laboured for the space of fourteen days under a bodily
infirmity which seemed to prepare the way, yet so moderate
that he could talk and walk the whole time. In his neigh-
bourhood was the house to which those that were sick,
*TT 479
208 Bede's Ecclesiastical History
and like shortly to die, were carried. He desired the
person that attended him, in the evening, as the night came
on in which he was to depart this life, to make ready a
place there for him to take his rest. This person, won-
dering why he should desire it, because there was as yet
no sign of his dying soon, did what he had ordered. He
accordingly went there, and conversing pleasantly in a
joyful manner with the rest that were in the house before,
when it was past midnight, he asked them, whether they
had the Eucharist there? They answered, "What need
of the Eucharist? for you are not likely to die, since you
talk so merrily with us, as if you were in perfect health."
— "However," said he, "bring me the Eucharist." Having
received the same into his hand, he asked, whether they
were all in charity with him, and without any enmity or
rancour? They answered, that they were all in perfect
charity, and free from anger; and in their turn asked him,
whether he was in the same mind towards them? He
answered, " 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 were to be awakened to sing the nocturnal praises
of our Lord? They answered, "It is not far off." Then
he said, "Well, let us wait that hour; " and signing him-
self with the sign of the cross, he laid his head on the
pillow, and falling into a slumber, ended his life so in
silence.
Thus it came to pass, that as he had served God with
a simple and pure mind, and undisturbed devotion, so he
now departed to his presence, leaving the world by a quiet
death ; and that tongue, which had composed so many
holy words in praise of the Creator, uttered its last words
whilst he was in the act of signing himself with the cross,
and recommending himself into his hands, and by what
has been here said, he seems to have had foreknowledge
of his death.
Bede's Ecclesiastical History 209
CHAPTER XXV
OF THE VISION THAT APPEARED TO A CERTAIN MAN OF GOD
BEFORE THE MONASTERY OF THE CITY COLUDI WAS BURNED
DOWN. [A.D. 679.]
At this time, the monastery of virgins, called the city of
Coludi, above-mentioned, was burned down, through care-
lessness ; and yet all that knew the same, might observe
that it happened through the malice 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 punish-
ment from the Divine goodness, by which they might have
stood corrected, and by fasting, prayers, and tears, like
the Ninevites, have averted the anger of the just Judge.
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 ;
but often spent whole nights in prayer. This austerity of
life he had first adopted from necessity to correct his evil
propensities ; but in process of time the necessity became
a custom.
For in his youth he had been guilty of some wicked
action, for which, when he came to himself, he conceived
extraordinary horror, and dreaded lest he should be
punished for the same by the upright Judge. Repairing,
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 avoid the future wrath of God.
The priest having heard his offence, said, "A great sore
requires much attention in the cure; and, therefore, give
yourself up as far as you are able to fasting, reading of
psalms, and prayer, to the end, that thus preventing the
wrath of our Lord, in confession, you may find Him
merciful." Being highly affected with the grief of a
guilty conscience, and desiring, as soon as possible, to
be loosed from the inward fetters of sin, which lay heavy
upon him, he answered, " I am young in years, and strong
of body, and shall, therefore, easily bear whatever you
shall enjoin me to do, so that I may be saved in the day
of our Lord ; though you should command me to spend
210 Bede's Ecclesiastical History
the whole night in prayer standing, and to pass the whole
week in abstinence." The priest replied, "It is too much
for you to hold out the whole week without bodily susten-
ance ; but it is sufficient to fast 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 are to do, and how long to
continue 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,
whence he derived his origin, and returned no more to him,
as he had appointed. Remembering this injunction and
his own promise, he totally addicted himself to tears,
penance, holy watching, and continence ; so that he only
fed on Thursdays and Sundays, as has been said ; and ate
nothing all the other days of the week. When he heard
that his priest was gone to Ireland, and had died there,
he ever after observed that same abstinence, according
to his direction ; 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 Divine love, and
in hope of his reward.
Having practised this carefully for a long time, it hap-
pened that he had gone on a certain day to a distance from
the monastery, accompanied by one of the brothers ; and as
they were returning from this journey, when they drew
near to the monastery, and beheld its lofty buildings,
the man of God burst out into tears, and his countenance
discovered the trouble of his heart. His companion, per-
ceiving it, asked what was the reason, to which he
answered: "The time is at hand, when a devouring fire
shall consume all the structures which you here behold,
both public and private." The other, hearing these words,
as soon as they came into the monastery, told them to
Ebba, the mother of the congregation. She, with good
cause, being much concerned at that prediction, called the
man to her, and narrowly inquired of him how he came
to know it. He answered, " Being busy one night lately
in watching and singing psalms, I on a sudden saw a
person unknown standing by me, and being startled at
his presence, he bade me not to fear, and speaking to
me in a familiar manner, ' You do well,' said he, ' in that
you spend this night-time of rest, not in giving yourself
up to sleep, but in watching and prayer. ' I answered,
Bede's Ecclesiastical History 211
1 I know I have great need of wholesome watching, and
earnest praying to our Lord to pardon my transgressions.'
He replied, ' You are in the right, for you and many more
do need to redeem their sins by good works, and when
they cease from labouring about temporal affairs, then
to labour the more eagerly for the desire of heavenly
goods; but this very few do; for I, having now visited
all this monastery regularly, have looked into every one's
chambers and beds, and found none of them except your-
self busy about the care of his soul; but all of them, both
men and women, either indulge themselves in slothful
sleep, or are awake in order to commit sin ; for even the
cells that were built for praying or reading, are now con-
verted 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,
either to use in adorning themselves like brides, to the
danger of their condition, or to gain the friendship of
strange men ; for which reason, a heavy judgment from
heaven is deservedly ready to fall on this place and its
inhabitants by devouring fire.' " The abbess said, "Why
did you not sooner acquaint me with 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 calamity will not happen in your
days." This vision being divulged abroad, the inhabitants
of that place were for a few days in some little fear, and
leaving off their sins, began to punish themselves ; but
after the abbess's death they returned to their former
wickedness, nay, they became more wicked ; and when
they thought themselves in peace and security, they soon
felt the effects of the aforesaid judgment.
That all this fell out thus, was told me by my most
reverend fellow-priest, Edgils, 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 our Lord, how terrible He is
in his counsels on the sons of men, lest we should at some
time or other indulge in the pleasures of flesh, and dread-
ing the judgment of God too little, fall under his sudden
212 Bede's Ecclesiastical History
wrath, and either be severely afflicted with temporal losses,
or else being more severely tried, be snatched away to
eternal perdition.
CHAPTER XXVI
of the death of the kings egfrid and lothere.
[a.d. 684.]
In the year of our Lord's incarnation 684, Egfrid, king
of the Northumbrians, sending Beort, his general, with
an army, into Ireland, miserably wasted that harmless
nation, which had always been most friendly to the Eng-
lish ; insomuch that in their hostile rage they spared not
even the churches or monasteries. Those islanders, to
the utmost of their power, repelled force with force, and
imploring the assistance of the Divine mercy, prayed long
and fervently for vengeance ; and though such as curse
cannot possess the kingdom of God, it is believed, that
those who were justly cursed on account of their impiety,
did soon suffer the penalty of their guilt from the avenging
hand of God ; for the very next year, that same king,
rashly leading his army to ravage the province of the Picts,
much against the advice of his friends, and particularly of
Cuthbert, of blessed memory, who had been lately ordained
bishop, the enemy made show as if they fled, and the king
was drawn into the straits of inaccessible mountains, and
slain, with the greatest part of his forces, 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 he having the year before
refused to listen to the most reverend father, Egbert,
advising him not to attack the Scots, who did him no
harm, it was laid upon him as a punishment for his sin,
that he should not now regard those who would have
prevented his death.
From that time the hopes and strength of the English
crown " began to waver and retrograde " ; for the Picts
recovered their own lands, which had been held by the
English and the Scots that were in Britain, and some of
the Britons their liberty, which they have now enjoyed
for about forty-six years. Among the many English that
Bede's Ecclesiastical History 213
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 Abercurnig, seated in the country of the
English, but close by the arm of the sea which parts the
lands of the English and the Scots. Having recom-
mended his followers, wheresoever he could, to his friends
in the monasteries, he chose his own place of residence
in the monastery, which we have so often mentioned, of
men and women servants of God, at Streaneshalch ; and
there he, for several years, led a life in all monastical
austerity, not only to his own, but to the benefit of many,
with a few of his own people; and dying there, he was
buried in the church of St. Peter the Apostle, with the
honour due to his life and rank. The royal virgin, Elfled,
with her mother, Eanfled, whom we have mentioned be-
fore, then presided over that monastery ; but when the
bishop came thither, this devout woman found in him
extraordinary assistance in governing, and comfort to
herself. Alfrid succeeded Egfrid in the throne, being a
man most learned in Scripture, said to be brother to the
other, 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, Lothere, king of Kent, died on the sixth 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, the same Edric
reigned a year and a half. On his death, kings of doubt-
ful title, or foreigners, 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.
214 Bede's Ecclesiastical History
CHAPTER XXVII
CUTHBERT, A MAN OF GOD, IS MADE BISHOP ; AND HOW HE
LIVED AND TAUGHT WHILST STILL IN A MONASTIC LIFE.
[A.D. 685.]
The same year that King Egfrid departed this life, he
(as has been said) promoted to the bishopric of the church
of Lindisfarne the holy and venerable Cuthbert, who had
for many years led a solitary life, in great continence of
body and mind, in a very small island, called Fame, distant
almost nine miles from that same church, in the ocean.
From his very childhood he had always been inflamed with
the desire of a religious life ; but he took upon him the
habit and name of a monk when he was a young man :
he first entered into the monastery of Melrose, which is on
the bank of the river Tweed, and was then governed by
the Abbat Eata, a meek and simple man, who was after-
wards made bishop of the church of Hagulstad or Lindis-
farne, as has been said above, over which monastery at
that time was placed Roisil, a priest of great virtue and
of a prophetic spirit. Cuthbert, humbly submitting him-
self to this man's direction, from him received both the
knowledge of the Holy Scriptures, and example of good
works.
After he had departed to our Lord, Cuthbert was placed
over that monastery, where he instructed many in regular
life, both by the authority of a master, and the example
of his own behaviour. Nor did he afford admonitions and
an example of a regular life to his monastery alone, but
endeavoured to convert the people round about far and
near from the life of foolish custom, to the love of heavenly
joys ; for many profaned the faith which they had received
by their wicked actions ; and some also, in the time of a
mortality, neglecting the sacraments of 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 enchantments, spells, or other secrets
of the hellish art. In order to correct the error of both
sorts, he often went out of the monastery, sometimes on
horseback, but oftener on foot, and repaired to the neigh-
bouring towns, where he preached the way of truth to
Bede's Ecclesiastical History 215
such as were gone astray ; which had been also done by
Boisil in his time. It was then the custom of the English
people, that when a clerk or priest came into the town,
they all, at his command, flocked together to hear the
word ; willingly heard what was said, and more willingly
practised those things that they could hear or understand.
But Cuthbert was so skilful an orator, so fond was he of
enforcing his subject, and such a brightness appeared in
his angelic face, that no man present presumed to conceal
from him the most hidden secrets of his heart, but all
openly confessed what they had done ; because they
thought the same guilt could not be concealed from him,
and wiped off the guilt of what they had so confessed with
worthy fruits of penance, as he commanded. He was wont
chiefly to resort to those places, and preach in such
villages, as being seated high up amid craggy uncouth
mountains, were frightful to others to behold, and whose
poverty and barbarity rendered them inaccessible to other
teachers ; which nevertheless he, having entirely devoted
himself to that pious labour, did so industriously apply
himself to polish with his doctrine, that when he departed
out of his monastery, he would often stay a week, some-
times two or three, and sometimes a whole month, before
he returned home, continuing among the mountains to
allure that rustic people by his preaching and example to
heavenly employments.
This venerable servant of our Lord, having thus spent
many years in the monastery of Melrose, and there become
conspicuous by many miracles, his most reverend abbat,
Eata, removed him to the isle of Lindisfarne, that he
might there also, by the authority of a superior and his
own example, instruct the brethren in the observance of
regular discipline ; for the same reverend father then
governed that place also as abbat ; for, from ancient times,
the bishop was wont to reside there with his clergy, and
the abbat with his monks, who were likewise under the
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,
the most reverend Pope Gregory writing to him, as has
been said above, to this effect : — " But since, my brother,
having been instructed in monastic rules, you must not
216 Bede's Ecclesiastical History
live apart from your clergy in the church of the English,
which has been lately, through the help of God, converted
to the faith ; you must, therefore, establish that course of
life, which was among our ancestors in the primitive
church, among whom, none called anything that he pos-
sessed his own; but all things were in common to them."
CHAPTER XXVIII
the same st. cuthbert, being an anchorite, by his
prayers obtained a spring in a dry soil, and had
a crop from seed sown by himself out of season,
[a.d. 664.]
After this, Cuthbert, advancing in his meritorious and
devout intentions, proceeded even to the adoption of a
hermit's life of solitude, as we have mentioned. But for-
asmuch as we several years ago wrote enough of 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 repair to the island, he made this protestation to the
brothers, saying, " If it shall please the Divine goodness
to grant me, that I may live in that place by the labour
of my hands, I will willingly reside there ; but if not, I
will, by God's permission, very soon return to you." The
place was quite destitute of water, corn, and trees; and
being infested by evil spirits, very ill suited for human
habitation ; but it became in all respects habitable, at the
desire of the man of God ; for upon his arrival the wicked
spirits withdrew. When he had there, after expelling the
enemies, with the assistance of the brethren, built himself
a small dwelling, with a trench about it, and the necessary
cells and an oratory, he ordered the brothers to dig a pit
in the floor of the dwelling, although the ground was hard
and stony, and no hopes appeared of any spring. Having
done this upon the faith and at the request of the servant
of God, the next day it appeared full of water, and to
this day affords plenty of its heavenly bounty to all that
resort thither. He also desired that all instruments for
husbandry might be brought him, and some wheat ; and
having sown the same at the proper season, neither stalk,
nor so much as a leaf, sprouted from it by the next
Bede's Ecclesiastical History 217
summer. Hereupon the brethren visiting him according
to custom, he ordered barley to be brought him, in case
it were either the nature of the soil, or the Divine will,
that such grain should rather grow there. He sowed it
in the same field just as it was brought him, after the
proper time of sowing, and consequently without any like-
lihood of its coming to good ; but a plentiful crop imme-
diately came up, and afforded the man of God the means
which he had so ardently desired of supporting himself
by his own labour.
When he had here served God in solitude many years,
the mound which encompassed his habitation being so
high, that he could from thence see nothing but heaven,
to which he so ardently aspired, it happened that a great
synod was assembled in the presence of King Egfrid, near
the river Alne, at a place called Twyford, which signifies
"the two fords," in which Archbishop Theodore, of blessed
memory, presided, Cuthbert was, by the unanimous con-
sent of all, chosen bishop of the church of Lindisfarne.
They could not, however, persuade him to leave his monas-
tery, though many messengers and letters were sent to
him ; at last the aforesaid king himself, with the most holy
Bishop Trumwine, and other religious and great men,
passed over into the island ; many also of the brothers of
the same isle of Lindisfarne assembled together for the
same purpose : they all knelt, conjured him by our Lord,
and with tears and entreaties, till they drew him, also in
tears, from his retreat, and forced him to the synod.
Being arrived there, after much opposition, he was over-
come by the unanimous resolution of all present, and sub-
mitted to take upon himself the episcopal dignity; being
chiefly prevailed upon by the mention that Boisil, the
servant of God, when he had prophetically foretold all
things that were to befall him, had also predicted that he
should be a bishop. However, the consecration was not
appointed immediately ; but after the winter, which was
then at hand, it was performed at Easter, in the city of
York, and in the presence of the aforesaid King Egfrid ;
seven bishops meeting on the occasion, among whom,
Theodore, of blessed memory, was primate. He was first
elected bishop of the church of Hagulstad, in the place
of Tumbert, who had been deposed from the episcopal
dignity ; but in regard that he chose rather to be placed
218 Bede's Ecclesiastical History
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 Hagulstad, 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 apostles, he became an
ornament to the episcopal dignity, by his virtuous actions ;
for he both protected the people committed to his charge,
by constant prayer, and excited them, by most wholesome
admonitions, to heavenly practices ; and, which is the
greatest help in teachers, he first showed in his behaviour
what he taught was to be performed by others ; for he was
much inflamed with the fire of Divine charity, modest in
the virtue of patience, most diligently intent on devout
prayers, and affable to all that came to him for comfort.
He thought it equivalent to praying, to afford the infirm
brethren the help of his exhortations, well knowing that
he who said "Thou shalt love the Lord thy God," said
likewise, "Thou shalt love thy neighbour as thyself." He
was also remarkable for penitential abstinence, and always
intent upon heavenly things, through the grace of
humility : lastly, when he offered up to God the sacrifice of
the saving victim, he commended his prayer to God, not
with a loud voice, but with tears drawn from the bottom
of his heart.
Having spent two years in his bishopric, he returned
to his island and monastery, being advertised by a Divine
oracle, that the day of his death, or rather of his life, was
drawing near; as he, at that time, with his usual simplicity,
signified to some persons, though in terms which were
somewhat obscure, but which were nevertheless afterwards
plainly understood ; while to others he declared the same
openly.
CHAPTER XXIX
ST. CUTHBERT FORETOLD TO THE ANCHORITE, HEREBERT, THAT
HIS DEATH WAS AT HAND. [a.D. 687.]
There was a certain priest, venerable for the probity of
his life and manners, called Herebert, who had long been
united with the man of God, Cuthbert, in the bonds of
spiritual friendship. This man leading a solitary life in
Bede's Ecclesiastical History 219
the island of that great lake from which the river Derwent
flows, was wont to visit him every year, and to receive
from him spiritual advice. Hearing that Bishop Cuthbert
was come to the city of Lugubalia, he repaired thither
to him, according to custom, b°ing desirous to be still
more and more inflamed in heavenly desires through his
wholesome admonitions. Whilst they alternately enter-
tained one another with the delights of the celestial life,
the bishop, among other things, said, " Brother Herebert,
remember at this time to ask me all the questions you wish
to have resolved, and say all you design ; for we shall see
one another no more in this world. For I am sure that
the time of my dissolution is at hand, and I shall speedily
put off this tabernacle of the flesh." Hearing these words,
he fell down at his feet, and shedding tears, with a sigh,
said, "I beseech you, by our Lord, not to forsake me;
but that you remember your most faithful companion, and
entreat the Supreme Goodness that, as we served Him
together upon earth, we may depart together to see his
bliss in heaven. For you know that I have always en-
deavoured to live according to your directions, and what-
soever faults I have committed, either through ignorance
or frailty, I have instantly submitted to correction accord-
ing to 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, because the
Heavenly Goodness has granted what we desired."
The event proved the truth of this promise and pro-
phecy, for after their parting at that time, they no more
saw one another in the flesh ; but their souls quitting their
bodies on the very same day, that is, on the 20th of March,
they were immediately again united in spirit, and trans-
lated to the heavenly kingdom by the ministry of angels.
But Herebert was first prepared by a tedious sickness,
through the dispensation of the Divine Goodness, as may
be believed, to the end that if he was anything inferior
in merit to the blessed Cuthbert, the same might be made
up by the chastising pain of a long sickness, that being
thus made equal in grace to his intercessor, as he departed
out of the body at the very same time with him, so he might
be received into the same seat of eternal bliss.
The most reverend father died in the isle of Fame,
220 Bede's Ecclesiastical History
earnestly entreating the brothers that he might also be
buried in that same place, where he had served God a
considerable time. However, 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 accordingly, the venerable Bishop Wilfrid held the
episcopal see of that church one year, till such time as
one was chosen to be ordained in the room of Cuthbert.
Afterwards Edbert was consecrated, a man renowned for
his knowledge in the Divine writings, as also for keeping
the Divine precepts, and chiefly for almsgiving, so that,
according to the law, he every year gave the tenth part,
not only of four-footed beasts, but also of all corn and
fruit, as also of garments, to the poor.
CHAPTER XXX
ST. cuthbert's body was found altogether uncor-
RUPTED AFTER IT HAD BEEN BURIED ELEVEN YEARS ; HIS
SUCCESSOR IN THE BISHOPRIC DEPARTED THIS WORLD NOT
LONG AFTER. [a.D. 698.]
In order to show with how much glory the man of God,
Cuthbert, lived after death, his holy life having been before
his death signalised by frequent miracles ; when he had
been buried eleven years, Divine Providence put it into
the minds of the brethren to take up his bones, expecting,
as is usual with dead bodies, to find all the flesh consumed
and reduced to ashes, and the rest dried up, and intend-
ing to put the same into a new coffin, and to lay them in
the same place, but above the pavement, for the honour
due to him. They acquainted Bishop Edbert with their
design, and he consented to it, and ordered that the same
should be done on the anniversary of his burial. They
did so, and opening the grave, found all the body whole,
as if it had been alive, and the joints pliable, more like
one asleep than a dead person ; besides, all the vestments
the body had on were not only found, but wonderful for
their freshness and gloss. The brothers seeing this, with
much amazement hastened to tell the bishop what they
had found ; he being then alone in a place remote from
the church, and encompassed by the sea. There he always
Bede's Ecclesiastical History 221
used to spend the time of Lent, and was wont to continue
there with great devotion, forty days before the birth of
our Lord, in abstinence, prayer, and tears. There also
his venerable predecessor, Cuthbert, had some time served
God in private, before he went to the isle of Fame.
They brought him also some part of the garments that
had covered his holy body ; which presents he thankfully
accepted, and attentively listening to the miracles, he with
wonderful affection kissed those garments, as if they had
been still upon his father's body, and said, "Let the body
be put into new garments in lieu of these you have brought,
and so lay it into the coffin you have provided ; for I am
certain that the place will not long remain empty, having
been sanctified with so many miracles of heavenly grace ;
and how happy is he to whom our Lord, the author and
giver of all bliss, shall grant the privilege of lying in the
same." The bishop having said this and much more,
with many tears and great humility, the brothers did as
he had commanded them, and when they had dressed the
body in new garments, and laid it in a new coffin, they
placed it on the pavement of the sanctuary. Soon after,
God's beloved bishop, Edbert, fell grievously sick, and
his distemper daily increasing, in a short time, that is,
on the 6th of May, he also departed to our Lord, and they
laid his body in the grave of the holy father Cuthbert,
placing over it the coffin, with the uncorrupted remains
of that father. The miracles sometimes wrought in that
place testify the merits of them both ; some of which we
oefore preserved the memory of in the book of his life,
and have thought fit to add some more in this History,
which have lately come to our knowledge.
CHAPTER XXXI
OF ONE THAT WAS CURED OF A PALSY AT THE TOMB OF
ST. CUTHBERT. [a.D. 698.]
There was in that same monastery a brother whose name
was Bethwegen, who had for a considerable time waited
upon 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
222 Bede's Ecclesiastical History
serving the office put upon him only for the sake of the
heavenly reward. This man, having- on a certain day
washed the mantles or garments which he used in the
hospital, in the sea, was returning home, when on a
sudden, about half way, he was seized with a sudden dis-
temper in his body, insomuch that he fell down, and having
lain some time, he could scarcely rise again. When at
last he got up, he felt one half of his body, from the head
to the foot, struck with palsy, and with much difficulty got
home by the help of a staff. The distemper increased by
degrees, and as night approached, became still worse, so
that when day returned, he could scarcely rise or go alone.
In this weak condition, a good thought came into his mind,
which was to go to the church, the best way he could,
to the tomb of the reverend father Cuthbert, and there,
on his knees, to beg of the Divine Goodness either to be
delivered from that disease, if it were for his good, or if
the Divine Providence had ordained him longer to lie under
the same for his punishment, that he might bear the pain
with patience and a composed mind.
He did accordingly, and supporting his weak limbs with
a staff, entered the church, and prostrating himself before
the body of the man of God, he, with pious earnestness,
prayed that, through his intercession, our Lord might be
propitious to him. In the midst of his prayers, he fell as
it were into a stupor, and, as he was afterwards wont to
relate, felt a large and broad hand touch his head, where
the pain lay, and by that touch, all the part of his body
which had been affected with the distemper, was delivered
from the weakness, and restored to health down to his
feet. He then awoke, and rose up in perfect health, and
returning thanks to God for his recovery, told the brothers
what had happened to him ; and to the joy of them all,
returned the more zealously, as if chastened by his afflic-
tion, to the service which he was wont before so carefully
to perform. The very garments which had been on Cuth-
bert's body, dedicated to God, either whilst living, or after
he was dead, were not exempt from the virtue of perform-
ing cures, as may be seen in the book of his life and
miracles, by such as shall read it.
Rede's Ecclesiastical History 223
CHAPTER XXXII
OF ONE WHO WAS CURED OF A DISTEMPER IN HIS EYE AT
THE RELICS OF ST. CUTHBERT. [a.D. 698.]
Nor is that cure to be passed over in silence, which was
performed by his relics three years ago, and was told me
by the brother himself, on whom it was wrought. It hap-
pened in the monastery, which, being built near the river
Dacore, has taken its name from the same, over which,
at that time, the religious Swidbert presided as abbat. In
that monastery was a youth whose eyelid had a great
swelling on it, which growing daily, threatened the loss of
the eye. The surgeons applied their medicines to ripen it,
but in vain. Some said it ought to be cut off; others
opposed it, for fear of worse consequences. The brother
having long laboured under this malady, and seeing no
human means likely to save his eye, but that, on the con-
trary, it grew daily worse, was cured on a sudden, through
the Divine Goodness, by the relics of the holy father, Cuth-
bert ; for the brethren, finding his body uncorrupted, after
having been many years buried, took some part of the
hair, which they might, at the request of friends, give or
show, in testimony of the miracle.
One of the priests of the monastery, named Thridred,
who is now abbat there, had a small part of these relics
by him at that time. One day in the church he opened
the box of relics, to give some part to a friend that begged
it, and it happened that the youth who had the distempered
eye was then in the church ; the priest, having given his
friend as much as he thought fit, delivered the rest to the
youth to put it into its place. Having received the hairs of
the holy head, by some fortunate impulse, he clapped them
to the sore eyelid, and endeavoured for some time, by the
application of them, to soften and abate the swelling.
Having done this, he again laid the relics into the box,
as he had been ordered, 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 it, about the second hour of the day ; but
he, being busy about other things that belonged to that
day, about the sixth hour of the same, touching his eye on
a sudlden, found it as sound with the lid, as if there never
had been any swelling or deformity on it.
224 Bede's Ecclesiastical History
BOOK V
CHAPTER I
HOW ETHELWALD, SUCCESSOR TO CUTHBERT, LEADING AN
EREMITICAL LIFE, CALMED A TEMPEST WHEN THE
BRETHREN WERE IN DANGER AT SEA. [a.D. 687.]
The venerable Ethelwald, who had received the priest-
hood in the monastery of Inhrypum, and had, by actions
worthy of the same, sanctified his holy office, succeeded
the man of God, Cuthbert, in the exercise of a solitary
life, having- practised the same before he was bishop, in
the isle of Fame. For the more certain demonstration of
the life which he led, and his merit, I will relate one
miracle of his, which was told me by one of these brothers
for and on whom the same was wrought : viz. Guthfrid,
the venerable servant and priest of Christ, who, after-
wards, as abbat, presided over the brethren of the same
church of Lindisfarne, in which he had been educated.
"I came," says he, "to the island of Fame, with two
others of the brethren, to speak with the most reverend
father, Ethelwald. Having been refreshed with his dis-
course, and taken his blessing, as we were returning home,
on a sudden, when we were in the midst of the sea, the
fair weather which was wafting us over was checked, and
there ensued so great and dismal a tempest, that neither
the sails nor oars were of any use to us, nor had we any-
thing to expect but death. After long struggling with the
wind and waves to no effect, we looked behind us to see
whether it was practicable at least to recover the island
from whence we came, but we found ourselves on all sides
so enveloped in the storm, that there was no hope of escap-
ing. But looking out as far as we could see, we observed,
on the island of Fame, Father Ethelwald, beloved of God,
come out of his cavern to watch our course ; for, hearing
the noise of the storm and raging sea, he was come out
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 ;
Bede's Ecclesiastical History 225
upon which, the swelling sea was calmed, so that the storm
ceased on all sides, and a fair wind attended us to the very
shore. When we had landed, and had dragged upon the
shore the small vessel that brought us, the storm, which
had ceased a short time for our sake, immediately returned,
and raged continually during the whole day ; so that it
plainly appeared that the brief cessation of the storm had
been granted from Heaven at the request of the man of
God, in order 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 St.
Peter and Paul, in the isle of Lindisfarne, beside the bodies
of the aforesaid bishops. These things happened in the
days of King Alfred, who ruled the nation of the North-
umbrians eighteen years after his brother Egfrid.
CHAPTER II
HOW BISHOP JOHN CURED A DUMB MAN BY BLESSING
HIM. [A.D. 685.]
In the beginning of the aforesaid reign, Bishop Eata died,
and was succeeded in the prelacy of the church of Hagul-
stad by John, a holy man, of whom those that familiarly
knew him are wont to tell many miracles ; and more par-
ticularly, the reverend Berthun, a man of undoubted
veracity, and once his deacon, now abbat of the monastery
called Inderawood, that is, in the wood of the Deiri : some
of which miracles we have thought fit to transmit to pos-
terity. There is a certain building in a retired situation,
and enclosed by a narrow wood and a trench, about a mile
and a half from the church of Hagulstad, and separated
from it by the river Tyne, having a burying-place dedicated
to St. Michael the Archangel, where the man of God used
frequently, as occasion offered, and particularly in Lent,
to reside with a few companions. Being come thither once
at the beginning of Lent, to stay, he commanded his
followers to find out some poor person labouring under any
grievous infirmity, or want, whom he might keep with him
during those days, by way of alms, for so he was always
used to do.
There was in a village not far off, a certain dumb youth,
known to the bishop, for he often used to come into his
226 Bede's Ecclesiastical History
presence to receive alms, and had never been able to speak
one word. Besides, he had so much scurf and scabs on
his head, that no hair ever grew on the top of it, but only
some scattered hairs in a circle round about. The bishop
caused this young man to be brought, and a little cottage
to be made for him within the enclosure of the dwelling,
in which he might reside, and receive a daily allowance
from him. When one week of Lent was over, the next
Sunday he caused the poor man to come in to him, and
ordered him to put his tongue out of his mouth and show
it him ; then laying hold of his chin, he made the sign
of the cross on his tongue, directing him to draw it back
into his mouth and to speak. "Pronounce some word,"
said he; "say yea," which, in the language of the Angles,
is the word of affirming and consenting, that is, yes.
The youth's tongue was immediately loosed, and he said
what he was ordered. The bishop, then pronouncing the
names of the letters, directed him to say A ; he did so,
and afterwards B, which he also did. When he had named
all the letters after the bishop, the latter proceeded to put
syllables and words to him, which being also repeated by
him, he commanded him to 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 talk something, and to express his private
thoughts and will to others, which he could never do be-
fore ; after the manner of the cripple, who, being healed
by the Apostles Peter and John, stood up leaping, and
walked, and went with them into the temple, walking,
and skipping, and praising the Lord, rejoicing to have the
use of his feet, which he had so long wanted. The bishop,
rejoicing at his recovery of speech, ordered the physician
to take in hand the cure of his scurfed head. He did so,
and with the help of the bishop's blessing and prayers,
a good head of hair grew as the flesh was healed. Thus
the youth obtained a good aspect, a ready utterance, and
a beautiful head of hair, whereas before he had been
deformed, poor, and dumb. Thus rejoicing at his recovery,
the bishop offered to keep him in his family, but he rather
chose to return home.
Bede's Ecclesiastical History 227
CHAPTER III
THE SAME BISHOP, JOHN, BY HIS PRAYERS, HEALED A SICK
MAIDEN. [A.D. 686.]
The same Berthun told another miracle of the bishop's.
When the reverend Wilfrid, after a long banishment, was
admitted to the bishopric of the church of Hagulstad, 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 came, once upon a time, to the monastery of
Virgins, at the place called Wetadun, where the Abbess
Hereberga 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 virgins, who was
her daughter in the flesh, laboured under a grievous dis-
temper, having been lately bled in the arm, and whilst
she was engaged in study, was seized with a sudden violent
pain, which increased so that the wounded arm became
worse, and so much swelled, that it could not be grasped
with both hands ; and thus being confined to her bed,
through excess of pain, she was expected to die very soon.
The abbess entreated the bishop that he would vouchsafe
to go in and give her his blessing ; for that she believed
she would be the better for his blessing or touching her.
He asked when the maiden had been bled? and being told
that it was on the fourth day of the moon, said, ' You
did very indiscreetly and unskilfully to bleed her on the
fourth day of the moon ; for I remember that Archbishop
Theodore, of blessed memory, said, that bleeding at that
time was very dangerous, when the light of the moon and
the tide of the ocean is increasing ; and what can I do to
the girl if she is like to die? '
"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 to her.
He accordingly went in, taking me with him to the virgin,
who lay, as I said, in great anguish, and her arm swelled
so fast that there was no bending of the elbow ; the bishop
stood and said a prayer over her, and having given his
blessing, went out. Afterwards, as we were sitting at
table, some one came in and called me out, saying, ' Coen-
228 Bede's Ecclesiastical History
berg ' (that was the virgin's name) ' desires you will im-
mediately go back to her.' I did so, and entering the
house, perceived her countenance more cheerful, and like
one in perfect health. Having seated myself down by her,
she said, ' Would you like me to call for something to
drink? ' — ' Yes,' said I, ' and am very glad if you can.'
When the cup was brought, and we had both drunk, she
said, ' As soon as the bishop had said the prayer, given
me his blessing, and gone out, I immediately began to
mend ; and though I have not yet recovered my former
strength, yet all the pain is quite gone from my arm,
where it was most intense, and from all my body, as if the
bishop had carried it away with him ; though the swelling
of the arm still seems to remain. ' When we departed
from thence, the cure of the pain in her limbs was followed
by the assuaging of the swelling ; and the virgin being
thus delivered from torture and death, returned praise to
our Lord and Saviour, with his other servants who were
there."
CHAPTER IV
THE SAME BISHOP HEALED AN EARL'S WIFE THAT WAS SICK,
WITH HOLY WATER. [a.D. 686.]
The same abbat related another miracle, similar to the
former, of the aforesaid bishop. " Not very far from our
monastery, that is, about two miles off, was the country-
house of one Puch, an earl, whose wife had languished
near forty days under a very acute disease, insomuch that
for three weeks she could not be carried out of the room
where she lay. It happened that the man of God was,
at that time, invited thither by the earl to consecrate a
church ; and when that was done, the earl desired him to
dine at his house. The bishop declined, saying, ' He must
return to the monastery, which was very near. ' The earl,
pressing him more earnestly, vowed he would also give
alms to the poor, if the bishop would break his fast that
day in his house. I joined my entreaties to his, promising
in like manner to give alms for the relief of the poor, if
he would go and dine at the earl's house, and give his
blessing. Having at length, with much difficulty, pre-
vailed, we went in to dine. The bishop had sent to the
Bede's Ecclesiastical History 229
woman that lay sick some of the holy water, which he
had blessed for the consecration of the church, by one of
the brothers that went along with me, ordering him to give
her some to drink, and wash the place wThere her greatest
pain was, with some of the same. This being done, the
woman immediately got up in health, and perceiving that
she had not only been delivered from her tedious dis-
temper, but at the same time recovered the strength which
she had lost, she presented the cup to the bishop and to
us, and continued serving us with drink as she had begun
till dinner was over; following the example of Peter's
mother-in-law, who, having been sick of a fever, arose at
the touch of our Lord, and having at once received health
and strength, ministered to them."
CHAPTER V
THE SAME BISHOP RECOVERED ONE OF THE EARL'S SERVANTS
FROM DEATH. [a.D. 686.]
At another time also, being called to consecrate Earl
Addi's church, when he had performed that duty, he was
entreated by the earl to go in to one of his servants, who
lay dangerously ill, and having lost the use of all his limbs,
seemed to be just at death's door; and indeed the coffin
had been provided to bury him in. The earl urged his
entreaties with tears, earnestly praying that he would go
in and pray for him, because his life was of great conse-
quence to him ; and he believed that if the bishop would lay
his hand upon him and give him his blessing, he would
soon mend. The bishop went in, and saw him in a dying
condition, and the coffin by his side, whilst all that were
present were in tears. He said a prayer, blessed him, and
on going out, as is the usual expression of comforters,
said, "May you soon recover." Afterwards, when they
were sitting at table, the lad sent to his lord, to desire
he would let him have a cup of wine, because he was
thirsty. The earl, rejoicing that he could drink, sent him
a cup of wine, blessed by the bishop ; which, as soon as
he had drunk, he immediately got up, and, shaking off
his late infirmity, dressed himself, and going in to the
bishop, saluted him and the other guests, saying, "He
230 Bede's Ecclesiastical History
would also eat and be merry with them." They ordered
him to sit down with them at the entertainment, rejoicing
at his recovery. He sat down, ate and drank merrily,
and behaved himself like the rest of the company ; and
living many years after, continued in the same state of
health. The aforesaid abbat says this miracle was not
wrought in his presence, but that he had it from those
who were there.
CHAPTER VI
THE SAME BISHOP, BY HIS PRAYERS AND BLESSING, DELIVERED
FROM DEATH ONE OF HIS CLERKS, WHO HAD BRUISED
HIMSELF BY A FALL. [a.D. 686.]
Nor do I think that this further miracle, which Herebald,
the servant of Christ, says was wrought upon himself, is
to be passed over in silence. He was then one of that
bishop's clergy t but now presides as abbat in the monas-
tery at the mouth of the river Tyne. "Being present,"
said he, "and very well acquainted with his course of life,
I found it to be most worthy of a bishop, as far as it is
lawful for men to judge; but I have known by the experi-
ence of others, and more particularly by my own, how
great his merit was before Him who is the judge of the
heart ; having been by his prayer and blessing brought
back from the gates of death to the way of life. For,
when in the prime of my youth, I lived among his clergy,
applying myself to reading and singing, but not having
yet altogether withdrawn my heart from youthful plea-
sures, it happened one day that as we were travelling
with him, we came into a plain and open road, well adapted
for galloping our horses. The young men that were with
him, and particularly those of the laity, began to entreat
the bishop to give them leave to gallop, and make trial of
the goodness of their horses. He at first refused, saying,
1 it was an idle request ' ; but at last, being prevailed on
by the unanimous desire of so many, ' Do so,' said he, ' if
you will, but let Herebald have no part in the trial. ' I
earnestly prayed that I might have leave to ride with the
rest for I relied on an excellent horse, which he had given
me, but I could not obtain my request.
"When they had several times galloped backwards and
Bede's Ecclesiastical History 231
forwards, the bishop and I looking on, my wanton humour
prevailed, and I could no longer refrain, but though he
forbade me, I struck in among them, and began to ride
at full speed ; at which I heard him call after me, ' Alas !
how much you grieve me by riding after that manner. '
Though I heard him, I went on against his command ;
but immediately the fiery horse taking a great leap over
a hollow place, I fell, and lost both sense and motion,
as if I had been dead ; for there was in that place a stone,
level with the ground, covered with only a small turf,
and no 'Other stone to be found in all that plain; and it
happened, as a punishment for my disobedience, either by
chance, or by Divine Providence so ordering it, that my
head and hand, which in falling I had clapped to my
head, hit upon that stone, so that my thumb was broken
and my skull cracked, and I lay, as I said, like one dead.
"And because I could not move, they stretched a canopy
for me to lie in. It was about the seventh hour of the
day, and having lain still, and as it were dead from that
time till the evening, I then revived a little, and was carried
home by my companions, but lay speechless all the night,
vomiting blood, because something was broken within me
by the fall. The bishop was very much grieved at my
misfortune, and expected my death, for he bore me extra-
ordinary affection. Nor would he stay that night, as he
was wont, among his clergy ; but spent it all in watching
and prayer alone, imploring the Divine goodness, as I
imagine, for my health. Coming to me in the morning
early, and having said a prayer over me, he called me by
my name, and as it were waking me out of a heavy sleep,
asked, ' Whether I knew who it was that spoke to me? '
I opened my eyes and said, ' I do ; you are my beloved
bishop.' — ' Can you live? ' said he. I answered, ' I may,
through your prayers, if it shall please our Lord. '
"He then laid his hand on my head, with the words
of blessing, and returned to prayer; when he came again
to see me, in a short time, he found me sitting and able to
talk; and, being induced by Divine instinct, as it soon
appeared, began to ask me, ' Whether I knew for certain
that I had been baptized? ' I answered, ' I knew beyond
all doubt that I had been washed in the laver of salvation,
to the remission of my sins, arid I named the priest by
whom I knew myself to have been baptized. ' He replied,
232 Bede's Ecclesiastical History
1 If you were baptized by that priest, your baptism is not
perfect; for I know him, and that having been ordained
priest, he could not, by reason of the dulness of his under-
standing, learn the ministry of catechising and baptizing ;
for which reason I commanded him altogether to desist
from his presumptuous exercising of the ministry, which
he could not duly perform.' This said, he took care to
catechise me at that very time ; and it happened that he
blew upon my face, on which I presently found myself
better. He called the surgeon, and ordered him to close
and bind up my skull where it was cracked ; and having
then received his blessing, I was so much better that I
mounted on horseback the next day, and travelled with
him to another place ; and being soon after perfectly
recovered, I received the baptism of life."
He continued in his see thirty-three years, and then
ascending to the heavenly kingdom, was buried in St.
Peter's Porch, in his own monastery, called Inderawood,
in the year of our Lord's incarnation 721. For having,
by his great age, become unable to govern his bishopric,
he ordained Wilfrid, his priest, bishop of the church of
York, and retired to the aforesaid monastery, and there
ended his days in holy conversation.
CHAPTER VII
ciedwalla, king of the west saxons, went to rome
to be baptized ; his successor ina also devoutly
repaired to the same church of the holy apostles,
[a.d. 688.]
In the third year of the reign of Alfrid, Caedwalla, king
of the West Saxons, having most honourably governed
his nation two years, quitted his crown for the sake of our
Lord and his everlasting kingdom, and went to Rome,
being desirous to obtain the peculiar honour of being bap-
tized in the church of the blessed apostles, for he had
learned that in baptism alone, the entrance into heaven
is opened to mankind ; and he hoped at the same time, that
laying down the flesh, as soon as baptized, he should im-
mediately pass to the eternal joys of heaven ; both which
things, by the blessing of our Lord, came to pass accord-
ing as he had conceived in his mind. For coming to
Bede's Ecclesiastical History 233
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 departed this life on the 20th of April, and
was associated with the blessed in heaven. At his bap-
tism, 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 prince of the apostles, to whose most holy
body his pious love had brought him from the utmost
bounds of the earth. He was likewise buried in his church,
and by the pope's command an epitaph written on his
tomb, wherein the memory of his devotion might be pre-
served for ever, and the readers or hearers might be in-
flamed with religious desire by the example of what he
had done.
The epitaph was this —
High state and place, kindred, a wealthy crown,
Triumphs, and spoils in glorious battles won,
Nobles, and cities walled, to guard his state,
High palaces, and his familiar seat,
Whatever honours his own virtue won,
Or those his great forefathers handed down,
Credwal armipotent, from heaven inspir'd,
For love of heaven hath left, and here retir'd ;
Peter to see, and Peter's sacred chair,
The royal pilgrim travelled from afar,
Here to imbibe pure draughts from his clear stream,
And share the influence of his heavenly beam ;
Here for the glories of a future claim,
Converted, chang'd his first and barbarous name.
And following Peter's rule, he from his Lord
Assumed the name at Father Sergius' word,
At the pure font, and by Christ's grace made clean,
In heaven is free from former taints of sin.
Great was his faith, but greater God's decree,
Whose secret counsels mortal cannot see :
Safe came he, e'en from Britain's isle, o'er seas,
And lands, and countries, and through dangerous ways,
Rome to behold, her glorious temple see,
And mystic presents offer'd on his knee.^
Now in the grave his fleshly members lie,
His soul, amid Christ's flock, ascends the sky.
Sure wise was he to lay his sceptre down,
And gain in heaven above a lasting crown.
Here was deposited Credwalla, called also Peter, king of the Saxons,
on the twelfth day of the kalends of May, the second indiction. He
lived about thirtv years, in the reign of the most pious emperor,
Justinian, in the fourth year of his consulship, in the second year of
our apostolic lord, Pope Sergius.
234 Bede's Ecclesiastical History
When Caedwalla went to Rome, Ina succeeded him on
the throne, being of the blood royal; and having reigned
thirty-seven years over that nation, he gave up the king-
dom in like manner to younger persons, and went away
to Rome, to visit the blessed apostles, at the time when
Gregory was pope, being desirous to spend some time of
his pilgrimage upon earth in the neighbourhood of the
holy place, that he might be more easily received by the
saints into heaven. The same thing, about the same time,
was done through the zeal of many of the English nation,
noble and ignoble, laity and clergy, men and women.
CHAPTER VIII
ARCHBISHOP THEODORE DIES, BERTHWALD SUCCEEDS HIM
AS ARCHBISHOP, AND, AMONG MANY OTHERS WHOM HE
ORDAINED, HE MADE TOBIAS, A MOST LEARNED MAN,
BISHOP OF THE CHURCH OF ROCHESTER. [a.D. 69O.]
The year after that in which Caedwalla died at Rome, that
is, 690 after the incarnation of our Lord, Archbishop Theo-
dore, of blessed memory, departed this life, old and full
of days, for he was eighty-eight years of age ; which num-
ber 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 companions, of the same degree,
it may rightly and truly be said, that their bodies are
interred in peace, and their names shall live from genera-
tion to generation. For to say all in few words, the
English churches received more advantage during the time
of his pontificate than ever they had done before. His
person, life, age, and death, are plainly described to all
that resort thither, by the epitaph on his tomb, consist-
ing of thirty-four heroic verses. The first whereof are
these —
Here rests fam'd Theodore, a Grecian name,
Who had o'er England an archbishop's claim ;
Happy and blessed, industriously he wrought,
And wholesome precepts to his scholars taught.
Bede's Ecclesiastical History 235
The four last are as follow —
And now it was September's nineteenth day,
When, bursting from its ligaments of clay,
His spirit rose to its eternal rest,
And joined in heaven the chorus of the blest.
Berthvvald succeeded Theodore in the archbishopric,
being abbat of the monastery of Raculph, which lies on the
north side of the mouth of the river Genlade. He was
a man learned in the Scriptures, and well instructed in
ecclesiastical and monastic discipline, yet not to be com-
pared to his predecessor. He was chosen bishop in the
year of our Lord's incarnation 692, on the first day of
July, Withred and Suebhard being kings in Kent; but he
was consecrated the next year, on Sunday the 29th of
June, by Godwin, metropolitan bishop of France, and was
enthroned on Sunday the 31st of August. Among the
many bishops whom he ordained was Tobias, a man learned
in the Latin, Greek, and Saxon tongues, otherwise also
possessing much erudition, whom he consecrated in the
stead of Gebmund, bishop of that see, deceased.
CHAPTER IX
EGBERT, A HOLY MAN, WOULD HAVE GONE INTO GERMANY TO
PREACH, BUT COULD NOT; WICTBERT WENT, BUT MEETING
WITH NO SUCCESS, RETURNED INTO IRELAND, FROM
WHENCE HE CAME. [a.D. 689.]
At that time the venerable servant of Christ, and priest,
Egbert, whom I cannot name but with the greatest respect,
and who, as was said before, lived a stranger in Ireland
to obtain hereafter a residence in heaven, proposed to him-
self to do good to many, by taking upon him the apostolical
work, and preaching the word of God to some of those
nations that had not yet heard it ; many of which nations
he knew there were in Germany, from whom the Angles or
Saxons, who now inhabit Britain, are known to have
derived their origin ; for which reason they are still cor-
ruptly called Garmans by the neighbouring nation of the
Britons. Such are the Frisons, the Rugins, the Danes,
the Huns, the Ancient Saxons, and the Boructuars (or
Bructers). There are also in the same parts many other
236 Bede's Ecclesiastical History
nations still following pagan rites, to whom the aforesaid
soldier of Christ designed to repair, sailing round Britain,
and to try whether he could deliver any of them from
Satan, and bring them over to Christ ; or if this could not
be done, to go to Rome, to see and adore the hallowed
thresholds of the holy apostles and martyrs of Christ.
But the Divine oracles and certain events proceeding
from heaven obstructed his performing either of those
designs ; for when he had made choice of some most
courageous companions, fit to preach the word of God,
as being renowned for their learning and virtue ; when all
things were provided for the voyage, there came to him
on a certain day in the morning one of the brethren, for-
merly disciple and minister in Britain to the beloved priest
of God, Boisil, when the said Boisil was superior of the
monastery of Melrose, under the Abbat Eata, as has been
said above. This brother told him the vision which he
had seen that night. "When after the morning hymns,"
said he, " I had laid me down in my bed, and was fallen
into a slumber, my former master and loving tutor, Boisil,
appeared to me, and asked, ' Whether I knew him? ' I
said, * I do ; you are Boisil.' He answered, ' I am come
to bring Egbert a message from our Lord and Saviour,
which nevertheless must 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 instruct the monasteries of Columba. ' " Now
Columba was the first teacher of Christianity to the Picts
beyond the mountains northward, and the founder of the
monastery in the island Hii, which was for a long time
much honoured by many tribes of the Scots and Picts ;
wherefore he is now by some called Columbkill, the name
being compounded from Columb and Cell. Egbert,
having heard the vision, ordered the brother that had told
it him, not to mention it to any other, lest it should hap-
pen to be an illusion. However, when he considered of
it with himself, he apprehended that it was real ; yet would
not desist from preparing for his voyage to instruct those
nations.
A few days after the aforesaid brother came again to
him, saying, "That Boisil had that night again appeared
to him after matins, and said, ' Why did you tell Egbert
that which I enjoined you in so light and cold a manner?
Bede's Ecclesiastical History 237
However, go now and tell him, that whether he will or no,
he shall go to Columb's monastery, because their ploughs
do not go straight ; and he is to bring them into the right
way. ' " Hearing this, Egbert again commanded the
brother not to reveal the same to any person. Though now
assured of the vision, he nevertheless attempted to under-
take 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 a fair wind, there arose one
night on a sudden so violent a storm, that the ship was
run aground, and part of what had been put aboard spoiled.
However, all that belonged to Egbert and his companions
was saved. Then he, saying, like the prophet, "This
tempest has happened upon my account," laid aside the
undertaking and stayed at home.
However, Wictbert, one of his companions, being
famous for his contempt of the world and for his know-
ledge, for he had lived many years a stranger in Ireland,
leading an eremitical life in great purity, went abroad,
and arriving in Frisland, preached the word of salvation
for the space of two years successively to that nation
and to its king, Rathbed ; but reaped no fruit of all his
great labour among his barbarous auditors. Returning
then to the beloved place of his peregrination, he gave
himself up to our Lord in his wonted repose, and since
he could not be profitable to strangers by teaching them
the faith, he took care to be the more useful to his own
people by the example of his virtue.
CHAPTER X
WILBRORD, PREACHING IN FRISLAND, CONVERTED MANY TO
CHRIST; HIS TWO COMPANIONS, THE HEWALDS, SUF-
FERED MARTYRDOM. [a.D. 690.]
When the man of God, Egbert, perceived that neither he
himself was permitted to preach to the Gentiles, being
withheld, on account of some other advantage to the
church, which had been foretold him by the Divine oracle ;
nor that Wictbert, when he went into those parts, had
met with any success ; he nevertheless still attempted to
send some holy and industrious men to the work of the
238 Bede's Ecclesiastical History-
word, among whom was Wilbrord, a man eminent for
his merit and rank in the priesthood. They arrived there,
twelve in number, and turning aside to Pepin, duke of
the Franks, were graciously received by him ; and as he
had lately subdued the Hither Frisland, and expelled King
Rathbed, he sent them thither to preach, supporting them
at the same time with his authority, that none might molest
them in their preaching, and bestowing many favours on
those who consented to embrace the faith. Thus it came
to pass, that with the assistance of the Divine grace, they
in a short time converted many from idolatry to the faith
of Christ.
Two other priests of the English nation, who had long
lived strangers in Ireland, for the sake of the eternal
kingdom, following the example of the former, went into
the province of the Ancient Saxons, to try whether they
could there gain any to Christ by preaching. They both
bore the same name, as they were the same in devotion,
Hewald being the name of both, with this distinction, that,
on account of the difference of their hair, the one was
called Black Hewald and the other White Hewald. They
were both piously religious, but Black Hewald was the
more learned of the two in Scripture. On entering that
province, these men took up their lodging in a certain
steward's house, and requested that he would conduct
them to his lord, for that they had a message, and some-
thing to his advantage, to communicate to him ; for those
Ancient Saxons have no king, but several lords that rule
their nation ; and when any war happens, they cast lots
indifferently, and on whomsoever the lot falls, him they
follow and obey during the war ; but as soon as the war is
ended, all those lords are again equal in power. The
steward received and entertained them in his house some
days, promising to send them to his lord, as they desired.
But the barbarians finding them to be of another reli-
gion, by their continual prayer and singing of psalms and
hymns, and by their daily offering the sacrifice of the
saving oblation, — for they had with them sacred vessels
and a consecrated table for an altar, — they began to grow
jealous of them, lest if they should come into the presence
of their chief, 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 pro-
Bede's Ecclesiastical History 239
vince should change its old worship for a new. Hereupon
they, on a sudden, laid hold of them and put them to
death ; the White Hewald they slew immediately with the
sword ; but the Black they put to tedious torture and tore
limb from limb, throwing them into the Rhine. The chief,
whom they had desired to see, hearing of it, was highly
incensed, that the strangers who desired to come to him
had not been allowed ; and therefore he sent and put to
death all those peasants and burnt their village. The
aforesaid priests and servants of Christ suffered on the
3rd of October.
Nor did their martyrdom want the honour of miracles ;
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, shined every night over the
place where they arrived, 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 illustrious and of noble birth, who
from a soldier was become a monk, acquainting him that
he might find their bodies in that place, where he should
see rays of light reaching from heaven to the earth ; which
turned out accordingly ; and their bodies being found, were
interred with the honour due to martyrs ; and the day of
their passion or of their bodies being found, is celebrated
in those parts with proper veneration. At length, Pepin,
the most glorious general of the Franks, understanding
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. It is reported, that a spring
gushed out in the place where they were killed, which to
this day affords a plentiful stream.
CHAPTER XI
how the venerable swidbert in britain, and wilbrord
at rome, were ordained bishops for frisland.
[a.d. 692.]
At their first coming into Frisland, as soon as Wilbrord
found he had leave given him by the prince to preach, he
*j 479
240 Bede's Ecclesiastical History
made haste to Rome, where Pope Sergius then presided
over the apostolical see, that he might undertake the
desired work of preaching the Gospel to the Gentiles, 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 those
places to the honour of each of the saints whose relics they
were. He was also desirous there to learn or to receive
from thence many other things which so great a work
required. Having obtained all that he wanted, he returned
to preach.
At which time, the brothers who were in Frisland,
attending the ministry of the word, chose out of their own
number a man, modest of behaviour, and meek of heart,
called Swidbert, to be ordained bishop for them. He,
being sent into Britain, was consecrated by the most
reverend Bishop Wilfrid, who, happening to be then
driven out of his country, lived in banishment among the
Mercians; for Kent had no bishop at that time, Theodore
being dead, and Berthwald, his successor, who was gone
beyond the sea, to be ordained, not having returned.
The said Swidbert, being made bishop, returned from
Britain not long after, and went among the Boructuarians ;
and by his preaching brought many of them into the way
of truth ; but the Boructuarians being not long after sub-
dued by the Ancient Saxons, those who had received the
word were dispersed abroad ; and the bishop himself
repaired to Pepin, who, at the request of his wife, Blith-
ryda, gave him a place of residence in a certain island on
the Rhine, which, in their tongue, is called Inlitore ; where
he built a monastery, which his heirs still possess, and
for a time led a most continent life, and there ended his
days.
When they who went over had spent some years teach-
ing in Frisland, Pepin, 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 Frisons ; which was accordingly
done, in the year of our Lord's incarnation 696. He was
consecrated in the church of the Holy Martyr Cecilia, on
Bede's Ecclesiastical History 241
her feast-day ; the pope gave him the name of Clement,
and sent him back to his bishopric, fourteen days after his
arrival at Rome.
Pepin gave him a place for his episcopal see, in his
famous castle, which in the ancient language of those
people is called Wiltaburg, that is, the town of the Wilts ;
but, in the Franks' tongue, Utrecht. The most reverend
prelate having built a church there, and preaching the
word of faith far and near, drew many from their errors,
and erected several churches and monasteries. For not
long after he constituted other bishops in those parts, from
among the brethren that either came with him or after him
to preach there ; some of which are now departed in our
Lord ; but Wilbrord himself, surnamed Clement, is still
living, venerable for old age, having been thirty-six years
a bishop, and sighing after the rewards of the heavenly
life, after the many spiritual conflicts which he has waged.
CHAPTER XII
OF ONE AMONG THE NORTHUMBRIANS, WHO ROSE FROM THE
DEAD, AND RELATED THE THINGS WHICH HE HAD SEEN,
SOME EXCITING TERROR AND OTHERS DELIGHT. [a.D.
696.]
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 saved from the death of the soul, a
certain person, who had been some time dead, rose again
to life, and related many remarkable things he had seen ;
some of which I have thought fit here briefly to take notice
of. There was a master of a family in that district of the
Northumbrians which is called Cuningham, who led a
religious life, as did also all that belonged to him. This
man fell sick, and his distemper daily increasing, being
brought to extremity, he died in the beginning of the
night ; but in the morning early, he suddenly came to life
again, and sat up, upon which all those that sat about the
body weeping, fled away in a great fright, only his wife,
who loved him best, though in a great consternation and
trembling, remained with him. He, comforting her, said,
" Fear not, for I am now truly risen from death, and
242 Bede's Ecclesiastical History
permitted again to live among men ; however, I am not to
live hereafter as I was wont, but from henceforward after
a very different manner." Then rising immediately, he
repaired to the oratory of the little town, and continuing
in prayer till day, immediately divided all his substance
into three parts ; one whereof he gave to his wife, another
to his children, and the third, belonging to himself, he
instantly distributed among the poor. Not long after, he
repaired to the monastery of Melrose, which is almost
enclosed by the winding of the river Tweed, and having
been shaven, went into a private dwelling, which the abbat
had provided, where he continued till the day of his death,
in such extraordinary contrition of mind and body, that
though his tongue had been silent, his life declared thai
he had seen many things either to be dreaded or coveted,
which others knew nothing of.
Thus he related what he had seen. " He that led me
had a shining countenance and a bright garment, and we
went on silently, as I thought, towards the north-east.
Walking on, we came to a vale of great breadth and
depth, but of infinite length ; on the left it appeared full of
dreadful flames, the other side was no less horrid for
violent hail and cold snow flying in all directions ; both
places were full of men's souls, which seemed by turns to
be tossed from one side to the other, as it were by a
violent storm ; for when the wretches could no longer
endure the excess of heat, they leaped into the middle of
the cutting cold ; and finding no rest there, they leaped
back again into the middle of the unquenchable flames.
Now whereas an innumerable multitude of deformed spirits
were thus alternately tormented far and near, as far as
could be seen, without any intermission, I began to think
that this perhaps might be hell, of whose intolerable flames
I had often heard talk. My guide, who went before me,
answered to my thought, saying, ' Do not believe so, for
this is not the hell you imagine.'
"When he had conducted me, much frightened with
that horrid spectacle, by degrees, to the farther end, on a
sudden I saw the place begin to grow dusk and filled with
darkness. When I came into it, the darkness, by degrees,
grew so thick, that I could see nothing besides it and the
shape and garment of him that led me. As we went on
through the shades of night, on a sudden there appeared
Bede's Ecclesiastical History 243
before us frequent globes of black flames, rising as it were
out of a great pit, and falling back again into the same.
When I had been conducted thither, my leader suddenly
vanished, and left me alone in the midst of darkness and
this horrid vision, whilst those same globes of fire, without
intermission, at one time flew up and at another fell back
into the bottom of the abyss ; and I observed that all the
flames, as they ascended, were full of human souls, whfch,
like sparks flying up with smoke, were sometimes thrown
on high, and again, when the vapour of the fire ceased,
dropped down into the depth below. Moreover, an in-
sufferable stench came 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 I
might expect, on a sudden I heard behind me the noise
of a most hideous and wretched lamentation, and at the
same time a loud laughing, as of a rude multitude insulting
captured enemies. When that noise, growing plainer,
came up to me, I observed a gang of evil spirits dragging
the howling and lamenting souls of men into the midst of
the darkness, whilst they themselves laughed and rejoiced.
Among those men, as I could discern, there was one shorn
like a clergyman, a layman, and a woman. The evil spirits
that dragged them went down into the midst of the burn-
ing pit ; and 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 much perplexed me with their
glaring eyes and the stinking fire which proceeded from
their mouths and nostrils ; and threatened to lay hold on
me with burning tongs, which they had in their hands, yet
they durst not touch me, though they frightened me.
Being thus on all sides enclosed with enemies and dark-
ness, and looking about on every side for assistance, there
appeared behind me, on the way that I came, as it were,
the brightness of a star shining amidst the darkness ; which
increased by degrees, and came rapidly towards me : when
it drew near, all those evil spirits, that sought to carry
me away with their tongs, dispersed and fled.
" He, whose approach put them to flight, was the same
244 Bede's Ecclesiastical History
that led rne before; who, then turning towards the right,
began to lead me, as it were, towards the south-east, and
having soon brought me out of the darkness, conducted
me into an atmosphere of clear light. While he thus led
me in open light, I saw a vast wall before us, the length
and height of which, in every direction, seemed to be alto-
gether boundless. I began to wonder why we went up
to the wall, seeing no door, window, or path through it.
When we came to the wall, we were presently, I know not
by what means, on the top of it, and within it was a vast
and delightful field, so full of fragrant flowers that the
odour of its delightful sweetness immediately dispelled the
stink of the dark furnace, which had pierced me through
and through. So great was the light in this place, that
it seemed to exceed the brightness of the day, or the sun
in its meridian height. In this field were innumerable
assemblies of men in white, and many companies seated
together rejoicing. As he led me through the midst of
those happy inhabitants, I began to think that this might,
perhaps, be the kingdom of heaven, of which I had often
heard so much. He answered to my thought, saying,
'This is not the kingdom of heaven, as you imagine.'
"When we had passed those mansions of blessed souls
and gone farther on, I discovered before me a much more
beautiful light, and therein heard sweet voices of persons
singing, and so wonderful a fragrancy proceeded from the
place, that the other which I had before thought most
delicious, then seemed to me but very indifferent ; even as
that extraordinary brightness of the flowery field, com-
pared with this, appeared mean and inconsiderable. When
I began to hope we should enter that delightful place,
my guide on a sudden stood still ; and then turning back,
led me back by the way we came.
"When we returned to those joyful mansions of the
souls in white, he said to me, ' Do you know what all
these things are which you have seen? ' I answered, I
did not ; and then he replied, ' That vale you saw so dread-
ful for consuming flames and cutting 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 depart
this life ; but nevertheless because they, even at their
death, confessed and repented, they shall all be received
Bede's Ecclesiastical History 245
into the kingdom of heaven at the day of judgment ; but
many are relieved before the day of judgment, by the
prayers, alms, and fasting, of the living, and more especi-
ally by masses. That fiery and stinking 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 these most beautiful young people, so bright
and merry, is that into which the souls of those are received
who depart the body in 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 judg-
ment, see Christ, and partake of the joys of his kingdom ;
for whoever are perfect in thought, word and deed, as soon
as they depart the body, immediately enter into the king-
dom of heaven ; in the neighbourhood, whereof that place
is, where you heard the sound of sweet singing, with the
fragrant odour and bright light. As for you, who are now
to return to your body, and live among men again, if you
will endeavour nicely to examine your actions, and direct
your speech and behaviour in righteousness and simplicity,
you shall, after death, have a place or residence among
these joyful troops of blessed souls ; for when I left you
for a while, it was to know how you were to be disposed
of. ' When he had said this to me, I much abhorred
returning to my body, being delighted with the sweetness
and beauty of the place I beheld, and with the company
of those I saw in it. However, I durst not ask him any
questions ; but in the meantime, on a sudden, I found my-
self alive among men."
Now these and other things which this man of God saw,
he would not relate to slothful persons and such as lived
negligently ; but only to those who, being terrified with
the dread of torments, or delighted with the hopes of
heavenly joys, would make use of his words to advance in
piety. In the neighbourhood of his cell lived one Hemgils,
a monk, eminent in the priesthood, which he honoured by
his good works : 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 asking
several questions, heard of him all the particulars of what
he had seen when separated from his body ; by whose rela-
tion we also came to the knowledge of those few particulars
which we have briefly set down. He also related his
246 Bede's Ecclesiastical History
visions to King Alfrid, 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 monastic tonsure; and the
said king, when he happened to be in those parts, very
often went to hear him. At that time the religious and
humble abbat and priest, Ethelwald, presided over the
monastery, and now with worthy conduct possesses the
episcopal see of the church of Lindisfarne.
He had a more private place of residence assigned him
in that monastery, where he might apply himself to the
service of his Creator in continual prayer. And as that
place lay on the bank of the river, he was wont often to go
into the same to do penance in his body, and many times
to dip quite under the water, and to continue saying psalms
or prayers in the same as long as he could endure it, stand-
ing still sometimes up to the middle, and sometimes to the
neck in water; and when he went out from thence ashore,
he never took off his cold and frozen garments till they
grew warm and dry on his body. And when in the winter
the half-broken pieces of ice were swimming about him,
which he had himself broken, to make room to stand or
dip himself in the river, those who beheld it would say,
" It is wonderful, brother Drithelm (for so he was called),
that you are able to endure such violent cold ; " he simply
answered, for he was a man of much simplicity and in-
different wit, "I have seen greater cold." And when they
said, " It is strange that you will endure such austerity ; "
he replied, "I have seen more austerity." Thus he con-
tinued, through an indefatigable desire of heavenly bliss,
to subdue his aged body with daily fasting, till the day of
his being called away ; and thus he forwarded the salvation
of many by his words and example.
CHAPTER XIII
OF ANOTHER, WHO BEFORE HIS DEATH SAW A BOOK CON-
TAINING ALL HIS SINS, WHICH WAS SHOWED HIM BY
DEVILS. [A.D. 704-709.]
It happened quite the contrary with one in the province
of the Mercians, whose visions and words, and also his
Bede's Ecclesiastical History 247
behaviour, were neither advantageous to others nor to
himself. In the reign of Coenred, who succeeded Ethel-
red, there was a layman in a military employment, no less
acceptable to the king for his worldly industry, than dis-
pleasing to him for his private neglect of himself. The
king often admonished him to confess and amend, and to
forsake his wicked courses, before he should lose all time
for repentance and amendment by a sudden death. Though
frequently warned, he despised the words of salvation, and
promised he would do penance at some future time. In
the meantime, falling sick he was confined to his bed, and
began to feel very severe pains. The king coming to him
(for he loved the man), earnestly exhorted him, even then,
before death, to repent of his offences. He answered,
" He would not then confess his sins, but would do it when
he was recovered of his sickness, lest his companions
should upbraid him of having done that for fear of death,
which he had refused to do in health." He thought he
then spoke very bravely, but it afterwards appeared that
he had been miserably deluded by the wiles of the Devil.
The distemper still increasing, when the king came again
to visit and instruct him, he cried out with a lamentable
voice, "What will you have now? What are ye come
for? for you can no longer do me any good." The king
answered, "Do not talk so; behave yourself like a man
in his right mind." — "I am not mad," replied he, "but I
have now all the guilt of my wicked conscience before my
eyes." — "What is the meaning of that?" rejoined the
king. "Not long since," said he, "there came into this
room two most beautiful youths, and sat down by me,
the one at my head and the other at my feet. One of
them produced a very small and most curious book, 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 wicked and deformed spirits, encom-
passing this house without, and filling it within. Then
he, who, by the blackness of his dismal face, and his sit-
ting above the rest, seemed to be the chief of them, taking
out a book horrid to behold, of a prodigious size, and of
almost insupportable weight, commanded one of his fol-
lowers to bring it to me to read. Having read it, I found
248 Bede's Ecclesiastical History
therein most plainly written in black characters, all the
crimes I ever committed, not only in word and deed, but
even in the least thought ; and he said to those men in
white, who sat by me, ' Why do you sit here, since you
most certainly know that this man is ours? ' They
answered, ' You are in the right; take and add him to the
number of the damned.' This said, they immediately
vanished, and two most wicked spirits rising, with forks
in their hands, one of them struck me on the head, and
the other on the foot. These strokes are now with great
torture penetrating through my bowels to 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 hell."
Thus talked that wretch in despair, and dying soon
after, he is now in vain suffering in eternal torments that
penance which he refused to suffer during a short time,
that he might obtain forgiveness. Of whom it is manifest,
that (as the holy Pope Gregory writes of certain persons)
he did not see these things for his own sake, since they
availed him only for the instruction of others, who, know-
ing of his death, should be afraid to put off the time of
repentance, whilst they have leisure, lest, being prevented
by sudden death, they should depart impenitent. His
having books laid before him by the good or evil spirits,
was done by Divine dispensation, that we may keep in
mind that our actions and thoughts are not lost in the
wind, but are all kept to be examined by the Supreme
Judge, and will in the end be shown us either by friendly
or hostile angels. As to the angels first producing a
white book, and then the devils a black one ; the former
a very small one, the latter one very large; 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, on the contrary, he had taken care in his
youth to correct the errors of his more tender years, and
to cancel them in God's sight by doing well, he might
have been associated to the number of those of whom the
Psalm says, " Blessed are those whose iniquities are for-
given, and whose sins are hid." This story, as I learned
it of the venerable Bishop Pechthelm, I have thought
proper to relate in a plain manner, for the salvation of my
hearers.
Bede's Ecclesiastical History 249
CHAPTER XIV
of another, who being at the point of death, saw the
place of punishment appointed for him in hell,
[a.d. 704.]
I knew a brother myself, would to God I had not known
him, whose name I could mention if it were necessary,
and who resided in a noble monastery, but lived himself
ignobly. He was frequently reproved by the brethren and
elders of the place, and admonished to adopt a more regular
life ; and though he would not give ear to them, he was
long patiently borne with by them, on account of his use-
fulness in temporal works, for he was an excellent car-
penter ; he was much addicted to drunkenness, and other
pleasures of a lawless life, and more used to stop in his
workhouse 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 happened to him according to the
saying, that he who will not willingly and humbly enter the
gate of the church, will certainly be damned, and enter the
gate of hell whether he will or no. For he falling sick,
and being reduced to extremity, called the brethren, and
with much lamentation, and like one damned, began to
tell them, that he saw hell open, and Satan at the bottom
thereof; as also Caiaphas, with the others that slew our
Lord, by him delivered up to avenging flames. " In whose
neighbourhood," said he, "I see a place of eternal perdi-
tion provided for me, miserable wretch." The brothers,
hearing these words, began seriously to exhort him, that
he should repent even then whilst he was in the flesh. He
answered in despair, " I have no time now to change my
course of life, when I have myself seen my judgment
passed."
Whilst uttering these words, he died without having
received the saving viaticum, and his body was buried in
the remotest parts of the monastery, nor did any one dare
either to say masses or sing psalms, or even to pray for
him. How far has our Lord divided the light from dark-
ness ! The blessed martyr, Stephen, being about to suffer
death for the truth, saw the heavens open, the glory of
God revealed, and Jesus standing on the right hand of
250 Bede's Ecclesiastical History
God. And where he was to be after death, there he fixed
the eyes of his mind, that he might die with the more
satisfaction. On the contrary, this carpenter, of a dark
mind and actions, when death was at hand, saw hell open
and witnessed the damnation of the Devil and his fol-
lowers ; the unhappy wretch also saw his own prison among
them, to the end that, despairing of his salvation, he might
die the more miserably; but might by his perdition afford
cause of salvation to the living who should hear of it.
This happened lately in the province of the Bernicians,
and being reported abroad far and near, inclined many to
do penance for their sins without delay, which we hope
may also be the result of this our narrative.
CHAPTER XV
at the instance of
adamnan, conformed to the catholic easter ; the
same person wrote a book about the holy places,
[a.d. 703.]
At this time a great part of the Scots in Ireland, and
some also of the Britons in Britain, through the goodness
of God, conformed to the proper and ecclesiastical time of
keeping Easter. Adamnan, priest and abbat of the monks
that were in the isle of Hii, was sent ambassador by his
nation to Alfrid, king of the English, where he made some
stay, observing the canonical rites of the church, and
was earnestly admonished by many, who were more learned
than himself, not to presume to live contrary to the
universal custom of the Church, either in relation to the
observance of Easter, or any other decrees whatsoever,
considering the small number of his followers, seated in so
distant a corner of the world ; inconsequence of this he
changed his mind, and 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 remarkably learned
in Holy Scripture. Returning home, he endeavoured to
bring his own people that were in the isle of Hii, or that
were subject to that monastery, into the way of truth,
which he had learned and embraced with all his heart ;
Bede's Ecclesiastical History 251
but in this he could not prevail. He then sailed over
into Ireland, to preach to those people, and by modestly
declaring the legal time of Easter, he reduced many of
them, and almost all that were not under the dominion
of those of Hii, to the Catholic unity, and taught them to
keep the legal time of Easter.
Returning to his island, after having celebrated the
canonical Easter in Ireland, he most earnestly inculcated
the observance of the Catholic time of Easter in his monas-
tery, yet without being able to prevail ; 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 ever-
lasting life before he should be obliged, on the return of
the time of Easter, to quarrel still more seriously with those
that would not follow him in the truth.
This same person wrote a book about the holy places,
most useful to many readers ; his authority, from whom he
procured his information, was Arculf, a French bishop,
who had gone to Jerusalem for the sake of the holy places ;
and having seen all the Land of Promise, travelled to
Damascus, Constantinople, Alexandria, and many islands,
and returning home by sea, was by a violent storm forced
upon the western coast of Britain. After many other acci-
dents, he came to the aforesaid servant of Christ, Adam-
nan, who, finding him to be learned in the Scriptures, and
acquainted with the holy places, entertained him zealously,
and attentively gave ear to him, insomuch that he presently
committed to writing all that Arculf said he had seen
remarkable in the holy places. Thus he composed a work
beneficial to many, and particularly to those who, being
far removed from those places where the patriarchs and
apostles lived, know no more of them than what they learn
by reading. Adamnan presented this book to King Alfrid,
and through his bounty it came to be read by lesser
persons. The writer thereof was also well rewarded by
him, and sent back into his country. I believe it will be
acceptable to our readers if we collect some particulars
from the same, and insert them in our History.
252 Bede's Ecclesiastical History
CHAPTER XVI
the account given by the aforesaid book of the place
of our lord's nativity, passion, and resurrection,
[a.d. 704.]
He wrote concerning the place of the nativity of our Lord,
to this effect. "Bethlehem, the city of David, is seated
on a narrow ridge, encompassed on all sides with valleys,
being a thousand paces in length from east to west, the
wall low without towers, built along the edge of the plain
on the summit. In the east angle 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
our Lord's Manger. This cave within is all covered with
rich marble, over the place where our Lord is said particu-
larly to have been born, and over it is 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 Martyrdom. It was built
by the Emperor Constantine, in a royal and magnificent
manner, on account of the cross of our Lord having been
found there by his mother Helen. From thence, to the
westward, appears the church of Golgotha, in which is
also to be seen the rock which once bore the cross with
our Saviour's body fixed on it, and now it bears a large
silver cross, with a great brazen wheel hanging over it
surrounded with lamps. Under the place of our Lord's
cross, a vault is hewn out of the rock, in which sacrifice
is offered on an altar for honourable persons deceased,
their bodies remaining meanwhile in the street. To the
westward of this is the Anastasis, that is, the round church
of our Saviour's resurrection, encompassed with three
walls, and supported by twelve columns. Between each
of the walls is a broad space, containing three altars at
three different points of the middle wall ; to the north, the
south, and the west, it has eight doors or entrances
through the three opposite walls ; four whereof front to
the north-east, and four to the south-east. In the midst
of it is the round tomb of our Lord cut out of the rock,
Bede's Ecclesiastical History 253
the top of which a man standing within can touch ; the
entrance is on the east ; against it is still laid that great
stone. To this day it 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 monument, the tomb of our Lord is hewed out of the
same rock, seven feet in length, and three palms 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 right hand side. The stone that
was laid at the entrance to the monument is now cleft
in two; nevertheless, the lesser part of it stands as a
square altar before the door of the monument ; the greater
part makes another square altar at the east end of the same
church, and is covered with linen cloths. The colour of
the said monument and supulchre appears to be white and
red."
CHAPTER XVII
OF THE PLACE OF OUR LORD'S ASCENSION, AND THE TOMBS
OF THE PATRIARCHS. [a.D. 704. ]
Concerning the place of our Lord's ascension, the afore-
said author writes thus. " Mount Olivet is equal in height
to Mount Sion, but exceeds it in breadth and length; bear-
ing few trees besides vines and olive trees, and is fruitful
in wheat and barley, for the nature of that soil is not
calculated for bearing things of large or heavy growth,
but grass and flowers. On the very top of it, where our
Lord ascended into heaven, is a large round church, having
about it three vaulted porches. For the inner house could
not be vaulted and covered, because of the passage of our
Lord's body; but it has an altar on the east side, covered
with a narrow roof. In the midst of it are to be seen the
last prints of our Lord's feet, the sky appearing open
above where he ascended ; and though the earth is daily
carried away by believers, yet still it remains as before,
and retains the same impression of the feet. Near this
lies an iron wheel, as high as a man's neck, having an
entrance towards the west, with a great lamp hanging
above it on a pulley, and burning night and day. In the
254 Bede's Ecclesiastical History
western part of the same church are eight windows ; and
eight lamps, hanging opposite to them by cords, cast their
light through the glass as far as Jerusalem ; this light is
said to strike the hearts of the beholders with a sort of
joy and humility. Every year, on the day of the Ascen-
sion, when mass is ended, a strong blast of wind is said
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 the city and metropolis
of David's kingdom, now only showing what it was by
its ruins, has, one furlong to the east of it, a double cave
in the valley, where the tombs of the patriarchs are en-
closed with a square wall, their heads lying to the north.
Each of the tombs is covered with a single stone, worked
like the stones of a church, and of a white colour, for
three patriarchs. Adam's is of more mean and common
workmanship, and lies not far from them at the farthest
northern extremity. There are also some poorer and
smaller monuments of three women. The hill Mamre is
a thousand paces from the monuments, and is full of grass
and flowers, having a flat plain on the top. In the northern
part of it, Abraham's oak, being a stump about twice as
high as a man, is enclosed in a church."
Thus much have we collected from the works of the
aforesaid writer, keeping to the sense of his words, but
more briefly delivered, and have thought fit to insert in
our History. Whosoever desires to see more of the con-
tents of that book, may see it either in the same, or in
that which we have lately epitomised from it.
CHAPTER XVIII
THE SOUTH SAXONS RECEIVED EADBERT AND EOLLA, AND THE
WEST SAXONS, DANIEL AND ALDHELM, FOR THEIR BISHOPS.
OF THE WRITINGS OF THE SAME ALDHELM. [a.D. 705.]
In the year of the incarnation of our Lord 705, Alfrid,
king of the Northumbrians, died just 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,
Bede's Ecclesiastical History 255
Hedda, bishop of the West Saxons, departed to the
heavenly kingdom ; for he was a good and just man, and
exercised his episcopal duties rather by his innate love of
virtue, than by what he had gained from learning. The
most reverend prelate, Pechthelm, of whom we shall speak
in the proper place, and who was a long time either deacon
or monk with his successor Aldhelm, is wont to relate that
many miraculous cures have been wrought in the place
where he died, through the merit of his sanctity; and that
the man of that province used to carry the dust from thence
for the sick, which, when they had put into water, the
sprinkling or drinking thereof restored health to many sick
men and beasts ; so that the holy earth being frequently
carried away, there was a considerable hole left.
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, where-
in he most worthily presided four years ; both of them
were well instructed, as well in ecclesiastical affairs as in
the knowledge of the Scriptures. Aldhelm, when he was
only a priest and abbat of the monastery of Malmesbury,
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 proper time, and in doing several other
things not consonant to the purity and the peace of the
church ; and by the reading of this book he persuaded
many of them, who were subject to the West Saxons, to
adopt the Catholic celebration of our Lord's resurrection.
He likewise wrote a notable book on Virginity, which, in
imitation of Sedulius, he composed double, that is, in
hexameter verse and prose. He wrote some other books,
as being a man most learned in all respects, for he had a
clean style, and was, as I have said, wonderful for eccle-
siastical and liberal erudition. On his death, Forthere
was made bishop in his stead, and is living at this time,
being likewise a man very learned in Holy Writ.
Whilst they were bishops, it was decreed in a synod,
that the province of the South Saxons, which till then be-
longed to the diocese of the city of Winchester, where
Daniel then presided, should also have an episcopal see,
and a bishop of its own. Eadbert, at that time abbat
of the monastery of Bishop Wilfrid, of blessed memory,
called Selsey, was consecrated their first bishop. On his
256 Bede's Ecclesiastical History
death, Eolla succeeded in the bishopric. He also died
some years since, and the bishopric has been discontinued
to this day.
CHAPTER XIX
coinred, king of the mercians, and offa, of the east
saxons, ended their days at rome, in the monas-
tic habit. of the life and death of bishop wilfrid,
[a.d. 709.]
In the fourth year of the reign of Osred, Coinred, who
had for some time nobly governed the kingdom of the
Mercians, did a much more noble act, by quitting the
throne of his kingdom, and going to Rome, where being
shorn, when Constantine was pope, and made a monk at
the relics of the apostles, he continued to his last hour
in prayers, fasting and alms-deeds. He was succeeded
in the throne by Coelred, the son of Ethelred, who had been
king before Coinred. With him went the son of Sighere,
king of the East Saxons above-mentioned, whose name
was Offa, a youth of most lovely age and beauty, and
most earnestly desired by all his nation to be their king.
He, with like devotion, quitted his wife, lands, kindred
and country, for Christ and for the Gospel, that he might
"receive an hundredfold in this life, and in the world to
come life everlasting." He also, when they came to the
holy places at Rome, receiving the tonsure, and adopting
a monastic life, attained the long wished-for sight of the
blessed apostles in heaven.
The same year that they departed from Britain, the
celebrated prelate, Wilfrid, died in the province of Unda-
lum, after he had been bishop forty-five years. His body,
being laid in a coffin, was carried to his monastery, called
Ripon, and there buried in the church of the blessed
Apostle Peter, with the honour due to so great a prelate.
We will now turn back, and briefly mention some particu-
lars of his life. Being a boy of a good disposition, and
behaving himself worthily at that age, he conducted him-
self so modestly and discreetly in all respects, that he was
deservedly beloved, respected, and cherished by his elders
as one of themselves. At fourteen years of age he pre-
ferred the monastic to the secular life; which, when he had
Bede's Ecclesiastical History 257
signified to his father, for his mother was dead, he readily
consented to his heavenly wishes, and advised him to
persist in his holy resolution. Accordingly he came to the
isle of Lindisfarne, and there giving himself up to the
service of the monks, he took care diligently to learn and
to perform those things which belong to monastic purity
and piety; and being of an acute understanding, he in a
very short time learned the psalms and some books, before
he was shorn, but when he was already become very
remarkable for the greater virtues of humility and obedi-
ence : for which he was deservedly beloved and respected
by his equals and elders. Having served God some years
in that monastery, and being a clear-sighted youth, he
observed that the way to virtue taught by the Scots was
not perfect, and he resolved to go to Rome, to see what
ecclesiastical or monastic rites were in use there. The
brethren being made acquainted therewith, commended his
design, and advised him to put it into execution. He
then repaired to Queen Eanfled, to whom he was well
known, and who had got him into that monastery by her
advice and assistance, and acquainted her that he was
desirous to visit the churches of the apostles. She, being
pleased with the youth's resolution, 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, Honorius, one of the disciples of the holy
Pope Gregory, and well instructed in ecclesiastical insti-
tutes, was archbishop there. Whilst he made some stay
there, and, being a youth of an active spirit, diligently
applied himself to learn those things which he undertook,
another youth, called Biscop, or otherwise Benedict, of
the English nobility, arrived there, being likewise desirous
to go to Rome, of which we have before made mention.
The king gave him Wilfrid for a companion, with orders
to conduct him to Rome. When they came to Lyons,
Wilfrid was detained there by Dalfin, the bishop of that
city ; but Benedict hastened on to Rome. That prelate
was delighted with the youth's prudent discourse, the
gracefulness of his aspect, the alacrity of his behaviour,
and the sedateness and gravity 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 to commit to him the government of a
258 Bede's Ecclesiastical History
considerable part of France, to give him a maiden daughter
of his own brother to wife, and to receive him as his
adopted son. He returned thanks for the favour, 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 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, by constantly applying himself to prayer and
the study of ecclesiastical affairs, as he had before pro-
posed to himself, gained the friendship of the most holy
and learned Boniface, the archdeacon, who was also coun-
sellor to the pope, by whose instructions he regularly
learned the four Gospels, the true calculation of Easter,
and many other things appertaining to ecclesiastical dis-
cipline, which he could not attain in his own country.
When he had spent some months there, in successful study,
he returned into France, to Dalfin ; and having stayed with
him three years, received from him the tonsure, and was
so much beloved that he had thoughts of making him his
heir; but this was prevented by the bishop's untimely
death, and Wilfrid was reserved to be bishop of h;s own,
that is, the English, nation ; for Queen Baldhilda sent
soldiers with orders to put the bishop to death ; whom
Wilfrid, his clerk, attended to the place where he was to
be beheaded, being very desirous, though the bishop
opposed it, to die with him ; but the executioners, under-
standing that he was a stranger, and of the English nation,
spared him, and would not put him to death with his
bishop.
Returning to England, he was admitted to the friend-
ship of King Alfrid, who had always followed the catholic
rules of the Church ; and therefore finding him to be a
Catholic, he gave him land of ten families at the place
called Stanford ; and not long after, the monastery, of
thirty families, at the place called Ripon ; which place he
had lately given to those that followed the doctrine of the
Scots, to build a monastery upon. But, forasmuch as
they afterwards, being left to their choice, would rather
quit the place than adopt the catholic Easter, and other
canonical rites, according to the custom of the Roman
Bede's Ecclesiastical History 259
Apostolic Church, he gave the same to him, whom he
found to follow 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 West Saxons, above-mentioned, the king being
desirous that a man of so much piety and learning should
continue with him as priest and teacher ; and not long
after, having discovered and banished the Scottish sect,
as was said above, he, with the advice and consent of his
father Oswy, sent him into France, to be consecrated
bishop, at about thirty years of age, the same Agilbert
being then bishop of Paris, and eleven other bishops meet-
ing at the consecration of the new bishop, that function
was most honourably performed. Whilst he was yet
beyond the sea, Chad, a holy man, was consecrated bishop
of York, by command of King Oswy, as has been said
above ; and having ably ruled that church three years, he
retired to govern his monastery of Lestingau, and Wilfrid
was made bishop of all the province of the Northumbrians.
Afterwards, in the reign of Egfrid, he was expelled his
bishopric, and others were consecrated bishops in his
stead, of whom mention has been made above. Design-
ing to go to Rome, to answer for himself before the pope,
when he was aboard the ship, the wind blew hard west,
and he was driven into Frisland, and honourably received
by that barbarous people and their King Aldgist, to whom
he preached Christ, and instructed many thousands of them
in the word of truth, washing them from their abomina-
tions in the laver of salvation. Thus he there began the
work of the Gospel which was afterwards finished by Wil-
brord, a most reverend bishop of Jesus Christ. Having
spent the winter there with his new converts, he set out
again on his way to Rome, where his cause being tried
before Pope Agatho and several bishops, he was by their
universal consent, acquitted of what had been laid to his
charge, 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 that taught there was only one will and
operation in our Lord and Saviour, ordered Wrilfrid also
to be summoned, and, when seated among the bishops,
to declare his own faith and the faith of the province or
island from whence he came; and they being found ortho-
260 Bede's Ecclesiastical History
dox 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, having referred to the Apostolic See, and being
by that authority acquitted of every thing, whether
specified against him or not, and having taken his seat in
judgment, with one hundred and twenty-five other bishops
in the synod, made confession of the true and catholic
faith, and subscribed the same in the name of the northern
part of Britain and Ireland, inhabited by the English and
Britons, as also by the Scots and Picts."
After this, returning to Britain, he converted the pro-
vince of the South Saxons from their idolatrous worship.
He also sent ministers to the Isle of Wight ; and in the
second year of Alfrid, who reigned after Egfrid, was
restored to his see and bishopric by that king's invitation.
However, five years after, being again accused by that
same king and several bishops, he was again expelled his
diocese. Coming to Rome, together with his accusers,
and being allowed to make his defence before a number of
bishops and the apostolic Pope John, it was declared by
the unanimous judgment of them all, that his accusers had
in part laid false accusations to his charge ; and the afore-
said pope undertook to write to the kings of the English,
Ethelred and Alfrid, to cause him to be restored to his
bishopric, because he had been falsely accused.
His acquittal was much forwarded by the reading of the
synod of Pope Agatho, of blessed memory, which had been
formally held when Wilfrid was in Rome, and sat in council
among the bishops, as has been said before. For that
synod being, on account of the trial, by order of the
apostolic pope, read 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, having referred his cause to the Apostolic
See, and being by that power cleared," etc., as above
stated. This being read, the hearers were amazed, and
the reader stopping, 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, 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
Bede's Ecclesiastical History 261
long since been here upon such like accusation, the cause
and controversy between both parties being heard and dis-
cussed, was proved by Pope Agatho, of blessed memory,
to have been wrongfully expelled from his bishopric, and
so much honoured 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 such great
authority, who had exercised the episcopal function near
forty years, ought not to be condemned, but being cleared
of all the crimes laid to his charge, to return home with
honour.
Passing through France, on his way back to Britain, on
a sudden he fell sick, and the distemper increasing, was
so ill, that he could not ride, but was carried in his bed.
Being thus come to the city of Meaux, in France, 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 so four days, without meat or drink,
speaking or hearing, he, at length, on the fifth day, in
the morning, as it were awakening out of a dead sleep,
sat up in bed, and opening his eyes, saw numbers of
brethren singing and weeping about him, and fetching a
sigh, asked where Acca, the priest, was? This man, being
called, immediately came in, and seeing him thus recovered
and able to speak, knelt down, and returned thanks to God,
with all the brethren there present. When they had sat
awhile, and begun to discourse, with much reverence, on
the heavenly judgments, the bishop ordered the rest to go
out for an hour, and spoke to the priest, Acca, in this
manner —
"A dreadful vision has now appeared to me, which I
wish you to hear and keep secret, till I know how God will
please to dispose of me. There stood by me a certain
person, remarkable for his white garments, telling me he
was Michael, the Archangel, and said, ' I am sent to save
you from death : for the Lord has granted you life, through
the prayers and tears of your disciples, and the intercession
of his blessed mother Mary, of perpetual virginity ; where-
fore I tell you, that you shall now recover from this sick-
ness ; but be ready, for I will return to visit you at the end
of four years. But when you come into your country, you
shall recover most of the possessions that have been taken
262 Bede's Ecclesiastical History
from you, and shall end your days in perfect peace." The
bishop accordingly recovered, at which all persons rejoiced,
and gave thanks to God, and setting forward on his
journey, arrived in Britain.
Having read the letters which he brought from the apos-
tolic pope, Bertwald, the archbishop, and Ethelred, who
had been formerly king, but was then an abbat, readily
took his part; for the said Ethelred, calling to him Coin-
red, whom he had made king in his own stead, he requested
of him to be friends with Wilfrid, in which request he
prevailed ; but Alfrid, king of the Northumbrians, refused
to admit him. However he died soon after, and his son
Osred obtained the crown, when a synod was assembled,
near the river Nidd, and after some contesting on both
sides, at length, by the consent of all, he was admitted
to preside over his church ; and thus he lived in peace four
years, till the day of his death. He died on the 12th of
October, in his monastery, which he had in the province
of Undalum, under the government of the Abbat Cuthbald ;
and by the ministry of the brethren, he was carried to his
first monastery of Ripon, and buried in the church of Saint
Peter the apostle, close by the south end of the altar, as
has been mentioned above, with this epitaph over him —
Here the great prelate Wilfrid lies entomb 'd,
Who, led by piety, this temple rear'd
To God, and hallow'd with blest Peter's name,
To whom our Lord the keys of heaven consign 'd.
Moreover gold and purple vestments gave,
And plac'd a cross, — a trophy shining bright
With richest ore — four books o'erwrought with gold,
Sacred evangelists in order plac'd,
And (suited well to these) a desk he rear'd,
(Highly conspicuous) cas'd with ruddy gold.
He likewise brought the time of Easter right,
To the just standard of the canon law ;
Which our forefathers fixed and well observ'd,
But long by error chang'd, he justly plac'd.
Into these parts a numerous swarm of monks
He brought, and strictly taught their founder's rules.
In lapse of years, by many dangers tossed ;
At home by discords, and in foreign realms,
Having sat bishop five and forty years,
He died, and joyful sought the realms above ;
That, blessed by Christ, and favour'd with his aid,
The flock may follow in their pastor's path.
Bede's Ecclesiastical History 263
CHAPTER xx
ALBINUS SUCCEEDED TO THE RELIGIOUS ABBAT HADRIAN,
AND ACCA TO BISHOP WILFRID. [a.D. 709.]
The next year after the death of the aforesaid father
(Wilfrid), that is, in the first year of King Osred, the most
reverend father, Abbat Hadrian, fellow labourer in the
word of God with Theodore the archbishop 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 from his being sent by Pope Vitalian with
Theodore, and the thirty-ninth after his arrival in England.
Of whose learning, as well as that of Theodore, one testi-
mony among others is, that Albinus, his disciple, who
succeeded him in the government of his monastery, was
so well instructed in the study of the Scriptures, that he
knew the Greek tongue to no small perfection, and the
Latin as thoroughly as the English, which was his native
language.
Acca, his priest, succeeded Wilfrid in the bishopric of
the church of Hagulstad ; being himself a most active man,
and great in the sight of God and man, he much adorned
and added to the structure of his church, which is dedicated
to the Apostle St. Andrew. For he made it his business,
and does so still, to procure relics of the blessed apostles
and martyrs of Christ from all parts, to place them on
altars, dividing the same by arches in the walls of the
church. Besides which, he diligently gathered the histories
of their sufferings, together with other ecclesiastical writ-
ings, and erected there a most numerous and noble library.
He likewise industriously provided holy vessels, lights, and
such like things as appertain to the adorning of the house
of God. He in like manner invited to him a celebrated
singer, called Maban, who had been taught to sing by the
successors of the disciples of the blessed Gregory in Kent,
for him to instruct himself and his clergy, and kept him
twelve years, to teach such ecclesiastical songs as were not
known, and to restore those to their former state which
were corrupted either by want of use, or through neglect.
For Bishop Acca himself was a most expert singer, as well
as most learned in Holy Writ, most pure in the confession
K479
264 Bede's Ecclesiastical History
of the catholic faith, and most observant in the rules of
ecclesiastical institution ; nor did he ever cease to be so
till he received the rewards of his pious devotion, having
been bred up and instructed among the clergy of the most
holy and beloved of God, Bosa, bishop of York. After-
wards, coming to Bishop Wilfrid in hopes of improving
himself, he spent the rest of his life under him till that
bishop's death, and going with him to Rome, learned there
many profitable things concerning the government of the
holy church, which he could not have learned in his own
country.
CHAPTER XXI
ABBAT CEOLFRID SENT THE KING OF THE PICTS ARCHITECTS
TO BUILD A CHURCH, AND WITH THEM AN EPISTLE CON-
CERNING THE CATHOLIC EASTER AND TONSURE. [a.D.
7IO.]
At that time, Naitan, king of the Picts, inhabiting the
northern parts of Britain, taught by frequent meditation on
the ecclesiastical writings, renounced the error which he
and his nation had till then been under, in relation to the
observance of Easter, and submitted, together with his
people, to celebrate the catholic time of our Lord's resur-
rection. For performing this with the more ease and
greater authority, he sought assistance from the English,
whom he knew to have long since formed their religion
after the example of the holy Roman Apostolic Church.
Accordingly he sent messengers to the venerable Ceolfrid,
abbat 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 Jarrow, which he
gloriously governed after Benedict, of whom we have
before spoken ; desiring, that he would write him a letter
containing arguments, 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 for distinguishing the clergy; not to mention that
he himself possessed much information in these particulars.
He also prayed to have architects sent him to build a
church in his nation after the Roman manner, promising
to dedicate the same in honour of St. Peter, the prince of
Bede's Ecclesiastical History 265
the apostles, and that he and all his people would always
follow the custom of the holy Roman Apostolic Church, as
far as their remoteness from the Roman language and
nation would allow. The reverend Abbat Ceolfrid, com-
plying- with his desires and request, sent the architects he
desired, and the following letter —
" To the most excellent lord, and most glorious King
Naitan, Abbat Ceolfrid, greeting in the Lord. We most
readily and willingly endeavour, according to your desire,
to explain to you the catholic observance of holy Easter,
according to what we have learned of the Apostolic See,
as you, devout king, with a religious intention, have
requested ; for we know, that whenever the Church applies
itself to learn, to teach, and to assert the truth, which are
the affairs of our Lord, the same is given to it from heaven.
For a certain worldly writer most truly said, that the world
would be most happy if either kings were philosophers, or
philosophers were kings. For if a worldly man could judge
truly of the philosophy of this wrorld, and form a correct
choice concerning the state of this world, how much more
is it to be wished, and most earnestly to be prayed for by
the citizens of the heavenly country, who are travelling
through this world, that the more powerful any persons are
in this world, the more they may labour to be acquainted
with the commands of Him who is the Supreme Judge, and
by their example and authority may induce those that are
committed to their charge, as well as themselves, to keep
the same.
"There are three rules in the Sacred Writings, on
account of which it is not lawful for any human authority
to change the time of keeping Easter, which has been
prescribed to us ; two whereof are divinely established in
the law of Moses ; the third is added in the Gospel by means
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, in the Gospel, that we are
to wait for our Lord's day in that third week, and to keep
the beginning of the Paschal time on the same. W^hich
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
266 Bede's Ecclesiastical History
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 said to Moses and Aaron,
4 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 lower, ' And he shall keep it 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 thus in the
Paschal observance mention is made of the fourteenth day,
not that the Passover is commanded to be kept on that
day : but the lamb is commanded to be killed on the even-
ing of the fourteenth day ; that is, on the fifteenth day of
the moon, which is the beginning of the third week, when
the moon appears in the sky. And because it was on the
night of the fifteenth moon, when, by the slaughter of the
Egyptians, Israel was redeemed from a long captivity,
therefore it is said, ' Seven days shall ye eat unleavened
bread. ' By which words all the third week of the same
month is decreed to be kept solemn. But lest we should
think that those same seven days were to be reckoned
from the fourteenth to the twentieth, God immediately
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. But 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. ' Departing therefore from Ramesse on the
fifteenth day of the first month, the next day the Israelites
kept the Passover with a high hand. ' Thus the seven days
of unleavened bread on the first whereof the people of God
were brought out of Egypt, are to be reckoned from the
beginning of the third week, as has been said, that is, from
Bede's Ecclesiastical History 267
the fourteenth day of the first month, till the one-and-
twentieth of the same month, that day included. But the
fourteenth day is noted down separately from this number,
by the name of the Passover, as is plainly made out by
what follows in Exodus : where when it is said, ' For in
this same day I will bring your army out of the land of
Egypt ; ' it is presently added, ' You shall keep it a feast
by an ordinance for ever. In the first month, on the four-
teenth day of the month at even, 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 by diligent study
of Scriptures appears to be the truth, we reckon from the
evening of the fourteenth day to the evening of the one-
and-twentieth, we shall certainly find, that the same four-
teenth day gives its evening for the beginning of the
Paschal feast ; so that the sacred solemnity contains no
more than only seven nights and as many days. By which
our definition is proved to be true, wherein we said, that
the Paschal time is to be celebrated in the first month of the
year, and the third week of the same. For it is really the
third week, because it begins on the evening of the four-
teenth day, and ends on the evening of the one-and-
twentieth.
" But since Christ our Paschal Lamb is slain, and has
made the Lord's day, which among the ancients was called
the first after the Sabbath, a solemn day to us for the joy
of his resurrection, the apostolic tradition has so inserted
it into the Paschal festivals as to decree, that nothing in
the least be anticipated, or detracted from the time of the
legal Passover ; but rather ordains, that the same first
month should be waited for, pursuant to the precept of the
law, and accordingly the fourteenth day of the same, and
the evening thereof. And when this day should happen to
fall on the Sabbath, every one in his family should take a
lamb, and kill it in the evening, that is, that all the churches
throughout the world, composing one catholic church,
should provide bread and wine for the mystery of the flesh
and blood of the unspotted Lamb ' that took away the sins
of the world ; ' and after the solemnity of reading the
268 Bede's Ecclesiastical History
lessons and prayers of the Paschal ceremonies, they should
offer up these things to the Lord, in hopes of future
redemption. For that same night in which the people of
Israel were delivered out of Egypt by the blood of the
Lamb, is the very same in which all the people of God
were, by Christ's resurrection, delivered from eternal
death. Then, on the morning of the Lord's day, they
should celebrate the first day of the Paschal festival ; For
that is the day on which our Lord, with much joy of pious
revelation, made known the glory of his resurrection. The
same is the first day of unleavened bread, concerning which
it is distinctly 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 ; the first day shall be most solemn and
holy. '
"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 Easter
at the very 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 in regard that the day
of the week does not keep pace exactly with the moon, the
apostolical tradition, which was preached at Rome by St.
Peter, and confirmed at Alexandria by Mark the Evan-
gelist, 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, which falls between
the fifteenth and the one-and-twentieth days of the same
month. For on whichever of those days it shall fall, Easter
will be properly kept on the same ; as it is one of those
seven days on which the unleavened bread is ordered to be
kept. Thus it comes to pass that our Easter never deviates
from the third week of the first month, but either observes
the whole, or at least some of the seven legal days of
unleavened bread. For though it takes in but one of them,
that is, the seventh, which the Scripture so highly com-
mends, saying, * But the seventh day shall be more solemn
and holy, ye shall do no servile work therein,' none can
lay it to our charge, that we do not rightly keep our Lord's
Paschal day, which we received from the Gospel, in the
third week of the first month as the Law prescribes.
Bede's Ecclesiastical History 269
"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 antici-
pate, or to go beyond the term prescribed in the Law, is
manifest. For they that think the Lord's day of Easter 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 even-
ing- of the thirteenth day, it is plain that they make that
day the beginning of their Easter, whereof they find no
mention in the Law ; and when they refuse to celebrate our
Lord's Easter on the one-and-twentieth day of the month,
they wholly exclude that day from their solemnity, which
the Law often recommends as memorable for the greater
festival ; and thus, perverting the proper order, they place
Easter day in the second week, and sometimes keep it
entirely in the same, and never bring it to the seventh day
of the third week. And again, because they rather think
that Easter is to be kept on the sixteenth day of the said
month, and so to the two-and-twentieth, they no less
erroneously, though the contrary way, deviate from the
right way of truth, and as it were avoiding to be ship-
wrecked on Scylla, they run on and are drowned in the
whirlpool of Charybdis. 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 manifest that they altogether exclude from their
solemnity the fourteenth day of the same month, which the
Law firstly and chiefly recommends ; so that they scarcely
touch upon the evening of the fifteenth day, on which the
people of God were delivered from the Egyptian servitude,
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 hopes of a blessed repose after death.
"And the same persons, taking upon themselves the
penalty of their error, when they place the Lord's day of
Easter on the twenty-second day of the month, openly
transgress and exceed the legal term of Easter, as begin-
ning the Easter on the evening of that day in which the
law appointed it to be finished and completed ; and appoint
that to be the first day of Easter, whereof no mention is
anywhere found in the Law, viz. the first of the fourth
270 Bede's Ecclesiastical History
week. And they are sometimes mistaken, not only in
defining- and computing the moon's age, but also in finding
the first month ; but this controversy is longer than can 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 is the first month
of the year, according to the lunar calculation, and which
the last. But the equinox, according to the opinion of
all the Eastern nations, and particularly of the Egyptians,
who exceed all other learned men in that calculation,
usually happens on the twelfth day before the kalends of
April, as we also prove by horological inspection. What-
ever 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 proper for the celebration of Easter ; but that moon
which is full after the equinox, or on the very equinox,
belongs to the first month, and in it, without a doubt, the
ancients were wont to celebrate the Passover ; and we also
ought to keep Easter when the Sunday comes. And that
this must be so, there is this cogent reason, because it
is written in Genesis, that ' God made two lights ; a
greater light to rule the day, and a lesser light to rule the
night.' Or, as another edition has it, ' A greater light to
begin the day, and a lesser to begin the night. ' The sun,
therefore, proceeding from the midst of the east, fixed the
vernal equinox by his rising, and afterwards the moon,
when the sun set in the evening, followed full from the
midst of the east ; thus every year the same first month of
the moon must be observed in the like order, so that the
full moon must be either on the very day of the equinox, as
was done from the beginning, or after it is gone by. But
if the full of the 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 proper for the celebration of the
Paschal festival.
" Now if it will 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 the new fruit, because we are to celebrate the
mysteries of our Lord's resurrection and our deliverance,
Bede's Ecclesiastical History 271
with 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, who had been promised before
the Law, and under the Law, came with grace, in the third
age of the world, to be slain as our Passover ; and 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 festival
of his resurrection to be yearly celebrated on the same.
For we also, in this manner only, can truly celebrate his
solemnity, if we take care with Him to keep the Passover,
that is, the passage out of 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 afford the
world her full orb of light ; inasmuch as first ' the sun of
righteousness, in whose wings is salvation,' 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 plan of 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, deviates from the
doctrine of the Holy Scriptures, in the celebration of the
greatest mysteries, and agrees with those who confide that
they may be saved without the grace of Christ forerunning
them ; and who presume to teach that they might have
attained to perfect righteousness, though the true light
had never vanquished the darkness of the world, by dying
and rising again. Thus, after the equinoctial rising of the
sun, and after the subsequent full moon of the first month,
that is, after the end of the fourteenth day of the same
month, all which, according to the law, ought to be
observed, we still, by the instruction of the Gospel, wait
in the third week for the Lord's day; and thus, at length,
we celebrate our due Easter solemnity, to show that we
do not, with the ancients, honour the shaking off of the
Egyptian yoke ; but that, with devout faith and affection,
we worship the redemption of the whole world; which
having been prefigured in the deliverance of God's ancient
*K 479
272 Bede's Ecclesiastical History
people, was completed in Christ's resurrection, to make it
appear that we rejoice in the sure and certain hope of the
day of our own resurrection, which we believe will happen
on the same Lord's day.
" Now this calculation of Easter, which we show you is
to be followed, is contained in a circle or revolution of
nineteen years, which began long- since, that is, in the very
times 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 sent about to all the several churches
by the patriarch of Alexandria, might, from that time
forward, be most easily known by all men, the course of
the fourteenth day of the moon being regularly ordered.
This Paschal calculation, Theophilus, patriarch of Alex-
andria, composed for the Emperor Theodosius, for a
hundred years to come. Cyril also, his successor, com-
prised a series of ninety-five years in five revolutions of
nineteen years. After whom, Dionysius Exiguus added as
many more, in the same manner, reaching down to our
own time. The expiration of these is now drawing near,
but there is 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 those revolutions of the Paschal times
for any distant number of years, even to five hundred and
thirty-two years, if they will ; after the expiration of which,
all that belongs to the question of the sun and moon, of
month and week, returns in the same order as before. We
therefore forbear to send you those revolutions of the times
to come, because you only desired to be instructed respect-
ing the Paschal time, and declared you had enough of those
catholic tables concerning Easter.
" But having said thus much briefly and succinctly, as
you required concerning Easter, I also exhort you to take
care to promote the tonsure, as ecclesiastical and agreeable
to the Christian faith, for concerning that also you desired
me to write to you ; and we know indeed that the apostles
were not all shorn after the same manner, nor does the
Catholic Church, though it agrees in the same Divine faith,
hope, and charity, agree in the same form of tonsure
throughout the world : in fine, to look back to remote times
Bede's Ecclesiastical History 273
that is, the times of the patriarchs, Job, the example of
patience, when, on the approach of tribulation, he shaved
his head, made it appear that he had used, in time of
prosperity, to let his hair grow ; and Joseph, the great
practiser and teacher of chastity, humility, piety, and other
virtues, is found to have been shorn when he was to be
delivered from servitude; by which it appears, that during
the time of servitude, he was in prison without cutting his
hair. Now you may observe how each of these men of God
differed in the manner of their appearance abroad, though
their inward consciences were alike influenced by the 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 ever
was any controversy among the Catholic fathers about the
difference of tonsure, as there has been about the difference
in keeping Easter, or in matters of faith ; however, among
all the tonsures that are to be found in the Church, or
among mankind at large, I think none more worthy of
being followed than that which that disciple had on his
head, to whom, on his confession, 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 to thee I
will give the keys of the kingdom of heaven.' Nor do
I think any more worthy to be abhorred and detested, by
all the faithful, than that which that man used, to whom
Peter, when he would have bought the grace of the Holy
Ghost, said, ' Thy money be with thee to perdition, because
thou thoughtest the gift of God to be purchased for money ;
there is no part or lot for thee in this speech. ' 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 pro-
tection of his sign, be defended from the assaults of evil
spirits, and by the frequent admonition of the same be
instructed, in like manner, to crucify its flesh with its vices
274 Bede's Ecclesiastical History
and concupiscences ; so also it behoves those, who have
either taken the vows of monks, or have any degree among
the clergy, to curb themselves the more strictly by con-
tinence.
" Every one of them is likewise to bear on his head, by
means of the tonsure, the form of the crown which Christ
in his passion bore of thorns, in order that Christ may bear
the thorns and briars of our sins; that is, that He may
remove and take them from us ; and also that they may
at once show that they, willingly and with a ready mind,
endure scoffs and reproaches for his sake ; to make it
appear, that they always expect ' the crown of eternal life,
which God has promised to those that love Him,' and that
for the gaining thereof they despise both the adversities
and the prosperities of this world. But as for the tonsure
which Simon Magus is said to have used, what Christian
will not immediately detest and cast it off together with
his magic? Upon the top of the forehead, it does seem
indeed to resemble a crown ; but when you come to the
neck, you will find the crown you thought you had seen so
perfect cut short ; so that you may be satisfied such a
distinction properly belongs not to Christians but to
Simoniacs, such as were indeed in this life thought worthy
of a perpetual crown of glory by erring men ; but in that
life which is to follow this, are not only deprived of all
hopes of a crown, but are moreover condemned to eternal
punishment.
" But do not think that I have said this much, as judging
those who use this tonsure, are to be damned, in case they
favour the catholic unity in faith and actions ; on the con-
trary, I confidently declare, that many of them have been
holy and worthy of God. Of which number is Adamnan,
the abbat and renowned priest of Columba, who, when sent
ambassador by his nation to King Alfrid, came to see our
monastery, and discovering wonderful wisdom, humility,
and religion in his words and behaviour, among other
things, I said to him in discourse, ' I beseech you, holy
brother, who think you are advancing to the crown of life,
which knows no period, why do you, contrary to the habit
of your faith, wear on your head a crown that is terminated,
or bounded? And if you aim at the society of St. Peter,
why do you imitate the tonsure of him whom St. Peter
anathematized? and why do you not rather even now show
Bede's Ecclesiastical History 275
that you imitate to your utmost the habit of him with whom
you desire to live happy for ever.' He answered, 'Be
assured, my dear brother, that though I have Simon's
tonsure, according- to the custom of my country, yet I
utterly detest and abhor the Simoniacal wickedness ; and
I desire, as far as my littleness is capable of doing it, to
follow the footsteps of the most blessed prince of the
apostles.' I replied, 'I verily believe it as you say; but
let it appear by showing outwardly such things as you
know to be his, that you in your hearts embrace whatever
is from Peter the Apostle. For I believe your wisdom does
easily judge, that it is much more proper to estrange your
countenance, already dedicated to God, from resemblance
to him whom in your heart you abhor, and of whose hideous
face you would shun the sight; and, on the other hand,
that it becomes you to imitate the outward resemblance of
him, whom you seek to have for your advocate with God,
as you desire to follow his actions and instructions. '
"This I then said to Adamnan, who indeed showed how
much he had improved upon seeing the statutes of our
churches, when, returning to Scotland, he afterwards by
his preaching brought great numbers of that nation over
to the catholic observance of the Paschal time ; though he
was not yet able to gain the consent of the monks that
lived in the island of Hii, over whom he presided. He
would also have been mindful to amend the tonsure, if his
authority had extended so far.
" But I also admonish your wisdom, O king, that you
endeavour to make the nation, over which the King of
kings, and Lord of lords, has placed you, observe in all
points those things which appertain to the unity of the
Catholic and Apostolic Church ; for thus it will come to
pass, that after your temporal kingdom has passed away,
the blessed prince of the apostles will lay open to you and
yours the entrance into the heavenly kingdom, where you
will rest for ever with the elect. The grace of the eternal
King preserve thee in safety, long reigning, for the peace
of us all, my most beloved son in Christ."
This letter having been read in the presence of King
Naitan, and many more of the most 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 ; insomuch that, rising from among his great
276 Bede's Ecclesiastical History
men that sat about him, he knelt on the ground, giving
thanks to God that he had been found worthy to receive
such a present from the land of the English ; and, said he,
11 1 knew indeed before, that this was the true celebration
of Easter, but now I so fully know the reason for observing
of this time, that I seem convinced that I knew little of it
before. Therefore I publicly declare and protest to you that
are here present, that I will for ever continually observe
this time of Easter, with all my nation ; and I do decree
that this tonsure, which we have heard is most reasonable,
shall be received by all the clergy in my kingdom."
Accordingly he immediately performed by his regal
authority what he had said. For the circles or revolutions
of nineteen years were presently, by public command, sent
throughout all the provinces of the Picts to be transcribed,
learned and observed, the erroneous revolutions of eighty-
four years being everywhere suppressed. All the ministers
of the altar and monks had the crown shorn, and the nation
thus reformed, rejoiced, as being newly put under the
direction of Peter, the most blessed prince of the apostles,
and secure under his protection.
CHAPTER XXII
THE MONKS OF
THEM, BEGIN TO CELEBRATE THE CANONICAL EASTER AT
THE PREACHING OF EGBERT. [a.D. 716.]
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 assistance of our Lord
brought to the canonical observation of Easter, and the
right mode of tonsure. For in the year after the incarna-
tion of our Lord 716, when Osred was slain, and Coenred
took upon him the government of the kingdom of the
Northumbrians, the holy father and priest, Egbert, beloved
of God, and worthy to be named with all honour, whom we
have often mentioned before, coming among them, was
joyfully and honourably received. Being a most agreeable
teacher, and devout in practising those things which he
taught, and being willingly heard by all, he, by his pious
and frequent exhortations, converted them from that in-
Bede's Ecclesiastical History 277
veterate tradition of their ancestors, of whom may be said
those words of the apostle, "That they had the zeal of
God, but not according to knowledge." He taught them
to perform the principal solemnity after the catholic and
apostolic manner, as has been said, under the figure of a
perpetual circle ; which appears to have been accomplished
by a wonderful dispensation of the Divine goodness ; to
the end, that the same nation which had willingly, and
without envy, communicated to the English people the
knowledge of the true Deity, should afterwards, by means
of the English nation, be brought where they were defective
to the true rule of life. Even as, on the contrary, the
Britons, who would not acquaint the English with the
knowledge of the Christian faith, now, when the English
people enjoy the true faith, and are thoroughly instructed
in its rules, continue inveterate in their errors, expose their
heads without a crown, and keep the solemnity of Christ
without the society of the Church.
The monks of Hii, by the instruction of Egbert, adopted
the catholic rites, under Abbat Dunchad, about eighty years
after they had sent Aidan to preach to the English nation.
This man of God, Egbert, remained thirteen years in the
aforesaid island, which he had thus consecrated again to
Christ, by kindling in it a new ray of Divine grace, and
restoring it to the unity of ecclesiastical discipline. In
the year of our Lord's incarnation 729, in which the Easter
of our Lord was celebrated on the 24th of April, he per-
formed the solemnity of the mass, in memory of the same
resurrection of our Lord, and dying that same day, thus
finished, or rather never ceases to celebrate, with our Lord,
the apostles, and the other citizens of heaven, that greatest
festival, which he had begun with the brethren, whom he
had converted to the unity of grace. But it was a wonder-
ful dispensation of the Divine Providence, that the vener-
able man not only passed out of this world to the Father,
in Easter, but also when Easter was celebrated on that
day, on which it had never been wont to be kept in those
parts. The brethren rejoiced in the certain and catholic
knowledge of the time of Easter, and rejoiced in the pro-
tection of their father, departed to our Lord, by whom
they had been converted. He also congratulated his being
so long continued in the flesh till he saw his followers
admit, and celebrate with him, that as Easter day which
278 Bede's Ecclesiastical History
they had ever before avoided. Thus the most reverend
father being assured of their standing corrected, rejoiced
to see the day of our Lord, and he saw it and was glad.
CHAPTER XXIII
OF THE PRESENT STATE OF THE ENGLISH NATION, OR OF ALL
BRITAIN. [A.D. 725—73I.]
In the year of our Lord's incarnation 725, being the seventh
year of Osric, king of the Northumbrians, who 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 died
Tobias, bishop of the church of Rochester, a most learned
man, as has been said before; for he was disciple to those
teachers of blessed memory, Theodore, the archbishop,
and Abbat Hadrian, by which means, as we have before
observed, besides his erudition in ecclesiastical and general
literature, 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 porch
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's incarnation 729, two comets
appeared about the sun, to the great terror of the beholders.
One of them went before the rising sun in the morning,
the other followed him when he set at night, as it were
presaging much destruction to the east and west ; 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 tails towards the
north, as it were ready to set the world on fire. They
appeared in January, and continued nearly a fortnight.
At which time a dreadful plague of Saracens ravaged
France with miserable slaughter ; but they not long after
in that country received the punishment due to their
wickedness. In which year the holy man of God, Egbert,
departed to our Lord, as has been said above, on Easter
Bede's Ecclesiastical History 279
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 succes-
sor ; the beginning and progress of whose reign were so
filled with commotions, 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's incarnation 731, Archbishop
Bertv/ald died of old age, on the 9th of January, having
held his see thirty-seven years, six months and fourteen
days. In his stead, the same year, Tatwine, of the pro-
vince of the Mercians, was made archbishop, having been
a priest in the monastery called Briudun. He was con-
secrated 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 religion and
wisdom, and notably learned in Sacred Writ.
Thus at present, the bishops Tatwine and Aldwulf pre-
side in the churches of Kent ; Ingwald in the province of
the East Saxons. In the province of the East Angles,
Aldbert and Hadulac are bishops ; in the province of the
West Saxons, Daniel and Forthere are bishops ; in the pro-
vince of the Mercians, Aldwin. Among those people who
live beyond the river Severn to the westward, Walstod is
bishop ; in the province of the Wiccians, Wilfrid ; in the
province of the Lindisfarnes, Cynebert presides : the
bishopric of the Isle of Wight belongs to Daniel, bishop
of Winchester. The province of the South Saxons, having
now continued some years without a bishop, receives the
episcopal ministry from the prelate of the West Saxons.
All these provinces, and the others southward to the bank
of the river Humber, with their 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 Hagulstad, Pechthelm in that which is called the
White House, which, from the increased number of
believers, has lately become an episcopal see, and has him
for its first prelate. The Picts also at this time are at peace
with the English nation, and rejoice in being united in
peace and truth with the whole Catholic Church. The Scots
280 Bede's Ecclesiastical History
that inhabit Britain, satisfied with their own territories,
meditate no hostilities ag-ainst the nation of the English.
The Britons, though they, for the most part, through innate
hatred, are adverse to the English nation, and wrongfully,
and from wicked custom, oppose the appointed Easter of
the whole Catholic Church ; yet, from both the Divine and
human power withstanding them, can in no way prevail as
they desire ; for though in part they are their own masters,
yet elsewhere they are also brought under subjection to the
English. Such being the peaceable and calm disposition
of the times, many of the Northumbrians, as well of the
nobility as private persons, laying aside their weapons,
rather incline to dedicate both themselves and their children
to the tonsure and monastic vows, than to study martial
discipline. What will be the end hereof, the next age will
show. This is for the present the state of all Britain ; in
the year since the coming of the English into Britain about
285, but in the 731st year of the incarnation of our Lord, in
whose reign may the earth ever rejoice ; may Britain exult
in the profession of his faith ; and may many islands be
glad, and sing praises in honour of his holiness !
CHAPTER 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 more at large, according to the distinc-
tion of times, for the better preserving them 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 gain the kingdom.
In the year from the incarnation of our Lord, 46,
Claudius, second of the Romans, invading Britain, had a
great part of the island surrendered to him, and added the
Orkney islands to the Roman empire.
In the year from the incarnation of our Lord, 167,
Eleutherius, being made bishop at Rome, governed the
Church most gloriously fifteen years. Lucius, king of
Britain, writing to him, requested to be made a Christian,
and succeeded in obtaining his request.
Bede's Ecclesiastical History 281
In the year from the incarnation of our Lord, 189,
Severus, being made emperor, reigned seventeen years;
he enclosed Britain with a trench from sea to sea.
In the year 381, Maximus, Being made emperor in
Britain, sailed over into Gaul, and slew Gratian.
In the year 409, Rome was crushed by the Goths, from
which time Roman emperors began to reign in Britain.
In the year 430, Palladius was sent to be the first bishop
of the Scots that believed in Christ, by Pope Celestine.
In the year 449, Martian being made emperor with
Valentinian, reigned seven years; in whose time the
English, being called by the Britons, came into Britain.
In the year 538, there happened an eclipse of the sun,
on the 16th of February, from the first to the third hour.
In the year 540, an eclipse of the sun happened 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; from him the royal
family of the Northumbrians derives its original ; he reigned
twelve years.
In the year 565, the priest, Columba, came out of
Scotland, into Britain, to instruct the Picts, and he built
a monastery in the isle of Hii.
In the year 596, Pope Gregory sent Augustine with
monks into Britain, to preach the word of God to the
English nation.
In the year 597, the aforesaid teachers arrived in Britain ;
being about the 150th year from the coming of the English
into Britain.
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.
In the year 603, a battle was fought at Degsastane.
In the year 604, the East Saxons received the faith of
Christ, under King Sabert, and Bishop Mellitus.
In the year 605, Gregory died.
In the year 616, Ethelbert, king of Kent, died.
In the year 625, the venerable Paulinus was, by Arch-
bishop Justus, ordained bishop of the Northumbrians.
In the year 626, Eanfleda, daughter to King Edwin, was
baptized with twelve others, on Whit-Saturday.
In the year 627, King Edwin was baptized, with his
nation, at Easter.
282 Bede's Ecclesiastical History
In the year 633, King Edwin being killed, Paulinus
returned to Kent.
In the year 640, Eadbald, king of Kent, died.
In the year 642, King Oswald was slain.
In the year 644, Paulinus, first bishop of York, but now
of the city of Rochester, departed to our Lord.
In the year 651, King Oswin was killed, and Bishop
Aidan died.
In the year 653, the Midland Angles, under their prince,
Penda, received the mysteries of the faith.
In the year 655, Penda was slain, and the Mercians
became Christians.
In the year 664, there happened an eclipse of the sun ;
Earconbert, king of Kent, died ; and Colman returned to
the Scots ; a pestilence arose ; Ceadda and Wilfrid were
ordained bishops of the Northumbrians.
In the year 668, Theodore was ordained bishop.
In the year 670, Oswy, king of the Northumbrians, died.
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 did much good,
and its decrees are contained in ten chapters.
In the year 675, Wulfhere, king of the Mercians, dying,
when he had reigned seventeen years, left the crown to his
brother Ethelred.
In the year 676, Ethelred ravaged Kent.
In the year 678, a comet appeared ; Bishop Wilfrid was
driven from his see by King Egfrid ; and Bosa, Eata, and
Eadhed were consecrated bishops in his stead.
In the year 679, Elfwine was killed.
In the year 680, a synod was held in the field called
Hethfeld, concerning the Christian faith, Archbishop
Theodore presiding ; John, the Roman abbat, was also
present. The same year also the Abbess Hilda died at
Streaneshalch.
In the year 685, Egfrid, king of the Northumbrians, was
slain.
The same year, Lothere, king of Kent, died.
In the year 688, Caedwalla, king of the West Saxons,
went to Rome from Britain.
In the year 690, Archbishop Theodore died.
In the year 697, Queen Ostritha was murdered by her
own people, that is, the nobility of the Mercians.
Bede's Ecclesiastical History 283
In the year 698, Berthred, the royal commander of the
Northumbrians, was slain by the Picts.
In the year 704, Ethelred became a monk, after he had
reigned thirty years over the nation of the Mercians, and
gave up the kingdom to Coenred.
In the year 705, Alfrid, king of the Northumbrians,
died.
In the year 709, Coenred, king of the Mercians, having
reigned six years, went to Rome.
In the year 711, Earl Bertfrid fought with the Picts.
In the year 716, Osred, king of the Northumbrians, was
killed ; and Coenred, king of the Mercians, died ; and
Egbert, the man of God, brought the monks of Hii to
observe the Catholic Easter and ecclesiastical tonsure.
In the year 725, Withred, king of Kent, died.
In the year 729, comets appeared ; the holy Egbert
departed ; and Osric died.
In the year 731, Archbishop Bertwald died.
The same year Tatwine was consecrated ninth archbishop
of Canterbury, in the fifteenth year of Ethelbald, king of
Kent.
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 ancestors, or of my own knowledge, has,
with the help of God, been digested by me, Bede, the
servant of God, and priest of the monastery of the blessed
apostles, Peter and Paul, which is at Wearmouth and
Jarrow ; who being born in the territory of that same
monastery, was given, at seven years of age, to be
educated by the most reverend Abbat Benedict, and after-
wards by Ceolfrid ; and spending all the remaining time of
my life in that monastery, I wholly applied myself to the
study of Scripture, and amidst the observance of regular
discipline, and the daily care of singing in the church, I
always took delight in learning, teaching, and 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 by the order of the Abbat Ceolfrid. From which time,
till the fifty-ninth year of my age, I have made it my
business, for the use of me and mine, to compile out of the
284 Bede's Ecclesiastical History
works of the venerable Fathers, and to interpret and explain
according to their meaning these following pieces —
On the Beginning of Genesis, to the Nativity of Isaac
and the Reprobation of Ismaal, three books.
Of the Tabernacle and its Vessels, and of the Priestly
Vestments, three books.
On the first Part of Samuel, to the Death of Saul, four
books.
Of the Building of the Temple, of Allegorical Exposi-
tion, like the rest, two books.
Item, on the Book of Kings, thirty Questions.
On Solomon's Proverbs, three books.
On the Canticles, seven books.
On Isaiah, Daniel, the twelve Prophets, and Part of
Jeremiah, Distinctions of Chapters, collected out of St.
Jerome's Treatise.
On Esdras and Nehemiah, three books.
On the Song of Habacuc, one book.
On the Book of the blessed Father Tobias, one Book of
Allegorical Exposition concerning Christ and the Church.
Also, Chapters of Readings on Moses's Pentateuch,
Joshua, and Judges.
On the Books of Kings and Chronicles.
On the Book of the blessed Father Job.
On the Parables, Ecclesiastes, and Canticles.
On the Prophets Isaiah, Esdras, 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, I have carefully transcribed in order all
that I have found in St. Augustine's Works.
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.
Also, Chapters of Readings on all the New Testament,
except the Gospel.
Also a book of Epistles to different Persons, of which
one is of the Six ages of the world ; one of the Mansions
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 the
Bissextile, or Leap-Year, and of the Equinox, according
to Anatolius.
Bede's Ecclesiastical History 285
Also, of the Histories of Saints. I translated the Book
of the Life and Passion of St. Felix, Confessor, from
Paulinus's Work in metre, into prose.
The Book of the Life and Passion of St. Anastasius,
which was ill translated from the Greek, and worse
amended by some unskilful person, I have corrected as to
the sense.
I have written the Life of the Holy Father Cuthbert, who
was both monk and prelate, first in heroic verse, and then
in prose.
The History of the Abbats of this Monastery, in which
I rejoice to serve the Divine Goodness, viz. Benedict,
Ceolfrid, and Huetbert, in two books.
The Ecclesiastical History of our Island and Nation in
five books.
The Martyrology of the Birth-days of the Holy Martyrs,
in which I have carefully endeavoured to set down all that
I could find, and not only on what day, but also by what
sort of combat, or under what judge they overcame the
world.
A Book of Hymns in several sorts of metre, or rhyme.
A Book of Epigrams in heroic or elegiac verse.
Of the Nature of Things, and of the Times, one book
of each.
Also, of the Times, one larger book.
A book of Orthography digested in Alphabetical Order.
Also a Book of the Art of Poetry, and to it I have added
another little Book of Tropes and Figures; that is, of the
Figures and Manners of Speaking in which the Holy
Scriptures are written.
And now, I beseech thee, good Jesus, that to whom thou
hast graciously granted sweetly to partake of the words of
thy wisdom and knowledge, thou wilt also vouchsafe that
he may some time or other come to thee, the fountain of
all wisdom, and always appear before thy face, who livest
and reignest world without end. Amen !
HERE ENDS, BY GOD'S HELP,
THE FIFTH BOOK
OF THE ECCLESIASTICAL HISTORY
OF THE ENGLISH NATION.
THE LIFE AND MIRACLES
OF
SAINT CUTHBERT,
BISHOP OF LINDISFARNE
PREFACE
To the holy and most blessed Father Bishop Eadfrid, and
to all the Congregation of Brothers also, who serve
Christ in the Island of Lindisfarne, Bedey your faithful
fellow-servant, sends greeting.
Inasmuch as you bade me, my beloved, prefix to the
book, which I have written at your request about the life
of our father Cuthbert, of blessed memory, some preface,
as I usually do, by which its readers might become ac-
quainted with your desire and my readiness to gratify it,
it has seemed good to me, by way of preface, to recall to
the minds of those among you who know, and to make
known to those readers who were before ignorant thereof,
how that I have not presumed without minute investiga-
tion to write any of the deeds of so great a man, nor with-
out the most accurate examination of credible witnesses to
hand over what I had written to be transcribed. More-
over, when I learnt from those who knew the beginning,
the middle, and the end of his glorious life and conversa-
tion, I sometimes inserted the names of these my authors,
to establish the truth of my narrative, and thus ventured to
put my pen to paper and to write. But when my work was
arranged, but still kept back from publication, I frequently
submitted it for perusal and for correction to our reverend
brother Herefrid the priest, and others, who for a long time
had well known the life and conversation of that man of
God. Some faults were, at their suggestion, carefully
amended, and thus every scruple being utterly removed, I
have taken care to commit to writing what I clearly ascer-
tained to be the truth, and to bring it into your presence
286
Life and Miracles of Saint Cuthbert 287
also, my brethren, in order that by the judgment of your
authority, what I have written might be either corrected,
if false, or certified to be true. Whilst, with God's assist-
ance, I was so engaged, and my book was read during two
days by the elders and teachers of your congregation, and
was accurately weighed and examined in all its parts, there
was nothing at all found which required to be altered, but
every thing which I had written was by common consent
pronounced worthy to be read without any hesitation, and
to be handed over to be copied by such as by zeal for reli-
gion should be disposed to do so. But you also, in my
presence, added many other facts of no less importance
than what I had written, concerning the life and virtues of
that blessed man, and which well deserved to be men-
tioned, if I had not thought it unmeet to insert new matter
into a work, which, after due deliberation, I considered
to be perfect.
Furthermore, I have thought right to admonish your
gracious company, that, as I have not delayed to render
prompt obedience to your commands, so you also may not
be slow to confer on me the reward of your intercession ;
but when you read this book, and in pious recollection of
that holy father lift up your souls with ardour in aspira-
tion for the heavenly kingdom, do not forget to entreat the
Divine clemency in favour of my littleness, in as far as I
may deserve both at present with singleness of mind to
long for and hereafter in perfect happiness to behold the
goodness of our Lord in the land of the living. But also
when I am defunct, pray ye for the redemption of my soul,
for I was your friend and faithful servant; offer up masses
for me, and enrol my name among your own. For you,
also, most holy prelate, remember to have promised this
to me, and in testimony of such future enrolment you gave
orders to your pious brother Guthfrid, that he should even
now enrol my name in the white book of your holy con-
gregation. And may your holiness know that I already
have written in heroic verse, as well as in this prose work,
which I offer to you, the life of this same our father beloved
by God, somewhat more briefly indeed, but nevertheless
in the same order, because some of our brethren entreated
the same of me : and if you wish to have those verses,
you can obtain from me a copy of them. In the preface
of that work I promised that I would write more fully at
288 Life and Miracles of Saint Cuthbert
another time of his life and miracles ; which promise, in
my present work, I have, as far as God has allowed me,
done my best to perform.
Wherefore it is my prayer for you, that Almighty God
may deign to guard your holinesses in peace and safety,
dearest brethren and masters of mine. — Amen !
CHAPTER I
HOW CUTHBERT, THE CHILD OF GOD, WAS WARNED BY A
CHILD OF HIS FUTURE BISHOPRIC
The beginning of our history of the life of the blessed
Cuthbert is hallowed by Jeremy the prophet, who, in exal-
tation of the anchorite's perfect state, says, "It is good
for a man, when he hath borne the yoke from his youth ;
he shall sit alone, and shall be silent, because he shall raise
himself above himself." For, inspired by the sweetness
of this good, Cuthbert, the man of God, from his early
youth bent his neck beneath the yoke of the monastic
institution ; and when occasion presented itself, having laid
fast hold of the anachoretic life, he rejoiced to sit apart
for no small space of time, and for the sweetness of divine
meditation to hold his tongue silent from human colloquy.
But that he should be able to do this in his advanced years,
was the effect of God's grace inciting him gradually to the
way of truth from his early childhood ; for even to the
eighth year of his life, which is the first year of boyhood
succeeding to infancy, he gave his mind to such plays and
enjoyments alone as boys delight in, so that it might be
testified of him as it was of Samuel, " Moreover Cuthbert
knew not yet the Lord, neither had the voice of the Lord
been revealed to him." Such was the panegyric of his
boyhood, who in more ripened age was destined perfectly
to know the Lord, and opening the ears of his mind to
imbibe the voice of God. He took delight, as we have
stated, in mirth and clamour; and, as was natural at his
age, rejoiced to attach himself to the company of other
boys, and to share in their sports : and because he was
agile by nature, and of a quick mind, he often prevailed
over them in their boyish contests, and frequently, when
the rest were tired, he alone would hold out, and look
triumphantly around to see if any remained to contend
Life and Miracles of Saint Cuthbert 289
with him for victory. For in jumping, running, wrestling,
or any other bodily exercise, he boasted that he could sur-
pass all those who were of the same age, and even some
that were older than himself. For when he was a child,
he knew as a child, he thought as a child; but afterwards,
when he became a man, he most abundantly laid aside
all those childish things.
And indeed Divine Providence found from the first a
worthy preceptor to curb the sallies of his youthful mind.
For, as Trumwine of blessed memory told me on the
authority of Cuthbert himself, there were one day some
customary games going on in a field, and a large number
of boys were got together, amongst whom was Cuthbert,
and in the excitement of boyish whims, several of them
began to bend their bodies into various unnatural forms.
On a sudden, one of them, apparently about three years
old, runs up to Cuthbert, and in a firm tone exhorts him
not to indulge in idle play and follies, but to cultivate the
powers of his mind, as well as those of his body. When
Cuthbert made light of his advice, the boy fell to the
ground, and shed tears bitterly. The rest run up to con-
sole him, but he persists in weeping. They ask him why
he burst out crying so unexpectedly. At length he made
answer, and turning to Cuthbert, who was trying to com-
fort him, "Why," said he, "do you, holy Cuthbert, priest
and prelate ! give yourself up to these things which are
so opposite to your nature and rank? It does not become
you to be playing among children, when the Lord has
appointed you to be a teacher of virtue even to those who
are older than yourself." Cuthbert, being a boy of a good
disposition, heard these words with evident attention, and
pacifying the crying child with affectionate caresses, imme-
diately abandoned his vain sports, and returning home,
began from that moment to exhibit an unusual decision
both of mind and character, as if the same Spirit which had
spoken outwardly to him by the mouth of the boy, were
now beginning to exert its influence inwardly in his heart.
Nor ought we to be surprised that the same God can
restrain the levity of a child by the mouth of a child, who
made even the dumb beast to speak when He would check
the folly of the prophet : and truly it is said in his honour,
" Out of the mouth of babes and sucklings hast thou
perfected praise ! "
290 Life and Miracles of Saint Cuthbert
CHAPTER 11
HOW HE BECAME LAME WITH A SWELLING IN HIS KNEE,
AND WAS CURED BY AN ANGEL
But because to every one who hath shall be given, and
he shall have abundance ; that is, to every one who hath the
determination and the love of virtue, shall be given, by
Divine Providence, an abundance of these things ; since
Cuthbert, the child of God, carefully retained in his mind
what he had received from the admonition of man, he was
thought worthy also of being comforted by the company
and conversation of angels. For his knee was seized with
a sudden pain, and began to swell into a large tumour; the
nerves of his thigh became contracted, and he was obliged
to walk lamely, dragging after him his diseased leg, until
at length the pain increased, and he was unable to walk
at all. One day he had been carried out of doors by the
attendants, and was reclining in the open air, when he sud-
denly saw at a distance a man on horseback approaching,
clothed in white garments, and honourable to be looked
upon, and the horse, too, on which he sat, was of incom-
parable beauty. He drew near to Cuthbert, and saluted
him mildly, and asked him as in jest, whether he had no
civilities to show to such a guest. "Yes," said the other,
" I should be most ready to jump up and offer you all the
attention in my power, were I not, for my sins, held bound
by this infirmity : for I have long had this painful swell-
ing in my knee, and no physician, with all his care, has
yet been able to heal me." The man, leaping from his
horse, began to look earnestly at the diseased knee.
Presently he said, "Boil some wheaten flour in milk, and
apply the poultice warm to the swelling, and you will be
well." Having said this, he again mounted his horse and
departed. Cuthbert did as he was told, and after a few
days was well. He at once perceived that it was an
angel who had given him the advice, and sent by Him who
formerly deigned to send his archangel Raphael to restore
the eyesight of Tobit. If any one think it incredible that
an angel should appear on horseback, let him read the
history of the Maccabees, in which angels are said to have
come on horseback to the assistance of Judas Maccabseus,
and to defend God's own temple.
Life and Miracles of Saint Cuthbert 291
CHAPTER III
HOW HE CHANGED THE WINDS BY PRAYER, AND BROUGHT
THE SCATTERED SHIPS SAFE TO LAND
From this time the lad becoming devoted to the Lord,
as he afterwards assured his friends, often prayed to God
amid dangers that surrounded him, and was defended by
angelic assistance ; nay, even in behalf of others who were
in any danger, his benevolent piety sent forth prayers to
God, and he was heard by Him who listens to the cry
of the poor, and the men were rescued out of all their
tribulations. There is, moreover, a monastery lying to-
wards the south, not far from the mouth of the river Tyne,
at that time consisting of monks, but now changed, like
all other human things, by time, and inhabited by a noble
company of virgins, dedicated to Christ. Now, as these
pious servants of God were gone to bring from a distance
in ships, up the above-named river, some timber for the use
of the monastery, and had already come opposite the place
where they were to bring the ships to land, behold a violent
wind, rising from the west, carried away their ships, and
scattered them to a distance from the river's mouth. The
brethren, seeing this from the monastery, launched some
boats into the river, and tried to succour those who were
on board the vessels, but were unable, because the force
of the tide and violence of the winds overcame them. In
despair therefore of human aid, they had recourse to God,
and issuing forth from the monastery, they gathered them-
selves together on a point of rock, near which the vessels
were tossing in the sea : here they bent their knees, and
supplicated the Lord for those whom they saw under such
imminent danger of destruction. But the Divine will was
in no haste to grant these vows, however earnest ; and this
was, without a doubt, in order that it might be seen what
effect was in Cuthbert's prayers. For there was a large
multitude of people standing on the other bank of the river,
and Cuthbert also was among them. Whilst the monks
were looking on in sorrow, seeing the vessels, five in
number, hurried rapidly out to sea, so that they looked like
five sea-birds on the waves, the multitude began to deride
their manner of life, as if they had deserved to suffer this
loss, by abandoning the usual modes of life, and framing
292 Life and Miracles of Saint Cuthbert
for themselves new rules by which to guide their conduct.
Cuthbert restrained the insults of the blasphemers, saying,
"What are you doing, my brethren, in thus reviling those
whom you see hurried to destruction? Would it not be
better and more humane to entreat the Lord in their behalf,
than thus to take delight in their misfortunes? " But the
rustics, turning on him with angry minds and angry
mouths, exclaimed, " Nobody shall pray for them : may
God spare none of them ! for they have taken away from
men the ancient rites and customs, and how the new ones
are to be attended to, nobody knows." At this reply,
Cuthbert fell on his knees to pray, and bent his head to-
wards the earth ; immediately the power of the winds was
checked, the vessels, with their conductors rejoicing, were
cast upon the land near the monastery, at the place in-
tended. The rustics blushing for their infidelity, both on
the spot extolled the faith of Cuthbert as it deserved, and
never afterwards ceased to extol it : so that one of the
most worthy brothers of our monastery, from whose mouth
I received this narrative, said that he had often, in com-
pany with many others, heard it related by one of those
who were present, a man of the most rustic simplicity,
and altogether incapable of telling an untruth.
CHAPTER IV
HOW, IN COMPANY WITH SHEPHERDS, HE SAW THE SOUL OF
BISHOP AIDAN CARRIED TO HEAVEN BY ANGELS
But whereas the grace of Christ, which is the directress
of the life of the faithful, decreed that its servant should
encounter the merit of a more rigid institution, and earn
the glory of a higher prize, it chanced upon a time that he
was tending a flock of sheep entrusted to his care on some
distant mountains. One night, whilst his companions were
sleeping, and he himself was awake, as he was wont to be,
and engaged in prayer, on a sudden he saw a long stream
of light break through the darkness of the night, and in
the midst of it a company of the heavenly host descended
to the earth, and having received among them a spirit of
surpassing brightness, returned without delay to their
heavenly home. The young man, beloved of God, was
Life and Miracles of Saint Cuthbert 293
struck with the sight, and, stimulated to encounter the
honours of spiritual warfare, and to earn for himself eternal
life and happiness among God's mighty ones, he forthwith
offered up praise and thanksgivings to the Lord, and called
upon his companions, with brotherly exhortations, to
imitate his example. "Miserable men that we are," said
he, "whilst we are resigning ourselves to sleep and idle-
ness, we take no thought to behold the light of God's holy
angels, who never sleep. Behold, whilst I was awake and
praying, during a moderate portion of the night, I saw
such great miracles of God. The door of heaven was
opened, and there was led in thither, amidst an angelic
company, the spirit of some holy man, who now, for ever
blessed, beholds the glory of the heavenly mansion, and
Christ its King, whilst we still grovel amid this earthly
darkness : and I think it must have been some holy bishop,
or some favoured one from out of the company of the faith-
ful, whom I saw thus carried into heaven amid so much
splendour by that large angelic choir." As the man of
God said these words, the hearts of the shepherds were
kindled up to reverence and praise. When the morning
was come, he found that Aidan, bishop of the Church of
Lindisfarne, a man of exalted piety, had ascended to the
heavenly kingdom at the very moment of his vision.
Immediately, therefore, he delivered over the sheep, which
he was feeding, to their owners, and determined forthwith
to enter a monastery.
CHAPTER V
HOW, ON HIS WAY, HE WAS SUPPLIED WITH FOOD BY GOD
And when he now began with care to meditate on his
intended entrance to a more rigid course of life, God's
grace was revealed to him, whereby his mind was strength-
ened in its purpose, and it was shown to him by the clearest
evidence, that to those who seek the kingdom of God and
his righteousness, the bounty of the Divine promise will
grant all other things also, which are necessary for their
bodily support. For on a certain day, as he was journey-
ing alone, he turned aside at the fourth hour into a village
which lay at some distance, and to which he found his way.
294 Life and Miracles of Saint Cuthbert
Here he entered the house of a pious mother of a family, in
order to rest himself a little, and to procure food for his
horse rather than for himself, for it was the beginning of
winter. The woman received him kindly, and begged him
to allow her to get him some dinner, that he might refresh
himself. The man of God refused, saying, " I cannot yet
eat, for it is a fast-day." It was the sixth day of the week,
on which many of the faithful, out of reverence to the
Lord's passion, are accustomed to extend their fasting even
to the ninth hour. The woman, from a motive of hospi-
tality, persisted in her request. "Behold," said she, "on
the way you are going there is no village, nor house ; you
have a long journey before you, and cannot get through
it before sunset. Let me entreat you, therefore, to take
some food before you go, or else you will be obliged to fast
all the day, and perhaps even till to-morrow." But though
the woman pressed him much, his love of religion pre-
vailed, and he fasted the whole day until the evening.
When the evening drew near, and he perceived that he
could not finish his intended journey the same day, and
that there was no house at hand in which he could pass the
night, he presently fell upon some shepherds' huts, which,
having been slightly constructed in the summer, were now
deserted and ruinous. Into one of these he entered, and
having tied his horse to the wall, placed before him a
handful of hay, which the wind had forced from the roof.
He then turned his thoughts to prayer, but suddenly, as
he was singing a psalm, he saw his horse lift up his head
and pull out some straw from the roof, and among the
straw there fell down a linen cloth folded up, with some-
thing in it. When he had ended his prayers, wishing to
see what this was, he came and opened the cloth, and
found in it half of a loaf of bread, still hot, and some meat,
enough of both to serve him for a single meal. In grati-
tude for the Divine goodness, he exclaimed, "Thanks be
to God, who of his bounty hath deigned to provide a meal
for me when I was hungry, as well as a supper for my
beast." He therefore divided the piece of bread into two
parts, of which he gave one to his horse and kept the other
for himself ; and from that day forward he was more ready
than before to fast, because he now felt convinced that
the food had been provided for him in the desert by the
gife of Him who formerly fed the prophet Elias for so long
Life and Miracles of Saint Cuthbert 295
a time by means of ravens, when there was no man to
minister unto him, whose eyes are upon those that fear
Him, and upon those who trust in his mercy, that He may
save their souls from death, and may feed them when they
are hungry. I learnt these particulars from a religious
man of our monastery of Weremouth, a priest of the name
of Ingwald, who now, by reason of his extreme old age, is
turning his attention, in purity of heart, to spiritual things
rather than to earthly and carnal affections, and who said
that the authority on which his relation rested was no less
than that of Cuthbert himself.
CHAPTER VI
HOW, AS HE WAS COMING TO A MONASTERY, BOISIL, A HOLY
MAN, BORE TESTIMONY TO HIM BY PROPHESYING IN
SPIRIT
Meanwhile this reverend servant of God, abandoning
worldly things, hastens to submit to monastic discipline,
having been excited by his heavenly vision to covet the joys
of everlasting happiness, and invited by the food with
which God had supplied him to encounter hunger and thirst
in his service. He knew that the Church of Lindisfarne
contained many holy men, by whose teaching and example
he might be instructed, but he was moved by the great
reputation of Boisil, a monk and priest of surpassing merit,
to choose for himself an abode in the abbey of Melrose.
And it happened by chance, that when he was arrived
there, and had leaped from his horse, that he might enter
the church to pray, he gave his horse and travelling spear
to a servant, for he had not yet resigned the dress and
habits of a layman. Boisil was standing before the doors
of the monastery, and saw him first. Foreseeing in spirit
what an illustrious man the stranger would become, he
made this single remark to the bystanders : " Behold a
servant of the Lord ! " herein imitating Him who said of
Nathaniel, when he approached Him, "Behold an Israelite
indeed, in whom there is no guile ! " I was told this by
that veteran priest and servant of God, the pious Sigfrid,
for he was standing by when Boisil said these words, and
was at that time a youth studying the first rudiments of
L479
296 Life and Miracles of Saint Cuthbert
the monastic life in that same monastery ; but now he is a
man, perfect in the Lord, living- in our monastery of Yar-
row, and amid the last sighs of his fainting body thirsting
for a happy entrance into another life. Boisil, without
saying more, kindly received Cuthbert as he approached ;
and when he had heard the cause of his coming, namely,
that he preferred the monastery to the world, he kept him
near himself, for he was the prior of that same monastery.
After a few days, when Eata, who was at that time priest
and abbot of the monastery, but afterwards bishop of
Lindisfarne, was come, Boisil told him about Cuthbert,
how that he was a young man of a promising disposition,
and obtained permission that he should receive the ton-
sure, and be enrolled among the brethren. When he had
thus entered the monastery, he conformed himself to the
rules of the place with the same zeal as the others, and,
indeed, sought to surpass them by observing stricter dis-
cipline; and in reading, working, watching, and praying,
he fairly outdid them all. Like the mighty Samson of
old, he carefully abstained from every drink which could
intoxicate; but was not able to abstain equally from food,
lest his body might be thereby rendered less able to work :
for he was of a robust frame and of unimpaired strength,
and fit for any labour which he might be disposed to take
in hand.
CHAPTER VII
HOW HE ENTERTAINED AN ANGEL, AND WHILST MINISTERING
TO HIM EARTHLY BREAD, WAS THOUGHT WORTHY TO BE
REWARDED WITH BREAD FROM HEAVEN
Some years after, it pleased King Altrid, for the redemp-
tion of his soul, to grant to Abbot Eata a certain tract 0$
country called Inrhipum, in which to build a monastery.
The abbot, in consequence of this grant, erected the in-
tended building, and placed therein certain of his brother-
monks, among whom was Cuthbert, and appointed for
them the same rules and discipline which were observed at
Melrose. It chanced that Cuthbert was appointed to the
office of receiving strangers, ancf he is said to have enter-
tained an angel of the Lord who came to make trial of
his piety. For, as he went very early in the morning, from
Life and Miracles of Saint Cuthbert 297
the interior of the monastery into the strangers' cell, he
found there seated a young person, whom he considered
to be a man, and entertained as such. He gave him water
to wash his hands ; he washed his feet himself, wiped them,
and humbly dried them in his bosom ; after which he en-
treated him to remain till the third hour of the day and
take some breakfast, lest, if he should go on his journey
fasting, he might suffer from hunger and the cold of winter.
For he took him to be a man, and thought that a long
journey by night and a severe fall of snow had caused him
to turn in thither in the morning to rest himself. The
other replied, that he could not tarry, for the home to
which he was hastening lay at some distance. After much
entreaty, Cuthbert adjured him in God's name to stop; and
as the third hour was now come, prayer over, and it was
time to breakfast, he placed before him a table with some
food, and said, " I beseech thee^ brother, eat and refresh
thyself, whilst I go and fetch some hot bread, which must
now, I think, be just baked." When he returned, the
young man, whom he had left eating, was gone, and he
could see no traces of his footsteps, though there had
been a fresh fall of snow, which would have exhibited
marks of a person walking upon it, and shown which way
he went. The man of God was astonished, and revolving
the circumstances in his mind, put back the table in the
dining-room. Whilst doing so, he perceived a most sur-
prising odour and sweetness ; and looking round to see
from what it might proceed, he saw three white loaves
placed there, of unusual whiteness and excellence. Trem-
bling at the sight, he said within himself, " I perceive that
it was an angel of the Lord whom I entertained, and that
he came to feed us, not to be fed himself. Behold, he
hath brought such loaves as this earth never produced ;
they surpass the lily in whiteness, the rose in odour, and
honey in taste. They are, therefore, not produced from
this earth, but are sent from paradise. No wonder that
he rejected my offer of earthly food, when he enjoys such
bread as this in heaven." The man of God was stimulated
by this powerful miracle to be more zealous still in per-
forming works of piety ; and with his deeds did increase
upon him also the grace of God. From that time he
often saw and conversed with angels, and when hungry
was fed with unwonted food furnished direct from God.
298 Life and Miracles of Saint Cuthbert
He was affable and pleasant in his character ; and when
he was relating to the fathers the acts of their predecessors,
as an incentive to piety, he would introduce also, in the
meekest way, the spiritual benefits which the love of God
had conferred upon himself. And this he took care to do
in a covert manner, as if it had happened to another
person. His hearers, however, perceived that he was
speaking of himself, after the pattern of that master who
at one time unfolds his own merits without disguise, and
at another time says, under the guise of another, " I
knew a man in Christ fourteen years ago, who was carried
up into the third heaven."
CHAPTER VIII
HOW CUTHBERT WAS RECOVERED FROM SICKNESS, AND
BOISIL, ON HIS DEATH-BED, FORETOLD TO HIM HIS FUTURE
FORTUNES
Meanwhile, as every thing in this world is frail and
fluctuating, like the sea when a storm comes on, the above-
named Abbot Eata, with Cuthbert and the other brethren,
were expelled from their residence, and the monastery given
to others. But our worthy champion of Christ did not
by reason of his change of place relax his zeal in carrying
on the spiritual conflict which he had undertaken ; but he
attended, as he had ever done, to the precepts and example
of the blessed Boisil. About this time, according to his
friend Herefrid the priest, who was formerly abbot of
the monastery of Lindisfarne, he was seized with a pesti-
lential disease, of which many inhabitants of Britain were
at that time sick. The brethren of the monastery passed
the whole night in prayer for his life and health ; for they
thought it essential to them that so pious a man should be
present with them in the flesh. They did this without his
knowing it ; and when they told him of it in the morning,
he exclaimed, "Then why am I lying here? I did not think
it possible that God should have neglected your prayers :
give me my stick and shoes." Accordingly, he got out of
bed, and tried to walk, leaning on his stick ; and finding his
strength gradually return, he was speedily restored to
health : but because the swelling on his thigh, though it
Life and Miracles of Saint Cuthbert 299
died away to all outward appearances, struck into his in-
wards, he felt a little pain in his inside all his life after-
wards ; so that, as we find it expressed in the Apostles, " his
strength was perfected in weakness."
When that servant of the Lord, Boisil, saw that Cuth-
bert was restored, he said, "You see, my brother, how you
have recovered from your disease, and I assure you it will
give you no further trouble, nor are you likely to die at
present. I advise you, inasmuch as death is waiting for
me, to learn from me all you can whilst I am able to teach
you ; for I have only seven days longer to enjoy my health
of body, or to exercise the powers of my tongue." Cuth-
bert, implicitly believing what he heard, asked him what he
would advise him to begin to read, so as to be able to
finish it in seven days. "John the Evangelist," said Boisil.
" I have a copy containing seven quarto sheets : we can,
with God's help, read one every day, and meditate thereon
as far as we are able." They did so accordingly, and
speedily accomplished the task ; for they sought therein
only that simple faith which operates by love, and did not
trouble themselves with minute and subtle questions. After
their seven days' study was completed, Boisil died of the
above-named complaint ; and after death entered into the
joys of eternal life. They say that, during these seven
days, he foretold to Cuthbert every thing which should
happen to him : for, as I have said before, he was a prophet
and a man of remarkable piety. And, moreover, he had
three years ago foretold to Abbot Eata, that this pestilence
would come, and that he himself would die of it ; but that
the abbot should die of another disease, which the physi-
cians call dysentery ; and in this also he was a true prophet,
as the event proved. Among others, he told Cuthbert that
he should be ordained bishop. When Cuthbert became an
anchorite, he would not communicate this prophecy to any
one, but with much sorrow assured the brethren who came
to visit him, that if he had a humble residence on a rock,
where the waves of the ocean shut him out from all the
world, he should not even then consider himself safe from
its snares, but should be afraid that on some occasion or
other he might fall victim to the love of riches.
300 Life and Miracles of Saint Cuthbert
CHAPTER IX
HOW CUTHBERT WAS ZEALOUS IN THE MINISTRY OI7
THE WORD
After the death of Boisil, Cuthbert took upon himself
the duties of the office before mentioned ; and for many
years discharged them with the most pious zeal, as became
a saint : for he not only furnished both precept and example
to his brethren of the monastery, but sought to lead the
minds of the neighbouring people to the love of heavenly
things. Many of them, indeed, disgraced the faith which
they professed, by unholy deeds; and some of them, in the
time of mortality, neglecting the sacrament of their creed,
had recourse to idolatrous remedies, as if by charms or
amulets, or any other mysteries of the magical art, they
were able to avert a stroke inflicted upon them by the Lord.
To correct these errors, he often went out from the monas-
tery, sometimes on horseback, sometimes on foot, and
preached the way of truth to the neighbouring villages, as
Boisil, his predecessor, had done before him. It was at
this time customary for the English people to flock together
when a clerk or priest entered a village, and listen to what
he said, that so they might learn something from him,
and amend their lives. Now Cuthbert was so skilful in
teaching, and so zealous in what he undertook, that none
dared to conceal from him their thoughts, but all acknow-
ledged what they had done amiss ; for they supposed
that it was impossible to escape his notice, and they hoped
to merit forgiveness by an honest confession. He was
mostly accustomed to travel to those villages which lay in
out of the way places among the mountains, which by their
poverty and natural horrors deterred other visitors. Yet
even here did his devoted mind find exercise for his powers
of teaching, insomuch that he often remained a week,
sometimes two or three, nay, even a whole month, without
returning home ; but dwelling among the mountains, taught
the poor people, both by the words of his preaching, and
also by his own holy conduct.
Life and Miracles of Saint Cuthbert 301
chapter x
HOW CUTHBERT PASSED THE NIGHT IN THE SEA, PRAYING J
AND WHEN HE WAS COME OUT, TWO ANIMALS OF THE
SEA DID HIM REVERENCE; AND HOW THE BROTHER, WHO
SAW THOSE THINGS, BEING IN FEAR, WAS ENCOURAGED
BY CUTHBERT
When this holy man was thus acquiring renown by his
virtues and miracles, Ebbe, a pious woman and handmaid
of Christ, was the head of a monastery at a place called
the city of Coludi, remarkable both for piety and noble
birth, for she was half-sister of King Oswy. She sent
messengers to the man of God, entreating him to come and
visit her monastery. This loving message from the hand-
maid of his Lord he could not treat with neglect, but,
coming to the place and stopping several days there, he
confirmed, by his life and conversation, the way of truth
which he taught.
Here also, as elsewhere, he would go forth, when others
were asleep, and having spent the night in watchfulness,
return home at the hour of morning-prayer. Now one
night, a brother of the monastery, seeing him go out alone,
followed him privately to see what he should do. But he,
when he left the monastery, went down to the sea, which
flows beneath, and going into it, until the water reached
his neck and arms, spent the night in praising God. When
the dawn of day approached, he came out of the water,
and, falling on his knees, began to pray again. Whilst he
was doing this, two quadrupeds, called otters, came up
from the sea, and, lying down before him on the sand,
breathed upon his feet, and wiped them with their hair :
after which, having received his blessing, they returned
to their native element. Cuthbert himself returned home
in time to join in the accustomed hymns with the other
brethren. The brother, who waited for him on the heights,
was so terrified that he could hardly reach home; and early
in the morning he came and fell at his feet, asking his
pardon, for he did not doubt that Cuthbert was fully
acquainted with all that had taken place. To whom Cuth-
bert replied, "What is the matter, my brother? What
have you done? Did you follow me to see what I was
302 Life and Miracles of Saint Cuthbert
about to do? I forgive you for it on one condition, — that
you tell it to nobody before my death." In this he fol-
lowed the example of our Lord, who, when He showed
his glory to his disciples on the mountain, said, " See that
you tell no man, until the Son of man be risen from the
dead." When the brother had assented to this condition,
he give him his blessing, and released him from all his
trouble. The man concealed this miracle during St. Cuth-
bert's life; but, after his death, took care to tell it to as
many persons as he was able.
CHAPTER XI
HOW, WHEN THE SAILORS WERE PREVENTED FROM SAILING
BY BAD WEATHER, HE PREDICTED THAT IT WOULD BE
FINE ON A CERTAIN DAY, AND HOW HE OBTAINED FOOD
BY PRAYER
Meanwhile the man of God began to wax strong in the
spirit of prophecy, to foretell future events, and to describe
to those he was with what things were going on elsewhere.
Once upon a time he left the monastery for some necessary
reason, and went by sea to the land of the Picts, which
is called Niduari. Two of the brethren accompanied
him ; and one of these, who afterwards discharged the
priest's office, made known to several the miracle which the
man of God there performed. They arrived there the
day after Christmas-day, hoping, because the weather and
sea were both tranquil, that they should soon return ; and
for this reason they took no food with them. They were,
however, deceived in their expectations ; for no sooner were
they come to land, than a tempest arose, and prevented
them from returning. After stopping there several days,
suffering from cold and hunger, the day of the holy
Epiphany was at hand, and the man of God, who had spent
the night in prayer and watching, not in idleness or sloth,
addressed them with cheerful and soothing language, as
he was accustomed : "Why do we remain here idle? Let
us do the best we can to save ourselves. The ground is
covered with snow, and the heaven with clouds ; the cur-
rents of both winds and waves are right against us : we are
famished with hunger, and there is no one to relieve us.
Life and Miracles of Saint Cuthbert 303
Let us importune the Lord with our prayers, that, as He
opened to his people a path through the Red Sea, and
miraculously fed them in the wilderness, He may take pity
on us also in our present distress. If our faith does not
waver, I do not think He will suffer us to remain all this
day fasting — a day which He formerly made so bright with
his heavenly majesty. I pray you, therefore, to come with
me and see what provision He has made for us, that we
may ourselves rejoice in his joy." Saying these words, he
led them to the shore where he himself had been accus-
tomed to pray at night. On their arrival, they found there
three pieces of dolphin's flesh, looking as if some one had
cut them and prepared them to be cooked. They fell on
their knees and gave thanks to God. "You see, my be-
loved brethren," said Cuthbert, "how great is the grace of
God to him who hopes and trusts in the Lord. Behold,
He has prepared food for his servants ; and by the number
three points out to us how long we must remain here.
Take, therefore, the gifts which Christ has sent us ; let us
go and refresh ourselves, and abide here without fear,
for after three days there will most assuredly be a calm,
both of the heavens and of the sea." All this was so as
he had said : three days the storm lasted most violently ;
on the fourth day the promised calm followed, and they
returned with a fair wind home.
CHAPTER XII
HOW HE FORETOLD THAT, ON A JOURNEY, AN EAGLE
WOULD BRING HIM FOOD, AND HOW THIS TOOK PLACE
ACCORDINGLY
It happened, also, that on a certain day he was going
forth from the monastery to preach, with one attendant
only, and when. they became tired with walking, though a
great part of their journey still lay before them ere they
could reach the village to which they were going, Cuthbert
said to his follower, " Where shall we stop to take refresh-
ment? or do you know any one on the road to whom we
may turn in?" — "I was myself thinking on the same
subject," said the boy; "for we have brought no provi-
sions with us, and I know no one on the road who will
*L 479
304 Life and Miracles of Saint Cuthbert
entertain us, and we have a long journey still before us,
which we cannot well accomplish without eating." The
man of God replied, "My son, learn to have faith, and
trust in God, who will never suffer to perish with hunger
those who trust in Him." Then looking up, and seeing
an eagle flying in the air, he said, "Do you perceive that
eagle yonder? It is possible for God to feed us even by
means of that eagle." As they were thus discoursing,
they came near a river, and behold the eagle was standing
on its bank. "Look," said the man of God, "there is our
handmaid, the eagle, that I spoke to you about. Run, artd
see what provision God hath sent us, and come again and
tell me." The boy ran, and found a good-sized fish, which
the eagle had just caught. But the man of God reproved
him, "What have you done, my son? Why have you not
given part to God's handmaid? Cut the fish in two pieces,
and give her one, as her service well deserves." He did
as he was bidden, and carried the other part with him on
his journey. When the time for eating was come, they
turned aside to a certain village, and having given the
fish to be cooked, made an excellent repast, and gave also
to their entertainers, whilst Cuthbert preached to them
the word of God, and blessed Him for his mercies ; for
happy is the man whose hope is in the name of the Lord,
and who has not looked upon vanity and foolish deceit.
After this, they resumed their journey, to preach to those
among whom they were going.
CHAPTER XIII
HOW HE FORESAW A VISION OF A FIRE COMING FROM THE
DEVIL WHILST HE WAS PREACHING, AND HOW HE PUT OUT
THE SAME
About the same time, as he was preaching the word of
life to a number of persons assembled in a certain village,
he suddenly saw in the spirit our old enemy coming to
retard the work of salvation, and forthwith began by
admonitions to prevent the snares and devices which he saw
were coming. "Dearest brethren," said he, "as often as
you hear the mysteries of the heavenly kingdom preached
to you, you should listen with attentive heart and with
Life and Miracles of Saint Cuthbert 305
watchful feelings, lest the devil, who has a thousand ways
of harming you, prevent you by superfluous cares from
hearing the word of salvation." As he said these words,
he resumed the thread of his discourse, and immediately
that wicked enemy, bringing supernatural fire, set light
to a neighbouring house, so that flakes of fire seemed to
fly through the air, and a storm of wind and thunder
shook the sky. Nearly the whole multitude rushed for-
ward, to extinguish the fire, (for he restrained a few of
them himself,) but yet with all their real water they could
not put out the false flames, until, at Cuthbert's prayer,
the author of the deceit was put to flight, and his fictitious
fires dispersed along with him. The multitude, seeing this,
were suffused with ingenuous blushes, and, falling on their
knees before him, prayed to be forgiven for their fickleness
of mind, acknowledging their conviction that the devil
never rests even for an hour from impeding the work of
man's salvation. But he, encouraging them under their
infirmity, again began to preach to them the words of ever-
lasting life.
CHAPTER XIV
HOW, WHEN A HOUSE WAS REALLY SET ON FIRE, HE PUT OUT
THE FLAMES BY PRAYER
But it was not only in the case of an apparition of a
fire that his power was shown ; for he extinguished a real
fire by the fervency of his tears, when many had failed in
putting it out with all the water they could get. For, as
he was travelling about, preaching salvation, like the
apostles of old, he one day entered the house of a pious
woman, whom he was in the habit of often visiting, and
whom, from having been nursed by her in his infancy, he
was accustomed on that account to call his mother. The
house was at the west end of the village, and Cuthbert had
no sooner entered it to preach the word of God, than a
house at the other end of the place caught fire and began
to blaze most dreadfully. For the wind was From the
same quarter, so that the sparks from the kindled thatch
flew over the whole village. Those who were present
tried to extinguish it with water, but were driven back
306 Life and Miracles of Saint Cuthbert
by the heat. Then the aforesaid handmaid of the Lord,
running to the house where Cuthbert was, besought him to
help them, before her own house and the others in the
village should be destroyed. "Do not fear, mother," said
he; "be of good cheer; this devouring flame will not
hurt either you or yours." He then went out and threw
himself prostrate on the ground before the door. Whilst
he was praying, the wind changed, and beginning to blow
from the west, removed all danger of the fire assailing the
house, into which the man of God had entered.
And thus in two miracles he imitated the virtues of two
of the fathers. For in the case of the apparition of fire
above mentioned, he imitated the reverend and holy father
Saint Benedict, who by his prayers drove away the appari-
tion of a fire like a burning kitchen, which the old enemy
had presented before the eyes of his disciples : and, in the
case of the real fire which he thus extinguished, he imitated
that venerable priest Marcellinus of Ancona, who, when his
native town was on fire, placed himself in front of the
flames, and put them out by his prayers, though all the
exertions of his fellow-countrymen had failed to extinguish
them with water. Nor is it wonderful that such perfect
and pious servants of God should receive power against
the force of fire, considering that by their daily piety they
enable themselves to conquer the desires of the flesh, and
to extinguish all the fiery darts of the wicked one : and
to them is applicable the saying of the prophet, [Is. xliii. 2.]
"When thou walkest through the fire, thou shalt not be
burned; neither shall the fire kindle upon thee." But I,
and those who are, like me, conscious of our own weakness
and inertness, are sure that we can do nothing in that way
against material fire, and, indeed, are by no means sure
that we shall be able to escape unhurt from that fire of
future punishment, which never shall be extinguished. But
the love of our Saviour is strong and abundant, and will
bestow the grace of its protection upon us, though we are
unworthy and unable in this world to extinguish the fires
of vicious passions and of punishment in the world which is
to come.
Life and Miracles of Saint Cuthbert 307
CHAPTER xv
HOW HE CAST OUT A DEVIL FROM THE PREFECT'S WIFE, EVEN
BEFORE HIS ARRIVAL
But, as we have above related how this venerable man
prevailed against the false stratagems of the devil, now let
us show in what way he displayed his power against his
open and undisguised enmity. There was a certain praefect
of King Egfrid, Hildemer by name, a man devoted with
all his house to good works, and therefore especially be-
loved by Saint Cuthbert, and often visited by him whenever
he was journeying that way. This man's wife, who was
devoted to almsgiving and other fruits of virtue, was sud-
denly so afflicted by a devil, that she gnashed her teeth,
uttered the most pitiable cries, and, throwing about her
arms and limbs, caused great terror to all who saw or heard
her. Whilst she was lying in this state, and expected
to die, her husband mounted his horse, and, coming to the
man of God, besought his help, saying, "My wife is ill,
and at the point of death : I entreat you to send a priest
to visit her before she dies, and minister to her the sacra-
ment of the body and blood of Christ; and, also, that when
she is dead, she may be buried in this holy place." He
was ashamed to say that she was out of her senses, because
the man of God had always seen her in her right mind.
Whilst the holy man was going to find out a priest to send
to her, he reflected in his mind that it was no ordinary
infirmity, but a visitation of the devil ; and so, returning
to the man who had come to entreat him in his wife's be-
half, he said, " I will not send any one, but I will go myself
to visit her."
Whilst they were going, the man began to cry, and the
tears ran down his cheeks, for he was afraid lest Cuthbert,
finding her afflicted with a devil, should think that she had
been a false servant of the Lord, and that her faith was
not real. The man of God consoled him : " Do not weep
because I am likely to find your wife otherwise than I could
wish ; for I know that she is vexed with a devil, though you
are afraid to name it : and I know, moreover, that, before
we arrive, she will be' freed, and come to meet us, and will
herself take the reins, as sound in mind as ever, and will
308 Life and Miracles of Saint Cuthbert
invite us in and minister to us as before ; for not only the
wicked but the innocent are sometimes permitted by God
to be afflicted in body, and are even taken captive in spirit
by the devil." Whilst he thus consoled the man, they
approached the house, and the evil spirit fled, not able to
meet the coming of the holy man. The woman, freed
from her suffering, rose up immediately, as if from sleep,
and, meeting the man of God with joy, held the bridle of
his horse, and, having entirely recovered her strength, both
of mind and body, begged him to dismount and to bestow
his blessing upon her house; and ministering sedulously to
him, testified openly that, at the first touch of the rein, she
had felt herself relieved from all the pain of her former
suffering.
CHAPTER XVI
HOW HE LIVED AND TAUGHT IN THE MONASTERY OF
LINDISFARNE
Whilst this venerable servant of the Lord was thus,
during many years, distinguishing himself by such signs of
spiritual excellence in the monastery of Melrose, its
reverend abbot, Eata, transferred him to the monastery in
the island of Lindisfarne, that there also he might teach the
rules of monastic perfection with the authority of its
governor, and illustrate it by the example of his virtue ; for
the same reverend abbot had both monasteries under his
jurisdiction. And no one should wonder that, though the
island of Lindisfarne is small, we have above made mention
of a bishop, and now of an abbot and monks ; for the case is
really so. For the same island, inhabited by servants of
the Lord, contains both, and all are monks. For Aidan,
who was the first bishop of that place, was a monk, and
with all his followers lived according to the monastic rule.
Wherefore all the principals of that place from him to the
present time exercise the episcopal office ; so that, whilst
the monastery is governed by the abbot, whom they, with
the consent of the brethren, have elected, all the priests,
deacons, singers, readers, and other ecclesiastical officers
of different ranks, observe the monastic rule in every
respect, as well as the bishop himself. The blessed Pope
Gregory showed that he approved this mode of life, when,
Life and Miracles of Saint Cuthbert 309
in answer to Augustine, his first missionary to Britain, who
asked him how bishops ought to converse with their clerks,
among other remarks he replied, " Because, my brother,
having been educated in the monastic rule, you ought not to
keep aloof from your clerks : in the English Church, which,
thanks be to God, has lately been converted to the faith,
you should institute the same system, which has existed
from the first beginning of our Church among our ances-
tors, none of whom said that the things which he possessed
were his own, but they had all things common." When
Cuthbert, therefore, came to the church or monastery of
Lindisfarne, he taught the brethren monastic rules both by
his life and doctrines, and often going round, as was his
custom, among the neighbouring people, he kindled them
up to seek after and work out a heavenly reward. More-
over, by his miracles he became more and more cele-
brated, and by the earnestness of his prayers restored to
their former health many that were afflicted with various in-
firmities and sufferings; some that were vexed with unclean
spirits, he not only cured whilst present by touching them,
praying over them, or even by commanding or exorcising
the devils to go out of them ; but even when absent he
restored them by his prayers, or by foretelling that they
should be restored ; amongst whom also was the wife of the
praefect above mentioned.
There were some brethren in the monastery who pre-
ferred their ancient customs to the new regular discipline.
But he got the better of these by his patience and modest
virtues, and by daily practice at length brought them to the
better system which he had in view. Moreover, in his
discussions with the brethren, when he was fatigued by the
bitter taunts of those who opposed him, he would rise from
his seat with a placid look, and dismiss the meeting until
the following day, when, as if he had suffered no repulse,
he would use the same exhortations as before, until he con-
verted them, as I have said before, to his own views. For
his patience was most exemplary, and in enduring the
opposition which was heaped equally upon his mind and
body, he was most resolute, and, amid the asperities which
he encountered, he always exhibited such placidity of
countenance, as made it evident to all that his outward
vexations were compensated for by the internal consola-
tions of the Holy Spirit.
310 Life and Miracles of Saint Cuthbert
But he was so zealous in watching and praying, that he
is believed to have sometimes passed three or four nights
together therein, during which time he neither went to his
own bed, nor had any accommodation from the brethren for
reposing himself. For he either passed the time alone,
praying in some retired spot, or singing and making some-
thing with his hands, thus beguiling his sleepiness by
labour; or, perhaps, he walked round the island, diligently
examining every thing therein, and by this exercise relieved
the tediousness of psalmody and watching. Lastly, he
would reprove the faintheartedness of the brethren, who
took it amiss if any one came and unseasonably impor-
tuned them to awake at night or during their afternoon
naps. "No one," said he, "can displease me by waking
me out of my sleep, but, on the contrary, give me pleasure ;
for, by rousing me from inactivity, he enables me to do or
think of something useful." So devout and zealous was he
in his desire after heavenly things, that, whilst officiating
in the solemnity of the mass, he never could come to the
conclusion thereof without a plentiful shedding of tears.
But whilst he duly discharged the mysteries of our Lord's
passion, he would, in himself, illustrate that in which he
was officiating ; in contrition of heart he would sacrifice
himself to the Lord ; and whilst he exhorted the standers-
by to lift up their hearts and to give thanks unto the Lord,
his own heart was lifted up rather than his voice, and it
was the spirit which groaned within him rather than the
note of singing. In his zeal for righteousness he was
fervid to correct sinners, he was gentle in the spirit of mild-
ness to forgive the penitent, so that he would often shed
tears over those who confessed their sins, pitying their
weaknesses, and would himself point out by his own right-
eous example what course the sinner should pursue. He
used vestments of the ordinary description, neither notice-
able for their too great neatness, nor yet too slovenly.
Wherefore, even to this day, it is not customary in that
monastery for any one to wear vestments of a rich or
valuable colour, but they are content with that appearance
which the natural wool of the sheep presents.
By these and such like spiritual exercises, this venerable
man both excited the good to follow his example, and
recalled the wicked and perverse from their errors to
regularity of life.
Life and Miracles of Saint Cuthbert 311
CHAPTER XVII
OF THE HABITATION WHICH HE MADE FOR HIMSELF IN THE
ISLAND OF FARNE, WHEN HE HAD EXPELLED THE DEVILS
When he had remained some years in the monastery, he
was rejoiced to be able at length, with the blessing of the
abbot and brethren accompanying him, to retire to the
secrecy of solitude which he had so long coveted. He
rejoiced that from the long conversation with the world
he was now thought worthy to be promoted to retirement
and Divine contemplation : he rejoiced that he now could
reach to the condition of those of whom it is sung by the
Psalmist: "The holy shall walk from virtue to virtue;
the God of Gods shall be seen in Zion." At his first
entrance upon the solitary life, he sought out the most
retired spot in the outskirts of the monastery. But when
he had for some time contended with the invisible adver-
sary with prayer and fasting in this solitude, he then,
aiming at higher things, sought out a more distant field for
conflict, and more remote from the eyes of men. There is
a certain island called Fame, in the middle of the sea, not
made an island, like Lindisfarne, by the flow of the tide,
which the Greeks call rheuma, and then restored to the
mainland at its ebb, but lying off several miles to the
East, and, consequently, surrounded on all sides by the
deep and boundless ocean. No one, before God's servant
Cuthbert, had ever dared to inhabit this island alone, on
account of the evil spirits which reside there : but when this
servant of Christ came, armed with the helmet of salvation,
the shield of faith, and the sword of the Spirit, which is
the word of God, all the fiery darts of the wicked were
extinguished, and that wicked enemy, with all his fol-
lowers, were put to flight.
Christ's soldier, therefore, having thus, by the expulsion
of the tyrants, become the lawful monarch of the land, built
a city fit for his empire, and houses therein suitable to his
city. The building is almost of a round form, from wall to
wall about four or five poles in extent : the wall on the
outside is higher than a man, but within, by excavating
the rock, he made it much deeper, to prevent the eyes and
the thoughts from wandering, that the mind might be
312 Life and Miracles of Saint Cuthbert
wholly bent on heavenly things, and the pious inhabitant
might behold nothing from his residence but the heavens
above him. The wall was constructed, not of hewn stones
or of brick and mortar, but of rough stones and turf, which
had been taken out from the ground within. Some of
them were so large that four men could hardly have lifted
them, but Cuthbert himself, with angels helping him, had
raised them up and placed them on the wall. There were
two chambers in the house, one an oratory, the other for
domestic purposes. He finished the walls of them by dig-
ging round and cutting away the natural soil within and
without, and formed the roof out of rough poles and straw.
Moreover, at the landing-place of the island he built a large
house, in which the brethren who visited him might be
received and rest themselves, and not far from it there was
a fountain of water for their use.
CHAPTER XVIII
HOW BY HIS PRAYERS HE DREW WATER FROM THE DRY
GROUND, AND HOW HE GOT ON DURING HIS RETIREMENT
But his own dwelling was destitute of water, being built
on hard and stony ground. The man of God, therefore,
sent for the brethren, for he had not yet withdrawn himself
entirely from the sight of visitors, and said to them, " You
see that my dwelling is destitute of water; but I pray you,
let us beseech Him who turned the solid rock into a pool of
water and stones into fountains, that giving glory, not to
us, but to his own name, He may vouchsafe to open to us
a spring of water, even from this stony rock. Let us dig
in the middle of my hut, and, I believe, out of his good
pleasure, He will give us drink." They therefore made a
pit, and the next morning found it full of water, springing
up from within. Wherefore there can be no doubt that it
was elicited by the prayers of this man of God from the
ground which was before dry and stony. Now this water,
by a most remarkable quality, never overflowed its first
limits so as to flood the pavement, nor yet ever failed,
however much of it might be taken out ; so that it never
surpassed or fell short of the daily necessities of him who
used it for his sustenance.
Life and Miracles of Saint Cuthbert 313
Now when Cuthbert had, with the assistance of the
brethren, made for himself this dwelling with its chambers,
he began to live in a more secluded manner. At first,
indeed, when the brethren came to visit him, he would
leave his cell and minister to them. He used to wash their
feet devoutly with warm water, and was sometimes com-
pelled by them to take off his shoes, that they might wash
his feet also. For he had so far withdrawn his mind from
attending to the care of his person, and fixed it upon the
concerns of his soul, that he would often spend whole
months without taking off his leathern gaiters. Some-
times, too, he would keep his shoes on from one Easter
to another, only taking them off on account of the washing
of feet, which then takes place at the Lord's Supper.
Wherefore, in consequence of his frequent prayers and
genuflexions, which he made with his shoes on, he was dis-
covered to have contracted a callosity on the junction of
his feet and legs. At length, as his zeal after perfection
grew, he shut himself up in his cell away from the sight
of men, and spent his time alone in fasting, watching, and
prayer, rarely having communication with any one without,
and that through the window, which at first was left open,
that he might see and be seen ; but, after a time, he shut
that also, and opened it only to give his blessing, or for
any other purpose of absolute necessity.
CHAPTER XIX
HOW HE SOWED A FIELD WITH BARLEY, AND KEPT OFF THE
BIRDS FROM THE CROP BY HIS MERE WORD
At first, indeed, he received from his visitors a small
portion of bread, and drank water from the fountain; but
afterwards he thought it more fitting to live by the labour
of his own hands, like the old fathers. He therefore asked
them to bring him some instruments of husbandry, and
some wheat to sow; but when he had sown the grain in
the spring, it did not come up. At the next visit of the
monks, he said to them, "Perhaps the nature of the soil,
or the will of God, does not allow wheat to grow in this
place : bring me, I beg of you, some barley : possibly that
may answer. If, however, on trial it does not, I had better
314 Life and Miracles of Saint Cuthbert
return to the monastery than be supported here by the
labour of others." The barley was accordingly brought,
and sown, although the season was extraordinarily late;
and the barley came up most unexpectedly and most
abundantly. It no sooner began to ripen, than the birds
came and wasted it most grievously. Christ's holy servant,
as he himself afterwards told it, (for he used, in a cheerful
and affable manner, to confirm the faith of his hearers by
telling them the mercies which his own faith had obtained
from the Lord,) drew near to the birds, and said to them,
" Why do you touch that which you have not sown? Have
you more share than I in this? If you have received
license from God, do what He allows you ; but if not, get
you gone, and do no further injury to that which belongs
to another." He had no sooner spoken, than all the flock
of birds departed, and never more returned to feed upon
that field. Thus in two miracles did this reverend servant
of Christ imitate the example of two of the fathers : for, in
drawing water from the rock, he followed the holy St.
Benedict, who did almost the same thing, and in the same
way, though more abundantly, because there were more
who were in want of water. And in driving away the
birds, he imitated the reverend and holy father St. Antony,
who by his word alone drove away the wild asses from the
garden which he had planted.
CHAPTER XX
HOW THE CROWS APOLOGIZED TO THE MAN OF GOD FOR THE
INJURY WHICH THEY DID HIM, AND MADE HIM A PRESENT
IN COMPENSATION
I am here tempted to relate another miracle which he
wrought in imitation of the aforesaid father St. Benedict,
in which the obedience and humility of birds are a warning
to the perversity and pride of mankind. There were some
crows which had long been accustomed to build in the
island. One day the man of God saw them, whilst making
their nests, pull out the thatch of the hut which he had
made to entertain the brethren in, and carry it away to
build with. He immediately stretched out his hand, and
warned them to do no harm to the brethren. As they
Life and Miracles of Saint Cuthbert 315
neglected his command, he said to them, " In the name of
Jesus Christ, depart as speedily as possible, and do not
presume to remain any longer in the place, to which you
are doing harm." He had scarcely uttered these words,
when they flew away in sorrow. At the end of three days
one of the two returned, and finding the man of God dig-
ging in the field, spread out its wings in a pitiable manner,
and bending its head down before his feet, in a tone of
humility asked pardon by the most expressive signs it
could, and obtained from the reverend father permission
to return. It then departed and fetched its companion ;
and when they had both arrived, they brought in their
beaks a large piece of hog's lard, which the man of God
used to show to the brethren who visited him, and kept to
grease their shoes with; testifying to them how earnestly
they should strive after humility, when a dumb bird that
had acted so insolently, hastened by prayers, lamentation,
and presents, to obliterate the injury which it had done to
man. Lastly, as a pattern of reformation to the human
race, these birds remained for many years and built their
nests in the island, and did not dare to give annoyance to
any one. But let no one think it absurd to learn virtue
from birds; for Solomon says, "Go to the ant, thou slug-
gard, consider her ways, and be wise."
CHAPTER XXI
HOW EVEN THE SEA WAS SUBSERVIENT TO HIS WANTS
But not only did the animals of the air and sea, for the
sea itself, as the air and fire, on former occasions which
we have mentioned, exemplified their obedience to the
venerable man. For it is no wonder that every creature
should obey his wishes, who so faithfully, and with his
whole heart, obeyed the great Author of all creatures. But
we for the most part have lost our dominion over the crea-
tion that has been subjected to us, because we neglect to
obey the Lord and Creator of all things. The sea itself,
I say, displayed the most ready obedience to Christ's
servant, when he had need of it. For he intended to build
a little room in his monastery, adapted to his daily neces-
sities; and on the side towards the sea, where the waves
316 Life and Miracles of Saint Cuthbert
had scooped a hollow, it was necessary to put some support
across the opening, which was twelve feet wide. He
therefore asked the brethren, who came to visit him, when
they returned the next time, to bring him a beam twelve
feet long, to support his intended building. They readily
promised to bring it, and having received his blessing,
departed ; but by the time they reached home they had
entirely forgotten the matter, and on their next visit neg-
lected to carry the timber which they had promised. He
received them mildly, and giving them welcome in God's
name, asked them for the wood which he had requested
them to bring. Then they, remembering what they had
promised, apologized for their forgetfulness. Cuthbert,
in the most gentle manner, pacified them, and requested
them to sleep there, and remain till the morning; "for,"
said he, " I do not think that God will forget my service or
my necessities." They accepted his invitation; and when
they rose in the morning, they saw that the tide had,
during the night, brought on shore a beam of the required
size, and placed it exactly in the situation where the pro-
posed chamber was to be built. When they saw this, they
marvelled at the holiness of the venerable man, for that
even the elements obeyed him, and took much shame to
themselves for their forgetfulness and sloth, who were
taught even by the senseless elements what obedience
ought to be shown to God's holy saints.
CHAPTER XXII
HOW HE GAVE SALUTARY ADMONITIONS TO MANY WHO CAME
TO HIM, AND EXPOSED THE IMPOTENT SNARES OF THE OLD
ENEMY
But many came to the man of God, not only from the
furthest parts of Lindisfarne, but even from the more
remote parts of Britain, led thither by the fame of his
virtues, to confess the errors which they had committed,
or the temptations of the devil which they suffered, or the
adversities common to mortals, with which they were
afflicted, and all hoping to receive consolation from a man
so eminent for holiness. Nor did their hope deceive them.
For no one went away from him without consolation, no
Life and Miracles of Saint Cuthbert 317
one returned afflicted with the same grief which had
brought him thither. For he knew how to comfort the
sorrowful with pious exhortation ; he could recal the joys
of celestial life to the memory of those who were straitened
in circumstances, and show the uncertainty of prosperity
and adversity in this life : he had learnt to make known
to those who were tempted the numerous wiles of their
ancient enemy, by which that mind would be easily capti-
vated which was deprived of brotherly or Divine love ;
whereas, the mind which, strengthened by the true faith,
should continue its course, would, by the help of God,
break the snares of the adversary like the threads of a
spider's web. "How often," said he, "have they sent me
headlong from the high rock ! How many times have they
thrown stones at me as if to kill me ! Yea, they sought to
discourage me by various trials of apparitions, and to exter-
minate me from this scene of trial, but were never able to
affect my body with injury, or my mind with fear."
He was accustomed to relate these things more fre-
quently to the brotherhood, lest they should wonder at his
conversation as being peculiarly exalted, because, despis-
ing secular cares, he preferred to live apart. "But," said
he, "the life of monks may well be wondered at, who are
subjected in all things to the orders of the abbot, the
times of watching, praying, fasting, and working, being
all regulated according to his will ; many of whom have I
known far exceed my littleness, both in purity of mind
and advancement in prophetic grace. Among whom must
I mention, with all honour, the venerable Boisil, servant
of Christ, who, when an old man, formerly supported me
in my youth at Melrose Abbey, and while instructing me,
he foretold, with prophetic truth, all things which would
happen to me ; and of all things which he foretold to me,
one alone remains which I hope may never be accom-
plished." Cuthbert told us this was a prophecy of Boisil,
that this, our holy servant of Christ, should attain to the
office of a bishop; though he, in his eagerness after the
heavenly life, felt horrified at the announcement.
318 Life and Miracles of Saint Cuthbert
CHAPTER XXIII
HOW ELFLED THE ABBESS AND ONE OF HER NUNS WERE CURED
OF AN INFIRMITY BY MEANS OF HIS GIRDLE
But though our man of God was thus secluded from man-
kind, yet he did not cease from working miracles and
curing those who were sick. For a venerable handmaid of
Christ, Elfled by name, who, amid the joys of virginity,
devoted her motherly care and piety to several companies
of Christ's handmaids, and added to the lustre of her
princely birth the brighter excellence of exalted virtue,
was inspired with much love towards the holy man of
God. About this time, as she afterwards told the rever-
end Herefrid, presbyter of the church of Lindisfarne, who
related it to me, she was afflicted with a severe illness and
suffered long, insomuch that she seemed almost at the
gates of death. The physicians could do her no good,
when, on a sudden, the Divine grace worked within her,
and she by degrees was saved from death, though not fully
cured. The pain in her inside left her, the strength of her
limbs returned, but the power of standing and walking
was still denied her ; for she could not support herself on
her feet, nor move from place to place, save on all fours.
Her sorrow was, therefore, great ; and she never expected
to recover from her weakness, for she had long abandoned
all hope from the physicians. One day, as she was indulg-
ing her bitter thoughts, she turned her mind to the holy
and tranquil life of the reverend father Cuthbert ; and
expressed a wish that she had in her possession some
article that had belonged to him ; " for I know, and am
confident," said she, uthat I should soon be well." Not
long after this, there came a person who brought with
him a linen girdle from Saint Cuthbert : she was over-
joyed at the gift, and perceiving that Heaven had revealed
to the saint her wish, she put it on, and the next morning
found herself able to stand upon her feet. On the third
day she was restored to perfect health.
A few days after, one of the virgins of the same monas-
tery was taken ill with a violent pain in the head; and
whilst the complaint became so much worse that she
thought she should die, the venerable abbess went in to
Life and Miracles of Saint Cuthbert 319
see her. Seeing her sorely afflicted, she brought the girdle
of the man of God to her, and bound it round her head.
The same day the pain in the head left her, and she laid up
the girdle in her chest. The abbess wanted it again a few
days after, but it could not be found either in the chest or
anywhere else. It was at once perceived that Divine
Providence had so ordered it, that the sanctity of the
man of God might be established by these two miracles,
and all occasion of doubting thereof be removed from the
incredulous. For if the girdle had remained, all those who
were sick would have gone to it, and whilst some of them
would be unworthy of being cured, its efficacy to cure
might have been denied ; whereas their own unworthiness
would have been to blame. Whereof, as I said before,
Heaven so dealt forth its benevolence from on high, that
when the faith of believers had been strengthened, all
matter for detraction was forthwith removed from the
malice of the unrighteous.
CHAPTER XXIV
OF HIS PROPHECY IN ANSWER TO THE SAME ELFLED, CONCERN-
ING THE LIFE OF KING EGFRID AND HIS OWN BISHOPRIC
At another time, the same Elfled, who was a most holy
virgin, and mother of the virgins of Christ, sent for the
man of God, adjuring him in the name of our Lord that
she might be allowed to see him and to speak about certain
things of importance. He therefore entered with the
brethren into a ship, and went over to an island which is
situated in the mouth of the river Coquet, from which it
received its name. The island was also remarkable for the
number of its monks. The abbess, who had requested
him to meet her in this island, when she had enjoyed his
conversation for some time, and the man of God had
answered many questions that she put to him ; on a
sudden, in the midst of his conversation, she fell at his feet
and adjured him, by the terrible and sacred name of our
heavenly King and his angels, that he would tell her how
long her brother Egfrid would live and govern the English
nation. "For I know," she said, "that you abound in the
spirit of prophecy, and that, if you are willing, you are
320 Life and Miracles of Saint Cuthbert
able to tell me even this." But he, shuddering at the
adjuration, and yet not being willing openly to reveal the
secret which she had asked him, replied, " It is a wonder-
ful thing that you, being a wise woman and skilled in
sacred Scriptures, should call long the duration of human
life : the Psalmist says, that ' our years shall perish like
a spider's web,' and Solomon advises, that if a man shall
live many years, and shall have been prosperous in all
of these, he ought to remember the gloomy time of many
days, which when it shall come, the past is convicted of
folly ; how much more then ought that man, to whose life
one year only is wanting, to be considered as having lived
a short time when death stands at his door ! "
On hearing these words she lamented the dreadful
prophecy with many tears ; but then having wiped her face,
she with feminine boldness adjured him by the majesty
of the Holy One, that he would tell her who would be the
heir to the kingdom, seeing that Egfrid had neither sons
nor brothers. After a short silence, he said, "Do not say
that he is without heirs, for he shall have a successor,
whom you shall embrace like Egfrid himself with the
affection of a sister." — "But," said she, "I beseech you
to tell me where he may be found." He answered, "You
behold this great and spacious sea, how it aboundeth in
islands. It is easy for God out of some of these to pro-
vide a person to reign over England." She therefore
understood him to speak of Alfrid, who was said to be the
son of her father, and was then, on account of his love
of literature, exiled to the Scottish islands. But she was
aware that Egfrid proposed to make him a bishop, and
wishing to know if the effect would follow the intention,
she began by inquiring in this manner: "Oh, with what
various intentions are the hearts of men distracted ! Some
rejoice in having obtained riches, others always eager after
them are still in want : but thou rejectest the glory of the
world, although it is offered thee; and although thou
mightest obtain a bishopric, than which there is nothing
more sublime on earth, yet thou preferrest the recesses of
thy desert to this rank." — "But," said he, "I know that
I am not worthy of so high a rank ; nevertheless, I cannot
shun the judgment of the Supreme Ruler, who, if he
decreed that I should subject myself to so great a burden,
would, I believe, restore me after a moderate freedom, and
Life and Miracles of Saint Cuthbert 321
perhaps after not more than two years would send me
back to my former solitude and quiet. But I must first
request you in the name of our Lord and Saviour that you
do not relate to any one before my death the things which
I have told you." When he had expounded to her the
various things which she asked, and had instructed her
concerning the things which she had need of, he returned
to his solitary island and monastery, and continued his
mode of life as he had commenced it.
Not long after, in a full synod, Archbishop Theodore
of blessed memory presiding in the presence of God's
:hosen servant, the holy King Egfrid, he was unanimously
elected to the bishopric of the see of Lindisfarne. But,
although they sent many messengers and letters to him,
he could not by any means be drawn from his habitation,
until the king himself, above mentioned, sailed to the
island, attended by the most holy Bishop Trumwine, and
by as many other religious and influential men as he could :
they all went down on their knees before him, and adjured
him by the Lord, with tears and entreaties, until they drew
him away from his retirement with tears in his eyes, and
took him to the synod. When arrived there, although
much resisting, he was overcome by the unanimous wish
of all, and compelled to submit to undertake the duties of
the bishopric ; yet the ordination did not take place imme-
diately, but at the termination of the winter which was
then beginning. And that his prophecies might be ful-
filled in all things, Egfrid was killed the year afterwards
in battle with the Picts, and was succeeded on the throne
by his illegitimate brother Alfrid, who, a few years before,
had devoted himself to literature in Scotland, suffering a
voluntary exile, to gratify his love of science.
CHAPTER XXV
HOW, WHEN ELECTED TO THE BISHOPRIC, HE CURED A
SERVANT OF ONE OF THE KING'S ATTENDANTS BY MEANS
OF HOLY WATER
When Cuthbert, the man of God, after having been elected
to the bishopric, had returned to his island, and for some
time had served God in secret with his accustomed devo-
322 Life and Miracles of Saint Cuthbert
tion, the venerable Bishop Eata called him and requested
him to come to an interview with him at Melrose. The
conversation being finished, and Cuthbert having com-
menced his journey homewards, a certain attendant of
King Egfrid met him, and besought him that he would
turn aside and give a benediction at his house. When
he had arrived there, and had received the grateful saluta-
tions of all, the man pointed out to him one of his servants
who was infirm, saying, " I thank God, most holy father,
that you have thought worthy to enter our house to see
us, and, indeed, we believe that your arrival will afford
us the greatest profit both of mind and body. For there
is one of our servants tormented with the worst infirmity,
and is this day afflicted with such great pain that he appears
more like a man dying than sick. For his extremities
being dead, he seems only to breathe a little through his
mouth and nostrils." Cuthbert immediately blessed some
water, and gave it to a servan+ whose name was Baldhelm,
who is still alive and filling the office of presbyter in the
bishopric of Lindisfarne, which he adorns by his good
qualities. He also has the faculty of relating in the sweet-
est manner the virtues of the man of God to all who are
desirous of knowing, and it was he that told me the miracle
which I relate. The man of God, then, giving him the
holy water, said, "Go and give it to the sick man to
drink." In obedience to these words he brought the water
to the sick man, and when he poured it into his mouth the
third time, the sick man, contrary to his usual custom, fell
asleep. It was now evening, and he passed the night in
silence, and in the morning appeared quite well when his
master visited him.
CHAPTER XXVI
OF HIS MANNER OF LIFE IN HIS BISHOPRIC
The venerable man of God, Cuthbert, adorned the office of
bishop, which he had undertaken, by the exercise of many
virtues, according to the precepts and examples of the
Apostles. For he protected the people committed to his
care with frequent prayers, and invited them to heavenly
things by most wholesome admonitions, and followed that
Life and Miracles of Saint Cuthbert 323
system which most facilitates teaching, by first doing him-
self what he taught to others. He saved the needy man
from the hand of the stronger, and the poor and destitute
from those who would oppress them. He comforted the
weak and sorrowful; but he took care to recal those who
were sinfully rejoicing to that sorrow which is according
to godliness. Desiring still to exercise his usual frugality,
he did not cease to observe the severity of a monastic life,
amid the turmoil by which he was surrounded. He gave
food to the hungry, raiment to the shivering, and his
course was marked by all the other particulars which adorn
the life of a pontiff. The miracles with which he shone
forth to the world bore witness to the virtues of his own
mind, some of which we have taken care briefly to hand
down to memory.
CHAPTER XXVII
HOW, THOUGH AT A DISTANCE, HE SAW IN SPIRIT THE DEATH
OF KING EGFRID, AND THE END OF HIS WARFARE, WHICH
HE HAD FORETOLD
Now, when King Egfrid had rashly led his army against
the Picts, and devastated their territories with most atro-
cious cruelty, the man of God, Cuthbert, knowing that the
time was now come, concerning which he had prophesied
the year before to his sister, that the king would live only
one year more, came to Lugubalia (which is corruptly called
by the English Luel) to speak to the queen, who was there
awaiting the result of the war in her sister's monastery.
But the next day, when the citizens were leading him to
see the walls of the town, and the remarkable fountain,
formerly built by the Romans, suddenly, as he was resting
on his staff, he was disturbed in spirit, and, turning his
countenance sorrowfully to the earth, he raised himself,
and, lifting his eyes to heaven, groaned loudly, and said
in a low voice, " Now, then, the contest is decided ! " The
presbyter, who was standing near, in incautious haste
answered, and said, "How do you know it?" But he,
unwilling to declare more concerning those things which
were revealed to him, said, " Do you not see how wonder-
fully the air is changed and disturbed? Who is able to
324 Life and Miracles of Saint Cuthbert
investigate the judgments of the Almighty?" But he
immediately entered in and spoke to the queen in private,
for it was the Sabbath-day. "Take care," said he, "that
you get into your chariot very early on the second day of
the week, for it is not lawful to ride in a chariot on the
Lord's day; and go quickly to the royal city, lest, per-
chance, the king may have been slain. But I have been
asked to go to-morrow to a neighbouring monastery, to
consecrate a church, and will follow you as soon as that
duty is finished."
But when the Lord's day was come, whilst he was
preaching the word of God to the brethren of the same
monastery, the sermon being finished, he began again to
teach his listening congregation, as follows : — " I beseech
you, my beloved, according to the admonitions of the
Apostle, to watch, remain stedfast in the faith, act man-
fully, and be comforted, that no temptation may find you
unprepared, but rather that you may be always mindful of
the precept of the Lord Himself, ' Watch and pray, lest
ye enter into temptation. ' " But some thought he said
this because a pestilence had not long before afflicted them
and many others with a great mortality, and that he spoke
of this scourge being about to return. But he, resuming
his discourse, said, "When I formerly lived alone in my
island, some of the brethren came to me on the day of the
Holy Nativity, and asked me to go out of my cabin and
solemnize with them this joyful and hallowed day. Yield-
ing to their prayers, I went out, and we sat down to feast.
But, in the middle of the banquet, I suddenly said to them,
' I beseech you, brethren, let us act cautiously and watch-
fully, lest, perchance, through carelessness and a sense of
security, we be led into temptation.' But they answered,
' We entreat you, let us spend a joyful day now, for it
is the birthday of our Lord Jesus Christ ! ' To which I
agreed. Some time after this, when we were indulging
ourselves in eating, merriment, and conversation, I again
began to admonish them that we should be solicitous in
prayer and watchfulness, and ever prepared to meet all
temptations. But they replied, ' You teach well ; neverthe-
less, as the days of fasting, watching, and prayer are
numerous, let us to-day rejoice in the Lord. For the angel
manifested great joy to the shepherds when the Lord
was born, and told them that it was a day to be celebrated
Life and Miracles of Saint Cuthbert 325
by all people ! ' ' Well,' said I, ' let us do so.' But when
I repeated the words of the same admonition the third time,
they perceived that I would not have suggested this so
earnestly for no purpose, and said to me in fear, 4 Let us
do as you teach, for it is incumbent on us to watch in spirit,
armed against the snares and temptations of the devil. '
When I said these things, I did not know any more than
they that any new temptation would happen to us ; but I
was only admonished, as it were instinctively, that the
state of the heart is to be always fortified against the
storms of temptations. But when they returned from me
to their own home, that is, to the monastery of Lindis-
farne, they found that one of their brethren was dead of a
pestilence ; and the same disease increased, and raged so
furiously from day to day, for months, and almost for a
whole year, that the greater part of that noble assembly of
spiritual fathers and brethren were sent into the presence
of the Lord. Now, therefore, my brethren, watch and
pray, that if any tribulation assail you, it may find you
prepared."
When the venerable man of God, Cuthbert, had said
these things, the brethren thought, as I have before stated,
that he spoke of a return of the pestilence. But the day
after, a man who had escaped from the war explained, by
the lamentable news which he brought, the hidden prophe-
cies of the man of God. It appeared that the guards had
been slain, and the king cut off by the sword of the enemy,
on the very day and hour in which it was revealed to the
man of God as he was standing near the well.
CHAPTER XXVIII
HOW HE FORETOLD HIS OWN DEATH TO HEREBERT, THE
HERMIT, AND BY PRAYERS TO GOD OBTAINED HIS ATTEND-
ANCE
Not very long afterwards, the same servant of God, Cuth-
bert, was summoned to the same city of Lugubalia, not
only to consecrate priests, but also to bless the queen
herself with his holy conversation. Now there was a
venerable priest of the name of Herebert, who had long
been united to the man of God, Cuthbert, in the bond of
326 Life and Miracles of Saint Cuthbert
spiritual friendship, and who, leading a solitary life, in an
island in the large marsh from which the Derwent rises,
used to come to him every year, and receive from him
admonitions in the way of eternal life. When this man
heard that he was stopping in that city, he came according
to his custom, desiring to be kindled up more and more by
his wholesome exhortations in aspiring after heavenly
things. When these two had drunk deeply of the cup of
celestial wisdom, Cuthbert said, among other things, "Re-
member, brother Herebert, that you ask me now concern-
ing whatever undertaking you may have in hand, and
that you speak to me about it now, because, after we
shall have separated, we shall see each other no more in
this life. I am certain that the time of my death
approaches, and the time of leaving my earthly tenement
is at hand." Upon hearing these words, he threw himself
at his feet with tears and lamentations, saying, " I beseech
you by the Lord not to leave me, but be mindful of your
companion, and pray the Almighty Goodness that, as we
have served Him together on earth, we may at the same
time pass to heaven to see his light. For I have always
sought to live according to the command of your mouth ;
and what I have left undone through ignorance or frailty,
I have equally taken care to correct, according to your
pleasure." The bishop yielded to his prayers, and imme-
diately learnt in spirit, that he had obtained that which he
had sought from the Lord. "Arise, my brother," says he,
"and do not lament, but rejoice in gladness, for his great
mercy has granted us that which we asked of Him." The
event confirmed his promise and the truth of the prophecy ;
for they never met again, but their souls departed from
their bodies at one and the same moment of time, and
were joined together in a heavenly vision, and translated
at the same time by angels to the heavenly kingdom. But
Herebert was first afflicted with a long infirmity, perhaps
by a dispensation of holy piety, in order that the continual
pain of a long sickness might supply what merit he had
less than the blessed Cuthbert, so that being by grace
made equal to his intercessor, he might be rendered worthy
to depart this life at one and the same hour with him, and
to be received into one and the same seat of everlasting
happiness.
Life and Miracles of Saint Cuthbert 327
CHAPTER XXIX
HOW, THROUGH HIS PRIEST, HE CURED THE WIFE OF AN
EARL WITH HOLY WATER
When he was one day going* round his parish to give
spiritual admonitions throughout the rural districts, cot-
tages, and villages, and to lay his hand on all the lately
baptized, that they might receive the Holy Spirit, he came
to the mansion of a certain earl, whose wife lay sick almost
unto death. The earl himself, meeting him as he entered,
thanked the Lord on his knees for his arrival, and received
him with kind hospitality. When his feet and hands were
washed, according to the custom of hospitality, and the
bishop had sat down, the man began to tell him about the
sickness of his wife, who was despaired of, and besought
him to consecrate some water to sprinkle on her. " I be-
lieve," said he, "that by-and-by she will either, by the
grace of God, be restored to health, or else she will pass
by death to life eternal, and soon receive a recompense for
so heavy and long-continued trouble." The man of God
assented to his prayers, and having blessed the water which
was brought to him, gave it to the priest, directing him
to sprinkle it on the patient. He entered the bedroom
in which she lay, as if dead, and sprinkled her and the
bed, and poured some of the healing draught down her
throat. Oh, wonderful and extraordinary circumstance !
the holy water had scarcely touched the patient, who was
wholly ignorant what was brought her, than she was so
restored to health, both of mind and body, that being
come to her senses she blessed the Lord and returned
thanks to Him, that He thought her worthy to be visited
and healed by such exalted guests. She got up without
delay, and being now well, ministered to those who had
been instrumental in curing her ; and it was extraordinary
to see her, who had escaped the bitter cup of death by
the bishop's benediction, now the first of the nobleman's
family to offer him refreshment, following the example of
the mother-in-law of the Apostle Peter, who, being cured
of a fever by the Lord, arose forthwith and ministered
unto Him and his disciples.
328 Life and Miracles of Saint Cuthbert
CHAPTEF, XXX
HOW HE CURED A GIRL OF A PAIN IN THE HEAD AND SIDE
BY ANOINTING HER WITH OIL
But the venerable Bishop Cuthbert effected a cure similar
to this, of which there were many eye-witnesses, one of
whom is the religious priest, Ethelwald, at that time
attendant on the man of God, but now abbot of the monas-
tery of Melrose. Whilst, according to his custom, he was
travelling and teaching all, he arrived at a certain village,
in which were a few holy women, who had fled from their
monastery through fear of the barbarian army, and had
there obtained a habitation from the man of God a short
time before : one of whom, a sister of the above-mentioned
priest, Ethelwald, was confined with a most grievous sick-
ness ; for during a whole year she had been troubled with
an intolerable pain in the head and side, which the physi-
cians utterly despaired of curing. But when they told
the man of God about her, and entreated him to cure her,
he in pity anointed the wretched woman with holy oil.
From that time she began to get better, and was well in a
few days.
CHAPTER XXXI
HOW HE CURED AN INFIRM MAN BY CONSECRATED BREAD
I must not here pass over a miracle which was told to me
as having been worked by his holiness, though he himself
was absent. We mentioned a prefect of the name of
Hildemer, whose wife the man of God freed from an un-
clean spirit. The same prefect afterwards fell seriously ill,
so that his malady daily increased, and he was confined
to his bed, apparently near death. Many of his friends
were present who had come to console him in his sickness.
Whilst they were sitting by the bedside, one of them men-
tioned that he had with him some consecrated bread which
Cu+hbert had given him : "And I think/" said he, "that if
we were in faith to give him this to eat, nothing doubting,
he would be well." All present were laymen, but at the
same time very pious men, and turning to one another,
Life and Miracles of Saint Cuthbert 329
they professed their faith, without doubting, that by par-
taking- of that same consecrated bread he might be well.
They therefore filled a cup with water, and putting a little
of the bread into it, gave it him to drink : the water thus
hallowed by the bread no sooner touched his stomach than
all his inward pain left him, and the wasting of his out-
ward members ceased. A perfect recovery speedily
ensued, and both himself and the others who saw or heard
the rapidity of this wonderful cure were thereby stirred
up to praise the holiness of Christ's servant, and to admire
the virtues of his true faith.
CHAPTER XXXII
HOW, BY PRAYER, HE RESTORED TO LIFE A YOUNG MAN WHOM
HE FOUND AT THE POINT OF DEATH ON A JOURNEY
As this holy shepherd of Christ's flock was going round
visiting his folds, he came to a mountainous and wild place,
where many people had got together from all the adjoining
villages, that he might lay his hands upon them. But
among the mountains no fit church or place could be found
to receive the bishop and his attendants. They therefore
pitched tents for him in the road, and each cut branches
from the trees in the neighbouring wood to make for him-
self the best sort of covering that he was able. Two
days did the man of God preach to the assembled crowds ;
and minister the grace of the Holy Spirit by imposition of
hands upon those that were regenerate in Christ ; when,
on a sudden, there appeared some women bearing on a
bed a young man, wasted by severe illness, and having
placed him down at the outlet of the wood, sent to the
bishop, requesting permission to bring him, that he might
receive a blessing from the holy man. When he was
brought near, the bishop perceived that his sufferings were
great, and ordered all to retire to a distance. He then
betook himself to his usual weapon, prayer, and bestow-
ing his blessing, expelled the fever, which all the care and
medicines of the physicians had not been able to cure. In
short, he rose up the same hour, and having refreshed him-
self with food, and given thanks to God, walked back to
the women who had brought him. And so it came to pass,
330 Life and Miracles of Saint Cuthbert
that whereas they had in sorrow brought the sick man
thither, he now returned home with them, safe and well,
and all rejoicing, both he and they alike.
CHAPTER XXXIII
HOW, AT A TIME OF SICKNESS, HE RESTORED A DYING EOY IN
HEALTH TO HIS MOTHER
At the same time the plague made great ravages in those
parts, so that there were scarcely any inhabitants left in
villages and places which had been thickly populated, and
some towns were wholly deserted. The holy father Cuth-
bert, therefore, went round his parish, most assiduously
ministering the word of God, and comforting those few
who were left. But being arrived at a certain village,
and having there exhorted all whom he found there, he
said to his attendant priest, " Do you think that any one
remains who has need that we should visit and converse
with him? or have we now seen all here, and shall we go
elsewhere? " The priest looked about, and saw a woman
standing afar off, one of whose sons had died but a little
time before, and she was now supporting another at the
point of death, whilst the tears trickling down her cheek
bore witness to her past and present affliction. He pointed
her out to the man of God, who immediately went to her,
and, blessing the boy, kissed him, and said to his mother,
" Do not fear nor be sorrowful ; for your child shall be
healed and live, and no one else of your household shall die
of this pestilence." To the truth of which prophecy the
mother and son, who lived a long time after that, bore
witness.
CHAPTER XXXIV
HOW HE SAW THE SOUL OF A MAN, WHO HAD BEEN KILLED BY
FALLING FROM A TREE, ASCEND TO HEAVEN
But now this man of God, foreseeing his end approaching,
had determined to lay aside the duties of his pastoral office,
and return to his former solitary life, that by shaking off
the cares of this life he might occupy himself amidst un-
Life and Miracles of Saint Cuthbert 331
restrained psalmody and prayer in preparing for the day of
his death, or rather of his entrance into everlasting life.
He wished first to go round his parishes, and visit the
houses of the faithful in his neighbourhood ; and then,
when he had confirmed all with such consolatory admoni-
tions as should be required, to return to the solitary abode
which he so longed after. Meanwhile, at the request of
the noble and holy virgin, the Abbess Elfleda, of whom I
have before made mention, he entered the estate belonging
to her monastery, both to speak to her and also to con-
secrate a church therein ; for there was there a considerable
number of monks. When they had taken their seats, at
the hour of repast, on a sudden Cuthbert turned away his
thoughts from the carnal food to the contemplation of
heavenly things. His limbs being much fatigued by his
previous duties, the colour of his face changed, his eyes
became unusually fixed, and the knife dropped from his
hands upon the table. The priest, who stood by and
ministered to him, perceiving this, said to the abbess,
"Ask the bishop what he has just seen : for I know there
was some reason for his hand thus trembling and letting
fall the knife, whilst his countenance also changed so won-
derfully : he has surely seen something which we have
not seen." She immediately turned to him and said, "I
pray you, my lord bishop, tell me what you have just seen,
for your tired hand did not let fall the knife just now with-
out some cause." The bishop endeavoured to conceal the
fact of his having seen any thing supernatural, and replied
in joke, " I was not able to eat the whole day, was I ? I
must have left off some time or other." But, when she
persisted in her entreaty that he would tell the vision, he
said, " I saw the soul of a holy man carried up to heaven
in the arms of angels." — "From what place," said she,
"was it taken?" — "From your monastery," replied the
bishop ; upon which she further asked his name. " You
will tell it me," said he, "to-morrow, when I am celebrat-
ing mass." On hearing these words, she immediately
sent to the larger monastery to inquire who had been lately
removed from the body. The messenger, finding all safe
and well, was preparing to return in the morning to his
mistress, when he met some men carrying in a cart the
body of a deceased brother to be buried. On inquiring
who it was, he found that it was one of the shepherds, a
332 Life and Miracles of Saint Cuthbert
worthy man, who, having incautiously mounted a tree, had
fallen down, and died from the bruise, at the same time
that the man of God had seen the vision. He immediately
went and told the circumstance to his mistress, who went
forthwith to the bishop, at that time consecrating the
church, and in amazement, as if she were going to tell him
something new and doubtful, "I pray," said she, "my lord
bishop, remember in the mass my servant Hadwald," (for
that was his name,) "who died yesterday by falling from
a tree." It was then plain to all that the holy man pos-
sessed in his mind an abundant spirit of prophecy ; for
that he saw before his eyes at the moment the man's soul
carried to heaven, and knew beforehand what was after-
wards going to be told him by others.
CHAPTER XXXV
HOW HE CHANGED WATER BY TASTING IT, SO THAT IT HAD THE
FLAVOUR OF WINE
When he had gone regularly through the upper districts,
he came to a nunnery, which we have before mentioned,
not far from the mouth of the river Tyne ; where he was
magnificently entertained by Christ's servant, Abbess
Verca, — a woman of a most noble character, both in
spiritual and temporal concerns. When they rose from
their afternoon repose, he said he was thirsty, and asked
for drink. They inquired of him what he would have,
whether they should bring him wine, or beer. " Give me
water," said he; and they brought him a draught from the
fountain. But he, when he had given thanks and tasted it,
gave it to his attendant priest, who returned it to the
servant. The man, taking the cup, asked if he might
drink out of the same cup as the bishop. "Certainly,"
said the priest, "why not?" Now that priest also be-
longed to the same monastery. He therefore drank, and
the water seemed to him to taste like wine. Upon which
he gave the cup to the brother who was standing near, that
he might be a witness of so great a miracle ; and to him
also the taste seemed, without a doubt, to be that of wine.
They looked at one another in amazement ; and when they
found time to speak, they acknowledged to one another
Life and Miracles of Saint Cuthbert 333
that they had never tasted better wine. I give this on the
authority of one of them, who stopped some time in our
monastery at Weremouth, and now lies buried there.
CHAPTER XXXVI
HOW SOME OF THE BRETHREN, FOR DISOBEDIENCE TO HIM,
WERE DETAINED BY A STORM AT SEA
When Cuthbert had passed two years in the episcopal
office, knowing- in spirit that his last day was at hand, he
divested himself of his episcopal duties and returned to his
much-loved solitude, that he might there occupy his time
in extracting the thorns of the flesh, and kindle up to
greater brightness the flame of his former humility. At
this time he was accustomed to go out frequently from his
cell, and converse with the brethren, who came to visit him.
I will here mention a miracle which he then wrought, in
order that it may be more evident to all men what obedi-
ence should be rendered to his saints, even in the case of
commands which they seem to have given with careless-
ness or indifference. He had one day left his cell, to give
advice to some visitors ; and when he had finished, he said
to them, " I must now go in again ; but do you, as you
are inclined to depart, first take food ; and when you have
cooked and eaten that goose, which is hanging on the wall,
go on board your vessel in God's name, and return home."
He then uttered a prayer, and, having blessed them, went
in. But they, as he had bidden them, took some food ; but
having enough provisions of their own, which they had
brought with them, they did not touch the goose.
Now when they had refreshed themselves, they tried to
go on board their vessel, but a sudden storm utterly pre-
vented them from putting to sea. They were thus detained
seven days in the island by the roughness of the waves,
and yet they could not call to mind what fault they had
committed. They therefore returned to have an interview
with the holy father, and to lament to him their deten-
tion. He exhorted them to be patient, and on the seventh
day came out to console their sorrow, and give them pious
exhortations. When, however, he had entered the house
in which they were stopping, and saw that the goose was
334 Life and Miracles of Saint Cuthbert
not eaten, he reproved their disobedience with mild coun-
tenance and in gentle language. " Have you not left the
goose still hanging in its place? What wonder is it that
the storm has prevented your departure? Put it imme-
diately into the caldron, and boil and eat it, that the sea
may become tranquil, and you may return home."
They immediately did as he had commanded ; and it
happened most wonderfully that the moment the kettle
began to boil, the wind began to cease, and the waves to
be still. Having finished their repast, and seeing that the
sea was calm, they went on board, and, to their great
delight, though with shame for their neglect, reached home
with a fair wind. Their shame arose from their disobedi-
ence and dulness of comprehension, whereby, amid the
chastening of their Maker, they were unable to perceive
and to correct their error. They rejoiced, because they
now saw what care God had for his faithful servant, so
as to vindicate him from neglect, even by means of the
elements. They rejoiced, too, that the Lord should have
had so much regard to themselves, as to correct their
offences even by an open miracle. Now this, which I have
related, I did not pick up from any chance authority, but
I had it from one of those who were present, — a most
reverend monk and priest of the same monastery, Cyne-
mund, who still lives, known to many in the neighbour-
hood for his years and the purity of his life.
CHAPTER XXXVII
OF THE TEMPTATIONS WHICH HE UNDERWENT IN HIS SICKNESS,
AND HIS ORDERS CONCERNING HIS BURIAL
The solemn day of the nativity of our Lord was scarcely
over, when the man of God, Cuthbert, returned to his
dwelling on the island. A crowd of monks were standing
by as he entered into the ship ; and one of them, an old
and venerable monk, strong in faith but weak in body, in
consequence of a dysentery, said to him, "Tell us, my
lord bishop, when we may hope for your return." To
this plain question, he replied as plainly, " When you shall
bring my body back here." When he had passed about
two months in the enjoyment of his rest, and had as usual
Life and Miracles of Saint Cuthbert 335
subdued both his body and mind with his accustomed
severity, he was suddenly seized with illness, and began to
prepare for the joy of everlasting happiness, through pain
and temporal affliction. I will describe his death in the
words of him who related it to me, namely, his attendant
priest Herefrid, a most religious man, who also at that time
presided over the monastery of Lindisfarne, in the capacity
of abbot.
"He was brought to the point of death," said he, "after
having been weakened by three weeks of continued suffer-
ing. For he was taken ill on the fourth day of the week ;
and again on the fourth day of the week his pains were
over, and he departed to the Lord. But when I came to
him on the first morning after his illness began — (for I
had also arrived at the island with the brethren three days
before) — in my desire to obtain his blessing and advice as
usual, I gave the customary signal of my coming, and
he came to the window, and replied to my salutation with
a sigh. ' My lord bishop,' said I, ' what is the matter
with you? Has your indisposition come upon you this last
night? ' — ' Yes,' said he, ' indisposition has come upon
me. ' I thought that he was speaking of an old complaint,
which vexed him almost every day, and not of a new
malady ; so, without making any more inquiries, I said to
him, ' Give us your blessing, for it is time to put to sea
and return home.' — ' Do so,' replied he; 'go on board, and
return home in safety. But, when the Lord shall have
taken my spirit, bury me in this house, near my oratory,
towards the south, over against the eastern side of the
holy cross, which I have erected there. Towards the north
side of that same oratory is a sarcophagus under the turf,
which the venerable Abbot Cudda formerly gave me.
You will place my body therein, wrapping it in linen,
which you will find in it. I would not wear it whilst I
was alive, but for the love of that highly favoured woman,
who sent it to me, the Abbess Verca, I have preserved it to
wrap my corpse in.' On hearing these words, I replied,
' I beseech you, father, as you are weak, and talk of the
probability of your dying, to let some of the brethren
remain here to wait on you.' — 'Go home now,' said he;
' but return at the proper time.' So I was unable to pre-
vail upon him, notwithstanding the urgency of my entrea-
ties ; and at last I asked him when we should return to
*-a479
336 Life and Miracles of Saint Cuthbert
him. ' When God so wills it,' said he, ' and when He
Himself shall direct you. ' We did as he commanded us ;
and having assembled the brethren immediately in the
church, I had prayers offered up for him without inter-
mission; ' for,' said I, ' it seems to me, from some words
which he spoke, that the day is approaching- on which he
will depart to the Lord. '
" I was anxious about returning to him on account of
his illness, but the weather prevented us for five days ;
and it was ordered so by God, as the event showed. For
God Almighty, wishing to cleanse his servant from every
stain of earthly weakness, and to show his adversaries how
weak they were against the strength of his faith, kept him
aloof from men, and put him to the proof by pains of the
flesh, and still more violent encounters with the ancient
enemy. At length there was a calm, and we went to the
island, and found him away from his cell in the house
where we were accustomed to reside. The brethren who
came with me had some occasion to go back to the neigh-
bouring shore, so that I was left alone on the island to
minister to the holy father. I warmed some water and
washed his feet, which had an ulcer from a long swelling,
and, from the quantity of blood that came from it, required
to be attended to. I also warmed some wine which I had
brought, and begged him to taste it ; for I saw by his face
that he was worn out with pain and want of food. When
I had finished my service, he sat down quietly on the
couch, and I sat down by his side.
" Seeing that he kept silence, I said, ' I see, my lord
bishop, that you have suffered much from your complaint
since we left you, and I marvel that you were so unwilling
for us, when we departed, to send you some of our number
to wait upon you.' He replied, ' It was done by the provi-
dence and the will of God, that I might be left without any
society or aid of man, and suffer somewhat of affliction.
For when you were gone, my languor began to increase,
so that I left my cell and came hither to meet any one
who might be on his way to see me, that he might not
have the trouble of going further. Now, from the moment
of my coming until the present time, during a space of five
days and five nights, I have sat here without moving. '
— 'And how have you supported life, my lord bishop? '
asked I ; ' have you remained so long without taking
Life and Miracles of Saint Cuthbert 337
food? ' Upon which, turning- up the couch on which he
was sitting, he showed me five onions concealed therein r
saying, ' This has been my food for five days ; for, when-
ever my mouth became dry and parched with thirst, I
cooled and refreshed myself by tasting these ; ' — now one
of the onions appeared to have been a little gnawed, but
certainly not more than half of it was eaten; — ' and,' con-
tinued he, ' my enemies have never persecuted me so much
during my whole stay in the island, as they have done
during these last five days.' I was not bold enough to
ask what kinds of persecutions he had suffered : I only
asked him to have some one to wait upon him. He con-
sented, and kept some of us with him ; amongst whom was
the priest Bede the elder, who had always been used to
familiar attendance upon him. This man was conse-
quently a most faithful witness of every thing which he
gave or received, whom Cuthbert wished to keep with him,
to remind him if he did not make proper compensation
for any presents which he might receive, that before he
died he might render to every one his own. He kept also
another of the brethren with him, who had long suffered
from a violent diarrhoea, and could not be cured by the
physicians ; but, for his religious merit, and prudent con-
duct, and grave demeanour, was thought worthy to hear
the last words of the man of God, and to witness his
departure to the Lord.
" Meanwhile I returned home, and told the brethren that
the holy father wished to be buried in his own island ; and
I added my opinion, that it would be more proper and
becoming to obtain his consent for his body to be trans-
ported from the island, and buried in the monastery with
the usual honours. My words pleased them, and we went
to the bishop, and asked him, saying, ' We have not
dared, my lord bishop, to despise your injunction to be
buried here, and yet we have thought proper to request
of you permission to transport your body over to the
monastery, and so have you amongst us.' To which he
replied, 'It was also my wish to repose here, where I have
fought my humble battles for the Lord, where, too, I wish
to finish my course, and whence I hope to be lifted up by a
righteous Judge to obtain the crown of righteousness. But
I think it better for you, also, that T should repose here,
on account of the fugitives and criminals who may flee to
338 Life and Miracles of Saint Cuthbert
my corpse for refuge ; and when they have thus obtained an
asylum, inasmuch as I have enjoyed the fame, humble
though I am, of being a servant of Christ, you may think
it necessary to intercede for such before the secular rulers,
and so you may have trouble on my account.' When,
however, we urged him with many entreaties, and asserted
that such labour would be agreeable and easy to us, the
man of God at length, after some deliberation, spoke thus :
— ' Since you wish to overcome my scruples, and to carry
my body amongst you, it seems to me to be the best plan
to bury it in the inmost parts of the church, that you may
be able to visit my tomb yourselves, and to control the
visits of all other persons.' We thanked him on our
bended knees for this permission, and for his advice ; and
returning home, did not cease to pay him frequent visits.
CHAPTER XXXVIII
HOW, DURING HIS ILLNESS, HE CURED ONE OF HIS
ATTENDANTS OF A DIARRHCEA
" His malady now began to grow upon him, and we
thought that the time of his dissolution was at hand. He
bade his attendants carry him to his cell and oratory. It
was the third hour of the day. We therefore carried him
thither, for he was too feeble to walk himself. When
we reached the door, we asked him to let one of us go in
with him, to wait upon him ; for no one had ever entered
therein but himself. He cast his eyes round on all, and,
fixing them on the sick brother above mentioned, said,
4 Walstod shall go in with me.' Now Walstod was the
man's name. He went in accordingly, and stayed till the
ninth hour : when he came out, and said to me, ' The
bishop wishes you to go in unto him ; but I have a most
wonderful thing to tell you : from the moment of my touch-
ing the bishop, when I supported him into the oratory,
I have been entirely free from my old complaint. ' No
doubt this was brought about by the effect of his heavenly
piety, that, whereas in his time of health and strength he
had healed many, he should now heal this man, when he
was himself at the point of death, that so there might be
a standing proof how strong the holy man was in spirit,
Life and Miracles of Saint Cuthbert 339
though his body was at the lowest degree of weakness.
In this cure he followed the example of the holy and
reverend father and bishop, Aurelius Augustine, who, when
weighed down by the illness of which he died, and lying on
his couch, was entreated by a man to lay his hand on a
sick person whom he had brought to him, that so he might
be made well. To which Augustine replied, ' If I had
such power, I should first have practised it towards my-
self. ' The sick man answered, ' I have been commanded
to come to you : for some one said to me in a dream, Go
to Bishop Augustine, and let him place his hand upon
you, and you shall be well.' On hearing this, Augustine
placed his hand upon him, gave him his blessing, and sent
him home perfectly recovered.
CHAPTER XXXIX
OF HIS LAST INSTRUCTIONS TO THE BRETHREN ; AND HOW,
WHEN HE HAD RECEIVED THE VIATICUM, HE YIELDED UP
HIS SOUL IN PRAYER
44 1 went in to him about the ninth hour of the day, and
found him lying in one corner of his oratory before the
altar. I took my seat by his side, but he spoke very little,
for the weight of his suffering prevented him from speak-
ing much. But when I earnestly asked him what last dis-
course and valedictory salutation he would bequeath to the
brethren, he began to make a few strong admonitions
respecting peace and humility, and told me to beware of
those persons who strove against these virtues, and would
not practise them. 'Have peace,' said he, 'and Divine
charity ever amongst you : and when you are called upon
to deliberate on your condition, see that you be unanimous
in council. Let concord be mutual between you and other
servants of Christ ; and do not despise others who belong
to the faith and come to you for hospitality, but admit them
familiarly and kindly ; and when you have entertained
them, speed them on their journey : by no means esteem-
ing yourselves better than the rest of those who partake
of the same faith and mode of life. But have no com-
munion with those who err from the unity of the Catholic
faith, either by keeping Easter at an improper time, or
34-0 Life and Miracles of Saint Cuthbert
by their perverse life. And know and remember, that, if
of two evils you are compelled to choose one, I would
rather that you should take up my bones, and leave these
places, to reside wherever God may send you, than con-
sent in any way to the wickedness of schismatics, and so
place a yoke upon your necks. Study diligently, and
carefully observe the Catholic rules of the Fathers, and
practise with zeal those institutes of the monastic life which
it has pleased God to deliver to you through my ministry.
For I know, that, although during my life some have
despised me, yet after my death you will see what sort of
man I was, and that my doctrine was by no means worthy
of contempt. '
"These words, and such as these, the man of God
delivered to us at intervals, for, as we before said, the
violence of his complaint had taken from him the power
of speaking much at once. He then spent the rest of the
day until the evening in the expectation of future happi-
ness ; to which he added this also, that he spent the night
in watchfulness and prayer. When his hour of evening
service was come, he received from me the blessed sacra-
ment, and thus strengthened himself for his departure,
which he now knew to be at hand, by partaking of the body
and blood of Christ ; and when he had lifted up his eyes
to heaven, and stretched out his hands above him, his
soul, intent upon heavenly praises, sped his way to the
joys of the heavenly kingdom.
CHAPTER XL
HOW, ACCORDING TO THE PREVIOUS WARNING OF THE PSALM
WHICH THEY SANG AT HIS DEATH, THE BRETHREN OF
LINDISFARNE WERE ASSAILED FROM WITHOUT, BUT BY THE
HELP OF GOD WERE PROTECTED
"I immediately went out, and told the brethren, who had
passed the whole night in watchfulness and prayer, and
chanced at that moment in the order of evening service to
be singing the 59th Psalm, which begins, ' O Lord, thou
hast rejected us and destroyed us ; thou hast been angry,
and hast pitied us.' One of them instantly lighted two
candles, and, holding one in each hand, ascended a lofty
Life and Miracles of Saint Cuthbert 341
spot, to show to the brethren who were in the monastery
of Lindisfarne, that the holy man was dead ; for they had
agreed beforehand that such a signal should be made.
The brother, who had waited an hour on an opposite height
in the island of Lindisfarne, ran with speed to the monas-
tery, where the brethren were assembled to perform the
usual ceremonies of the evening service, and happened to
be singing the above-named Psalm when the messenger
entered. This was a Divine dispensation, as the event
showed. For, when the man of God was buried, the
Church was assailed by such a blast of temptation, that
several of the brethren left the place rather than be involved
in such dangers.
"At the end of a year, Eadbert was ordained bishop.
He was a man of great virtues, learned in the Holy Scrip-
ture, and in particular given to works of charity. If I
may use the words of Scripture, The Lord built up Jeru-
salem, i.e. the vision of peace, and gathered together the
dispersion of Israel. He healed those who were contrite in
heart, and bound up their bruises, so that it was then given
openly to understand the meaning of the hymn which was
then for the first time sung, when the death of the sainted
man was known ; namely, that after his death his country-
men should be exposed to be repulsed and destroyed, but
after a demonstration of his threatening anger should
again be protected by the Divine mercy. He who con-
siders the sequel also of the above-named Psalm will per-
ceive that the event corresponded to its meaning. The
body of the venerable father was placed on board a ship,
and carried to the island of Lindisfarne. It was there met
by a large crowd of persons singing psalms, and placed in
the church of the holy Apostle Peter, in a stone coffin on
the right-hand side of the altar."
CHAPTER XLI
HOW A EOY, WHO WAS POSSESSED BY A DEVIL, WAS CURED
BY SOME DIRT, FROM THE PLACE WHERE THE WATER IN
WHICH HIS CORPSE HAD BEEN WASHED HAD BEEN THROWN
But even when the servant of Christ was dead and buried,
the miracles which he worked whilst alive did not cease.
342 Life and Miracles of Saint Cuthbert
For a certain boy, in the territory of Lindisfarne, was
vexed so terribly by an evil spirit, that he altogether lost
his reason, and shouted and cried aloud, and tried to tear
in pieces with his teeth his own limbs, or whatever came
in his way. A priest from the monastery was sent to the
sufferer ; but, though he had been accustomed to exorcise
and expel evil spirits, yet in this case he could not prevail :
he therefore advised the lad's father to put him into a cart
and drive him to the monastery, and to pray to God in
his behalf before the relics of the holy saints which are
there. The father did as he was advised ; but the holy
saints, to show how high a place Cuthbert occupied
amongst them, refused to bestow on him the benefit
desired. The mad boy, therefore, by howling, groaning,
and gnashing his teeth, filled the eyes and ears of all who
were there with horror, and no one could think of any
remedy ; when, behold, one of the priests, being taught in
spirit that by the aid of the holy father Cuthbert he might
be cured, went privately to the place where he knew the
water had been thrown, in which his dead body had been
washed ; and taking from thence a small portion of the
dirt, he mixed it with some water, and carrying it to the
sufferer, poured it into his open mouth, from which he was
uttering the most horrible and lamentable cries. He in-
stantly held his tongue, closed his mouth, and shutting
his eyes also, which before were bloodshot and staring
hideously, he fell back into a profound sleep. In this state
he passed the night; and in the morning, rising up from
his slumber, free from his madness, he found himself also,
by the merits and intercession of the blessed Cuthbert, free
from the evil spirit by which he had been afflicted. It was
a marvellous sight, and delectable to all good men, to see
the son sound in mind accompany his father to the holy
places, and give thanks for the aid of the saints ; although
the day before, from the extremity of his madness, he
did not know who or where he was. When, in the midst
of the whole body of the brethren looking on and con-
gratulating him, he had on his knees offered up before the
relics of the martyrs praise to the Lord God and our
Saviour Jesus Christ, he returned to his home, freed from
the harassing of the foe, and confirmed in the faith which
he before professed. They show to this day the pit into
which that memorable water was thrown, of a square
Life and Miracles of Saint Cuthbert 343
shape, surrounded with wood, and filled with little stones.
It is near the church in which his body reposes, on the
south side. From that time God permitted many other
cures to be wrought by means of those same stones, and
the dirt from the same place.
CHAPTER XLII
HOW HIS BODY AFTER NINE YEARS WAS FOUND UNDECAYED
Now Divine Providence, wishing to show to what glory
this holy man was exalted after death, who even before
death had been distinguished by so many signs and
miracles, inspired the minds of the brethren with a wish
to remove his bones, which they expected to find dry and
free from his decayed flesh, and to put them in a small
coffer, on the same spot, above the ground, as objects of
veneration to the people. This wish they communicated
to the holy Bishop Eadbert about the middle of Quad-
ragesima ; and he ordered them to execute this on the 20th
of April, which was the anniversary of the day of his
burial. They accordingly did so; and opening the tomb,
found his body entire, as if he were still alive, and his joints
were still flexible, as if he were not dead, but sleeping.
His clothes, also, were still undecayed, and seemed to
retain their original freshness and colour. When the
brethren saw this, they were so astonished, that they could
scarcely speak, or iook on the miracle which lay before
them, and they hardly knew what they were doing.
As a proof of the uncorrupted state of the clothes, they
took a portion of them from one of the extremities, — for
they did not dare to take any from the body itself, — and
hastened to tell what they had found to the bishop, who
was then walking alone at a spot remote from the monas-
tery, and closed in by the flowing waves of the sea. Here
it was his custom to pass the Quadragesima ; and here
he occupied himself forty days before the birthday of our
Lord in the utmost devotion, accompanied with abstinence,
prayer, and tears. Here, also, his venerable predecessor,
Cuthbert, before he went to Fame, as we have related,
spent a portion of his spiritual warfare in the service of
the Lord. The brethren brought with them, also, the piece
344 Life and Miracles of Saint Cuthbert
of cloth in which the body of the saint had been wrapped.
The bishop thanked them for the gift, and heard their
report with eagerness, and with great earnestness kissed
the cloth as if it were still on the saint's body. "Fold up
the body," said he, "in new cloth instead of this, and place
it in the chest which you have prepared. But I know
of a certainty that the place which has been consecrated
by the virtue of this heavenly miracle will not long remain
empty ; and happy is he to whom the Lord, who is the
giver of true happiness, shall grant to rest therein." To
these words he added what I have elsewhere expressed
in verse, and said, —
'- What man the wondrous gifts of God shall tell?
What ear the joys of paradise shall hear?
Triumphant o'er the gates of death and hell,
The just shall live amid the starry sphere," &c.
When the bishop had said much more to this effect, with
many tears and much contrition, the brethren did as he
ordered them ; and having folded up the body in some new
cloth, and placed it in a chest, laid it on the pavement of
the sanctuary.
CHAPTER XLIII
HOW THE BODY OF BISHOP EADBERT WAS LAID IN THE GRAVE
OF THE MAN OF GOD, AND THE COFFIN OF THAT SAINT
PLACED UPON IT
Meanwhile, God's chosen servant, Bishop Eadbert, was
seized by an illness, which daily grew more and more
violent, so that not long after, that is, on the sixth of
May, he also departed to the Lord. It was an especial
mercy granted to his earnest prayers, that he left this
life by a gradual, and not a sudden death. His body was
placed in the grave of the blessed father Cuthbert, and
upon it they placed the coffin in which the body of that
saint lay. And to this day miracles are there wrought,
if the faith of those who seek them admit of it. Even
the clothes which had covered his blessed body, whether
dead or alive, still possess a healing power.
Life and Miracles of Saint Cuthbert 345
CHAPTER XLIV
HOW A SICK MAN WAS CURED AT HIS TOMB BY PRAYER
Lastly, there came from foreign parts a certain priest
of the reverend and holy Wilbrord Clement, bishop of
the Fresons, who, whilst he was stopping at the monas-
tery, fell into a severe illness, which lasted so long, that
his life was despaired of. Overcome with pain, he seemed
unable either to live or die, until, thinking on a happy
plan, he said to his attendant, " Lead me, I beg of you,
to-day after mass," (for it was Sunday,) "to the body of
the holy man of God, to pray : I hope his intercession
may save me from these torments, so that I may either
return whole to this life, or die, and go to that which is
everlasting." His attendant did as he had asked him, and
with much trouble led him, leaning on a staff, into the
church. He there bent his knees at the tomb of the holy
father, and, with his head stooping towards the ground,
prayed for his recovery ; when, suddenly, he felt in all
his limbs such an accession of strength from the incor-
ruptible body of the saint, that he rose up from prayer
without trouble, and returned to the guests' chamber with-
out the assistance of the conductor who had led him, or
the staff on which he had leaned. A few days afterwards
he proceeded in perfect health upon his intended journey.
CHAPTER XLV
HOW A PARALYTIC WAS HEALED BY MEANS OF HIS SHOES
There was a young man in a monastery not far off, who
had lost the use of all his limbs by a weakness which the
Greeks call paralysis. His abbot, knowing that there were
skilful physicians in the monastery of Lindisfarne, sent him
thither with a request that, if possible, he might be
healed. The brethren, at the instance of their own abbot
and bishop also, attended to him with the utmost care,
and used all their skill in medicine, but without effect,
for the malady increased daily, insomuch that, save his
mouth, he could hardly move a single limb. Being thus
346 Life and Miracles of Saint Cuthbert
given over by all worldly physicians, he had recourse to
Him who is in heaven, who, when He is sought out in
truth, is kind towards all our iniquities, and heals all our
sicknesses. The poor man begged of his attendant to
bring him something which had come from the incorrupt-
ible body of the holy man ; for he believed that by means
thereof he might, with the blessing of God, return to
health. The attendant, having first consulted the abbot,
brought the shoes which the man of God had worn in
the tomb, and having stripped the poor man's feet naked,
put them upon him ; for it was in his feet that the palsy
had first attacked him. This he did at the beginning of
the night, when bedtime was drawing near. A deep sleep
immediately came over him ; and as the stillness of night
advanced, the man felt a palpitation in his feet alternately,
so that the attendants, who were awake and looking on,
perceived that the virtue of the holy man's relics was be-
ginning to exert its power, and that the desired restoration
of health would ascend upwards from the feet. As soon
as the monastery bell struck the hour of midnight prayer,
the invalid himself was awakened by the sound and sat up.
He found his nerves and the joints of his limbs suddenly
endowed with inward strength : his pains were gone ; and
perceiving that he was cured, he arose, and in a standing
posture spent the whole time of the midnight or matin song
in thanksgiving to God. In the morning he went to the
cathedral, and in the sight of all the congratulating
brethren he went round all the sacred places, offering up
prayers and the sacrifice of praise to his Saviour. Thus
it came to pass, that, by a most wonderful vicissitude of
things, he, who had been carried thither weak and borne
upon a cart, returned home sound in his own strength, and
with all his limbs strengthened and confirmed. Where-
fore it is profitable to bear in mind that this change was
the work of the right hand of the Most High, whose
mighty miracles never cease from the beginning of the
world to show themselves forth to mankind.
Life and Miracles of Saint Cuthbert 347
CHAPTER XLVI
HOW THE HERMIT FELGELD WAS CURED OF A SWELLING IN
THE FACE BY MEANS OF THE COVERING OF THE WALL OF
THE MAN OF GOD'S HOUSE
Nor do I think I ought to omit the heavenly miracle which
the Divine mercy showed by means of the ruins of the holy
oratory, in which the venerable father went through his
solitary warfare in the service of the Lord. Whether it
was effected by the merits of the same blessed father
Cuthbert, or his successor Ethelwald, a man equally
devoted to the Lord, the Searcher of the heart knows
best. There is no reason why it may not be attributed to
either of the two, in conjunction with the faith of the
most holy father Felgeld ; through whom and in whom the
miraculous cure, which I mention, was effected. He was
the third person who became tenant of the same place and
its spiritual warfare, and, at present more than seventy
years old, is awaiting the end of this life, in expectation of
the heavenly one.
When, therefore, God's servant Cuthbert had been
translated to the heavenly kingdom, and Ethelwald had
commenced his occupation of the same island and monas-
tery, after many years spent in conversation with the
monks, he gradually aspired to the rank of anchoritish
perfection. The walls of the aforesaid oratory, being com-
posed of planks somewhat carelessly put together, had
become loose and tottering by age, and, as the planks
separated from one another, an opening was afforded to
the weather. The venerable man, whose aim was rather
the splendour of the heavenly than of an earthly mansion,
having taken hay, or clay, or whatever he could get, had
filled up the crevices, that he might not be disturbed from
the earnestness of his prayers by the daily violence of
the winds and storms. When Ethelwald entered and saw
these contrivances, he begged the brethren who came
thither to give him a calf's skin, and fastened it with nails
in the corner, where himself and his predecessor used
to kneel or stand when they prayed, as a protection against
the storm.
Twelve years after, he also ascended to the joys of the
348 Life and Miracles of Saint Cuthbert
heavenly kingdom, and Felgeld became the third inhabitant
of the place. It then seemed good to the right reverend
Eadfrid, bishop of the church of Lindisfarne, to restore
from its foundation the time-worn oratory. This being
done, many devout persons begged of Christ's holy servant
Felgeld to give them a small portion of the relics of God's
servant Cuthbert, or of Ethelwald his successor. He
accordingly determined to cut up the above-named calf's
skin to pieces, and give a portion to each. But he first
experienced its influence in his own person : for his face
was much deformed by a swelling and a red patch. The
symptoms of this deformity had become manifest long
before to the monks, whilst he was dwelling among them.
But now that he was living alone, and bestowed less care
on his person, whilst he practised still greater rigidities,
and, like a prisoner, rarely enjoyed the sun or air, the
malady increased, and his face became one large red swell-
ing. Fearing, therefore, lest he should be obliged to
abandon the solitary life and return to the monastery ;
presuming in his faith, he trusted to heal himself by the
aid of those holy men whose house he dwelt in, and whose
holy life he sought to imitate. For he steeped a piece of
the skin above mentioned in water, and washed his face
therewith ; whereupon the swelling was immediately
healed, and the cicatrice disappeared. This I was told,
in the first instance, by a religious priest of the monastery
of Jarrow, who said that he well knew Felgeld 's face to
have been in the deformed and diseased state which I
have described, and that he saw it and felt it with his hand
through the window after it was cured. Felgeld after-
wards told me the same thing, confirming the report of
the priest, and asserting that his face was ever afterwards
free from the blemish during the many years that he
passed in that place. This he ascribed to the agency of
the Almighty Grace, which both in this world heals many,
and in the world to come will heal all the maladies of our
minds and bodies, and, satisfying our desires after good
things, crown us for ever with its mercy and compassion.
Amen.
THE LIVES OF THE HOLY ABBOTS
OF
WEREMOUTH AND JARROW
BENEDICT, CEOLFRID, EASTERWINE, SIGFRID,
AND HUETBERHT
The pious servant of Christ, Biscop, called Benedict, with
the assistance of the Divine grace, built a monastery in
honour of the most holy of the apostles, St. Peter, near
the mouth of the river Were, on the north side. The
venerable and devout king of that nation, Egfrid, con-
tributed the land ; and Biscop, for the space of sixteen
years, amid innumerable perils in journeying and in ill-
ness, ruled this monastery with the same piety which
stirred him up to build it. If I may use the words of the
blessed Pope Gregory, in which he glorifies the life of the
abbot of the same name, he was a man of a venerable
life, blessed (Benedictus) both in grace and in name;
having the mind of an adult even from his childhood,
surpassing his age by his manners, and with a soul addicted
to no false pleasures. He was descended from a noble
lineage of the Angles, and by corresponding dignity of
mind worthy to be exalted into the company of the angels.
Lastly, he was the minister of King Oswy, and by his gift
enjoyed an estate suitable to his rank ; but at the age of
twenty-five years he despised a transitory wealth, that he
might obtain that which is eternal. He made light of
a temporal warfare with a donative that will decay, that he
might serve under the true King, and earn an everlasting
kingdom in the heavenly city. He left his home, his kins-
men and country, for the sake of Christ and his Gospel,
that he might receive a hundredfold and enjoy everlasting
life : he disdained to submit to carnal nuptials, that he
might be able to follow the Lamb bright with the glory
of chastity in the heavenly kingdoms : he refused to be
the lather of mortal children in the flesh, being fore-
349
350 Lives of the Holy Abbots
ordained of Christ to educate for Him in spiritual doctrine
immortal children in heaven.
Having therefore left his country, he came to Rome,
and took care to visit and worship in the body the resting-
places of the remains of the holy Apostles, towards whom
he had always been inflamed with holy love. When he
returned home, he did not cease to love and venerate, and
to preach to all he could the precepts of ecclesiastical
life which he had seen. At this time Alfrid, son of the
above-named King Oswy, being about to visit Rome, to
worship at the gates of the holy Apostles, took him as
the companion of his journey. When the king, his father,
diverted him from this intention, and made him reside
in his own country and kingdom ; yet, like a youth of good
promise, accomplishing the journey which he had under-
taken, Biscop returned with the greatest expedition to
Rome, in the time of Pope Vitalian, of blessed memory ;
and there having extracted no little sweetness of whole-
some learning, as he had done previously, after some
months he went to the island of Lerins, where he joined
himself to the company of monks, received the tonsure,
and, having taken the vow, observed the regular discipline
with due solicitude; and when he had for two years been
instructed in the suitable learning of the monastic life, he
determined, in love for that first of the Apostles, St. Peter,
to return to the city which was hallowed by his remains.
Not long after, a merchant-vessel arrived, which enabled
him to gratify his wish. At that time, Egbert, king of
Kent, had sent out of Britain a man who had been elected
to the office of bishop, Wighard by name, who had been
adequately taught by the Roman disciples of the blessed
Pope Gregory in Kent on every topic of Church discipline ;
but the king wished him to be ordained bishop at Rome,
in order that, having him for bishop of his own nation and
language, he might himself, as well as his people, be the
more thoroughly master of the words and mysteries of the
holy faith, as he would then have these administered, not
through an interpreter, but from the hands and by the
tongue of a kinsman and fellow-countryman. But Wig-
hard, on coming to Rome, died of a disease, with all his
attendants, before he had received the dignity of bishop.
Now the Apostolic Father, that the embassy of the faithful
Lives oi the Holy Abbots 351
might not fail through the death of their ambassadors,
called a council, and appointed one of his Church to send
as archbishop into Britain. This was Theodore, a man
deep in all secular and ecclesiastical learning, whether
Greek or Latin ; and to him was given, as a colleague and
counsellor, a man equally strenuous and prudent, the abbot
Hadrian. Perceiving also that the reverend Benedict
would become a man of wisdom, industry, piety, and
nobility of mind, he committed to him the newly ordained
bishop, with his followers, enjoining him to abandon the
travel which he had undertaken for Christ's sake; and with
a higher good in view, to return home to his country, and
bring into it that teacher of wisdom whom it had so
earnestly wished for, and to be to him an interpreter and
guide, both on the journey thither, and afterwards, upon
his arrival, when he should begin to preach. Benedict
did as he was commanded ; they came to Kent, and were
joyfully received there; Theodore ascended his episcopal
throne, and Benedict took upon himself to rule the monas-
tery of the blessed Apostle Peter, of which, afterwards,
Hadrian became abbot.
He ruled the monastery for two years ; and then suc-
cessfully, as before, accomplished a third voyage from
Britain to Rome, and brought back a large number of
books on sacred literature, which he had either bought at
a price or received as gifts from his friends. On his
return he arrived at Vienne, where he took possession of
such as he had entrusted his friends to purchase for him.
When he had come home, he determined to go to the court
of Conwalh, king of the West Saxons, whose friendship
and services he had already more than once experienced.
But Conwalh died suddenly about this time, and he there-
fore directed his course to his native province. He came
to the court of Egfrid, king of Northumberland, and gave
an account of all that he had done since in youth he had
left his country. He made no secret of his zeal for reli-
gion, and showed what ecclesiastical or monastic instruc-
tions he had received at Rome and elsewhere. He
displayed the holy volumes and relics of Christ's blessed
Apostles and martyrs, which he had brought, and found
such favour in the eyes of the king, that he forthwith
gave him seventy hides of land out of his own estates, and
ordered a monastery to be built thereon for the first pastor
352 Lives of the Holy Abbots
of his church. This was done, as I said before, at the
mouth of the river Were, on the left bank, in the 674th year
of our Lord's incarnation, in the second indiction, and in
the fourth year of King Egfrid's reign.
After the interval of a year, Benedict crossed the sea
into Gaul, and no sooner asked than he obtained and
carried back with him some masons to build him a church
in the Roman style, which he had always admired. So
much zeal did he show from his love to Saint Peter, in
whose honour he was building it, that within a year from
the time of laying the foundation, you might have seen
the roof on and the solemnity of the mass celebrated
therein. When the work was drawing to completion, he
sent messengers to Gaul to fetch makers of glass, (more
properly artificers,) who were at this time unknown in
Britain, that they might glaze the windows of his church,
with the cloisters and dining-rooms. This was done, and
they came, and not only finished the work required, but
taught the English nation their handicraft, which was well
adapted for enclosing the lanterns of the church, and for
the vessels required for various uses. All other things
necessary for the service of the church and the altar, the
sacred vessels, and the vestments, because they could not
be procured in England, he took especial care to buy and
bring home from foreign parts.
Some decorations and muniments there were which
could not be procured even in Gaul, and these the pious
founder determined to fetch from Rome ; for which pur-
pose, after he had formed the rule for his monastery, he
made his fourth voyage to Rome, and returned loaded
with more abundant spiritual merchandise than before.
In the first place, he brought back a large quantity of
books of all kinds ; secondly, a great number of relics of
Christ's Apostles and martyrs, all likely to bring a bless-
ing on many an English church ; thirdly, he introduced
the Roman mode of chanting, singing, and ministering
in the church, by obtaining permission from Pope Agatho
to take back with him John, the archchanter of the church
of St. Peter, and abbot of the monastery of St. Martin,
to teach the English. This John, when he arrived in Eng-
land, not only communicated instruction by teaching
Lives of the Holy Abbots 353
personally, but left behind him numerous writings, which
are still preserved in the library of the same monastery.
In the fourth place, Benedict brought with him a thing by
no means to be despised, namely, a letter of privilege from
Pope Agatho, which he had procured, not only with the
consent, but by the request and exhortation, of King
Egfrid, and by which the monastery was rendered safe and
secure for ever from foreign invasion. Fifthly, he brought
with him pictures of sacred representations, to adorn the
church of St. Peter, which he had built; namely, a likeness
of the Virgin Mary and of the twelve Apostles, with which
he intended to adorn the central nave, on boarding placed
from one wall to the other ; also some figures from eccle-
siastical history for the south wall, and others from the
Revelation of St. John for the north wall; so that every
one who entered the church, even if they could not read,
wherever they turned their eyes, might have before them
the amiable countenance of Christ and his saints, though
it were but in a picture, and with watchful minds might
revolve on the benefits of our Lord's incarnation, and
having before their eyes the perils of the last judgment,
might examine their hearts the more strictly on that
account.
Thus King Egfrid, delighted by the virtues and zealous
piety of the venerable Benedict, augmented the territory
which he had given, on which to build this monastery, by
a further grant of land of forty hides ; on which, at the
end of a year, Benedict, by the same King Egfrid 's con-
currence, and, indeed, command, built the monastery of
the Apostle St. Paul, with this condition, that the same
concord and unity should exist for ever between the two ;
so that, for instance, as the body cannot be separated from
the head, nor the head forget the body by which it lives,
in the same manner no man should ever try to divide
these two monasteries, which had been united under the
names of the first of the Apostles. Ceolfrid, whom Bene-
dict made abbot, had been his most zealous assistant from
the first foundation of the former monastery, and had gone
with him at the proper time to Rome, for the sake of
acquiring instruction, and offering up his prayers. At
which time also he chose priest Easterwine to be the abbot
of St. Peter's monastery, that with the help of this fellow-
soldier he might sustain a burden otherwise too heavy for
354 Lives of the Holy Abbots
him. And let no one think it unbecoming that one monas-
tery should have two abbots at once. His frequent travel-
ling for the benefit of the monastery, and absence in foreign
parts, was the cause ; and history informs us, that, on a
pressing occasion, the blessed St. Peter also ordained two
pontiffs under him to rule the Church at Rome ; and Abbot
Benedict the Great, himself, as Pope St. Gregory writes
of him, appointed twelve abbots over his followers, as he
judged expedient, without any harm done to Christian
charity ; nay, rather to the increase thereof.
This man therefore undertook the government of the
monastery in the ninth year after its foundation, and con-
tinued it till his death four years after. He was a man
of noble birth ; but he did not make that, like some men,
a cause of boasting and despising others, but a motive for
exercising nobility of mind also, as becomes a servant oi
the Lord. He was the cousin of his own abbot Bene-
dict; and yet such was the singleness of mind in both,
such their contempt for human grandeur, that the one,
on entering the monastery, did not expect any notice of
honour or relationship to be taken of him more than of
others, and Benedict himself never thought of offering any;
but the young man, faring like the rest, took pleasure
in undergoing the usual course of monastic discipline in
every respect. And indeed, though he had been an
attendant on King Egfrid, and had abandoned his temporal
vocation and arms, devoting himself to spiritual warfare,
he remained so humble and like the other brethren, that he
took pleasure in threshing and winnowing, milking the
ewes and cows, and employed himself in the bakehouse,
the garden, the kitchen, and in all the other labours of
the monastery with readiness and submission. When he
attained to the name and dignity of abbot, he retained the
same spirit ; saying to all, according to the advice of a
certain wise man, "They have made thee a ruler; be not
exalted, but be amongst them like one of them, gentle,
affable, and kind to all." Whenever occasion required,
he punished offenders by regular discipline ; but was rather
careful, out of his natural habits of love, to warn them
not to offend and brine: a cloud of disquietude over his
cheerful countenance. Oftentimes, when he went forth on
the business of the monastery, if he found the brethren
Lives of the Holy Abbots 355
working, he would join them and work with them, by tak-
ing the plough-handle, or handling the smith's hammer, or
using the winnowing machine, or any thing of like nature.
For he was a young man of great strength, and pleasant
tone of voice, of a kind and bountiful disposition, and fair
to look on. He ate of the same food as the other brethren,
and in the same apartment : he slept in the same common
room as he did before he was abbot ; so that even after he
was taken ill, and foresaw clear signs of his approaching
death, he still remained two days in the common dormitory
of the brethren. He passed the five days immediately be-
fore his death in a private apartment, from which he came
out one day, and sitting in the open air, sent for all the
brethren, and, as his kind feelings prompted him, gave to
each of them the kiss of peace, whilst they all shed tears of
sorrow for the loss of this their father and their guide. He
died on the seventh of March, in the night, as the brethren
were leaving off the matin hymn. He was twenty-four
years old when he entered the monastery ; he lived there
twelve years, during seven of which he was in priest's
orders, the others he passed in the dignity of abbot; and
so, having thrown off his fleshly and perishable body, he
entered the heavenly kingdom.
Now that we have had this foretaste of the life of the
venerable Easterwine, let us resume the thread of the
narrative. When Benedict had made this man abbot of
St. Peter's, and Ceolfrid abbot of St. Paul's, he not long
after made his fifth voyage from Britain to Rome, and
returned (as usual) with an immense number of proper
ecclesiastical relics. There were many sacred books and
pictures of the saints, as numerous as before. He also
brought with him pictures out of our Lord's history, which
he hung round the chapel of Our Lady in the larger
monastery; and others to adorn St. Paul's church and
monastery, ably describing the connexion of the Old and
New Testament ; as, for instance, Isaac bearing the wood
for his own sacrifice, and Christ carrying the cross on
which he was about to suffer, were placed side by side.
Again, the serpent raised up by Moses in the desert was
illustrated by the Son of Man exalted on the cross. Among
other things, he brought two cloaks, all of silk, and of
incomparable workmanship, for which he received an estate
of three hides on the south bank of the river Were, near
356 Lives of the Holy Abbots
its mouth, from King Alfrid, for he found on his return
that Egfrid had been murdered during his absence.
But, amid this prosperity, he found afflictions also await-
ing his return. The venerable Easterwine, whom he had
made abbot when he departed, and many of the brethren
committed to his care, had died of a general pestilence.
But for this loss he found some consolation in the good
and reverend deacon, Sigfrid, whom the brethren and his
co-abbot Ceolfrid had chosen to be his successor. He was
a man well skilled in the knowledge of Holy Scripture,
of most excellent manners, of wonderful continence, and
one in whom the virtues of the mind were in no small
degree depressed by bodily infirmity, and the innocency of
whose heart was tempered with a baneful and incurable
affection of the lungs.
Not long after, Benedict himself was seized by a disease.
For, that the virtue of patience might be a trial of their
religious zeal, the Divine Love laid both of them on the bed
of temporal sickness, that when they had conquered their
sorrows by death, He might cherish them for ever in
heavenly peace and quietude. For Sigfrid also, as I have
mentioned, died wasted by a long illness : and Benedict
died of a palsy, which grew upon him for three whole
years ; so that when he was dead in all his lower extremi-
ties, his upper and vital members, spared to show his
patience and virtue, were employed in the midst of his
sufferings in giving thanks to the Author of his being, in
praises to God, and exhortations to the brethren. He
urged the brethren, when they came to see him, to observe
the rule which he had given them. "For," said he, "you
cannot suppose that it was my own untaught heart which
dictated this rule to you. I learnt it from seventeen
monasteries, which I saw during my travels, and most
approved of, and I copied these institutions thence for your
benefit." The large and noble library, which he had
brought from Rome, and which was necessary for the
edification of his church, he commanded to be kept entire,
and neither by neglect to be injured or dispersed. But on
one point he was most solicitous, in choosing an abbot, lest
high birth, and not rather probity of life and doctrine,
should be attended to. "And I tell you of a truth," said
he, "in the choice of two evils, it would be much more
Lives of the Holy Abbots 357
tolerable for me, if God so pleased, that this place, wherein
I have built the monastery, should for ever become a
desert, than that my carnal brother, who, as we know,
walks not in the way of truth, should become abbot, and
succeed me in its government. Wherefore, my brethren,
beware, and never choose an abbot on account of his
birth, nor from any foreign place ; but seek out, accord-
ing to the rule of Abbot Benedict the Great, and the
decrees of our order, with common consent, from amongst
your own company, whoever in virtue of life and wisdom
of doctrine may be found fittest for this office ; and whom-
soever you shall, by this unanimous inquiry of Christian
charity, prefer and choose, let him be made abbot with the
customary blessings, in presence of the bishop. For those
who after the flesh beget children of the flesh, must neces-
sarily seek fleshly and earthly heirs to their fleshly and
earthly inheritance ; but those who by the spiritual seed
of the Word procreate spiritual sons to God, must of like
necessity be spiritual in every thing which they do.
Among their spiritual children, they think him the greatest
who is possessed of the most abundant grace of the Spirit,
in the same way as earthly parents consider their eldest as
the principal one of their children, and prefer him to the
others in dividing out their inheritance."
Nor must I omit to mention that the venerable Abbot
Benedict, to lessen the wearisomeness of the night, which
from his illness he often passed without sleeping, would
frequently call a reader, and cause him to read aloud, as
an example for himself, the history of the patience of Job,
or some other extract from Scripture, by which his pains
might be alleviated, and his depressed soul be raised to
heavenly things. And because he could not get up to pray,
nor without difficulty lift up his voice to the usual extent
of daily psalmody, the prudent man, in his zeal for reli-
gion, at every hour of daily or nightly prayer would call
to him some of the brethren, and making them sing psalms
in two companies, would himself sing with them, and thus
make up by their voices for the deficiency of his own.
Now both the abbots saw that they were near death, and
unfit longer to rule the monastery, from increasing weak-
ness, which, though tending no doubt to the perfection of
Christian purity, was so great, that, when they expressed
a desire to see one another before they died, and Sigfrid
358 Lives of the Holy Abbots
was brought in a litter into the room where Benedict
was lying on his bed, though they were placed by the
attendants with their heads on the same pillow, they had
not the power of their own strength to kiss one another,
but were assisted even in this act of fraternal love. After
taking counsel with Sigfrid and the other brethren, Bene-
dict sent for Ceolfrid, abbot of St. Paul's, dear to him
not by relationship of the flesh, but by the ties of Chris-
tian virtue, and with the consent and approbation of all,
made him abbot of both monasteries ; thinking it expedi-
ent in every respect to preserve peace, unity, and concord
between the two, if they should have one father and ruler
for ever, after the example of the kingdom of Israel,
which always remained invincible and inviolate by foreign
nations as long as it was ruled by one and the same
governor of its own race ; but when for its former sins it
was torn into opposing factions, it fell by degrees, and,
thus shorn of its ancient integrity, perished. He reminded
them also of that evangelical maxim, ever worthy to be
remembered, — "A kingdom divided against itself shall be
laid waste."
Two months after this, God's chosen servant, the
venerable Abbot Sigfrid, having passed through the fire
and water of temporal tribulation, was carried to the rest-
ing-place of everlasting repose : he entered the mansion
of the heavenly kingdom, rendering up whole offerings of
praise to the Lord which his righteous lips had vowed ; and
after another space of four months, Benedict, who so nobly
vanquished sin and wrought the deeds of virtue, yielded
to the weakness of the flesh, and came to his end. Night
came on chilled by the winter's blasts, but a day of eternal
felicity succeeded, of serenity and of splendour. The
brethren met together at the church, and passed the night
without sleep in praying and singing, consoling their
sorrow for their father's departure by one continued out-
pouring of praise. Others clung to the chamber in which
the sick man, strong in mind, awaited his departure from
death and his entry into eternal life. A portion of Scrip-
ture from the Gospels, appointed to be read every evening,
was recited by a priest during the whole night, to relieve
their sorrow. The sacrament of our Lord's flesh and
blood was given him as a viaticum at the moment of bis
Lives of the Holy Abbots 359
departure ; and thus his holy spirit, chastened and tried by
the lengthened gallings of the lash, operating for his own
good, abandoned the earthy tenement of the flesh, and
escaped in freedom to the glory of everlasting happiness.
That his departure was most triumphant, and neither im-
peded nor delayed by unclean spirits, the psalm which was
chanted for him is a proof. For the brethren coming
together to the church at the beginning of the night, sang
through the Psalter in order, until they came to the 82nd,
which begins, "God, who shall be like unto thee? " The
subject of the text is this ; that the enemies of the Christian
name, whether carnal or spiritual, are always endeavouring
to destroy and disperse the church of Christ, and every
individual soul among the faithful ; but that, on the other
hand, they themselves shall be confounded and routed, and
shall perish for ever, unnerved before the power of the
Lord, to whom there is no one equal, for He alone is Most
Highest over the whole earth. Wherefore it was a mani-
fest token of Divine interposition, that such a song should
be sung at the moment of his death, against whom, with
God's aid, no enemy could prevail. In the sixteenth year
after he built the monastery, the holy confessor found rest
in the Lord, on the 14th day of January, in the church of
St. Peter ; and thus, as he had loved that holy Apostle in
his life, and obtained from him admission into the heavenly
kingdom, so also after death he rested hard by his relics,
and his altar, even in the body. He ruled the monastery,
as I have stated, sixteen years : the first eight alone,
without any assistant abbot; the last eight in conjunction
with Easterwine, Sigfrid, and Ceolfrid, who enjoyed with
him the title of abbot, and assisted him in his duties. The
first of these was his colleague four years; the second,
three; the third, one.
The third of these, Ceolfrid, was a man of great perse-
verance, of acute intellect, bold in action, experienced in
judgment, and zealous in religion. He first of all, as we
have mentioned, with the advice and assistance of Bene-
dict, founded, completed, and ruled the monastery of St.
Paul's seven years; and, afterwards, ably governed, during
twenty-eight years, both these monasteries ; or, to speak
more correctly, the single monastery of St. Peter and St.
Paul, in its two separate localities; and, whatever works
N479
360 Lives of the Holy Abbots
of merit his predecessor had begun, he, with no less zeal,
took pains to finish. For, among other arrangements
which he found it necessary to make, during his long
government of the monastery, he built several oratories ;
increased the number of vessels of the church and altar,
and the vestments of every kind ; and the library of both
monasteries, which Abbot Benedict had so actively begun,
under his equally zealous care became doubled in extent.
For he added three Pandects of a new translation to that
of the old translation which he had brought from Rome ;
one of them, returning to Rome in his old age, he took
with him as a gift ; the other two he left to the two monas-
teries. Moreover, for a beautiful volume of the Geo-
graphers which Benedict had bought at Rome, he received
from King Alfrid, who was well skilled in Holy Scripture,
in exchange, a grant of land of eight hides, near the river
Fresca, for the monastery of St. Paul's. Benedict had
arranged this purchase with the same King Alfrid, before
his death, but died before he could complete it. Instead
of this land, Ceolfrid, in the reign of Osred, paid an
additional price, and received a territory of twenty hides,
in the village called by the natives Sambuce, and situated
much nearer to the monastery. In the time of Pope Ser-
gius, of blessed memory, some monks were sent to Rome,
who procured from him a privilege for the protection of
their monastery, similar to that which Pope Agatho had
given to Benedict. This was brought back to Britain, and,
being exhibited before a synod, was confirmed by the signa-
tures of the bishops who were present, and their munifi-
cent King Alfrid, just as the former privilege was con-
firmed publicly by the king and bishops of the time.
Zealous for the welfare of St. Peter's monastery, at that
time under the government of the reverend and religious
servant of Christ, Witmer, whose acquaintance with every
kind of learning, both sacred and profane, was equally
extensive, he made a gift of it for ever of a portion of land
of ten hides, which he had received from King Alfrid, in
the village called Daldun.
But Ceolfrid having now practised a long course of
regular discipline, which the prudent father Benedict had
laid down for himself and his brethren on the authority of
the elders; and having shown the most incomparable skill
Lives of the Holy Abbots 361
both in praying and chanting, in which he daily exercised
himself, together with the most wonderful energy in
punishing the wicked, and modesty in consoling the weak ;
having also observed such abstinence in meat and drink,
and such humility in dress, as are uncommon among
rulers; saw himself now old and full of days, and unfit
any longer, from his extreme age, to prescribe to his
brethren the proper forms of spiritual exercise by his
life and doctrine. Having, therefore, deliberated long
within himself, he judged it expedient, having first im-
pressed on the brethren the observance of the rules which
St. Benedict had given them, and thereby to choose for
themselves a mere efficient abbot out of their own number,
to depart, himself, to Rome, where he had been in his
youth with the holy Benedict ; that not only he might for a
time be free from all worldly cares before his death, and
so have leisure and quiet for reflection, but that they also,
having chosen a younger abbot, might naturally, in con-
sequence thereof, observe more accurately the rules of
monastic discipline.
At first all opposed, and entreated him on their knees
and with many tears, but their solicitations were to no
purpose. Such was his eagerness to depart, that on the
third day after he had disclosed his design to the brethren,
he set out upon his journey. For he feared, what actually
came to pass, that he might die before he reached Rome ;
and he was also anxious that neither his friends nor the
nobility, who all honoured him, should delay his departure,
or give him money which he would not have time to repay ;
for with him it was an invariable rule, if any one made him
a present, to show equal grace by returning it, either at
once or within a suitable space of time. Early in the
morning, therefore, of Wednesday, the 4th of May, the
mass was sung in the church of the Mother of God, the
immaculate Virgin Mary, and in the church of the Apostle
Peter; and those who were present communicating with
him, he prepared for his departure. All of them assembled
in St. Peter's church ; and when he had lighted the frankin-
cense, and addressed a prayer at the altar, he gave his
blessing to all, standing on the steps and holding the
censer in his hand. Amid the prayers of the Litany, the
cry of sorrow resounded from all as they went out of the
362 Lives of the Holy Abbots
church : they entered the oratory of St. Laurence the
martyr, which was in the dormitory of the brethren over
against them. Whilst giving them his last farewell, he
admonished them to preserve love towards one another,
and to correct, according to the Gospel rule, those who
did amiss : he forgave all of them whatever wrong they
m'ght have done him ; and entreated them all to pray for
him, and to be reconciled to him, if he had ever repri-
manded them too harshly. They went down to the shore,
and there, amid tears and lamentations, he gave them the
kiss of peace, as they knelt upon their knees ; and when
he had offered up a prayer he went on board the vessel
with his companions. The deacons of the Church went on
board with him, carrying lighted tapers and a golden
crucifix. Having crossed the river, he kissed the cross,
mounted his horse, and departed, leaving in both his
monasteries about six hundred brethren.
When he was gone, the brethren returned to the church,
and with much weeping and prayer commended themselves
and theirs to the protection of the Lord. After a short
interval, having ended the nine o'clock psalm, they again
assembled, and deliberated what was to be done. At
length they resolved, with prayer, hymns, and fasting, to
seek of the Lord a new abbot as soon as possible. This
resolution they communicated to their brethren of St.
Paul's, by some of that monastery who were present, and
also by some of their own people. They immediately
gave their consent, and both monasteries showing the same
spirit, they all together lifted up their hearts and voices
to the Lord. At length, on the third day, which was
Easter Sunday, an assembly was held, consisting of all
the brethren of St. Peter's and several of the elder monks
from the monastery of St. Paul's. The greatest concord
prevailed, and the same sentiments were expressed by
both. They elected for their new abbot, Huetbert, who
from his boyhood had not only been bred up in the regular
discipline of the monastery, but had acquired much expert
ence in the various duties of writing, chanting, reading,
and teaching. He had been at Rome in the time of Pope
Sergius, of blessed memory, and had there learnt and
copied every thing which he thought useful or worthy to be
brought awav. He had also been twelve years in priest's
orders. He was now made abbot ; and immediately went
Lives of the Holy Abbots 363
with some of the brethren to Ceolfrid, who was waiting
for a ship in which to cross the ocean. They told him what
they had done, for which he gave thanks to God, in appro-
bation of their choice, and received from his successor a
letter of recommendation to Pope Gregory, of which I
have preserved the tew passages which follow.
"To our most beloved lord in the Lord of lords, and
thrice blessed Pope Gregory, Huetbert, his most humble
servant, abbot of the monastery of the holiest of the
Apostles, St. Peter, in Saxony, Health for ever in the
Lord ! I do not cease to give thanks to the dispensation
of Divine wisdom, as do also all the holy brethren, who
in these parts are seeking with me to bear the pleasant
yoke of Christ, that they may find rest to their souls,
that God has condescended to appoint so glorious a vessel
of election to rule the Church in these our times ; and by
means of the light of truth and faith with which you are
full, to scatter the beams of his love on all your inferiors
also. We recommend to your holy clemency, most be-
loved father and lord in Christ, the grey hairs of our
venerable and beloved father Abbot Ceolfrid, the sup-
porter and defender of our spiritual liberty and peace in
this monastic retirement; and, in the first place, we give
thanks to the holy and undivided Trinity, for that, although
he hath caused us much sorrow, lamentation, and tears,
by his departure, he hath nevertheless arrived at the enjoy-
ment of that rest which he long desired ; whilst he was
in his old age devoutly returning to that threshold of the
holy Apostles, which he exultingly boasted, that when a
youth he had visited, seen, and worshipped. After more
than forty years of care and toil, during his government
of the monasteries, by his wonderful love of virtue, as if
recently incited to conversation with the heavenly life,
though worn out with extreme old age, and already almost
at the gates of death, he a second time undertakes to
travel in the cause of Christ, that the thorns of his former
secular anxieties may be consumed by the fire of zeal
blazing forth from that spiritual furnace. We next entreat
your fatherly love, that, though we have not merited to
do this, you will carefully fulfil towards him the last
offices; knowing for certain, that though you may possess
his body, yet both we and you shall have in his devout
364 Lives of the Holy Abbots
spirit, whether in the body or out of the body, a mighty
intercessor and protector over our own last moments, at
the throne of grace." And so on through the rest of the
letter.
When Huetbert had returned to the monastery, Bishop
Acca was sent for to confirm the election with his blessing.
Afterwards, by his youthful zeal and wisdom, he gained
many privileges for the monastery ; and, amongst others,
one which gave great delight to all, he took up the bones
of Abbot Easterwine, which lay in the entrance porch of
St. Peter's, and also the bones of his old preceptor, Abbot
Sigfrid, which had been buried outside the Sacrarium to-
wards the south, and placing both together in one chest,
but separated by a partition, laid them within the church
near the body of St. Benedict. He did this on Sigfrid 's
birthday, the 23rd of August ; and on the same day Divine
Providence so ordered that Christ's venerable servant Wit-
mer, whom we have already mentioned, departed this life,
and was buried in the same place as the aforesaid abbots,
whose life he had imitated.
But Christ's servant Ceolfrid, as has been said, died
on his way to the threshold of the holy Apostles, of old
age and weakness. For he reached the Lingones about
nine o'clock, where he died seven hours after, and was
honourably buried the next day in the church of the three
twin martyrs, much to the sorrow, not only of the Eng-
lish who were in his train, to the number of eighty, but
also of the neighbouring inhabitants, who were dissolved
in tears at the loss of the reverend father. For it was
almost impossible to avoid weeping to see part of his com-
pany continuing their journey without the holy father,
whilst others, abandoning their first intentions, returned
home to relate his death and burial ; and others, again,
lingered in sorrow at the tomb of the deceased among
strangers speaking an unknown tongue.
Ceolfrid was seventy-four years old when he died : forty-
seven years he had been in priest's orders, during thirty-
five of which he had been abbot ; or, to speak more cor-
rectly, forty-three, — for, from the time when Benedict
began to build his monastery in honour of the holiest of
the Apostles, Ceolfrid had been his only companion, coad-
Lives of the Holy Abbots 365
jutor, and teacher of the monastic rules. He never relaxed
the rigour of ancient discipline from any occasions of old
age, illness, or travel ; for, from the day of his departure
till the day of his death, i.e. from the 4th of June till the
25th of September, a space of one hundred and fourteen
days, besides the canonical hours of prayer, he never
omitted to go twice daily through the Psalter in order ;
and even when he became so weak that he could not ride
on horseback, and was obliged to be carried in a horse-
litter, the holy ceremony of the mass was offered up every
day, except one which he passed at sea, and the three days
immediately before his death.
He died on Friday, the 25th of September, in the year
of our Lord 716, between three and four o'clock, in the
fields of the city before mentioned, and was buried the
next day near the first milestone on the south side of the
city, in the monastery of the Twins, followed by a large
number of his English attendants, and the inhabitants of
the city and monastery. The names of these twin martyrs
are Speusippus, Eleusippus, and Meleusippus. They were
born at one birth, and born again by baptism at the same
time : together with their aunt Leonella, they left behind
them the holy remembrance of their martyrdom ; and I pray
that they may bestow upon my unworthy self, and upon
our holy father, the benefit of their intercession and pro-
tection.
NOTES TO 'ECCLESIASTICAL HISTORY'
i. Ceolwulph. King of Northumbria (729-737).
2. Pope Gregory. Gregory II. (715-731).
4. Bede's account of Britain was taken from earlier authors; and his
history of the Roman period from such writers as Orosius, who
wrote in the fifth century, Eutropius, &c.
4. Reptacestir is now Richborough. Gessoriacum is Boulogne; it
was the chief town of the Morini, who inhabited the later
Artois.
4. St. Basil. That is, St. Basil the Great, who was bishop of
Caesarea in Cappadocia, and died in 379.
5. Scythia. In Bede, Scythia means Scandinavia, not Russia.
5. Armorica. A confusion caused probably by the fact that in
Bede's time, Armorica was largely peopled by refugees from
Britain. Armorica is the modern Brittany.
6. "A very large gulf." That is, the Firth of Clyde.
7. Alcluiih is the present Dumbarton.
7. "The sixtieth year." The date should be B.C. 55. Caesar's
second invasion was in B.C. 54.
7. Cassibellaun: or Casivellaunus. He was king of the Cassii, and
ruled what is now Middlesex and the surrounding land.
8. Trinovantum = (perhaps) London.
8. " Cassibellaun' s town." Possibly on the site of Verulamium to
the W. of St. Albans.
8. " Wars and tumults . . . on every side." The rebellion of
Ambiorix.
8. Or cades. The Orkney and Shetland Islands. They were never
really conquered by the Romans, though Julius Agricola
ordered the circumnavigation of Britain.
9. "Two most noble towns," i.e. Camulodunum (Colchester) and
London. They fell in the rising of Boadicea (a.d. 61), re-
pressed by Suetonius Paulinus.
9. Marcus Antoninus. As it stands, there is much confusion in this
chapter. Marcus Antoninus s= Marcus Aurelius, who reigned
from 161 to 180. Eleutherius was Pope from 177 to 193.
The colleague of Marcus was first his adopted brother Verus,
who died in 169. In 176 Marcus gave his son, Commodus, the
title of Augustus. The error in the text may have arisen from
the double association.
9. "Civil wars." Against Niger in the East, and Albinius in the
West. The latter had been governor of Britain, and this partly
led to the visit of Severus. Severus succeeded in 193.
to. "A great ditch and strong rampart." The Roman walls were four
in number: (1) Julius Agricola built a wall from the Clyde to
the Forth. (2) Hadrian built a second from the Solway Firth
*N 4<» 367
368 Notes to 'Ecclesiastical History'
PAGE
to the Tyne. (3) Severus repaired the wall of Hadrian. (4)
Theodosius restored the line of Agricola's wall.
10. Bassianus, usually known by his nickname, Caracalla, emperor
21 1-2 17; assassinated Geta in 212.
10. Carausius. His title was "Count of the Saxon Shore," and he
commanded a fleet and army on the east coast. Rebelled,
289; killed in 294.
15. "Emperor of the Gauls." Constantius was appointed Caesar in
292 by Diocletian. His special province was the prefecture of
the Gauls, i.e. Britain, Gaul, Spain, and Mauritania. In 305
he succeeded as Augustus jointly with Galerius, and died the
following year.
15. Theodosius. Theodosius the Great. The Valentinian is Valen-
tinian II.
16. Pelagius (c. 360-420). A Welshman; he denied the doctrine of
original sin.
17. "Two inlets," i.e. the Firths of Clyde and Forth. Giudi, prob-
ably near Leith.
18. Abercumig. Now Abercorn.
20. A'etius. The general of Valentinian III., who defeated Attila at
Chalons (451).
22. Angles. Strictly the first settlers were Jutes. They came from
Jutland, the Angles from Schleswig-Holstein, the Saxons from
the banks of the Elbe, Weser, and Ems. In this account Bede
follows Gildas, who wrote De Calamitate et Conquestu Britannice,
sixth century.
23. " Horsa . . . slain in battle." At Aylesford.
24. Ambrosius Aurelius. Said to have been king of Devon and
Cornwall.
24. Baddesdown-Hill. The battle of Mt. Badon (site unknown),
won by Arthur.
27. " Tribune" = a person of distinction merely; not a tribune in the
classical sense.
29. " Saxons and Picts." The place of this battle is thought to have
been Mold in Flint. There is a difficulty in the alleged presence
of Saxons, who had hardly penetrated so far ; either the battle
was won over the Picts only or we must suppose another body
of Saxons to have landed in Wales.
31. " Valentinian was murdered." His death is variously attributed
to the followers of Aetius or to the private revenge of Maximus.
The succession of emperors in the West actually continued
some years longer, until 453.
32. Gregory (the Great) was Pope from 590 to 604. Augustine was a
Benedictine and trained under Gregory at the monastery of St.
Anthony, Rome.
34. iEtherius was really archbishop of Lyons.
35. Ethelbert reigned from 561 to 616. He is reckoned as the third
"Bretwalda," = chief, among the English kings; but the
authority of such chief kings was rather nominal than real.
35. Bertha. Daughter of Charibert, king of Paris
Notes to 'Ecclesiastical History' 369
37. St. Martin, i.e. St. Martin of Tours, flourished in the fifth century.
38. " They are to take wives." St. Gregory the Great was the first to
advocate celibacy of the clergy strongly.
51. London and York. London was a metropolitan see in Roman
times ; hence its equality with York here. The see of York was
not refounded until twenty-four years later.
58. Degsastan. Probably near the modern Selkirk.
59. Felix = Pope Felix IV., a.d. 529.
60. "Respondent" = legate of the papal court; to the Emperor
Maurice, a.d. 582-585.
61. Eidychius. Patriarch of Constantinople, a.d. 580.
65. " The bishop " = Pope Benedict I.
65. Augustine's Oak. Probably in Gloucestershire, near Aust.
66. "Seven bishops." Their sees are unknown and the number is
itself doubtful.
66. Bancornburg. Bangor in Flint.
67. Carlegion. Chester.
72. Mevanian Islands. Anglesea and Man.
73. " Wise persons." The Witenagemot.
87. Redwald. King of East Anglia, reckoned as fourth Bretwalda.
93. Cataract. Catterick in Yorkshire. Campodunum = Don-
caster. Loidis = Leeds and district.
95. Dumnoc. Dunwich (now under the sea).
96. Pope Honorius. Honorius I. (625-638) succeeded Boniface IV.
98. 10th of November. About a.d. 630.
100. John. Afterwards Pope John IV., 640-642. Severinus. Pope
in 639.
101. Heathiield. On the Don, near Doncaster. Now " Hatfield."
101. Cadwalla. King of Gwynedd. The last Briton to bear the
title of king.
103. Deira la}' between the Tees and Humber, Bernicia between the
Tees and the Tweed ; together with Lothian (conquered from
the Scots by Edwin) they formed the kingdom of Northumbria.
104. Denises-burn. Site unknown.
105. Hagulstad = Hexham.
107. Lindisfarne = Holy Island, off the coast of Northumberland.
The monastery was founded c. 633 from Iona by St. Aidan. A
new bishopric had to be created, since Paulinus still held the
see of York theoretically.
107. Hii — Iona, off the W. coast of Scotland; founded c. 565 by St.
Columba from Ireland.
108. Ninias (Ninian) was a native of North Wales. "The White
House" ( = Candida Casa). Whithern in Galloway.
112. "The royal city" = Bamborough.
112. Gewissce = "the West Folk," i.e. the West Saxons. Cf.
Visigoths = the West Goths. Dorcic = Dorchester, near
Oxford.
117. Maser field = probably Oswestry, in Shropshire.
119. Beardeneu = Bardney in Lincolnshire; on which Peartaneu
(p. 120) was dependent.
370 Notes to 'Ecclesiastical History'
PAGE
125. Ingethlingum = Gilling, in Yorkshire.
131. " A school for youth." Probably at Dunwich.
133. Cnobher's Town = Burgh Castle, in Suffolk.
136. Clovis, king of Neustria. One of the Rois Faineants. Latinia-
cum = Lagny, near Paris.
136. Girvii. A district in Mercia.
137. At the Wall. "AdMurum." Site not known certainly.
138. " Of the Middle Angles," first at Repton, later at Lichfield.
144. Heruteu = Hartlepool.
143. Alfrid was Oswy's son by Riemmelth, daughter of King Royth
of Loidis.
147. "Archbishop of France," rather, "metropolitan of the Franks."
147. Rhypum or Inrhypum = Ripon. Streaneshalch = Whitby.
152. Tuda. Bishop of Lindisfarne; the last sent from Scotland.
154. "A sudden pestilence." Known as the yellow plague.
154. Pegnaleth = Finchale, near Durham.
156. " King of France." Clothaire, king of Neustria.
158. Vitalian. Pope, 657-672.
163. Ebrin. Mayor of the palace in Neustria ; the rival of the Pepins.
163. Quentavic = St. Quentin.
163. " The Emperor," i.e. the emperor of the East, who still held the
Exarchate in Italy.
166. Ad Barve = Barton, in Lincolnshire. Lichfield. St. Chad was
first bishop. The see was an archbishopric from 789 to 803.
171. Inisbofinde. An island off the N.W. coast of Galway, Inishbofin.
174. Medeshamstead = Peterborough.
175. Ceortesei = Chertsey. Bercimgu = Barking.
182. "Apostle of the Gentiles." The church was St. Paul's, London.
184. Meanwara. South-west Hampshire. Wiccii or Hwicce. A tribe
on the left bank of the Severn. But used by Bede to mean
"men of Wight."
184. Bosanham = Bosham, in Sussex.
188. Ethelwalch. Was king of the South Saxons, not of the West
Saxons.
189. At the Stone = Stoneham. Reodford = Redbridge.
190. Eutyches. A presbyter of Constantinople, fifth century. He
confused the two natures of Christ. Heathfield = Hatfield.
194. Coludi = Coldingham.
195. Grantchester. Near Cambridge.
202. Calcacestir. Site doubtful.
204. Hackness. Near Whitby. Begu = St. Bees.
214. Melrose in Roxburghshire: founded from Lindisfarne a genera-
tion before Cuthbert's arrival. Abbot Eata was a pupil of St.
Aidan.
219. Lugubalia. In Cumberland.
223. Dacore = Dacre, Cumberland.
225. John = St. John of Beverley.
225. Inderawood = Beverley.
227. Wetadun = Watton, Yorkshire.
235. Raculph = Reculver. Genlade = the Inlade.
Notes to 'Ecclesiastical History' 371
PAGE
238. Pepin = Pepin d'Heristal, 687-714.
240. Inlitoire = Kaiserswerth.
241. Wiltaburg = Wiltenburg; not Utrecht.
250. Adamnan. 624-704. It is doubtful if he really wrote the book
De Situ TerrcB Sanctis here quoted by Bede.
254. Aldhelm. Bishop of Sherborne. The see was afterwards re-
moved to Salisbury.
256. Undalum = Oundle.
258. Stanford = Stamford, Lincolnshire.
263. "His own monastery." St. Augustine's, Canterbury.
278. "Plague of Saracens." This refers to the victory of Charles
Martel over Abdulrahman at Tours, a.d. 732; and the passage
must have been added after the rest of the History had been
written.
283. Tahvine died in the same year as Bede.
323. Lugnbalia, i.e. Carlisle (Caer Luel).
350. Lerins (mod. St. Honorat), island off the coast of S. France; one
of the most famous of early monasteries, founded early in the
fifth century by St. Honoratus. It had a high reputation for
learning, but no organized teaching body. Among its famous
sons were St. Hilary, Lupus of Troyes, and Vincent of LeYins.
364. The Lingones, i.e. the town of Langres.
365. "Monastery of the Twins." At Langres, Haute-Marne. The
reputed martyrdom took place 175. The brothers, though
called twins, are represented as triplets.
INDEX
INDEX
Note: Some alternative spellings of Old English personal names have been
given here, where the Late West Saxon form in which they are found in other
sources is now better known than Bede's archaic Northumbrian form.
Aaron, citizen of Chester, 14
Acca, Bishop of Hexham, 123,
186, 263, 279, 364
Acca, priest at Meaux, 261
Acha, sister of Edwin, King of
Northumbria, 112
Adamnan, abbot of Iona, 250,
251, 274, 275
Adamnan, monk of Coldingham,
209
Adda, a priest, 137, 138
Addi, Earl, 229
/Edan, King of the Scots, 58
iElla, King of the Deirans, 64
iEtherius, Archbishop of Lyons,
34. 37. 42, 50
Aetius, 20, 31
Agatho, Pope, 192, 193, 259-61,
352, 353. 36o
Agatho, priest to Agilbert, 147,
148
Agilbert, Bishop of Wessex, and
later of Paris, 113, 114, 147,
148, 152, 156, 163, 182, 259
Agricola, a Pelagian bishop, 24
Aidan, St., Bishop of Lindisfarne,
106, 107, no, in, 126-30, 146,
153. J57. 202, 215, 277, 282,
293. 308
Alaric, King of the Goths, 16
Alban, St., n-14, 27, 30
Albinus, abbot of Canterbury, 2,
263
Aldbcrt, Bishop of the E. Angles,
279
Aldgist, King of the Frisians, 259
Aldhelm, St., Bishop of Sher-
borne, 255
Aldhulf, King of the E. Angles,
191
Aldwin, abbot, 120
Aldwin, Bishop of Lichfield, 279
Aldwulf, King of the E. Angles,
94, 201
Alfrid, King of Northumbria, 124,
137. 143, 147. 156, 213, 225,
232, 246, 250, 251, 254, 258,
260, 262, 274, 283, 296, 320,
321, 350, 356, 360
Allectus, 10
Alric, King of Kent, 278
Ambrosius Aurelius, 24
Anastasius, St., 285
Anatolius, 107, 150, 151
Andhun, 188
Andrew, a monk, 162
Androgeus, 8
Anna, King of the E. Angles, 113,
115, 132, 133, 141, 144, 194
Antony, St., 314
Arcadius, Emperor, 16
Arculf, Bishop, 251
Arius, the heresiarch, 191
Asclepiodotus, 10
Asterius, Bishop of Genoa, 113
Attila, King of the Huns, 20
Atwald, King of Wight, 189
Augustine, St., Archbishop of
Canterbury, 33-57, 62, 63-70,
76, 215, 281, 309, 339
Augustine, St., Bishop of Hippo,
16
Aurelius Commodus, Emperor, 9
Bad win, Bishop, 174
Baithanus, Bishop, 100
Baldhelm, a priest, 322
Baldhilda, Queen, 258
Basil, St., 4
Bassianus(Caracalla), Emperor, 10
Bassus, a soldier, 102
Bebba, Queen, 112, 128
Bede, the Elder, priest, 337
Bede, the Venerable, 1, 283-5,
286
Begu, nun of Hackness, 204
Benedict, St., 306, 314, 354, 357,
36i
Benedict Biscop, abbot, 192, 193,
257, 264, 283, 285, 349-64
375
376
Index
Beort, Northumbrian general,
212
Bernwin, nephew of Bishop Wil-
frid, 189
Bertfrid, Earl, 283
Bertgils (Boniface), Bishop of the
E. Angles, 137, 174
Bertha, wife of Ethelbert I., King
of Kent, 35, 72
Berthred (Beorhtred), North-
umbrian general, 283
Berthun, abbot of Beverley, 225,
227
Berthun, general of Wessex, 188
Berthwald (Brihtwald), Arch-
bishop of Canterbury, 235, 240,
262, 278, 279, 283
Eethwegen, monk of Fame, 221
Betti, priest, 137
Birinus, Bishop of Wessex, 182
Bisi, Bishop of the E. Angles, 172,
174
Blecca, Governor of Lincoln, 95
Bledla, King of the Huns, 20
Blithryda, wife of Pepin d'
Heristal, 240
Boisil, abbot of Melrose, 214, 215,
217, 236, 295, 296, 298-300,
317
Boniface IV., Pope, 71, 76, 77
Boniface V., Pope, 81, 84, 87, 96
Boniface, Bishop of the E. Angles.
See Bertgils
Boniface, the Archdeacon, 258,
260
Bosa, Bishop of York, 183, 202,
227, 264, 282
Bosel, Bishop of the Wiccii, 203
Bothelm, a monk, 105
Bregusint, mother of St. Hilda, 203
Bridius, King of the Picts, 108
Britannicus, son of the Emperor
Claudius I, 8
Brocmail, 68
Burghelm, priest, 184
Cad walla, 'King of the Britons,'
ioi, 104
Cffidmon, 206-7
Caedwalla, King of Wessex, 182,
188, 189, 232-4, 282
Caesar, Caius Julius, 7, 8, 17, 280
Candidus, priest, 34
Caracalla. See Bassianus
Carausius, 10
Cassibellaun, 7
Ceadda (Chad), St., Bishop of
York (afterwards of Lichfield),
2, 142, 145, 157, 165, 166, 169,
170, 258, 282
Cearl, King of Mercia, 93
Cedd, Bishop of the E. Saxons, 2,
137. 139, 141. 142, 148. 152,
157. 169
Celestine, Pope, 20, 281
Celin (Ceawlin), King of Wessex
and Bretwalda, 72
Celin, priest, 141, 142
Ceolfrid, abbot of Wearmouth,
192, 265, 283, 285, 353, 355,
356, 358-60, 363, 364
Ceollach, Bishop of the Mercians,
138. 145
Ceolwulph, King of Northumbria,
1, 279
Cerdic, King of the Britons, 203
Claudius I, Emperor, 8, 9, 280
Clement, Bishop of the Frisians.
See Wilbrord
Clovis, King of Neustria, 136
Coelred, King of Mercia, 256
Coenberg, virgin, 227
Coenred, King of Mercia, 247,
256, 262, 282
Coenred, KiDg of Northumbria,
276, 278, 279
Coin, pagan high priest of the
Northumbrians, 90, 91
Coinwalch (Conwalch), son of
Cynegils, King of Wessex, 113,
182, 351
Colman, St., Bishop of Lindis-
farne, 147, 148, 150, 152, 153,
155, 162, 170, 171, 282
Columba, St., 100, 108, 150-2,
236, 237, 274, 281
Columbanus of Luxeuil, St., 71
Commodus. See Aurelius Com-
MODUS
Constans, son of Constantius I., 17
Constantine, Pope, 256
Constantine, son of Heraclius, 99
Constantine, successor of the
tyrant Gratianus Municeps, 16
Index
377
Constantine the Great, Emperor,
15, 56, 192, 252
Constantius I., Emperor, 15, 17
Cromanus, Bishop, 100
Cromanus, priest, 100
Cudda, abbot, 335
Cuichelm, Bishop of Rochester,
183
Cuichelm, King of Wessex, 80
Cunebert, Bishop, 3
Cuthbald, abbot, 262
Cuthbert, St., 3, 212, 214, 216-24,
286-348
Cyneberga, daughter of Penda,
King of Mercia, 137
Cynebert, Bishop and abbot of
Reodford, 189
Cynebert, Bishop of Lindisfarne,
279
Cynebil, priest, 142
Cynefrid, a physician, 195
Cynegils, King of Wessex, 112
Cynemund, priest, 128, 334
Cynewise, Queen of Mercia, 143
Cyril, Patriarch of Alexandria,
191, 272
Dagan, Bishop, 71
Dagobert, King of the Franks,
102
Dalfin, Archbishop of Lyons, 147,
257. 258
Damian, Bishop of Rochester,
137. l65
Daniel, Bishop of Wessex, 2, 255,
279
Deda, abbot of Peartaneu, 95
Deusdedit, Archbishop of Canter-
bury (formerly Bishop of the
E. Angles), 137, 157, 158, 162,
165
Deusdedit, Pope, 76, 77
Dicul, abbot of Bosham, 184
Dicull, priest and monk of Burgh
Castle, Suffolk, 136
Dimanus, Bishop, 100
Dinooth, abbot of Bangor, 66
Diocletian, Emperor, 9, 10, 15
Dionysius Exiguus, 272
Dithelm, monk, 246
Diuma, Bishop of the Mercians,
137, 138. 145
Dunchad, abbot of Iona, 277
Eadbald, King of Kent, 73, 75,
77. 79* 82, 85, 102, 115, 282
Eadbert, Bishop of Lindisfarne,
146, 221, 341, 343, 344
Eadbert, Bishop of the S. Saxons,
255
Eadbert, King of Kent, 278
Eadbert, a Mercian general, 145
Eadda, priest, 184
Eadfrid, Bishop of Lindisfarne,
286, 348
Eadfrid, son of Edwin, King of
Northumbria, 93
Eadgith, virgin, 177
Eadhed, Bishop of Ripon, 157,
282
Eafa, Mercian general, 145
Eanheda, Edwin's daughter, wife
of King Oswy, 80, 102, 127,
144-6, 213, 257, 281
Eanfrid, brother of Eanher, 184
Eanfrid, son of Edwin, King of
Northumbria, 10 1
Eanfrid, son of Ethelfrid, 103, 104
Eanher, King of the S. Saxons,
184
Eappa, abbot of Selsey, 186, 187
Eappa, priest, 184
Earconbert, King of Kent, 115,
162, 195, 257, 282
Earcongota, daughter of King
Earconbert, 1 15-17
Earconwald (Erkenwald), Bishop
of London, 175, 181
Easterwine, abbot of Wear-
mouth, 353-6, 359, 364
Eata, Bishop of Hexham (for-
merly abbot of Melrose and
Ripon), 153, 183, 214, 215, 218,
225, 236, 282, 296, 298, 299,
308, 322
Ebba, abbess of Coldingham, 194,
210, 301
Ebba, Queen of Sussex, 184
Ebrin, 163
Ecci, Bishop, 174
Ecgric, King of the E. Angles,
I3i» 132
Edbert, Bishop of Lindisfarne,
378
Index
Eddi (Stephen), singing master,
165
Edgar, Bishop of Lindsey, 183
Edgils, priest, 211
Edhed, Bishop of Lindsey, 183
Edric, King of Kent, 213
Edwin, King of Northumbria and
Bretwalda, 72, 79-81, 84, 87-
89, 92-4, 96, 98, 101-3, 112,
117, 125, 144, 201, 281, 282
Egbert I., King of Kent, 158, 162,
163, 174, 213, 278, 282, 350
Egbert, a monk, 155, 156, 169
Egbert, priest, 109, 235-7, 276-8,
283
Egfrid, King of Northumbria,
143, 157, 172, 183, 185, 191,
192, 194, 212-14, 217, 225,
259, 260, 282, 307, 319-23,
349, 351-4
Elafius, 31
Eleueippus, martyr, 365
Eleutherius (Hlothere), Bishop of
Wessex, 114, 172, 182
Eleutherius, Pope, 9, 280
Elfleda (^lfiaed), abbess of
Whitby, daughter of King
Oswy, 137, 144, 213, 318, 319,
331
Elfric, uncle of King Edwin, 103
Elfwin, brother of King Egfrid,
198, 282
Elli, King of the S. Saxons and
Bretwalda, 72
Emme, Bishop of Sens, 163
Eni, father of King Anna, 132
Eolla, Bishop of the S. Saxons,
256
Eorpwald, King of the E. Angles,
94» J3i
Erconwald, the patrician, 136
Esica, a boy in the convent of
Barking, 176
Esius, abbot, 3
Ethelbald, King of Mercia, 279,
283
Ethelberga, abbess of Barking,
175-9
Ethelberga, bastard daughter of
King Anna, 115, 116
Ethelberga (Tate), wife of King
Edwin, 79, 84, 93, 102
Ethelbert I., King of Kent and
Bretwalda, 35, 55, 57, 65, 68,
69. 7I~3. 79, 125, 281
Ethelbert II., King of Kent, 278
Etheldrid, Queen, 166
Etheldrida, wife of King Egfrid
and abbess of Ely, 194, 200
Etheldrith, daughter of Ethelhun,
93
Ethelfrid, King of Mercia, 191
Ethelfrid, King of Northumbria,
58, 67, 68, 87-9, 103
Ethelhere, King of the E. Angles,
144
Ethelhilda, abbess, 120
Ethelhun, monk, brother oi
Bishop Ethelwin, 155, 156
Ethelhun, son of KingEthelbert I. ,
93
Ethelred, Bishop of Ripon, 183
Ethelred, King of Mercia, 120,
182, 198, 199, 203, 247, 256,
260, 262, 282, 283
Ethelwalch, King of the S
Saxons, 184, 185, 188
Ethelwald, abbot of Melrose, 328
Ethelwald, Bishop of Lindisfarne,
224, 279, 347, 348
Ethelwald, King of the E. Angles,
141
Ethelwald, son of King Oswald,
143
Ethelwald, under King of Deira,
78, 124, 141
Ethelwin, Bishop of Lindsey, 120,
155, 183
Ethilwin, commander of the
Northumbrians under King
Oswy, 125
Eudoxius, 191
Eumer, an assassin, 80
Eusebius, 272
Eutropius, 15
Eutyches, 190, 191
Eutychius, 61
Fara, abbess of Brie, 115
Faro, Bishop of Meaux, 163
Felgeld, a hermit, 347, 348
Felix IV., Pope, 59
Felix, St., Bishop of the E.
Angles, 94, 131, 136, 147, 285
Index
379
Finan, Bishop of Lindisfarne,
137-9, 146, i47» I53. 155
Forthere, Bishop of Sherborne,
255, 279
Forthere, a soldier, 80
Fortunatus, priest, 11
Frigyth, prioress of Hackness,
205
Fullan, abbot of Burgh Castle,
Suffolk, 135
Fursey (Fursa), founder and first
abbot of Burgh Castle, Suffolk,
132-5
Gebmund, Bishop of Rochester,
183, 235
Germanus, St., Bishop of Auxerre,
25-31
Gerontius, Count, 17
Geta, Emperor, 10
Gildas, 32
Gobban, priest, 136
Godwin, Bishop metropolitan of
France, 235
Gordian, father of Pope Gregory I . ,
59
Gratian, Emperor, 15
Gratianus Municeps, tyrant, 16
Gregory I., St., Pope, 32-55, 59,
61-4, 69, 97, 98, 165, 215, 234,
248, 257, 263, 281, 308, 349,
350. 354
Gregory II., Pope, 2, 363
Guthfrid, abbot of Lindisfarne,
224, 287
Hadrian, abbot, 2, 162-4, 263,
278. 35i
Hadulac, Bishop of the E. Angles,
279
Hadwald, servant of the abbess
Elfleda, 332
Hedda, Bishop of Wessex, 113,
182, 202, 255
Heiu, foundress of Hartlepool,
202
Helena, St., 15, 252
Hemgils, a hermit, 245
Hengist, 23, 73
Heraclius, Caesar, son of the
Emperor Heraclius, 99
Heraclius, Emperor, 99
Herebald, clerk to John, Bishop
of Hexham, 230
Hereberga. abbess of Watton,
Yorkshire, 227
Herebert, a hermit, 218, 219, 325,
326
Herefrid, abbot of Lindisfarne,
286, 298, 318, 335; quoted 335,
341
Hereric, father of St. Hilda, 201,
203
Heresuid, mother of King Ald-
wulf and sister of St. Hilda,
201
Hernianus, priest, 100
Hewald, the Black, 238, 239
Hewald, the White, 238, 239
Hiddila, priest, 189
Hilarius, archpriest, 100
Hilda of Whitby, saint and
abbess, 144, 148, 201-5, 282
Hildelith, abbess of Barking,
179
Hildemer, 'prefect' (i.e. Ealdor-
man) of King Egfrid, 307, 328,
329
Honorius, Archbishop of Canter-
bury, 94, 95, 97, 98, 102, 125,
136, 137, 147, 257
Honorius, Emperor, 16, 17, 20
Honorius I., Pope, 96, 98-100,
102, 113
Horsa, 23
Hnptbert, abbot of Wearmouth.
285, 362, 363, 364
Hunwald, Earl, 125
Hygbald, abbot, 169
Iba, heretic, 191
Ida, King of Northumbria, 281
Iffi, son of Osfrid and grandson of
King Edwin, 93, 102
Imma, a youth, 199
Immin, Mercian general, 145
Ina, King of Wessex, 188, 234
Ingwald, Bishop of London, 279
Ingwald, monk of Wearmouth,
295
Irminric (Eormenric), father of
King Ethelbert I., of Kent 73
Ithamar, Bishop of Rochester,
125, 137
38o
Index
James, deacon of Bishop Paul-
inus, 95, 102, 146, 164
James, priest, 148
Jaruman, Bishop of Mercia, 145,
161, 165
John, abbot of St. Martin's,
Rome, 192, 282, 352
John, Archbishop of Aries, 163
John, chief secretary of the
Apostolic See, 100
John, counsellor of the Apostolic
See, 100
John of Beverley, Bishop of
Hexham, later Archbishop of
York, 203, 225, 227-32, 283
John IV., Pope, 100, 260
John, the deacon, 100
Julianus of Campania, 16
Julius of Chester, 14
Justin II., Emperor, 108
Justinian, Emperor, 108
Justinian the Younger, Emperor,
191, 233
Justus, Bishop of Rochester
(later Archbishop of Canter-
bury), 51, 69, 70, 74-7, 80,
95, 98, 102, 281
Kenwalk, King of Wessex. See
Coinwalch
Labienus, the tribune, 7
Laistranus, priest, 100
Lauren tins, Archbishop of Can-
terbury, 38, 57, 70, 71, 74-6
Leonella, aunt of the twin
martyrs, 365
Lilla, minister of King Edwin, 80
Lothere, King of Kent, 174, 191,
200, 213, 282
Lucius Bibulus, 7
Lucius, King of the Britons, 9
Luidhard, Bishop, 35
Lupus, Bishop of Troyes, 25, 26, 30
Maban, a singer, 263
Macedonius, 191
Marcellinus of Ancona, 306
Martian, Emperor, 22, 32, 281
Martin I., Pope, 191
Maurice, Emperor, 32-4, 50, 52,
53, 57. 63
Maximian 'Herculius,' Emperor,
10
Maximus, Emperor, 15, 281
Meanwara, province of Wessex,
and Jutish tribe 184
Meilochan, father of King
Bridius, 108
Melensippus, martyr, 365
Mellitus, St., Bishop of London,
51, 52, 68-71, 74, 75, 138, 281
Naitan (Nechtan), King of the
Picts, 264, 265, 275
Nero, Emperor, 8,9, 11
Nestorius, 191
Ninias, 108
Nothelm, priest of London, 2
Octa, grandfather of King Ethel-
bert I. of Kent, 73
Offa, son of Sighere, King of the
E. Angles, 256
Oftfor, Bishop of the Wiccii, 202,
203
Orric (Oisc), father of Octa, 73
Osfrid, son of King Edwin, 93,
101, 102
Osred, King of Northumbria, 254,
256, 262, 263, 276, 283, 360
Osric, King of Deira, 103, 104,
125
Osric, King of Northumbria, 278,
279, 283
Osthrida, wilt; of King Ethelred of
Mercia, 119, 198, 282
Oswald, King of Northumbria
and Bretwalda, 72, 93, 101,
102, 104-7, IIX» IT3> II7> IX9>
120, 122-4, I4I» l87> l88> 282
Oswin, son of Osric of Deira, 125,
145, 282
Oswy (Oswiu), King of North-
umbria and Bretwalda, 72,
119, 122, 124, 125, 127, 137-9,
143-5. 147. 148. 153. I57> 158,
162, 165, 166, 171, 213, 259,
282, 301, 349, 350
Owini, a monk, 166
Padda, priest, 184
Palladius, Bishop of the Scots, 20,
Index
381
Pamphilus, St., martyr, 272
Paulinus, St., Bishop of York, and
later of Rochester, 51, 80, 81,
S7. 90-3, 95, 97. 98, 102, 103,
125, 201, 281, 282, 285
Peada, King of the Middle Angles,
137, 145
Pechthelm, Bishop, 248, 255, 279
Pelagius, 16, 26
Penda, King of Mercia, 101, 113,
124, 128, 129, 131, 137, 138,
143, 145, 282
Pepin d'Heristal, 238, 239, 240,
241
Peter, abbot of Canterbury, 58
Peter, deacon of Pope Gregory I.,
60, 61
Peter, priest, 38
Phocas, Emperor, 58, 63, 71
Placidia, mother of Valentinian
III., 31
Prosper, 16
Puch, Earl, 228
Putta, Bishop of Rochester, 165,
172, 182
Quenberga, concubine of King
Edwin, 93
Rathbed, King of Friesland, 237
Redwald, King of the E. Angles
and Bretwalda, 72, 87-9, 94,
131
Regnherc, son of King Redwald,
89
Reuda, leader of the Scots, 6
Richbert, murderer of King
Eorpwald, 94
Ricula, sister of King Ethelbert,
mother of King Sabert, 68
Romanus, Bishop of Rochester,
77, 102
Romanus, priest, 146, 148
Ronan, a Scot, 146
Rufinianus, 51
Sabert (Sebert, Saba), King of the
E. Saxons, 68, 73, 281
Saranus, abbot, 100
Scellanus, priest, 100
Sebbi, King of the E. Saxons, 160,
161, 175, 180
Sedulius, 255
Segenius, abbot, no
Segenus, priest, 100
Sergius I., Pope, 233, 240, 360, 362
Sethrid, stepdaughter of King
Anna, 115
Severianus, a Pelagian bishop, 24
Severinus, Pope, 100
Severus, Bishop of Treves, 30
Severus, Emperor, 9, 10, 17, 281
Sexbald, King of the E. Saxons,
141
Sexberga (Seaxburh), abbess, for-
merly wife of King Earconbert,
115. 195
Sexwulf, Bishop of Mercia, 174,
1S3
Sigebirt (Sigebeorht) I., King of
the E. Angles, 94, 131, 132
Sigebirt (Sigebeorht) II., King of
the E. Angles, 138, 139, 141
Sigfrid, abbot of Wearmouth,
350-9, 364
Sigfrid, monk of Jarrow, 295
Sighard, King of the E. Angles,
182
Sighere, King of the E. Angles,
160, 175, 256
Spensippus, martyr, 365
Suebhard, King of Kent, 235
Suefred, King of the E. Angles,
182
Suidhelm, King of the E. Angles,
141, 160
Swidbert, abbot of Dacre, 223
Swidbert, Bishop of the Frisians,
240
Symmachus, consul with Aetius,
20
Tatfrid, Bishop of the Wiccii, 203
Tatwine, Archbishop of Canter-
bury, 279, 283
Theodbald, brother of King
Ethelfrid of Northumbria, 58
Theodore, Archbishop of Canter-
bury, 2, 69, 114, 146, 162, 163,
165, 166, 170, 171, 172, 174,
182, 190, 191, 198, 203, 217,
227, 234, 235, 240, 263, 278,
282, 321, 351
Theodoret, 191
382
Index
Theodorus, 191
Theodosius I,, Emperor, 15, 16
Theodosius II., Emperor, 20, 272
Theophilus, patriarch of Alex-
andria, 272
Thomas, Bishop of the E. Angles,
136
Thridred, abbot of Dacre, 223
Thridwulf of Elmet, abbot, 94
Tiberius Constantine, Emperor,
61
Titillus, notary of Archbishop
Theodore, 174
Tobias, Bishop of Rochester, 235,
278
Tomianus, Bishop, 100
Tonbert, chief of the S. Girvii, 194
Tondhere, a soldier, 125
Tortgith, nun of Barking, 177, 178
Trumhere, Bishop of the Mid-
land Angles, 138, 145, 161, 168
Trumwine, Bishop of the Picts,
183, 213, 217, 289, 321
Tuda, Bishop of Lindisfarne, 153,
154
Tumbert, Bishop of Hexham, 183,
217
Tunna, abbot, 199
Tytilus, father of King Redwald,
94
Ultan, an anchorite, brother of
Fursey, 136
Utta, priest, 127, 128, 138
Uuffa, father of Tytilus, 94
Valens, Emperor, 15
Valentinian II., 15
Valentinian III., 22, 31, 281
Vecta, grandfather of Hengist and
Horsa, 23
Verca, abbess, 332, 335
Vergilius, Bishop of Aries, 50
Verus, Emperor, 9
Vespasian, Emperor, 8
Victgilsus, father of Hengist and
Horsa, 23
Vitalian, Pope, 158, 162, 163,
263, 350
Vortigern, King of the Britons,
22, 73
Waldhere, Bishop of London, 181
Walstod, an attendant of St.
Cuthbert, 337, 338
Walstod, Bishop, 279
Wiccii ( Wihtwaras) , 184, 203
Wictbert, a hermit, 237
Wictred (Wihtred), King of Kent,
213, 235, 278, 283
Wighard, Bishop-elect of Canter-
bury, 158, 160, 162, 350
Wilbrord (Willibrord), Bishop of
the Frisians, 123, 238-41, 259,
345
Wilfrid, Bishop of Wessex, 189,
279
Wilfrid, St., Bishop of Ripon, and
later of York, 123, 147, 148,
151, 152, 156, 157, 165, 172,
183-5, 194. J95» 203, 220, 227,
240, 256-64
Wilfrid, successor of John of
Beverley at York, 202, 232, 279
Winfrid, Bishop of Mercia, 145,
170, 172, 174
WTini, Bishop of Wessex, 157, 182
Witmer, abbot, 360, 364
Woden, father of Vecta, 23
Wulfhere, King of Mercia, 114,
138, 145, 160, 161, 165, 166,
170, 183, 184, 282
Wuscfrea, son of King Edwin, 93,
102
EVERYMAN'S LIBRARY: A Selected List
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Bronte, Charlotte (1816-55). Life, 1857. By Mrs Gaskell. 318
Byron, Lord (1788-1824). Letters. Edited by R. G. Howarth, b.litt. 931
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Johnson, Samuel (1709-84). Lives of the English Poets, 1781. 2 vols. 770-1.
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Edited by Prof. J. E. Jordan (1960). 223. English Mail-coach and Other
Writings. 609
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Miscellaneous Essays. 411. Lectures on the English Poets, 1818, etc., 1825.
459. The Round Table and Characters of Shakespear's Plays, 1817-18. 65.
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2 vols. 332, 984
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Macaulay, Thomas Babington, Lord (1800-59). Critical and Historical Essays,
1843. 2 vols. 225-6. Miscellaneous Essays, 1823-59; Lays of Ancient Rome,
1842; and Miscellaneous Poems, 1812-47. 439
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tion; and Christianity and Scientific Investigation, 1852, 723
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FICTION
American Short Stories of the 19th Century. 840
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and Prejudice, 1823. 22. Sense and Sensibility, 1811. 21. Northanger
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Bronte, Anne (1820-49). The Tenant of Wildfell Hall and Agnes Grey. 685
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464
Conrad, Joseph (1857-1924). Lord Jim, 1900. Typically set in the East Indies. 925.
The Nigger of the 'Marcissus'; Typhoon; and Tue Shadow Line. 980. Nos-
tromo, 1904. New edition of Conrad's greatest novel. 38. The Secret Agent, 282
Defoe, Daniel (1661 f-1731). The Fortunes and Misfortunes of Moll Flanders,
1722. 837. Journal of the Plague Year, 1722. 289. Life, Adventures of
the Famous Captain Singleton, 1720. 74. Robinson Crusoe, 1719. Parts 1 and
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land, 1672-5. 174. Count of Monte Cristo, 1844. 2 vols. Napoleon's later phase.
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1749. 2 vols. The first great English novel of humour. 355-6
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de Paris, 1831. 422. Toilers of the Sea, 1866. 509
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Modern Short Stories. Selected by John Hadfield. Twenty stories. 954
Moore, George (1852-1933). Esther Waters, 1894. 933
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938
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Thackeray, William Makepeace (1811-63). Henry Esmond, 1852. 73. The New-
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HISTORY
Creasy, Sir Edward (1812-78). Fifteen Decisive Battles of the World, 1852. 300
Gibbon, Edward (1737-94). The Decline and Fall of the Roman Empire, 1776-88.
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LEGENDS AND SAGAS
Chretien de Troyes (fl. 12th cent.). Arthurian Romances. 698
Kalevala, or The Land of Heroes. Translated by W. F. Kirby. 2 vols. 259-60
Njal's Saga. The Story of Burnt Njal (written about 1280-90). Translated from the
Icelandic by Sir G. W. Dasent (1861). 558
POETRY AND DRAMA
Anglo-Saxon Poetry, a.d. 650 to 1000. Translated by Prof. R. K. Gordon, m.a. 794
Ballads, A Book of British. 572
Beaumont, Francis (1584-1616), and Fletcher, John (1579-1625). Select Plays. 506
Blake, William (1757-1827). Poems and Prophecies. Edited by Max Plowman. 792
Browning Robert (1812-89). Poems and Plays, 1833-64. 2 vols. 41-2. The Ring and
the Book, 1868-9. 502. Poems, 1871-90. 2 vols. 964, 966
Century. A Century of Humorous Verse, 1850-1950. 813
Chaucer, Geoffrey (c. 1343-1400). Canterbury Tales. New standard text edited by
A. C. Cawley, m.a., ph.d. 307. Troilus and Criseyde. 992
Cowper, William (1731-1800). Poems. 872
Dryden, John (1631-1700). Poems. Edited by Bonamy Dobrie, o.b.e., m.a. 910
Goethe, Johann Wolfgang von (1749-1832). Faust. Both parts of the tragedy, in the
re-edited translation of Sir Theodore Martin. 335
Goldsmith, Oliver (1728-74). Poems and Plays. Edited by Austin Dobson. 415
Homer (t ninth century B.C.). Iliad. New verse translation by S. O. Andrew and
Michael Oakley. 453. Odyssey. The new verse translation (first published 1953) by
S. O. Andrew. 454
Ibsen, Henrik (1828-1 906). Brand, apoetic drama. 1866. Translated by F.E.Garrett. 716.
A Doll's House, 1879; The Weld Duck, 1884; and The Lady from the Sea, 1888.
Translated by R. Farquharson Sharp and Eleanor Marx-Aveling. 494. Ghosts,
1881; The Warriors at Helgeland, 1857; and An Enemy of the People, 1882.
Translated by R. Farquharson Sharp. 552. Peer Gynt, 1867. Translated by R.
Farquharson Sharp. 747. The Pretenders, 1864; Pillars of Society, 1877 ; and
Rosmersholm, 1887. Translated by R. Farquharson Sharp. 659
Ingoldsby Legends. Edited by D. C. Browning, m.a., b.litt. 185
International Modern Plays. 989
Marlowe, Christopher (1564-93). Plays and Poems. New edition by M . R. Ridley, m.a.
383
Milton, John (1608-74). Poems. New edition by Prof. B. A. Wright, m.a. 384
Moliere, Jean Baptiste de (1622-73). Comedies. 2 vols. 830-1
Poems of our Time. An Anthology edited by Richard Church, c.b.e., M. M. Bozman
and Edith Sitwell, d.litt., d.b.e. Nearly 400 poems by about 130 poets. 981
Rossetti, Dante Gabriel (1828-82). Poems and Translations. 627
Shakespeare, William (1564-1616). A Complete Edition. Cambridge Text. Glossary.
3 vols. Comedies. 153; Histories. Poems and Sonnets, 154; Tragedies, 155
Spenser, Edmund (1552-99). The Faerie Qtteene. Glossary. 2 vols. 443-4. The
Shepherd's Calendar. 1579; and Other Poems. 879
Swinburne, Algernon Charles (1837-1909). Poems and Prose. A selection, edited with
an Intro, by Richard Church. 961
Synge, J. M. (1871-1909). Plays, Poems and Prose. 968
Tchekhov, Anton (1860-1904). Plats and Stories. 941
Twenty-four One- Act Plays. 947
Webster, John (1580 ?-1625 1), and Ford, John (1586-1639). Selected Plats. 899
Wilde, Oscar (1854-1900). Plays, Prose Writings and Poems. 858
Wordsworth, William (17 70-1850). Poems. Ed. Philip Wayne, m.a. 3 vols. 203, 311, 998
RELIGION AND PHILOSOPHY
Aristotle (384-322 B.C.). Politics, etc. Edited and translated by John Warrington.
605. Metaphysics. Edited and translated by John Warrington. 1000
Berkeley, George (1685-1753). A New Thkory of Vision, 1709. 483
Browne, Sir Thomas (1605-82). Religio Medici, 1642. 92
Bunyan, John (1628-88). Grace Abounding, 1606; and The Ld?e and Death of Mr
Badman, 1658. 815
Burton, Robert (1577-1640). The Anatomy of Melancholy. 1621. 3 vols. 886-8
Chinese Philosophy in Classical Times. Covering the period 1500 b.c.-a.d. 100. 973
Descartes, Rene (1596-1650). A Discourse on Method, 1637; Meditations on the
First Philosophy, 1641; and Principles of Philosophy, 1644. Translated by
Prof. J. Veitch. 570
Hobbes, Thomas (1588-1679). Leviathan, 1651. 691
Hooker, Richard (1554-1600). Of the Laws of Ecclesiastical Polity, 1597. 2 vols.
201-2
Koran, The. Rodwell'8 Translation, 1861. 380
Law, William (1686-1761). A Serious Call to a Devout and Holy Life, 1728. 91
Leibniz, Gottfried Wilhelm (1646-1716). Philosophical Writings. Selected and trans-
lated bv Mary Morris. 905
Locke, John (1632-1704). Two Treatises of Civil Government, 1690. 751
Marcus Aurelius (121-80). Meditations. A. S. L. Farquharson Translation. 9
Mill, John Stuart (1806-73). Utilitarianism, 1863; Liberty, 1859; and Repre-
sentative Government, 1861. 482
Paine, Thomas (1737-1809). Rights of Man, 1792. 718
Plato (427-347 B.C.). The Laws. A. E. Taylor (1869-1945) Translation. 275. The
Republic. Translated by A. D. Lindsay, c.b.e., ll.d. 64. The Trial and Deatb
of Socrates. 457
Saint Augustine (353-430). Confessions. Dr Pusey's Translation, 1838. 200. The
City of God. Complete text. 2 vols. 982-3
Saint Francis (1182-1226). The Little Flowers; The Mirror of Perfection (by
Leo of Assisi); and The Life of St Francis (by St Bonaventura). 485
Spinoza, Benedictus de (1632-77). Ethics, 1677, etc. Translated by Andrew Boyle. 481
SCIENCE
Darwin, Charles (1809-82). The Origin of Species, 1859. Embodies Darwin's final
additions. 811
Eddington, Arthur Stanley (1882-1944). The Nature of the Physical World, 1928.
922
Marx, Karl (1818-83). Capital, 1867. Translated by Eden and Cedar Paul. 2 vols.
848-9
Owen, Robert (1771-1858). A New View of Society, 1813 ; and Other Writings. 799
Smith, Adam (1723-90). The Wealth of Nations, 1766. 2 vols. 412-13
Wollstonecraft, Mary (1759-97), The Rights of Woman, 1792; and Mill, John Stuart
(1806-73), The Subjection of Women, 1869. 825
TRAVEL AND TOPOGRAPHY
Borrow, George (1803-81). The Bible in Spain, 1842. 151. Wild Wales, 1862. 49
Boswell, James (1740-95). Journal of a Tour to the Hebrides with Samuel
Johnson, 1786. 387
Calder6n de la Barca, Mme (1804-82). Ldte in Mexico, 1843. 664
Cobbett, William (1762-1835). Rural Rides, 1830. 2 vols. 638-9
Darwin, Charles (1809-82). The Voyage of the ' Beagle', 1839. 104
Kinglake, Alexander (1809-91). Eothen, 1844. 337
Polo, Marco (1254-1324). Travels. 306
Portuguese Voyages, 1498-1663. Edited by Charles David Ley. 986
Stow, John (1525 f-1605). The SmtvEY of London. Elizabethan London. 589
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