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SELECT  TRANSLATIONS  FROM 
OLD  ENGLISH  PROSE 


EDITED  BY 


ALBERT  S.  COOK 

PROFESSOR  OF  THE  ENGLISH  LANGUAGE  AND  LITERATURE  IN 
YALE  UNIVERSITY 


CHAUNCEY  B.  TINKER 

PROFESSOR  OF  ENGLISH  LITERATURE  IN  YALE  UNIVERSITY 


Antiquam  exquirite  tnatrem 


GINN  AND  COMPANY 

BOSTON    •    NEW   YORK    •    CHICAGO    •    LONDON 
ATLANTA    •    DALLAS    •    COLUMBUS    •    SAN   FRANCISCO 


TR 
150? 


COPYRIGHT,  1908,  BY 
ALBERT  S.  COOK  AND  CHAUNCEY  B.  TINKER 


ALL  RIGHTS  RESERVED 

PRINTED  IN  THE  UNITED  STATES  OF  AMERICA 
826.1 


818803 


SUbenaum 


GINN  AND  COMPANY  •  PRO 
PRIETORS  •  BOSTON  •  U.S.A. 


PEEFACE 

The  reception  accorded  to  our  Select  Translations  from 
Old  English  Poetry  has  encouraged  us  to  believe  that  a 
companion  volume  from  Old  English  prose  might  be  wel 
come.  While  primarily  intended  for  the  student  of  litera 
ture,  it  will  be  found  to  contain  matter  of  scarcely  less 
interest  to  the  student  of  history,  and  especially  of  what 
the  Germans  call  the  history  of  culture. 

A  preliminary  examination  of  the  writings  of  the  period, 
with  reference  to  a  provisional  selection  of  passages  for 
the  work,  was  made,  at  the  suggestion  of  the  senior  editor, 
by  Miss  Mary  W.  Smyth  and  Miss  Elizabeth  W.  Man- 
waring,  both  of  whom  are  represented  in  the  volume  by 
translations;  but  the  eventual  decision  was  made  by 
ourselves. 

Some  justification  may  be  necessary  for  including  trans 
lations  from  Latin,  as  well  as  from  Old  English.  In  the 
first  place,  works  like  the  Ecclesiastical  History  and  the 
Pastoral  Care  were  originally  composed  in  Latin,  and  this 
Latin  can  hardly  be  ignored  in  making  translations  into 
modern  English ;  while  most  other  prose  writings  of  the 
period  are  colored  by  Latin  influence.  In  the  second  place, 
an  author  like  Alcuin  is  essentially  English,  though  none 
of  his  extant  writings  are  in  that  tongue,  and  though  much 
of  his  life  was  passed  on  the  Continent.  Finally,  portions  of 
the  Benedictine  Rule  are  included,  because  of  its  profound 
and  extensive  influence  upon  men's  minds  in  that  age,  and 
because  it,  too,  was  translated  and  glossed  in  the  Old 
English  period. 

iii 


iv  PREFACE 

Our  thanks  are  due  to  those  transL  A,tors  —  all  of  them 
graduate  students  of  English  at  Yale  in  the  past  or  present 
—  who  have  willingly  collaborated  with  us.  It  became 
more  and  more  evident,  as  we  proceeded,  that  the  older 
versions,  such  as  those  of  Giles,  are  too  inaccurate  to  be 
reproduced  without  modification ;  our  only  regret  on  this 
point  is  that  new  translations  were  not  made  in  all  such 
cases. 

We  should  be  glad  if  this  book  might  do  something  to 
extend  and  deepen  the  interest  in  the  words  and  works  of 
those  who  toiled,  a  millennium  or  more  ago,  that  England 
and  the  world  might  live ;  and  we  could  even  wish  that 
it  might  suggest  a  closer  conformity  to  their  simplicity, 
courage,  and  devotion  to  the  things  of  the  spirit. 

YALE  UNIVERSITY 

November  16,  1907 


CONTENTS 


PAGE 

I.    WORKS  MAINLY  HISTORICAL 1 

./^  Selections  from  Bede's  Ecclesiastical  History  of  the  English 

People 3 

\ 

1.  Preface 6 

2.  Bede's  Description  of  Britain  and  Ireland 7 

3.  The  Britons  send  to  Rome  for  Aid  against  the  Picts 

and  Scots 11 

4.  The  Coming  of  the  English 14 

6.  A  Victory  for  the  Britons 17 

6.  The  Sending  of  Augustine 17 

7.  The  Arrival  of  Augustine 19 

8.  Augustine's  Manner  of  Life 21 

9.  Pope  Gregory  sends  more  Laborers 23 

10.  The  Life  of  Pope  Gregory 23 

yll.  King  Edwin  of  Northumbria  embraces  Christianity  .  31 

^  12.  The  Baptism  of  King  Edwin 34 

13.  King  Edwin's  Rule 35 

14.  King  Oswald  at  Heavenfleld 36 

15.  The  Coming  of  Aidan 37 

16.  Aidan's  Manner  of  Life 38 

17.  The  Humility  of  King  Oswin 41 

18.  Bede's  Final  Estimate  of  Aidan 43 

19.  The  Choice  of  Theodore  and  Hadrian 44 

20.  The  Teaching  of  Theodore 45 

21.  The  Life  and  Death  of  Chad 46 

22.  John,  the  Singer  of  the  Apostolic  See 60 

23.  The  Life  and  Death  of  the  Abbess  Hild 50 

-i*  24.  The  Poet  Csedmon 54 

26.  Dryhthelm's  Vision  of  the  Hereafter 68 

Selections  from  the  Old  English  Chronicle 66 

(S       ±-D-  1;   33;   199;  449;   793;   832;  833;  851;  866;  871; 
876 ;  87t ;  886 ;  897 ;  901 ;  1066 ;  1087. 
v 


vi  CONTENTS 

PAGE 

Selections  from  the  Old  English  Laws ,    .  76 

1.  Alfred's  Statement  concerning  His  Laws     ....  77 

2.  Of  Plotting  against  a  Lord 78 

3.  Of  Taking  Refuge  in  a  Church 79 

4.  Of  Feuds 79 

Charters 80 

Lufu's  Will 80 

II.    THE  WORKS  or  KING  ALFRED,  AND  MATTER  RELATING  TO 

ALFRED 83 

Selections  from  Assess  Life  of  King  A  If  red 86 

1.  Alfred's  Bearing , 87 

2.  Alfred  and  the  Book  of  Saxon  Poems 88 

3.  Alfred's  Love  of  Learning        88 

4.  Battle  of  Ashdown 89 

5.  Alfred's  Varied  Pursuits 91 

6.  Alfred's  Scholarly  Associates  :  Werfrith,  Plegmund, 

JEthelstan,  and  Werwulf 93 

7.  How  Alfred  rewards  Submission 94 

8.  Alfred's  Manual 95 

9.  Alfred's  Troubles 96 

10.  Alfred  judges  the  Poor  with  Equity 98 

11.  His  Correction  of  Unjust  and  Incompetent  Judges  .  98 

Selections  from  Gregory's  Pastoral  Care 100 

*•!.  Alfred's  Preface .  101 

2.  Gregory's  Preface .  104 

3.  Of  the  Burden  of  Rule,  and  how  the  Teacher  is  to 

despise  all  Toils,  and  how  afraid  he  must  be  of 

every  Luxury 105 

4.  How  the  Teacher  is  to  be  Sympathizing  with  and 

Solicitous  about  all  Men  in  their  Troubles  ...  107 

(/>3C 

Selections  from  Orosius'  Universal  History 108 

1.  The  Voyages  of  Ohthere  and  Wulfstan 109 

Ohthere's  First  Voyage 109 

Wulf stan's  Voyage 112 

2.  The  Four  Empires 114 

3.  Orosius'  Defense  of  Christian  Times    ....  j 

4.  Augustus 

I 


CONTENTS  vii 

M.fr  *£2</  PAGE 

Selections  from  Boethius'  Consolation  of  Philosophy    .    .  116 

1.  Alfred's  Preface      117 

2.  Alfred's  Account  of  Boethius 117 

3.  Of  True  Eiches 118 

4.  The  Golden  Age 119 

6.  Of  Worldly  Power 120 

6.  A  King's  Ideal 122 

7.  The  Emptiness  of  Fame 123 

8.  The  Unspeakable  Power  of  God 124 

9.  The  Tale  of  Orpheus  and  Eurydice 126 

10.  A  Journey  through  the  Heavens 128 

11.  The  Example  of  the  Famous  Men  of  Yore      .    .    .  129 

12.  The  Nature  of  the  Deity 129 

13.  Alfred's  Concluding  Prayer 131 

3^^  "™*  4* ^rt 

Selections  from  St.  Augustine's  Soliloquies 131 

1.  Alfred's  Preface 132 

2.  A  Portion  of  Book  2 133 

3.  Book  3 141 

III.    ^ELFRIC  AND  THE  HOMILISTS 147 

V    Selections  from  J&lfric 149 

1.  Preface  to  the  Translation  of  Genesis 149 

2.  English  Preface  to  the  Grammar 161 

3.  English  Preface  to  Homilies  I 152 

4.  English  Preface  to  Homilies  II 154 

5.  New  Year's  Day 154 

6.  Daily  Miracles 156 

7.  God  and  the  Human  Soul 157 

8.  Spiritual  Miracles 160 

9.  All  Saints 161 

10.  The  Easter  Homily 164 

11.  The  True  Shepherd  and  the  Hireling 173 

12.  The  Invention  of  the  Holy  Cross 175 

13.  A  Colloquy 177 

14.  Fragment  of  a  Homily  on  the  False  Gods  ....  186 

15.  From  the  Canons 191 

16.  From  the  Epistle  for  Wulfstan 191 

/Wulfstan 192 

Wulfstan's  Sermon  to  the  English 194 


viii  CONTENTS 

PAGE 

Selection  from  the  Blickling  Homilies  .    .        200 

The  Signs  of  the  Last  Judgment 200 

IV.    LATE  ANONYMOUS  WORKS 205 

(/Selections  from  Apollonius  of  Tyre 207 

(/The  Harrowing  of  Hell 218 

V.   LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 229 

Selections  from  the  Minor  Works  of  Bede 231 

1.  The  English  Months 231 

V  2.  Selections  from  the  Life  of  St.  Cuthbert 233 

\/3.  Selections  from  the  Life  of  Benedict  Biscop    .    .    .  248 

4.  Selections  from  the  Life  of  Ceolfrith 247 

6.  Bede's  Letter  to  Egbert,  Archbishop  of  York     .    .  252 

y/  Cuthbert's  Letter  on  the  Death  of  Bede 255 

^  y  Selections  from  the  Letters  of  Alcuin 260 

1.  To  the  Monks  of  Wearmouth  and  Jarrow  ....  261 

2.  To  JEthelheard,  Archbishop  of  Canterbury    .    .    .  264 

3.  Erom  the  So-called  Caroline  Books 265 

4.  To  the  Monks  of  York 267 

6.  To  Arno,  Bishop  of  Salzburg 268 

6.  To  Eanbald  II,  Archbishop  of  York 269 

7.  To  Charlemagne 271 

8.  To  Ccenwulf ,  King  of  Mercia 273 

9.  To  the  People  of  Canterbury 273 

10.  To  the  Monks  of  Salzburg 275 

11.  To  Arno,  Archbishop  of  Salzburg 275 

12.  To  Charlemagne 276 

13.  To  Eanbald  II,  Archbishop  of  York 277 

\/     Selections  from  the  Benedictine  Rule 278 

1.  The  Four  Kinds  of  Monks „    .    .    .  279 

2.  Concerning  Brethren  who  are  Sick 280 

3.  The  Measure  of  Food 231 

4.  Labor  and  Reading 282 

6.  Artificers  in  a  Monastery 284 

6.  Rank  in  the  Community 284 

INDEX  .  287 


I 

WORKS  MAINLY  HISTORICAL 


SELECTIONS  FKOM  BEDE'S  ECCLESIASTICAL 
HISTORY  OF  THE  ENGLISH  PEOPLE 

The  chief  source  of  our  knowledge  of  the  life  of  Bede  is  his 
own  account  of  himself  at  the  close  of  his  Ecclesiastical  History  : 
1 I,  Bede,  the  servant  of  God,  and  priest  of  the  monastery  of  the 
blessed  apostles  Peter  and  Paul,  which  is  at  Wearmouth  and 
Jarrow,  being  born  in  the  territory  of  that  same  monastery, 
was  pnvcm  a.t  spy^n  ypars  of  age  to  be  educated  by  the  most 
reverend  Abbot  Benedict,  and  afterwards  by  Ceolfrith ;  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.1  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  order 
of  the  Abbot  Ceolfrith.  From  which  time  till  this  fifty-ninth  year 
of  my  age,  I  have  made  it  my  business,  for  the  use  of  me  and 
mine,  to  compile  out  of  the  works  of  the  venerable  Fathers,  and 
to  interpret  and  explain  according  to  their  meaning,  these  follow 
ing  pieces.'  [A  list  of  his  works  follows.]  Bede  apparently  spent 
his  entire  youtlL-and-iaainhopd  at  Jarrpw,  though  it  is  not  impos 
sible  that  this  quiet  life  was  interrupted  by  a  journey  to  Rome. 
For  the  story  of  his  death,  which  probably  occurred  May  26,  735, 
see  pp.  255  ff.  An  excellent  account  of  him  may  be  found  in 
Plummer's  edition  of  the  Ecclesiastical  History  1.  ix-lxxix. 

Benedict  Biscop  (?  628-690.  Cf.  pp.  243  ff.),  above  referred  to, 
is  noted  as  the  founder  and  systematic  governor  of  the  Benedictine 
monasteries  at  Wearmouth  (founded  674)  and  Jarrow  (founded 
682).  He  endowed  these  with  an  excellent  library  of  patristic 
literature,  much  of  which  he  had  himself  bought  at  Rome,  and 
in  the  days  of  Bede  Jarrow  became  one  of  the  chief  seats  of 
learning  in  all  Europe.  It  has  been  often  pointed  out  that  its 

1  See  Wordsworth,  Eccl.  Sonnets  23. 
3 


4  WORKS  MAINLY  HISTORICAL 

situation  contributed  to  produce  its  fame,  for  it  sustained  rela 
tions  more  or  less  intimate  with  the  Celtic  church  in  North- 
umbria,  with  the  Gallic  church,  and  with  Canterbury  (whence 
Bede  may  have  obtained  his  acquaintance  with  the  Greek  lan 
guage).  Bede  became  the  principal  scholar  of  Jarrow,  and 
through  his  influence  the  famous  School  of  York  was  founded 
by  Egbert,  one  of  his  pupils.  At  York  the  works  of  Bede  were 
studied  not  only  by  English,  but  by  Continental  pupils.  Finally 
by  Alcuin  (see  pp.  260  ff.)  their  influence  was  transferred  to  the 
court-schools  of  Charlemagne. 

The  list  of  Bede's  complete  works  is  surprisingly  large,  includ 
ing  commentaries  on  the  various  books  of  the  Old  and  New 
Testaments,  homilies,  lives  of  saints  and  abbots,  a  translation  of 
the  Gospel  of  St.  John  (now  lost),  sundry  scientific  works,  and  a 
history  of  the  world,  De  Sex  ^Etatibus  Sceculi.  The  complete  works 
of  Bede  may  be  consulted  not  only  in  Migne's  Patrologia  Latino, 
(Vols.  90-95,  Paris,  1844),  but  also  in  the  edition  of  J.  A.  Giles, 
London, 1843-44. 

The  Ecclesiastical  History  of  the  English  People  is  the  most  famous 
of  Bede's  works.  It  is  divided  into  five  books.  The  earlier  chap 
ters,  descriptive  of  England  and  its  history  before  the  coming  of 
Augustine,  are  based  on  previous  Latin  works,  such  as  those  of 
Orosius  (see  pp.  108  ff.),  Eutropius,  and  Gildas.  From  1.  23  on, 
the  sources  are  more  independent.  Tip/fa  rlrpw  much  from  local 
annals,  oral  and  written  communic^mn^^jaiid-^^ejgonaj^j^CQUec- 
tian,.  A  tendency  to  sift  evidence  is  noticeable  here  and  there 
(cf.  pp.  5  ff.,  43,  64).  The  history  closes  with  thejeanlBJ. 

A  translation  of  Bede's  History  into  Old  English  was  made  by 
King  Alfred,  or  by  scholars  working  under  his  direction.  For 
theories  concerning  its  authorship,  see  Miller's  edition  (London, 
1890-91),  and  Plummer's  Life  and  Times  of  Alfred  the  Great  (Ox 
ford,  1902),  chap.  6. 

The  original  Latin  text  may  be  consulted  in  Plummer's  edition 
(Oxford,  1896).  An  excellent  edition  of  Books  3  and  4  has  been 
made  by  Mayor  and  Lumby  (3d  ed.,  Cambridge,  1881).  Moberly's 
edition  (Oxford,  1869)  is  also  valuable.  Still  worthy  of  honor  is 
the  splendid  folio  edition  of  Smith  (Cambridge,  1722),  contain 
ing  both  the  Latin  and  the  Old  English,  besides  other  historical 
works  of  Bede. 


SELECTIONS  FROM  BEDE'S  HISTORY  5 

1.    PREFACE 

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  tran 
scribed,  and  more  fully  considered  at  your  leisure. . . .  But 
to  the  end  that  I  may  remove  all  occasion  of  doubting 
what  I  have  written,  both  from  yourself  and  other  readers 
or  hearers  of  this  history,  I  will  take  care  briefly  to  inti 
mate  from  what  authors  I  chiefly  learned  the  same. 

My  principal  authority  and  aid  in  this  work  was  the 
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  Hadrian,  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  Eome,  having, 
with  leave  of  the  present  Pope  Gregory,  searched  into  the 
archives  of  the  holy  Eoman  church,  found  there  some 
epistles  of  the  blessed  Pope  Gregory  and  other  popes;  and 
returning  home,  by  the  advice  of  the  aforesaid  most  rever 
end  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 


6  WORKS  MAINLY  HISTORICAL 

church  of  Canterbury  by  the  disciples  of  St.  Gregory  or 
their  successors,  and  under  what  kings  the  same  happened, 
has  been  conveyed  to  us  by  Nothelrn  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  undertake  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 
of  the  South  Saxons,  next  adjoining  to  it,  as  also  of  the 
Isle  of  Wight.  But  how,  by  the  pious  ministry  of  Cedd 
and  Chad,  the  province  of  the  Mercians  was  brought  to 
the  faith  of  Christ,  which  they  knew  not  before,  and  how 
that  of  the  East  Saxons  recovered  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  Lastingham.  What  ecclesias 
tical  transactions  took  place  in  the  province  of  the  East 
Angles  was  partly  made  known  to  us  from  the  writings 
and  tradition  of  our  ancestors,  and  partly  by  relation  of 
the  most  reverend  Abbot  Esi.  What  was  done  towards 
promoting  the  faith,  and  what  was  the  sacerdotal  succes 
sion  in  the  province  of  Lindsey,  we  had  either  from  the 
letters  of  the  most  reverend  Bishop  Cynibert,  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  innumer 
able  witnesses,  who  might  know  or  remember  the  same ; 


SELECTIONS  FROM  BEDE'S  HISTORY  7 

besides  what  I  had  of  my  own  knowledge.  Wherein  it  is 
to  be  observed  that  what  I  have  written  concerning  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  labored  sincerely  to  commit  to  writing  such  things 
as  I  could  gather  from  common  report,  for  the  instruction 
of  posterity. 

2.   BEDE'S  DESCRIPTION  OF  BRITAIN  AND  IRELAND 
Bk.  1,  chap.  1 

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  extends 
eight  hundred  miles  in  length  towards  the  north,  and  is 
two  hundred  miles  in  breadth,  except  where  several  prom 
ontories  extend  further  in  breadth,  by  which  its  compass 
is  made  to  be  4875  miles.  .  .  . 

The  island  excels  in  fruits  and  trees,  and  is  well  adapted 
for  feeding  cattle  and  beasts  of  burden.  It  also  produces 
vines  hi  some  places,  and  has  plenty  of  land-  and  water 
fowl  of  various  sorts ;  it  is  remarkable  also  for  rivers 
abounding  in  fish,  and  plentiful  springs.  It  has  the  great 
est  plenty  of  salmon  and  eels;  seals  are  also  frequently 


8  WORKS  MAINLY  HISTORICAL 

taken,  and  dolphins,  as  also  whales;  besides  many  sorts 
of  shell-fish,  such  as  mussels,  in  which  are  often  found 
excellent  pearls1  of  all  colors  —  red,  purple,  violet,  and 
green  —  but  mostly  white.  There  is  also  a  great  abun 
dance  of  cockles,  of  which  the  scarlet  dye  is  made  —  a 
most  beautiful  color,  which  never  fades  with  the  heat  of 
the  sun  or  the  washing  of  the  rain ;  but  the  older  it  is, 
the  more  beautiful  it  becomes.  It  has  both  salt  and  hot 
springs,  and  from  them  flow  rivers  which  furnish  hot  baths, 
proper  for  all  ages  and  both  sexes,  and  arranged  in  separate 
places,  according  as  each  person  may  prefer.  For  water, 
as  St.  Basil  says,2  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  ;3  it  has  much  and  excel 
lent  jet,  which  is  black  and  burns  when  fire  is  applied 
to  it ;  when  heated,  it  drives  away  serpents ;  being  warmed 
by  rubbing,  it  holds  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. 
From  its  lying  almost  under  the  North  Pole,  the  nights 
are  light  in  summer,  so  that  at  midnight  the  beholders 
are  often  in  doubt  whether  the  evening  twilight  still  con 
tinues,  or  that  of  the  morning  is  coming  on;3  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  con 
trary,  the  nights  are  in  winter,  for  the  sun  then  withdraws 
into  the  southern  parts,  so  that  the  nights  are  eighteen 

1  So  Tacitus,  Pliny,  Solinus,  .Elian. 

2  Hexaem.  4.  6,  quoted  from  the  Latin  translation  (cf .  Migne,  Pair. 
Lat.  53.  907). 

«  Cf.  Tacitus,  Agric.  12  (Plummer). 


SELECTIONS  FROM  BEDE'S  HISTORY  9 

hours  long.  Thus  the  nights  are  extraordinarily  short  in 
summer,  and  the  days  in  winter,  that  is,  of  only  six  equi 
noctial  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 
languages  —  those  of  the  English,  Britons,  Scots,  Picts, 
and  Latins  —  each  examining  and  confessing  one  and  the 
same  knowledge  of  the  highest  truth  and  of  true  sublimity. 
The  Latin  tongue  is,  by  the  study  of  the  Scriptures,  become 
common  to  all  the  others. 

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 
themselves  of  the  southern  parts  thereof.  When  they, 
beginning  at  the  south,  had  made  themselves  masters  of 
the  greatest  part  of  the  island,  it  happened  that  the  nation 
of  the  Picts  —  from  Scythia,1  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,2 
though  a  spacious  sea  lies  between  them.  The  Picts,  as 
has  been  said,  arriving  in  this  island  by  sea,  desired  to 

1  Namely  Scandinavia,  but  the  Picts  were  either  a  pre-Aryan  race  (Rhys, 
Plummer),  or  Celts  of  the  Cymric  rather  than  the  Gaelic  stock  (Windisch, 
Stokes). 

2  Cf.  Tacitus,  Agric.  10. 


10  WORKS  MAINLY  HISTORICAL 

have  a  place  granted  them  in  which  they  might  settle. 
The  Scots  answered  that  the  island  could  not  contain 
them  both ;  <  but  we  can  give  you  good  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  dis 
tance  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  j 
Picts  to  this  day.  In  process  of  time,  Britain,  besides  the ; 
Britons  and  the  Picts,  received  a  third  nation,  the  Scots,  j 
who,  migrating  from  Ireland  under  their  leader  Eeuda, 
either  by  fair  means  or  by  force  of  arms  secured  to  them 
selves  those  settlements  among  the  Picts  which  they  stil] 
possess.  From  the  name  of  their  commander,  they  are  to 
this  day  called  Dalreudins ;  for  in  their  language  Da] 
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.  .  .  .  The 
island  abounds  in  milk  and  honey,  nor  is  there  any  want 


SELECTIONS  FROM  BEDE'S  HISTORY  11 

of  vines,  fish,  or  fowl ;  and  it  is  remarkable  for  deer  and 
goats.  It  is  properly  the  country  of  the  Scots,  who,  migrat 
ing  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 l  runs  from  the  west 
very  far  into  the  land,  where,  to  this  day,  stands  the  strong 
iity  of  the  Britons,  called  Alcluith.2  The  Scots,  arriving 
on  the  north  side  of  this  bay,  settled  themselves  there. 

3.    THE  BRITONS  SEND  TO  ROME  FOR  AID  AGAINST 
THE  PICTS  AND  SCOTS 

Bk.  1,  chap.  12  8 

From  that  time  the  south  part  of  Britain,  destitute  of 
armed  soldiers,  of  martial  stores,  and  of  all  its  active 
youth,  who  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.  Where 
upon  they  suffered  many  years  under  two  very  savage 
foreign  nations,  the  Scots  from  the  west,  and  the  Picts 
:rom  the  north.  .  .  . 

On  account  of  the  irruption  of  these  nations,  the  Britons 
sent  messengers  to  Rome  with  letters  in  mournful  manner, 
praying  for  succors,  and  promising  perpetual  subjection  pro 
vided  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 

1  The  Firth  of  Clyde.  2  Now  Dumbarton. 

8  Largely  from  Gildas. 


12  WORKS  MAINLY  HISTORICAL 

seas  l  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  engineer  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  sea  which  we  have  spoken  of ;  to  the  end  that  where 
the  defense  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,  a  rampart 
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,2  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  of  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  were  again  sent3  to  Eome 
imploring  aid,  lest  their  wretched  country  should  be  utterly 
extirpated,  and  the  name  of  a  Roman  province,  so  long 
renowned  among  them,  should  be  overthrown  by  the  cruel 
ties  of  barbarous  foreigners,  and  become  utterly  contempt 
ible.  A  legion  was  accordingly  sent  again,  and  arriving 
unexpectedly  in  autumn,4  made  great  slaughter  of  the 
enemy,  obliging  all  those  that  could  escape  to  flee  beyond 
the  sea;  whereas  before  they  were  wont  yearly  to  carry 
off  their  booty  without  any  opposition.  Then  the  Romans 

1  The  Firth  of  Forth  and  the  Firth  of  Clyde. 

2  Now  Abercorn,  not  far  from  Edinburgh. 

3  Moberly  thinks  after  411. 

4  Bede  has  here  taken  literally  a  figurative  expression  of  Gildas'. 


SELECTIONS  FROM  BEDE'S  HISTORY  13 

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 
jnemies,  who  would  not  prove  too  powerful  for  them  un 
less  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 l  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.2  This  famous  wall,3  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,4  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  seacoast  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.5 

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 

1  Readers  of  romance  may  be  interested  to  compare  Kipling,  Puck  of 
Pook's  Hill,  pp.  153-4. 

2  Rather  of  Hadrian  (A.D.  120). 

8  From  Wallsend,  4  miles  N.E.  of  Newcastle,  to  Bowness,  12  miles  N.W. 
of  Carlisle  (Moberly). 

4  '  In  the  portions  which  now  remain  it  rarely  exceeds  five  or  six  feet  in 
height'  (Quart.  Rev.  107.  66). 

&  Probably  418  A.D.  (Moberly). 


14  WORKS  MAINLY  HISTORICAL 

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  calami 
ties  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. 

4.    THE   COMING   OF  THE   ENGLISH1  (A.D.  450-456) 
Bk.  1,  chap.  15  2 

In  the  year  of  our  Lord  44 9, 3  Martian  being  made 
Emperor  with  Yalentinian  —  the  forty-sixth  from  Augus 
tus  —  ruled  the  empire  seven  years.  /Then  the  nation  of 
the  Angles,  or  Saxons,  being  invited  by  the  aforesaid 
king,4  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  fighting  for  the  country,  while  their  real  intentions 
were  to  enslave  it.  Accordingly  they  engaged  with  the 
enemy,  who  were  come  from  the  north  to  give  battle,  and 
obtained  the  victory ;  which  being  known  at  home  in 
their  own  country,  as  also  the  fertility  of  the  country 

1  Cf .  Green,  Tlie  Making  of  England. 

2  Chiefly  from  Gildas.  3  Really  450. 

4  The  legendary  Vortigern ;  for  Gerontius,  his  historical  counterpart, 
see  Pluramer  2.  23. 


SELECTIONS  FROM  BEDE'S  HISTORY  15 

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,  while  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 l  —  came  the 
East  Saxons,  the  South  Saxons,  and  the  West  Saxons. 
From  the  Angles  —  that  is,  the  country  which  is  called 
Angulus,2  and  which  is  said  to  remain  desert  from  that 
time  to  this  day,  between  the  provinces  of  the  Jutes  and 
the  Saxons  —  are  descended  the  East  Angles,  the  Midland 
Angles,  the  Mercians,  all  the  race  of  the  Northumbrians, 
that  is,  of  those  nations  that  dwell  on  the  north  side  of  the 
river  Humber,  and  the  other  nations  of  the  Angles.  The 
first  two  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  exist 
ence.  They  were  the  sons  of  Wihtgils,  son  of  Witta,  son 
of  Wecta,  son  of  Woden ;  from  whose  stock  the  royal  lines 
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 

1  Nearly  the  modern  Holstein  (Moberly). 

2  Approximately  Schleswig. 


16  WORKS  MAINLY   HISTORICAL 

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  heathen 
proved  God's  just  revenge  for  the  crimes  of  the  people, 
not  unlike  that  which,  being  once  lighted  by  the  Chal 
deans,  consumed  the  walls  and  city  of  Jerusalem.1  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  neighboring  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  struc 
tures  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  to  the 
enemy  for  food,  being  destined  to  undergo  perpetual  servi 
tude,  if  they  were  not  killed  even  upon  the  spot.  Some, 
with  sorrowful  hearts,  fled  beyond  the  seas.  Others,  con 
tinuing  in  their  own  country,  led  a  miserable  life  in  fear 
and  anxiety  among  the  woods,  rocks,  and  mountains. 

J  2  Kings  25,  9, 10 ;  Jer,  52,  13, 14, 


SELECTIONS  FROM  BEDE'S  HISTORY  17 

5.    A  VICTORY  FOR  THE  BRITONS 

Bk.  1,  chap.  16  x 

When  the  victorious  army,  having  destroyed  and  dis 
persed  the  natives,  had  returned  home  to  their  own  settle 
ments,  the  Britons  began  by  degrees  to  take  heart  and 
gather  strength,  sallying  out  of  the  lurking-places  where 
they  had  concealed  themselves,  and  unanimously  implor 
ing  the  divine  assistance,  that  they  might  not  utterly  be 
destroyed.  They  had  at  that  time  for  their  leader  Am- 
brosius  Aurelius,  a  modest  man,  who  alone,  by  chance,  of 
the  Eoman  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  pre 
vailed,  till  the  year 2  of  the  siege  of  Mount  Badon,  when 
they  made  no  small  slaughter  of  those  invaders,  about 
forty-four  years  after  their  arrival  in  England. 

6.    THE   SENDING  OF  AUGUSTINE   (A.D.  596) 
Bk.  1,  chap.  23 

In  the  year  of  our  Lord  582,  Maurice,  the  fifty-fourth 
from  Augustus,  ascended  the  throne,  and  reigned  twenty- 
one  years.  In  the  tenth  year  of  his  reign,  Gregory,  a  man 
renowned  for  learning  and  behavior,  was  promoted  to  the 
apostolical  see  of  Eome,  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 

i  Condensed  from  Gildas,  2  About  493  (Plummet). 


18  WORKS  MAINLY   HISTORICAL 

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, 
undertaken  that  work,  were  seized  on  their  journey  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  blessed  Gregory  that  they  should  not  be  compelled  to 
undertake  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  word,  and  rely  on 
the  assistance  of  God.  The  form  of  this  letter  was  as 
follows : 

'  Gregory,  the  servant  of  the  servants  of  God,1  to  the  serv 
ants  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  behooves  you,  my  beloved  SODS, 
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  perform  that 
which,  by  God's  direction,  you  have  undertaken,  being 
assured  that  much  labor  is  followed  by  an  eternal  reward. 
When  Augustine,  your  chief,  returns,  whom  we  also  con 
stitute  your  abbot,  humbly  obey  him  in  all  things,  know 
ing  that  whatsoever  you  shall  do  by  his  direction  will  in 
all  respects  be  available  to  your  souls.  Almighty  God 

1  Gregory  was  the  first  pope  to  assume  this  style  (Plummer). 


SELECTIONS  FROM  BEDE'S  HISTORY  19 

protect  you  with  His  grace,  and  grant  that  I  may  see  in 
the  heavenly  country  the  fruits  of  your  labor,  inasmuch 
as,  though  I  cannot  labor  with  you,  I  shall  partake  in  the 
joy  of  the  reward,  because  I  am  at  least  willing  to  labor. 
God  keep  you  in  safety,  my  most  beloved  sons.  Dated 
this  23d  of  July,  in  the  fourteenth  year  of  the  reign  of 
our  most  pious  Emperor  Mauritius  Tiberius,  the  thirteenth 
year  after  the  consulship  of  our  said  lord,  in  the  fourteenth 
indiction.' 

7.    THE  ARRIVAL   OF  AUGUSTINE   (A.D.  597) 
Bk.  1,  chap.  25 

Augustine,  thus  strengthened  by  the  confirmation  of 
the  blessed  father  Gregory,  returned  to  the  work  of  the 
word  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 
H umber,  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  reck 
oning,  six  hundred  hides,1  divided  from  the  other  land  by 
the  river  Wantsum,2  which  is  about  three  furlongs  over, 
and  fordable  only  in  two  places,  for  both  mouths  of  it 
run  into  the  sea.  In  this  island  landed  the  servant  of  our 
Lord,  Augustine,  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 

1 '  The  amount  considered  adequate  for  the  support  of  one  free  family 
with  its  dependants.  .  .  .  The  general  conclusion  appears  to  be  that  it  was 
normally  120  acres ;  but  the  size  of  the  acre  itself  varied  '  (New  Eng.  Diet.) . 
Thanet  actually  contains  less  than  30,000  acres,  including  tidal  water  and 
foreshore. 

2  The  lower  course  of  the  river  Stour,  below  Stourmouth  (Moberly). 


20  WORKS  MAINLY  HISTORICAL 

^Ethelbert,  signified  that  they  were  come  from  Rome  and 
brought  a  joyful  message,  which  most  undoubtedly  as 
sured  to  all  that  took  advantage  of  it  everlasting  joys  in 
heaven,  and  a  kingdom  that  would  never  end  with  the 
living  and  true  God.  The  king  having  heard  this,  ordered 
that  they  should  remain  in  the  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,1  whom  he  had  received  from  her  parents  upon 
condition  that  she  should  be  permitted  to  practise  her 
religion  with  the  bishop  Liudhard,  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  Augustine  and  his  com 
panions  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  superstition,  if  they  practised 
any  magical  arts,  they  might  impose  upon  him,  and  so  get 
the  better  of  him.  But  they  came  furnished  with  divine, 
not  with  diabolic  virtue,  bearing  a  silver  cross  for  their 
banner,2  and  the  image  of  our  Lord  and  Saviour  painted  on 
a  board;  and,  singing  litanies,  they  offered  up  their 
prayers  to  the  Lord  for  the  eternal  salvation  both  of 
themselves  and  of  those  to  whom  they  were  come.  When 
they  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 

1  Daughter  of  Charibert,  King  of  Paris. 

2  See  Wordsworth,  Eccl,  Sonnets  U, 


SELECTIONS  FROM  BEDE'S  HISTORY  21 

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  favorable  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  domin 
ions,  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  sov 
ereign  Lord  and  King,  Jesus  Christ,  they  sang  in  con 
cert  this  litany : l  <  We  beseech  Thee,  0  Lord,  in  all  Thy 
mercy,  that  Thy  fury  and  Thine  anger  be  turned  away 
from  this  city,  and  from  Thy  holy  house,  because  we 
have  sinned.  Alleluia.' 

8.    AUGUSTINE'S  MANNER  OF  LIFE   (A.D.  597) 
Bk.  1,  chap.  26 

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  from  those  they  taught;  living  themselves  in  all 
respects  conformably  to  what  they  prescribed  to  others; 

1  '  A  pathetic  antiphon  belonging  to  the  Rogation  days  '  (Bright,  Early 
Eng.  Church  Hist.,  p.  48),  founded  upon  Dan.  9.  16. 


22  WORKS  MAINLY  HISTORICAL 

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  sim 
plicity  of  their  innocent  life  and  the  sweetness  of  their 
heavenly  doctrine.  There  was  on  the  east  side  of  the 
city  a  church 1  dedicated  to  the  honor  of  St.  Martin,  built 
while  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  faith  to  the  unity 
of  the  holy  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  believ 
ers,  as  to  his  fellow-citizens  in  the  heavenly  kingdom. 
For  he  had  learned  from  his  instructors  and  leaders  unto 
salvation  that  the  service  of  Christ  ought  to  be  voluntary, 
not  brought  about  by  compulsion.  Nor  was  it  long  before 
he  gave  his  teachers  a  settled  residence  in  his  metropolis 
of  Canterbury,  with  such  possessions  of  different  kinds  as 
were  necessary  for  their  subsistence. 

i  Dean  Stanley  says  (Hist.  Mem.  Canterbury,  p.  31) :  '  The  present  church, 
old  as  it  is,  is  of  far  later  date,  but  it  unquestionably  retains  in  its  walls 
some  of  the  Roman  bricks  and  Roman  cement  of  Bertha's  chapel.  ...  Of 
all  the  great  Christian  saints  of  whom  she  [Bertha]  had  heard  in  France 
before  she  came  to  England,  the  most  famous  was  St.  Martin  of  Tours ' ; 
and  hence  Stanley  suggests  that  the  Canterbury  church  may  have  been 
named  from  him. 


SELECTIONS  FROM  BEDE'S   HISTORY  23 

9.   POPE  GREGORY  SENDS  MORE  LABORERS  (A.D.  601) 
Bk.  1,  chap.  29 

Moreover,  the  same  Pope  Gregory,  hearing  from  Bishop 
Augustine  that  he  had  a  great  harvest  and  but  few 
laborers,  sent  to  him,  together  with  his  aforesaid  mes 
sengers,  several  fellow-laborers  and  ministers  of  the  word, 
of  whom  the  first  and  principal  were  Mellitus,  Justus, 
Paulinus,  and  Eufinianus,  and  by  them  all  things  in  gen 
eral  that  were  necessary  for  the  worship  and  service  of  the 
church  —  namely,  sacred  vessels  and  cloths  for  the  altars, 
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  a  letter, 
wherein  he  signified  that  he  had  transmitted  the  pall  to 
him,  and  at  the  same  time  directed  how  he  should  consti 
tute  bishops  in  Britain. 

10.   THE  LIFE  OF  POPE  GREGORY 
Bk.  2,  chap.  1 

At  this  time,  that  is,  in  the  year  of  our  Lord  605,1  the 
blessed  Pope  Gregory,  after  having  most  gloriously  gov 
erned  the  Eoman  and  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  2  to  the  faith  of  Christ,  it  behooves  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, 

1  An  error  for  604.  2  Acts  26.  18. 


24  WORKS  MAINLY  HISTORICAL 

and  was  placed  over  the  churches  already  converted  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  the  Lord.1 

He  was  by  nation  a  Koman,  son  of  Gordian,  deducing 
his  race  from  ancestors  that  were  not  only  noble,  but 
religious.  And  Felix,2  once  bishop  of  the  same  apostolical 
see,  a  man  of  great  honor  in  Christ  and  his  church,  was 
an  ancestor  of  his.  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,  he  entirely  used,  by  the  help  of  the  divine  grace,  to 
gain  the  honor  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  perfec 
tion  that  —  as  he  was  afterwards  wont  with  tears  to  tes 
tify  —  his  mind  was  above  all  transitory  things ;  that  he 
rose  beyond  all  that  is  subject  to  change ;  that  he  used  to 
think  of  nothing  but  what  was  heavenly ;  that,  while 
detained  by  the  body,  he  by  contemplation  broke  through 
the  bonds  of  flesh ;  and  that  he  loved  death,  which  to 
almost  all  men  is  a  punishment,  as  the  entrance  into  life, 
and  the  reward  of  his  labors.  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  aver,  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 : 3  '  But  now,  on  account  of  the  pastoral 

1  1  Cor.  9.  2.  2  Bishop  of  Rome,  483-492 , 

8  Gregory's  Dialogues,  Bk.  1,  Prol. 


SELECTIONS  FROM  BEDE'S  HISTORY  25 

<sare,  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 
:o  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  labor  of  converting  many 
than  he  had  by  the  repose  of  his  former  tranquil  life,  and 
chiefly  because,  while  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  nuncio  to  Constantinople 
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  —  in  order,  namely,  that  at  all  times,  by 
their  example,  as  he  writes  himself,1  he  might  be  held 
fast  to  the  calm  shore  of  prayer,  as  it  were  with  the 
cable  of  an  anchor,  while  he  was  tossed  up  and  down  by 
the  continual  waves  of  worldly  affairs-,  and  daily  among 
them,  by  the  solace  of  studious  reading,  strengthen  his 
mind  when  it  was  shaken  with  temporal  concerns.  By 
their  company  he  was  not  only  fortified  against  earthly 
assaults,  but  more  and  more  inflamed  to  the  exercises  of 
the  heavenly  life. 

1  Epistle  to  Leander,  Bishop  of  Seville. 


26  WORKS  MAINLY  HISTORICAL 

For  they  persuaded  him  to  give  a  mystical  exposition 
of  the  book  of  holy  Job,1  which  is  involved  in  great 
obscurity;  nor  could  he  refuse  to  undertake  that  work, 
which  brotherly  affection  imposed  on  him  for  the  future 
benefit  of  many ;  but  in  a  wonderful  manner,  in  five  and 
thirty  books  of  exposition,  taught  how  that  same  book  is 
to  be  understood  literally;  how  to  be  referred  to  the 
mysteries  of  Christ  and  the  church ;  and  in  what  sense 
it  is  to  be  adapted  to  every  one  of  the  faithful.  This 
work  he  began  when  legate  in  the  royal  city,  but  finish* 
it  at  Eome  after  being  made  pope.  Whilst  he  was  sti 
in  the  royal  city,  he,  by  the  assistance  of  the  divine  grace 
of  catholic  truth,  crushed  in  its  first  rise  a  heresy  newly 
started,  concerning  the  state  of  our  resurrection.  .  .  . 

He  likewise  composed  another  notable  book,  call* 
the  Pastoral?  wherein  he  manifestly  showed  what  sort  oi 
persons  ought  to  be  preferred  to  govern  the  church,  h 
such  rulers  ought  to  live,  with  how  much  discretion 
instruct  every  one  of  their  hearers,  and  how  seriously 
reflect  every  day  on  their  own  frailty.  He  also  wrot 
forty  homilies  on  the  Gospel,  which  he  divided  equally 
into  two  volumes ;  and  composed  four  books  of  dialogues,3 
into  which,  at  the  request  of  Peter,  his  deacon,  he  col 
lected  the  miracles  of  the  saints  whom  he  either  knew 
ur  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  labored  for,  so,  by  describing  the  miracles 
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 

l  Known  as  the  Moralia.  2  See  pp.  100  ff. 

8  Translated  into  Old  English,  and  recently  published. 


SELECTIONS  FKOM  BEDE'S  HISTORY  27 

>rophet  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 
lave  shown  above,  inserting  the  same  book  entire  in  this 
listory ;  besides  the  useful  little  Synodical  Book,  which 
le  composed  with  the  bishops  of  Italy  on  the  necessary 
affairs  of  the  church ;  and  also  familiar  letters  to  certain 
>ersons.  And  it  is  the  more  wonderful  that  he  could 
write  so  many  and  such  large  volumes,  considering  that 
ilmost  all  the  time  of  his  youth,  to  use  his  own  words, 
le  was  often  tormented  with  pains  in  his  bowels  and  a 
weakness  of  his  stomach,  while  he  was  continually  suffer- 
ng  from  slow  fever.  But  whereas  at  the  same  time  he 
carefully  reflected  that,  as  the  Scripture  testifies,1  every 
son  that  is  received  is  scourged,  the  more  he  labored 
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  quenched  by  such  severe  bodily  pains ;  for 
other  popes  applied  themselves  to  building  or  adorning 
churches  with  gold  and  silver,  but  Gregory  was  entirely 
.ntent  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 
lorn  be  exalted  with  honor;2  so  that  what  blessed  Job 
said  might  be  truly  said  of  him : 3  « When  the  ear  heard 
me,  then  it  blessed  me/  etc.  .  .  . 

To  these  works  of  piety  and  righteousness  this  also  may 
be  added,  that  he  saved  our  nation,  by  the  preachers  he 
sent  hither,  from  the  teeth  of  the  old  enemy,  and  made  it 
partaker  of  eternal  liberty ;  in  whose  faith  and  salvation 

i  Cf .  Heb.  12.  6.  2  ps.  112.  9. 

3  Job  29. 11-17 ;  31.16-18. 


28  WORKS  MAINLY  HISTORICAL 

rejoicing,  and  worthily  commending  the  same,  he,  in  his 
exposition  on  holy  Job,  says : 1  '  Behold,  a  tongue  of  Bri 
tain,  which  only  knew  how  to  utter  barbarous  language, 
has  long  since  begun  to  resound  the  Hebrew  Alleluia. 
Behold,  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,  j 
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  fighting  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  the  heavenly  words  it  has] 
hearkened  to,  and  by  conspicuous  miracles,  it  is  curbed  j 
by  the  dread  of  the  same  Godhead,  so  that  it  fears  to  act] 
wickedly,  and  bends  all  its  desires  to  arrive  at  the  grace] 
of  eternity.'   In  which  words  St.  Gregory  declares  this  also,) 
that  St.  Augustine  and  his  companions  brought  the  Eng-j 
lish  to  receive  the  truth  not  only  by  the  preaching  of 
words,  but  also  by  the  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,2  full  of  great  perfection :  '  Dispose 
our  days  in  thy  peace,  snatch  us  from  eternal  damnation, 
and  rank  us  in  the  number  of  thy  elect.' 

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,  GDI 

1  Bk.  27,  chap.  11. 

2  On  Gregory's  liturgical  reforms  see  the  Diet.  Chr.  Biog.  2.  788-790: 
Did,  Chr.  Antiqq.  s.v.  Sacramentary  (see  Plummer's  notes  on  this  passage.* 
and  on  1.  27,  p.  47). 


SELECTIONS  FROM  BEDE'S  HISTORY  29 

le  12th  day  of  March,1  to  rise  one  day  in  the  same  body 
Q  glory  with  the  other  pastors  of  Holy  Church.  On  his 
omb  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. 
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  the  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  honors  raised  on  high,2 
Where  thy  reward  of  labors  ne'er  shall  die. 

Nor  is  the  account  of  St.  Gregory  which  has  been 
landed  down  to  us  by  the  tradition  of  our  ancestors  to 
e  passed  by  in  silence,  in  relation  to  his  motives  for 
aking  such  interest  in  the  salvation  of  our  nation.  It 
s  reported  that  some  merchants,  having  just  arrived  at 
tome  on  a  certain  day,3  exposed  many  things  for  sale  in 

1  A.D.  604. 

2  This  line, like  much  of  the  epitaph,  might  he  more  exactly  rendered 
han  it  has  heen  by  Giles.    One  feels  the  old  Roman  spirit  in  the  line: 

Hisqiie  Dei  consul  factus  Ijetare  triumphis. 
Ve  may  translate  the  last  two  lines: 

God's  consul  now,  rejoice  in  triumph  won; 
Unending  meed  thou  hast  for  labors  done. 

»  Between  585  and  588  A,D, 


30  WORKS  MAINLY  HISTORICAL 

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,1  their  bodies  white, 
their  countenances  comely,  and  their  hair  of  remarkable 
beauty.    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.2    He  again  inquired  whether  those 
islanders  were  Christians,  or  still  involved  in  the  errors  of 
heathendom ;  and  was  informed  that  they  were  heathens. 
Then  fetching  a  deep  sigh  from  the  bottom  of  his  heart, 
'  Alas  !  what  a  pity/  said  he, '  that  the  author  of  darkness 
should  possess  men  of  such  fair  countenances,  and  that, 
being  remarkable  for  such  grace  of  exterior,  their  mindf 
should  be  void  of  inward  grace  ! '  He  therefore  again  aske< 
what  was  the  name  of  that  nation,  and  was  answered  thi 
they  were  called  Angles.    '  Right,'  said  he,  '  for  they  hav< 
an  angelic  face,  and  it  becomes  such  to  be  coheirs  witl 
the  angels  in  heaven.    What  is  the  name,'  proceeded  h( 
'  of  the  province  from  which  they  are  brought  ? '    It  w? 
replied  that  the  natives  of  that  province  were  called  Deiri. 
'  Truly  are  they  De  ira,'  said  he,  '  snatched  from  wratl 
and  called  to  the  mercy  of  Christ.  —  How  is  the  king  of 
that  province  called  ? '    They  told  him  his  name  was  JE\]i 
and  he,  playing  on  the  name,  said,  '  Alleluia,  the  praise  of 
God  the  Creator  ought  to  be  sung  in  those  parts.' 

Then  repairing  to  the  bishop  of  the  Roman  and  apos 
tolic  see  —  for  he  was  not  yet  himself  made  pope  —  he 
entreated  him  to  send  some  ministers  of  the  word  intojj 
Britain  to  the  nation  of  the  English,  by  whom  it  might] 

1  In  a  letter  to  a  certain  Candidus,  which  has  been  assigned  to  September,  I 
595,  Gregory  directs  him  to  purchase  English  boys,  of  about  seventeen  on 
eighteen  years  of  age,  for  training  up  in  monasteries. 

2  See  Wordsworth,  Eccl.  Sonnets  13. 


SELECT i1IONS   V     _'M  BEDE'S   HISTORY  31 

be  converted  to  Christ ;  declaring  himself  ready  to  under 
take  that  work,  by  the  assistance  of  God,  if  the  apostolic 
pope  should  thlak  fit  to  have  it  so  done.  Which  not  being 
then  able  to  perform  —  because,  though  the  pope  was  will 
ing  to  grant  his  inquest,  yet  the  citizens  of  Rome  could  not 
be  brought  to  consent  that  he  should  depart  so  far  from 
the  city  —  as  soon  as  he  was  himself  made  pope,  he  carried 
out  the  long-desired  work,  sending  indeed  others  as  preach 
ers,  but  himself  by  his  prayers  and  exhortations  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. 

11.  KING  EDWIN  OF  NORTHUMBRIA  EMBRACES 
CHRISTIANITY   (A.D.  627) 

Bk.  2,  chap.  13 

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  prin 
cipal  friends  and  counselors,1  to  the  end  that  if  they  also 
were  of  his  opinion,  they  might  all  together  be  hallowed 
in  Christ,  the  Fountain  of  life.  Paulinus  consenting,  the 
king  did  as  he  said ;  for,  holding  a  council  with  the  wise 
men,  he  a^ked  of  every  one  in  particular  what  he  thought 
of  l*ve  new  doctrine  and  worship  of  the  Deity  that  was 
preas  led.  To  whom  the  chief  of  his  own  priests,  Coifi, 
immediately  answered:  '0  king,  consider  what  this  is 
fehicfl  is  now  preached  to  us ;  for  I  verily  declare  to  you 
what  I  have  learned  for  certain,  that  the  religion  which 
we  have  hitherto  held  has  no  virtue  or  utility  in  it.  Foi 

ne  of  your  people  has  applied  himself  more  diligently 

1  OE.  witan,  from  which  witenagemot. 


32  WORKS  MAINLY 

to  the  worship  of  our  gods  than  I;  and  lyet  there  are 
many  who  receive  greater  favors  from  you,  and  obtain 
greater  dignities  than  I,  and  are  more  prosperous  in  all 
their  undertakings.  Now  if  our  gods  were  good  for  any 
thing,  they  would  rather  assist  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  immedi 
ately  receive  them  without  delay.' 

Another  of  the  king's  chief  men,  assenting  to  his  prudent 
words  and  exhortations,  straightway  added  : :  '  O  king,  the 
present  life  of  man  on  earth  seems  to  me,  in  comparison 
with  the  time  of  which  we  are  ignorant,  as  if  you  were 
sitting  at  a  feast  with  your  chief  men  and  thanes  in  the 
winter  time,  and  a  fire  were  kindled  in  the  midst  and  the 
hall  warmed,  while  everywhere  outside  there  were  raging 
whirlwinds  of  wintry  rain  and  snow ;  and  as  if  then  there 
came  a  stray2  sparrow,  and  swiftly  flew  through  the  house, 
entering  at  one  door  and  passing  out  through  another.  As 
long  as  he  is  inside,  he  is  not  buffeted  by  the  winter's 
storm ;  but  in  the  twinkling  of  an  eye  the  lull  for  him  is 
over,  and  he  speeds  from  winter  back  to  winter  again,  and 
is  gone  from  your  sight.  So  this  life  of  man  appeareth 
for  a  little  time;3  but  what  cometh  after,  or  what  went 
before,  we  know  not.  If  therefore  this  new  doctrine  con 
tains  something  more  certain,  it  seems  justly  to  desf^ye 
to  be  followed.'  The  other  elders  and  king's  counj  '"s 
spoke,  by  divine  inspiration,  to  the  same  effect.  ^  _Q 

But  Coifi  added  that  he  wished  more  attentrv  ^  to 
hear  Paulinus  discourse  concerning  the  God  whoai  he 


Cf.  Wordsworth,  Eccl.  Sonnets  16. 
This  seemi 
.  9. 11.       t 
3  Jas.  4.  U,' 


2  This  seems  to  be  suggested  by  unus  ez  pamrum,   For  the  fir'nni  on 
Hos.  9. 11. 


SELECTIONS  FROM  BEDE'S  HISTORY  33 

preached ;  which  he  having  by  the  king's  command  per 
formed,  Coin,  hearing  his  words,  cried  out :  '  I  have  long 
since  been  sensible  that  there  was  nothing  in  that  which 
we  worshiped,  because  the  more  diligently  I  sought  after 
truth  in  that  worship,  the  less  I  found  it.  But  now  I 
freely  confess  that  such  truth  evidently  appears  in  this 
preaching  as  can  confer  on  us  the  gifts  of  life,  of  salva 
tion,  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  license  to  the  blessed  Paulinus  to  preach 
the  Gospel,  and,  renouncing  idolatry,  declared  that  he  re 
ceived  the  faith  of  Christ ;  and  when  he  inquired  of  the 
above-mentioned  high  priest  who  should  first  profane  the 
altars  and  temples  of  their  idols,1  with  the  enclosures  that 
were  about  them,  he  answered, '  I.  Who  is  fitter  to  destroy 
as  an  example  to  all  others  those  things  which  I  worshiped 
in  my  folly  and  ignorance,  than  I,  acting  upon  the  wis 
dom  which  has  been  given  me  by  the  true  God  ? '  Then 
immediately,  casting  away  his  vain  superstition,  he  desired 
the  king  to  furnish  him  with  arms  and  a  stallion,  and, 
mounting  the  same,  set  out  to  destroy  the  idols  —  for  it 
had  not  been  lawful  for  the  high  priest  to  carry  arms,  or 
to  ride  except  on  a  mare.  Having,  therefore,  girt  a  sword 
about  him,  he  took  a  spear  in  his  hand,  mounted  the 
king's  stallion,  and  proceeded  to  the  idols.  The  multitude, 
beholding  it,  concluded  he  was  insane ;  but  he  lost  no 
time,  for  as  soon  as  he  drew  near  the  temple  he  profaned 
it,  casting  into  it  the  spear  which  he  held;  and,  rejoic 
ing  in  the  knowledge  of  the  worship  of  the  true  God,  he 

1  Cf.  Plummer's  note  on  fana,  Wolorum,  1,  30,  and  Cook's  note  on  line 
485,  The  Christ  o 


34  WORKS  MAINLY  HISTORICAL 

commanded  his  companions  to  destroy  the  temple,  with  all 
its  enclosures,  and  burn  them  with  fire.  The  place  where 
the  idols  were  is  still  shown,  not  far  from  York  to  the 
eastward,  beyond  the  river  Derwent,  and  is  now  called 
Godmundingham,1  where  the  high  priest,  by  the  inspira 
tion  of  the  true  God,  polluted  and  destroyed  the  altars 
which  he  had  himself  consecrated.2 


12.  THE  BAPTISM  OF  KING  EDWIN  (A.D.  627) 
Bk.  2,  chap.  14 

King  Edwin,  therefore,  with  all  the  nobility  of  the 
nation,3  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,4  in  the  church  of  Peter  the  apostle,5  which  he  him 
self  had  built  of  timber  while  he  was  undergoing  the 
training  of  a  catechumen  and  being  prepared  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,6  in  the  midst  whereof  that 

1  Now  Goodmanham,  lj  miles  N.E.  of  Market  Weighton. 

2  An  adaptation  of  Virgil,  ^En.  2.  501-2. 

8  Including  the  future  Abbess  Hild  (Bede  4.  23),  the  patroness  of  Cred- 
mon.  See  p.  51. 

4  Bright  (Early  Eng.  Church  Hist.,  p.  118)  says  Easter  Eve,  April  11. 

5  On  the  site  of  the  present  cathedral  (Bright,  p.  117). 

6  For  the  material  of  Saxon  churches,  see  Plummer's  note,  and  cf .  Cook's 
note  on  line  27,  The  Christ  of  Cynewulf. 


SELECTIONS  FROM  BEDE'S  HISTORY  35 

same  oratory  which  he  had  first  erected  should  be  enclosed.1 
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  successor. 

13.  KING  EDWIN'S  RULE  (A.D.  617-633) 
Bk.  2,  chap.  16 

It  is  reported  that  there  was  then  such  perfect  peace 
in  Britain,  wheresoever  the  dominion  of  King  Edwin 
extended,2  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  high 
ways  he  caused  stakes  to  be  fixed,  with  brass  cups  hang 
ing  from  them,  for  the  refreshment  of  travelers  ;  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  thanes,  the  standard-bearer 
was  wont  to  go  before  him.  Moreover,  when  he  walked 
along  the  streets,  that  sort  of  banner  which  the  Romans 
call  tufa,  and  the  English,  tlmuf,  was  in  like  manner 
borne  before  him. 

1  This  wooden  sanctuary  was  carefully  preserved,  and  enriched  with 
splendid  altars  and  vessels  by  Archbishop  Albert  (Bright,  p.  119). 

2  It  extended  at  least  as  far  as  Edinburgh,  Edwin's  Burgh. 


36  WORKS  MAINLY  HISTORICAL 

14.  KING  OSWALD  AT  HEAVENFIELD  (A.D.  635) 
Bk.  3,  chap.  2 

The  place  is  shown  to  this  day,  and  held  in  much  ven 
eration,  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  worshipers  in  their  great  distress, 
It  is  further  reported  that,  the  cross  being  made  in  haste, 
and  the  hole  dug  in  which  it  was  to  be  fixed,  the  king 
himself,  full  of  faith,  laid  hold  of  it,  placed  it  in  the  hole, 
and  held  it  with  both  his  hands  till  it  was  set  fast  by 
soldiers'  casting  in  earth.  This  done,  he  raised  his  voice, 
and  cried  to  his  whole  army  :  '  Let  us  all  kneel,  and  jointly 
beseech  the  true  and  living  God  Almighty  that  of  His 
mercy  He  will  defend  us  from  our  fierce  and  haughty 
enemy,  for  He  knows  that  we  have  undertaken  a  just  war 
for  the  safety  of  our  nation.'  All  did  as  he  had  commanded, 
and,  advancing  towards  the  enemy  with  the  first  dawn  of 
day,  they  obtained  the  victory,  as  their  faith  deserved.1 
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,2 
or  the  Heavenly  Field,  which  name  it  formerly  received 
as  a  presage  of  what  was  afterwards  to  happen,  denoting 

1  Bright  says  (p.  132)  that  this  field  '  witnessed  not  only  the  death-blow 
to  Welsh  schemes  of  reconquest,  but  the  definitive  triumph  of  the  Christian 
cause  in  Northumbria.' 

2  Where  is  now  St.  Oswald's  Chapel,  about  eight  miles  north  of  Hex- 
ham;  or  perhaps  Hallington,  a  mile  or  so  east  of  St,  Oswald's, 


SELECTIONS  FROM  BEDE'S  HISTORY  37 

that  there  the  heavenly  trophy  would  be  erected,1  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.2 


15.  THE  COMING  OF  AIDAN  (A.D.  635) 
Bk.  3,  chap.  3 

The  same  Oswald,  as  soon  as  he  ascended  the  throne, 
being  desirous  that  all  his  nation  should  receive  the 
Christian  faith,  whereof  he  had  found  happy  experience 
in  vanquishing  the  barbarians,  sent  to  the  elders  of  the 
Irish,  among  whom  himself  and  the  soldiers  his  followers, 
when  in  banishment,  had  received  the  sacrament  of  bap 
tism,  desiring  they  would  send  him  a  bishop,  by  whose 
instruction  and  ministry  the  people  of  the  Angles  which 
he  governed  might  be  taught  the  advantages,  and  receive 
the  sacraments,  of  the  Christian  faith.  Nor  was  he  slow 
in  obtaining  what  he  requested,  but  received  as  bishop 
Aidan,  a  man  of  singular  gentleness,  piety,  and  modera 
tion,  zealous  in  the  cause  of  God.  .  .  . 

On  the  arrival  of  the  bishop,  the  king  appointed  him 
his  episcopal  see  in  the  isle  of  lindisfarne,  as  he  desired ; 
this  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 
contiguous  to  the  land.  The  king,  humbly  and  willingly 
in  all  cases  giving  ear  to  his  admonitions,  industriously 

1  See  Stevens,  The  Cross  in  the  Life  and  Literature  of  the  Anglo-Saxons 
(Yale  Studies  in  English),  pp.  81  if. 

2  See  p.  13. 


38  WORKS  MAINLY   HISTORICAL 

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  earls  and  thanes,  for  he  had  perfectly 
learned  the  Irish  language  during  his  long  banishment. 
From  that  time  many  of  the  Irish  came  daily  into  Britain, 
and  with  great  devotion  preached  the  word  to  those  tribes 
of  the  Angles  over  which  King  Oswald  reigned,  and  those 
among  them  that  had  received  priest's  orders  administered 
to  them  the  grace  of  baptism.  Churches  were  built  in 
several  places ;  the  people  joyfully  nocked  together  to 
hear  the  word ;  lands  were  given  of  the  king's  bounty  to 
build  monasteries ;  and  the  children  of  the  Angles  were 
instructed  by  Irish  teachers,  together  with  their  elders,  in 
the  pursuits  and  observance  of  monastic  discipline,  since 
most  of  them  that  came  to  preach  were  monks. 

16.    ALDAN'S  MANNER   OF  LIFE    (A.D.  635) 
Bk.  3,  chap.  5 

From  this  island,  from  the  confraternity  of  these  monks, 
was  Aidan  sent  to  instruct  the  province  of  the  Angles  in 
Christ,  having  received  the  dignity  of  a  bishop  at  the 
time  when  Segeni,  abbot  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  doc 
trine  with  all  men  that  he  taught  no  otherwise  than  as  he 
and  his  followers  were  living ; J  for  he  neither  sought  nor 
loved  anything  of  this  world,  but  delighted  in  distributing 

1  Cf.  Chaucer's  '  poure  persoun '  (ProL  496  ff.),  and  Mayor  and  Lumby's 
note  on  this  passage ;  see  also  pp.  21,  242. 


SELECTIONS  FROM  BEDE'S  HISTORY  39 

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  horse 
back,1  unless  compelled  by  some  urgent  necessity ;  and 
wherever  in  his  way  he  saw  any,  either  rich  or  poor,  he 
would  turn  aside  to  them,  and  invite  them,  if  unbelievers, 
to  embrace  the  mystery  of  the  faith;  or  if  they  were  be 
lievers,  he  would  strengthen  them  in  the  faith,  and  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 
tonsured  monks  or  laymen,  were  employed  in  study,  that 
is,  either  in  reading  the  Scriptures  or  in  learning  Psalms.2 
This  was  the  daily  employment  of  himself  and  all  that 
were  with  him,  wheresoever  they  went ;  and  if  it  hap 
pened,  which  was  but  seldom,  that  he  was  invited  to  eat 
with  the  king,  he  went  with  one  or  two  clerks,  and  hav 
ing  taken  a  small  repast,  made  haste  to  be  gone  with  them, 
either  to  read  or  to  pray.  At  that  time  many  religious 
men  and  women,  stirred  up  by  his  example,  adopted  the 
custom  of  fasting  till  the  ninth  hour3  on  Wednesdays 
and  Fridays  throughout  the  year,  except  during  the  fifty 
days  after  Easter.  He  never  kept  silence  before  the  rich 
concerning  their  sins,  either  out  of  deference  or  fear,  but 
reproved  them  with  severe  rebukes.  He  never  would  give 
money  to  the  powerful  men  of  the  world,  but  only  food, 
if  he  happened  to  entertain  them ;  and,  on  the  contrary, 
whatsoever  gifts  of  money  he  received  from  the  rich,  he 
cither  distributed,  as  has  been  said,  for  the  use  of  the  poor, 
or  bestowed  in  ransoming  such  as  had  been  wrongfully 

1  Cf.  P.  41. 

2  See  Plummer's  note. 

8  Mayor  and  Lumby  say :  '  The  ninth  hour  proved  ultimately  too  rigor 
ous  a  limit,  and  soon  was  moved  backward  till  it  meant  midday.' 


40  WORKS  MAINLY  HISTORICAL 

sold.1  Moreover,  he  afterwards  made  many  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  for  a 
bishop  from  the  Irish  province2  to  minister  the  word  of 
faith  to  him  and  his  nation,  there  was  first  sent  to  him 
another  man  of  more  austere  disposition,  who,  when  he 
had  preached  for  some  time  to  the  people  of  the  Angles 
without  success — they  being  loath  even  to  listen  to  him — 
returned  home,  and  in  an  assembly  of  the  elders  reported 
that  he  had  been  able  to  accomplish  nothing  in  teaching 
the  people  to  whom  he  had  been  sent,  because  they  were 
untamable  men,  and  of  a  stubborn  and  barbarous  dispo 
sition.  They,  as  is  testified,  seriously  debated  in  a  council 
what  was  to  be  done,  being  desirous  to  afford  the  nation 
the  salvation  for  which  they  were  asked,  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  under  consideration:  'I  suspect,  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  3  of  more  easy  doc 
trine,  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,  turning  their  faces  and  eyes  upon 
him,  began  diligently  to  discuss  what  he  had  said,  and  J 
presently  concluded  that  he  deserved  to  be  made  a  bishop,  J 
and  ought  to  be  sent  to  instruct  the  unbelieving  and  un 
learned,  since  he  was  found  to  be  endued  with  singular 
discretion,  which  is  the  mother  of  the  virtues.  Accord 
ingly,  having  ordained  him,  they  sent  him  out  to  preach ; 

i  Cf.  p.  30.  2  Meaning  lona.  8  i  Cor.  3.  2. 


SELECTIONS  FROM  BEDE'S  HISTORY 


41 


and  he,  as  time  proved,  turned  out  subsequently  to  be 
adorned  with  other  virtues,  as  at  first  he  seemed  remark 
able  for  the  temperance  of  his  discretion. 


17.    THE   HUMILITY  OF   KING   OSWIKT 
Bk.  3,  chap.  14 

King  Oswin  was  of  a  graceful  aspect,  tall  of  stature, 
affable  in  discourse,  courteous  in  behavior,  and  bountiful 
to  all,  whether  gentle  or  simple ;  so  that  he  was  beloved 
by  every  one  for  the  kingliness  of  his  spirit  and  his  looks, 
and  for  his  distinguished  merit,  and  men  of  the  very 
first  rank  came  from  almost  every  province  to  serve  him. 
Among  other  virtues  and  rare  endowments,  if  I  may  so 
express  it,  humility  is  said  to  have  been  the  greatest,  as 
one  example  may  suffice  to  prove. 

He  had  given  an  extraordinarily  fine  horse  to  Bishop 
Aidan,  which  he  might  use  either  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  imme 
diately  dismounted,  and  ordered  the  horse,  with  all  its 
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,  he  said  to  the  bishop  as  they  chanced  to  be  going 
in  to  dinner :  '  Why  would  you,  my  lord  bishop,  give  the 
poor  man  that  royal  horse,  which  you  ought  to  have  kept 
for  yourself  ?  Had  we  not  many  other  horses  of  less  value, 
and  of  other  sorts,  which  would  have  been  good  enough 
to  give  to  the  poor,  without  giving  that  horse,  which  I 
had  particularly  chosen  for  yourself?'  To  whom  the 
bishop  instantly  answered,  '  What  is  it  you  say,  O  king  ? 


42  WORKS  MAINLY  HISTORICAL 

Is  that  foal  of  a  mare  dearer  to  you  than  this  child  of 
God  ? '  Thereupon  they  went  in  to  dinner,  and  the  bishop 
sat  in  his  place ;  but  the  king,  who  was  come  from  hunt 
ing,  stood  warming  himself  with  his  attendants  at  the 
fire.  Then  on  a  sudden  while  he  was  warming  himself, 
calling  to  mind  what  the  bishop  had  said  to  him,  he  un- 
girt  his  sword  and  gave  it  to  a  servant,  and  running  to 
the  bishop,  fell  down  at  his  feet,  beseeching  him  to  forgive 
Mm, '  For  from  this  time  forward,'  said  he,  '  I  will  never 
speak  any  more  of  this,  nor  will  I  pass  judgment  on  what 
or  how  much  of  our  money  you  may  give  to  the  children 
of  God.'  The  bishop  feared  greatly  at  this  sight,  and  start 
ing  up,  raised  him,  saying  that  he  would  be  entirely 
reconciled  to  him  if  he  would  sit  down  to  meat  and 
lay  aside  all  sorrow.  The  king,  at  the  bishop's  command 
and  entreaty,  beginning  to  be  merry,  the  bishop,  on  the 
other  hand,  grew  so  melancholy  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  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  people  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.1  But  Bishop  Aidan 
himself  was  also  taken  out  of  this  world,  twelve  days  after 
the  slaying  of  the  king  he  loved,  on  the  31st  of  August,2 
to  receive  the  eternal  reward  of  his  labors  from  our  Lord. 

1  Oswin  had  ruled  the  province  of  Deira  in  great  prosperity  for  seven 
years  when  he  was  murdered  by  the  command  of  Oswy,  king  of  Bernicia. 
Upon  this,  Deira  and  Bernicia  were  permanently  united  to  form  the  king 
dom  of  Northumbria. 

2  A.D.  651. 


SELECTIONS  FROM  BEDE'S  HISTOKY  43 

18.  BEDE'S  FINAL  ESTIMATE  OF  AID  AN 
Bk.  3,  chap.  17 

I  have  written  thus  much  concerning  the  person  and 
ivorks  of  the  aforesaid  Aidan,  in  no  way  commending  or 
pproving  what  he  imperfectly  understood  in  relation  to 
he  observance  of  Easter ;  nay,  very  much  detesting  the 
ame,  as  I  have  most  manifestly  proved  in  the  book  I 
lave  written  De  Temporibus l ;  but,  like  an  impartial  his- 
orian,  relating  what  was  done  concerning  or  by  him,  com 
mending  such  things  as  are  praiseworthy  in  his  actions, 
nd  preserving  the  memory  thereof  for  the  benefit  of  my 
eaders  —  namely,  his  love  of  peace  and  charity,  of  con- 
inence  and  humility;  his  mind  superior  to  anger  and 
varice,  and  despising  pride  and  vainglory ;  his  industry 
n  keeping  and  teaching  the  heavenly  commandments; 
lis  diligence  in  reading  and  watching;  his  authority 
)ecoming  a  priest  in  reproving  the  haughty  and  powerful, 
md  at  the  same  time  his  tenderness  in  comforting  the 
ick,  and  relieving  or  defending  the  poor.  To  say  all  in  a 
:ew  words,  as  near  as  I  could  be  informed  by  those  that 
mew  him,  he  took  care  to  omit  none  of  those  things 
which  he  found  were  to  be  done,  according  to  the  Gospels 
)r  the  apostolical  or  prophetical  writings,  but  to  the  utmost 
)f  his  power  endeavored  to  perform  them  all. 

These  things  I  much  love  and  admire  in  the  aforesaid 
)ishop,  because  I  do  not  doubt  that  they  were  well  pleas- 
ng  to  God ;  but  I  do  not  praise  or  approve  his  not 
)bserving  Easter  at  the  proper  time,  either  through  igno 
rance  of  the  canonical  time  appointed,  or,  if  he  knew  it, 
>eing  prevailed  on  by  the  authority  of  his  nation  not  to 
'ollow  the  same.  Yet  this  I  approve  in  him,  that  in  the 

1  Rather  the  De  Temporum  Ratione. 


44  WORKS  MAINLY  HISTORICAL 

celebration  of  his  Easter,  the  object  which  he  had  in  view 
in  all  he  believed,  worshiped,  and  preached,  was  the  same 
as  ours,  that  is,  the  redemption  of  mankind  through  the  pas 
sion,  resurrection,  and  ascension  into  heaven  of  the  mediator 
between  God  and  man,  the  man  Christ  Jesus.1 

19.  THE  CHOICE  OF  THEODORE  AND  HADRIAN 
(A.D.  667-8) 

Bk.  4,  chap.  1 

There  was  then  in  the  Niridan  monastery,  which  is  not 
far  from  the  city  of  Naples  in  Campania,2  an  abbot  callec 
Hadrian,3  by  nation  an  African,  well  versed  in  Holy  Writ 
experienced  in  monastic  and  ecclesiastical  discipline,  anc 
excellently  skilled  in  both  the  Greek  and  Latin  tongues 
The  pope,  sending  for  him,  commanded  him  to  accept 
the  bishopric,  and  repair  to  Britain.  He  answered  tha1 
he  was  unworthy  of  so  great  a  dignity,  but  said  he  coulc 
name  another,  whose  learning  and  age  were  fitter  for 
the  episcopal  office.  And  having  proposed  to  the  pope  a 
certain  monk  belonging  to  a  neighboring  monastery  o 
celibates,  whose  name  was  Andrew,  the  latter  was  by  al 
that  knew  him  judged  worthy  of  the  bishopric ;  but  bodily 
infirmity  prevented  his  being  advanced  to  the  episcopa 
station.  Then  again  Hadrian  was  pressed  to  accept  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  Eome  a  monk  called  Theo 
dore,  well  known  to  Hadrian,  born  at  Tarsus  in  Cilicia,  & 
man  well  instructed  in  secular  and  sacred  literature  as 
well  as  in  Greek  and  Latin,  of  excellent  character  and 

1 1  Tim.  2.  5.  2  It  was  near  the  present  Monte  Cassino. 

»  For  Hadrian  and  Theodore,  see  especially  the  Diet.  Chr.  Biog. 


SELECTIONS  FROM  BEDE'S  HISTORY  45 

venerable  age,  being  sixty-six  years  old.  Hadrian  suggested 
him  to  the  pope  to  be  ordained  bishop,  and  prevailed,  but 
upon  these  conditions :  first,  that  Hadrian  himself  should 
conduct  him  to  Britain,  because  he  had  already,  for  vari 
ous  reasons,  twice  visited  Gaul,  and  was  therefore  better 
acquainted  with  the  way,  and  was  moreover  well  provided 
with  men  of  his  own ;  and  secondly,  that  he  should  serve 
as  his  fellow-laborer  in  teaching,  and  thus  keep  careful 
watch  that  Theodore  should  not,  after  the  manner  of  the 
Greeks,  introduce  anything,  contrary  to  the  true  faith1 
into  the  church  over  which  he  was  to  preside.  Theodore, 
being  ordained  subdeacon,  waited  four  months  for  his  hair 
to  grow,  that  it  might  be  shorn  into  the  shape  of  a  crown ; 
for  hitherto  he  had  had  the  tonsure  of  St.  Paul  the  apostle, 
after  the  manner  of  the  Orientals.  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  [668]  was  sent 
with  Hadrian  to  Britain.2 


20.    THE    TEACHING   OF    THEODORE     (From  A.D. 
Bk.  4,  chap.  2 

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  English  inhabited,  for  he  was  willingly  enter 
tained  and  heard  by  all  persons  ;  and,  everywhere  attended 
and  assisted  by  Hadrian,  he  taught  the  right  rule  of  life, 
and  the  canonical  custom  of  celebrating  Easter.  He  was 
the  first  archbishop  whom  all  the  English  church  obeyed. 

1  See  Bright,  Early  Eng.  Church  Hist.,  p.  220. 

2  Benedict  Biscop  accompanied  them ;  see  Bright,  as  above,  p.  221. 


46  WORKS  MAINLY  HISTORICAL 

And  because  both  of  them  were,  as  has  been  said  before, 
well  read  both  in  sacred  and  secular  literature,  they  gath 
ered  a  crowd  of  disciples,  and  there  daily  flowed  from 
them  rivers  of  sound  learning  to  water  the  hearts  of  their 
hearers,  insomuch  that,  together  with  the  books  of  Holy 
Writ,  they  taught  them  the  arts  of  prosody,  astronomy, 
and  ecclesiastical  arithmetic.1  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,  wherein  they  were  born.2  Nor  were  there 
ever  happier  times  since  the  English  came  to  Britain,  for 
since  they  had  kings  who  were  brave  men  and  good 
Christians,  they  were  a  terror  to  all  barbarous  nations ; 
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  learning  had  mas 
ters  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  known  only  in  Kent. 


21.  THE  LIFE  AND  DEATH  OF  CHAD 
Bk.  4,  chap.  3 

Chad  had  his  episcopal  see  in  the  place  called  Lich- 
field,  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  dwelling  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 

1  The  art  of  calculating  church  seasons.    Bright  says  (p.  238) :  '  This 
great  school  became  the  prototype  of  the  yet  more  famous  school  of  York 
in  the  next  century,  .  .  .  out  of  which  arose  the  illustrious  Alcuin.' 

2  See  the  interesting  note  in  Mayor  and  Lumby's  edition, 


SELECTIONS  FROM  BEDE'S  HISTORY 


47 


spare  time  from  the  labor  and  ministry  of  the  word. 
When  he  had  most  gloriously  governed  the  church  in 
that  province  two  years  and  a  half,  Divine  Providence 
ordained  that  there  should  come  a  season  like  that  of 
which  Ecclesiastes  says, '  A  time  to  cast  away  stones,  and  a 
time  to  gather  stones  together ' 1 ;  for  there  happened  a  mor 
tality  sent  from  heaven,  which,  by  means  of  the  death  of 
the  flesh,  transferred  the  living  stones  of  the  church  from 
their  earthly  places  to  the  heavenly  building.  And  when, 
after  many  from  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  the  Lord,  it 
happened  one  day  that  he  was  in  the  aforesaid  dwelling 
with  only  one  brother,  called  Owin,  his  other  companions 
having,  for  some  good  reason,  returned  to  the  church. 
Now  Owin  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  the 
Lord  revealed  to  him,  and  worthy  to  have  credit  given  by 
his  hearers  to  what  he  said.  He  had  come2  with  Queen 
^Ethelthryth  from  the  province  of  the  East  Angles,  and 
was  chief  of  her  thanes  and  steward  of  her  household. 
As  the  fervor  of  his  faith  increased,  he  resolved  to  re 
nounce  the  world,  and  did  not  go  about  it  slothfully,  but 
so  fully  forsook  the  things  of  this  world  that,  quitting 
all  that  he  had,  clad  only  in  a  plain  garment,  and  carry 
ing  an  ax  and  a  hatchet  in  his  hand,  he  came  to  the 
monastery  of  that  most  reverend  prelate,  called  Lasting- 
ham  3 ;  by  this  denoting  that  he  did  not  go  to  the  monas 
tery  to  live  idle,  as  some  do,  but  to  labor.  This  he  also 
confirmed  by  his  practice,  for  as  he  was  less  capable  of 

l  Eccl.  3.  5.  2  in  660. 

3  Seven  miles  N.W.  of  Pickering,  in  Yorkshire ;  it  was  from  this  monas 
tery  that  Chad  had  come  to  Lichfield. 


48  WORKS  MAINLY  HISTORICAL 

studying  the  Scriptures,  he  the  more  earnestly  applied 
himself  to  the  labor  of  his  hands.1  In  short,  having  been 
received,  in  company  with  the  bishop,  into  the  house 
aforesaid,  and  there  entertained  with  the  brethren  for  the 
sake  of  his  reverent  devotion,  he,  while  they  were  engaged 
within  in  reading,  would  remain  outside,  and  do  such 
things  as  were  necessary. 

One  day  when  he  was  thus  employed  abroad,  his  com 
panions  having  gone  to  the  church,  as  I  began  to  state, 
and  the  bishop  being  alone,  reading  or  praying  in  the  ora 
tory  of  that  place,  on  a  sudden,  as  he  afterwards  would 
say,  he  heard  the  voice  of  persons  singing  most  sweetly 
and  rejoicing,  and  appearing  to  descend  from  heaven  to 
earth.  This  voice  he  said  he  first  heard  coming  from  the 
southeast,2  that  is,  from  the  point  where  the  winter  sun 
rises,  and  that  afterwards  it  drew  near  him  till  it  came  to 
the  roof  of  the  oratory  where  the  bishop  was,  and,  enter 
ing  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  ascend  from  the 
roof  of  the  said  oratory,  and  return  to  heaven,  with  inex 
pressible  sweetness,  the  same  way  it  came.  When  he  had 
stood  some  brief  space  astonished,  and  was  seriously 
revolving  in  his  mind  what  it  might  be,  the  bishop 
opened  the  window  of  the  oratory,  and  snapping  his  fin 
gers,  as  he  was  often  wont  to  do  if  any  one  was  outside, 
bade  him  come  in  to  him.  He  accordingly  went  in  with 
speed,  and  the  bishop  said  to  him:  'Make  haste  to  the 
church,  and  cause  those  seven  brethren  to  come  hither, 
and  do  you  come  with  them.'  When  they  were  corne,  he 
first  admonished  them  to  maintain  the  virtue  of  love  and 
peace  among  themselves  and  toward  all  believers,  and 
1  See  below,  p.  245.  2  A  sacred  quarter  ;  cf.  p.  62,  note. 


SELECTIONS  FROM  BEDE'S  HISTORY  49 

indefatigably  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 
fathers  who  had  gone  before.  Then  he  added  that  the 
day  of  his  death  was  at  hand,  '  for,'  said  he,  <  that  lovely 
guest  who  has  been  wont  to  visit  our  brethren  has  vouch 
safed  also  to  come  to  me  this  day,  and  to  call  me  out  of 
this  world.  Return,  therefore,  to  the  church,  and  speak 
to  the  brethren  that  they  in  their  prayers  recommend 
my  departure  to  the  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, 
be  who  had  heard  the  heavenly  song  returned  alone,  and 
prostrating  himself  on  the  ground,  said :  '  I  beseech  you, 
father,  may  I  ask  a  question  ? '  '  Ask  what  you  will,'  an 
swered  the  bishop.  Owin  rejoined :  '  I  entreat  you  to  tell 
me  what  song  that  was  which  I  heard  issuing  from  those 
rejoicing  ones  who  descended  from  the  sky  upon  this 
oratory,  and  who  after  some  time  returned  to  heaven  ? ' 
The  bishop  answered:  'If  you  heard  the  singing,  and 
knew  of  the  approach  of  the  heavenly  company,  I  charge 
you  in  the  name  of  the  Lord  not  to  tell  the  same  to  any 
one  before  my  death.  They  were  angelic  spirits,  who  came 
to  call  me  to  the  heavenly  reward  which  I  have  always 
loved  and  longed  for,  and  they  promised  to  return  seven 
days  from  now  and  take  me  away  with  them.'  This  was 
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  holy  soul  being  delivered  from 


50  WORKS  MAINLY  HISTORICAL 

the  prison l  of  the  body,  and  the  angels,  as  may  justly  be 
.believed,  attending  him,  he  departed  to  the  everlasting  joys. 

22.    JOHN,   THE  SINGER  OF   THE  APOSTOLIC 
SEE    (A.D.  680) 

Bk.  4,  chap.  18 

He  [Benedict  Biscop]  then  received  the  aforesaid  Abbot 
John  to  be  conducted  into  Britain,  that  he  might  teach 
in  his  monastery  the  annual  round  of  musical  services 
as  it  was  practised  at  St.  Peter's  at  Borne.  Abbot  John 
did  as  he  had  been  commanded  by  the  pope,  teaching 
orally  to  the  singers  of  the  said  monastery  the  order  and 
manner  of  singing  and  reading,  and  also  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  in  various  places.  Not  only  did  the  said  John 
teach  the  brothers  of  that  monastery,  but  such  as  had 
skill  in  singing  resorted  from  almost  all  the  monasteries 
of  that  province  to  hear  him,  and  many  invited  him  to 
teach  in  other  places. 

23.    THE  LIFE  AND  DEATH   OF  THE  ABBESS  HILD 
Bk.  4,  chap.  23 

In  the  following  year,  namely  that  of  our  Lord's  incar 
nation  680,  on  the  17th  of  November,  the  most  religious 
servant  of  Christ,  Hild,  abbess  of  the  monastery  that  is 
called  Whitby,  as  above  mentioned,  after  having  per 
formed  many  heavenly  works  on  earth,  passed  from  thence 
to  receive  the  rewards  of  the  heavenly  life,  at  the  age  of 

1  Various  occurrences  of  this  figure  in  English  and  other  literatures  are 
noted  in  Cook's  edition  of  The  Dream  of  the  Mood,  pp.  38-9, 


SELECTIONS  FROM  BEDE'S  HISTORY  51 

sixty-six  years,  which  fell  into  two  equal  divisions:  the 
first  thirty-three  she  spent  in  living  most  nobly  in  the 
secular  habit,  and  more  nobly  dedicated  the  remaining 
half  to  our  Lord  in  the  monastic  life.  She  was  noble  too 
by  birth,  being  the  daughter  of  Hereric,  nephew  to  King 
Edwin,  with  which  king,1  moreover,  at  the  preaching  of 
Pauluius  of  blessed  memory,  the  first  bishop  of  the  North 
umbrians,  she  embraced  the  faith  and  mysteries  of  Christ, 
and  preserved  the  same  undefiled  until  she  attained  to 
the  vision  of  Him  in  heaven. 

Eesolving  to  quit  the  secular  habit,  and  to  serve  Him 
alone,  she  withdrew  into  the  province  of  the  East  Angles, 
since  she  was  a  connection  of  the  king ; 2  being  desirous, 
if  it  were  at  all  possible,  to  pass  over  from  thence  into 
France,  forsaking  her  native  country  and  all  she  had,  and 
so  live  for  our  Lord  in  the  monastery  of  Chelles3  as  an 
exile,  that  she  might  the  more  easily  attain  to  the  eternal 
kingdom  in  heaven  ;  because  her  sister  Hereswith,  mother 
to  Aldwulf,  king  of  the  East  Angles,  at  that  time  living 
in  the  same  monastery  under  regular  discipline,  was  wait 
ing  for  her  eternal  crown.  Being  led  by  her  example,  she 
planned  to  go  abroad,  but  was  detained  a  whole  year  in 
the  aforesaid  province ;  afterwards,  being  recalled  home  by 
Bishop  Aidan,  she  accepted  a  hide  of  land  on  the  north 
side  of  the  river  Wear,  where  again  for  a  year  she  with  a 
very  few  companions  led  a.  monastic  life. 

After  this  she  was  made  abbess  in  the  monastery  called 
Hartlepool,4  which  had  been  founded  not  long  before  by 

1  Cf .  p.  34.  2  Her  sister  had  married  the  king's  brother. 

8  A  little  to  the  east  of  Paris.  Mayor  and  Lumby  say:  'The  studies 
pursued  in  these  nunneries  may  be  inferred  from  the  example  of  St.  Rade- 
gunde,  queen  of  France,  foundress  of  Holy  Cross  convent  at  Poitiers, 
who  there  read  Gregory  Nazianzen,  Basil,  Athanasius,  Hilary,  Ambrose, 
Jerome,  Augustine,  Sedulius,  and  Orosius.' 

4  Eighteen  miles  S.E.  of  Durham,  on  the  sea, 


52  WORKS  MAINLY  HISTORICAL 

the  religious  handmaid  of  Christ,  Heiu,  who  is  said  to  have 
been  the  first  woman  in  the  province  of  the  Northum 
brians  who  took  upon  herself  the  vow  and  vesture  of  a 
nun,  being  consecrated  by  Bishop  Aidan ;  but  she,  soon 
after  she  had  founded  that  monastery,  went  away  to  th( 
city  of  Tadcaster,1  and  there  fixed  her  dwelling.  Hild,  the 
handmaid  of  Christ,  being  set  over  that  monastery,  began 
immediately  to  reduce  all  things  to  a  regular  system,  as 
far  as  she  could  ascertain  from  learned  men ;  for  Bishop 
Aidan,  and  as  many  religious  men  as  knew  her,  frequently 
visited,  fervently  loved,  and  diligently  instructed  her 
because  of  her  innate  wisdom  and  attachment  to  the 
service  of  God. 

When,  therefore,  she  had  for  some  eight  years  governec 
that  monastery,  wholly  intent  upon  establishing  the  regu 
lar  life,  it  happened  that  she  also  undertook  either  to 
build  or  to  set  in  order  a  monastery  in  the  place  callec 
Whitby.2  This  work  laid  upon  her  she  industriously  per 
formed,  for  she  put  this  monastery  under  the  same  regu 
lar  discipline  as  the  former,  and  taught  there  the  strict 
observance  of  justice,  piety,  chastity,  and  other  virtues 
particularly  of  peace  and  charity,  so  that,  after  the  example 
of  the  primitive  church,3  no  person  was  there  rich  anc 
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  occa 
sion  offered,  asked  and  received  her  advice.  She  obligee 
those  who  were  under  her  direction  to  attend  so  much 
to  the  reading  of  the  Holy  Scriptures,  and  to  exercise 
themselves  so  much  in  works  of  righteousness,  that  many 

1  Nine  miles  S.W.  of  York.    '  The  village  of  Healaugh,  about  three  miles 
north  of  Tadcaster,  is  believed  to  mark  the  site  of  St.  Heiu's  foundation,  anc 
possibly  preserves  her  name'  (Murray's  Yorkshire,  quoted  by  Plummer). 

2  A.D.  657.  3  Cf.  Acts  4.  32-4 ;  2.  44-5. 


SELECTIONS  FROM  BEDE'S  HISTORY  53 

might  be  there  found  fit  for  ecclesiastical  duties,  that  is, 
to  serve  at  the  altar.  .  .  . 

Thus  this  handmaid  of  Christ,  Abbess  Hild,  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  dis 
tance,  to  whom  the  fame  was  brought  of  her  industry 
and  virtue.  .  .  . 

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  ex 
ample,  her  strength  might  be  made  perfect  in  weakness.1 
Smitten  by  fevers,  she  began  to  be  tormented  with  vio 
lent  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  while  in  perfect  health,  and  always  to  return 
thanks  to  Him  when  in  adversity  or  bodily  infirmity.  In 
the  seventh  year  of  her  sickness,  the  distemper  turning 
inwards,  she  approached  her  last  day,  and  about  cock- 
crowing,  having  received  the  holy  communion  to  further 
her  on  her  way,  and  called  together  the  handmaids  of 
Christ  who  were  within  the  same  monastery,  she  admon 
ished  them  to  preserve  the  peace  of  the  gospel  among 
themselves  and  toward  all  others ;  and  as  she  was  utter 
ing  her  admonitions,  she  joyfully  beheld  death,  or,  if 
I  may  use  the  words  of  our  Lord,  passed  from  death 
unto  life.2 

1  2  Cor.  12.  9.  2  John  5.  24. 


54  WORKS  MAINLY-  HISTORICAL 

24.    THE  POET  C^EDMON   (A.D.   680) 
Bk.  4,  chap.  24 l 

There  was  in  the  monastery  of  this  abbess  a  certain 
brother  especially  distinguished  by  the  grace  of  God, 
since  he  was  wont  to  make  poems  breathing  of  piety  and 
religion.  Whatever  he  learned  of  sacred  Scripture  by  the 
mouth  of  interpreters,  he  in  a  little  time  gave  forth  in 
poetical  language  composed  with  the  greatest  sweetness 
and  depth  of  feeling,  in  English,  his  native  tongue ;  and 
the  effect  of  his  poems  was  ever  and  anon  to  incite  the 
souls  of  many  to  despise  the  world  and  long  for  the 
heavenly  life.  Not  but  that  there  were  others  after  him 
among  the  people  of  the  Angles  who  sought  to  compose 
religious  poetry  ;  but  none  there  was  who  could  equal  him, 
for  he  did  not  learn  the  art  of  song  from  men,  nor  through 
the  means  of  any  man ;  rather  did  he  receive  it  as  a  free 
gift  from  God.  Hence  it  came  to  pass  that  he  never  was 
able  to  compose  poetry  of  a  frivolous  or  idle  sort ;  none 
but  such  as  pertain  to  religion  suited  a  tongue  so  religious 
as  his  (Living  always  the  life  of  a  layman  until  well  ad 
vanced  in  years,  he  had  never  learned  the  least  thing 
about  poetry/  In  fact,  so  little  did  he  understand  of  it  that 
when  at  a  feast  it  would  be  ruled  that  every  one  present 
should,  for  the  entertainment  of  the  others,  sing  in  turn,  he 
would,  as  soon  as  he  saw  the  harp  coming  anywhere  near 
him,  jump  up  from  the  table  in  the  midst  of  the  banquet 
ing,  leave  the  place,  and  make  the  best  of  his  way  home. 

This  he  had  done  at  a  certain  time,  and  leaving  the 
house  where  the  feast  was  in  progress,  had  gone  out  to 

1  Not  merely  a  revision,  but  newly  translated  by  Albert  S.  Cook  for 
the  companion  volume  to  this,  the  Select  Translations  from  Old  English 
Poetry. 


SELECTIONS  FROM  BEDE'S  HISTORY  57 

was  a  very  devout  man,  humbly  submissive  to  the  monas 
tic  rule,  but  full  of  consuming  zeal  against  those  who  were 
disposed  to  act  otherwise. 

_Hence  it  came  to  pass  that  he  ended  his  life  with  a  fair 
death.  \  For  when  the  hour  of  his  departure  drew  nigh,  he 
was  afflicted  for  the  space  of  a  fortnight  with  a  bodily 
weakness  which  seemed  to  prepare  the  way;  yet  it  was 
so  far  from  severe  that  he  was  able  during  the  whole  of 
:hat  time  to  walk  about  and  converse.  Near  at  hand  there 
was  a  cottage,  to  which  those  who  were  sick  and  appeared 
nigh  unto  death  were  usually  taken.  At  the  approach  of 
evening  on  the  same  night  when  he  was  to  leave  the 
world,  he  desired  his  attendant  to  make  ready  a  place 
there  for  him  to  take  his  rest.  The  attendant  did  so, 
though  he  could  not  help  wondering  at  the  request,  since 
he  did  not  seem  in  the  least  like  a  person  about  to  die. 
When  he  was  placed  in  the  infirmary,  he  was  somehow 
full  of  good  humor,  and  kept  talking  and  joking  with 
those  who  had  already  been  brought  there.  Some  time 
after  midnight  he  asked  whether  they  had  the  eucharist 
at  hand.  <  What  do  you  need  of  the  eucharist  ? '  they  an 
swered,  '  you  aren't  going  to  die  yet,  for  you  are  just  as 
full  of  fun  in  talking  with  us  as  if  nothing  were  the 
matter  with  you/  '  Never  mind,'  said  he,  '  bring  me  the 
eucharist.'  Taking  it  in  his  hand,  he  asked, '  Are  you  all 
at  peace  with  me,  and  free  from  any  grudge  or  ill-will  ? ' 
'  Yes/  they  all  responded,  <  we  are  perfectly  at  peace  with 
you,  and  cherish  no  grievance  whatever.'  ( But  are  you,' 
said  they,  '  entirely  at  peace  with  us  ? '  '  Yes,  my  dear 
children,'  he  answered  without  hesitation, '  I  am  at  peace 
with  all  the  servants  of  God.'  And  thus  saying,  he  made 
ready  for  his  entrance  into  the  other  life  by  partaking  of 
the  heavenly  journey-bread.  Not  long  after  he  inquired, 


58  WORKS  MAINLY  HISTORICAL 

'  How  near  is  it  to  the  hour  when  the  brethren  are  wak 
ened  for  lauds  ? '  '  But  a  little  while/  was  the  reply.  '  Well 
then/  said  he,  'let  us  wait  for  that  hour/  and,  making 
over  himself  the  sign  of  the  cross,  he  laid  his  head  on  the 
pillow,  and  falling  into  a  light  slumber,  ended  his  life  in 
silence.  And  so  it  came  to  pass  that,  as  he  had  served  the 
Lord  in  simplicity  and  purity  of  mind,  and  with  serene 
attachment  and  loyalty,  so  by  a  serene  death  he  left  the 
world,  and  went  to  look  upon  His  face.  And  meet  in 
truth  it  was  that  the  tongue  which  had  indited  so  many 
helpful  words  in  praise  of  the  Creator,  should  frame  its 
very  last  words  in  His  praise,  while  in  the  act  of  signing 
himself  with  the  cross,  and  of  commending  his  spirit  into 
His  hands.  And  that  he  foresaw  his  death  is  apparent 
from  what  has  here  been  related. 


25.  DRYHTHELM'S  VISION  OF  THE  HEREAFTER1 

Bk.  5,  chap.  12 

At  this  time  a  memorable  miracle,  and  like  to  those  o: 
old,  was  wrought  in  Britain ;  for  to  the  end  that  the  living 
might  be  saved  from  the  death  of  the  soul,  a  certain  man 
who  had  been  some  time  dead  rose  again  to  the  life  o: 
the  body,  and  related  many  memorable  things  which  h< 
had  seen ;  some  of  which  I  have  thought  fit  here  briefly 
to  relate.  There  was  a  householder  in  that  district  o: 

1  Cf.  the  vision  of  Fursa  (3. 19).    The  visions  of  the  other  world,  which 
perhaps  begin  with  the  Book  of  Enoch  (pre-Christian),  and  are  con  tin 
ued  in  the  apocryphal  Acts  of  Thomas  (2d  century),  Apocalypse  of  Petei 
(2d  century) ,  and  Apocalypse  of  Paul  (4th  century) ,  here  first  appear  on- 
English  soil.    On  the  general  subject,  reference  may  be  made  to  The  Dream 
of  the  Rood,  ed.  Cook,  p.  Iv,  note  2;   The  Pearl,  ed.  Osgood,  p.  xxxvii 
note  1 ;  Bede's  Eccl.  Hist.,  ed.  Plummer,  2.  294-5.    See  also  Plato,  Gorgiat 
523  ff . ;  Ph&do  113-4 ;  Stewart,  The  Myths  of  Plato ;  Virgil,  ^En.  6.  548  ff . 
Dieterich,  Nekyia. 


SELECTIONS  FROM  BEDE'S  HISTORY  59 

Northumbria  which  is  called  Cunningham,1  who  led  a 
religious  life,  as  did  all  his  house.  This  man  fell  sick, 
and  his  distemper  daily  increasing,  he  was  brought  to 
death's  door,  and  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  permitted  again 
to  live  among  men;  however,  I  am  not  to  live  hereafter 
as  I  was  wont,  but  from  henceforward  after  a  very  differ 
ent  manner.'  Then  rising  immediately,  he  repaired  to  the 
chapel  of  the  village,  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  reserving  the  third  for  himself,  instantly  distributed 
it  among  the  poor.  Not  long  after,  having  thus  rid  him 
self  of  worldly  cares,  he  repaired  to  the  monastery  of 
Melrose,  which  is  almost  enclosed  by  a  bend  of  the  river 
Tweed;  and  having  received  the  tonsure,  went  into  a 
private  dwelling  which  the  abbot  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  that  he  had  seen  many 
things  either  to  be  dreaded  or  desired,  which  others  knew 
nothing  of. 

And  thus  he  related  what  he  had  seen :  '  He  that  led 
I  me  had  a  shining  countenance  and  a  bright  garment,  and 
we  went  on  silently,  as  I  thought,  towards  the  northeast. 
I  Walking  on,  we  came  to  a  vale  of  great  breadth  and 

2 '  Generally  identified  with  Cunningham,  just  within  the  Scotch  border' 
[(Plurnmer). 


60  WORKS  MAINLY  HISTORICAL 

depth,  and  of  infinite  length.  The  part  which  lay  at  our 
left  had  one  side  full  of  dreadful  flames,  while  the  other 
was  no  less  horrid  for  violent  hail  and  cold,  scudding  and 
sweeping  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  the  violence  of  tempest;  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,  would  leap  back  again  into  the 
midst  of  the  inextinguishable  flames.1  Now  whereas  an 
innumerable  multitude  of  deformed  spirits  were  thus  al 
ternately  tormented,  as  far  as  one  could  look,  without  any 
Jj  intermission,  I  began  to  think  that  this  might  perhaps  be 
Z  hell,  of  whose  intolerable  flames  I  had  often  heard.  My 
guide,  who  went  before  me,  answered  my  thought,  saying, 
"  Do  not  believe  so,  for  this  is  not  the  hell  you  imagine." 

'  When  he  had  by  degrees  conducted  me,  much  fright 
ened  with  that  horrid  spectacle,  to  the  further  end,  on  a 
sudden  I  saw  the  place  begin  to  grow  dusky  before  us 
and  fill  with  darkness.  When  we  had  entered  it,  the 
darkness  by  degrees  grew  so  thick  that  I  could  see  noth 
ing  except  the  shape  and  clothing  of  him  that  led  me 
As  we  advanced  through  the  shades  of  night,  suddenly 
there  appeared  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.  Now  while  those 
same  globes  of  fire  without  intermission  at  one  time  flew 
up  and  at  another  fell  back  into  the  bottom  of  the  abyss 
I  observed  that  all  the  tips  of  the  flames,  as  they  ascended 
were  full  of  human  souls,  which,  like  sparks  flying  up 

i  Cf.  Shakespeare,  M.  for  M.  3.  1. 122-3;  Milton,  P.  L.  2.  600  ff. 


SELECTIONS  FROM  BEDE'S  HISTORY  61 

with  smoke,  were  sometimes  thrown  on  high,  and  again, 
when  the  fiery  vapors  ceased,  dropped  down  into  the 
depths  below.  Moreover,  an  insufferable  stench  came 
forth  with  the  vapors,  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  most  hideous  and  wretched  lamentation,  and  at  the 
same  time  a  loud  laughing,  as  of  a  rude  multitude  insult 
ing  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  five  men  into  the 
midst  of  the  darkness,  while  they  themselves  laughed 
and  rejoiced  above  measure.  Among  th<^!ex  Hien,  as  I 
could  discern,  there  was  one  tonsured  like  a  clerk,  one 
layman,  and  one  woman.  The  evil  spirits  that  dragged 
them  went  down  into  the  midst  of  the  burning  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  in  my  ears  the  mingled  sound. 
In  the  meantime,  some  of  the  dark  spirits  ascended  from 
that  flaming  abyss,  and  running  forward  encompassed  me 
on  all  sides,  and  much  afflicted  me  with  their  flaming 
eyes  and  the  stinking  fire  which  proceeded  from  their 
mouths  and  nostrils.  They  threatened  also  to  lay  hold  on 
me  with  burning  tongs  which  they  had  in  their  hands, 
yet  they  durst  not  touch  me,  though  they  were  bold  to 
frighten  me.  Being  thus  on  all  sides  enclosed  with  ene 
mies  and  darkness,  and  looking  about  on  every  side  for 
assistance  to  escape,  there  appeared  behind  me,  on  the 
way  that  I  came,  as  it  were  the  brightness  of  a  star 1  shin 
ing  amidst  the  darkness,  which  increased  by  degrees,  and 

1  Plummer  compares  Dante,  Purg.  12.  89-90. 


62  WORKS  MAINLY  HISTORICAL 

came  rapidly  towards  me.  And  when  it  drew  nigh,  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 
that  led  me  before,  who  then,  turning  towards  the  right, 
began  to  lead  me,  as  it  were,  towards  the  southeast,1  and 
having  soon  brought  me  out  of  the  darkness,  conducted 
me  into  an  atmosphere  of  serene  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  altogether  boundless.  I  began  to  wonder  why  we 
went  up  to  the  wall,  seeing  that  I  could  discover  no  door, 
or  window,  or  means  of  ascent.  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  sweetness  of  its 
delightful  odor  immediately  dispelled  the  stench  of  the 
dark  furnace,  which  had  penetrated  me  in  every  part. 
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  assem 
blies  of  men  in  white,  and  many  companies  seated  together 
rejoicing.  As  he  led  me  through  the  choirs  of  those 
blissful  inhabitants,  I  began  to  think  that  this  might  per 
haps  be  the  kingdom  of  heaven,  of  which  I  had  often 
heard  so  many  sermons.  He  answered  my  thought,  saying, 
?'  No,  this  is  not  the  kingdom  of  heaven,  as  you  imagine." 

1  When  we  had  passed  those  abodes  of  blessed  souls  and 
£one  further  on,  I  discovered  in  front  of  us  a  much  more 
beautiful  light,  and  therein  heard  sweet  voices  of  persons 
singing ;  and  so  wonderful  a  fragrance  proceeded  from  the 

1  On  the  southeast  as  the  quarter  of  felicity,  see  Cook's  edition  of 
Cynewulf's  Christ,  note  on  1.  900,  and  Lactantius,  Inst.  Div.  2.  9. 


SELECTIONS  FROM  BEDE'S   HISTORY  63 

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  retracing  his 
steps,  led  me  back  by  the  way  we  came. 

'When  we  returned  to  those  joyful  mansions  of  the 
spirits  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 
dreadful  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  re 
ceived  into  the  kingdom  of  heaven  at  the  day  of  judg 
ment  ;  but  many  are  relieved,  even  before  the  day  of 
judgment,  by  the  prayers,1  alms,  and  fasting  of  the  liv 
ing,  and  more  especially  by  the  celebration  of  masses. 
That  fiery  and  foul-smelling  pit  which  you  saw  is  the 
mouth  of  hell,  into  which  whosoever  falls  shall  never  be 
delivered  to  all  eternity.  This  flowery  place,  in  wrhich  you 
see  these  most  beautiful  young  people,  so  resplendent  and 
joyful,  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,  have  the  vision  of  Christ,  and  enter  into  the  joys  of 
His  kingdom.  But  they  who  are  perfect  in  thought,  word, 
and  deed,  as  soon  as  they  depart  the  body  immediately 

i  Plummer  compares  Dante,  Purg.  3.  140-1. 


64  WORKS  MAINLY  HISTORICAL 

enter  into  the  kingdom  of  heaven,  in  the  neighborhood 
whereof  that  place  is  where  you  heard  the  sound  of  sweet 
singing,  with  the  odor  of  sweetness  and  splendor  of  light. 
As  for  you,  who  are  now  to  return  to  the  body,  and  live 
again  among  men,  if  you  will  endeavor  strictly  to  exam 
ine  your  actions,  and  direct  your  speech  and  behavior  in 
righteousness  and  simplicity,  you  shall  after  death  have 
a  place  of  residence  among  these  joyful  troops  of  blessed 
souls  which  you  behold ;  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  my  guide  any  questions ; 
but  in  the  meantime,  on  a  sudden,  I  know  not  how,  I  find 
myself  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  carelessly,  but  only  to  those  who,  being  terrified 
with  the  dread  of  torments,  or  delighted  with  the  hope  of 
everlasting  joys,  wished  to  make  use  of  his  words  to  ad 
vance  in  piety.  In  the  neighborhood  of  his  cell  lived  on( 
Hsemgils,  a  monk,  eminent  too  in  the  priesthood,  as 
good  works  alone  might  testify.  This  man  is  still  living, 
and  leading  a  solitary  life  in  Ireland,  supporting  his  ex 
treme  old  age  on  bread  and  cold  water.  He  often  went 
to  that  man,  and  by  asking  numerous  questions,  heard 
from  him  all  the  particulars  of  what  he  had  seen  when 
separated  from  his  body ;  by  whose  recital  I  also  came  to 
the  knowledge  of  the  few  facts  which  I  have  briefly  set 
down.  He  also  related  his  visions  to  King  Aldfrith,1  a  man 

1  Whom  Bright  calls  (Early  Eng.  Church  Hist.,  p.  338)  '  the  first  of 
our  literary  kings,'  and  Plmumer  (2.  263)  '  the  philosopher-king,1 


SELECTIONS  FROM  BEDE'S   HISTORY  65 

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  modest  abbot  and  priest, 
^Ethelwald,1  presided  over  the  monastery,  and  now  with 
worthy  conduct  occupies  the  episcopal  see  of  the  church 
of  Lindisfarne. 

He  had  a  private  place  of  residence  assigned  him  in 
that  monastery,  where  he  might  freely  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  to  go 
frequently  into  the  same  for  the  chastening  of  his  body, 
and  many  times  to  dip  quite  under  the  water,  and  to 
continue  saying  Psalms  or  prayers  therein  as  long  as  he 
could  endure  it,  standing  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  winter  the  half-broken  pieces  of  ice  were 
swimming  about  him,  which  he  had  sometimes  broken 
in  order  to  make  room  to  stand  or  dip  himself  in  the 
river,  those  who  beheld  it  would  say,  <  It  is  wonderful, 
brother  Dryhthelm  (for  so  he  was  called),  that  you  are 
able  to  endure  such  violent  cold ' ;  but  he  would  simply 
answer,  for  he  was  a  man  of  simple  wit  and  moderate 
nature,  '  I  have  seen  greater  cold.'  And  when  they  would 

1  He  became  Bishop  of  Lindisfarne  ca.  721,  and  died  in  740,  or  earlier. 
As  bishop,  he  provided  a  cover  for  the  famous  Lindisfarne  Gospels,  or 
Durham  Book  (Brit.  Mus.  Cott.  Nero  D,  IV) ;  on  this  see  Cook,  Biblical 
Quotations  in  Old  English  Prose  Writers  1  (1898)  xliv  ff.  Plummer 
says  of  it  (2.  298) :  '  No  facsimile  can  give  any  idea  of  the  exquisite 
beauty  of  the  original.  It  is  the  fairest  MS.  that  has  ever  come  under 
my  notice.' 


66  WORKS  MAINLY  HISTORICAL 

say, '  It  is  strange  that  you  will  endure  such  austerity ' ; 
he  would  reply,  '  I  have  seen  greater  austerity.'  Thus  he 
continued,  through  an  indefatigable  desire  of  heavenly 
bliss,  to  subdue  his  aged  body,  with  the  addition  of  daily 
fasting,  till  the  day  of  his  being  called  away ;  promoting 
the  salvation  of  many  by  his  words  and  manner  of  life. 

J.  A.  GILES,  revised 

SELECTIONS  FKOM  THE   OLD  ENGLISH 
CHRONICLE 

Four  versions  of  the  famous  series  of  chronological  records 
known  as  the  Old  English  Chronicle  have  been  preserved  in  seven 
manuscripts.  These  were  kept  in  various  places,  such  as  Canter 
bury,  Winchester,  and  Peterborough,  but  the  earlier  portions  of 
them  (to  the  year  892)  are  all  closely  related  to  one  original 
draft.  This,  in  turn,  was  probably  based  on  earlier  local  chroni 
cles,  combined  and  supplemented  by  order  of  King  Alfred.  The 
entries  begin  with  an  account  of  the  invasion  of  Britain  by 
Julius  Caesar,  <  sixty  years  before  the  incarnation  of  Christ,'  but 
this,  like  the  notes  immediately  following  (A.D.  1—448),  is  a 
comparatively  late  interpolation.  Nothing  of  any  length  or  par 
ticular  value  antedates  449,  and  it  is  doubtful  whether  any  con 
temporary  entries  were  made  in  the  original  chronicles  before 
600.  The  early  records  depend  largely  on  Bede's  History.  The 
last  entry  is  under  date  of  1154. 

A  peculiarity  of  the  records  of  the  tenth  century  is  the  occa 
sional  insertion  of  poems,  chief  among  which  are  The  Battle  of 
Brunanburh  and  The  Battle  of  Maldon  (Select  Translations  from  Old 
English  Poetry,  Boston,  1902,  pp.  26,  31).  Only  occasionally, 
however,  does  the  Chronicle  rise  above  the  plane  of  bald  prose. 
Plummer  says  in  his  masterly  edition,  Two  of  the  Saxon  Chroni 
cles  Parallel  (Oxford,  1892-9):  <  In  their  laconic  annals  much 
was  implied,  and  little  expressed.  ...  To  posterity  they  present 
merely  a  name  or  two,  as  of  a  battle-field  and  a  victor,  but  to 
the  men  of  the  day  they  suggested  a  thousand  particulars,  which 
they,  in  their  comrade-life,  were  in  the  habit  of  recollecting  and 


SELECTIONS  FROM  OLD  ENGLISH  CHRONICLE     69 

putting  together.  .  .  .'  And  again  :  'A  numerical  list  of  years  was 
prepared,  with  a  blank  space,  generally  only  a  single  line,  opposite 
each  number.  The  smallness  of  the  space  shows  that  nothing 
great  was  designed,  but  only  a  year-mark  to  know  and  distinguish 
the  year  by  '  (2.  xxi-xxii). 

The  Chronicle  shares  with  Bede's  Ecclesiastical  History  the  dis 
tinction  of  being  the  chief  source  for  the  history  of  England 
before  the  twelfth  century.  Even  so  early  a  writer  as  Asser 
translates  from  the  Chronicle  (cf.  pp.  89  ff.).  A  modern  trans 
lation  may  be  found  in  Thorpe's  edition  (Rolls  Series,  London, 
1861),  or  one  by  Giles,  in  the  Bohn  series,  from  which,  with 
occasional  changes,  our  extracts  are  taken. 

A.D.  1.  Octavianus  reigned  fifty-six  years,  and  in  the 
forty-second  year  of  his  reign  Christ  was  born. 

A.D.  33.  This  year  Christ  was  crucified,  being  from  the 
beginning  of  the  world  about  five  thousand  two  hundred 
and  twenty-six  years. 

A.D.  199.    In  this  year  the  Holy  Kood  was  found. 

A.D.  449.  This  year  Martianus  and  Valentinus1  suc 
ceeded  to  the  empire,  and  reigned  seven  years.  And  in 
their  days  Hengist  and  Horsa,  invited  by  Vortigern,  King 
of  the  Britons,  landed  in  Britain  on  the  shore  which  is 
called  Ebbsfleet2;  at  first  in  aid  of  the  Britons,  but  after 
wards  they  fought  against  them.  King  Vortigern  gave 
them  land  in  the  southeast  of  this  country,  on  condition 
that  they  should  fight  against  the  Picts.  Then  they  fought 
against  the  Picts,  and  had  the  victory  wheresoever  they 
came.  They  then  sent  to  the  Angles,  desired  a  larger  force 
to  be  sent,  and  caused  them  to  be  told  the  worthlessness 
of  the  Britons  and  the  excellences  of  the  land.3 

1  For  Valentinianus. 

2  Very  possibly  the  landing-place  of  Augustine  also ;  see  Stanley,  Hist. 
Mem.  Canterbury,  pp.  14-30. 

3  Cf.  Bede's  account,  p.  14    on  which  the  whole  passage  is  obviously 
based.    The  entry  continues  with  ;ui  account  of  the  various  tribes,  and  of 
the  ancestry  of  Hengist  and  Horsa,  much  as  in  Bede. 


66  WORKS  MAINLY  HISTORICAL 

A.D.  793.  This  year  dire  fore  warnings  came  over  the 
land  of  the  Northumbrians,  and  miserably  terrified  the 
people ;  these  were  excessive  whirlwinds,  and  lightnings ; 
and  fiery  dragons  were  seen  flying  in  the  air.  A  great 
famine  soon  followed  these  tokens ;  and  a  little  after  that, 
in  the  same  year,  on  the  6th  before  the  Ides  of  January, 
the  ravaging  of  heathen  men  lamentably  destroyed  God's 
church  at  lindisfarne  through  rapine  and  slaughter.  .  .  . 

A.D.  832.    This  year  the  heathen  men  ravaged  Sheppey. 

A.D.  833.  This  year  King  Egbert  fought  against  the 
men  of  thirty-five  ships  at  Charmouth,  and  there  was 
great  slaughter  made,  and  the  Danish  men  maintained 
possession  of  the  field. 

A.D.  851.  This  year  Ceorl  the  earl,  with  the  men  of 
Devonshire,  fought  against  the  heathen  men  at  Wicgan- 
beorg1  (and  there  was  great  slaughter),  and  got  the  victory. 
And  the  same  year  King  Athelstan  and  ^Elchere  the  earl 
fought  on  shipboard,  and  slew  a  great  number  of  the  enemy 
at  Sandwich  in  Kent,  and  took  nine  ships,  and  put  the 
others  to  flight.  And  the  heathen  men,  for  the  first  time, 
remained  over  whiter  in  Thanet.  And  the  same  year  came 
three  hundred  and  fifty  ships  to  the  mouth  of  the  Thames, 
and  the  crews  landed,  and  took  London  and  Canterbury 
storm,  and  put  to  flight  Berhtwulf,  King  of  the  Mercians, 
with  his  army,  and  then  went  south  over  the  Thames  inl 
Surrey.  And  there  King  ^Ethelwulf,  and  his  son  ^Ethel- 
bald,  with  the  army  of  the  West  Saxons,  fought  against 
them  at  Aclea,  and  made  the  greatest  slaughter  among 
the  heathen  army  that  we  have  heard  reported  to  the 
present  day,  and  got  the  victory. 

1  Possibly  Wigborough,  in  the  parish  of  South  Petherton  in  Somerset 
shire  (Stevenson),  though  the  identification  must  be  regarded  as  by  no 
means  certain. 


SELECTIONS  FROM  OLD  ENGLISH  CHRONICLE     69 

A.D.  865.  This  year  the  heathen  army  sat  down  in 
Thanet,  and  made  peace  with  the  men  of  Kent,  and  the 
men  of  Kent  promised  them  money  for  the  peace.  And 
pending  the  peace  and  the  promise  of  money,  the  army 
stole  away  by  night,  and  ravaged  all  Kent  to  the  eastward. 

A.D.  871.  About  three  days  after  this,  King  ^thelred 
and  Alfred  his  brother  led  a  large  force  to  Reading,  and 
fought  against  the  army,  and  there  was  great  slaughter 
made  on  either  hand.  And  here  ^Ethelwulf  the  earl  was 
slain,  and  the  Danish  men  had  possession  of  the  place  of 
carnage.  And  about  four  days  after  this,  King  ^Ethelred 
and  Alfred  his  brother  fought  against  the  whole  army  at 
Ashdown.  And  they  [the  Danes]  were  in  two  bodies  — 
in  one  were  Bagsecg  and  Halfdene,  the  heathen  kings,  and 
in  the  other  were  the  earls.  And  then  King  ^Ethelred 
fought  against  the  division  under  the  kings,  and  there 
King  Bagsecg  was  slam;  and  Alfred  his  brother  against 
the  division  under  the  earls,  and  Earl  Sidrac  the  elder 
was  slain,  Earl  Sidrac  the  younger,  and  Earl  Osbern,  and 
Earl  Frene,  and  Earl  Harold.  And  both  divisions  of  the 
army  were  put  to  flight,  and  many  thousands  slain,  and 
they  continued  fighting  until  night.  .  .  .  Then  Alfred,  the 
son  of  ^thelwulf,  .  .  .  succeeded  to  the  kingdom  of  the 
West  Saxons.  And  about  one  month  after  this,  King 
Alfred,  with  a  small  band,  fought  against  the  whole  army 
at  Wilton,  and  put  them  to  flight  for  a  good  part  of  the 
day ;  but  the  Danes  had  possession  of  the  battle-field. 

A.D.  875.  That  summer  King  Alfred  went  out  to  sea 
"with  a  fleet,  and  fought  against  the  forces  of  seven  ships, 
and  one  of  them  he  took,  and  put  the  rest  to  flight. 

A.D.  878.  This  year,  during  mid  whiter,  after  Twelfth 
.Night,  the  army  [of  the  Danes]  stole  away  to  Chippenham, 
and  overran  the  land  of  the  West  Saxons,  and  sat  down 


70  WORKS  MAINLY  HISTORICAL 

there.    And  many  of  the  people  they  drove  beyond  sea, 
and  of  the  remainder  the  greater  part  they  subdued  and 
forced  to  obey  them,  except  King  Alfred ;  and  he,  with  a 
small  band,  with  difficulty  retreated  to  the  woods  and  to 
the  fastnesses  of  the  moors.    And  the  same  winter  the 
brother  of  Hingwar  and  of  Halfdene  came  with  twenty- 
three  ships  to  Devonshire  in  Wessex,  and  he  was  there 
slain,  and  with  him  eight  hundred  and  forty  men  of  his 
army,  and  there  was  taken  the  war-flag  which  they  called 
the   Eaven.    After  this,  at  Easter,  King  Alfred  with  a 
small  band  constructed  a  fortress  at  Athelney,  and  from 
this  fortress,  with  that  part  of  the  men  of  Somerset  which 
was  nearest  to  it,  from  time  to  time  fought  against  the 
army.    Then  in  the  seventh  week  after  Easter  he  rod( 
to  Brixton,  on  the  east  side  of  Selwood,  and  there  came 
meet  him  all  the  men  of  Somerset,  and  the  men  of  Will 
shire,  and  that  portion  of  the  men  of  Hampshire  whicl 
was  on  this  side  of  the  sea ;  and  they  were  joyful  of  hi 
presence.    On  the  following  day  he  went  from  that  statioi 
to  Iley,  and  on  the  day  after  this  to  Edington,1  and  thei 
fought  against  the  whole  army,  put  them  to  flight,  an( 
pursued  them  as  far  as  their  fortress ;  and  there  he 
down  fourteen  days.   And  then  the  army  delivered  to  hii 
hostages,  with  many  oaths   that  they  would  leave  hii 
kingdom,  and  also  promised  him  that  their  king  shoulc 
receive  baptism ;  and  this  they  accordingly  fulfilled.    An< 
about  three  weeks  after  this,  King  Guthrun  came  to  hi] 
with  some  thirty  who  were  of  the  most  distinguished  in 
the  army,  at  Aller,  which  is  near  Athelney.    And  the  king 
was  his  godfather  at  baptism,  and  his  chrism-loosing  2  was 

1  In  Wiltshire  (Stevenson). 

2  See  the  note  in  Cook's  translation  of  Asser's  Life  of  King  Alfred^ 
pp.  29,  30. 


SELECTIONS  FROM  OLD  ENGLISH  CHRONICLE     71 

at  Wedmore ;  and  he  was  twelve  days  with  the  king,  and 
he  [King  Alfred]  greatly  honored  him  and  his  compan 
ions  with  gifts. 

A.D.  886.  This  year  King  Alfred  occupied  London.  And 
ah1  the  English  submitted  to  him,  except  those  who  were 
under  the  bondage  of  the  Danish  men.  And  then  he  com 
mitted  the  town  to  the  keeping  of  ^Ethelred  the  earl. 

A.D.  897.  ...  That  same  year  the  armies  from  among 
the  East  Anglians  and  from  among  the  Northumbrians 
harassed  the  land  of  the  West  Saxons,  chiefly  on  the  south 
coast,  with  predatory  bands — most  of  all  by  their  '  ashes,' 
which  they  had  built  many  years  before.  Then  King 
Alfred  commanded  long  ships  to  be  built  to  oppose  the 
ashes.'  They  were  full  twice  as  long  as  the  others ;  some 
|  had  sixty  oars,  and  some  had  more  ;  they  were  both  swifter 
j  and  steadier,  and  also  higher  than  the  others.  They  were 
I  shaped  neither  like  the  Frisian  nor  the  Danish,  but  so  as 
it  seemed  to  him  they  would  be  most  efficient. 

A.D.  901.  This  year  died  Alfred,  the  son  of  JEthelwulf, 
I  six  days  before  All  Saints'  Day.  He  was  king  over  the 
whole  English  nation,  except  that  part  which  was  under 
the  dominion  of  the  Danes,  and  he  held  the  kingdom  one 
[year  and  a  half  less  than  thirty  years.  And  then  Edward, 
son,  succeeded  to  the  kingdom. 

A.D.  1066.  In  this  year  King  Harold  came  from  York 
Ito  Westminster,  at  that  Easter  which  was  after  the  mid 
winter  in  which  the  king  died ;  and  Easter  was  then  on 
(the  16th  day  before  the  Kalends  of  May.  Then  was  over 
England  such  a  token  seen  in  the  heavens  as  no  man 
lever  before  saw.  Some  men  said  that  it  was  the  star  co- 
Imeta,  which  certain  men  call  the  hairy  star ;  and  it  appeared 
jfirst  on  the  eve  of  the  Greater  Litany,1  the  8th  day  before 

i  St.  Mark's  Day,  April  25. 


72  WORKS  MAINLY  HISTORICAL 

the  Kalends  of  May,  and  so  shone  all  the  seven  nights. 
And  soon  after  came  Tostig  the  earl  from  beyond  sea  into 
the  Isle  of  Wight  with  as  great  a  fleet  as  he  might  procure ; 
and  there  they  yielded  him  as  well  money  as  food.  And 
King  Harold,  his  brother,  gathered  so  great  a  .ship-f orce, 
and  also  land-force,  as  no  king  here  in  the  l.and  had  before 
done;  because  it  was  made  known  to  him  that  William 
the  bastard  would  come  hither  and  win  this  land ;  just  as 
it  afterwards  happened.  And  meanwhile  Earl  Tostig  came 
into  the  Humber  with  sixty  ships ;  and  Earl  Edwin  came 
with  a  land-force  and  drove  him  out.  And  the  sailors 
forsook  him ;  and  he  went  to  Scotland  with  twelve  vessels. 
And  there  met  him  Harold,  King  of  Norway,  with  three 
hundred  ships ;  and  Tostig  submitted  to  him  and  became 
his  man.  And  they  then  went  both  into  the  Humber 
until  they  came  to  York ;  and  there  fought  against  them 
Earl  Edwin  and  Earl  Morkere,  his  brother ;  but  the  North 
men  had  the  victory.  Then  was  it  made  known  to  Harold, 
King  of  the  English,  that  this  had  thus  happened,  ant 
this  battle 1  was  on  the  vigil  of  St.  Matthew.2  Then  cam( 
Harold  our  king  unawares  on  the  Northmen,  and  met  wit! 
them  beyond  York,  at  Stamford  Bridge,  with  a  great  arm; 
of  English  people ;  and  there  during  the  day  3  was  a  vei 
severe  fight  on  both  sides.  There  was  slain  Harold  the 
Fair-haired4  and  Tostig  the  earl;  and  the  Northmen  who 
were  there  remaining  were  put  to  flight ;  and  the  English 
from  behind  fiercely  smote  them,  until  some  of  them  came 
to  their  ships,  some  were  drowned,  and  some  burned ;  and 
thus  in  divers  ways  they  perished,  so  that  there  were  few 
left ;  and  the  English  had  possession  of  the  battle-field. 

1  That  of  Gate  Fulford.  2  St.  Matthew's  day  is  September  21. 

3  September  25. 

4  Wrong ;  it  was  Harold  Hardrada.    Harold  the  Fair-haired  had  died 
about  933. 


SELECTIONS  FROM  OLD  ENGLISH  CHRONICLE     78 

The  king  then  gave  his  protection  to  Olaf,  son  of  the  king 
of  the  Norwegians,  and  to  their  bishop,  and  to  the  Earl 
)f  Orkney,  and  to  all  those  who  were  left  in  the  ships. 
And  they  then  went  up  to  our  king,  and  swore  oaths  that 
they  would  observe  peace  and  friendship  towards  this  land; 
and  the  king  let  them  go  home  with  twenty-four  ships. 
These  two  general  battles  were  fought  within  five  days. 
Then  came  William,  Earl  of  Normandy,  into  Pevensey,  on 
the  eve  of  Michaelmas l ;  and  soon  after  they  were  on  their 
way,  they  constructed  a  castle  2  at  Hastings-port.  This  was 
;hen  made  known  to  King  Harold,  and  he  then  gathered 
a  great  force,  and  came  to  meet  him  at  the  hoar  apple-tree  3 ; 
and  William  came  against  him  unawares,  before  his  people 
were  set  in  order.  But  the  king  nevertheless  strenuously 
'ought  against  him  with  those  men  who  would  follow  him ; 
and  there  was  great  slaughter  made  on  either  hand.  There 
was  slain  King  Harold,  and  Earl  Leofwin,  his  brother, 
and  Earl  Gyrth,  his  brother,  and  many  good  men;  and 
the  Frenchmen  had  possession  of  the  battle-field,  all  as 
God  granted  them  for  the  people's  sins.  Archbishop 
Aldred  and  the  townsmen  of  London  would  then  have 
child  Edgar  4  for  king,  as  was  his  true  natural  right ;  and 
Edwin  and  Morkere  vowed  to  him  that  they  would  fight 
together  with  him.  But  in  that  degree  that  it  ought 
ever  to  have  been  forwarder,  so  was  it  from  day  to  day 
Later  and  worse ;  so  that  at  the  end  all  passed  away.  This 
fight  was  done  on  the  day5  of  Calixtus  the  pope.  And 

1  September  29. 

2  Freeman  (Norm.  Conquest,  N.Y.  1873,  3.  273)  calls  this  one  of  those 
wooden  fortresses  '  which  were  so  constantly  run  up  for  sudden  emergencies 
in  Norman  warfare,  and  which  often  proved  the  forerunners  of  more  last 
ing  buildings  of  stone.'    The  ruins  of  a  castle  still  mark  the  site. 

8  This  was  on  the  field  of  Senlac,  near  the  site  of  Battle  Abbey,  about 
six  miles  N.W.  of  Hastings. 

4  Edgar  Atheling.  6  October  14. 


74  WORKS  MAINLY  HISTORICAL 

William  the  earl  went  afterwards  again  to  Hastings,  and 
there  waited  to  see  whether  the  people  would  submit  to 
him.  But  when  he  understood  that  they  would  not  come 
to  him,  he  went  upwards  with  all  his  army  which  was  left 
to  him,  and  that  which  afterwards  had  come  from  over 
sea  to  him;  and  plundered  all  that  part  which  he  over 
ran  until  he  came  to  Berkhampstead.  And  there  came  to 
meet  him  Archbishop  Aldred,  and  child  Edgar,  and  Earl 
Edwin,  and  Earl  Morkere,  and  all  the  chief  men  of  London  ; 
and  then  submitted  of  necessity,  when  the  most  harm  had 
been  done.  And  it  was  very  unwise  that  they  had  not 
done  so  before,  since  God  would  not  better  it,  for  our  sins. 
And  they  delivered  hostages,  and  swore  oaths  to  him  ;  and 
he  vowed  to  them  that  he  would  be  good  lord  to  them ; 
and  nevertheless,  while  this  was  in  progress,  they  plun 
dered  all  that  they  overran.  Then,  on  Midwinter's  Day,3 
Archbishop  Aldred  consecrated  him  king  at  Westminster 
and  he  gave  him  a  pledge  upon  Christ's  book,  and  als( 
swore,  before  he  would  set  the  crown  upon  his  head,  th* 
he  would  govern  this  nation  as  well  as  any  king  befoi 
him  had  at  the  best  done,  if  they  would  be  loyal  to  him. 
Nevertheless,  he  laid  a  tribute  on  the  people,  very  heavy ; 
and  then  went,  during  Lent,  over  sea  to  Normandy.  , 
And  Bishop  Odo  and  Earl  William2  remained  here  be 
hind,  and  they  built  castles  far  and  wide  throughout  the 
nation,  and  distressed  poor  people  ;  and  ever  after  evil  grew 
sore.  May  the  end  be  good  when  God  will ! 

A.D.  1087.    ...  He  died  in  Normandy  the  day3  after 
the  Nativity  of  St.  Mary,  and  was  buried  in  Caen,  at  St. 

1  Christmas. 

2  William  Fitzosbern,  Earl  of  Hereford.   '  To  Bishop  Odo  was  entrusted 
the  guard  of  Kent  and  the  south  coast,  while  Earl  William  was  left  to 
guard  the  northern  and  western  borders  '  (D.  N.  £.). 

8  September  9. 


SELECTIONS  FROM  OLD  ENGLISH  CHRONICLE     75 

Stephen's  monastery,1  which  he  had  built  and  richly  en 
dowed.  Oh,  how  false  and  untrustworthy  is  the  good  of 
this  world !  He  who  had  been  a  powerful  king  and  the 
lord  of  many  lands,  possessed  not  then,  of  all  his  land, 
more  than  the  space  of  seven  feet ;  and  he  that  aforetime 
had  been  adorned  with  gold  and  with  gems  lay  covered 
with  mold.  .  .  . 

If  any  one  would  know  what  manner  of  man  he  was, 
what  honor  he  had,  or  of  how  many  lands  he  was  lord, 
I  will  write  of  him  as  I  have  known  him,  I  who  have 
looked  upon  him,  and  at  one  time  lived  in  his  family. 
This  King  William,  of  whom  I  speak,  was  a  very  wise 
and  powerful  man,  and  more  honored  and  mighty  than 
any  of  his  predecessors.  He  was  mild  to  the  good  men 
who  loved  God,  but  severe  beyond  measure  toward  those 
who  withstood  his  will.  He  erected  a  noble  monastery  on 
the  very  spot  where  God  granted  him  to  conquer  Eng 
land,  establishing  monks  in  it,  and  making  it  rich.  In  his 
days  the  great  monastery  at  Canterbury  was  built,  and 
many  others  besides  throughout  all  England.  Moreover, 
this  land  was  filled  with  monks,  who  lived  their  life 
after  the  rule  of  St.  Benedict.  .  .  .  Great  state  did  he  hold : 
thrice  every  year  did  he  wear  his  crown  when  he  was  in 
|  England :  at  Easter  he  wore  it  at  Winchester,  at  Pentecost 
at  Westminster,  and  at  Christmas  at  Gloucester.  And  at 
these  times  all  the  powerful  men  of  all  England  were  with 
him  —  archbishops  and  bishops,  abbots  and  earls,  thanes 
and  knights.  Moreover,  he  was  a  very  stern  and  severe 
man,  so  that  no  one  durst  do  anything  against  his  will. 
He  kept  earls  in  bonds  who  acted  contrary  to  his  wishes. 
He  deposed  bishops  from  their  sees,  and  abbots  from  their 
|monasteries,  he  cast  thanes  into  prison,  and  finally  spared 

1  The  Abbaye  aux  Hommes. 


76  WORKS  MAINLY  HISTORICAL 

not  his  own  brother  Odo,  who  was  a  very  powerful  bishop 
in  Normandy,  with  his  see  at  Bayeux,  and  highest  of  all 
men,  the  king  alone  excepted.  In  England  he  had  an 
earldom ;  and  when  the  king  was  absent  in  Normandy,  he 
was  the  first  in  this  land ;  but  him  he  put  in  prison.  .  .  , 
He  ruled  over  England,  and  so  closely  examined  into  it, 
by  reason  of  his  astuteness,  that  there  was  not  a  single 
hide  of  land  in  the  country  whose  ownership  he  did  not 
know,  and  its  value,  and  afterward  enter  in  his  register. 
.  .  .  Truly  men  had  much  hardship  in  his  time,  and  very 
many  had  distress.  He  had  castles  built,  and  afflicted  the 
poor.  The  king  was  very  harsh,  and  took  from  his  subjec 
many  a  mark  of  gold,  and  many  a  hundred  pounds  of 
silver ;  and  this  he  took  of  his  people  rightfully  or  very 
wrongfully,  and  for  little  need.  He  fell  into  avarice,  and 
greediness  he  loved  above  everything.  He  established  a 
great  deer-preserve,  and  passed  laws  that  whosoever  shoul 
slay  hart  or  hind  should  be  blinded.  As  he  forbade  th 
slaying  of  harts,  so  also  of  bears ;  the  stags  he  loved  as  i 
he  had  been  their  father ;  and  he  decreed  that  the  hares, 
should  go  free.  The  rich  grumbled,  and  the  poor  mur 
mured,  but  he  was  so  stout  that  he  recked  not  of  all 
their  ill  will.  They  must  bend  themselves  wholly  to  his 
will,  if  they  would  have  life,  or  land,  or  goods,  or  even  his 

J.  A.  GILES,  slightly  revised 

SELECTIONS  FROM  THE   OLD  ENGLISH  LAWS 

The  laws  of  the  early  kings  of  England  are  among  the  first 
extant  written  records  in  our  language,  although  few  are  pre 
served  in  their  original  form.  Among  these  are  laws  of  ^Ethel- 
bert  (560-616),  and  one  or  two  other  kings  of  Kent,  and  of  Ine, 
king  of  Wessex  (688-726).  As  the  first  extract  shows,  Alfredi 
collected  and  supplemented  the  laws  of  his  predecessors. 


SELECTIONS  FROM  OLD  ENGLISH  LAWS         77 

The  laws  are  among  the  most  difficult  of  all  Old  English  writ 
ings  to  translate  intelligibly,  since  they  are  apt  to  consist  of  brief 
and  allusive  statements  of  penalties  for  various  offenses,  requir 
ing  to  be  elucidated  by  such  a  knowledge  of  contemporary  man 
ners  and  customs  as  must  be  largely  supplied  by  inference,  eked 
out,  in  some  cases,  by  conjecture.  They  are,  however,  of  impor 
tance  both  to  the  student  of  constitutional  history  and  to  the  gen 
eral  student  of  Old  English  culture. 

Thorpe's  translation,  in  the  Ancient  Laws  and  Institutes  of 
England  (London,  1840),  is  superseded  by  Liebermann's  render 
ing  into  German  in  his  excellent  edition,  Die  Gesetze  der  Angel- 
sachsen  (Vol.  1,  Halle,  1903).  Much,  too,  may  be  learned  from 
the  edition  by  Reinhold  Schmid  (2d  ed.,  Leipzig,  1858),  which 
has  a  German  translation.  Consult  also  Turk's  Legal  Code  of 
Alfred  the  Great  (Boston,  1893),  Stubbs'  Constitutional  History 
of  England,  Kemble's  Saxons  in  England,  and  Essays  in  Anglo- 
Saxon  Law  (by  H.  Adams,  H.  C.  Lodge,  E.  Young,  and  others). 


1.    ALFRED'S  STATEMENT  CONCERNING  HIS  LAWS 

[Alfred  begins  by  quoting  the  Ten  Commandments,  and  follows 
with  various  parts  of  Exod.  21,  22,  and  23.  He  then  quotes  Matt. 
5.  17,  to  show  that  Christ  did  not  abrogate  these  precepts,  and 
subjoins  Acts  15.  23-9.  Afterward  he  goes  on  as  follows  :] 

What  ye  would  not  that  other  men  should  do  to  you, 
do  not  that  to  other  men.  From  this  one  precept  one  may 
learn  to  judge  righteously;  he  needs  no  other  law-book. 
Let  him  simply  remember  that  he  adjudge  to  no  one  what 
he  would  not  that  another  should  adjudge  to  him,  if  he 
were  in  quest  of  a  legal  decision  upon  himself. 

After  it  came  to  pass  that  many  nations  had  accepted 
the  faith  of  Christ,  many  synods  assembled  throughout  the 
world.  Such  there  were  throughout  England,  after  they 
had  espoused  Christianity,  consisting  of  holy  bishops  and 
other  competent  councilors.  In  the  interests  of  the  mercy 
that  Christ  taught,  they  decreed  that  for  almost  every 


78  WORKS  MAINLY  HISTORICAL 

misdeed  secular  rulers  might  without  sin,  and  with  their 
consent,  accept  a  fine,  which  they  then  and  there  pre 
scribed,  for  the  first  offense,  except  in  the  case  of  treason. 
To  this  they  dared  not  allow  mercy,  since  Almighty  God 
allowed  none  to  those  who  despised  Him,  and  Christ,  the 
Son  of  God,  allowed  none  to  him  who  betrayed  Him  to 
death;  and  He  ordained  that  one  should  love  one's  lord 
as  himself.  Accordingly  in  many  synods  they  prescribed 
fines  for  many  human  misdeeds,  and  in  many  synodical 
records  they  wrote  here  one  penalty,  and  there  another. 

I,  then,  King  Alfred,  gathered  these  laws  together,  and 
commanded  many  of  those  which  our  forefathers  held  and 
which  seemed  good  to  me,  to  be  written  down,  and  many 
of  those  which  did  not  seem  good  to  me  I  rejected  upon 
the  advice  of  my  councilors,  and  commanded  that  they  be 
kept  in  another  manner ;  for  I  durst  not  venture  to  set 
down  in  writing  much  of  my  own,  for  I  knew  not  how 
much  of  it  would  please  those  who  should  come  after  us. 
But  those  things  which  I  found  —  either  of  the  days  of 
Ine  my  kinsman,  or  of  Offa,  King  of  the  Mercians,  or  of 
^Ethelbert,  who  was  the  first  of  the  English  race  to  receive 
baptism  —  which  seemed  most  just  to  me,  those  I  have 
gathered  here,  and  rejected  the  others.  I,  then,  Alfred, 
King  of  the  West  Saxons,  showed  all  these  unto  my  coun 
cilors,  and  they  said  that  it  seemed  good  unto  them  all 
that  they  be  kept. 

2.    OF  PLOTTING  AGAINST  A  LORD 

If  any  one  plot  against  the  king's  life,  either  himself 
or  by  harboring  outlaws,  or  the  men  of  one ;  let  him  be 
liable  to  the  extent  of  his  life  and  of  all  that  he  possesses. 
If  he  wish  to  clear  himself,  let  him  do  so  according  to  the 


SELECTIONS  FROM  OLD  ENGLISH  LAWS        79 

king's  wergild.1  So  also  we  ordain  for  all  degrees,  whether 
churl  or  noble:  —  he  who  plots  against  the  life  of  his 
lord,  let  him  be  liable  unto  him  to  the  extent  of  his  life 
and  of  all  that  he  possesses;  or  let  him  clear  himself 
according  to  his  lord's  wergild. 

3.  OF  TAKING  REFUGE  IN  A  CHURCH 

We  also  ordain  unto  every  church  that  has  been  hal 
lowed  by  a  bishop  this  right  of  asylum :  if  a  foeman  reach 
it  by  running  or  riding,  that  for  seven  days  none  drag 
him  out.  But  if  any  one  do  so,  then  let  him  be  liable  to 
pay  the  fine  for  breach  of  the  king's  peace,  and  that  of 
sanctuary.  .  .  .2  If  the  brethren  have  further  need  of 
their  church,  let  them  keep  him  in  another  building,  and 
let  not  that  have  more  doors  than  the  church.  Let  the 
head  of  that  church  take  care  that  during  this  term  none 
give  him  food.  If  he  himself  be  willing  to  deliver  up  his 
weapons  to  his  foes,  let  them  keep  him  thirty  days,  and 
let  them  send  word  concerning  him  to  his  kinsmen. 

4.   OF  FEUDS 

We  also  command  that  the  man  who  knows  his  foe  to 
be  dwelling  at  home  fight  not  before  he  demand  justice 
of  him.  If  he  have  sufficient  power  to  besiege  his  foe,  and 
beset  him  within,  let  him  keep  him  there  seven  days, 
and  attack  him  not,  if  he  will  remain  within.  And  then, 
after  seven  days,  if  he  will  surrender  and  deliver  up  his 
weapons,  let  him  be  kept  safe  for  thirty  days,  and  let  word 
concerning  him  be  sent  unto  his  kinsmen  and  his  friends. 

1  The  fine  which  represented  the  value  of  the  king's  life  amounted  to 
about  £120  or  £125,  corresponding  to  a  vastly  greater  sum  now. 

2  An  obscure  sentence  is  omitted. 


80  WORKS  MAINLY  HISTORICAL 

If  he  flee  to  a  church,  let  it  be  according  to  the  privilege 
of  the  church,  as  we  have  already  said  above.  If  he  have 
not  sufficient  power  to  besiege  him  within,  let  him  ride  to 
the  viceroy  and  beg  aid  of  him.  If  he  will  not  aid  him, 
let  him  ride  unto  the  king  before  he  rights.  .  .  . 

ALBERT  S.  COOK  (through  '  there  another') 
BENJAMIN  THORPE,  revised 

CHAETEES 

Practically  every  other  class  of  legal  documents  beside  laws  are 
comprised  under  the  general  term  of  charters.  The  completest 
collections  are  by  Kemble,  Codex  Diplomaticus  ^Evi  Saxonici,  6  vols., 
London,  1839-48  ;  Birch,  Cartularium  Saxonicum,  vols.  1-3,  Lon 
don,  1885-93  ;  cf.  Earle,  Handbook  to  the  Land-Charters  and  other 
Saxonic  Documents,  Oxford,  1888.  On  the  whole  subject  see  Gross, 
Sources  and  Literature  of  English  History  (London  and  New  York, 
1900),  pp.  204-7. 

LUFU'S  WILL 

The  specimen  Jiere  given  is  the  will  of  Lufu,  dating  from 
about  the  middle  of  the  ninth  century.  It  may  be  found  in  Sweet, 
Oldest  English  Texts,  pp.  446-7,  in  Kemble,  1.  299  (No.  231),  and 
elsewhere.  The  last  paragraph  is  in  Cook's  First  Book  in  Old 
English,  p.  265.  A  facsimile  is  given  in  Keller's  Angelsachsische 
Palaographie  (Palcestra  43.  2),  Plate  2. 

^  I,  Lufu,  by  God's  grace  a  handmaid  of  the  Lord,  have 
been  seeking  and  pondering  about  the  needs  of  my  soul, 
with  the  advice  of  Bishop  Ceolnoth  and  of  the  monks  at 
Christ  Church.1  I  wish  to  bestow  of  the  property  which 
God  has  given  me,  and  my  friends  have  helped  me  to,  each 
year  sixty  measures  2  of  malt,  a  hundred  and  fifty  loaves, 
fifty  wheat  loaves,  a  hundred  and  twenty  doles  of  bread, 

i  Canterbury  ;  Canterbury  Cathedral  is  Christ  Church.  The  dialect  of 
the  will  is  Kentish.  2  About  240  bushels. 


CHARTERS 


81 


one  head  of  cattle,  one  hog,  four  rams,  and  two  weights  of 
bacon  and  cheese,  on  the  brethren  of  Christ  Church,  for 
the  behoof  of  my  soul  and  the  souls  of  my  friends  and 
kinsmen  who  have  helped  me  to  property;  and  let  this  be 
every  twelvemonth  at  the  Assumption  of  St.  Mary.1    And 
let  whatever  man  holds  this  land  of  my  heirs   pay  this, 
besides  a  measureful  of  honey,  ten  geese,  and  twenty  hens. 
[« I,  Ceolnoth,  by  God's  grace  archbishop,  ratify  this  with 
the  sign  of  Christ's  rood,  and  subscribe  myself 
*%*  Beagmund,  priest,  agree,  and  add  my  signature 
^  Beorufrith,  priest,  agree,  and  add  my  signature 
^  Wealhhere,  priest  ^  SwiSberht,  deacon 

^  Osmund,  priest  ^  Beoruheah,  deacon 

*%*  Deimund,  priest  ^  ^ESelmund,  deacon 

^  ^ESelwald,  deacon  *k  Wighelm,  deacon 

^  Werbald,  deacon  ^  Lufu2 

*k  SifreS,  deacon 

*%*  I,  Lufu,  the  humble  handmaid  of  God,  establish  and 
confirm  the  aforesaid  gifts  and  alms  from  my  inherited 
land  at  Mundlingham  3  to  the  brothers  at  Christ  Church, 
and  I  beseech  and  in  the  name  of  the  living  God  enjoin 
the  man  who  has  this  land  and  inheritance  at  Mundling 
ham  that  he  continue  this  donation  to  the  end  of  the  world. 
On  him  who  shall  keep  and  perform  what  I  have  enjoined 
in  this  document  be  the  blessing  of  heaven  bestowed  and 
perpetuated ;  but  on  him  who  shall  refuse  or  neglect  it  be 
the  pains  of  hell  conferred  and  maintained,  unless  he  turn 
and  make  full  restitution  to  God  and  to  men.  Farewell. 

ALBERT  S.  COOK 

1  August  15.  2  Written  '  Lubo.' 

3  Kemble  conjectures  Mongeham,  two  miles  southwest  of  Deal. 


II 

THE  WORKS  OF  KING  ALFEED,  AND 
MATTER  RELATING  TO  ALFRED 


KING  ALFKED'S  WOKKS 

King  Alfred  may  with  justice  be  called  the  father  of  English 
prose^for  although  England  had  already  given  birth  to  a  noble 
poetic  literature,  no  prose  literature  of  any  impfF*.a-™fj  fx^t^  JT 
JJ3*?  vf^p^Htlfrr—Krforr  the,  time  jjj^the  great^kiag.  There  were, 
indeed,  various  prose  records,  such  as  laws  and  charters,  as  well 
as  certain  translations  of  Scripture,  such  as  Bede's  (see  p.  4)  ; 
but  nearly  all  prose  writing  that  can  be  termed  literature  had 
been  in  Latin. 

King  Alfred's  literary  work  is  not,  strictly  speaking,  of  a 
creative  sort,  as  it  consists  chiefly  of  translations  from  the  Latin,; 
on  the  other  hand,  it  is  not  merely  that  of  a  plodding  imitator, 
since,  as  the  present  extracts  show,  his  versions  are  by  no  means 
literal,  but  are  imbued  with  his  own  personality.  His  earlier  ver 
sions  are  somewhat  close,  but  as  his  work  progresses  his  rendering 
becomes  so  free  and  individual  that  it  can  no  longer  be  called 
mere  translation. 

Alfred's  works  exhibit  a  noticeable  range  of  interest.  They 
include,  in  Orosius,  a  text-book  of  geography  and  European 
history  ;  in  Bede,  a  history  of  England  ;  in  Boethius,  a  hand 
book  of  philosophy  ;  and  in  Augustine  and  Gregory,  famous 
ecclesiastical^jnanuals.  All  of  them  —  and  the  same  may  be 
said  of  nearly  all  Old  English  prose  —  are  religious  in  coloring, 
and  belong  to  what  Ebert  called  <  the  only  universal  literature 
that  the  world  has  known,'  that  of  the  mediaeval  church. 

A  feature  of  Alfred's  versions  ia^tlio     rnfnnps 


in  personal~allusions.  Thepreface  to  Gregory's  Pastoral  Care 
(p.  101)  is  often  referred  to  as  a  general  prologue  to  the  king's 
literary  work.  As  that  passage  indiflfltiP'ii  ,  Alfred  hfld  van^iia 
aaqiafaT1tfl  In  his  labors  and  we  know  that  a  bishop,  Werfrith 
by  name,  made  a  translation  of  Gregory's  Dialogues  at  Alfred's 
request  (p.  93). 

The  translations  belong  to  the  later  period  of  the  king's  career, 
and  the  greater  part  of  them  were  probably  produced  in  the  last 
decade  of  the  ninth  century. 

85 


86  THE  WORKS  OF  KING  ALFRED 

Of  numerous  general  works  on  Alfred  by  far  the  most  critical 
is  Plummer's  Life  and  Times  of  Alfred  the  Great  (Oxford,  1902). 
Others,  interesting  or  valuable  in  various  degrees,  are  by  Pauli, 
translated  by  Thorpe  (London,  1857),  Hughes,  the  author  of 
Tom  Brown  at  Rugby  (London,  1869),  Macfadyen  (New  York, 
1901),  and  Bowker  (London,  1899).  The  best  brief  estimate  by 
a  historian  of  reputation  is  that  of  Freeman  (Norman  Conquest 
1.  33-6),  who  calls  Alfred  'the  most  perfect  character  in  history,' 
and  again  <  the  most  renowned  of  Englishmen,  the  saint,  the 
scholar,  the  hero,  and  the  lawgiver.'  All  modern  biographies 
repose  principally  upon  Asser  (see  below),  the  Chronicle  (cf.  pp. 
69-71),  and  the  king's  translations  and  prefaces  (cf.  pp.  100  if.). 


SELECTIONS  FKOM  ASSEE'S  LIFE  OF  KING 
ALFRED 

The  authenticity  of  this  Life  was  impugned  by  Thomas  Wright 
in  1841,  by  Sir  Henry  Ho  worth  in  1876-7,  and  by  an  unknown 
writer  in  1898,  and  it  had  become  somewhat  the  fashion  to  regard 
it  as  a  production  of  a  later  period,  and  therefore  entitled  to  but 
little  credence.  The  doubts  as  to  its  authenticity  have  been  satis 
factorily  dispelled  by  the  two  eminent  scholars  who  have  most 
recently  discussed  the  difficulties,  Plummer  and  Stevenson. 

The  former,  in  his  Life  and  Times  of  Alfred  the  Great  (Oxford, 
1902),  says  (p.  52)  :  '  The  work  which  bears  Asser's  name  cannot 
be  later  than  974,  and  the  attempt  to  treat  it  as  a  forgery  of  the 
eleventh  or  twelfth  century  must  be  regarded  as  having  broken 
down.'  The  latter,  in  his  noble  edition  (Oxford,  1904),  remarks 
(p.  vii)  :  « In  discussing  the  work  I  have  attempted  to  approach 
it  without  any  bias  for  or  against  it,  and  throughout  my  endeavor 
has  been  to  subject  every  portion  of  it  to  as  searching  an  exami 
nation  as  my  knowledge  and  critical  powers  would  permit.  The 
net  result  has  been  to  convince  me  that,  although  there  may  be 
no  very  definite  proof  that  the  work  was  written  by  Bishop  Asser 
in  the  lifetime  of  King  Alfred,  there  is  no  anachronism  or  other 
proof  that  it  is  a  spurious  compilation  of  later  date.  The  serious 
charges  brought  against  its  authenticity  break  down  altogether 
under  examination,  while  there  remain  several  features  that  point 


SELECTIONS  FROM  ASSER  87 

with  varying  strength  to  the  conclusion  that  it  is,  despite  its 
difficulties  and  corruptions,  really  a  work  of  the  time  it  purports 
to  be.  This  result  is  confirmed  by  the  important  corroboration 
of  some  of  its  statements  by  contemporary  Frankish  chroniclers.' 

Notwithstanding  their  general  rehabilitation  of  the  work,  how 
ever,  neither  critic  is  prepared  to  trust  it  implicitly,  partly  on 
account  of  its  manifest  exaggerations  and  of  the  writer's  <  Celtic 
imagination,'  and  partly  because  of  possible  interpolations  and 
errors  of  transcription. 

The  style  of  the  book  is  not  uniform.  The  passages  translated 
from  the  Chronicle  are  simpler,  while  in  the  more  original  parts 
the  author  displays  an  unfortunate  tendency  to  a  turgid  and  at 
times  bombastic  manner  of  writing. 

For  all  matters  regarding  the  manuscript,  the  earlier  editions, 
etc.,  as  well  as  for  copious  illustrative  notes  on  the  text,  the 
reader  is  referred  to  Stevenson's  edition.  There  is  a  translation 
by  Cook  (Asser's  Life  of  King  Alfred,  Boston,  1906). 

1.   ALFRED'S  REARING  (22)  * 

He  was  extraordinarily  beloved  by  both  his  father  and 
mother,  and  indeed  by  all  the  people,  beyond  all  his 
brothers  ;  in  inseparable  companionship  with  them  he  was 
reared  at  the  royal  court.  As  he  advanced  through  the 
years  of  infancy  and  youth,  he  appeared  more  comely  in 
person  than  his  brothers,  as  in  countenance,  speech,  and 
manners  he  was  more  pleasing  than  they.  His  noble  birth 
and  noble  nature  implanted  in  him  from  his  cradle  a  love 
of  wisdom  above  all  things,  even  amid  all  the  occupations 
of  this  present  life ;  but  —  with  shame  be  it  spoken  I  — 
by  the  unworthy  neglect  of  his  parents  and  governors  he 
remained  illiterate  till  he  was  twelve  years  old  or  more, 
though  by  day  and  night  he  was  an  attentive  listener  to 
the  Saxon  poems  which  he  often  heard  recited,  and,  being 
apt  at  learning,  kept  them  in  his  memory.  He  was  a, 

1  The  numbers  refer  to  the  chapters  of  Stevenson's  edition. 


88  THE  WORKS  OF  KING  ALFRED 

zealous  practiser  of  hunting  in  all  its  branches,  and  fol 
lowed  the  chase  with  great  assiduity  and  success ;  for  his 
skill  and  good  fortune  in  this  art,  and  in  all  the  other 
gifts  of  God,  were  beyond  those  of  every  one  else,  as  I 
have  often  witnessed. 


2.  ALFRED  AND  THE  BOOK  OF  SAXON  POEMS  (23) 

Now  on  a  certain  day  his  mother  was  showing  him 
and  his  brothers  a  book  of  Saxon  poetry,  which  she  held 
in  her  hand,  and  finally  said :  '  Whichever  of  you  can 
soonest  learn  this  volume,  to  him  will  I  give  it.'  Stimu 
lated  by  these  words,  or  rather  by  divine  inspiration,  and 
allured  by  the  beautifully  illuminated  letter  at  the  begin 
ning  of  the  volume,  Alfred  spoke  before  all  his  brothers, 
who,  though  his  seniors  in  age,  were  not  so  in  grace,  and 
answered  his  mother :  '  Will  you  really  give  that  book  to 
that  one  of  us  who  can  first  understand  and  repeat  it  to 
you?'  At  this  his  mother  smiled  with  satisfaction,  and 
confirmed  what  she  had  before  said  :  '  Yes/  said  she, '  that 
I  will.'  Upon  this  the  boy  took  the  book  out  of  her  hand, 
and  went  to  his  master  and  learned  it  by  heart,  where 
upon  he  brought  it  back  to  his  mother  and  recited  it. 

3.  ALFRED'S  LOVE  OF  LEARNING  (25) 

This  he  would  confess,  with  many  lamentations  and 
with  sighs  from  the  bottom  of  his  heart,  to  have  been 
one  of  his  greatest  difficulties  and  impediments  in  this 
present  life,  that  when  he  was  young  and  had  leisure  and 
capacity  for  learning,  he  had  no  masters;  but  when  he 
was  more  advanced  in  years,  he  was  continually  occupied, 
not  to  say  harassed,  day  and  night,  by  so  many  diseases 


SELECTIONS  FROM  ASSER  89 

unknown  to  all  the  physicians  of  this  island,  as  well  as 
by  internal  and  external  anxieties  of  sovereignty,  and  by 
invasions  of  the  heathen  by  sea  and  land,  that  though  he 
then  had  some  store  of  teachers  and  writers,  it  was  quite 
impossible  for  him  to  study.  But  yet  among  the  impedi 
ments  of  this  present  life,  from  childhood  to  the  present 
day  and,  as  I  believe,  even  until  his  death,  he  has  con 
tinued  to  feel  the  same  insatiable  desire. 

4.   BATTLE  OF  ASHDOWN1  (37-39) 

Eoused  by  this  grief  and  shame,  the  Christians,  after 
four  days,  with  all  their  forces  and  much  spirit  advanced 
to  battle  against  the  aforesaid  army,  at  a  place  called 
Ashdown,2  which  in  Latin  signifies  '  Ash's  Hill.'  The 
heathen,  forming  in  two  divisions,  arranged  two  shield- 
walls  of  similar  size ;  and  since  they  had  two  kings  and 
many  ealdormen,3  they  gave  the  middle  part  of  the  army 
to  the  two  kings,  and  the  other  part  to  all  the  ealdormen. 
The  Christians,  perceiving  this,  divided  their  army  also 
into  two  troops,  and  with  no  less  zeal  formed  shield-walls. 
But  Alfred,  as  I  have  been  told  by  truthful  eye-witnesses, 
marched  up  swiftly  with  his  men  to  the  battle-field ;  for 
King  ^Ethelred  had  remained  a  long  time  in  his  tent  in 
prayer,  hearing  mass,  and  declaring  that  he  would  not 
depart  thence  alive  till  the  priest  had  done,  and  that  he 
was  not  disposed  to  abandon  the  service  of  God  for  that 
of  men ;  and  according  to  these  sentiments  he  acted.  This 
faith  of  the  Christian  king  availed  much  with  the  Lord, 
as  I  shall  show  more  fully  in  the  sequel. 

1  The  first  paragraph  is  chiefly  from  the  Chronicle  under  A.D.  871 ; 
k  p.  69. 

2  The  Berkshire  Downs  (Stevenson) . 

8  The  Old  English  name  for  those  whom  the  Danes  called  earls. 


90  THE  WORKS  OF  KING  ALFRED 

Now  the  Christians  had  determined  that  King  ^Ethel- 
red,  with  his  men,  should  attack  the  two  heathen  kings, 
and  that  his  brother  Alfred,  with  his  troops,  should  take 
the  chance  of  war  against  all  the  leaders  of  the  heathen. 
Things  being  so  arranged  on  both  sides,  the  king  still  con 
tinued  a  long  time  in  prayer,  and  the  heathen,  prepared 
for  battle,  had  hastened  to  the  field.  Then  Alfred,  though 
only  second  in  command,  could  no  longer  support  the 
advance  of  the  enemy,  unless  he  either  retreated  or  charged 
upon  them  without  waiting  for  his  brother.  At  length, 
with  the  rush  of  a  wild  boar,  he  courageously  led  the  Chris 
tian  troops  against  the  hostile  army,  as  he  had  already 
designed,  for,  although  the  king  had  not  yet  arrived,  he 
relied  upon  God's  counsel  and  trusted  to  His  aid.  Hence, 
having  closed  up  his  shield-wall  in  due  order,  he  straight 
way  advanced  his  standards  against  the  foe.  At  length 
King  ^Ethelred,  having  finished  the  prayers  in  which  he 
was  engaged,  came  up,  and,  having  invoked  the  King  of 
the  universe,  entered  upon  the  engagement.1 

But  here  I  must  inform  those  who  are  ignorant  of  the 
fact  that  the  field  of  battle  was  not  equally  advantageous 
to  both  parties,  since  the  heathen  had  seized  the  high( 
ground,  and  the  Christian  array  was  advancing  up-hi] 
In  that  place  there  was  a  solitary  low  thorn-tree,  which 
have  seen  with  my  own  eyes,  and  round  this  the  opposii 
forces  met  in  strife  with  deafening  uproar  from  all,  th< 
one  side  bent  on  evil,  the  other  on  fighting  for  life,  anc 
dear  ones,  and  fatherland.    When  both  armies  had  fought 
bravely  and  fiercely  for  a  long  while,  the  heathen,  being, 
unable  by  God's  decree  longer  to  endure  the  onset  of  thei 
Christians,  the  larger  part  of  their  force  being  slain,  betook' 
themselves  to  shameful  flight.    There  fell  one  of  the 

1  This  sentence  is  supplied  by  Stevenson  from  Florence  of  Worcester. 


SELECTIONS  FROM  ASSER  91 

heathen  kings  and  five  ealdornien ;  many  thousand  of 
their  men  were  either  slain  at  this  spot  or  lay  scattered 
far  and  wide  over  the  whole  field  of  Ashdown.  Thus 
there  fell  King  Bagsecg,  Ealdorman  Sidroc  the  Elder  and 
Ealdorman  Sidroc  the  Younger,  Ealdorman  Osbern,  Eal 
dorman  Fraena,  and  Ealdorman  Harold ;  and  the  whole 
heathen  army  pursued  its  flight,  not  only  until  night,  but 
until  the  next  day,  even  until  they  reached  the  stronghold 
from  which  they  had  sallied.  The  Christians  followed, 
slaying  all  they  could  reach,  until  it  became  dark. 

5.    ALFRED'S  VARIED  PURSUITS  (76) 

In  the  meantime,  the  king,  during  the  wars  and  frequent 
trammels  of  this  present  life,  the  invasions  of  the  heathen, 
and  his  own  daily  infirmities  of  body,  continued  to  carry 
on  the  government,  and  to  practise  hunting  in  all  its 
branches ;  to  teach  his  goldsmiths  1  and  all  his  artificers, 
his  falconers,  hawkers,  and  dog-keepers ;  to  build  houses, 
majestic  and  rich  beyond  all  custom  of  his  predecessors, 
after  his  own  new  designs  ;  to  recite  the  Saxon  books,  and 
especially  to  learn  by  heart  Saxon  poems,  and  to  make 
others  learn  them,  he  alone  never  ceasing  from  studying 
most  diligently  to  the  best  of  his  ability.  He  daily  attended 
mass  and  the  other  services  of  religion ;  recited  certain 
psalms,  together  with  prayers,  and  the  daily  and  nightly 
hour-service ;  and  frequented  the  churches  at  night,  as  I 
have  said,  that  he  might  pray  in  secret,  apart  from  others. 
He  bestowed  alms  and  largesses  both  on  natives  and  on 
foreigners  of  all  countries ;  was  most  affable  and  agreeable 
to  all ;  and  was  skilful  in  the  investigation  of  things  un- 
[  known.2  Many  Franks,  Frisians,  Gauls,  heathen,  Welsh, 

1  Cf.  Alfred's  jewel,  and  the  book  upon  it  by  Professor  Earle. 

2  Cf .  the  account  of  the  voyages  of  Ohthere  and  Wulfstan,  pp.  109  ff. 


92  THE   WORKS  OP  KING  ALFRED 

Irish,  and  Bretons,  noble  and  simple,  submitted  voluntarily 
to  his  dominion ;  and  all  of  them,  according  to  their  worthi 
ness,  he  ruled,  loved,  honored,  and  enriched  with  money 
and  power,  as  if  they  had  been  his  own  people.  Moreover, 
he  was  sedulous  and  zealous  in  the  habit  of  hearing  the 
divine  Scriptures  read  by  his  own  countrymen,  or  if  by 
any  chance  it  so  happened  that  any  one  arrived  from 
abroad,  would  hear  prayers  in  company  with  foreigners. 
His  bishops,  too,  and  all  the  clergy,  his  ealdormen  and 
nobles,  his  personal  attendants  and  friends,  he  loved  with 
wonderful  affection.  Their  sons,  too,  who  were  bred  up 
in  the  royal  household,  were  no  less  dear  to  him  than  his 
own ;  he  never  ceased  to  instruct  them  in  all  kinds  of  good 
morals,  and,  among  other  things,  himself  to  teach  them 
literature  night  and  day.  But  as  if  he  had  no  consolatioi 
in  all  these  things,  and  suffered  no  other  annoyance  eithei 
from  within  or  without,  he  was  so  harassed  by  daily  and 
nightly  sadness  that  he  complained  and  made  moan  to  the 
Lord,  and  to  all  who  were  admitted  to  his  familiarity  an< 
affection,  that  Almighty  God  had  made  him  ignorant  oi 
divine  wisdom  and  of  the  liberal  arts ;  in  this  emulating 
the  pious,  famous,  and  wealthy  Solomon,  king  of  the  He 
brews,  who  at  the  outset,  despising  all  present  glory  and 
riches,  asked  wisdom  of  God,  and  yet  found  both,  namely, 
wisdom  and  present  glory ;  as  it  is  written, '  Seek  ye  first  the 
kingdom  of  God  and  his  righteousness,  and  all  these  things 
shall  be  added  unto  you.' l  .  .  .  He  would  avail  himself  [ 
of  every  opportunity  to  procure  assistants  in  his  good  de 
signs,  to  aid  him  in  his  strivings  after  wisdom,  that  he  I 
might  attain  to  what  he  aimed  at;  and,  like  a  prudent  I 
bee,  which,  rising  in  summer  at  early  morning  from  herl 
beloved  cells,  steers  her  course  with  rapid  flight  along  the! 

*  Matt.  6.  33. 


SELECTIONS  FROM  ASSER  93 

uncertain  paths  of  the  air,  and  descends  on  the  manifold 
and  varied  flowers  of  grasses,  herbs,  and  shrubs,  essaying 
that  which  most  pleases  her,  and  bearing  it  home,  he 
directed  the  eyes  of  his  mind  afar,  and  sought  that  with 
out  which  he  had  not  within,  that  is,  in  his  own  kingdom. 


6.    ALFRED'S  SCHOLARLY  ASSOCIATES:   WERFRITH, 
PLEGMUND,  ^ETHELSTAN,  AND  WERWULF   (77) 

But  God  at  that  time,  as  some  consolation  to  the  king's 
benevolence,  enduring  no  longer  his  kindly  and  just  com 
plaint,  sent  as  it  were  certain  luminaries,  namely,  Wer- 
frith,  bishop  of  the  church  of  Worcester,  a  man  well 
versed  in  divine  Scripture,  who,  by  the  king's  command, 
was  the  first  to  interpret  with  clearness  and  elegance  the 
books  of  the  Dialogues  of  Pope  Gregory  and  Peter,  his  dis 
ciple,  from  Latin  into  Saxon,  sometimes  putting  sense 
for  sense ;  then  Plegmund,  a  Mercian  by  birth,  archbishop 
of  the  church  of  Canterbury,  a  venerable  man,  endowed 
with  wisdom ;  besides  ^Ethelstan  and  Werwulf,  learned 
priests  and  clerks,  Mercians  by  birth.  These  four  King 
Alfred  had  called  to  him  from  Mercia,  and  he  exalted 
them  with  many  honors  and  powers  in  the  kingdom  of  the 
West  Saxons,  not  to  speak  of  those  which  Archbishop 
Plegmund  and  Bishop  Werfrith  had  in  Mercia.  By  the 
teaching  and  wisdom  of  all  these  the  king's  desire  in 
creased  continually,  and  was  gratified.  Night  and  day, 
whenever  he  had  any  leisure,  he  commanded  such  men  as 
these  to  read  books  to  him  —  for  he  never  suffered  him 
self  to  be  without  one  of  them  —  so  that  he  came  to  pos 
sess  a  knowledge  of  almost  every  book,  though  of  himself 
he  could  not  yet  understand  anything  of  the  books,  since 
he  had  not  yet  learned  to  read  anything. 


94  THE  WORKS  OF  KING  ALFRED 

7.    HOW  ALFRED  REWARDED  SUBMISSION    (81) 

Nor  was  it  in  vain  that  they  all  gained  the  friendship 
of  the  king.  For  those  who  desired  to  augment  their 
worldly  power  obtained  power ;  those  who  desired  money 
gained  money ;  those  who  desired  his  friendship  acquired 
his  friendship ;  those  who  wished  more  than  one  secured 
more  than  one.  But  all  of  them  had  his  love  and  guardian 
ship  and  defense  from  every  quarter,  so  far  as  the  king, 
with  all  his  men,  could  defend  himself.  When  therefore 
I  had  come  to  him  at  the  royal  vill  called  Leonaford,  I 
was  honorably  received  by  him,  and  remained  that  time 
with  him  at  his  court  eight  months ;  during  which  I  read 
to  him  whatever  books  he  liked,  of  such  as  he  had  at 
hand;  for  this  is  his  peculiar  and  most  confirmed  habit, 
both  night  and  day,  amid  all  his  other  occupations  of  mind 
and  body,1  either  himself  to  read  books,  or  to  listen  to  the 
reading  of  others.  And  when  I  frequently  had  sought  his 
permission  to  return,  and  had  in  no  way  been  able  to 
obtain  it,  at  length  when  I  had  made  up  my  mind  by  all 
means  to  demand  it,  he  called  me  to  him  at  twilight  on 
Christmas  Eve,  and  gave  me  two  letters  in  which  was  a 
manifold  list  of  all  the  things  which  were  in  the  two 
monasteries  which  are  called  in  Saxon  Congresbury  and 
Ban  well,  and  on  that  same  day  he  delivered  to  me  those 
two  monasteries  with  everything  in  them,  together  with  a 
silken  pallium  of  great  value,  and  of  incense  a  load  for  a 
strong  man,  adding  these  words,  that  he  did  not  give  me 
these  trifling  presents  because  he  was  unwilling  hereafter 
to  give  me  greater.  For  in  the  course  of  time  he  unex 
pectedly  gave  me  Exeter,  with  the  whole  diocese  which 
belonged  to  him  in  Wessex  and  in  Cornwall,  besides  gifts 

i  Cf .  p.  117. 


SELECTIONS  FROM  ASSER  95 

every  day  without  number  of  every  kind  of  worldly  wealth ; 
these  it  would  be  too  long  to  enumerate  here,  lest  it  should 
weary  my  readers.  But  let  no  one  suppose  that  I  have 
mentioned  these  presents  in  this  place  for  the  sake  of  glory 
or  flattery,  or  to  obtain  greater  honor ;  I  call  God  to  wit 
ness  that  I  have  not  done  so,  but  that  I  might  certify  to 
those  who  are  ignorant  how  profuse  he  was  in  giving.  He 
then  at  once  gave  me  permission  to  ride  to  those  two 
monasteries,  so  full  of  all  good  things,  and  afterwards  to 
return  to  my  own. 

8.  ALFRED'S  MANUAL   (88,89!) 

On  a  certain  day  we  were  both  of  us  sitting  in  the 
king's  chamber,  talking  on  all  kinds  of  subjects,  as  usual, 
and  it  happened  that  I  read  to  him  a  quotation  out  of  a 
certain  book.  While  he  was  listening  to  it  attentively 
with  both  ears,  and  pondering  it  deeply  with  his  inmost 
mind,  he  suddenly  showed  me  a  little  book  which  he  car 
ried  in  his  bosom,  wherein  were  written  the  daily  course, 
together  with  certain  Psalms  and  prayers  which  he  had 
read  in  his  youth,  and  thereupon  bade  me  write  the  quo 
tation  in  that  book.  .  .  .  Since  I  could  find  no  blank  space 
in  that  book  wherein  to  write  the  quotation,  it  being  all 
full  of  various  matters,  I  delayed  a  little,  chiefly  that  I 
might  stir  up  the  choice  understanding  of  the  king  to  a 
higher  knowledge  of  the  divine  testimonies.  Upon  his 
urging  me  to  make  haste  and  write  it  quickly,  I  said  to 
him,  *  Are  you  willing  that  I  should  write  that  quotation 
on  some  separate  leaf  ?  Perhaps  we  shall  find  one  or  more 
other  such  which  will  please  you;  and  if  that  should 
happen,  we  shall  be  glad  that  we  have  kept  this  by  itself/ 

1  It  is  probable,  though  not  absolutely  certain,  that  these  two  chapters 
refer  to  the  same  book. 


96  THE  WORKS  OF  KING  ALFRED 

'  Your  plan  is  good,'  said  he ;  so  I  gladly  made  haste  to 
get  ready  a  pamphlet  of  four  leaves,  at  the  head  of  which 
I  wrote  what  he  had  bidden  me ;  and  that  same  day  I 
wrote  in  it,  at  his  request,  and  as  I  had  predicted,  no  less 
than  three  other  quotations  which  pleased  him.  From 
that  time  we  daily  talked  together,  and  investigated  the 
same  subject  by  the  help  of  other  quotations  which  we 
found  and  which  pleased  him,  so  that  the  pamphlet 
gradually  became  full,  and  deservedly  so,  for  it  is  written, 
'  The  righteous  man  builds  upon  a  moderate  foundation, 
and  by  degrees  passes  to  greater  things.' 1  .  .  . 

When  that  first  quotation  had  been  copied,  he  was  eager 
at  once  to  read,  and  to  translate  into  Saxon,  and  then  to 
teach  many  others.  .  .  .  Inspired  by  God,  he  began  the 
rudiments  of  Holy  Scripture  on  the  sacred  feast  of  St. 
Martin.  Then  he  went  on,  as  far  as  he  was  able,  to  learn 
the  flowers  collected  from  various  quarters  by  any  and  all 
of  his  teachers,  and  to  reduce  them  into  the  form  of  one 
book,  although  jumbled  together,  until  it  became  almost 
as  large  as  a  psalter.  This  book  he  called  his  Enchiridion 
or  Handbook,2  because  he  carefully  kept  it  at  hand  day 
and  night,  and  found,  as  he  then  used  to  say,  no  small 
consolation  therein. 

9.    ALFRED'S  TROUBLES   (91) 

Now  the  king  was  pierced  with  many  nails  of  tribula 
tion,  though  established  in  the  royal  sway ;  for  from  the 
twentieth  year  of  his  age  to  the  present  year,  which  is  his 
forty-fifth,  he  has  been  constantly  afflicted  with  most 
severe  attacks  of  an  unknown  disease,  so  that  there  is  not 

1  Author  unknown. 

2  Still  known  by  William  of  Malmesbury  (d.  1143) ;  cf.  his  Gesta  Ponti- 
Jicum,  chaps.  188,  190. 


SELECTIONS  FROM  ASSER  97 

a  single  hour  in  which  he  is  not  either  suffering  from  that 
malady,  or  nigh  to  despair  by  reason  of  the  gloom  which 
is  occasioned  by  his  fear  of  it.  Moreover  the  constant  in 
vasions  of  foreign  nations,  by  which  he  was  continually 
harassed  by  land  and  sea,  without  any  interval  of  quiet, 
constituted  a  sufficient  cause  of  disturbance. 

What  shall  I  say  of  his  repeated  expeditions  against 
the  heathen,  his  wars,  and  the  incessant  occupations  of 
government  ?  .  .  .  What  shall  I  say  of  his  restoration  of 
cities  and  towns,  and  of  others  which  he  built  where  none 
had  been  before  ?  of  golden  and  silver  buildings,  built  in 
incomparable  style  under  his  direction  ?  of  the  royal  halls 
and  chambers,  wonderfully  erected  of  stone  and  wood  at 
his  command  ?  of  the  royal  vills  constructed  of  stones 
removed  from  their  old  site,  and  finely  rebuilt  by  the 
king's  command  in  more  fitting  places  ? 

Not  to  speak  of  the  disease  above  mentioned,  he  was 
disturbed  by  the  quarrels  of  his  subjects,  who  would  of 
their  own  choice  endure  little  or  no  toil  for  the  common 
need  of  the  kingdom.  He  alone,  sustained  by  the  divine 
aid,  once  he  had  assumed  the  helm  of  government,  strove 
in  every  way,  like  a  skilful  pilot,  to  steer  his  ship,  laden 
with  much  wealth,  into  the  safe  and  longed-for  harbor  of 
his  country,  though  almost  all  his  crew  were  weary,  suffer 
ing  them  not  to  faint  or  hesitate,  even  amid  the  waves 
and  manifold  whirlpools  of  this  present  life.  Thus  his 
bishops,  ealdormen,  nobles,  favorite  thanes,  and  prefects, 
who,  next  to  God  and  the  king,  had  the  whole  government 
of  the  kingdom,  as  was  fitting,  continually  received  from  him 
instruction,  compliment,  exhortation,  and  command ;  nay, 
at  last,  if  they  were  disobedient,  and  his  long  patience  was 
exhausted,  he  would  reprove  them  severely,  and  censure 
in  every  way  their  vulgar  folly  and  obstinacy ;  and  thus 


98  THE  WORKS  OF  KING  ALFRED 

he  wisely  gained  and  bound  them  to  his  own  wishes  and 
the  common  interests  of  the  whole  kingdom.  But  if,  owing 
to  the  sluggishness  of  the  people,  these  admonitions  of  the 
king  were  either  not  fulfilled,  or  were  begun  late  at  the 
moment  of  necessity,  and  so,  because  they  were  not  carried 
through,  did  not  redound  to  the  advantage  of  those  who 
put  them  in  execution — take  as  an  example  the  fortresses 
which  he  ordered,  but  which  are  not  yet  begun  or,  begun 
late,  have  not  yet  been  completely  finished — when  hostile 
forces  have  made  invasions  by  sea,  or  land,  or  both,  then 
those  who  had  set  themselves  against  the  imperial  orders 
have  been  put  to  shame  and  overwhelmed  with  vain 
repentance. 

10.    ALFRED  JUDGES  THE  POOR  WITH  EQUITY  (105) 

[The  king]  showed  himself  a  minute  investigator  of  the 
truth  in  all  his  judgments,  and  this  especially  for  the  sake 
of  the  poor,  to  whose  interest,  day  and  night,  among  other 
duties  of  this  life,  he  was  ever  wonderfully  attentive.  Foi 
in  the  whole  kingdom  the  poor,  besides  him,  had  few  01 
no  helpers ;  for  almost  all  the  powerful  and  noble  of  that 
country  had  turned  their  thoughts  rather  to  secular  than 
to  divine  things  :  each  was  more  bent  011  worldly  business, 
to  his  own  profit,  than  on  the  common  weal. 

11.    HIS  CORRECTION  OF  UNJUST  AND  INCOM 
PETENT  JUDGES    (106) 

He  strove  also,  in  his  judgments,  for  the  benefit  of  both 
his  nobles  and  commons,  who  often  quarreled  fiercely 
among  themselves  at  the  meetings  of  the  ealdormen  and 
sheriffs,  so  that  hardly  one  of  them  admitted  the  justice 
of  what  had  been  decided  by  these  ealdormen  and  sheriffs. 


SELECTIONS  FROM  ASSER  99 

In  consequence  of  this  pertinacious  and  obstinate  dissen 
sion,  all  felt  constrained  to  give  sureties  to  abide  by  the 
decision  of  the  king,  and  both  parties  hastened  to  carry 
out  their  engagements.  But  if  any  one  was  conscious  of 
injustice  on  his  side  in  the  suit,  though  by  law  and  agree 
ment  he  was  compelled,  however  reluctant,  to  come  for 
judgment  before  a  judge  like  this,  yet  with  his  own  good 
will  he  never  would  consent  to  come.  For  he  knew  that  in 
that  place  no  part  of  his  evil  practice  would  remain  hidden  ; 
and  no  wonder,  for  the  king  was  a  most  acute  investigator 
in  executing  his  judgments,  as  he  was  in  all  other  things. 
He  inquired  into  almost  all  the  judgments  which  were 
given  in  his  absence,  throughout  all  his  dominion,  whether 
they  were  just  or  unjust.  If  he  perceived  there  was  iniquity 
in  those  judgments,  he  would,  of  his  own  accord,  mildly 
ask  those  judges,  either  in  his  own  person,  or  through 
others  who  were  in  trust  with  him,  why  they  had  judged 
so  unjustly,  whether  through  ignorance  or  malevolence  — 
that  is,  whether  for  the  love  or  fear  of  any  one,  the  hatred 
of  another,  or  the  desire  of  some  one's  money.  At  length, 
if  the  judges  acknowledged  they  had  given  such  judgment 
because  they  knew  no  better,  he  discreetly  and  moderately 
reproved  their  inexperience  and  folly  in  such  terms  as 
these :  '  I  greatly  wonder  at  your  assurance,  that  whereas, 
by  God's  favor  and  mine,  you  have  taken  upon  you  the 
rank  and  office  of  the  wise,  you  have  neglected  the  studies 
and  labors  of  the  wise.  Either,  therefore,  at  once  give  up 
the  administration  of  the  earthly  powers  which  you  possess 
or  endeavor  more  zealously  to  study  the  lessons  of  wisdom. 
Such  are  my  commands.'  At  these  words  the  ealdormen 
and  sheriffs  would  be  filled  with  terror  at  being  thus  severely 
corrected,  and  would  endeavor  to  turn  with  all  their  might 
to  the  study  of  justice,  so  that,  wonderful  to  say,  almost  all 


100  THE  WORKS  OF  KING  ALFRED 

his  ealdormen,  sheriffs,  and  officers,  though  unlearned  from 
childhood,  gave  themselves  up  to  the  study  of  letters,  choos 
ing  rather  to  acquire  laboriously  an  unfamiliar  discipline 
than  to  resign  their  functions.  But  if  any  one,  from  old  age 
or  the  sluggishness  of  an  untrained  mind,  was  unable  to 
make  progress  in  literary  studies,  he  would  order  his  son 
if  he  had  one,  or  one  of  his  kinsmen,  or,  if  he  had  no  one 
else,  his  own  f reedman  or  servant,  whom  he  had  long  before 
advanced  to  the  office  of  reading,  to  read  Saxon  books 
before  him  night  and  day,  whenever  he  had  any  leisure 
And  then  they  would  lament  with  deep  sighs  from  their 
inmost  souls  that  in  their  youth  they  had  never  attended  to 
such  studies.  They  counted  happy  the  youth  of  the  present 
day,  who  could  be  delightfully  instructed  in  the  libera 
arts,  while  they  considered  themselves  wretched  in  that 
they  had  neither  learned  these  things  in  their  youth,  nor 
now  they  were  old,  were  able  to  do  so.  This  skill  of  young 
and  old  in  acquiring  letters,  I  have  set  forth  as  a  means  o; 

characterizing  the  aforesaid  king. 

ALBERT  S.  COOK 

SELECTIONS  FROM   GREGORY'S 
PASTORAL  CARE 

Gregory  the  Great  (540-604)  was  a  great  favorite  with 
authors  of  the  Old  English  period,  not  only  as  the  most  famous 
of  popes,  the  patron  of  monasticism,  the  reformer  of  the  papal  see 
and  of  the  liturgy,  and  as  one  of  the  four  great  doctors  of  the 
Latin  church,  but  also  on  account  of  his  particular  interest  in 
England.  The  story  of  his  life  is  told  by  Bede  (Eccl  Hist.  2.  1 
cf.  pp.  23-31),  and  by  JElfric  (Horn.  2.  9). 

The  Cura  (or  Requla)  Pastoralis,  a  handbook  on  thejyiestly 
office  and  the  art  of  teaching,  ranEs ,  together  with  his  homilies , 
letters,  and  hymns,  among  the  most  important  of  his  undoubted 
works.  JElfric  refers  to  it  as  one  that  <  every  priest  must  needs 
possess.'  For  Alcuin's  opinion,  see  p.  269. 


SELECTIONS  FROM  GREGORY  101 

The  Pastoral  Care  is  probablythe  earliest  of  Alfred's  transla- 
tions  ;  it  is  also  the  most  literal,  the  changes  consisting,  in  gen 
eral,  only  of  the  occasional  insertion  of  an  explanatory  phrase  or 
reference.  A  complete  translation  may  be  found  in  Sweet's  edi 
tion  of  the  Old  English  text  (London,  1871). 

For  material  on  Gregory  see  the  Dictionary  of  Christian  Biog- 
r  iphy,  Milman's  History  of  Latin  Christianity,  and  Dudden's  Gregory 
tfie  Great  (New  York,  1905). 


1.   ALFRED'S  PREFACE 
THI  •.  BOOK  is  FOR  WORCESTER  l 

King  Alfred  bids  greet  Bishop  Werfrith  with  his  words 
lovingly  and  with  friendship;  and  I  let  it  be  known  to 
thee  that  it  has  very  often  come  into  my  mind  what  wise 
men  there  formerly  were  throughout  England,  both  of 
sacred  and  secular  orders;  and  whaT  happy  times  there 
were  then  throughout  England ;  and  how  the  kings  who 
had  power  over  the  nation  in  those  days  obeyed  God  and 
His  ministers ;  how  they  preserved  peace,  morality,  and 
order  at  home,  and  at  the  same  time  enlarged  their  terri 
tory  abroad ;  and  how  they  prospered  both  with  war  and 
with  wisdom;  and  also  how  zealous  the  sacred  orders 
were  both  in  teaching  and  learning,  and  in  all  the  services 
they  owed  to  God ;  and  how  foreigners  came  to  this  land 
in  search  of  wisdom  and  instruction,  and  how  we  should 
now  have  to  get  them  from  abroad  if  we  were  to  have 
them.  So  general  was  its  decay  in  England  that  there 
were  very  few  on  this  side  of  the  Humber  who  could 
understand  their  rituals  in  English,  or  translate  a  letter 
from  Latin  into  English ;  and  I  believe  that  there  were  not 
many  beyond  the  Humber.  There  were  so  few  of  them 

1  The  name  of  the  diocese  and  of  the  bishop  of  course  varied  in  the 
different  copies. 


102  THE  WORKS  OF  KING  ALFRED 

that  I  cannot  remember  a  single  one  south  of  the  Thames 
when  I  came  to  the  throne.  Thanks  be  to  Almighty  God 
that  we  have  any  teache,rg  p™ongjns  now.  ^/And  therefore 
I  command  thee  to  do  as  I  believe  thou  art  willing,  to 
disengage  thyself  from  worldly  matters  as  often  as  thou 
canst,  that  thou  mayest  apply  the  wisdom  which  God  has 
given  thee  wherever  thou  canst/ Consider  what  punish 
ments  would  come  upOELjis  on  account  of  this  world, 
we  neither  loved  it  [^isdomj  ourselves  nor  suffered  other 
men  to  obtain  it :  we  should  love  the  nar  ^  only  of  Chris 
tian,  and  very  few  the  virtues./  When  I  considered  all  this 
I  remembered  also  that  I  saw,  before  ic  had  been  all  rav 
aged  and  burned,  how  the  churches  throughout  the  whole 
of  England  stood  filled  with  treasures  and  books ;  ranc 
there  was  also  a  great  multitude  of  God's  servants,  but 
they  had  very  little  knowledge  of  the  books,  for  they  could 
not  understand  anything  of  them,  because  they  were  not 
written  in  their  own  language.  As  if  they  had  said :  '  Our 
forefathers,  who  formerly  held  these  places,  loved  wisdom, 
and  through  it  they  obtained  wealth  and  bequeathed  it  to 
us.  In  this  we  can  still  seetheir  tracks,  but  we  cannot 
follow  them,,  and  therefore  we  have  lost  both  the  wealth 
and  the  wisdom,  because  we  would  not  incline  our  hearts 
after  their  example.'  When  I  remembered  all  this,  I  won 
dered  extremely  that  the  good  and  wise  men  who  were 
formerly  all  over  England,  and  had  perfectly  learned  all 
the  books,  had  not  wished  to  translate  them  into  their  own 
language.  But  again  I  soon  answered  myself  and  said : 
'  They  did  not  think  that  men  would  ever  be  so  careless, 
and  that  learning  would  so  decay ;  through  that  desire 
they  abstained  from  it,  since  they  wished  that  the  wisdom 
in  this  land  might  increase  with  our  knowlege  of  lan- 
guages.y  Then  I  remembered  how  the  law  was  first  known 

>; 


SELECTIONS  FROM  GREGORY  103 

in  Hebrew,  and  again,  when  the  Greeks  had  learned  it, 
they  translated  the  whole  of  it  into  their  own  language, 
and  all  other  books  besides.  And  again  the  Eomans,  when 
they  had  learned  them,  translated  the  whole  of  them  by 
learned  interpreters  into  their  own  language.  And  also 
all  other  Christian  nations  translated  a  part  of  them  into 
their  own  language.^Therefore  it  seems  better  to  me,  if 
you  think  so,  for  us  also  to  translate  some  books  which 
are  most  needful  for  all  men  to  know  into  the  language 
which  we  can  all  understand,  and  for  you  to  do  as  we 
very  easily  can  if  we  have  tranquillity  enough,  that  is, 
that  all  the  youth  now  in  England  of  free  men,  wEcT  are 
rich  enough  to  be  able  to  devote  themselves  to  it,  be  set 
to  learn  as  long  as  they  are  not  fit  for  any  other  occu- 
pation,  until  they  are  able  to  read  English  writing  well : 
and  let  those  be  afterwards  taught  more  in  the  Latin  lan 
guage  who  are  to  continue  in  learning,  and  be  promoted 
to  a  higher  rank.^When  I  remembered  how  the  knowl 
edge  of  Latin  had  formerly  decayed  throughout  England, 
and  yet  many  could  read  English  writing,  I  began,  among 
other  various  and  manifold  troubles  of  this  kingdom,  to 
translate  into  English  the  book  which  is  called  in  Latin 
Pastoralis,  and  in  English  Shepherd's  Book,  sometimes 
word  by  word,  and  sometimes  according  to  the  sense,  as  I 
had  learned  it  from  Plegmund  my  archbishop,  and  Asser 
my  bishop,  and  Grimbald  my  mass-priest,  and  John  my 
mass-priest.  And  when  I  had  learned  it  as  I  could  best 
understand  it,  and  as  I  could  most  clearly  interpret  it,  I 
translated  it  into  English ;  and  I  will  send  a  copy  to  every 
bishopric  in  my  kingdom;  and  in  each  there  is  a  book-mark 
worth  fifty  mancuses.  And  I  command  in  God's  name 
that  no  man  take  the  book-mark  from  the  book,  or  the 
book  from  the  monastery.  It  is  uncertain  how  long  there 


104  THE  WORKS  OP  KING  ALFRED 

may  be  such  learned  bishops  as  now,  thanks  be  to  God, 
there  are  nearly  everywhere ;  therefore  I  wish  them 1  al 
ways  to  remain  in  their  places  unless  the  bishop  wish  to 
take  them  with  him,  or  they  be  lent  out  anywhere,  or  any 
one  be  making  a  copy  from  them. 

ALBERT  S.  COOK 

2.    GREGORY'S  PREFACE 

Thou  dearest  brother,  very  friendly  and  very  profitably 
thou  blamedst  me,  and  with  humble  spirit  thou  chidedst 
me,  because  I  hid  myself,  and  wished  to  flee  the  burden 
of  pastoral  care.  The  heaviness  of  which  burdens  (all  that 
I  remember  of  it)  I  will  write  of  in  this  present  book,  lest 
they  seem  to  any  one  easy  to  undertake ;  and  I  also  advise 
no  one  to  desire  them  who  manages  them  rashly;  and  let 
him  who  desires  them  rashly  and  unrighteously  fear  ever 
undertaking  them.  Now  I  wish  this  discourse  to  rise  in 
the  mind  of  the  learner  as  on  a  ladder,  step  by  step,  nearer 
and  nearer,  until  it  firmly  stands  on  the  floor  of  the  mind 
which  learns  it ;  and  therefore  I  divide  it  into  four  parts : 
one  of  the  divisions  is  how  he  is  to  attain  the  dignity ;  the 
second,  how  he  is  to  live  in  it ;  the  third  is  how  he  is  to 
teach  in  it;  the  fourth  is  how  he  is  to  desire  to  perceive 
his  own  faults,  and  subdue  them,  lest,  having  attained  it, 
he  lose  his  humility,  or,  again,  lest  his  life  be  unlike  hi* 
ministration,  or  he  be  too  presumptuous  and  severe  because 
he  has  attained  the  post  of  instruction;  but  let  the  fear  oi 
his  own  faults  moderate  it,  and  let  him  confirm  with  the 
example  of  his  life  his  teaching  for  those  who  do  not  be 
lieve  his  words ;  and  when  he  has  performed  a  good  work, 
let  him  remember  the  evil  he  has  done,  that  his  contri 
tion  for  his  evil  deeds  may  moderate  his  joy  for  his  good 

1  The  books. 


SELECTIONS  FROM  GREGORY  105 

works;  lest  he  be  puffed  up  in  spirit  before  the  eyes  of 
the  unseen  Judge,  and  inflated  with  pride,  and  so  through 
his  egotism  lose  his  good  works.  But  there  are  many  who 
seem  to  me  to  be  very  similar  in  want  of  learning,  who, 
although  they  were  never  disciples,  yet  wish  to  be  teachers, 
and  think  the  burden  of  teaching  very  light,  because  they  do 
not  know  the  power  of  its  greatness.  From  the  very  door 
of  this  book,  that  is,  from  the  beginning  of  this  discourse, 
the  unwary  are  driven  away  and  blamed,  who  arrogate  to 
themselves  the  art  of  teaching  which  they  never  learned. 

3.  OF  THE  BURDEN  OF  RULE,  AND  HOW  THE  TEACHER 

IS  TO  DESPISE  ALL  TOILS,  AND  HOW  AFRAID 

HE  MUST  BE  OF  EVERY  LUXURY  (3)1 

We  have  said  thus  much  in  few  words,  because  we 
wished  to  show  how  great  is  the  burden  of  teaching,  lest 
any  one  dare  undertake  it  who  is  unworthy  of  it,  lest  he 
through  desire  of  worldly  honor  undertake  the  guidancf 
of  perdition.  Very  justly  the  apostle  James  forbade  it 
when  he  said,  '  Brothers,  let  there  not  be  too  many  masters 
among  you.' 2 

Therefore  the  Mediator  Himself  between  God  and  men, 
that  is  Christ,  shunned  undertaking  earthly  rule.  He 
who  surpassed  all  the  wisdom  of  the  higher  spirits,  and 
reigned  in  heaven  before  the  world  was,  it  is  written  in 
the  Gospel  that  the  Jews  came  and  wished  to  make  Him 
king  by  force.  When  the  Saviour  perceived  it,  He  dismissed 
them  and  hid  Himself.  Who  could  easier  rule  men  without 
sin  than  He  who  created  them  ?  He  did  not  shun  suprem 
acy  because  any  man  was  worthier  of  it,  but  He  wished  to 
set  us  an  exam  pie  of  not  coveting  it  too  much ;  and  also 

1  The  numbers  irt  parentheses  refer  to  the  sections  of  the  original  text, 

2  Cf.  James  3.  1. 


106  THE  WORKS  OF  KIXG  ALFRED 

wished  to  suffer  for  us.  He  wished  not  to  be  king,  yet  of 
His  own  free  will  He  came  to  the  cross.  He  shunned  the 
honor  of  reigning,  and  chose  the  punishment  of  the  most 
ignominious  death,  that  we  who  are  His  members  might 
learn  from  Him  to  shun  the  seductions  of  this  world ;  and 
also  that  we  might  not  dread  its  fear  and  terror,  but  might J 
i  for  the  sake  of  truth  love  toil,  and  dread  luxury  and  there 
fore  avoid  it.2  For  through  luxury  men  are  often  inflated 
with  pride,  while  hardships  through  pain  and  sorrow  purify 
and  humble  them.  In  prosperity  the  heart  is  puffed  up ;  in 
adversity,  even  if  it  were  formerly  puffed  up,  it  is  humbled. 
In  prosperity  men  forget  themselves ;  in  adversity  they 
must  remember  themselves,  even  if  they  are  unwilling. 
In  prosperity  they  often  lose  the  good  they  formerly  did ; 
in  adversity  they  often  repair  the  evil  they  long  ago  did. 
Often  a  man  is  subjected  to  the  instruction  of  adversity, 
although  before  he  would  not  follow  the  moral  example 
and  instruction  of  his  teacher.  But  although  schooled  and 
taught  by  adversity,  soon,  if  he  attain  to  power,  through 
the  homage  of  the  people  he  becomes  proud  and  accus 
tomed  to  presumption.  Thus  3  King  Saul  at  first  declined 
the  throne,  and  deemed  himself  quite  unworthy  of  it ; 4  but 
as  soon  as  he  obtained  the  rule  of  the  kingdom,  he  became 
proud,  and  was  angry  with  that  same  Samuel  who  formerly 
brought  him  to  the  throne,  and  consecrated  him,  because 
he  told  him  of  his  faults  before  the  people  —  since  he 
could  not  control  him  before  with  their  approval  —  and 
when  he  wished  to  depart  from  him,  he  seized  him,  and 
tore  his  clothes,5  and  insulted  him. 

1  Sweet,  '  and.' 

'2  This  is  much  more  concise  and  clear  in  the  Latin:  'Ut  membra  ejus 
videlicet  discerent  favores  mundi  fugere,  terrores  miinme  timere,  pro  veri- 
tate  ad  versa  diligere,  prospera  formidando  declinare.' 

8  Sweet,  '  As.'  4  1  Sam.  9.  21.  5  1  Sam.  15.  27. 


SELECTIONS  FROM  GREGORY  107 

4.  HOW  THE  TEACHER  IS  TO  BE  SYMPATHIZING 

WITH  AND  SOLICITOUS  ABOUT  ALL  MEN 

IN  THEIR  TROUBLES  (16) 

The  teacher  must  be  the  nearest  to  all  men  and  sym 
pathizing  with  them  in  their  troubles,  and  elevated  above 
all  with  the  divine  foresight  of  his  mind,  that  through  his 
pious  benevolence  he  may  take  on  himself  the  sins  of 
other  men,  and  also  by  the  lofty  contemplation  of  his 
mind  surpass  himself  with  the  desire  of  invisible  things, 
and  that,  aspiring  after  such  lofty  things,  he  may  not 
despise  his  weak  and  sinful  neighbors,  nor,  on  the  other 
hand,  through  their  weakness  give  up  his  lofty  aspirations. 
.  .  .  Therefore  Moses  often  went  in  and  out  of  the  temple, 
because  in  it  he  was  led  to  divine  contemplation,  and  out 
side  he  occupied  himself  with  the  people's  wants.  In  it 
he  contemplated  in  his  mind  the  mysteries  of  godliness, 
and  brought  them  out  thence  to  the  people,  and  pro 
claimed  what  they  were  to  do  and  observe.  And  when 
ever  he  was  in  doubt  he  ran  back  into  the  temple  and 
asked  God  about  it  before  the  ark,1  in  which  was  the  cov 
enant  of  the  temple,  thus  setting  an  example  to  those  who 
are  now  rulers.  When  they  are  uncertain  about  anything 
which  they  are  to  do  outside,  they  must  return  to  their 
mind,  and  there  ask  God,  as  Moses  did  before  the  ark  in 
the  temple.  If  they  still  doubt  there,  let  them  go  to  the 
Holy  Scriptures,  and  ask  there  what  they  are  to  do  or  teach. 
For  Truth  itself,  that  is  Christ,2  when  on  earth  prayed  on 
mountains  and  in  retired  places,  and  performed  His  mira 
cles  in  cities,  thus  preparing  the  path  of  imitation  for  good 
teachers,  lest  they  despise  the  company  of  weak  and  sin 
ful  men,  though  they  themselves  aspire  to  the  highest. 

1  Cf .  Exod.  25.  22 ;  26.  33 ;  31 .  0, 11.  2  See  John  14.  6. 


108  THE  WORKS  OF  KING  ALFRED 

Because  when  love  descends  through  humanity  and  is  oc 
cupied  with  the  need  of  its l  neighbors,  it  rises  marvelously ; 
and  the  more  cheerfully  it  descends,  the  easier  it  ascends, 
signifying  that  those  who  are  set  above  others  are  to 
appear  such  2  that  their  subjects  may  not  through  shame 
fear  confessing  to  them  their  secrets,  that  when  the  sinful 
are  overwhelmed  with  the  waves  of  temptation  they  may 
hasten  to  take  refuge  in  the  heart  of  the  teacher  for  confes 
sion,  like  a  child  in  its  mother's  bosom,  and  wash  away 
the  sins  wherewith  they  think  themselves  polluted,  with 
his  help  and  counsel,  and  become  purer  than  they  were 
before,  washed  in  the  tears  of  their  prayers. 

HENRY  SWEET 

SELECTIONS  FROM  OROSIUS'  UNIVERSAL 
HISTORY 

Orosius,  a  Spaniard  of  the  fifth  century  A.D.,  produced  at  the 
request  of  St.  Augustine  a  compendious  history  of  the  world, 
entitled  Historiarum  Libri  VII  adversus  Paganos  (best  edition, 
Vienna,  1882).  As  this  title  intimates,  the  object  of  the  worl 
was  to  vindicate  the  Christian  era  from  the  charge  of  producing 
the  turmoil  and  bloodshed  then  current  in  the  Roman  Empii 
In  this  respect  the  work  resembles  Augustine's  own  De  Civil 
Dei.  Like  many  mediaeval  chroniclers,  Orosius  attempts  to  gi 
to  his  work  a  specious  semblance  of  completeness  and  antiquil 
by  'beginning  at  the  beginning.'  Thus  the  history,  after  some 
geographical  descriptions,  opens  with  an  account  of  Xinus, 
king  of  Assyria,  who  'first  began  to  reign  in  this  world,'  and 
his  queen  Semiramis.  Thereafter  follows  the  destruction  of 
Sodom.  Books  4-6  deal  with  the  history  of  Rome.  The  history 
is  brought  down  to  the  year  414  A.D. 

In  translating  Orosius,  King  Alfred  made  numerous  and 
important  changes.  He  shortened  the  wrork  by  an  entire  book, 
omitted  much  of  Orosius'  tedious  moralizing,  and  made  at  least 

1  Sweet,  '  his.'  2  Sweet,  '  let  themselves  be  seen.' 


SELECTIONS  FROM  OROSIUS'   HISTORY        109 

one  addition  of  the  first  importance,  the  voyages  of  Ohthere  and 
Wulfstan. 

Both  the  Old  English  and  the  Latin  texts  may  be  consulted 
in  Sweet's  edition,  London,  1883.  An  entire  modern  English 
rendering  may  be  found  in  Bosworth's  edition,  London,  1859. 

1.  THE  VOYAGES  OF  OHTHERE  AND  WULFSTAN 

This  section  of  the  History,  entirely  original  with  Alfred,  is 
the  Farthest  North  of  the  ninth  century.  It  well  displays  Alfred's 
keen  interest  in  exploration,  in  foreigners  (cf.  pp.  91,  92),  and  in 
ethnology,  as  well  as  his  zeal  in  recording  newly  acquired 
knowledge.  For  the  geography  of  the  passage  the  reader  is 
referred  to  Hampson's  Geography  of  King  Alfred  in  Bosworth's 
edition.  By  consulting  an  atlas,  the  reader  can  trace  Ohthere 's 
journey  along  the  northern  coasts  of  Norway  and  Lapland  to  the 
White  Sea,  and  the  voyage  of  Wulfstan  in  the  Baltic  Sea, 
from  Schleswig  along  the  northern  coasts  of  Mecklenburg  and 
Pomerania.  Longfellow's  poem  on  the  subject  is  well  known. 

OHTHERE'S  FIRST  VOYAGE 

Ohthere l  told  King  Alfred,  his  lord,  that  he,  of  all  the 
Norwegians,  dwelt  farthest  to  the  north.  He  said  that  he 
lived  in  the  northern  part  of  the  country,  by  the  shore  of 
the  West  Sea.  Notwithstanding,  the  land  extended  yet 
farther  to  the  north ;  but  it  was  all  waste,  save  in  a  few 
places  here  and  there  where  Finns  dwell,  attracted  by  the 
hunting  in  winter  and  the  sea-fishing  in  summer.  He 
said  that  at  a  certain  time  he  wished  to  discover  how  far 
north  the  land  extended  and  whether  anybody  lived  north 
of  the  waste.  So  he  set  out  due  north  along  the  coast  for 
three  days,  with  the  waste  land  to  starboard  and  the  high 
seas  to  larboard.  By  that  time  he  was  as  far  north  as 
whale-fishers  ever  go.  Upon  this,  he  proceeded  due  north 
as  far  as  he  could  sail  in  the  next  three  days.  At  that 

1  Pronounce  Ocht'-hair-e  (with  the  ch  as  in  German). 


110  THE  WORKS  OF  KING  ALFRED 

.point  the  land  curved  to  the  east  —  or  the  sea  in  on  the 
land,  he  knew  not  which;  all  he  knew  was  that  there 
he  waited  for  a  wind  from  the  west,  or  somewhat  from 
the  northwest,  and  so  sailed  east,  close  to  land,  as  far  as 
he  could  in  four  days.  There  he  was  obliged  to  wait  for 
a  wind  from  due  north,  for  at  that  point  the  land  curved 
due  south  —  or  the  sea  in  on  the  land,  he  knew  not  which. 
Thence  he  sailed  due  south,  close  to  land,  as  far  as  he 
could  in  five  days.  At  that  point  a  great  river  extended 
up  into  the  land.  Then  they  turned  up  into  this  river,  for 
they  durst  not  sail  beyond  it  for  dread  of  hostile  treatment, 
the  land  being  all  inhabited  on  the  other  side  of  the  river. 
He  had  not  encountered  any  inhabited  land  since  leaving 
his  own  home,  for  to  the  right  the  land  was  uninhabited 
all  the  way,  save  for  fishermen,  fowlers,  and  hunters,  and 
these  were  all  Finns ;  to  the  left  there  was  always  open 
sea.  The  Permians  had  cultivated  their  land  very  well, 
but  they  durst  not  enter  it.  The  land  of  the  Terfinns  was 
all  waste,  save  where  hunters,  fishers,  or  fowlers  encamped. 
The  Permians  told  him  many  stories  both  about  their 
own  country  and  about  countries  which  were  round  them, 
but  he  knew  not  what  was  true,  because  he  did  not  see  it 
himself.  The  Finns  and  the  Permians,  it  seemed  to  him, 
spoke  nearly  the  same  language.  He  made  this  voyage,  in 
addition  to  his  purpose  of  seeing  the  country,  chiefly  for 
walruses,  for  they  have  very  good  bone  in  their  teeth  — 
they  brought  some  of  these  teeth  to  the  king  —  and  their 
hides  are  very  good  for  ship-ropes.  This  whale  is  much 
smaller  than  other  whales,  being  not  more  than  seven  ells 
long ;  but  the  best  whale-fishing  is  in  his  own  country  - 
those  are  eight  and  forty  ells  long,  and  the  largest  fifty 
ells  long.  He  said  he  was  one  of  a  party  of  six  who 
killed  sixty  of  these  in  two  days. 


SELECTIONS  FROM  OROSIUS'  HISTORY        111 

Ohthere  was  a  very  wealthy  man  in  such  possessions  as 
constitute  their  wealth,  that  is,  in  wild  beasts.  He  still, 
at  the  time  when  he  came  to  the  king,  had  six  hundred 
tame  deer  that  he  had  not  sold.  They  call  these  reindeer. 
Six  of  these  were  decoy  deer,  which  are  very  valuable 
among  the  Finns,  for  it  is  with  them  that  they  capture 
the  wild  reindeer.  He  was  among  the  first  men  in  the 
land,  though  he  had  not  more  than  twenty  horned  cattle, 
twenty  sheep,  and  twenty  swine,  and  the  little  that  he 
plowed  he  plowed  with  horses.  But  their  income  is  chiefly 
in  the  tribute  that  the  Finns  pay  them  —  skins  of  animals, 
feathers  of  birds,  whalebone,  and  ship-ropes  made  of 
whale's  hide  and  seal's  hide.  Every  one  pays  according 
to  his  means ;  the  richest  has  to  pay  fifteen  marten  skins 
and  five  reindeer  skins ;  one  bear  skin,  forty  bushels  of 
feathers,  a  bear-  or  otter-skin  kirtle,  and  two  ship-ropes, 
each  sixty  ells  long,  one  made  of  whale's  hide  and  the 
other  of  seal's. 

He  said  that  the  country  of  the  Northmen  was  very 
long  and  very  narrow.  All  that  his  man  can  use  for 
either  grazing  or  ploughing  lies  by  the  sea,  and  even  that 
is  very  rocky  in  some  places;  and  to  the  east,  alongside 
the  inhabited  land,  lie  wild  moors.  In  these  waste  lands 
dwell  the  Finns.  And  the  inhabited  land  is  broadest  to 
the  eastward,  growing  ever  narrower  the  farther  north. 
To  the  east  it  may  be  sixty  miles  broad,  or  even  a  little 
broader,  and  midway  thirty  or  broader ;  and  to  the  north, 
where  it  was  narrowest,  he  said  it  might  be  three  miles 
broad  up  to  the  moor.  Moreover  the  moor  is  so  broad  in 
some  places  that  it  would  take  a  man  two  weeks  to  cross 
it,  in  other  places  of  such  a  breadth  that  a  man  can  cross 
it  in  six  days.  .  .  . 


112  THE  WORKS  OF  KING  ALFRED 

WULFSTAN'S  VOYAGE 

Wulfstan  said  that  he  set  out  from  Haddehy,1  arriving 
at  Truso  after  seven  days  and  nights,  the  ship  running  all 
the  way  under  sail.  He  had  Wendland  [Mecklenburg 
and  Pomerania]  on  the  starboard,  and  Langland,  Laaland, 
Falster,  and  Sconey  on  the  larboard ;  and  all  these  lands 
belong  to  Denmark.  And  then  we2  had  on  our  larboard 
the  land  of  the  Burgundians  [Bornholmians],  who  have 
their  own  king.  After  the  land  of  the  Burgundians,  we 
had  on  our  left  those  lands  that  were  first  called  Blekinge, 
and  Meore,3  and  Oland,  and  Gothland ;  these  lands  belong 
to  the  Swedes.  And  we  had  Wendland  [the  country  of 
the  Wends]  to  the  starboard  all  the  way  to  the  mouth  of 
the  Vistula.  The  Vistula  is  a  very  large  river,  separating 
Witland  from  Wendland ;  and  Witland  belongs  to  the 
Esthonians.  The  Vistula  flows  out  of  Wendland,  and  runs 
into  the  Frische  Haff.  The  Frische  Haff  is  about  fifteen 
miles  broad.  Then  the  Elbing  empties  into  the  Frische 
Haff,  flowing  from  the  east  out  of  the  lake  [Drausen]  on 
the  shore  of  which  stands  Truso ;  and  there  empty  together 
into  the  Frische  Haff,  the  Elbing  from  the  east,  flowing 
out  of  Esthonia,  and  the  Vistula  from  the  south,  out  of 
Wendland.  The  Vistula  gives  its  name  to  the  Elbing,  run 
ning  out  of  the  mere  [the  Frische  Haff]  west  and  north 
into  the  sea ;  therefore  it  [the  place  where  it  flows  out 
of  the  Frische  Haff]  is  called  the  mouth  of  the  Vistula. 

Esthonia  [Eastland]  is  very  large,  and  many  towns  are 
there,  and  in  every  town  there  is  a  king.  There  is  also 
very  much  honey,  and  fishing.  The  king  and  the  richest 
men  drink  mare's  milk,  but  the  poor  and  the  slaves  drink 

l  In  Eastern  Schleswig.  2  So  the  Old  English. 

3  The  mainland  of  Sweden,  opposite  bland. 


SELECTIONS  FROM  OROSIUS'  HISTORY        113 

mead.    There  is  much  strife  among  them.    There  is  no  ale 
brewed  by  the  Esthonians,  but  there  is  mead  enough. 

There  is  a  custom  among  the  Esthonians  that  when  a 
man  dies  he  lies  unburnt  in  his  house,  with  his  kindred 
and  friends,  a  month  —  sometimes  two ;  and  the  kings  and 
other  men  of  high  rank  still  longer,  in  proportion  to  their 
wealth ;  it  is  sometimes  half  a  year  that  they  remain  un 
burnt,  lying  above  ground,  in  their  houses.  All  the  while 
that  the  body  is  within  there  is  to  be  drinking  and  sports 
until  the  day  he  is  burned.  The  same  day  on  which  they 
are  to  bear  him  to  the  pyre  they  divide  his  property,  what 
is  left  after  the  drinking  and  sports,  into  five  or  six  parts  — 
sometimes  into  more,  according  to  the  amount  of  his  goods. 
Then  they  lay  the  largest  share  about  a  mile  from  the  town, 
then  the  second,  then  the  third,  till  it  is  all  laid  within  the 
one  mile ;  and  the  smallest  part  must  be  nearest  the  town 
in  which  the  dead  man  lies.  Then  there  are  assembled  all 
the  men  in  the  land  that  have  the  swiftest  horses,  about 
five  or  six  miles  from  the  goods.  Then  they  all  run  toward 
the  goods,  and  the  man  who  has  the  swiftest  horse  comes 
to  the  first  and  largest  portion,  and  so  one  after  another  till 
it  be  all  taken ;  and  he  who  arrives  at  the  goods  nearest 
the  town  gets  the  smallest  portion.  Then  each  man  goes 
his  way  with  the  goods,  and  he  may  keep  them  all ;  and  for 
this  reason  swift  horses  are  excessively  dear  in  that  country. 
When  his  property  is  thus  all  spent,  they  bear  him  out  and 
burn  him  with  his  weapons  and  clothes.  Usually  they  spend 
all  his  wealth,  what  with  the  long  time  that  the  corpse  lies 
within  and  what  with  the  goods  that  they  lay  along  the 
roads,  and  that  the  strangers  race  for  and  carry  off. 

It  is  also  a  custom  among  the  Esthonians  to  burn  men 
of  every  tribe,  and  if  any  one  finds  a  bone  unburned  they 
have  to  make  great  amends  for  it. 


114  THE  WORKS  OF  KING  ALFRED 

There  is  one  tribe  among  the  Esthouians  that  has  the 
power  of  producing  cold,  and  it  is  because  they  produce 
this  cold  upon  them  that  the  corpses  lie  so  long  without 
decaying.  And  if  a  man  sets  two  vats  full  of  ale  or  water 
they  cause  both  to  be  frozen  over,  whether  it  be  summer 
or  winter. 

2.  THE  FOUR  EMPIRES  (2.  1) 

The  first  empire  was  the  Babylonian,  where  Ninus 
reigned.  The  second  was  the  Grecian,  where  Alexander 
reigned.  The  third  was  the  African,  where  the  Ptole 
mies  reigned.  The  fourth  is  that  of  the  Eomans,  who  are 
yet  reigning.  These  four  chief  empires  are,  by  the  in 
effable  dispensation  of  God,  in  the  four  quarters  of  this 
earth.  The  Babylonian  was  the  first,  in  the  east;  the 
second  was  the  Grecian,  in  the  north ;  the  third  was 
the  African,  in  the  south ;  the  fourth  is  the  Eoman,  in 
the  west. 

3.  OROSIUS'  DEFENSE  OF  CHRISTIAN  TIMES  (2.  1) 

I  wish  that  they  who  inveigh  against  the  era  of  oui 
Christianity  realized  what  mercy  there  has  been  since 
the  coming  of  Christianity,  and  ere  that  how  manifold 
was  the  calamity  of  the  world ;  and  also  that  they  knew 
how  fittingly  our  God  in  former  ages  ordained  the  empires 
and  the  kingdoms,  the  same  who  is  now  ordaining  and 
changing  all  empires  and  every  kingdom,  according  as  He 
desireth.  How  similar  were  the  beginnings  that  the  two 
cities  had,  and  how  similar  their  days  were,  both  in  good 
and  in  evil !  But  the  ends  of  their  empire  were  very  dis 
similar,  for  the  Babylonians  and  their  king  lived  in  man 
ifold  sin  and  wantonness,  without  remorse  of  any  kind,  so 
that  they  would  not  mend  till  God  humbled  them  with 


SELECTIONS  FROM  OROSIUS'  HISTORY        115 

the  greatest  ignominy,  when  He  took  from  them  both 
king  and  dominion.  But  the  Romans,  with  their  Chris 
tian  king,  served  God,  wherefore  He  vouchsafed  unto 
them  both  king  and  dominion.  The  opponents  of  Chris 
tianity  may  moderate  their  speech,  therefore,  if  they  will 
remember  the  uncleanness  of  their  predecessors,  and  their 
calamitous  wars,  and  their  manifold  dissensions,  and  their 
savagery  toward  God  and  toward  one  another,  so  that 
they  could  bring  no  gentleness  to  pass  until  relief  came  to 
them  from  that  very  Christianity  which  they  now  disparage 
so  greatly. 

4.  AUGUSTUS    (5.  15;  6.  1) 

Thereafter  the  whole  world  chose  to  accept  the  peace 
and  friendship  of  Augustus;  and  to  all  men  naught 
seemed  so  good  as  to  attain  his  favor  and  be  subject  unto 
him.  Hence  no  nation  desired  to  keep  its  own  laws,  save 
in  the  way  Augustus  bade  them.  Then  were  the  gates  of 
Janus  closed  again,  and  his  locks  grew  rusty  as  they  had 
never  been  before.  In  the  same  year  when  all  this  came 
to  pass  —  the  two  and  fortieth  year  of  Augustus'  reign  — 
He  was  born  who  brought  peace  to  all  the  world,  our 
Lord  and  Saviour  Christ.1  .  .  -r  And  thereafter  Rome  pros 
pered  greatly  for  twelve  years,  as  long  as  Augustus  main 
tained  that  humble  attitude  toward  God  that  he  had  at 
the  beginning  —  that  is,  in  forbidding  men  to  call  him  god, 
as  had  none  of  the  kings  before  him,  who  wished,  rather, 
that  men  should  worship  them  and  sacrifice  to  them. 

CHAUNCEY  B.  TINKER 

1  Orosius  is  largely  responsible  for  the  currency  of  this  view,  which 
is  reflected  in  Milton's  Ode  on  the  Morning  of  Christ's  Nativity  53  ff .  : 
No  war,  or  battle's  sound,  etc. 


116  THE  WORKS  OF  KING  ALFRED 

SELECTIONS  FROM  BOETHIUS'   CONSOLATION 
OF  PHILOSOPHY 

Anicius  Manilas  Torquatus  Severinus  Boethius  (ca.  480-524),  a 
Roman  patrician  and  consul  in  the  reign  of  Theodoric,  was  one  of 
the  most  noted  men  of  the  Middle  Ages.  Although  not  much  more 
than  a  nominal  Christian,  he  became  identified,  in  the  minds  of 
mediaeval  churchmen,  with  the  opponents  of  the  Arian  heresy,  and 
was  canonized  in  the  eighth  century  as  St.  Severinus.  He  trans 
lated  many  of  the  works  of  Plato  and  Aristotle,  and  these,  together 
with  his  commentaries  upon  them,  exercised  a  great  influence 
upon  mediaeval  philosophy,  as  well  as  upon  his  greatest  work, 
the  famous  Consolation  of  Philosophy.  This  book,  said  to  have 
been  written  during  his  imprisonment  by  Theodoric,  is  preserved 
in  hundreds  of  manuscripts,  and  was  regarded  as  the  standard 
handbook  of  philosophy  until  the  Renaissance.  Among  its  trans 
lators  are,  besides  Alfred,  Chaucer,  Jean  de  Meun  (one  of  the 
authors  of  the  Roman  de  la  Rose),  and  Queen  Elizabeth.  It 
was  a  favorite  with  Dante,  being  one  of  two  works  which  he 
read  for  consolation  after  the  death  of  Beatrice ;  it  is  often 
quoted  or  mentioned  in  his  prose  (see  Toynbee's  Dante  Dictionary, 
Oxford,  1898).  Dante  places  Boethius  in  the  Heaven  of  the  Sun 
(Paradise  10.  121  ff.).  Among  other  writers  who  have  felt  his 
influence  are  Boccaccio,  Gower,  the  Chaucerian  imitators  of  the 
fifteenth  century,  Scaliger,  Sir  Thomas  More,  and  Spenser.  The 
Consolation  was  one  of  the  first  books  printed. 

King  Alfred's  version  of  the  Consolation  is  one  of  his  freest  — 
filled  with  explanatory  remarks,  translations  from  scholia,  and 
original  thoughts.  These  are  indicated  in  the  text  by  italics. 
The  Christian  coloring  of  the  work  is  due  in  part  to  Alfred,  and 
in  part  to  the  effect  of  glosses  upon  the  original  text. 

For  the  original  Latin  text,  see  Peiper's  edition  (Leipzig,  1871), 
or  Fortescue  and  Smith's  (1924).  The  standard  edition  of  Alfred's 
version  is  Sedgefield's  (Oxford,  1899);  see  also  Sedgefield's 
introduction  to  his  translation  of  the  same  work  (Oxford,  1900). 

There  are  modern  translations  from  the  Latin  by  James 
(London,  1897),  Cooper  (Temple  Classics),  and  others.  Stewart's 
Boethius:  an  Essay  (London,  1891)  is  a  suggestive  book. 


SELECTIONS  FROM  BOETHIUS  117 

1.  ALFRED'S   PREFACE 

King  Alfred  was  the  translator  of  this  work,  and 
turned  it  from  the  Latin  of  the  books  into  English,  as  is 
now  done.  Sometimes  he  put  word  for  word,  sometimes 
meaning  for  meaning,  as  he  could  interpret  most  clearly 
and  intelligibly,  on  account  of  the  sundry  and  manifold 
worldly  duties  which  often  beset  him  both  in  mind  and 
in  body.  It  is  very  hard  for  us  to  enumerate  the  cares 
which  in  his  day  came  upon  the  kingdoms  he  had  ac 
quired  ;  but  nevertheless  he  studied  this  book,  and  trans 
lated  it  from  Latin  into  English,  and  turned  it  afterwards 
into  verse,  as  is  now  done.  And  now  he  prays  and  in 
God's  name  beseeches  every  one  who  desires  to  read  this 
book  to  pray  for  him,  and  not  to  blame  him  if  he  under 
stands  it  better  than  he  [Alfred]  could  ;  because  each  man, 
according  to  the  measure  of  his  understanding  and  accord 
ing  to  his  leisure,  must  speak  that  which  he  speaks  and 
do  that  which  he  does. 

2.  ALFRED'S  ACCOUNT  OF  BOETHIUS  (1) 

At  the  time  when  the  Goths  from  the  country  of  Scythia 
waged  war  against  the  Roman  Empire,  with  their  kings 
Radagaisus  and  Alaric,  they  seized  the  city  of  Rome,  and 
reduced  to  subjection  all  the  kingdom  of  Italy  which  lies 
between  the  mountains  and  the  island  of  Sicily.  After  the 
aforesaid  kings,  Theodoric  came  to  the  throne.  This  Theod- 
oric  was  an  Amuling 1 ;  he  was  a  Christian,  but  persisted 
in  the  Arian  heresy.  He  vowed  friendship  to  the  Romans, 
and  that  they  should  remain  in  possession  of  their  former 
rights  ;  but  he  kept  that  promise  very  poorly,  and  came  to  a 

1  Of  the  royal  race  of  the  Amals. 


118  THJE  WORKS  OP  KING  ALFRED 

grievous  end  by  a  great  crime  ;  this  was  that,  in  addition  to 
innumerable  other  ill  deeds,  he  had  Pope  John  put  to  death. 
At  that  time  there  was  a  certain  consul  —  'heretoga,'  as 
we  say  —  who  was  named  Boethius  ;  he  was  exceeding  wise 
in  knowledge  of  looks  and  in  the  ways  of  the  world.  He 
observed  the  manifold  wrongs  which  King  Theodoric  was 
committing  against  Christianity  and  against  the  Roman 
senators.  Then  he  recalled  the  favors  and  the  ancient 
rights  which  they  had  had  under  the  Ccesars,  their  former 
lords  ;  and  he  began  to  meditate  and  to  ponder  within  him 
self  how  he  could  take  the  kingdom  from  the  unrighteous 
king,  and  bring  it  under  the  control  of  orthodox  and  right 
eous  men.  Then  he  secretly  sent  letters  to  the  emperor  at 
Constantinople,  the  chief  city  of  the  Greeks  and  their  royal 
seat,  because  the  emperor  was  of  the  family  of  their  former 
lords.  In  these  they  besought  him  to  help  them  to  their 
Christian  faith  and  their  former  rights.  When  the  cruel 
King  Theodoric  learned  this,  he  gave  orders  to  cast  him 
into  prison,  and  there  keep  him  in  ward.  Now  when  it 
came  to  pass  that  this  excellent  man  fell  into  sucli  dis 
tress,  he  was  troubled  in  spirit  by  so  much  the  more  as 
his  mind  had  been  the  more  accustomed  to  worldly  pros 
perity  ;  and  in  prison  he  took  no  thought  of  comfort,  but 
fell  down  prone  upon  the  ground  and  prostrated  himself 
in  anguish  and  despair,  and  began  to  bewail;  and  he 
sang  thus. 

3.  OF  TRUE  RICHES  (7) 

<  All  true  riches  and  true  honor  are  mine  own  servants, 
and  wheresoever  I  am,  they  are  with  me.  .  .  .  My  servants 
are  wisdom  and  skill  and  true  riches.  My  delight  was 
always  with  these  servants ;  with  them  I  encompass  the 
whole  heaven,  and  I  bring  the  lowest  to  the  highest,  and 


SELECTIONS  FROM  BOETHIUS  119 

ihe  highest  to  the  lowest ;  that  is,  I  bring  humility  to 
heaven  and  heavenly  grace  to  the  humble.  But  when  I 
ascend  with  my  servants,  then  we  scorn  this  tempestuous 
world,  like  as  the  eagle  when  in  stormy  weather  he  mounts 
above  the  clouds,  so  that  the  tempest  can  not  harm  him! 

4.  THE  GOLDEN  AGE    (15) 

When  Eeason  had  uttered  this  speech,  he  began  to  sing, 
and  spoke  thus :  <  Oh,  how  blessed  was  the  former  age  of 
this  world,1  when  to  every  man  there  seemed  enough  in 
ihe  fruits  of  the  earth.  There  were  no  costly  dwellings 
nor  diverse  sweetmeats  nor  drinks,  nor  did  they  desire 
rich  garments,  for  as  yet  these  things  were  not,  nor  were 
they  seen  or  heard  of.  They  cared  not  for  luxury,  but  very 
temperately  followed  nature.  They  always  ate  but  once  in 
the  day,  and  that  toward  evening.  They  ate  the  fruit  of 

1  This  passage  is  the  chief  source  of  Chaucer's  poem,  The  Former  Age, 
of  which  the  first  stanza  runs  : 

A  blisful  lyf,  a  paisible  and  a  sweet 
Ledden  the  peples  in  the  former  age ; 
They  helde  hem  payed  of  fruites  that  they  ete, 
Which  that  the  feldes  yave  hem  by  usage  ; 
They  ne  were  nat  forpampred  with  outrage ; 
Unknowen  was  the  quern  and  eek  the  melle ; 
They  eten  mast,  hawes,  and  swich  pounage, 
And  dronken  water  of  the  colde  welle. 

Chaucer's  prose  version  is:  'Blisful  was  the  first  age  of  men.  They 
helden  hem  apayed  with  the  metes  that  the  trewe  feldes  hroughten  forth. 
They  ne  distroyede  nor  deceivede  nat  hemself  with  outrage.  They  weren 
wont  lightly  to  slaken  hir  hunger  at  even  with  acornes  of  okes.  They  ne 
coude  nat  medly  the  yifte  of  Bachus  to  the  cleer  hony.' 

These  all  repose  upon  the  Latin  lines : 

Felix  nimium  prior  aetas 
Contenta  fidelibus  arvis, 
Nee  inerti  perdita  luxu, 
Facili  quse  sera  solebat 
Jejunia  solvere  glande. 
Non  Bacchica  munera  norant 
Liquido  confundere  melle. 


120  THE  WORKS  OF  KING  ALFRED 

trees  and  plants ;  they  drank  no  unmixed  wine,  nor  did 
they  know  how  to  mingle  any  liquid  with  honey ;  they 
did  not  care  for  silken  garments  of  diverse  hues.  They 
always  slept  out  in  the  shade  of  the  trees ;  they  drank 
the  water  of  pure  springs.  No  merchant  had  seen  islanc 
or  coast,  nor  yet  had  any  man  heard  of  a  fleet  of  ships 
nor  even  speech  about  battle.  The  earth  was  not  yet  de 
nied  with  the  blood  of  the  murdered ;  there  was  not  even 
a  man  wounded.  Men  of  evil  will  were  not  yet  seen  ;  they 
had  no  honor,  and  no  man  loved  them.  Alas  that  our  age 
can  not  become  such !  But  now  man's  greed  is  as  naming 
as  the  fire  in  hell,  which  is  in  the  mountain  of  ^Jtna,  on 
the  island  of  Sicily.  That  mountain  is  ever  burning  witk 
"brimstone ;  it  consumes  all  the  places  round  about.  Alas, 
what  that  first  miser  was  who  began  to  delve  in  the  earth 
for  gold  and  gems,  and  found  the  perilous  treasure  which 
before  was  hidden  and  covered  by  the  earth ! ' 

5.  OF  WORLDLY  POWER    (16) 

"When  Wisdom  had  sung  this  song,  he  began  again  to 
speak,  and  said  thus :  '  What  more  can  I  say  of  the  honor 
and  power  of  this  world  ?    For  power  ye  would  exalt 
yourselves  to  heaven,  if  ye  could.    That  is  because  ye  re 
member  not  nor  understand  the  heavenly  power  and  honor ; 
it  is  your  own,  and  thence  ye  came.    Lo,  now,  if  your  riches 
and  your  power,  which  indeed  ye  call  honor,  came  to  the 
worst  of  men,  and  to  him  who  is  of  all  most  unworthy  (as 
recently  it  did  to  this  same  Theodoric,  and  formerly  to  the  \ 
Emperor  Nero,  and  often  also  to  many  like  them),  will  he , 
not  do  as  they  did  and  still  do,  —  destroy  and  lay  waste  all  \ 
the  regions  which  are  subject  to  liim  or  anywhere  near,  just 
as  the  fiery  flame  does  the  dry  field  of  heath,  or  again  as\ 


SELECTIONS  FROM  BOETHIUS  121 

the  burning  brimstone  consumes  the  mount  which  we  call 
^Etna,  which  is  in  the  island  of  Sicily,  or  like  unto  the  great 
flood  which  was  of  yore  in  the  days  of  Noah  ?  I  think 
that  thou  mayst  recall  that  of  old,  in  the  days  of  Tarquin, 
your  forefathers,  the  Eoman  senators,  first  banished  the 
royal  title  from  the  city  of  Eome  because  of  the  pride  of 
that  haughty  king.  And  again,  likewise  on  account  of  their 
pride,  they  would  have  driven  out  the  consuls  who  previ 
ously  had  banished  him  (but  they  could  not) ;  because  the 
later  power  of  the  consuls  pleased  the  Roman  senators  still 
less  than  the  former  power  of  the  kings.  If,  then,  it  ever 
happens,  as  it  very  seldom  does,  that  power  and  honor 
come  to  a  good  and  wise  man,  what  is  there  estimable 
except  the  goodness  and  honor  of  the  good  king  himself, 
and  not  at  all  of  the  power?  Because  power  is  never 
good  unless  he  is  good  who  has  it;  therefore  it  is  the 
good  of  the  man,  not  of  the  power,  if  power  is  good. 
Hence  it  is  that  no  one  by  reason  of  his  authority  attains 
to  virtue  and  excellence,  but  by  reason  of  his  virtue  and 
excellence  attains  to  authority  and  power.  No  man  is 
I  better  for  his  power,  but  because  of  his  virtue  he  is  good,  if 
\he  is  good,  and  because  of  his  virtue  he  is  worthy  of  power, 
\if  he  is  worthy  of  it.  Learn  therefore  wisdom,  and  when 
\ye  have  learned,  do  not  despise  it.  For  verily  I  say  unto 

m  that  ye  may  thereby  attain  to  power,  though  ye  do  not 
\desire  it.  Ye  have  no  need  to  be  anxious  for  power,  nor  to 

"ess  toward  it.  If  ye  are  wise  and  good,  it  will  follow 
i,  though  ye  do  not  desire  it! 1 

1  Cf.  Lowell,  Hebe  25-28: 

Coy  Hebe  flies  from  those  that  woo, 
And  shuns  the  hands  would  seize  upon  her ; 

Follow  thy  life,  and  she  will  sue 
To  pour  for  thee  the  cup  of  honor. 


122  THE  WORKS  OF  KING  ALFRED 

6.  A  KING'S  IDEAL    (17) 

When  Wisdom  had  sung  this  song,  he  was  silent,  and 
the  Mind  answered  and  spoke  thus  :  '  Behold,  Eeason,  thou 
knowest  that  covetousness  and  the  glory  of  earthly  power 
were  never  pleasing  to  me,  nor  did  I  at  all  desire  this 
earthly  authority  ;  but  I  wished  tools  and  material  for  the 
work  which  was  enjoined  on  me  to  do  ;  that  was,  virti 
ously  and  fittingly  to  wield  and  exercise  the  power  whic) 
was  entrusted  to  me.    Now  thou  knowest  that  no  one  cai 
manifest  any  skill  nor  exercise  or  wield  any  power  withoui 
tools  and  material ;  that   is,  the  material  of  each   craft 
without  which  it  can  not  be  exercised.    The  material  of  t) 
king,  and  the  tools  with  which  to  rule,  are  a  well-peoplec 
land ;  he  ought  to  have  men  for  prayer,  men  for  war,  ai 
men  for  labor.    Lo,  thou  knowest  that  without  these  tools  no 
king  can  manifest  his  skill.    This  also  is  his  material  — 
to  have,  in  addition  to  these  tools,  provision  for  these  three 
classes.    Now  their  provision  is  this :  land  to  dwell  in,  and 
gifts  and  weapons  and  meat  and  ale  and  raiment,  and 
whatsoever  these  three  classes  require.     Without   these  he 
can  not  preserve  his  tools,  nor  without  his  tools  do  any  of 
those  things  which  are  enjoined  on  him  to  do.    Therefore  I 
desired  material  with  which  to  exercise  power,  that  my 
skill  and  power  should  not  he  forgotten  and  lost  sight 
of.    For  every  kind  of  skill  and  power  quickly  grows  old, 
and  is  passed  over  in  silence,  if  it  is  devoid  of  wisdom; 
because  no  one  can  manifest   any  skill  without  wisdom, 
since  whatsoever  is  done  foolishly  can  never  be  accounted 
as  skill.    Now  to  speak  most  briefly,  this  it  is  that  I  have 
desired  —  to  live  worthily  while  I  lived,  and  after  my  lij 
to  leave  to  the  men  who  should  follow  me  my  memory  i 
good  deeds! 


SELECTIONS  FROM  BOETHIUS  123 

7.  THE  EMPTINESS  OF  FAME    (19) 

When  Wisdom  had  uttered  this  speech,  he  began  to 
chant,  and  sang  thus: 

1  Whosoever  wishes  to  have  false  fame  and  vain  glory,  let 
him  behold  on  the  four  sides  of  him  how  spacious  is  the 
vault  of  heaven,  and  how  narrow  is  the  space  of  earth, 
though  to  us  it  seems  wide.  Then  he  may  be  ashamed 
of  the  extent  of  his  fame,  since  he  can  not  even  spread 
it  over  this  narrow  earth.  Ah  ye  proud,  why  do  ye  desire 
to  bear  this  deadly  yoke  upon  your  necks?  Or  why  do 
ye  labor  so  vainly  to  extend  your  fame  among  many 
peoples  ?  Though  indeed  it  should  come  to  pass  that 
the  uttermost  peoples  extol  your  name  and  praise  you  in 
many  tongues,  and  though  a  man  wax  great  because  of 
the  nobility  of  his  birth,  and  prosper  in  all  riches  and  all 
glory,  yet  death  cares  not  for  such  things,  but  despises 
the  noble,  and  devours  the  rich  and  the  poor  alike,  and 
brings  them  to  one  level.  Where  are  now  the  bones  of  the 
famous  and  wise  goldsmith,  Wayland  ?  I  said  "  the  wise  " 
for  this  reason,  because  the  skilful  can  never  lose  his  skill, 
\nor  can  it  be  taken  from  him  more  easily  than  the  sun  can 
we  removed  from  its  station.  Where  now  are  the  bones  of 
\Wayland,  or  who  knows  now  where  they  were  ?  Or  where 
\now  is  the  famous  and  sagacious  Roman  consul,  who  was 

led  Brutus,  by  another  name  Cassius  ?  Or  the  wise  and 
mdfast  Cato,  who  was  also  a  Roman  consul  ?  He  was 

jgnized  as  a  philosopher.  Have  not  these  long  vanished  ? 
no  man  knows  where  they  now  are.  What  is  now  left 

them  except  a  little  fame,  and  a  name  written  with  few 
itters  ?  And  yet  worse,  we  know  many  famous  men  de- 
irted,  worthy  to  be  remembered,  of  whom  very  few  have 
lany  knowledge.  But  many  lie  dead,  entirely  forgotten,  so 


124  THE   WORKS  OF  KING  ALFRED 

that  not  even  fame  makes  them  known.  Though  ye  think 
and  desire  to  live  long  here  in  this  world,  in  what  shall 
it  be  better  for  you  ?  Does  not  death  still  come,  though 
he  come  late,  and  take  you  from  this  world  ?  And  what 
avail  then  will  glory  be  to  you,  at  least  to  those  whom 
the  second  death1  will  seize  and  hold  for  ever? 

8.  THE  UNSPEAKABLE  POWER  OF  GOD    (33) 

0  Lord,  how  great  and  how  wonderful  Thou  art,  Thoi 
who  didst  marvelously  fashion  all  Thy  creatures,  visibL 
and  invisible,  and  by  reason  dost  govern  them ;  Thou  who 
didst  establish  the  seasons  in  order  from  the  beginning  of 
the  world  unto  the  end,  so  that  they  go  forth  and  return 
again ;  Thou  who  governest  all  moving  things  according  to 
Thy  will,  and  Thyself  abidest  ever  at  rest  and  unchange 
able  !  For  there  is  none  mightier  than  Thou,  nor  none  Thine 
equal ;  nor  did  any  necessity  teach  Thee  to  make  that  which 
Thou  madest,  but  by  Thine  own  will  and  by  Thine  own 
power  Thou  madest  all  things,  although  Thou  hadst  need 
of  none.  Very  wonderful  is  the  nature  of  Thy  goodness, 
because  all  are  one,  Thou  and  Thy  goodness;  good  came 
not  from  without  to  Thee,  but  it  is  Thine  own.  But  all 
that  we  have  of  good  in  this  world  comes  to  us  from  with 
out,  that  is  from  Thee.  Thou  hast  no  envy  of  anything-, 
because  there  is  none  more  skilful  than  Thou,  nor  none 
Thine  equal;  for  by  Thine  own  thought  Thou  didst  con 
ceive  and  create  all  good.  No  man  set  Thee  an  example, 
for  there  was  none  before  Thee  who  made  or  unmade. 
But  Thou  madest  all  things  very  good  and  very  fair,  and 
Thou  Thyself  art  the  supreme  good  and  the  fairest.  As 
Thou  Thyself  didst  conceive,  Thou  didst  create  this  world ; 

i  Cf.  Rev.  20.  14. 


SELECTIONS  FROM  BOETHIUS  125 

and  Thou  rulest  it  as  Thou  wilt,  and  distributest  all  good 
as  Thou  wilt.  And  Thou  didst  fashion  all  creatures  like 
one  another,  and  also  in  some  things  unlike.  Though  Thou 
hast  called  all  creatures  Toy  one  name,  naming  them  together 
and  calling  them  the  world,  yet  that  one  name  Thou  didst 
divide  among  four  elements;  one  of  these  is  earth,  the  second 
water,  the  third  air,  the  fourth  fire.  To  each  of  these  Thou 
appointedst  its  own  separate  place,  and  yet  each  is  named 
with  the  other,  and  united  in  harmony  by  Tliy  command, 
so  that  none  overstepped  the  bound  of  the  other,  and  cold 
endured  heat,  and  wet  dry.  The  nature  of  earth  and  of 
water  is  cold ;  the  earth  is  dry  and  cold,  and  the  water  wet 
and  cold.  The  air  is  defined  as  cold  and  wet  and  warm. 
This  is  not  strange,  as  it  is  made  in  the  middle  between 
the  dry,  cold  earth  and  the  hot  fire.  The  fire  is  uppermost 
above  all  these  earthly  elements.  Wonderful  is  Thy  thought 
that  Thou  hast  accomplished  loth  —  hast  distinguished  the 
elements  among  themselves  and  hast  also  mingled  them; 
the  dry,  cold  earth  under  the  cold,  wet  water,  so  that  the 
yielding  and  flowing  water  has  a  floor  on  the  steadfast 
earth,  since  it  can  not  stand  alone.  But  the  earth  holds  it, 
and  in  part  consumes  it,  and  by  that  draught  is  moistened, 
so  that  it  grows  and  blossoms  and  brings  forth  fruit ;  be 
cause  if  the  water  did  not  moisten  it,  it  would  wither  and 
be  scattered  by  the  wind  like  dust  or  ashes.  No  one  living 
could  enjoy  the  earth  or  the  water,  nor  dwell  in  either  on 
account  of  cold,  if  Thou  didst  not  mingle  them  somewhat 
with  fire.  With  wonderful  skill  Thou  hast  contrived  that 
fire  does  not  destroy  water  and  earth,  since  it  is  mingled 
with  both;  nor,  on  the  other  hand,  do  water  and  earth 
entirely  quench  the  fire.  The  water's  own  place  is  on  the 
earth,  and  also  in  the  air,  and  again  above  the  sky}-  But 

1  Cf.  Gen.  1.  7. 


126  THE  WORKS  OF  KING  ALFRED 

the  fire's  own  habitation  is  above  all  visible  elements  of  the 
world,  and  yet  it  is  mingled  with  all ;  nevertheless,  it  can 
not  entirely  overcome  any  of  these,  because  it  has  not  leave 
from  the  Almighty.  The  earth  indeed  is  heavier  and  denser 
than  the  other  elements,  because  it  is  lower  than  any  other 
except  the  sky ;  for  the  sky  is  always  outside,  yet  it  nowhere 
approaches  it ;  at  every  place  it  is  equally  near,  both  above 
and  below.  Each  of  these  elements  which  we  mentioned  before 
has  its  own  place  apart,  and  yet  each  is  mingled  with  the 
other,  since  none  can  exist  without  the  other,  though  not 
discernible  in  it,  just  as  earth  and  water  are  very  diffi 
cult  for  foolish  men  to  see  or  discover  in  fire,  and  yet  they 
are  mingled  with  it.  So  also  there  is  fire  in  stones  and  in 
water,  very  hard  to  perceive,  but  yet  it  is  there.  Thou  didst 
bind  the  fire  with  most  indissoluble  chains,  so  that  it  can 
not  come  to  its  own  place,  that  is,  to  that  greatest  fire  that 
is  above  us,  lest  it  forsake  the  earth;  and  all  other  elements 
would  perish  because  of  the  excessive  cold,  if  it  entirely  de 
parted.  Thou  didst  establish  the  earth  very  wonderfully 
and  firmly,  so  that  it  does  not  hold  to  one  side,  nor  does  it 
stand  on  any  earthly  thing,  nor  does  anything  on  the  earth 
keep  it  from  sinking,  and  yet  it  is  no  easier  for  it  to  fall 
down  than  up. 

9.  THE  TALE  OF  ORPHEUS  AND  EURYDICE  (35) 

Once  upon  a  time  it  happened  that  there  was  a  harper 
in  the  country  called  Thrace,  in  the  kingdom  of  the  Greeks. 
This  harper,  whose  name  was  Orpheus,  was  extraordinarily 
good  ;  he  had  a  wife  without  peer,  named  Eurydice.  It  be 
gan  to  be  said  of  the  harper  that  he  could  play  so  that  the 
woods  moved  and  the  stones  stirred  because  of  the  sweet 
sound,  and  wild  animals  would  run  to  the  place  and  stand 


SELECTIONS  FROM  BOETHIUS  127 

as  if  they  were  tame,  so  still  that  they  feared  not  though 
men  or  dogs  came  out  against  them.  The  harper's  wife 
died,  they  said,  and  her  soul  was  taken  to  hell.  Then  the 
harper  became  so  sorrowful  that  he  could  not  remain  among 
other  men,  but  betook  himself  to  the  woods,  and  sat  on  the 
hills  both  day  and  night,  wept,  and  played  his  harp,  so 
that  the  woods  trembled  and  the  rivers  stood  still,  and  the 
hart  did  not  shun  the  lion  nor  the  hare  the  hound,  nor 
did  any  beast  feel  rage  or  fear  toward  any  other,  for  joy 
of  the  sound.  When  it  seemed  to  the  harper  that  he  had 
no  pleasure  in  this  world,  Tie  thought  that  he  would  seek 
out  the  gods  of  hell  and  attempt  to  propitiate  them  with 
his  harp,  and  pray  them  to  give  him  back  his  wife.  When 
he  arrived  at  that  place,  they  say,  the  dog  of  hell  came 
toward  him,  whose  name  was  Cerberus ;  he  was  said  to 
have  three  heads;  and  he  began  to  wag  his  tail  and  to 
play  with  him  on  account  of  his  harping.  There  was  also 
a  very  terrible  gate-keeper  whose  name  was  said  to  be 
Charon;  he  also  had  three  heads,  and  was  very  old.  The 
harper  began  to  beg  him  to  protect  him  while  he  was  there, 
and  to  bring  him  out  again  safely.  He  agreed  to  do  this, 
because  he  ivas  delighted  with  the  rare  sound.  Then  he  ad 
vanced  until  he  met  the  fierce  goddesses  whom  common 
people  call  Parcce,  who  are  said  to  have  respect  for  no  man, 
but  punish  every  one  according  to  his  deeds,  and  are  said 
to  control  every  man's  destiny.  Forthwith  he  began  to  beg 
their  favor,  and  they  in  turn  to  weep  with  him.  Again  he 
went  on,  and  all  the  people  of  hell  ran  toward  him  and  led 
him  to  their  king,  and  all  began  to  speak  and  to  beg  for  that 
which  he  implored.  And  the  restless  wheel  to  which  Ixion, 
the  king  of  the  Lapithce,  was  bound  for  his  guilt,  stood 
still  because  of  the  harping.  King  Tantalus  also  was  quiet, 
who  in  this  world  was  exceeding  greedy,  and  whom  the  same 


128  THE  WORKS  OF  KING  ALFRED 

sin  of  greed  followed  there.  And  they  say,  the  vulture  ceased 
to  tear  the  liver  of  King  Tityus,  whom  before  he  punished 
in  that  way.  And  all  the  torments  of  the  people  of  hell 
stopped  while  he  harped  before  the  king.  When  he  had 
played  a  long,  long  time,  the  king  of  hell  spoke  and  said : 
Let  us  give  his  wife  to  this  man,  for  he  has  won  her  by 
his  harping.  Then  he  bade  him  to  be  sure  not  to  look 
behind  him  after  he  was  gone  thence ;  and  he  said  that 
if  he  did  look  behind  he  should  lose  his  wife.  But  love  can 
be  restrained  with  great  difficulty  or  not  at  all.  Alas  and 
alack !  Orpheus  took  his  wife  with  him  until  he  came  to 
the  boundary  of  light  and  darkness.  And  his  wife  followed 
him.  But  when  he  was  come  forth  into  the  light,  he  looked 
back  toward  his  wife ;  and  immediately  she  was  lost  to  him. 

10.  A  JOURNEY  THROUGH  THE  HEAVENS  (36) 

When  Wisdom  had  uttered  this  speech,  he  began  to  sing, 
and  said :  '  I  have  wings  so  swift  that  I  can  fly  above  the 
high  roof  of  heaven.  But  if  only  I  could  give  wings  to 
thy  mind  so  that  thou  could st  fly  with  me,  then  mightest 
thou  survey  all  earthly  things.  If  thou  wert  able  to  fly 
above  the  sky,  thou  couldst  see  the  clouds  beneath  thee,  and 
fly  above  the  fire  which  is  between  the  sky  and  the  air ; 
and  thou  couldst  journey  with  the  sun  among  the  planets, 
and  then  come  to  the  firmament,  and  at  last  to  that  cold 
star  which  we  call  the  star  of  Saturn.  It  is  all  of  ice;  it 
wanders  above  the  other  stars,  higher  than  any  other.  When 
thou  art  carried  beyond  that,  then  thou  wilt  be  above  the 
moving  sky,  and  wilt  leave  behind  the  highest  heaven. 
After  that  thou  canst  have  thy  portion  of  the  true  light. 
There  reigns  one  king;  He  has  dominion  over  all  other 
kings;  He  directs  the  bridle  and  the  rein  of  the  whole 


SELECTIONS  FROM  BOETHIUS  129 

circuit  of  heaven  and  earth ;  He  alone  is  judge,  steadfast 
and  glorious ;  He  guides  the  swift  chariot  of  all  creation. 
But  if  ever  thou  comest  along  that  way,  and  to  the  place 
which  now  thou  hast  forgotten,  thou  wilt  say :  "  This  is 
my  true  home;  from  this  I  first  came,  and  here  I  was 
born;  here  will  I  now  remain;  never  will  I  go  hence." 
Yet  I  know  if  ever  it  happens  that  thou  wilt  or  must 
again  explore  the  darkness  of  this  world,  thou  wilt  see 
that  unrighteous  kings  and  all  the  haughty  rich  are  very 
powerless  and  very  poor  wretches,  even  those  very  ones 
whom  this  unfortunate  people  now  fears  most  sorely.' 

1 11.  THE  EXAMPLE  OF  THE  FAMOUS  MEN  OF  YORE  (40) 

Hearken,  ye  wise  men,  hearken !  Walk  ye  all  in  the 
way  which  ye  are  taught  by  the  illustrious  examples  of 
good  men  and  ambitious  ones  who  were  before  you.  Ah, 
ye  lazy  and  slothful,  why  are  ye  so  unprofitable  and  indo 
lent  ?  Why  will  ye  not  inquire  after  the  wise  men  and  the 
ambitious,  what  they  were  who  came  before  you  ?  And 
when  ye  have  learned  their  ways,  why  will  ye  not  follow 
them  as  ye  best  may  ?  For  they  strove  after  honor  in  this 
I  world,  and  labored  for  good  report  with  good  deeds,  and 
set  a  good  example  for  those  who  came  after.  Therefore 
because  of  their  good  deeds  they  dwell  now  above  the 
stars  in  joy  everlasting. 

12.    THE  NATURE  OF   THE  DEITY   (42) 

Therefore  we  should  with  all  our  might  inquire  after 
God,  that  we  may  know  what  He  is.  Although  it  may  not 
be  in  our  power  to  know  what  He  is,  yet  we  ought  to 
attempt  it,  according  to  the  measure  of  understanding 
which  He  gives  us.  ...  That  alone  is  certainly  present  to 


130  THE   WORKS  OF  KING  ALFRED 

us  which  exists  at  this  time  ;  but  to  Him  all  is  present — that 
which  was  before,  and  that  which  now  is,  and  that  whic) 
shall  be  hereafter  ;  all  is  present  to  Him.    His  abundai 
does  not  wax,  nor  on  the  other  hand  does  it  ever  wane.    He 
never  recollects,  for  He  has  never  forgotten.    He  seeks  not} 
ing  nor  inquires,  for  He  knows  all.    He  seeks  nothing,  fo 
He  has  lost  nothing.    He  follows  after  no  creature,  fo 
none   can  fly  from   Him ;   nor  does    He  fear   anything, 
for  there  is  none  more  powerful,  nor  even  any  equal.    He 
is  ever   giving,   and  in  nothing  grows   less.    He  is  eve 
almighty,  for  He  always  wills  the  good  and  never  any  evil 
He  has  need  of  nothing.    He  is  ever  watching,  and  nevei 
sleeps.    He  is  ever  equally  gracious.    He  is  ever  eternal,  fo-> 
there  was  never  a  time  when  He  was  not,  nor  will  there  ever> 
be.    He  is  ever  free,  nor  is  He  constrained  to  any  work. 
By  His  divine  power  He  is  everywhere  present.    His  great 
ness  no  man  can  measure  ;  yet  this  is  not  to  be  understoc 
corporally,  but  spiritually,  like  wisdom  and  righteousness, 
ivhich  He  Himself  is.    But  why  are  ye  then  proud,  or  wh\ 
do  ye  exalt  yourselves  against  such  lofty  power  ?     Ye  ccii 
do  nought  against  Him,  for  the  Eternal  and  the  Almighty 
sits  ever  on  the  throne  of  His  power.    Thence  He  can  see 
all,  and  He  requites  each  with  perfect  justice,  according 
to  his  deeds.1    Therefore  it  is  not  in  vain  that  we  hope  in 
God,  for  He  changes  not  as  we  do.   But  pray  to  Him 
humbly,  for  He  is  very  gracious  and  merciful.    Lift  up 
your  hearts  to  Him  with  your  hands,  and  pray  for  that 
which  is  right  and  needful,  for  He  will  not  refuse  you. 
Hate  evil,  and  flee  from  it  as  ye  best  may  ;  love  virtue,  and 
follow  after  it.    Ye  have  great  need  always  to  do  well,  for 
all  that  ye  do  is  done  before  the  eternal  and  almighty  God ; 
He  sees  it  all,  and  He  requites  all. 

i  A  parallel  is  Rom.  2.  6. 


SELECTIONS  FROM  ST.  AUGUSTINE  131 

13.  ALFRED'S  CONCLUDING  PRAYER1 

0  Lord)  Almighty  God,  Creator  and  Ruler  of  all  things, 
I  beseech  Thee  by  Thy  great  mercy,  and  by  the  sign  of 
j  Thy  holy  cross,  and  ~by  the  virginity  of  Saint  Mary,  and 
I  by  the  obedience  of  Saint  Michael,  and  by  the  love  of  all 
I  Thy  holy  saints,  and  by  their  merits,,  that  Thou  wilt  guide 
I  me  better  than  I  have  deserved  from  Thee  ;   direct  me  ac 
cording   to    Thy  will,   and  according   to  -my  soul's  need, 
better  than  I  myself  can  ;  establish  my  mind  according  to 
Thy  will,  and  according  to  my  soul's  need;    strengthen 
me  against  the  temptations  of  the  devil,  put  far  from  me 
foul  lust  and  all  unrighteousness,  and  shield  me  from  mine 
enemies,  seen  and  unseen ;  and  teach  me  to  do  Thy  will, 
\that  I  may  inwardly  love  Thee  above  all  things  with  a 
pure  mind  and  a  pure  body ;  for  Thou  art  my  Creator 
and  my  Redeemer,  my  Help,  my  Comfort,  my  Trust,  and 
my  Hope.    To  Thee  be  praise  and  glory  now  and  for  ever, 
world  without  end.    Amen. 

ELIZABETH  DEERING  HANSCOM 


SELECTIONS  FROM  ST.  AUGUSTINE'S 
SOLILOQUIES 

The  first  two  books  of  this  work  are  based  upon  the  unfinished 
Soliloquies  of  St.  Augustine  (354-430),  perhaps  the  greatest  of 
the  Latin  Fathers,  author  of  the  Confessions  and  of  The  City  of  God 
(not  to  be  confused  with  <  the  Apostle  of  the  Anglo-Saxons,'  for 
whom  see  pp.  17-22). 

This,  the  latest  of  Alfred's  translations,  is  also  the  freest,  Book 
3  (here  given  entire)  being  well-nigh  original.  It  is,  however, 

1  There  is  some  doubt  as  to  the  relation  of  this  prayer  to  what  precedes. 
It  is  '  written  in  a  hand  resembling  that  of  the  main  text '  (Sedgefield'8 
ed.,  p.  xv). 


132  THE  WORKS  OF  KING  ALFRED 

based  upon  various  passages  in  other  works  of  St.  Augustine 
such  as  the  De  Videndo  Deo,  as  well  as  upon  parts  of  Gregory's 
Dialogues  and  Jerome's  Vulgate.    Alfred  calls  the  passages  tn 
lated  from  the  Soliloquies  <  flowers  '  or  '  blossoms.' 

Some  doubt  has  been  cast  upon  the  Alfredian  authorship  of  thi 
translation,  owing  to  the  late  and  corrupt  dialect  of  the  unique 
MS.  in  which  it  has  been  preserved  ;  however,  the  vocabulary  anc 
general  method  of  rendering  —  not  to  mention  its  ascription 
King  Alfred  by  William  of  Malmesbury  in  the  twelfth  century 
seem  sufficient  reasons  for  accepting  it  as  a  genuine  production 
the  king's.  Particularly  striking  is  its  similarity  to  the  Boethius. 

The  standard  edition  of  the  work  is  Hargrove's  (New  Yorl 
1902)  ;  his  complete  translation  (New  York,  1904)  may  also 
consulted. 

1.    ALFRED'S  PREFACE 

I  then  gathered  for  myself  staves,  and  stud-shafts,  anc 
cross-beams,  and  helves  for  each  of  the  tools  that  I  coi 
work  with ;  and  bow-timbers  and  bolt-timbers  for  evei 
work  that  I  could  perform  —  as  many  as  I  could  carry  of 
the  comeliest  trees.  Nor  came  I  home  with  a  burden,  for 
it  pleased  me  not  to  bring  all  the  wood  home,  even  if  I 
could  bear  it.  In  each  tree  I  saw  something  that  I  needed 
at  home ;  therefore  I  exhort  every  one  who  is  able,  and  has 
many  wains,  to  direct  his  steps  to  the  selfsame  wood 
where  I  cut  the  stud-shafts.  Let  him  there  obtain  more  for 
himself,  and  load  his  wains  with  fair  twigs,  so  that  he  may 
wind  many  a  neat  wall,  and  erect  many  a  rare  house,  and 
build  a  fair  enclosure,  and  therein  dwell  in  joy  and  comfort 
both  winter  and  summer,  in  such  manner  as  I  have  not  yet 
done.  But  He  who  taught  me,  and  to  whom  the  wood  was 
pleasing,  hath  power  to  make  me  dwell  more  comfortably 
both  in  this  transitory  cottage  by  the  road  while  I  am  on 
this  world-pilgrimage,  and  also  in  the  everlasting  home 
which  He  hath  promised  us  through  Saint  Augustine  and 


SELECTIONS  FROM  ST.  AUGUSTINE  133 

Saint  Gregory  and  Saint  Jerome,  and  through  many  other 
holy  Fathers ;  as  I  believe  also  for  the  merits  of  all  those 
He  will  both  make  this  way  more  convenient  than  it  hith 
erto  was,  and  especially  will  enlighten  the  eyes  of  my  mind 
so  that  I  may  search  out  the  right  way  to  the  eternal  home, 
and  to  everlasting  glory,  and  to  eternal  rest,  which  is  prom 
ised  us  through  those  holy  Fathers.  So  may  it  be. 

It  is  no  wonder  that  one  should  labor  in  timber-work, 
both  in  the  gathering  and  also  in  the  building ;  but  every 
man  desireth  that,  after  he  hath  built  a  cottage  on  his  lord's 
lease  and  by  his  help,  he  may  sometimes  rest  himself  there 
in,  and  go  hunting,  fowling,  and  fishing ;  and  use  it  in 
every  manner  according  to  the  lease,  both  on  sea  and  land, 
until  such  time  as  he  shall  gain  the  fee  simple  of  the 
eternal  heritage  through  his  lord's  mercy.  So  may  the  rich 
Giver  do,  who  ruleth  both  these  temporary  cottages  and 
the  homes  everlasting.  May  He  who  created  both  and 
ruleth  both  grant  me  to  be  fit  for  each  —  both  here  to 
be  useful  and  thither  to  attain. 

Augustine,  bishop  of  Carthage,  made  two  books  about 
his  own  mind.  These  books  are  called  Soliloquies,  that  is, 
concerning  the  meditation  and  doubts  of  his  mind  —  how 
his  Reason  answered,  his  mind  when  the  mind  doubted 
about  anything,  or  wished  to  know  anything  that  it  could 
not  before  clearly  understand. 

2.   A  PORTION  OF  BOOK  2 

Reason.  But  I  would  we  began  again  where  we  were 
before.  Now  thou  knowest  that  thou  art,  and  that  thou 
livest,  and  that  thou  knowest  something,  albeit  not  so 
much  as  thou  wouldst ;  and  a  fourth  thing  thou  wouldst 
also  know,  to  wit,  whether  the  three  things  all  be  eternal 


134  THE  WORKS  OF  KING  ALFRED 

or  not,  or  whether  any  of  them  be  eternal ;  or,  if  they  are 
all  eternal,  whether  any  of  them  after  this  world  in  the 
eternal  life  shall  either  become  worse  or  wane. 

Augustine.    All    my    yearning   hast   thou    undersl 
very  well. 

R.    About  what  doubtest  thou  now?    Didst  thou  not 
before  confess  that  God  is  eternal  and  almighty,  and  hatl 
created  two  rational  and  eternal  creatures,  as  we  before  saic 
namely,  angels  and  men's  souls,  to  which  He  hath  givei 
eternal  gifts  ?   These  gifts  they  need  never  lose.    If  thoi 
now  rememberest  this  and  believest  this,  then  knowest  thoi 
beyond  doubt  that  thou  art,  and  always  wilt  be,  and  always 
wilt  love,  and  always  wilt  know  something,  albeit  thoi 
mayest  not  know  all  that  thou  wouldst.  Now  thou  knowes 
about  those  three  things  that  thou  askedst  about,  namely 
(1)  Whether  thou  art  immortal ;  (2)  Whether  thou  shalt 
know  something  throughout  eternity ;  (3)  Whether  thoi 
after  the  parting  of  the  body  and  the  soul,  shalt  kno) 
more  than  thou  now  knowest,  or  less.    After  the  fourth  w< 
shall  still  seek  —  now  that  thou  knowest  the  three  —  until 
thou  also  know  that. 

A.  Very  orderly  thou  dost  explain  it,  but  I  will  yet 
say  to  thee  what  I  firmly  believe,  and  about  what  I  yet 
doubt.  I  do  not  doubt  at  all  about  God's  immortality  and 
about  His  omnipotence,  for  it  can  not  be  else  respecting 
the  trinity  and  the  unity  which  was  without  beginning 
and  is  without  end.  Therefore  I  can  not  otherwise  believe, 
for  He  hath  created  so  great  and  so  many  and  so  wonder 
ful  visible  creatures ;  and  He  ruleth  them  all  and  directeth 
them  all,  and  at  one  time  adorneth  them  with  the  most 
winsome  appearances,  while  at  another  time  He  taketh 
away  their  adornments  and  beauties.  He  ruleth  the  kings 
who  have  the  most  power  on  this  earth  —  who  like  all  men 


SELECTIONS  FROM  ST.  AUGUSTINE  135 

are  born,  and  also  perish  like  other  men.  Then  He  letteth 
them  rule  while  He  willeth.  For  such  and  for  many  such 
things  I  do  not  know  how  I  can  doubt  His  eternity ;  and 
also  about  the  life  of  our  souls  I  do  not  now  doubt  any 
more.  But  I  doubt  yet  about  the  eternity  of  souls,  whether 
they  are  immortal. 

E.  About  what  dost  thou  doubt  ?  Are  not  all  the  holy 
books  well-nigh  full  of  the  immortality  of  the  soul  ?  But 
methiiiks  that  too  long  to  enumerate  now  in  full,  and  too 
long  for  thee  to  hear. 

A.  I  have  heard  a  good  deal  of  it,  and  I  also  believe  it ; 
but  I  desire  rather  to  know  it  than  to  believe  it. 

R.  I  wonder  why  thou  yearnest  to  know  so  very  much 
and  so  certainly  what  no  man  in  the  prison  of  this  present 
life  ever  so  certainly  could  know  as  thou  wishest,  although 
many  yearn  to  understand  it  more  clearly  in  this  present 
life  than  many  others  believe  it  from  the  sayings  of  these 
and  truthful  men.  No  one  can  ever  understand  all  that 
he  would,  till  the  soul  be  parted  from  the  body  ;  nor  indeed 
before  Doomsday  so  clearly  as  he  would.  And  yet  the 
holy  Fathers  that  were  before  us  knew  very  truly  about 
that  which  thou  before  didst  ask,  to  wit,  about  the  immor 
tality  of  men's  souls,  which  was  so  clear  to  them  that  they 
had  no  doubt,  since  they  despised  this  present  life l  .  .  . 
they  would  be  parted ;  and  just  as  they  endured  the 
greatest  torments  in  this  world,  so  they  would  afterward 
have  the  greater  reward  in  the  eternal  life.  Through  the 
sayings  of  such  men  we  should  infer  that  we  can  not 
understand  it  as  clearly  as  they  could ;  howbeit  as  regards 
the  immortality  of  the  soul,  if  thou  dost  not  yet  assent  to 
it,  I  will  make  thee  to  understand  it,  and  I  will  also  cause 
thee  to  be  ashamed  that  thou  understoodest  it  so  slowly. 

i  A  break  in  the  MS. 


136  THE  WORKS  OF  KING  ALFRED 

A.    Even  so  do !  Cause  me  to  be  ashamed  therefor. 

E.  Behold,  I  know  that  thou  hast  to-day  the  lord  whom 
thou  trustest  in  all  things  better  than  thyself ;  and  so  also 
hath  many  a  servant  who  hath  a  less  powerful  lord  tin 
thou  hast ;  and  I  know  that  thou  hast  also  many  friends 
whom  thou  trustest  well  enough,  though  thou  dost  not 
trust  them  altogether  so  well  as  thou  dost  thy  lord, 
seemeth  it  to  thee  now,  if  thy  lord  should  tell  thee  somt 
news  which  thou  never  before  heardest,  or  if  he  should 
to  thee  that  he  saw  something  which  thou  never  sawest 
Doth  it  seem  to  thee  that  thou  wouldst  doubt  his  statement 
at  all,  because  thou  didst  not  see  it  thyself  ? 

A.    Nay,  nay,  verily  ;  there  is  no  story  so  incredible 
I  would  not  believe  it,  if  he  should  tell  it.    Yea,  I  evei 
have  many  companions,  whom,  if  they  should  say  that  the; 
themselves  saw  or  heard  it,  I  would  believe  just  as  well  as 
if  I  myself  saw  or  heard  it. 

E.    I  hear  now  that  thou  believest  thy  lord  better  than 
thyself,  and  thy  companions  quite  as  well  as  thyself.    Thou 
dost  very  rightly  and  very  reasonably,  in  that  thou  hast 
such  good  faith  in  them.    But  I  would  that  thou  shoulc 
tell  me  whether  Honorius,  the  son  of  Theodosius,  seei 
to  thee  wiser  or    more    truthful   than    Christ,  the 
of  God. 

A.  Nay,  verily  nay ;  nowhere  near  !  But  methinks  that 
it  is  difficult  for  thee  to  compare  them  together.  Honorius 
is  very  good,  although  his  father  was  better ;  the  latter  was 
very  devout  and  very  prudent  and  very  rightly  of  my  lord's 
kin  ;  and  so  is  he  who  still  liveth  there.  I  will  honor  them 
just  as  a  man  should  a  worldly  lord,  and  the  others  of 
whom  thou  didst  formerly  speak  just  as  their  masters,  and 
as  one  should  the  king  who  is  the  King  of  all  kings,  and 
the  Creator  and  Euler  of  all  creatures. 


SELECTIONS  FROM  ST.  AUGUSTINE  137 

E.  Now  I  hear  that  the  Almighty  God  pleaseth  thee 
better  than  Theodosius ;  and  Christ,  the  Son  of  God,  better 
than  Honorius,  the  son  of  Theodosius.  I  blame  thee  not 
that  thou  lovest  both,  but  I  advise  thee  to  love  the  higher 
lords  more,  for  they  know  all  that  they  wish  and  can  per 
form  all  that  they  wish. 

A.   All  that  thou  sayest  is  true.    I  believe  it  all. 

E.  Now  I  hear  that  thou  trustest  the  higher  lord  better. 
But  I  would  know  whether  it  seem  to  thee  that  thy 
worldly  lords  have  wiser  and  truer  servants  than  the 
higher  lords  have.  Trustest  thou  now  thyself  and  thy 
iompanions  better  than  thou  dost  the  apostles,  who  were 
the  servants  of  Christ  Himself  ?  Or  the  patriarchs  ?  Or 
the  prophets,  through  whom  God  Himself  spake  to  His 
people  what  He  would  ? 

A.  Nay,  nay ;  I  trust  not  ourselves  so  well,  nor  any 
where  near,  as  I  do  them. 

E.  What  spake  God  then  more  often,  or  what  said  He 
more  truly  through  His  prophets  to  His  people  than  about 
the  immortality  of  souls  ?  Or  what  spake  the  apostles  and 
all  the  holy  Fathers  more  truly  than  about  the  eternity 
of  souls  and  about  their  immortality  ?  Or  what -meant 
Christ,  when  He  said  in  His  gospel :  '  The  unrighteous 
shall  go  into  eternal  torments,  and  the  righteous  into 
life  eternal ' l  ?  Now  thou  hearest  what  said  Christ  and 
His  Apostles ;  and  I  heard  before  that  thou  didst  doubt 
nothing  of  the  word  of  Honorius  and  his  servants.  Why 
doubtest  thou,  then,  about  the  words  of  Christ,  the  Son  of 
God,  and  those  of  the  apostles,  which  they  themselves 
uttered  ?  They  spake  to  us  more  of  such-like  words  than 
we  can  count,  and  with  many  examples  and  proofs  they 
explained  it  to  us.  Why  canst  thou,  then,  not  believe 

i  Matt.  25.  46. 


138 


THE   WORKS  OF  KING  ALFRED 


them  all,  and  why  saidst  thou  before  that  thou  wert 
their  man  ? 

A.  So  I  say  still,  and  say  that  I  believe  them,  and  also 
know  exactly  that  it  is  all  true  that  God  either  through 
Himself  or  through  them  said ;  for  there  are  more  of  these 
occurrences  in  the  holy  books  than  I  can  ever  count. 
Therefore  I  am  now  ashamed  that  I  ever  doubted  about 
it,  and  I  confess  that  I  am  rightly  convinced,  and  I  shall 
always  be  much  happier  when  thou  dost  convince  me  of 
such  things  than  I  ever  was  when  I  convinced  another 
man.  All  this  I  knew,  however,  before ;  but  I  forgot  it, 
as  I  fear  also  that  I  shall  this.  I  know  also  that  I  had  so 
clean  forgotten  it  that  I  should  never  have  remembered  it 
again  if  thou  hadst  not  cited  me  clearer  examples,  both 
about  my  lord  and  about  many  parables. 

E.  I  wonder  why  thou  couldst  ever  suppose  that  men's 
souls  were  not  eternal,  for  thou  clearly  enough  knewest 
that  they  are  the  highest  and  the  most  blessed  of  the 
creatures  of  God;  and  thou  knowest  also  clearly  enougl 
that  He  alloweth  no  creature  entirely  to  pass  away  so  that 
it  cometh  to  naught  —  not  even  the  most  unworthy  of  all. 
But  He  beautifieth  and  adorneth  all  creatures,  and  again 
taketh  away  their  beauty  and  adornments,  and  yet  again 
reneweth  them.  They  all  so  change,  however,  that  they 
pass  away,  and  suddenly  come  again  and  return  to  the 
same  beauty  and  the  same  winsomeness  for  the  children 
of  men,  in  which  they  were  before  Adam  sinned.  Now 
thou  canst  perceive  that  no  creature  so  fully  passeth  away 
that  it  cometh  not  again,  nor  so  fully  perisheth  that  it 
doth  not  become  something.  Now  that  the  weakest 
creatures  do  not  pass  away  entirely,  why  then  supposest 
thou  that  the  most  blessed  creature  should  entirely 
depart  ? 


SELECTIONS  FROM  ST.  AUGUSTINE  139 

A.  Alas !  I  am  beset  with  wretched  forge tfulness,  so 
that  I  can  not  remember  it  as  well  as  before.  Methinks 
now  that  thou  hadst  explained  it  to  me  clearly  enough  by 
this  one  example,  though  thou  hadst  said  nothing  more. 

E.  Seek  now  in  thyself  the  examples  and  the  signs,  and 
thou  canst  know  well  what  thou  before  wouldst  know, 
and  what  I  explained  to  thee  by  concrete  examples.  Ask 
thine  own  mind  why  it  is  so  desirous  and  so  zealous  to 
know  what  was  formerly,  before  thou  wert  born,  or  ever 
thy  grandfather  was  born  ;  and  ask  it  also  why  it  knoweth 
what  is  now  present  and  what  it  seeth  and  heareth  every 
day ;  or  why  it  wisheth  to  know  what  shall  be  hereafter. 
Then  I  suppose  it  will  answer  thee,  if  it  is  discreet,  and  say 
that  it  desireth  to  know  what  was  before  us,  for  the  reason 
that  it  always  existed  since  the  time  that  God  created 
the  first  man ;  and  therefore  aspireth  to  what  it  formerly 
was,  to  know  what  it  formerly  knew,  although  it  is  now  so 
heavily  weighed  with  the  burden  of  the  body  that  it  can 
not  know  what  it  formerly  knew.  And  I  suppose  that  it 
will  say  to  thee  that  it  knoweth  what  it  here  seeth  and 
heareth,  because  it  is  here  in  this  world ;  and  I  suppose  also 
that  it  will  say  that  it  wisheth  to  know  what  shall  happen 
j  after  our  days,  because  it  knoweth  that  it  shall  ever  be. 

A.  Methinks  now  that  thou  hast  clearly  enough  said 
that  every  man's  soul  ever  is,  and  ever  shall  be,  and  ever 
iwas  since  God  first  made  the  first  man. 

R.  There  is  no  doubt  that  souls  are  immortal.  Believe 
thine  own  reason,  and  believe  Christ,  the  Son  of  God,  and 
believe  all  His  sayings,  because  they  are  very  reliable 
witnesses ;  and  believe  thine  own  soul,  which  always  saith 
to  thee  through  its  reason  that  it  is  in  thee ;  it  saith  also 
that  it  is  eternal,  because  it  wisheth  eternal  things.  It  is 
not  so  foolish  a  creature  as  to  seek  that  which  it  can  not 


140  THE  WORKS  OF  KING  ALFRED 

find,  nor  wish  for  that  which  doth  not  belong  to  it.  Give 
over  now  thy  foolish  doubting.  Clear  enough  it  is  that 
thou  art  eternal  and  shalt  ever  exist. 

A.  That  I  hear  and  that  I  believe  and  clearly  know, 
and  I  am  rejoiced  as  I  never  was  at  anything.  Now  I 
hear  that  my  soul  is  eternal  and  ever  liveth,  and  that  the 
mind  shall  ever  hold  all  that  my  mind  and  my  reason 
gathered  of  good  virtues.  And  I  hear  also  that  my  intelle( 
is  eternal.  But  I  wish  yet  to  know  what  I  before  aske< 
about  the  intellect :  whether  it  shall,  after  the  parting  oi 
the  body  and  the  soul,  wax  or  wane,  or  shall  stand  still  ii 
one  place,  or  do  as  it  before  did  in  this  world  —  for  a  time 
wax,  then  for  a  time  wane.  I  know  now  that  life  an< 
reason  are  eternal,  albeit  I  fear  that  it  shall  be  in  that 
world  as  it  is  here  in  children.  I  do  not  suppose  that  the 
life  there  shall  be  without  reason,  any  more  than  it  is  here 
in  children  ;  in  that  case  there  would  be  too  little  winsome- 
ness  in  that  life. 

R.  I  hear  now  what  thou  wouldst  know,  but  I  can  not  ij 
tell  thee  in  a  few  words.    If  thou  wilt  know  it  clearly, 
then  shalt  thou  seek  it  in  the  book  which  we  call  De  I 
Videndo  Deo.    In  English  the  book  is  called   Of  Seeing 
God.    But  be  now  of  good  cheer,  and  think  over  what  j 
thou  hast  now  learned,  and  let  us  both  pray  that  He  may  | 
help  us,  for  He  promised  that  He  would  aid  every  one 
who  called  on  Him  and  rightly  wished  it ;  and  He  prom-  • 
ised  without  any  doubt  that  He  would  teach  us  after  this! 
world  that  we  might  very  certainly  know  perfect  wisdom! 
and  full  truthfulness,  which  thou  mayest  hear  about  more A 
clearly  in  the  book  which  I  have  before  named  to  thee  — 
De  Videndo  Deo. 

Here  endeth  the  anthology  of  the  second  book  whicblj 
we  call  Soliloquies. 


SELECTIONS  FROM  ST.  AUGUSTINE  141 

3.   BOOK  3 

Then  said  I :  Now  thou  hast  ended  the  sayings  which 
thou  hast  selected  from  these  two  books,  yet  hast  not 
answered  me  about  what  I  last  asked  thee,  to  wit,  about 
my  intellect.  I  asked  thee  whether,  after  the  parting  of 
body  and  soul,  it  would  wax  or  wane,  or  whether  it  would 
do  both  as  it  before  did. 

R.  Did  I  not  say  to  thee  before  that  thou  must  seek  it 
in  the  book  which  we  then  spake  of?  Learn  that  book, 
then  thou  wilt  find  it  there. 

A.  I  do  not  care  now  to  study  all  that  book ;  but  I 
would  that  thou  tell  me  that l  .  .  .  the  glory  of  the  good, 
that  their  own  torment  may  seem  the  more  to  them, 
because  they  would  not  by  their  Father's  advice  merit 
the  same  honors  while  they  were  in  this  world.  And  the 
good  see  also  the  torments  of  the  wicked,  in  order  that 
their  own  glory  may  seem  the  more.  The  wicked  see  God, 
as  the  guilty  man  who  is  condemned  before  some  king ; 
when  he  seeth  him  and  his  own  dear  ones,  then  seemeth 
to  him  his  punishment  the  greater.  And  so  also  the  dear 
ones  of  the  king  see  their  punishment,  so  that  their  honors 
always  may  seem  to  them  the  greater.  No  man  ought  to 
suppose  that  all  those  that  are  in  hell  have  like  torments, 
nor  that  all  those  that  are  in  heaven  have  like  glory ;  but 
every  one  hath  according  to  his  merits,  punishment  as 
well  as  glory,  whichever  he  is  in.  The  like  have  their 
like.  Moreover,  it  is  not  to  be  supposed  that  all  men  have 
like  wisdom  in  heaven;  for  every  one  hath  it  in  the 
measure  which  he  here  merited.  As  he  toileth  better  here, 
and  better  yearneth  after  wisdom  and  righteousness,  so 
hath  he  more  of  it  there ;  likewise  more  honor  and  more 

i  A  break  in  the  MS. 


142  THE  WORKS  OF  KING  ALFRED 

glory.    Hath  it  now  been  clearly  enough  explained  about 
wisdom  and  about  the  vision  of  God  ? 

A.  Yea ;  truly  enough  I  believe  that  we  need  not  lose 
aught  of  the  wisdom  which  we  now  have,  although  the 
soul  and  the  body  part.  But  I  believe  that  our  intellect 
shall  thereby  be  very  much  increased,  though  we  can  not 
all  know  before  Doomsday  what  we  would  know.  Howbeit, 
I  believe  that  after  Doomsday  naught  will  be  hidden  from 
us,  neither  of  that  which  is  in  our  days,  nor  of  that  which 
was  before  us,  nor  of  that  which  shall  come  after  us.  Thou 
hast  now  related  to  me  many  examples,  and  I  myself  have 
seen  in  the  writings  of  the  sacred  books  more  than  I  can 
reckon,  or  can  even  remember.  Thou  didst  show  me  also 
such  reliable  testimony  that  I  can  do  nothing  else  but 
believe  it;  for  if  I  believe  not  weaker  testimony,  then 
know  I  very  little  or  naught.  What  know  I  except  that 
I  wish  we  knew  about  God  as  clearly  as  we  would  ?  But 
the  soul  is  weighed  down  and  busied  with  the  body  so 
that  we  can  not,  with  the  eyes  of  the  mind,  see  anything 
just  as  it  is,  any  more  than  thou  canst  see  at  times  the 
sun  shine,  when  the  clouds  shoot  between  it  and  thee, 
although  it  shineth  very  brightly  where  it  is.  And  even 
though  there  be  no  cloud  between  thee  and  it,  thou  canst 
not  see  it  clearly  just  as  it  is,  because  thou  art  not  where 
it  is,  nor  can  thy  body  be  there ;  nor  can  thy  bodily  eyes 
come  any  nearer  there,  nor  even  see  that  far.  Not  even 
the  moon,  which  is  nearer  us,  can  we  see  just  as  it  is.  We 
know  that  it  is  larger  than  the  earth,  and  yet  it  doth  not 
seem  at  times  larger  than  a  shield  on  account  of  the 
distance.  Now  thou  hast  heard  that  we  can  not  with  the 
eyes  of  the  mind  ever  see  any  thing  of  this  world  just  as 
it  is  ;  yet  from  the  part  of  it  which  we  see  we  must  believe 
the  part  which  we  do  not  see.  But  it  is  promised  us 


SELECTIONS  FROM  ST.  AUGUSTINE  143 

beyond  any  doubt  that,  as  soon  as  we  come  out  of  this 
world,  and  the  soul  is  released  from  the  prison  of  the  body, 
we  shall  know  everything  which  we  now  desire  to  know, 
and  much  more  than  the  ancients,  the  wisest  of  all  on  the 
earth,  could  know.  And  after  Doomsday  it  is  promised 
that  we  may  see  God  openly  —  yea,  see  Him  just  as  He 
is,1  and  know  Him  ever  afterwards  as  perfectly  as  He  now 
knoweth  us.  There  shall  never  be  any  wisdom  wanting  to 
us.  He  who  granteth  us  to  know  Himself  will  conceal 
naught  from  us.  Howbeit,  we  shall  know  then  all  that  we 
now  wish  to  know,  and  also  that  which  we  do  not  now 
wish  to  know.  We  shall  all  see  God,  both  those  who  here 
are  worst,  and  those  who  here  are  best.  All  the  good  shall 
see  Him,  to  their  comfort,  and  joy,  and  honor,  and  hap 
piness,  and  glory;  and  the  wicked  shall  see  Him  just 
the  same  as  the  good,  though  to  their  torment,  for  they 
shall  see2  ...  might  or  could  in  this  world,  or  whether 
they  had  any  remembrance  of  the  friends  whom  they  left 
behind  in  this  world. 

Then  answered  he  his  own  thoughts,  and  said:  Why 
supposest  thou  that  the  departed  good  who  have  full  and 
complete  freedom  shall  know  what  they  wish  to  know, 
either  in  this  present  life  or  in  that  to  come  ?  Why  sup 
posest  thou  that  they  have  no  memory  of  their  friends  in 
this  world,  inasmuch  as  the  wicked  Dives  feared  the  same 
torments  for  his  friends  in  hell  as  he  had  merited?  It 
was  he  whom  Christ  spake  of  in  His  gospel3  that  besought 
Abraham  to  send  Lazarus  the  beggar  to  him  that  he,  with 
his  little  finger,  might  place  a  drop  of  water  on  his  tongue 
and  therewith  cool  his  thirst.  Then  said  Abraham  :  <  Nay, 
my  son ;  but  consider  that  thou  didst  withhold  from  him 
all  comforts  when  ye  were  both  in  the  body,  thou  having 

1 1  John  3.  2.  2  Omission  in  the  MS.  »  Lk.  16.  24  ff. 


144  THE  WORKS  OF  KING  ALFRED 

every  good,  and  he  every  misfortune.  He  can  not  now  do 
more  for  thy  comfort  than  thou  wouldst  then  do  for  him.' 
Then  said  the  rich  man:  'Abraham,  if  that  can  not  be, 
send  him  to  my  five  brethren  who  are  still  on  the  earth 
where  I  was,  that  he  may  tell  them  in  what  punishment 
I  am,  and  may  admonish  them  to  take  their  warning  not 
to  come  hither.'  Then  said  Abraham :  '  Nay,  nay ;  they 
have  the  books  of  the  holy  Fathers  with  them  on  earth. 
Let  them  study  them  and  believe  them.  If  they  do  not 
believe  them,  neither  will  they  believe  Lazarus,  though  he 
come  to  them.' 

Now  we  can  hear  that  both  the  departed  good  and  the 
wicked  know  all  that  happeneth  in  this  world,  and  also 
in  the  world  in  which  they  are.  They  know  the  greatest 
part  —  though  they  do  not  know  it  all  before  Doomsday 
—  and  they  have  very  clear  remembrance  of  their  kin  and 
friends  in  the  world.  And  the  good  help  the  good,  every 
one  of  them  another,  as  much  as  they  can.  But  the  good 
will  not  have  mercy  on  their  wicked  friends,  because  the 
latter  do  not  wish  to  depart  from  their  evil,  any  more 
than  Abraham  would  pity  the  rich  man  who  was  his  own 
kin,  because  he  perceived  that  he  was  not  so  humble  to 
God  as  he  ought  rightly  to  be.  The  wicked,  then,  can 
neither  do  their  friends  nor  themselves  any  good,  because 
they  were  formerly,  when  they  were  in  this  world,  of  no 
aid  either  to  themselves  or  to  their  friends  who  had  passed 
away  before  them.  But  it  shall  be  with  them  even  as  it 
is  with  men  who  are  in  this  world  brought  into  the  prison 
of  some  king,  and  can  see  their  friends  all  day  and  ask 
about  them  what  they  desire,  albeit  they  can  not  be  of  any 
good  to  them,  nor  the  prisoners  to  them  ;  they  have  neither 
the  wish  nor  the  ability.  Wherefore  the  wicked  have  the 
greater  punishment  in  the  world  to  come,  because  they 


SELECTIONS  FROM  ST.  AUGUSTINE  145 

know  the  glory  and  the  honor  of  the  good,  and  all  the 
more  because  they  recall  all  the  honor  which  they  had  in 
this  world ;  and  moreover  they  know  the  honor  which 
those  have  who  shall  then  be  left  behind  them  in  this 
world. 

Howbeit,  the  good,  then,  who  have  full  freedom,  see 
both  their  friends  and  their  enemies,  just  as  in  this  life 
lords  and  rulers  often  see  together  both  their  friends  and 
their  enemies.  They  see  them  alike  and  know  them  alike, 
albeit  they  do  not  love  them  alike.  And  again  the  right 
eous,  after  they  are  out  of  this  world,  shall  recall  very  often 
both  the  good  and  the  evil  which  they  had  in  this  world, 
and  rejoice  very  much  that  they  did  not  depart  from  their 
Lord's  will,  either  in  easy  or  in  hidden  things,  while  they 
were  in  this  world.  Just  so  some  king  in  this  world  may 
have  driven  one  of  his  favorites  from  him,  or  he  may 
have  been  forced  from  the  king  against  both  their  wills ; 
then  hath  he  many  torments  and  many  mishaps  in  his 
exile,  yet  he  may  come  to  the  same  lord  whom  he  before 
was  with,  and  there  be  much  more  worshipful  than  he 
was.  Then  he  will  recall  the  misfortunes  which  he  had 
there  in  his  exile,  and  yet  not  be  the  more  unhappy.  But 
I  myself  saw  or  [believed]  what  more  untrustworthy  men 
told  me  than  those  were  who  told  what  we  are  seeking. 
Must  I  not  needs  do  one  of  two  things  —  either  believe 
some  men  or  none  ?  Methinks  now  that  I  know  who 
built  the  city  of  Eome,  and  also  many  another  thing  which 
existed  before  our  day,  all  of  which  I  can  not  sum  up.  I 
know  not  who  built  the  city  of  Rome  for  the  reason  that 
I  myself  saw  it.  Nor  even  know  I  of  what  kin  I  am,  nor 
who  my  father  or  mother  was,  except  by  hearsay.  I  know 
that  my  father  begat  me  and  my  mother  bare  me,  but  I 
do  not  know  it  because  I  myself  saw  it,  but  because  it 


146  THE  WORKS  OF  KING  ALFRED 

was  told  me.  Howbeit,  not  so  trustworthy  men  told  that 
to  me  as  those  were  who  said  that  which  we  now  for  a 
long  time  have  sought  for ;  and  still  I  believe  it. 

Therefore  methinks  that  man  very  foolish  and  very 
wretched  who  will  not  increase  his  intelligence  while  he 
is  in  this  world,  and  also  wish  and  desire  that  he  may 
come  to  the  eternal  life,  where  nothing  is  hid  from  us. 

Here  end  the  sayings  which  King  Alfred  collected  from 
the  book  which  we  call  in  ... 

HENRY  L.  HARGROVE 


Ill 

^ELFKIC  AND  THE  HOMILISTS 


SELECTIONS  FKOM  ^ELFKIC 

^Elfric,  the  foremost  representative  of  English  culture  in  the 
tenth  and  early  eleventh  centuries,  was  born  not  far  from  955  A. D., 
and  died  after  1020.  He  was  educated  under  -ZEthelwold  in  the 
Old  Minster  at  Winchester,  having  probably  entered  it  about 
971.  Here  he  remained  until  after  the  death  of  ^Ethelwold  (984). 
By  ^Ethelwold's  successor,  .ZElfheah  (more  commonly  known  as 
Alphege),  he  was  sent  to  the  monastery  of  Cernel,  or  Cerne,  five 
j  miles  north  of  Dorchester,  where  he  probably  remained  from 
'  987  to  989.  From  Cerne  he  returned  to  Winchester,  first  having 
begun  his  Homilies,  and  at  Winchester  completed  both  volumes 
of  these  (990-994),  his  Grammar  (995),  Lives  of  Saints  (996),  his 
translation  of  the  Pentateuch  and  Joshua,  and  his  so-called  Canons 
(998-1001?).  In  1005  his  friend  ^Ethelmser,  a  wealthy  and  prom 
inent  thane,  founded  a  monastery  at  Eynsham,  fi\7e  or  six  miles 
northwest  of  Oxford.  ^Elfric  was  probably  its  first  abbot,  and 
remained  in  office  till  the  end  of  his  life,  composing  various  other 
works  in  his  leisure,  and  being  cheered  by  the  presence  of  ^Ethel- 
mser,  who  had  decided  to  pass  the  remainder  of  his  life  in  the 
monastery.  ^Elfric  was  alive  in  November,  1020,  we  are  almost 
certain  ;  the  date  of  his  death  is  conjectural.  His  character  and 
temper  may  be  inferred  from  the  extracts  given  below.  For  fur 
ther  details,  see  Cook,  Biblical  Quotations  in  Old  English  Prose 
Writers,  Series  I  (London  and  New  York,  1898),  pp.  Ixivif.,  and 
White,  jElfric  (New  York,  1898).  The  Homilies  have  been  printed, 
with  a  translation,  by  Thorpe  (London,  1844-6). 

1.   PREFACE  TO  THE  TRANSLATION  OF  GENESIS 

^Elfric  the  monk  sends  greeting  in  all  humility  to 
^Ethelweard  the  earl. 

When  you  desired  me,  honored  friend,  to  translate  the 
book  of  Genesis  from  Latin  into  English,  I  was  loth  to 

149 


150  ^LFRIC  AND  THE  HOMILISTS 

grant  your  request ;  upon  which  you  assured  me  that 
should  need  to  translate  only  so  far  as  the  account  of  Isaac 
Abraham's  son,  seeing  that  some  other  person  had  ren 
dered  it  for  you  from  that  point  to  the  end.  Now  I  am 
concerned  lest  the  work  should  be  dangerous  for  me  o 
any  one  else  to  undertake,  because  I  fear  that,  if  some 
foolish  man  should  read  this  book  or  hear  it  read, 
would  imagine  that  he  could  live  now,  under  the  Ne\\ 
Dispensation,  just  as  the  patriarchs  lived  before  the  ok 
law  was  established,  or  as  men  lived  under  the  law  o 
Moses.// At  one  time  I  was  aware  that  a  certain  priest, 
who  was  then  my  master,  and  who  had  some  knowledge 
of  Latin,  had  in  his  possession  the  book  of  Genesis ;  he  did 
not  scruple  to  say  that  the  patriarch  Jacob  had  four  wives 
—  two  sisters  and  their  two  handmaids.  What  he  said 
was  true  enough,  but  neither  did  he  realize,  nor  did  I  as 
yet,  what  a  difference  there  is  between  the  Old  Dispensa 
tion  and  the  New.  In  the  early  ages  the  brother  took  his 
sister  to  wife ;  sometimes  the  father  had  children  by  his 
own  daughter;  many  had  several  wives  for  the  increase  of 
the  people ;  and  one  could  only  marry  among  his  kindred. 
Any  one  who  now,  since  the  coming  of  Christ,  lives  as 
men  lived  before  or  under  the  Mosaic  law,  that  man  is  no 
Christian;  in  fact,  he  is  not  worthy  to  have  a  Christian 
eat  with  him.  If  ignorant  priests  have  some  inkling  of  the 
sense  of  their  Latin  books,  they  immediately  think  that 
they  can  set  up  for  great  teachers ;  but  they  do  not  recog 
nize  the  spiritual  signification,  and  how  the  Old  Testament 
was  a  prefiguration  of  things  to  come,  and  how  the  New 
Testament,  after  the  incarnation  of  Christ,  was  the  fulfil 
ment  of  all  those  things  which  the  Old  Testament  fore 
shadowed  concerning  Christ  and  His  elect.  Referring  to 
Paul,  they  often  wish  to  know  why  they  may  not  have 


SELECTIONS  FROM  JELFRIC  151 

wives  as  well  as  the  apostle  Peter ;  but  they  will  neither 
hear  nor  know  that  the  blessed  Peter  lived  according  to 
Moses'  law  until  Christ  came  to  men  and  began  to  preach 
His  holy  gospel,  Peter  being  the  first  companion  that  He 
chose ;  and  that  Peter  forthwith  forsook  his  wife,  and  all 
the  twelve  apostles  who  had  wives  forsook  both  wives  and 
goods,  and  followed  Christ's  teaching  to  that  new  law  and 
purity  which  he  himself  set  up.  ...  I  say  in  advance 
that  this  book  has  a  very  profound  spiritual  signification, 
and  I  undertake  to  do  nothing  more  than  relate  the 
naked  facts.  The  uneducated  will  think  that  allxthe  mean 
ing  is  included  in  the  simple  narrative,  while  such  is  by 
no  means  the  case.  ...  I  dare  write  no  more  in  English 
than  the  Latin  has,  nor  change  the  order  except  so  far  as 
English  idiom  demands.  Whoever  translates  or  teaches 
from  Latin  into  English  must  always  arrange  it  so  that 
the  English  is  idiomatic,  else  it  is  very  misleading  to  one 
who  does  not  know  the  Latin  idiom.  .  .  .  Now  I  protest 
that  I  neither  dare  nor  will  translate  any  book  hereafter 
from  Latin  into  English;  and  I  beseech  you,  dear  earl, 
not  to  urge  me  any  longer,  lest  I  should  be  disobedient 
to  you,  or  break  my  word  if  I  should  promise.  God  be 

gracious  to  you  for  evermore. 

ALBERT  S.  COOK 

2.    ENGLISH  PREFACE  TO  THE  GRAMMAR 
Grammar,  ed.  Zupitza,  pp.  2-3 

I,  ^Elfric,  after  translating  two  books  of  eighty  homilies, 
wished  to  translate  into  the  English  tongue  this  little  book 
of  grammar,  sin^e  grammar  is  the  key  that  unlocks  the 
meaning  of  those  books.  And  I  thought  that  this  book 
might  help  younj  children  in  beginning  that  art,  until 


^ELFBIC  AND   THE   HOMILISTS 


152 


they  have  attained  to  greater  knowledge?'  It  behoves  evei 
man  who  has  any  good  talent  to  make  that  talent  usefi 
to  other  men,  and  to  commit  unto  others  the  pound  whicl 
God  hath  entrusted  unto  him,1  in  order  that  God's  mone^ 
may  not  lie  idle,  and  lest  he  be  called  a  wicked  servant 
and  be  bound  and  cast  into  darkness,  even  as  the  hob 
gospel  saith.    It  is  fitting  that  young  men  should  acqi 
knowledge,  and  that  the  old  should  teach  their  youth  wi 
dom,  since,  by  means  of  learning,  faith  is  kept,  and  ever 
man  who  loveth  wisdom  is  happy ;  whereas  the  mind  of 
him  who  will  neither  learn  nor  teach,  if  he  can,  becom< 
cool  toward  holy  lore,  and  thus,  little  by  little,  he  turns 
from  God//  Whence  shall  come  wise  teachers  for  God' 
people  unless  they  learn  in  youth?   And  how  can  fait! 
increase  if  learning  and  teachers  fail  ?    Wherefore  God's 
servants  and  monks  must  now  zealously  take  care  tl 
holy  lore  neither  become  cool  nor  fail  in  our  days,  as 
the  case  among  the  English  a  few  years  since,  so  that  n< 
English  priest  could  either  write  or  understand  a  letter  ii 
Latin,2  until  Archbishop  Dunstan  and  Bishop  ^Ethelwol< 
again  established  learning  in  monastic  life.    Hence  I  say, 
not  that  this  book  may  help  many  to  knowledge,  but 
that,  if  it  pleases  them,  it  may  be,  as  it  were,  an  opening 
to  every  language. 


3.    ENGLISH  PREFACE  TO   HOMILIES  I 

I,  ^Elfric,  monk  and  priest  —  though  unequal  to  sue 
offices  —  was  sent  by  ^Ethelwold's  successor,  Bishop 
heah,  in  the  days  of  King  JEthelred,  to  a  monastery  call 
Cernel,  at   the  request   of  ^Ethelmser  the  thane,  whos 
lineage   and  goodness  are  everywhere  known.    Then 

1  Matt.  25.  14  ff. ;  Lk.  19.  12  ff.  2  Cf.  p.  101. 


SELECTIONS  FROM  ^ELFRIC  153 

occurred  to  me,  I  trust  through  the  grace  of  God,  to  trans 
late  this  book  from  the  Latin  language  into  the  English 
tongue,  not  through  confidence  of  great  learning,  but  be 
cause  I  have  seen  and  heard  much  error  in  many  English 
books,  which,  in  their  innocence,  unlearned  men  have  con 
sidered  great  wisdom.  And  I  regretted  that  they  neither 
knew  nor  had  the  evangelical  doctrines  among  their  writ- 
'ings  —  always  excepting  those  men  who  knew  Latin,  and 
save  for  those  books  which  King  Alfred  wisely  translated 
from  Latin  into  English,  and  which  are  to  be  had.  For 
this  reason  I  ventured,  trusting  in  God,  to  undertake  this 
work,  and  also  because  men  have  need  of  good  instruction, 
especially  at  the  present  time,  which  is  the  end  of  this 
world.  .  .  .  Our  Lord  commanded  His  disciples  to  instruct 
all  nations l  in  the  things  which  He  Himself  had  taught 
them;  but  of  such  men  there  are  now  too  few  who  will 
teach  well,  and  set  a  good  example.  .  .  .  Because  of  such 
commands,  it  seems  to  me  that  I  should  not  be  guiltless 
in  the  sight  of  God  if  I  were  unwilling  to  make  known  to 
other  men,  either  by  word  of  mouth  or  in  writing,  the 
evangelical  truth  which  He  Himself  spake,  and  afterwards 
revealed  to  holy  teachers.  I  know  a  great  many  in  this 
country  more  learned  than  I,  but  God  declares  His  wonders 
through  whom  He  will.  As  an  almighty  Euler,  He  per 
forms  His  work  through  His  chosen,  not  as  if  He  needed 
our  help,  but  in  order  that  we  may  attain  everlasting  life 
by  accomplishing  His  work.  Paul  the  Apostle  said,  '  We 
are  laborers  together  with  God,' 2  and  yet  we  do  nothing 
for  God  without  the  help  of  God. 

»  Now  I  beg  and  beseech,  in  God's  name,  if  any  one 
desires  to  copy  this  book,  that  he  carefully  correct  it  by 
the  original. 

i  Matt.  28.  19.  2  i  Cor.  3.  9. 


154  ^LFRIC  AND  THE  HOMILISTS 

4.   ENGLISH  PREFACE  TO  HOMILIES  II 

I,  ^Elfric,  a  monk,  have  translated  this  book  from  Latii 
books  into  the  English  tongue,  for  those  men  to  read  wh( 
do  not  know  Latin.     I  have  taken  it  from  the  holy  gos 
pels,  and  have  treated  it  according  to  the  expositions  of 
the  illustrious  doctors  whose  names  I  wrote  in  the  formei 
book,  in  the  Latin  preface.1    I  have  disposed  in  two  boo! 
the  narratives  which  I  have   translated,  thinking  it  woul( 
be  less  tedious  to  hear  if  one  book  should  be  read  in  th( 
course  of  one  year,  and  the  other  the  year  following.    Ii 
each  of  these  books  there  are  forty  discourses,  without  th( 
preface;    but  they  are  not  all  taken  from  the  gospels, 
many  of  them  being  collected  from  the  lives  or  the  passioi 
of  God's  saints  —  but  only  of  those  whom  the  English 
tion  honors  with  feast-days.    Before  each  discourse  I  have 
put  the  title  in  Latin,  but  any  one  who  wishes  may  changt 
the  order  of  the  chapters  after  the  preface.2 

5.   NEW  YEAR'S  DAY 
Horn.  1.  98-102 

We  have  often  heard  that  men  call  this  day  New  Year's 
Day,  as  if  this  day  were  first  in  the  course  of  the  year 
but  in  Christian  books  we  find  no  explanation  of  why  this 
day  should  be  considered  the  beginning  of  the  year.  Th( 
old  Eomans,  in  heathen  times,  began  the  course  of  the  y< 
on  this  day;  the  Hebrew  nations  at  the  vernal  equinox 
the  Greeks  at  the  summer  solstice;  while  the  Egyptians 

1  Augustine,  Jerome,  Bede,  Gregory  the  Great,  Smaragdus,  and  occa 
sionally  Haymo. 

2  The  close  of  the  preface  to  each  set  of  homilies  is  identical  with  that 
of  the  preface  to  Genesis,  and  that  of  the  preface  to  the  Grammar. 


SELECTIONS  FROM  ^LFRIC  155 

began  the  calculation  of  their  year  at  harvest.  Now  our 
calendar  begins,  according  to  Eoman  ordinance,  on  this 
day,  for  no  religious  reason,  but  from  old  custom.  Some 
of  our  service-books  begin  at  the  Lord's  advent,  yet  not 
on  that  account  is  it  the  beginning  of  the  year,  nor  with 
any  reason  is  the  beginning  placed  on  this  day,  though  our 
calendars  repeat  it  at  this  place.  Most  rightly  it  seems 
that  the  beginning  of  the  year  should  be  observed  on  the 
day  when  the  Almighty  Creator  made  the  sun  and  the 
moon  and  the  stars,  and  the  beginning  of  all  the  seasons, 
that  is,  on  the  day  when  the  Hebrew  people  begin  the  cal 
culation  of  their  year,  as  Moses  the  leader  wrote  in  the 
books  of  the  law.  Verily  God  said  unto  Moses  concerning 
that  month,  « This  month  shall  be  unto  you  the  beginning 
of  months ;  it  shall  be  the  first  month  of  the  year  to  you.' l 
Now  the  Hebrew  people  kept  the  first  day  of  the  year  at 
the  vernal  equinox,  because  on  that  day  the  yearly  seasons 
were  set. 

The  eighteenth  day  of  the  month  that  we  call  March, 
which  you  call  Hlyda,2  was  the  first  day  of  this  world.  On 
that  day  God  made  light,  and  morning,  and  evening.  Then 
followed  three  days  without  measure  of  time,  for  the  heav 
enly  bodies  were  not  created  before  the  fourth  day.  On 
the  fourth  day  the  Almighty  established  all  the  heavenly 
bodies,  and  the  yearly  seasons,  and  commanded  them  to  be 
for  a  sign  for  days  and  years.  Now  the  Hebrews  begin 
their  year  on  the  day  when  all  the  seasons  were  appointed, 
that  is,  on  the  fourth  day  of  the  creation  of  the  world,  and 
the  teacher  Bede,  with  great  discrimination,  reckons  that 
that  day  is  the  twenty-first  of  March,  the  day  which  we 
celebrate  in  honor  of  the  holy  man  Benedict,  because  of 

1  Exod.  12.  2. 

2  The  loud  month  (roaring,  blustering),  from  OE.  hlud,  '  loud.' 


156  ^ELFRIC  AND  THE  HOMILISTS 

his  great  distinction.  Indeed  the  earth  too  makes  known 
by  her  shoots,  which  then  renew  their  life,  that  the  time 
when  they  were  created  is  the  most  correct  beginning  of 
the  year. 

Now  with  great  error,  in  accordance  with  heathen  cus 
tom,  and  contrary  to  their  Christianity,  foolish  men  practise 
manifold  divinations  on  this  day,  as  if  they  could  prolong 
their  lives  or  their  prosperity,  while  they  provoke  the  Al 
mighty  Creator.  Many  are  also  possessed  with  such  great 
error  that  they  regulate  their  journeying  by  the  moor 
and  their  deeds  according  to  days,  not  being  willing 
undertake  anything  on  Monday,  because  of  the  beginnin 
of  the  week,  although  Monday  is  not  the  first  day  in  th 
week,  but  the  second.  .  .  . 

Nevertheless,  according  to  nature,  every  bodily  creatu 
in  creation  which  the  earth  produces  is  fuller  and  mo 
vigorous  at  full  moon  than  in  its  wane.  So  also  trees,  if 
they  are  felled  at  full  moon,  are  harder  and  more  lasting 
for  building,  especially  if  they  are  rendered  sapless.  This 
is  no  charm,  but  a  natural  thing,  by  reason  of  their  forma 
tion.  Behold,  the  sea  also  accords  with  the  course  of  the 
moon ;  they  are  always  companions  in  their  increase  and 
decrease.  And  as  the  moon  rises  each  day  four  points 
later,  so  also  does  the  sea  flow  four  points  later. 

6.  DAILY  MIRACLES 
Horn.  1.  184-5 

God  hath  wrought  many  miracles,  and  He  performs  them 
every  day,  but  these  miracles  have  become  much  less  im 
portant  in  the  sight  of  men  because  they  are  very  common. 
The  fact  that  each  day  God  Almighty  feeds  the  whole  j 
world,  and  guides  the  good,  is  a  greater  miracle  than  was; 


SELECTIONS  FROM  ^ELFRIC  157 

that  of  filling  five  thousand  men  with  five  loaves ;  yet  men 
wondered  at  that,  not  because  it  was  a  greater  miracle,  but 
because  it  was  unusual.  Who  now  makes  our  fields  pro 
ductive,  and  multiplies  the  harvest  from  a  few  grains,  but 
He  who  multiplied  the  five  loaves  ?  The  power  was  in 
Christ's  hands,  and  the  five  loaves  were,  so  to  speak,  seed  — 
not  sown  in  the  ground,  but  multiplied  by  Him  who  created 
the  earth. 

This  miracle  is  very  great,  and  deep  in  significance. 
Frequently  one  sees  beautiful  letters  written,  and  praises 
the  writer  and  the  letters,  but  does  not  know  what  they 
mean.  He  who  can  distinguish  between  letters  praises  their 
beauty,  but  also  reads  the  letters,  and  understands  what 
they  mean.  We  look  at  a  painting  in  one  way,  and  at  letters 
in  another.  In  the  case  of  a  painting,  nothing  more  is  neces 
sary  than  for  you  to  see  and  praise  it ;  it  is  not  sufficient  for 
you  to  look  at  letters  without  also  reading  them,  and  under 
standing  their  meaning.  So  likewise  is  it  in  regard  to  that 
miracle  which  God  wrought  with  the  five  loaves ;  it  is  not 
enough  for  us  to  wonder  at  the  sign,  or  to  praise  God  for 
it,  unless  we  also  comprehend  its  spiritual  significance. 

7.    GOD  AND  THE  HUMAN  SOUL 

Horn.  1.  284-8 

Consider  carefully  the  sun,  in  which  there  are,  as  we 
said  before,  heat  and  light ;  the  heat  dries,  and  the  light 
illumines.  The  heat  does  one  thing,  and  the  light  another, 
and  although  they  cannot  be  separated,  the  heating  per 
tains,  nevertheless,  to  the  heat,  and  the  illumination  to  the 
light.  In  like  manner,  also,  Christ  alone  assumed  humanity, 
and  not  the  Father  nor  the  Holy  Ghost ;  yet  they  were 
always  with  Him  in  all  His  works,  and  in  all  His  course. 


158  JELFRIC  AND  THE  HOMILISTS 

We  speak  of  God  —  mortals,  of  the  Immortal;  feeble, 
of  the  Almighty ;  wretched,  of  the  Merciful ;  but  who  can 
speak  worthily  of  that  which  is  ineffable  ?    He  is  without 
measure,  because  He  is  everywhere.    He  is  without  number, 
because  He  is  eternal.    He  is  without  weight,  for  He  holds 
all  creatures  without  effort ;  and  He  disposed  them  all  in 
respect  to  these  three  things  —  namely,  measure,  number, 
and  weight.1  But  know  ye  that  no  man  can  speak  fully  con 
cerning  God,  since  we  cannot  even  examine  or  explain  the 
creatures  which  He  has  created.    Who  can  declare  in  words 
the  array  of  heaven,  or  who  the  fruitfulness  of  the  earth 
Who  shall  adequately  praise  the  circuit  of  all  the  se 
sons  ?    Or  who  shall  do  so  with  regard  to  all  other  things, 
since  we  cannot,  with  our  sight,  fully  apprehend  the  mat 
rial  things  which  we  behold  ?    Lo,  thou  seest  a  man  befoi 
thee,  but  while  thou  art  looking  at  his  face,  thou  canst  m 
see  his  back.    In  the  same  way,  if  thou  art  looking  at 
garment,  thou  canst  not  see  it  all  at  once,  but  turnest  it 
about  in  order  to  see  all  of  it.    What  wonder  is  it,  then, 
Almighty  God,  who  is  everywhere  all  in  all  and  nowhe 
divided,  is  ineffable  and  incomprehensible  ? 

Now  some  shallow-brained  man  will  ask  how  God  can 
be  everywhere  at  once,  and  nowhere  divided.  Look  at  the 
sun,  how  high  it  rises,  and  how  it  sends  its  rays  over  the 
whole  world,  and  how  it  illumines  all  this  earth  which 
mankind  inhabit.  As  soon  as  it  rises  at  early  morn,  it 
shines  on  Jerusalem,  and  on  Eome,  and  on  this  country, 
and  on  all  countries  at  once ;  nevertheless,  it  is  a  created 
thing,  and  moves  by  God's  command.  Imagine,  then,  how 
much  more  powerful  is  God's  presence,  and  His  might, 
and  His  visitation  everywhere  !  Him  nothing  withstands, 

1  Wisd.  of  Sol.  11.  21 :  '  Omnia  in  mensure,  et  numere,  et  pondere 
disposuisti.' 


SELECTIONS  FROM  ^LFRIC  159 

neither  stone  wall  nor  broad  barrier,  as  they  withstand  the 
sun.  To  Him  is  nothing  hidden  or  unknown.  Thou  seest 
a  man's  face,  but  God  seeth  his  heart.  The  Spirit  of  God 
tries  the  hearts  of  all  men ;  and  those  who  believe  on  Him 
and  love  Him,  He  cleanseth  and  maketh  glad  with  His 
visitation,  but  the  hearts  of  unbelievers  He  passes  by  and 
shuns. 

Let  every  one  know,  also,  that  each  man  has  within 
himself  three  things,  indivisible  and  cooperative,  even  as 
God  said  when  He  first  created  man.  He  said,  '  Let  us 
make  man  in  our  image.'  And  then  He  made  Adam  after 
His  own  likeness.  In  which  part  has  man  the  likeness  of 
God  within  him  ?  In  the  soul,  not  in  the  body.  The  soul 
of  man  has  in  its  nature  a  likeness  to  the  Holy  Trinity, 
for  it  has  within  it  three  things  —  memory,  understanding, 
and  will.  Through  memory  a  man  considers  the  things 
which  he  has  heard,  or  seen,  or  learned.  Through  the 
understanding  he  comprehends  all  the  things  which  he 
hears  or  sees.  From  the  will  come  thoughts,  and  words, 
and  works,  both  evil  and  good.  There  is  one  soul,  and  one 
life,  and  one  substance,  which  has  in  it  these  three  things 
working  together  inseparably,  for  where  memory  is,  there 
are  understanding  and  will,  and  they  are  always  together. 
Yet  the  soul  is  no  one  of  these  three,  but  by  the  memory 
the  soul  remembers,  by  the  understanding  it  comprehends, 
and  by  the  will  it  wills  whatever  it  pleases ;  but  it  is,  never 
theless,  one  soul  and  one  life.  Wherefore  it  has  the  like 
ness  of  God  within  itself,  since  it  has  within  it  three  things 
working  inseparably.  Yet  the  man  is  one  man,  and  not  a 
trinity ;  but  God  —  Father,  Son,  and  Holy  Ghost  —  abides 
in  a  trinity  of  persons,  and  in  the  unity  of  one  Godhead. 

Man  exists  not  in  trinity,  as  God  does,  yet  he  bears  in 
his  soul  the  image  of  God. 


160  JELFRIC  AND  THE  HOMILISTS 

8.  SPIRITUAL  MIRACLES 
Horn.  1.  304-6 

The  Lord  said, '  These  signs  shall  follow  them  that  be 
lieve  :  In  my  name  shall  they  cast  out  devils ;  they  shall 
speak  with  new  tongues ;  they  shall  take  up  serpents ; 
and  if  they  drink  any  deadly  thing,  it  shall  not  hurt 
them;  they  shall  lay  hands  on  the  sick,  and  they  shall 
recover.' 1 

These  miracles  were  necessary  at  the  beginning  of 
Christianity,  for  through  signs  the  heathen  were  turned 
to  faith.  The  man  who  plants  trees  or  herbs  continues  to 
water  them  until  they  are  rooted ;  when  they  begin  to 
grow,  he  stops  the  watering.  In  like  manner,  Almighty 
God  continued  to  show  miracles  to  the  heathen  until 
they  believed ;  after  faith  had  sprung  up  throughout  the 
whole  world,  then  miracles  ceased.  But,  nevertheless,. God's 
Church  still  performs  daily,  in  a  spiritual  way,  the  same 
miracles  which  the  apostles  wrought  in  a  physical ...  way. 
When  the  priest  christens  a  child,  he  casts  the  devil  out 
of  that  child,  for  every  heathen  man  is  the  devil's,  but 
through  holy  baptism,  if  he  observe  it,  he  becomes  God's. 
He  who  renounces  disgraceful  words  and  calumnies  and 
harmful  scoffings,  and  busies  his  mouth  with  the  praises 
of  God  and  with  prayers,  speaks  with  new  tongues.  He  who 
controls  foolishness  or  impatience,  and  restrains  the 'bitter 
ness  of  his  heart,  drives  away  serpents,  for  he  destroys  the 
wickedness  of  his  mind.  He  who  is  allured  to  fornication, 
yet  is  not  induced  to  carry  it  into  effect,  drinks  poison,  but 
it  shall  not  hurt  him  if  he  flees  to  God  in  prayer.  If  any 
one  be  infirm  of  purpose,  and  indifferent  to  good  conduct, 
then  if  another  strengthen  him  and  raise  him  up  with 

i  Mark  16.  17,  18. 


SELECTIONS  FROM  JELFRIC  161 

exhortation  and  examples  of  good  works,  it  shall  be  as  if 
he  had  laid  his  hands  on  the  sick  and  healed  him. 

Spiritual  miracles  are  greater  than  the  physical  ones 
were,  for  they  heal  a  man's  soul,  which  is  eternal,  whereas 
the  earlier  signs  healed  the  mortal  body.  Both  good  men 
and  evil  wrought  the  earlier  miracles.  Judas,  who  betrayed 
Christ,  was  evil,  though  he  had  previously  wrought  mir 
acles  in  the  name  of  God.  Of  such  men  Christ  said  in 
another  place : 1  '  I  say  unto  you,  many  will  say  unto  me 
in  that  great  day,  Lord,  Lord,  have  we  not  prophesied  in 
thy  name,  and  in  thy  name  have  cast  out  devils  from 
madmen,  and  in  thy  name  done  many  wonderful  works  ? 
And  then  will  I  profess  unto  them,  I  never  knew  you; 
depart  from  me,  ye  that  work  iniquity.'  My  brethren,  love 
not  those  miracles  which  may  be  common  to  the  good  and 
to  the  evil,  but  love  those  signs  which  are  exclusively  those 
of  good  men  —  the  signs  of  true  love  and  piety.  The  evil 
man  hath  not  true  love,  nor  is  the  good  man  devoid  of  it. 
These  signs  are  mysterious  and  without  danger,  and  they 
receive  so  much  the  greater  reward  at  the  hands  of  God 

as  their  glory  is  less  with  men. 

• 

9.  ALL  SAINTS 
Horn.  1.  538-546 

God's  saints  are  angels  and  men.  Angels  are  spirits 
without  bodies.  The  Almighty  Ruler  created  them  very 
fair,  for  His  own  praise,  and  to  the  glory  and  honor  of  His 
majesty  for  ever.  We  fear  to  speak  much  concerning  them, 
since  it  is  for  God  alone  to  know  how  their  invisible  nature 
endures  in  eternal  purity,  without  any  defilement  or  diminu 
tion.  Nevertheless,  we  know  from  Holy  Scripture  that  there 

i  Matt.  7.  22,  23, 


162 


AND  THE  HOMILISTS 


are  nine  hosts  l  of  angels  dwelling  in  heavenly  glory,  who 
never  committed  any  sin.  The  tenth  host  perished  through 
pride,  and  were  transformed  into  accursed  spirits,  driven 
from  the  joy  of  heaven  into  hell-torment. 

But  some  of  those  holy  spirits  who  continued  with  theii 
Creator  are  sent  to  us,  and  they  reveal  future  events.    Some 
of  them,  at  God's  command,  work  signs,  and  frequently 
miracles,  in  the  world.    Some  of  them  are  leaders  set  ovei 
other  angels  for  the  fulfilment  of  divine  mysteries.   Througl 
some  God  establishes  and  gives  out  His  decrees.    Some 
so  closely  associated  with  God  that  there  are  no  others  b( 
tween  them,  and  they  are  consumed  with  so  much  the 
greater  love  as  they  the  more  keenly  discern  the  bright 
ness  of  God.    Now  this  day  is  solemnly  consecrated  t( 
these  angels,  and  also  to  the  holy  men  who  in  great  honor, 
from  the  beginning  of  the  world,  grew  ever  nearer  to  Go< 
Of  these  were  first  the  patriarchs,  men  of  religious  am 
glorious  lives,  the  fathers  of  the  prophets,  whose  memoi 
shall  not  be  forgotten,  and  whose  names  shall  endure  foi 
ever,2  because  they  pleased  God  by  faith,  and  righteousness, 
and  obedience.    The  chosen  company  of  prophets  follow 
these;  they  talked  with  God,  and  He  revealed  to  thei 
His  mysteries,  and  enlightened  them  with  the  grace  of 
the  Holy  Ghost,  so  that  they  knew  things  to  come,  whicl 
they  proclaimed  in  prophetic  song.  .  .  .  Taught  by  th( 
Holy  Ghost,  they  prophesied  the  humanity  of  Christ,  Hi; 
passion,  resurrection,  and  ascension,  and  the  Great  Judg 
ment.    In  the  New  Testament,  there  was  John  the  Baptist 
who  prophetically  preached  the  advent  of  Christ.  .  . 

After  the  apostolic  cnTyypany,  we  honor  the  steadfast  ban< 
of  God's  martyrs,  who  through  divers  torments  manfully 


1  Cf  .  Gregory  the  Great,  Horn,  in  Evang.  34.  7. 

2  Cf  .  Ecclus.  44.  9  ff. 


'SELECTIONS  FROM  ^LFRIC  168 

imitated  the  passion  of  Christ,  and  through  martyrdom 
attained  the  celestial  kingdom.  .  .  . 

After  the  persecution  carried  on  by  the  cruel  kings  and 
ealdormen  had  ceased,  in  the  peaceful  condition  of  God's 
Church  there  were  holy  priests  growing  in  the  grace  of 
God,  who,  with  true  doctrine  and  holy  examples,  continu 
ally  turned  the  men  of  the  nation  to  God.  Their  minds 
were  clean  and  filled  with  purity,  and  with  clean  hands 
they  served  God  Almighty  at  His  altar,  celebrating  the 
holy  mystery  of  the  body  and  blood  of  Christ.  They  also 
offered  themselves  a  living  sacrifice  to  God,1  without  cor 
ruption  or  admixture  of  any  evil  work.  They  delivered  to 
their  disciples  that  which  they  had  been  taught  of  God,  as 
an  imperishable  revenue,  turning  their  minds  to  the  way 
of  life  with  admonition,  and  prayer,  and  great  diligence; 
nor  through  any  fear  of  the  world  did  they  keep  silence  as 
to  God's  law.  Although  they  did  not  feel  the  edge  of  the 
sword,  yet  because  of  the  worthiness  of  their  lives  they  were 
not  deprived  of  martyrdom,  for  martyrdom  is  not  brought 
about  by  bloodshed  alone,  but  also  by  abstinence  from  sins, 
and  by  the  observance  of  God's  commands. 

There  followed  the  life  and  peculiar  insight  of  the 
anchorites.  They,  dwelling  in  wildernesses,  trampled  with 
stern  courage  and  austere  life  upon  worldly  delicacies  and 
luxuries.  They  fled  from  the  sight  and  the  praise  of  lay 
men,  and  hiding  in  wretched  caves  or  huts,  associating  with 
|  beasts,  accustomed  to  angelic  discourses,  became  glorious 
through  their  great  miracles.  To  the  blind  they  gave  sight ; 
to  the  lame,  power  to  walk ;  to  the  deaf,  hearing ;  to  the 
dumb, speech.  They  overcame  devils  and  put  them  to  flight; 
and  through  the  power  of  God  they  raised  the  dead.  The 
book  called  Vitce  Patrum  speaks  in  many  ways  of  the  lives 
i  Cf,  Rom.  12, 1. 


164  ^ELFRIC  AND  THE  HOMILISTS 

of  these  anchorites,  and  also  about  those  of  common  monks, 
saying  that  there  were  thousands  of  them  living  every 
where,  in  a  wonderful  manner,  in  deserts  and  in  monaster 
ies,  especially  in  Egypt.  Some  of  them  lived  on  fruit  and 
herbs,  some  by  their  own  toil ;  to  some  angels  ministered, 
and  to  others  birds,1  until  angels  later  bore  them  by  an 
easy  death  to  God.  .  .  . 

To  all  these  aforesaid  saints,  that  is,  angels  and  God's 
chosen  men,  the  honor  of  this  day  is  consecrated  in  the 
faithful  Church,  for  their  glory  and  for  our  help,  in  order 
that  through  their  intercession  we  may  have  fellowship 
with  them. 

10.  THE   EASTER   HOMILY 
Horn.  2.  262  ff. 

The  date  (1567)  of  the  publication,  in  Elizabeth's  reign,  of  the 
Easter  Homily,  may  conveniently  be  reckoned  as  that  which  marks 
the  beginning  of  the  study  of  English,  as  we  now  understand  that 
term.  The  English  Protestants  were  casting  about  for  some  way 
of  proving  that  they  were  not  such  absolute  innovators  as  the 
Romanists  had  assumed.  At  this  juncture,  Archbishop  Matthew 
Parker,  and  his  chaplain,  John  Joscelyn,  published  A  Testimonie 
of  Antiquitie,  shewing  the  auncient  Fayth  in  the  Church  of  England 
touching  the  Sacrament  of  the  Body  and  Bloude  of  the  Lord,  the  «  testi 
mony  '  being  this  homily. 

The  passion  to  explore  our  earlier  literature  and  language  thus 
had  a  theological  root.  The  book  was  reprinted  in  1623,  1638, 
and  1687,  not  to  speak  of  more  modern  editions  ;  and  part  of  it 
was  included  in  Foxe's  Acts  and  Monuments.  Controversy  has  raged 
about  the  Easter  Homily  down  to  comparatively  recent  times.  Thus 
Soames  (Anglo-Saxon  Church,  London,  1856,  p.  202)  speaks  of  it, 
and  JElfric's  two  epistles,  as  <  irresistible  evidence  that  neither  he, 
nor  the  Church  of  England  in  his  day,  held  the  eucharistic  belief 
of  modern  Rome.'  On  the  other  hand,  Lingard  (Anglo-Saxon 
Church,  London,  1858,  2.  408  ff.),  in  a  long  note  on  yElfric,  affirms 

i  Cf .  1  Kings  17.  6. 


SELECTIONS  FROM  ^ELFRIC  165 

that  ^Elfric's  language  on  the  subject  was  not  that  of  the  Old  Eng 
lish  Church  in  general,  but  peculiar  to  himself,  since  in  this  homily 
he  was  dependent  upon  Ratramnus,  who  lived  about  860  ;  but  that 
his  meaning  was  not  heterodox,  and  that  (p.  426)  <  he  makes  use 
of  distinctions  very  like  those  adopted  by  the  Council  of  Trent, 
and  in  use  among  Catholic  divines  at  the  present  day, '  It  may  be 
added  that  Ratramnus  (whom  Lingard  calls  Bertram)  has  never 
been  condemned  as  heretical  by  the  Roman  Church,  though  his 
writings  were  placed  upon  the  Index  by  Pope  Paul  IV  in  1559 
(Wetzer  and  Welte,  Kirchenlexikon,  2d  ed. ,  10.  805-6).  The  follow 
ing  extract  from  his  treatise  On  the  Body  and  Blood  of  Christ  (Migne, 
Pair.  Lat.  121.  147)  will  indicate  something  of  the  relation  between 
his  doctrine  and  that  of  ^Elfric  :  <  The  body  and  blood  of  Christ, 
partaken  of  in  the  Church  by  the  mouth  of  the  faithful,  are  sym 
bols  (figurce}  according  to  the  visible  appearance ;  but  according 
to  the  invisible  substance,  that  is,  by  the  power  of  the  divine 
Word,  are  truly  the  body  and  blood  of  Christ.' 

Dearly  beloved,  you  have  frequently  been  told  about 
the  resurrection  of  our  Saviour — how,  on  this  day,  after 
His  passion,  He  mightily  arose  from  death.  We  will 
now,  through  the  grace  of  God,  enlighten  you  concerning 
the  holy  eucharist  to  which  you  are  about  to  go,  and 
guide  your  understanding  with  regard  to  that  mystery, 
according  to  the  teaching  of  both  the  Old  Testament 
and  the  New,  lest  any  doubt  as  to  that  banquet  of  life  do 
you  harm. 

God  Almighty  directed  Moses,  the  leader  in  Egypt,  to 
command  a  the  people  of  Israel  that,  on  the  night  in  which 
they  were  to  depart  thence  to  the  promised  land,  they 
should  take  a  yearling  lamb  for  every  hearth,  offer  that 
lamb  to  God,  and  then  kill  it,  making  with  its  blood  the 
sign  of  the  cross  over  their  door-posts  and  lintels,  and  after 
wards  eat  of  the  lamb's  flesh  roasted,  together  with  un 
leavened  bread  and  wild  lettuce.  .  .  . 

i  Exod.  12.  3  ff. 


166  ^LFRIC  AND  THE  HOMILISTS 

To-day  Christian  men  may  not  keep  the  old  law  literally, 
but  at  least  they  are  bound  to  know  its  spiritual  signifi 
cance.  The  innocent  lamb  which  the  ancient  Israel  used 
to  slay  was  a  symbol,  spiritually  interpreted,  of  the  passion 
of  Christ,  who,  though  innocent,  shed  His  holy  blood  for 
our  sins.  Wherefore  at  every  mass  God's  servants  sing, 
Agnus  Dei,  qui  tollis  peccata  mundi,  miserere  nobis,  which, 
being  interpreted,  is,  '  0  Lamb  of  God,  who  takest  away 
the  sins  of  the  world,  have  mercy  upon  us.'  The  people  of 
Israel  were  delivered  from  sudden  death,  and  from  bondage 
to  Pharaoh,  through  the  offering  of  the  lamb,  which  signi 
fied  Christ's  passion,  by  which  we  are  redeemed  from  eter 
nal  death  and  from  the  power  of  the  raging  devil,  if  we 
rightly  believe  on  the  true  Eedeemer  of  the  whole  world, 
Jesus  Christ.  The  lamb  was  offered  at  evening,  and  our 
Saviour  suffered  in  the  sixth  age  of  the  world,  which  is  con 
sidered  the  evening  of  this  transitory  world.  Over  their 
door-posts  and  lintels  was  marked  with  the  blood  of  the 
lamb  Tau,  that  is,  the  sign  of  the  cross,  and  thus  were  they 
protected  from  the  angel  that  slew  the  first-born  children 
of  the  Egyptians.  And  we  must  mark  our  foreheads  and 
our  hearts  with  the  sign  of  Christ's  cross,  in  order  that, 
being  thus  marked  with  the  blood  of  our  Lord's  passion,  we 
may  be  saved  from  destruction. 

The  people  of  Israel  ate  the  flesh  of  the  lamb  at  their 
Eastertide,  when  they  were  delivered,  and  we  now  partake 
spiritually  of  Christ's  body  and  drink  His  blood,  when 
with  true  faith  we  receive  the  holy  eucharist.  The  time 
when  they  had  been  saved  from  Pharaoh,  and  had  departed 
from  the  country,  they  were  accustomed  to  keep  for  seven 
days  with  great  honor,  as  their  Eastertide.  And  in  like 
manner,  we  Christian  men  keep  Christ's  resurrection  for 
seven  days  as  our  Eastertide,  because  through  His  passion 


SELECTIONS  FROM  ^ELFRIC  167 

and  resurrection  we  are  redeemed,  and  we  shall  be  puri 
fied  by  partaking  of  the  holy  sacrament,  even  as  Christ 
Himself  said  in  His  gospel : l  '  Verily,  verily  I  say  unto 
you,  except  ye  eat  my  flesh  and  drink  my  blood,  ye  have 
no  life  in  you.  He  that  eateth  my  flesh  and  drinketh  my 
blood  dwelleth  in  me  and  I  in  him,  and  he  hath  eternal 
life,  and  I  will  raise  him  up  at  the  last  day.  I  am  the 
living  bread  which  came  down  from  heaven.  Not  as  your 
fathers  did  eat  heavenly  food  in  the  wilderness,  and  are 
dead :  he  that  eateth  of  this  bread  shall  live  for  ever.'  He 
blessed  bread  before  His  passion,  and  gave  it  to  His  disci 
ples,  saying,  <  Eat  this  bread,  it  is  my  body  ;  this  do  in  re 
membrance  of  me.'  Afterwards  He  blessed  wine  hi  a  cup, 
saying,  '  Drink  ye  all  of  it,  this  is  my  blood  which  is  shed 
for  many  for  the  remission  of  sins.'  The  apostles  did  as 
Christ  had  commanded  them,  in  that  they  were  afterwards 
wont  to  bless  bread  and  wine  in  remembrance  of  Him.2 
So  also,  according  to  Christ's  behest,  their  successors  and 
all  priests  consecrate  bread  and  wine  for  communion  in 
His  name,  and  with  the  apostolic  blessing. 

Some  men  have  often  wondered,  and  frequently  wonder 
still,  how  bread  prepared  from  grain,  and  baked  by  the  heat 
of  the  fire,  can  be  changed  to  Christ's  body ;  or  how  wine, 
pressed  from  many  grapes,  can  by  any  blessing  be  changed 
to  the  Lord's  blood.  Now  we  say  to  such  men  that  some 
tilings  are  related  of  Christ  figuratively,  and  some  literally. 
It  is  certain  that  Christ  was  born  of  a  virgin,  and  by  His 
own  will  suffered  death  and  was  buried,  and  on  this  day 
arose  from  death.  He  is  called  in  a  figurative  sense  Bread, 
and  Lamb,  and  Lion,  and  so  on.  He  is  called  Bread,  since 
He  is  our  life,  and  that  of  the  angels;  He  is  called  Lamb  on 
account  of  His  innocence,  and  Lion  because  of  the  strength 

!Cf.  John  6.  53  ff.  ;  Matt.  26.  26-28.  2  Cf.  1  Cor.  11.  24,  25. 


168  ^LFRIC  AND  THE  HOMILISTS 

with  which  He  overcame  the  powerful  devil.  Yet  accord 
ing  to  His  true  nature  Christ  is  neither  bread,  nor  a  lamb, 
nor  a  lion.  Why  then  is  the  holy  eucharist  called  Christ's 
body,  if  it  is  not  truly  that  which  it  is  called  ? 1  The  bread 
and  the  wine  which  are  consecrated  through  the  mass  of 
priests  appear  one  thing  to  our  human  understanding,  as 
viewed  from  without,  and  quite  another  to  believing  souls, 
as  viewed  from  within.  From  without,  both  in  appearance 
and  taste,  they  seem  bread  and  wine,  but  after  the  conse 
cration  they  are  truly,  through  a  spiritual  mystery,  the  body 
and  blood  of  Christ.  When  a  heathen  child  is  baptized,  its 
outward  appearance  is  not  altered,  though  its  inner  nature 
is  changed.  Through  Adam's  transgression  it  is  sinful  when 
brought  to  the  font,  but  it  is  cleansed  of  all  inward  sins, 
although  its  outward  appearance  is  not  transformed.  In  like 
manner  the  holy  baptismal  water,  which  is  called  the  well 
of  life,  in  appearance  resembles  other  water,  and  is  subject 
to  corruption ;  but  when,  through  the  priestly  benediction, 
the  power  of  the  Holy  Ghost  is  brought  nigh  this  cor 
ruptible  water,  by  its  spiritual  efficacy  it  cleanses  body  and 
soul  from  all  sins.  In  this  one  element  we  find  two  char 
acteristics  :  in  its  true  nature  the  water  is  a  corruptible 
fluid,  but  according  to  a  spiritual  mystery  it  has  healing 
power.  So  also  if  we  consider  the  holy  eucharist  in  a  phys 
ical  sense,  we  see  that  it  is  a  corruptible  and  changeable 
substance,  but  if  we  discern  its  spiritual  efficacy,  then  we 
perceive  that  there  is  life  in  it,  and  that  upon  those  who 

1  It  may  be  interesting  to  read  a  sentence  or  two  from  the  Elizabethan 
translation  mentioned  above  (taken  from  the  reprint  of  1638)  :  '  Why  is 
then  that  holy  housell  called  Christs  Body,  or  his  Bloud,  if  it  be  not  truly 
that  it  is  called  ?  Truly  the  Bread  and  the  Wine  which  by  the  Masse  of  the 
Priest  is  hallowed,  shew  one  thing  without  to  humane  vnderstanding,  and 
another  thing  they  call  within  to  beleeuing  minds.  Without  they  be  seene 
Bread  and  Wine  both  in  figure  and  in  taste,  and  they  be  truly  after  their 
hallowing,  Christs  Body  and  his  Bloud,  through  ghostly  mystery.' 


SELECTIONS  FROM  ^ELFRIC  169 

receive  it  in  true  faith  it  confers  immortality.  Great  is  the 
difference  between  the  corruptible  virtue  of  the  holy  sacra 
ment  and  its  visible  aspect.  By  nature  it  is  corruptible 
bread  and  wine,  but  through  the  power  of  the  divine  word 
it  is  indeed  the  body  and  the  blood  of  Christ,  not  however 
in  a  li teral  sense,  but  spiritually.  Very  different  is  the  body 
in  which  Christ  suffered  from  the  body  which  is  consecrated 
to  the  eucharist.  The  body  in  which  Christ  suffered  was 
born  of  Mary's  flesh,  with  blood  and  bones,  skin  and  sinews 
and  human  limbs,  quickened  by  a  rational  soul ;  whereas 
His  spiritual  body,  which  we  call  the  eucharist,  is  gathered 
from  many  grains,  is  without  blood  and  bone  and  limbs, 
and  hath  no  soul ;  wherefore  it  is  to  be  interpreted  in  no 
wise  literally,  but  wholly  in  a  spiritual  sense.  Whatever 
the  sacrament  contains  of  life-giving  power  comes  from 
its  spiritual  virtue  and  invisible  efficacy.  Hence  the  holy 
eucharist  is  called  a  mystery,  because  whereas  one  thing 
is  seen,  another  is  to  be  understood,  that  which  is  seen 
having  a  material  aspect,  and  that  which  it  symbolizes 
possessing  spiritual  efficacy.  Verily  Christ's  body,  which 
suffered  death  and  rose  from  death,  shall  henceforth  never 
die,  but  is  eternal  and  impassible.  The  sacrament  is  tem 
poral,  not  eternal,  corruptible,  distributed  in  fragments, 
chewed  between  the  teeth  and  sent  into  the  stomach,  but 
nevertheless,  by  reason  of  spiritual  power,  its  parts  are  all 
one.  Many  partake  of  the  holy  body,  and  yet,  through  a 
spiritual  mystery,  the  whole  of  it  is  in  each  several  part. 
Although  a  smaller  part  fall  to  one  man,  yet  there  is  no 
more  efficacy  in  the  greater  part  than  in  the  less,  because, 
through  its  invisible  virtue,  it  is  complete  in  each  man. 

This  mystery  is  a  pledge  and  a  symbol ;  Christ's  body 
is  truth.  This  pledge  we  hold  mystically  until  we  come  to 
the  truth,  and  then  will  it  be  fulfilled.  Verily  it  is,  as  we 


170  ^LPRIC  AND  THE  HOMILISTS 

said  before,  the  body  and  the  blood  of  Christ,  not  literally, 
but  spiritually.  Nor  must  ye  wonder  how  this  is  brought 
about,  but  have  faith  that  it  is  thus  effected.  .  .  . 

Paul  the  apostle,  in  an  epistle  to  believers,  wrote  thus 1 
of  the  ancient  people  Israel:  'All  our  forefathers  were 
baptized  in  the  cloud  and  in  the  sea,  and  they  did  all  eat 
the  same  spiritual  meat,  and  did  all  drink  the  same  spiritual 
drink.  They  drank  from  that  Rock  that  followed  them,  and 
that  Eock  was  Christ.'  The  rock  from  which  the  water 
flowed  was  not  Christ  literally,  but  it  symbolized  Christ, 
who  declared  unto  all  believers : 2  'If  any  man  thirst,  let 
him  come  unto  me  and  drink,  and  out  of  his  belly  shall 
flow  living  water.'  This  He  said  of  the  Holy  Ghost,  whom 
those  received  who  believed  on  Him.  The  apostle  Paul 
said  that  the  people  of  Israel  ate  the  same  spiritual  meat, 
and  drank  the  same  spiritual  drink,  because  the  heavenly 
food  which  fed  them  for  forty  years,  and  the  water  which 
flowed  from  the  rock,  symbolized  Christ's  body  and  His 
blood,  which  are  now  offered  daily  in  God's  Church.  They 
were  the  same  which  we  now  offer,  not  literally,  but 
spiritually. 

We  told  you  a  little  while  ago  that  before  His  passion 
Christ  blessed  bread  and  wine  for  communion,  saying, 
'  This  is  my  body  and  my  blood.'  He  had  not  yet  suffered, 
but  nevertheless  through  invisible  power  He  turned  the 
bread  into  His  own  body,  and  the  wine  into  His  blood, 
even  as  He  had  formerly  done  in  the  wilderness  before 
He  was  born  as  man,  when  He  changed  the  heavenly  meat 
into  His  flesh,  and  the  water  that  flowed  from  the  rock 
into  His  blood.  Many  did  eat  of  the  heavenly  meat  in  the 
wilderness,  and  drink  the  spiritual  drink,  and  then  died, 
even  as  Christ  said.  Christ  did  not  mean  that  death  which 

1  Cf.  1  Cor.  10.  1-4.  2  cf.  John  7.  37-9. 


SELECTIONS  FROM  ^ELFRIC 


171 


no  man  can  escape,  but  He  meant  the  eternal  death  which, 
because  of  unbelief,  some  of  the  people  had  merited.  Moses 
and  Aaron,  and  many  others  of  the  people  who  pleased 
God,  ate  the  heavenly  bread,  and  did  not  suffer  eternal 
death,  although  they  died  the  common  death.  They  per 
ceived  that  the  heavenly  meat  was  visible  and  corruptible, 
but  they  understood  the  visible  thing  in  a  spiritual  sense, 
and  partook  of  it  spiritually.  Jesus  said, (  Whoso  eateth 
my  flesh,  and  drinketh  my  blood,  hath  eternal  life.'  He 
did  not  command  men  to  eat  the  body  with  which  He  was 
invested,  nor  to  drink  the  blood  which  He  shed  for  us,  but 
by  these  words  He  meant  the  holy  eucharist,  which  is 
spiritually  His  body  and  His  blood,  and  he  who  tastes  of 
that  with  believing  heart  hath  eternal  life. 

Under  the  old  law  believers  offered  to  God  divers  gifts 
that  prefigured  Christ's  body,  which  He  Himself  after 
wards  offered  to  His  heavenly  Father  as  a  sacrifice  for  our 
sins.  Verily  this  sacrament  which  is  now  consecrated  at 
God's  altar  is  a  memorial  of  Christ's  body,  which  He  offered 
for  us,  and  of  His  blood,  which  He  shed  for  us,  even  as 
He  Himself  commanded, '  This  do  in  remembrance  of  me.' 

Christ  suffered  once  through  Himself,1  but  nevertheless 
His  passion  is  daily  renewed  through  the  mystery  of  the 
holy  eucharist  at  holy  mass.  Wherefore,  as  has  often  been 
manifested,  the  holy  mass  greatly  benefits  both  the  living 
and  the  dead.  We  must  also  consider  that,  according  to  a 
spiritual  mystery,  the  holy  sacrament  is  both  the  body  of 
Christ  and  that  of  all  believers,  as  the  wise  Augustine  said 
of  it :  '  If  you  will  understand  concerning  the  body  of  Christ, 
hear  the  apostle  Paul,  who  says,  "  You  are  truly  the  body 
and  the  members  of  Christ."  Now  your  mystery  is  laid  on 
I  God's  table,  and  you  receive  your  mystery,  to  which  you 

1  Cf .  1  Pet.  3. 18. 


172  ^ELFRIC  AND  THE  HOMILISTS 

yourselves  have  been  transformed.  Be  what  you  see  on 
the  altar,  and  receive  what  you  yourselves  are.' 1  Again  the 
apostle  Paul  said  on  this  point,  '  We,  being  many,  are 
one  bread  and  one  body  in  Christ.' 2  Understand  now  and 
rejoice :  it  is  many  who  constitute  one  bread  and  one  body 
in  Christ.  He  is  our  Head,  and  we  are  His  members.  The 
bread  is  not  made  of  one  grain,  but  of  many,  nor  the  wine 
of  one  grape,  but  of  many.3  In  like  manner  we  must  have 
unity  in  our  Lord,  as  it  is  written  concerning  the  multi 
tude  of  them  that  believed  that  they  were  in  as  great 
unity  as  if  they  had  had  one  heart  and  one  soul.4 

Christ  blessed  on  His  table  the  mystery  5  of  our  peace 
and  our  unity.  He  who  receives  the  mystery  of  unity,  and 
holds  not  the  bond  of  true  peace,6  receives  not  the  mystery 
for  himself,  but  as  a  witness  against  himself.7  Much  do 
Christian  men  gain  by  going  frequently  to  communion,  if 
in  their  hearts  they  bear  innocence  to  the  altar,  and  if  they 
are  not  beset  with  sins.  To  the  wicked  man  it  brings  no 
good,  but  rather  destruction,  if  he  taste  of  the  sacrament 


1  Augustine,  Sermo  229  (Migne,  Pair.  Lat.  &•.  1103) :  '  Quia  passus 
pro  nobis,  commendavit  nobis  in  isto  sacramento  corpus  et  sanguinem 
suum ;  quod  etiam  fecit  et  nos  ipsos.   Nam  et  nos  corpus  ipsius  facti  sumus, 
et  per  misericordiam  ipsius  quod  accepimus,  nos  sumus.    Recordamini,  et 
vos  non  fuistis,  et  creati  estis.  .  .  .  Haeretici  quando  hoc  accipiunt,  testi- 
monium  contra  se  accipiunt :  quia  illi  quserunt  divisionem,  cum  panis  iste 
indicet  unitatem.    Sic  et  vinum  in  multis  racemis  fuit,  et  modo  in  unum 
est.  ...  In  nomine  Christi  tanquam  ad  calicem  Domini  venistis;  et  ibi 
vos  estis  in  mensa,  et  ibi  vos  estis  in  calice.' 

2  1  Cor.  10.  17. 

3  Augustine,  Sermo  227  (as  above,  1099-1100) :  '  Si  bene  accepistis,  vos 
estis  quod  accepistis.    Apostolus  enim  dicit :   Unus  panis,  unum  corpus, 
multi  sumus.    Sic  exposuit  sacramentum  mensae  Dominicse :  Commendatur 
vobis  in  isto  pane  quomodo  unitatem  amare  debeatis.     Numquid  enim 
panis  ille  de  uno  grano  factus  est?  Nonne  multa  erant  tritici  grana?    Sed 
antequam  ad  panem  venirent,  separata  erant;  per  aquam  conjuncta  sunt, 
et  post  quamdam  contritionem.  .  .  .  Et  efficimini  panis,  quod  est  corpus 
Christi.' 

4  Acts  4.  32.  6  Eph.  4.  3. 

6  Perhaps  in  the  sense  of  '  sacrament.'  f  See  note  1,  above. 


SELECTIONS  FROM  ^ELFRIC  173 

unworthily.1  Holy  books  command  that  water  be  mixed 
with  the  wine  used  for  communion,  because  water  is  typical 
of  the  people,  even  as  wine  is  of  the  blood  of  Christ,  and 
therefore  neither  should  be  offered  without  the  other  at  holy 
mass,  that  Christ  may  be  with  us,  and  we  with  Christ,  the 
Head  with  the  members,  and  the  members  with  the  Head. 

11     THE  TRUE  SHEPHERD  AND  THE  HIRELING 

Horn.  1.  238-42 

yvcu/t-^    &v  T 

Every  bishop  and  every  teacher  is  placed  as  a  shep 
herd  over  God's  people,  to  protect  that  people  against  the 
wolf.  The  wolf  is  the  devil,  who  lies  in  wait  about  God's 
Church,  and  plots  how  to  destroy  the  souls  of  Christian 
men  with  sins.  Then  must  the  shepherd,  that  is,  the 
bishop  or  other  teacher,  resist  the  fierce  wolf  with  doctrine 
and  with  prayers.  With  doctrine  he  shall  instruct  them, 
so  that  they  may  know  what  the  devil  teaches  for  men's 
perdition,  and  what  God  commands  them  to  observe  for  the 
attainment  of  everlasting  life.  He  must  intercede  for  them, 
praying  that  God  will  protect  the  strong  and  heal  the 
weak.  He  is  considered  strong  who  withstands  the  insti 
gation  of  the  devil;  he  is  weak  who  falls  into  sin.  But 
the  teacher  shall  be  guiltless  if  he  guides  the  people  with 
doctrine,  and  intercedes  for  them  with  God.  These  two 
things  shall  he  do  for  the  people,  and  also  help  others 
with  his  own  possessions,  and,  if  it  so  happen,  give  his 
own  life  for  the  salvation  of  the  people. 

'  The  hireling  fleeth  when  he  seeth  the  wolf.' 2  He  is  a 
hireling,  and  not  a  shepherd,  who  is  entangled  in  the  things 
of  the  world,  who  loves  honor  and  perishable  rewards, 
and  has  no  inward  love  for  God's  sheep.  He  seeks  after 

1  Cf.  1  Cor.  11.  20,  2  Cf.  John  10.  12. 


174  ^ELFRIC  AND  THE   HOMILTSTS 

treasures,  and  rejoices  in  honor,  and  lias  his  reward  during 
this  life,  but  shall  be  deprived  of  everlasting  reward.  Thou 
knowest  not  who  is  a  hireling,  nor  who  a  shepherd,  until 
the  wolf  comes ;  but  the  wolf  shows  how  he  cared  for  the 
sheep.  .  .  .  He  flees  not  in  body,  but  in  mind.  He  flees 
because  he  has  seen  iniquity,  and  kept  silence.  He  flees 
because  he  is  a  hireling,  and  not  a  shepherd,  as  if  it  were 
said,  '  He  cannot  withstand  the  dangers  that  beset  the  sheep 
if  he  does  not  watch  over  the  sheep  with  love,  but  looks 
out  for  himself,  that  is,  loves  worldly  gain  and  not  God's 
people.' 

The  unrighteous  ruler,  who  robs  Christians,  and  oppresses 
the  humble  with  his  power,  is  also  a  wolf ;  but  the  hireling, 
or  mercenary,  does  not  dare  resist  his  iniquity,  lest  he  lose 
favor,  and  the  worldly  gain  which  he  loves  more  than  he 
does  Christian  men.  Concerning  this  the  prophet  Ezekiel 
wrote,  saying :  '  Ye  shepherds,  hear  the  word  of  the  Lord. 
My  sheep  are  scattered  through  your  carelessness,  and  are 
devoured.  Ye  care  for  your  own  sustenance,  and  not  for 
that  of  the  sheep.  Wherefore  I  will  require  the  sheep  at 
your  hands,  and  will  cause  you  to  withdraw  from  the  fold, 
and  I  will  rescue  my  flock  from  you.  I  myself  will  collect 
my  sheep  that  were  scattered,  and  will  keep  them  in  an 
abundant  pasture.  That  which  was  lost  I  will  seek  and 
bring  again  ;  that  which  was  maimed,  I  will  heal ;  the  sick 
I  will  strengthen,  and  will  protect  the  strong ;  and  I  will 
feed  them  in  judgment  and  in  righteousness.' l .  .  . 

Jesus  said :  'And  other  sheep  I  have,  which  are  not  of 
this  fold.'  .  .  .  This  he  spake  in  the  land  of  Judea ;  in  that 
province  there  was  a  fold  of  those  who  believed  in  God. 
The  other  sheep  are  those  of  all  other  countries  who  wor 
ship  God ;  and  Christ  will  bring  them  all  into  one  fold. 

1  Ezek.  34.  7ff.,  freely  rendered  and  abridged. 


SELECTIONS  FROM  ^ELFRIC  175 

12.    THE  INVENTION  OF  THE  HOLY  CROSS 

Horn.  2.  302-6 

A  longer  homily  on  this  same  subject  may  be  found  in  Morris, 
Legends  of  the  Holy  Rood  (London,  1871),  pp.  3-17,  and  both  may 
be  compared  with  the  Old  English  Elene.  See  Stevens,  The  Cross 
in  the  Life  and  Literature  of  the  Anglo-Saxons  (New  York,  1904),  and 
The  Dream  of  the  Rood,  ed.  Cook  (Oxford,  1905). 

Dearly  beloved,  we  commemorate  to-day  the  holy  cross 
on  which  our  Lord  suffered,  for  on  this  day  it  was  mani 
fested  unto  men.  Jerome,  the  wise  priest,  wrote  in  the 
book  which  we  call  Ecclesiastica  Historia 1  that  there  was 
a  Roman  emperor  named  Constantine,  who  was  upright  in 
morals  and  virtuous  in  deeds,  a  supporter  of  Christians,  but 
not  yet  baptized.  A  bloodthirsty  general,  named  Maxentius, 
warred  against  him  with  a  great  host,  wishing  to  deprive 
him  of  his  life  and  kingdom.  In  great  anxiety  the  Emperor 
set  forth  with  an  army,  looking  often  toward  heaven,  and 
earnestly  imploring  divine  aid.  Then  in  a  dream  he  saw 
in  the  resplendent  east,  gloriously  shining,  the  sign  of  the 
Lord's  cross,  and  angels,  whom  he  saw,  said  unto  him: 
'Emperor  Constantine,  with  this  sign  do  thou  overcome 
thine  enemies/  Then  he  awoke,  rejoicing  because  of  the 
vision  and  the  promised  victory,  and  he  marked  on  his 
head  and  on  his  standard  the  holy  sign  of  the  cross,  to 
the  honor  of  God.  He  also  commanded  a  little  cross  of 
pure  gold  to  be  forged,  which  he  carried  in  his  right  hand, 
earnestly  beseeching  the  Almighty  Lord  that  his  right  hand 
might  never  be  stained  with  the  red  blood  of  the  Roman 
people,  to  whom  he  would  grant  every  favor  if  Maxentius 
alone,  who  held  the  city  with  hostile  intent,  would  submit 

1  Rather  Rufinus'  (ca.  345-410)  free  and  interpolated  translation  of 
Eusebius'  (ca.  2GO-ca.  340)  Ecclesiastical  History.  This  passage  is  from 
Book  9,  chapter  9. 


176  ^LFRIC  AND  THE  HOMILISTS 

to  him.  Then  with  great  treachery  Maxentius  ordered  that 
the  river  should  be  completely  bridged  over  with  ships, 
which  were  then  to  be  planked  like  any  other  bridge,  so 
that  the  emperor  could  go  on  it;  but  that  which  he  intended 
for  the  other  happened  to  himself.  The  miscreant  departed 
by  himself  from  the  city,  and  commanded  the  army  to  ride 
after  him,  in  his  great  joy  forgetting,  at  the  moment,  the 
false  bridge  which  he  had  ordered  laid,  and  riding  to  it 
alone  at  tremendous  speed.  The  ships  separated  and  went 
to  the  bottom,  horse  and  all,  but  the  army  stopped,  saved 
from  danger  by  his  sole  death.  Thus  was  fulfilled  the 
prayer  of  the  emperor  that  his  hand,  which  held  the  cross, 
might  not  be  stained  with  the  outpoured  blood  of  his  own 
citizens.  Then  all  the  people  greatly  rejoiced  that  they 
could  return  in  safety  to  the  city ;  they  then  received  the 
emperor  according  to  custom,  and  he  victoriously  took  pos 
session  of  his  throne,  being  baptized  in  Christ,  who  had 
protected  his  people. 

His  mother  was  a  Christian,1  Helena  by  name,  a  true 
believer  and  extremely  devout.  With  perfect  faith  she 
went  to  Jerusalem,  seeking  to  find  the  cross  upon  which 
Christ  had  suffered.  She  went  to  the  place  which  God 
had  indicated  by  means  of  a  heavenly  sign,  and  found 
three  crosses,  one  being  that  of  Jesus,  and  the  others 
those  of  the  thieves.  However,  she  did  not  know  which 
was  the  cross  of  Christ,  until  He  revealed  it  by  signs 
Then  the  queen  rejoiced  greatly  that  she  was  permitted 
to  find  this  treasure  in  the  earth,  and  through  signs  to 
recognize  it.  On  the  place  of  execution,  where  the  cross 
lay,  she  erected  a  church  to  the  dear  Lord;  and  she  en 
closed  a  part  of  the  cross  in  white  silver,  taking  the  rest 

1  From  Kufinus'  own  Ecclesiastical  History,  a  continuation  of  Eusebius, 
1.  7.  8. 


177 

of  it,  together  with  the  iron  nails  which  had  been  driven 
through  Christ's  hands  when  He  was  made  fast,  to  her  son. 

Thus  did  Jerome,  the  wise  expositor,  write  concerning 
the  way  in  which  the  holy  cross  was  found.  If  any  one 
relates  otherwise,  we  refer  to  him. 

Christian  men  should  certainly  bow  to  the  sacred  cross 
in  the  name  of  Jesus,  for  although  we  have  not  the  one 
upon  which  He  suffered,  yet  its  image  is,  nevertheless, 
holy,  and  to  that  we  ever  bow  in  prayer  to  the  mighty 
Lord  who  suffered  for  men.  And  the  cross  is  a  memorial 
of  His  great  passion,  holy  through  Him,  although  it  grew 
in  a  forest.  We  ever  honor  it  to  the  glory  of  Christ,  who 
through  it  redeemed  us  with  love,  for  which  we  give  thanks 
unto  Him  evermore,  so  long  as  we  live. 

13.  A  COLLOQUY 

Wright-Wulker,  Vocabularies  1.  88-103 

This  was  a  device  for  teaching  English  boys  Latin.  The  Latin 
was  first  written,  and  then  the  English  meanings  over  the  Latin 
words,  forming  an  interlinear  gloss.  This  was  a  late  application 
of  a  method  practised  under  the  Roman  Empire,  where  it  was 
necessary  for  officials  and  important  subjects  to  know  something 
of  at  least  two  languages,  Greek  and  Latin  —  in  the  case  of 
Orientals  besides  their  own.  Sometimes  the  conversation  and  its 
translation  would  be  written  in  parallel  columns,  as  in  the  inter 
esting  example  given  in  Wilamowitz-Mollendorf,  Griechisches 
Lesebuch,  pp.  400-402,  from  which  an  extract  in  Latin  is  subjoined: 

« Proficiscor  ad  scholam;  intravi;  dixi  "Ave,  niagister";  et 
ipse  me  deosculatus  est  et  resalutavit.  Tradit  mihi  puer  meus 
tabellas,  thecam,  stilum  ;  produce  graphium  meo  loco  sedens  ; 
deleo  ;  describe  ad  exemplar,  ut  scrips!  autem,  ostendo  magistro  ; 
emendavit,  induxit ;  jubet  me  legere  ;  jussus  alii  dedi ;  ediscebam 
interpretamenta  ;  reddidi.  "  Sed  statim  dicta  mihi."  Dictavit 
mihi  condiscipulus.  "  Et  tu  "  inquit.  Dixi  ei  "  Redde  primum," 
Et  dixit  mihi  '«  Non  vidisti  cum  redderem  prius  te?  " 


178  ^LFRIC  AND  THE  HOMILISTS 

PUPILS 

Pupil.  We  children  beg  you,  teacher,  to  show  us  how 
to  speak  Latin  correctly,  for  we  are  ignorant,  and  speak 
inaccurately. 

Teacher.   What  do  you  wish  to  talk  about  ? 

Pupil.  What  do  we  care  what  we  talk  about,  if  only  it 
be  correctly  spoken  and  useful,  not  trivial  or  base  ? 

Teacher.    Do  you  wish  to  be  flogged  in  your  studying  ? 

Pupil.  We  would  rather  be  flogged  for  the  sake  of 
learning  than  be  ignorant,  but  we  know  that  you  are  gentle, 
and  will  not  inflict  blows  upon  us  unless  we  force  you  to 
do  so. 

Teacher.  I  ask  you  what  you  will  say  to  me  ?  —  What 
is  your  work  ? 

Pupil.  I  am  by  profession  a  monk,  and  every  day  I 
sing  seven  hour-services  with  the  brethren,  and  am  occu 
pied  with  reading  and  singing ;  nevertheless,  during  the 
intervals  I  should  like  to  learn  to  speak  Latin. 

Teacher.    What  do  these  your  companions  know  ? 

Pupil.  Some  of  them  are  plowmen,  some  shepherds, 
some  oxherds ;  others,  again,  are  hunters,  some  are  fisher 
men,  some  fowlers ;  then  there  are  merchants,  shoemakers, 
salt-workers,  and  bakers. 

PLOWMAN 

Teacher.  What  have  you  to  say,  plowman?  How  do 
you  carry  on  your  work  ? 

Plowman.  0  master,  I  work  very  hard ;  I  go  out  at 
dawn,  drive  the  oxen  to  the  field,  and  yoke  them  to  the 
plow.  There  is  no  storm  so  severe  that  I  dare  to  hide  at 
home,  for  fear  of  my  lord,  but  when  the  oxen  are  yoked, 


SELECTIONS  FROM  ^LFRIC  179 

the  share  and  coulter  have  been  fastened  to  the  plow, 
ust  plow  a  whole  acre  or  more  every  day. 
'eacher.    Have  you  any  companion  ? 
Bowman.    I  have  a  boy  to  urge  on  the  oxen  with  a 
d;  he  is  now  hoarse  on  account  of  the  cold  and  his 
,0outing. 

Teacher.   What  else  do  you  do  during  the  day  ? 
Plowman.    I  do  a  good  deal  more.    I  must  fill  the  bins 
the  oxen  with  hay,  water  them,  and  carry  off  their 

w  Teacher.    Oh !  oh  !  the  labor  must  be  great ! 
j  Plowman.   It  is  indeed  great  drudgery,  because  I  am 
jt  free. 

SHEPHERD 

Teacher.  What  have  you  to  say,  shepherd?  Have  you 
any  work? 

Shepherd.  Indeed  I  have.  In  the  early  morning  I  drive 
my  sheep  to  their  pasture,  and  in  heat  and  cold  I  stand 
over  them  with  dogs,  lest  wolves  devour  them.  And  I 
ead  them  back  to  their  folds,  and  milk  them  twice  a  day ; 
)esides  this,  I  move  their  folds,  and  make  cheese  and 
)utter,  and  I  am  faithful  to  my  lord.  .  .  . 

HUNTER 

Hunter.    I  am  a  hunter. 

Teacher.    Whose? 

Hunter.    The  king's. 

Teacher.    How  do  you  carry  on  your  work  ? 

Hunter.  I  weave  my  nets,  and  put  them  in  a  suitable 
place,  and  train  my  hounds  to  pursue  the  wild  beasts  until 
they  come  unexpectedly  to  the  nets,  and  are  thus  entrapped, 
and  then  I  slay  them  in  the  nets. 


180  JELFRIC  AND  THE  HOMILISTS 

Teacher.    Can  you  not  hunt  except  with  nets  ? 

Hunter.    Yes,  I  can  hunt  without  nets. 

Teacher.    How  ? 

Hunter.    I  pursue  wild  beasts  with  swift  hounds. 

Teacher.    What  wild  beasts  do  you  chiefly  take  ? 

Hunter.  I  take  harts,  and  boars,  and  does,  and  go.ts, 
and  sometimes  hares. 

Teacher.    Did  you  hunt  to-day  ? 

Hunter.  I  did  not,  because  it  is  Sunday,  but  yestercay 
I  went  hunting. 

Teacher.    What  did  you  take  ? 

Hunter.   Two  harts  and  a  boar. 

Teacher.    How  did  you  capture  them  ? 

Hunter.    The  harts  I  took  in  nets,  and  the  boar  I  slew. 

Teacher.    How  did  you  dare  to  kill  a  boar  ? 

Hunter.  The  hounds  drove  him  to  me,  and,  standing 
opposite  him,  I  slew  him  suddenly. 

Teacher.    You  were  very  bold. 

Hunter.  A  hunter  should  not  be  afraid,  because  many 
sorts  of  wild  beasts  live  in  the  woods. 

Teacher.    What  do  you  do  with  your  game  ? 

Hunter.  I  give  the  king  what  I  take,  for  I  am  his 
hunter. 

Teacher.  What  does  he  give  you  ? 

Hunter.  He  clothes  and  feeds  me  well,  and  sometimes 
he  gives  me  a  horse  or  a  ring,  that  I  may  the  more  willingly 
pursue  my  trade.  .  .  . 

FISHERMAN 

Teacher.   What  fish  do  you  catch  ? 
Fisherman.    Eels  and  pike,  minnows  and  burbots,  trout 
and  lampreys,  and  whatever  swims  in  the  rushing  stream. 
Teacher.    Why  do  you  not  fish  in  the  sea  ? 


SELECTIONS  FROM  ^ELFRIC  181 

Fisherman.  Sometimes  I  do,  but  rarely,  because  a  large 
ship  is  necessary  on  the  sea. 

Teacher.    What  do  you  catch  in  the  sea  ? 

Fisherman.  Herring  and  salmon,  dolphins  and  sturgeons, 
oysters  and  crabs,  mussels,  winkles,  cockles,  flounders, 
soles,  lobsters,  and  many  such  things. 

Teacher.    Would  you  like  to  catch  a  whale  ? 

Fisherman.    Not  I. 

Teacher.    Why  not  ? 

Fisherman.  Because  it  is  a  dangerous  thing  to  catch  a 
whale.  It  is  safer  for  me  to  go  to  the  river  with  my  ship 
than  to  go  with  many  ships  to  hunt  whales. 

Teacher.   Why? 

Fisherman.  Because  I  prefer  to  take  a  fish  that  I  can  kill 
rather  than  one  which  with  a  single  stroke  can  swallow 
up  and  destroy  not  only  me  but  also  my  companions. 

Teacher.  Nevertheless,  many  take  whales  without  dan 
ger,  and  receive  a  large  price  for  them.  .  .  . 

FOWLER 

Fowler.  In  many  ways  I  entice  birds  —  with  nets,  with 
nooses,  with  lime,  with  whistling,  with  a  hawk,  or  with 
traps. 

Teacher.    Have  you  a  hawk  ? 

Fowler.    I  have. 

Teacher.    Can  you  tame  them  ? 

Fowler.  Yes,  I  can.  What  good  would  they  do  me  if  I 
did  not  know  how  to  tame  them  ? 

Hunter.    Give  me  a  hawk. 

Foider.  So  I  will  gladly,  if  you  will  give  me  a  swift 
hound.  Which  hawk  will  you  have,  the  bigger  one  or  the 
smaller  ? 


182  ^ELFRIC  AND  THE  HOMILISTS 


' 


Hunter.    Give  me  the  bigger  one. 

Teacher.    How  do  you  feed  your  hawks  ? 

Fowler.  They  feed  themselves  and  me  in  the  winter,  and 
in  the  spring  I  let  them  fly  to  the  woods ;  then  in  the 
autumn  I  take  young  ones  for  myself,  and  tame  them. 

Teacher.  And  why  do  you  let  the  tamed  ones  fly  away 
from  you  ? 

Fowler.  Because  I  do  not  wish  to  feed  them  in  summer, 
for  they  eat  a  great  deal. 

Teacher.  Yet  many  feed  the  tamed  ones  through  the 
summer,  in  order  to  have  them  ready  again. 

Fowler.  Yes,  so  they  do,  but  I  will  not  go  to  so  much 
trouble  for  them,  because  I  can  get  others  —  not  one,  but 
many  more. 

MERCHANT 

Teacher.    What  have  you  to  say,  merchant  ? 

Merchant.  I  say  that  I  am  useful  to  king  and  to  ealdor- 
men,  to  the  wealthy,  and  to  the  whole  people. 

Teacher.    And  how  so  ? 

Merchant.  I  go  aboard  my  ship  with  my  wares,  and  row 
over  parts  of  the  sea,  selling  my  goods,  and  buying  precious 
things  which  cannot  be  produced  in  this  country.  Then, 
with  great  peril  on  the  sea,  I  bring  them  here  to  you. 
Sometimes  I  suffer  shipwreck,  and  lose  all  my  things, 
scarce  escaping  with  my  life. 

Teacher.    What  things  do  you  bring  us  ? 

Merchant.  Purple  garments  and  silks ;  precious  gems 
and  gold ;  strange  *  raiment  and  spice ;  wine  and  oil ; 
ivory  and  brass ;  copper  and  tin ;  sulphur  and  glass,  and 
many  such  things.  .  .  . 

1  The  Latin  has  '  varias,'  however. 


SELECTIONS  FROM  ^LFRIC  183 

SHOEMAKER 

Shoemaker.  I  buy  hides  and  skins,  and  prepare  them 
by  means  of  my  art,  making  of  them  foot-wear  of  various 
kinds  —  slippers,  shoes,  and  gaiters ;  bottles,  reins,  and 
trappings  ;  flasks  and  leathern  vessels,  spur-straps  and 
halters,  bags  and  purses ;  and  not  one  of  you  could  pass 
a  winter  except  for  my  trade.  .  .  . 

COUNSELOR 

Teacher.  Monk,  you  who  are  speaking  with  me,  I  have 
convinced  myself  that  you  have  companions  who  are  good 
and  very  necessary  —  but  who  are  these  ? 

Pupil.  Smiths  —  a  blacksmith,  a  goldsmith,  a  silver 
smith,  a  coppersmith  —  and  a  carpenter,  besides  workers 
at  many  other  kinds  of  trades. 

Teacher.    Have  you  any  wise  counselor  ? 

Pupil.  Certainly  I  have.  How  can  our  assembly  be 
ruled  without  a  counselor? 

Teacher.  What  do  you  say,  wise  man,  which  of  these 
trades  seems  to  you  the  greatest  ? 

Counselor.  I  tell  you,  the  service  of  God  seems  to  me 
to  hold  the  chief  place  among  these  occupations,  even  as 
it  is  written  in  the  gospel,  <  Seek  ye  first  the  kingdom  of 
God  and  His  righteousness,  and  all  these  tilings  shall  be 
added  unto  you.' 1 

Teacher.  And  which  of  the  secular  occupations  appears 
to  you  to  hold  the  supremacy  ? 

Counselor.  Agriculture,  because  the  farmer  feeds  us  all 

The  counselor  says :  0  comrades  and  good  workmen, 
let  us  speedily  quell  these  disputes,  and  let  there  be  peace 

i  Matt.  6.  33. 


184  ^ELFRIC  AND   THE  HOMILISTS 

and  concord  among  us,  and  let  each  one  benefit  the  rest 
in  his  own  trade,  and  always  agree  with  the  farmer,  at 
whose  hands  we  obtain  food  for  ourselves  and  fodder  for 
our  horses.  And  this  advice  I  give  to  all  workmen,  that 
each  of  them  zealously  pursue  his  own  trade,  since  he  who 
forsakes  his  occupation  is  himself  forsaken  by  his  occupa 
tion.  Whosoever  thou  art,  whether  priest,  or  monk,  or 
layman,  or  soldier,  practise  thyself  in  this,  and  be  whj 
thou  art,  because  it  is  a  great  disgrace  and  shame  for  a 
man  not  to  be  willing  to  be  that  which  he  is,  and  that 
which  he  ought  to  be. ... 

PUPILS 

Teacher.    I  ask  you  why  you  are  so  eager  to  learn  ? 

Pupil.    Because  we  do  not  wish  to  be  like  stupid  animals 
that  know  nothing  but  grass  and  water. 

Teacher.    And  what  do  you  wish  ? 

Pupil.    We  wish  to  be  wise. 

Teacher.  In  what  wisdom  ?  Do  you  wish  to  be  craft] 
or  Protean,  subtle  in  deceit,  shrewd  of  speech,  guileful, 
speaking  good  and  thinking  evil,  given  to  soft  words,  nour 
ishing  fraud  within  yourselves,  like  a  whited  sepulchre, 
beautiful  without,  but  within  full  of  all  uncleanness  ? 1 

Pupil.    We  do  not  wish  to  be  wise  like  that,  for  he 
not  wise  who  deceives  himself  with  pretenses. 

Teacher.    But  how  would  you  be  wise  ? 

Pupil.  We  wish  to  be  simple,  without  hypocrisy,  s< 
that  we  may  turn  from  evil  and  do  good;  however,  you 
are  speaking  to  us  more  profoundly  than  our  years  can 
comprehend.  Speak  to  us  in  our  own  way,  not  so  deeply. 

Teacher.    I  will  do  just  as  you  say.    Boy,  what  have 

you  done  to-day? 

l  Cf .  Matt.  23.  27. 


SELECTIONS  FROM  ^ELFRIC 


185 


I  have  done  many  things.  In  the  night,  when 
I  heard  the  bell,  I  arose  from  my  bed  and  went  to  church, 
and  sang  nocturns  with  the  brethren,  after  which  we  sang 
of  all  saints  and  lauds,  and  after  this,  prime  and  seven 
Psalms,  with  the  litany  and  the  first  mass.  Then  we  sang 
terce,  and  did  the  mass  for  the  day,  after  which  we  sang 
sext,  and  ate,  and  drank,  and  slept.  Then  again  we  arose 
and  sang  nones,  and  now  we  are  here  before  you,  ready  to 
hear  what  you  will  say  to  us. 

Teacher.    When  will  you  sing  evensong  and  compline  ? 

Pupil.    When  it  is  time. 

Teacher.    Were  you  flogged  to-day? 

Pupil.    I  was  not,  for  I  carefully  restrained  myself. 

Teacher.   And  how  about  your  companions  ? 

Pupil.  Why  do  you  ask  me  that  ?  I  dare  not  reveal 
our  secrets  to  you.  Every  one  knows  whether  he  was 
flogged  or  not. 

Teacher.    What  do  you  eat  during  the  day? 

Pupil.  As  yet  I  feed  on  meat,  for  I  am  a  child  living 
under  the  rod. 

Teacher.    What  else  do  you  eat  ? 

Pupil.  Herbs,  eggs,  fish,  cheese,  butter,  and  beans,  and 
all  clean  things,  I  eat  with  great  thankfulness. 

Teacher.  You  are  extremely  voracious,  since  you  eat 
everything  that  is  set  before  you. 

Pupil.  I  am  not  so  voracious  that  I  can  eat  all  kinds  of 
food  at  one  meal. 

Teacher.    How  then  ? 

Pupil.  Sometimes  I  eat  one  food,  and  sometimes  another, 
with  moderation,  as  befits  a  monk,  and  not  with  voracity, 
for  I  am  no  glutton. 

Teacher.    And  what  do  you  drink? 

Pupil.   Ale  if  I  have  it,  or  water  if  I  have  no  ale. 


186  ^ELFRIC  AND  THE   HOMILISTS 

Teacher.    Do  you  not  drink  wine? 

Pupil.  I  am  not  so  rich  that  I  can  buy  wine,  and  wine 
is  not  a  drink  for  children  or  the  foolish,  but  for  the  old 
and  the  wise. 

Teacher.    Where  do  you  sleep  ? 

Pupil.    In  the  dormitory  with  the  brethren. 

Teacher.    Who  awakens  you  for  nocturns  ? 

Pupil.  Sometimes  I  hear  the  bell,  and  arise ;  sometimes 
my  master  sternly  arouses  me  with  the  rod. 

14.    FRAGMENT  OF  A  HOMILY  ON  THE  FALSE  GODS 

Annaler  for  Nordisk  Oldkyndighed  (Copenhagen,  1846),  pp.  68-81 

The  latter  part  of  this  homily,  the  account  of  the  false  gods, 
is  printed  by  Kemble,  Salomon  and  Saturnus,  pp.  120-5.  A  some 
what  different  recension  may  be  found  in  Wulfstan,  ed.  Napier, 
pp.  104-7. 

Beloved  brethren,  divine  Scripture  teaches  us  the  wor 
ship  of  one  true  God,  in  these  words,  '  There  is  one  Lord, 
one  faith,  one  baptism,  one  God  and  Father  of  all,  who  is 
above  all,  and  through  all,  and  in  you  all.1  Of  Him  are  all 
things,  and  through  Him  are  all  things,  and  in  Him  are  all 
things  ;  to  whom  be  glory  for  ever.  Amen.' 2 

The  Almighty  Father  begat  a  Son  of  Himself,  without 
intercourse  of  woman,  and  by  the  Son  He  made  all  crea 
tures,  both  seen  and  unseen.  The  Son  is  just  as  old  as  the 
Father,  for  the  Father  was  always  without  beginning,  and 
the  Son  was  always  begotten  of  Him  without  beginning, 
as  mighty  as  the  Father.  The  Holy  Ghost  is  not  begotten, 
but  is  the  Will  and  the  Love  of  the  Father  and  the  Son, 
of  them  both  alike  ;  and  by  the  Holy  Ghost  are  quickened 
all  creatures  that  the  Father  created  by  His  Son,  who  is 

i  Eph.  4.  5.  2  Cf .  Rom.  11.  36. 


SELECTIONS  FROM  CLERIC  187 

His  Wisdom.  The  Holy  Trinity  is  one  Almighty  God,  ever 
without  beginning  and  end.  They  are  three  in  name  — 
Father,  Son,  and  Holy  Ghost  —  but  they  are  not  three 
Gods ;  these  three  are  one  Almighty  God,  inseparable,  for 
in  these  three  there  is  one  nature,  one  intelligence,  and 
one  energy  in  all  things,  and  it  is  better  for  us  to  believe 
truly  in  the  Holy  Trinity,  and  to  confess  it,  than  to  wonder 
too  much  about  it. 

This  Trinity  created  the  bright  angels,  and  then  Adam 
and  Eve  as  human  beings,  giving  them  dominion  over 
earthly  creatures.  And  they  might  have  lived  forever, 
without  death,  if  they  had  never  broken  that  one  com 
mandment  of  God.  Adam  then  dwelt  in  happiness,  free 
from  care,  and  no  creature  could  harm  him  so  long  as  he 
kept  the  heavenly  behest.  No  fire  hurt  him,  though  he 
stepped  into  it,  nor  could  water  drown  the  man,  even  if 
he  suddenly  ran  into  the  waves.  Neither  could  any  wild 
beast  injure  him,  nor  did  any  reptile  dare  do  him  harm 
by  biting  him.  No  more  could  hunger,  nor  thirst,  grievous 
cold,  nor  extreme  heat,  nor  sickness  afflict  Adam  in  the 
world,  so  long  as  he  kept  that  little  commandment  with 
faith.  But  when  he  had  sinned  and  broken  God's  behest, 
he  lost  happiness,  and  lived  in  toil,  so  that  lice  and  fleas 
boldly  bit  him  whom  formerly  not  even  the  serpent  had 
dared  to  touch.  Then  he  had  to  beware  of  water  and  of 
fire,  and  to  be  on  the  watch  lest  harm  befall  him,  and  to 
provide  food  for  himself  by  his  own  toil.  Moreover,  the 
natural  gifts  with  which  God  had  endowed  him  he  had  to 
guard  with  great  care  in  order  to  keep  them.  Even  so  the 
good  do  still,  they  who  with  toil  keep  themselves  from  sins. 

The  sun  also,  and  likewise  the  moon,  were  deprived  of 
their  fair  light  after  Adam's  guilt,  though  not  of  their  own 
deserts.  The  sun  had  been  seven  times  brighter  before 


188  ^ELFRIC  AND  THE  HOMILISTS 

man  sinned,  while  the  moon  had  the  light  which  the  sun 
now  gives  us.1  Nevertheless,  after  the  Day  of  Judgment 
they  shall  again  have  their  full  light  with  which  they 
were  created.  And  the  moon  shall  not  grow  old,  but  shall 
shine  undiminished,  even  as  the  sun  does  now. 

With  much  effort  men  may  bring  it  to  pass  that  they 
dwell  with  God  in  eternal  happiness  after  the  Day  of 
Judgment,  for  ever  without  death,  if  in  their  deeds  they 
now  obey  His  commandments.  But  those  who  deny  God 
shall  be  plunged  into  hell,  into  everlasting  punishments 
and  endless  torments. 

Now  we  do  not  read  in  Scripture  that  men  set  up  idol 
atry  during  any  of  the  time  before  Noah's  flood,  and  not 
until  the  giants  made  the  wonderful  tower  after  Noah's 
flood,  and  God  gave  them  as  many  tongues  as  there  we: 
workmen.2  Then  they  separated  and  went  into  distant 
lands,  and  mankind  increased.  Then  they  were  taught 
the  old  devil  who  had  formerly  deceived  Adam,  and  t 
wickedly  fashioned  gods  for  themselves,  forsaking  the  Cr 
ator  who  had  made  them  men.  And  they  considered  it 
the  part  of  wisdom  to  worship  as  gods  the  sun  and  th< 
moon,  because  of  their  resplendent  light,  and  offered  the] 
gifts,  neglecting  their  Creator.  Some  men  also  said  of  th< 
bright  stars  that  they  were  gods,  and  willingly  worshipet 
them.  Some  believed  in  fire,  for  its  quick  burning,  some 
also  in  water,  and  worshiped  these  as  gods ;  while  others 
believed  in  the  earth,  since  it  nourishes  all  things.  But 
they  might  have  discerned,  if  they  had  had  the  sense,  that 
there  is  one  God  who  created  all  things  for  men's  use, 
through  His  great  goodness.  Creatures  do  just  as  their 
Creator  taught  them,  and  can  do  nothing  but  the  will  of 
the  Lord,  for  there  is  no  Creator  save  the  one  true  God. 

i  See  Isa.  30.  26.  2  Gen.  6.  1  ff . ;  11.  1  ff. 


SELECTIONS  FROM  ^ELFRIC  189 

And  we  worship  Him  with  firm  faith,  saying  with  our 
ips,  and  in  all  sincerity  of  mind,  that  He  alone  is  God 
vho  created  all  things.  Yet  the  heathen  would  not  be 
atisfied  with  so  few  gods,  but  began  to  worship  as  gods 
Tarious  giants,  and  men  l  who,  though  they  lived  shame- 
'ully,  were  powerful  in  worldly  affairs,  and  terrible  in 
heir  lives. 

There  was  a  man  living  in  the  island  of  Crete,  whose 
name  was  Saturn,2  so  violent  and  cruel  that  he  devoured 
lis  sons  when  they  were  born,  in  an  unfatherly  manner 
making  their  flesh  food  for  himself.    Yet  he  left  one  alive, 
•hough  he  had  previously  devoured  the  brothers.     This 
one  was  called  Jove,  malignant  and  mighty.    He  drove  his 
!ather  out  of  the  aforesaid  island,  and  would  have  slain 
lim  had  he  approached.    This  Jove  was  so  licentious  that 
le  married  his  sister,  who  was  named  Juno,  a  very  great 
goddess.    Their  daughters  were  Minerva  and  Venus,  both 
of  whom  the  father  foully  debauched ;  and  many  of  his 
unswomen  he  also  infamously  defiled.   These  wicked  men 
vere  the  greatest  gods  that  the  heathen  worshiped  and 
converted  into  gods.    The  son,  however,  was  more  wor- 
hiped  in  their  foul  idolatry  than  was  the  father.    This 
rove  was  the  most  venerable  of  all  the  gods  whom  the 
leathen  in   their  error  had;3  among  certain  nations  he 
was  called  Thor,4  most  beloved  of  the  Danish  people.    His 
on  was  named  Mars,  who  continually  made  dissensions, 
and  stirred  up  calumnies  and  misery.    The  heathen  wor 
shiped  him  as  a  great  god ;  and  as  often  as  they  marched 

1  This  is  the  doctrine  named  from  Euhemerus  (ca.  300  B.C.),  and  fol- 
owed  by  various  early  Christian  apologists.  Cf .  Tertullian,  Ad  Nat.  12, 13 ; 

Apol.  10 ;  Lactantius,  Inst.  Div.  1.  8-15 ;  Augustine,  De  Civ.  Dei  18.  8, 12, 13. 

2  Cf .  JElfric,  Lives  of  Saints,  ed.  Skeat,  1. 12G ;  Boethius,  ed.  Sedgefield, 
15.  27-8 ;  195.  47-9. 

8  See  Boethius,  ed.  Sedgefield,  115.  23-7;  194.  35  ff. 
4  See  2Elf ric,  Lives  of  Saints  2.  265. 


190  ^ELFRIC  AXD   THE   HOMILISTS 

out,  or  decided  to  fight,  they  offered  their  sacrifices  in  ad 
vance  to  this  god,  believing  that  he  could  aid  them  greatly 
in  battle,  since  he  loved  battle. 

There  was  a  man  named  Mercury  while  he  lived,  very 
crafty  and  deceitful  in  deeds,  loving  thefts  and  falsehood. 
The  heathen  made  him  a  powerful  god,  offering  him  gifts 
at  the  meeting  of  the  ways,  and  bringing  him  sacrifices  on 
the  high  hills.  This  god  was  honored  among  all  the 
heathen ;  in  Danish  he  is  called  Odin. 

A  certain  woman  was  named  Venus,  the  daughter  of 
Jove,  so  vile  in  lust  that  her  father  and  also  her  brother  had 
her  as  a  harlot,  as  did  also  some  others  ;  yet  the  heathen 
honor  her  as  a  great  goddess,  as  the  daughter  of  their  god. 
Many  other  gods,  and  also  goddesses,  were  devised  in  vari 
ous  ways,  and  held  in  great  honor  throughout  the  whole 
world,  to  the  ruin  of  mankind  ;  but  these,  notwithstanding 
their  shameful  lives,  must  be  reckoned  the  principal  ones. 
The  artful  devil  who  lurks  about  men  led  the  heathen  into 
the  great  error  of  taking  for  gods  foul  men  who  loved 
sins  that  please  the  devil,  and  brought  it  to  pass  that  their 
worshipers  also  loved  their  filthiness,  and  were  estranged 
from  Almighty  God,  who  loathes  sin  and  loves  purity. 

They  also  appointed  a  day  for  the  sun  and  the  moon, 
and  for  the  other  gods,  giving  to  each  his  day :  —  Sunday 
to  the  sun,  Monday  to  the  moon ;  the  third  day  they  de 
voted  to  Mars,  their  battle-god,  that  he  might  aid  them. 
The  fourth  day  they  gave,  for  their  own  advantage,  to  the 
aforesaid  Mercury,  their  great  god.  The  fifth  day  they 
solemnly  consecrated  to  Jove,  the  greatest  god.  The  sixth 
day  they  appointed  for  the  shameless  goddess  called  Yenus 
—  Frigg  in  Danish.  To  the  ancient  Saturn,  father  of  the 

1  Probably  this  device  was  of  Babylonian  origin  (see  Encycl.  Brit' 
2.  740-1;  4.  664-5;  21.  126). 


SELECTIONS  FROM  ^ELFRIC  191 

gods,  they  gave,  for  their  own  profit,  the  seventh  day,1  the 
last  of  all,  though  he  was  the  oldest. 

Wishing  to  pay  the  gods  still  more  honor  they  bestowed 
on  them  stars,  as  if  they  had  dominion  over  them  —  the 
seven  heavenly  bodies,  the  sun  and  the  moon,  and  the  five 
others  which  always  move  toward  the  east,  against  the 
firmament,  but  which  the  heaven  always  turns  back.  Yet 
the  stars  shone  in  the  heavens  at  the  beginning  of  the  world, 
before  the  wicked  gods  were  born,  or  chosen  as  divinities. 

15.  FROM  THE  CANONS 
Ancient  Laws  and  Institutes  of  England,  ed.  Thorpe,  p.  445 

On  Sundays  and  mass-days  the  priest  shall  tell  the 
people  in  English  the  meaning  of  the  gospel,  and  explain 
also  the  Paternoster  and  the  Creed  as  often  as  he  can,  as 
a  stimulus  to  men,  that  they  may  know  the  faith  and  keep 
their  Christianity.  Let  the  teacher  take  heed  against  that 
which  the  prophet  says,  *  They  are  all  dumb  dogs,  they  can 
not  bai^k.'2  We  ought  to  bark,  and  to  preach  to  laymen,  lest, 
for  want  of  instruction,  they  should  perish.  In  His  gospel 
Christ  hath  said  of  unwise  teachers,  '  If  the  blind  lead  the 
blind,  both  shall  fall  into  the  ditch.' 3  A  teacher  is  blind  if 
he  knows  not  book-learning,  and  if  he  deceives  laymen 
through  his  lack  of  knowledge.  Wherefore  be  on  your 
guard  against  this,  even  as  you  have  need. 

16.    FROM  THE  EPISTLE  FOR   WULFSTAN 

Ancient  Laws  and  Institutes  of  England,  ed.  Thorpe,  p.  461 

Beloved,  ye  priests  should  be  provided  with  books  and 
with  vestments,  even  as  becomes  your  order.  A  priest 
should  have,  in  particular,  a  missal,  books  of  hymns, 

1  Cf .  JSlf  ric,  Horn.  1.  216 ;  2.  260, 354.        2  Isa,  56. 10.        8  Matt.  15. 14. 


192  ^ELFRIC  AND  THE  HOMILISTS 

lectionaries,  Psalter,  manual,  penitential,  and  calendar, 
and  these  must  be  very  correct.  And  he  shall  have  clean 
vestments  for  Christ's  services.  And  you  should  sing 
Sunday  matins  and  mass  matins,  always  nine  responses 
with  nine  readings. 

And  know  this,  that  every  chalice  should  be  wrought  of 
molten  material,  of  gold  or  of  silver,  of  glass  or  of  tin ;  let 
it  not  be  of  horn,  and  especially  not  of  wood.  Let  no  man 
celebrate  mass  with  any  other  vessel  than  the  chalice  which 
is  consecrated  to  Christ ;  and  let  His  altar  be  clean  and 
always  well  covered,  not  polluted  with  filth;  and  let  no 
man  ever  celebrate  mass  without  wine. 

Be  careful  also  now,  I  pray,  that  ye  be  better  and  wiser 
in  your  spiritual  calling  in  Christ's  service,  as  it  is  rightly 
fitting  that  ye  should  be,  than  secular  men  are  in  their 
secular  occupations.  Long  must  he  study  who  is  to  teach, 
and  if  lie  will  not  learn  to  be  a  teacher  of  right  wisdom 
he  shall  afterwards  be  a  teacher  of  great  error,  as  Christ 
Himself  said  in  His  gospel,  '  If  the  blind  lead  the  blind, 
both  shall  fall  into  the  ditch.'  That  guide  who  has  to  teach 
God's  people  is  blind  if  he  neither  have  learning  nor  be 
willing  to  learn,  but  misleads  his  parishioners  and  himself 
with  them.  MARY  w  SMYTH 

WULFSTAN 

Wulfstan,  the  most  considerable  Old  English  preacher  next  to 
-ZElfric,  was  Bishop  of  London  at  least  as  early  as  1001,  and  in 
the  following  year  was  made  Archbishop  of  York,  as  well  as 
Bishop  of  Worcester.  He  was  a  witness  to  two  gifts  of  King 
2Ethelred,  one  occasion  being  in  1004  ;  he  consecrated  the  church 
at  Assandun  (1020),  erected  to  commemorate  Cnut's  victory 
over  Edmund  Ironside  at  that  place  (1016)  ;  and  he  consecrated 
vEgelnoth  as  Archbishop  of  Canterbury  in  the  same  year,  1020. 
He  died  at  York,  May  28,  1023. 


WULFSTAN  193 

Wulfstan  lived  in  the  third  of  the  three  periods  of  Danish  in 
vasion,  the  first  (787-835)  being,  according  to  Freeman  (Norman 
Conquest  1.  44-5)  that  of  simple  plunder,  the  second  (855-97) 
that_ol  settlement,  while  the  third  (980-1016)  was  that  of  polit 
ical  conquest.  A  table  of  dates  and  events  will  throw  light  upon 
Wulf stan's  homily  below  : 

991.  Battle  of  Maldon  (see  Select  Translations  from  Old  English 
Poetry,  pp.  31  ff.).    King  ^thelred  purchases  peace  from  the 
Danes. 

992.  Desertion  of  Ealdorman  ^Elfric,  commander  of  the  fleet. 
994.    Swend  and  Olaf  Tryggvason  besiege  London,  and  ravage 

Essex,  Kent,  Sussex,  and  Hampshire.    Peace  purchased. 

1002.  ^Ethelred  orders  a  massacre  of  all  the  Danes  in  England. 

1003.  Swend  captures  Exeter.    Treachery  of  Hugh,  a  Frenchman, 
reeve  of  the  city.     Renewed  treachery  of  Ealdorman  ^Elfric. 

1005.  The  worst  famine  in  England  that  any  one  could  remember. 

1006.  Kent  and  Sussex  ravaged.     The  English  army  melts  away 
without  striking  a  blow. 

1007.  Tribute  paid  to  the  Danes. 

1009.  Wulfnoth,  a  captain  in  the  English  fleet,  flees  with  twenty 
ships.     Eighty  more,  sent  to  capture  him,  are  destroyed  in  a 
storm. 

1010.  Treachery  of  Ealdorman  Eadric,  preventing  an  attack  on 
the  Danish  fleet  under  Thurkill. 

1011.  The  worst  year  of  all.    Sixteen  shires  are  ravaged,  defense 
being  futile. 

1013.  Swend  and  Cnut  sail  up  the  H umber,  receive  the  submission 
of  all  England  north  of  Watling  Street,  the  South  assenting. 

1014.  Wulf  stan's  Sermon  to  the  English. 

1016.  King  ^Ethelred  dies,  after  his  return  from  Normandy, 
whither  he  had  fled.  Cnut  contests  the  kingdom  with  Edmund 
Ironside.  Death  of  Edmund. 

The  homilies  of  Wulfstan  have  not  been  perfectly  distinguished 
from  those  of  others.  Kinard  (Study  of  Wulfstan's  Homilies,  Bal 
timore,  1897),  the  latest  investigator,  accepts  fifteen  homilies  as 
genuine,  and  finds  nine  others  which  exhibit  certain  character 
istics  of  his  style  (p.  60).  -Napier's  edition,  Berlin,  1883,  is  the 
standard;  our  homily  is  No.  33  (pp.  156-67).  It  was  first  pub 
lished  by  Elstob  in  1701  as  Sermo  Lupi  Episcopi,  and  may  be 


194  ^ELFRIC  AND  THE  HOMILISTS 

found  in  Ebeling's  (1847),  Rieger's  (1861),  and  Sweet's  (1876) 
Readers.  See  Wiilker,  Grundriss,pp.  481-3,  andKinard  (as  above), 
from  whom  many  of  our  facts  are  drawn.  The  Old  English 
Chronicle  for  the  period  may  be  consulted  with  advantage. 

Wulfstan's  style  is  marked  by  much  alliteration  and  assonance, 
and  by  a  decided  rhythm,  Math  balanced  clauses  ;  on  the  other 
hand,  he  has  almost  no  tropes  or  similes. 


WULFSTAN'S   SERMON  TO   THE   ENGLISH 

AT    A    TIME    WHEN    THE    DANES    ESPECIALLY   PERSECUTED    THEM, 
WHICH    WAS    IN    THE    YEAR    1014    FROM    THE    INCARNA 
TION    OF    OUR    LORD    JESUS    CHRIST 

Dearly  beloved,  understand  the  truth :  this  world  is  in 
haste,  and  drawing  nigh  the  end.  Hence  is  the  later  in  the 
world  ever  the  worse,  so  that  things  must  needs  wax  very 
evil  before  the  coming  of  Antichrist.  Likewise,  consider 
earnestly  that  for  these  many  years  the  devil  has  led  this 
people  too  widely  astray ;  that  men  have  held  little  faith 
towards  one  another,  for  all  their  fair  speaking ;  that  injus 
tice  has  too  much  prevailed  in  the  land  ;  and  that  they  have 
been  few  who  thought  upon  a  remedy  as  diligently  as  they 
ought.  Daily  has  evil  been  heaped  upon  evil,  and  men 
have  worked  iniquity  and  manifold  unrighteousness  far 
too  generally  throughout  this  whole  nation. 

On  account  of  these  things  we  have  suffered  many 
losses  and  indignities ;  and  if  we  are  to  expect  any  relief, 
we  must  deserve  it  better  at  God's  hands  than  we  have 
done  hitherto.  For  with  great  deserts  have  we  earned  the 
misery  which  lies  over  us;  and  with  exceeding  great 
deserts  we  must  obtain  the  cure  from  God,  if  our  condition 
is  henceforth  to  become  better.  We  know  very  well  that 
a  wide  breach  demands  much  mending,  and  a  great  fire 
abundant  water  if  the  fire  is  to  be  in  any  wise  quenched. 


WULFSTAN  195 

The  necessity  is  urgent  upon  every  man  henceforth  to  keep 
God's  law  with  diligence,  and  fulfil  God's  commandments 
with  uprightness. 

Among  the  heathen  no  man  dares  keep  back  either  little 
or  much  of  that  which  is  ordained  for  the  worship  of  idols ; 
but  we  too  often  everywhere  withhold  the  dues  of  God. 
Among  the  heathen,  men  dare  not  diminish  any  of  those 
things,  within  or  without,  which  are  brought  to  the  idols 
and  appointed  for  a  sacrifice ;  but  we  have  clean  despoiled 
the  inward  and  the  outward  of  God's  house.  Moreover, 
the  servants  of  God  are  everywhere  deprived  of  reverence 
and  the  right  of  giving  sanctuary  ;  but  the  servants  of  idols 
among  the  heathen,  men  dare  in  no  manner  offend,  as  men 
now  too  generally  offend  the  servants  of  God  in  places 
where  Christians  ought  to  keep  God's  law  and  afford  pro 
tection  to  His  servants. 

I  tell  you  the  truth  —  a  remedy  must  be  found.  Too 
long  have  the  laws  of  God  been  declining  on  every  side 
among  this  people ;  the  laws  of  the  nation  have  lapsed 
unduly ;  sanctuaries  lie  too  little  protected ;  and  the 
houses  of  God  are  clean  despoiled  of  their  ancient  tribute, 
and  stripped  within  of  all  things  seemly.  Men  of  religion 
have  this  long  time  been  greatly  despised ;  widows  wrong 
fully  forced  to  marry ;  poor  and  afflicted  men  betrayed 
and  grievously  ensnared,  and  sold  undeservedly  far  away 
from  this  country,  into  the  power  of  strangers;  children 
in  the  cradle  enslaved,  with  bitter  injustice,  on  pretense  of 
petty  theft ;  freeman's  right  wrested  away,  thrall-right 
restricted,  alms-right  greatly  diminished.  To  sum  up  most 
briefly,  the  laws  of  God  are  hated,  and  instruction  despised. 
For  this  we  all  suffer  many  indignities,  as  should  be  evi 
dent  to  every  one ;  and  though  men  deem  it  not,  the  loss 
will  be  common  to  all  this  nation,  unless  God  shall  save. 


196  ^ELFRIC  AND  THE  HOMILISTS 

Surely  it  is  plain  and  manifest,  in  the  case  of  all  of  us, 
that  we  have  hitherto  offended  more  than  we  amended ; 
and  for  this  cause  our  nation  has  endured  many  inroads. 
This  long  time  nothing  has  thriven  at  home  or  abroad,  but 
on  every  hand  have  been  frequent  ravaging  and  famine, 
burning  and  bloodshed,  robbery  and  slaughter,  plague  and 
pestilence,  murrain  and  disease.  Slander  and  malice  and 
rapine  of  robbers  have  sorely  afflicted  us ;  tempests  often 
times  have  blighted  our  harvests :  because,  it  would  seem, 
for  these  many  years  this  land  has  witnessed  manifold 
iniquities  and  unstable  faith  between  men  everywhere. 
Many  a  time  has  kinsman  protected  his  kinsman  no  more 
than  a  stranger,  nor  father  his  son,  nor,  at  times,  son  his 
own  father,  nor  one  brother  the  other.  No  one  of  us  has 
directed  his  life  as  he  ought,  neither  those  in  orders  accord 
ing  to  the  rules,  nor  laymen  according  to  the  law.  No  man 
has  purposed  toward  his  neighbor  so  uprightly  as  he  ought, 
but  well-nigh  every  one  of  us  has  betrayed  and  injured 
his  fellow  in  word  and  deed. 

How  wickedly  has  nearly  every  one  attacked  his  neigh 
bor  with  shameful  calumnies,  and  worse  if  he  might !  Here 
in  our  land  are  great  breaches  of  faith  toward  God  and 
man ;  arid  many  among  us  are  traitors  to  their  lords  in 
divers  fashions.  Worst  of  all  treasons  in  the  world  it  is 
that  a  man  should  betray  the  soul  of  his  lord ;  and  there 
is  also  another  very  great  treason  in  the  world,  that  a  man 
should  plot  against  his  lord's  life,  or  drive  him  living  out  of 
the  country  ;  and  both  these  have  been  wrought  in  this  land. 
Edward  men  plotted  against,  and  afterward  murdered,  and 
then  burned ;  and  ^Ethelred  they  drove  from  his  home.  Too 
many  sponsors  and  godchildren  have  been  slain  throughout 
this  nation ;  too  many  holy  places  far  and  wide  have  per 
ished,  because  in  the  past  certain  men  have  been  lodged 


WULFSTAN  197 

there,  such  as  ought  not  to  have  been  if  reverence  were  to 
be  shown  the  sanctuar}^  of  God ;  too  many  Christian  folk 
have  been  commonly  sold  into  slavery.  Ye  may  believe  that 
all  this  is  hateful  to  God. 

Yet  more  :  we  know  too  well  where  the  wretched  thing 
has  come  to  pass  that  a  father  has  sold  his  son  for  a  price, 
or  a  son  his  mother  and  brothers  into  the  power  of  strangers. 
Whoever  will  may  understand  that  all  these  are  monstrous 
and  terrible  deeds ;  and  still  worse  and  more  manifold 
afflict  this  nation.  Many  are  forsworn  and  liars ;  pledges 
are  broken  commonly ;  and  it  is  plain  in  this  land  that  the 
wrath  of  God  lies  bitterly  upon  us.  He  that  can,  let  him 
understand. 

Alas,  can  greater  shame  befall  any  man,  by  God's  anger, 
than  often  befalls  us  for  our  just  deserts  —  that  if  a  thrall 
escape  from  his  lord,  and  forsake  Christendom  to  go  over 
to  the  Danes,  and  it  come  about  afterward  that  thane  and 
thrall  meet  in  battle,  then  the  thane,  if  he  be  foully  slain 
by  the  thrall,  must  lie  without  any  wergild  for  his  kinsmen ; 
but  if  the  thane  foully  slay  the  thrall  whom  he  once  owned, 
he  must  pay  wergild  as  for  a  thane.  Degrading  laws  and 
shameful  tribute  are  wonted  with  us,  because  of  God's  anger, 
as'whoever  is  able  may  understand ;  and  a  host  of  calami 
ties  continually  attack  this  nation. 

This  long  time  nothing  has  thriven  at  home  or  abroad, 
but  harrying  and  hatred  have  been  constant  on  every  hand. 
The  English  have  been  long  without  victory  and  too  sorely 
dismayed,  by  reason  of  the  wrath  of  God.  The  sea-robbers, 
by  God's  permission,  have  been  so  strong  that  one  of  them 
will  often  put  to  flight  ten  of  us  in  battle  —  sometimes  less, 
sometimes  more  —  and  all  because  of  our  sins.  Often  ten 
or  twelve  of  them,  one  after  another,  will  insult  and  shame 
fully  abuse  the  wife  of  a  thane,  or  perhaps  his  daughter  or 


198  ^ELFRIC  AND  THE  HOMILISTS 

kinswoman,  he  meanwhile  looking  on  who  thought  hi] 
self  proud  and  powerful  and  good  enough  before  that  cam* 
to  pass.  Often  a  thrall  puts  in  bonds  the  thane  that 
his  former  lord,  and  makes  him  to  be  a  thrall,  by  reasoi 
of  God's  anger.  Alas  for  the  misery,  alas  for  the  dishonoi 
among  the  nations,  which  the  English  now  endure;  an< 
all  because  of  the  wrath  of  our  God  !  Often  two  or  thi 
vikings  will  drive  the  multitude  of  Christian  men  from 
to  sea,  out  through  the  provinces  enslaved  together,  to  01 
common  disgrace,  if  we  would  understand  rightly  in  aught 
Yet  for  all  the  frequent  reproach  that  we  endure,  we  retui 
honor  to  them  that  abuse  us.  We  continually  reward  thei 
and  they  daily  oppress  us.  They  harry  and  smite,  bind  an< 
insult,  spoil  and  raven,  and  carry  away  on  shipboard ;  an< 
lo,  what  in  all  these  disorders  is  plain  and  manifest  sav< 
the  wrath  of  God  upon  this  nation  ? 

Nor  is  it  any  wonder  if  we  are  miserable,  because 
know  very  well  that  for  these  many  years  men  have  seldoi 
recked  what  they  wrought,  in  word  or  in  deed.    This  oui 
religion,  as  it  seems,  has  been  greatly  sinned  against 
manifold  sins  and  multiplied  transgressions :  by  deeds  fe] 
and  foul,  by  covetousness  and  greed,  by  theft  and  robbery, 
by  wrongful  selling  of  men  into  slavery,  by  heathen  pra( 
tices,by  treasons  and  plots,  by  violations  of  law,  by  seditions, 
by  attacks  of  kinsman  on  kinsman,  by  manslaughter,  b] 
injuries  of  holy  men,  by  adulteries,  incests,  and  divers  forni 
cations.    Thereto,  as  we  said  before,  by  violated  oaths  am 
broken  pledges,  and  various  treacheries  far  and  wide,  moi 
than  ought  to  be  are  ruined  and  forsworn.    Breaches  oj 
festivals  are  commonly  committed. v  There  are  in  this  lan( 
all  too  many  adversaries  of  God,  malignant  persecutors  of 
the  Church,  and  cruel  tyrants  in  overgreat  number  ;  proud 
scorners  of  divine  law  and  Christian  practice,  and  foolish 


WULFSTAN  199 

mockers,  most  often  of  those  things  that  most  certainly 
and  rightfully  belong  to  the  law  of  God.  Thereby  has 
grown  up  the  common  evil  wont,  that  men  are  ashamed  of 
good  deeds  rather  than  of  evil,  because  too  often  men  con 
temn  good  deeds  with  derision,  and  overmuch  revile  God 
fearing  men;  and  most  men  despise  and  greet  with  too 
frequent  insult  such  as  love  righteousness  and  have  in  any 
measure  the  fear  of  God.  Because  men  do  thus,  despising 
all  that  they  ought  to  glorify,  and  hating  what  they  ought 
to  love,  they  pervert  all  too  many  to  evil  thoughts  and  acts, 
so  that  they  are  not  ashamed  to  sin  greatly,  and  altogether 
offend  against  God  Himself ;  yet  because  of  empty  words 
of  abuse  they  are  ashamed  to  amend  their  misdeeds,  as  the 
books  teach :  like  fools,  who,  for  their  infirmity  of  pride, 
will  not  save  themselves  until  the  time  comes  when  they 
cannot  though  they  would. 

But,  oh,  in  God's  name,  let  us  do  as  is  needful  for  us  — 
save  ourselves  as  we  may  by  utmost  diligence,  lest  we  perish 
all  of  us  together !  Let  us  do  as  behooves  us,  turn  toward 
the  right,  and  in  some  measure  forsake  the  evil,  and  earnestly 
amend  those  things  wherein  we  aforetime  offended.  Let  us 
love  God  and  follow  God's  laws,  and  perform  with  eager 
ness  that  which  we  promised  when  we  received  baptism, 
or  those  promised  who  were  our  sponsors  in  baptism  ;  and 
let  us  rightly  direct  both  words  and  works,  and  carefully 
cleanse  our  hearts,  and  observe  with  heed  oaths  and  pledges, 
and  have  some  faith  amongst  us,  free  from  wicked  practices. 
Let  us  often  meditate  upon  the  Great  Judgment  whither 
we  all  are  bound,  and  save  ourselves  with  zeal  from  the 
raging  fire  of*  hell-torment,  and  secure  for  ourselves  the 
glory  and  gladness  which  God  has  prepared  for  such  as 
work  His  will  upon  earth.  May  God  help  us.  Amen. 

ELIZABETH  W.  MANVVARING 


200  ^LFRIC  AND  THE  HOMILISTS 

SELECTION  EEOM  THE  BUCKLING  HOMILIES 
THE  SIGNS  OF  THE  LAST  JUDGMENT 

Horn,  on  Easter  Day,  pp.  91-5 

These  homilies  receive  their  name  from  Blickling  Hall,  near 
Aylsham,  in  Norfolk,  where  the  manuscript  is  preserved.  The 
manuscript  is  dated  A.D.  971,  as  appears  from  a  passage  in  the 
sermon  for  Ascension  Day  (Holy  Thursday).  The  sole  edition  is 
by  Richard  Morris,  for  the  Early  English  Text  Society,  London, 
1880.  The  homily  on  the  dedication  of  St.  Michael's  Church 
contains  a  remarkable  parallel  (see  Morris'  edition,  pp.  vi,  vii) 
to  Beowulf  1357*>-Q4:. 

The  Signs  of  the  Judgment  seem  to  have  been  derived  from 
2  (4)  Esdras  (see  the  English  Apocrypha)  4.  52  ff.,  blended 
with  Matt.  24.  29-31  (Mark  13.  24,  25  ;  Luke  21.  25)  ;  cf.  Isa. 
54.  4  ;  Ezek.  32.  7  ;  38.  20  ;  Dan.  12.  2,  3  ;  1  Cor.  15.  52  ;  1  Thess. 
4.  16  ;  2  Pet.  3.  12  ;  Rev.  6.  15, 16  ;  20.  12, 13. 

Various  Fathers  of  the  Church  deal  with  this  subject,  espe 
cially  Ephrem  Syrus  (see  Bousset,  as  below,  p.  38),  and  Pseudo- 
Hippolytus   (Hippolytus,  ed.  Bonwetsch  and  Achelis,  I2.  287- 
309),  in  a  treatise  on  The  End  of  the  World,  chaps.  37  ff.  (English 
translation  in  A nte-Nicene  Library  9.  98-130).  Again  by  Lactantius, 
Inst.  Div.  7.  16,  19,  whose  account  reposes  upon  a  Greek  acrostic 
(Oracula  Stiyllina,  ed.  Geffcken,  8.  217-250,  pp.  153-7,  from  Con 
stantine  the  Great's  Oration  to  the  Assembly  of  the  Saints,  chap.  18) 
a  Latin  translation  of  which  is  found  in  Augustine,  De  Civ.  De 
18.  23.    In  this  acrostic  the  Fifteen  Signs  are  clearly  discernible 
In  a  passage  assigned  to  Bede  (Works,  Cologne  edition,  3.  494)  th 
Fifteen  Signs  are  enumerated,  reference  being  made  to  Jerome,  in 
whom,  however,  no  trace  of  the  matter  can  be  found.    In  th 
Middle  Ages  there  are  many  versions.    In  Old  English  it  appar 
ently  influenced  Cynewulf 's  Christ,  and  there  is  a  homily  on  th 
subject  printed  in  the  Bavarian  Academy's  Gelehrte  Anzeigen  50 
(1860).  350-5.    The  whole  subject  is  treated  by  Nolle,  with  th( 
quotation  of  many  important  texts,  in  Paul  und  Braune's  Beitrag 
6.  413—76,  the  English  versions  being  listed  on  pp.  474-5.    See 
also  Bousset,  The  Antichrist  Legend  (London,  1896),  pp.  232-51. 


BUCKLING  HOMILIES  201 

Let  us  now  consider  how  much  awe  shall  come  upon 
all  creatures  at  this  present  time,  when  the  Doom  draws 
near ;  and  the  manifestation  of  the  day  shall  be  very  ter 
rible  to  all  creatures.  On  that  day  heaven,  earth,  and 
sea,  and  all  things  that  are  therein,  shall  pass  away.  So 
also  on  account  of  the  same  event  the  sun  and  moon 
shall  pass  away,  and  all  the  light  of  the  stars  shall  fail. 
And  the  rood  of  our  Lord,  which  now*  puts  to  flight 
accursed  spirits  on  the  earth,  shall  be  raised  in  the  course 
of  the  stars ;  and  on  that  day  heaven  shall  be  rolled  up 
like  a  book;  on  that  day  earth  shall  be  consumed  to 
ashes,  and  on  that  day  the  sea  shall  dry  up,  and  all  the 
powers  of  heaven  shall  be  turned  and  moved.  And  six 
days  before  this  day  various  marvelous  tokens  shall  befall 
each  day.  On  the  first  day,  at  midday,  a  great  lamen 
tation  of  all  creatures  shall  take  place,  and  men  shall  hear 
a  great  noise  in  heaven,  as  of  an  army  being  gathered  to 
gether  and  set  in  array  there.  Then  shall  ascend  a  great 
bloody  cloud  from  the  north,  and  cover  all  this  heaven ; 
and  after  the  cloud  shall  come  lightning  and  thunder  all 
the  day,  and  in  the  evening  there  shall  rain  a  bloody 
rain.  On  the  following  day  there  shall  be  heard  in  the 
heavens  a  great  sound  of  the  arraying  of  armies ;  and 
earth  shall  be  moved  out  of  her  place,  and  heaven  shall 
be  open  at  one  quarter  —  on  the  east;  and  at  evening  a 
great  host  shall  come  forth  from  the  open  end,  and  obscure 
and  cover  over  the  heavens ;  and  a  bloody  and  fiery  rain 
shall  endeavor  to  devour  and  consume  this  earth,  and  the 
heaven  shall  fall  to  the  four  ends  of  the  earth ;  and  all  the 
earth  shall  be  overwhelmed  with  darkness  at  the  eleventh 
hour  of  the  day.  Then  all  folk  shall  say,  <  The  Lord  have 
mercy  upon  us  and  pity  us,  who'  was  praised  by  means 
of  angels  when  He  was  born  in  Bethlehem :  —  then  they 


202  ^ELFRIC  AND  THE  HOMILISTS 

cried  and  thus  spake  —  "  Glory  be  to  God  in  heaven,  and 
to  men  on  earth  who  are  of  good  will." ' l  On  the  third  day 
the  earth  on  the  north  and  east  parts  will  speak  to  one 
another,  and  the  deep  will  rage  and  will  devour  the  earth ; 
and  all  the  powers  of  the  earth  shall  be  changed,  and  great 
earthquakes  shall  happen  on  that  day.    After  the  third 
hour  on  the  fourth  day  there  shall  be  mighty  thunders  in 
the  heavens ;  and  then  shall  all  idols  fall  down ;  and  then 
it  shall  be  at  sunset,  and  yet  no  light  shall  appear;  and 
the  moon  shall  be  quenched  and  darkness  shall  come  upon 
all  the  world,  and  the  stars  all  day  shall  run  across  our 
sight.    And  men  may  see  them  [the  stars]  as  plainly  as  at 
night  when  it  freezes  hard.    And  then  on  that  day  they 
will  hate  this  world's  weal  and  the  things  that  they  now 
love.    On  the  fifth  day  at  noon  the  heaven  will  burst 
asunder  from  the  east  unto  the  west  quarter;  and  then 
all  angelkind  shall  look  through  the  aperture  on  mankind. 
Then  shall  all  men  see  what  it  will  be  at  this  world's  end. 
They  shall  flee  then  to  the  mountains  and  hide  themselves 
on  account  of  the  presence  of  the  angels,  and  then  shall 
they  speak  to  the  earth,  and  beseech  it  to  swallow  them 
up  and  hide  them ;  and  they  will  wish  that  they  nevei 
were  born  of  father  nor  mother.   So  was  it  of  yore  proph* 
sied  concerning  this  time  in  Christ's  book,  thus  saying 
'  Blessed  are  those  that  were  barren,  and  blessed  are  th< 
wombs  that  have  never  brought  forth,  and  the  breast 
which  have  never  given  suck.' 2    And  then  shall  they  sa] 
to  the  hills  and  to  the  mountains :  ( Fall  upon  us,  am 
cover  and  hide  us,3  that  we  may  no  longer  endure  this 
horror  from  these  angels.    Now  is  all  manifested  that  w< 
previously  had  kept  secret.'    On  the  sixth  day  before  the 
third  hour,  from  the  four  ends  of  the  earth  all  the  world, 
i  Lk.  2.  14.  2  Lk.  23.  29.  3  Cf.  Rev.  6. 16. 


BLICKLING  HOMILIES  203 

shall  then  be  filled  with  accursed  spirits,  who  will  en 
deavor  to  take  great  spoil  of  men's  souls,  as  Antichrist 
previously  did.  And  when  he  cometh,  then  will  he  threaten 
to  send  those  souls  into  eternal  punishments  who  will  not 
obey  him.  And* then  at  last  he  himself  shall  be  driven 
into  everlasting  wroe.  So  then  on  that  day  shall  come  Saint 
Michael  with  a  heavenly  host  of  holy  spirits,  and  shall 
then  slay  all  those  accursed  folk,  and  drive  them  into 
hell's  abyss  for  their  disobeying  of  God's  behests  and  for 
their  wickednesses.  Then  shall  all  creatures  see  our  Lord's 
power,  though  mankind  now  will  not  acknowledge  or  rec 
ognize  it.  Then  after  these  things  the  seventh  day  will  be 
nigh  at  hand.  And  then  Saint  Michael  the  Archangel  will 
command  the  four  trumpets  to  be  blown  at  these  four 
quarters  of  the  earth,  and  will  raise  up  all  bodies  from  the 
dead,  though  they  were  previously  hidden  by  the  earth, 
or  drowned  in  the  water,  or  devoured  by  wild  animals, 
or  carried  off  by  birds,  or  torn  to  pieces  by  fishes,  or  in 
any  wise  departed  from  this  world.  All  must  rise  again 
then,  and  go  forth  to  the  Doom  in  such  form  as  they 
previously  adorned  themselves ;  but  not  with  gold  nor 
with  purple  garments,  but  with  good  and  holy  deeds  we 
must  be  adorned  if  we  desire  then  to  be  on  the  right  hand 
of  the  Lord  Jesus  Christ,  along  with  faithful  and  chosen 
souls  whom  he  will  send  into  everlasting  light. 

RICHARD  MORRIS 


IV 
LATE  ANONYMOUS  WOEKS 


SELECTIONS  FBOM  APOLLONIUS  OF  TYRE 

The  Old  English  version  of  the  romance  of  Apollonius  of  Tyre 
was  probably  made  about  1000  A. D.  The  original  story  was  almost 
certainly  written  in  Greek,  probably  in  the  third  century  of  our 
era,  and  by  an  imitator  of  Xenophon  of  Ephesus.  This  is  lost, 
and  is  only  represented  by  a  Latin  version  which  may  have  been 
made  in  the  same  century,  and  in  any  case  not  later  than  the 
sixth,  by  a  writer  of  no  great  education,  who  introduced  Chris 
tian  terms  and  conceptions,  added  some  things,  and  retrenched 
others.  Over  a  hundred  manuscripts  of  this  Latin  version  are 
known,  of  which  twelve  are  in  England.  The  popularity  of  the 
romance  is  also  attested  by  the  mediaeval  and  subsequent  trans 
lations  into  every  modern  language. 

An  abridgment  of  the  Latin  version  found  its  way  into  the 
Gesla  Romanorum,  as  No.  153  of  that  collection.  From  Gower  it 
was  borrowed  by  Shakespeare,  or  whoever  was  the  author  of 
the  drama  which  passes  under  his  name,  as  the  groundwork  of 
Pericles,  Prince  of  Tyre,  the  name  Pericles  being  perhaps  adapted 
from  the  <  Pyrocles  '  of  Sidney's  Arcadia.  The  scenes  of  Pericles 
which  may  be  compared  with  our  extract  are  2.  1-3  and  2.  5. 

The  Old  English  Apollonius  was  edited  by  Thorpe  (London, 
1834),  and  again  by  Zupitza  (Herrig's  Archiv,  Vol.  97).  It  is  only 
a  fragment,  breaking  off  in  the  midst  (the  end  of  the  present 
selection),  and  recommencing  near  the  end  of  the  tale. 

Further  information  will  be  found  in  Rohde's  Der  Griechische 
Roman  (2d  ed.,  Leipzig,  1900);  Teuffel's  History  of  Latin  Litera 
ture,  §  489  ;  Hagen's  Der  Roman  vom  Konig  Apollonius  von  Tyrus 
(Berlin,  1878);  Warton's  History  of  English  Poetry  2.  302-3; 
Riese's  edition  of  the  Latin  (Leipzig,  1871),  or  Ring's  (Leipzig, 
1888)  ;  and  Markisch's  Die  Altenglische  Bearbeitung  der  Erzahlung 
von  Apollonius  von  Tyrus :  Grammatik  und  Lateinischer  Text  (Berlin, 
1899).  Besides  the  Tudor  versions,  there  is  a  translation  in 
Thorpe's  edition,  and  another  —  of  course  not  adhering  closely 
to  the  Old  English  text  —  in  Swan's  rendering  of  the  Gesta 
Romanorum  (Bohn  Library). 

207 


208  LATE  ANONYMOUS  WORKS 

THE  SHIPWRECK 

Apollonius  bade  them  all  farewell,  and  went  aboard  his 
ship.  Now  when  they  had  begun  to  row,  and  were  some 
what  advanced  on  their  journey,  suddenly  the  sea's  calm 
was  stirred  up  within  the  space  of  two  hours,  and  a  great 
tempest  arose,  so  that  the  sea  smote  the  stars  of  heaven, 
and  the  welter  of  the  billows  raged  with  the  winds. 
Moreover  the  northeast  winds  arose,  and  the  fierce  south 
west  winds  battled  against  them,  until  the  ship  went  to 
pieces  in  this  dreadful  storm.  All  of  Apollonius'  com 
panions  perished  utterly,  and  he  alone  came  in  safety  to 
Pentapolis,  in  the  land  of  Gyrene,  and  there  climbed  up 
on  the  shore.  There  he  stood  naked  on  the  beach,  and 
gazing  at  the  sea  cried  out : 

'  0  Neptune,  ravager  l  of  the  sea,  despoiler  of  man  and 
deceiver  of  the  innocent !  Thou  art  more  cruel  than  King 
Antiochus.  On  my  account  hast  thou  maintained  this 
cruelty,  that  I,  by  thy  means,  should  become  destitute 
and  needy,  so  that  the  cruel  king  might  the  more  easily 
destroy  me.  Whither  can  I  now  turn  ?  what  can  I  ask 
for  ?  or  who  will  give  sustenance  to  an  unknown  man  ? ' 

APOLLONIUS  AND  THE  FISHERMAN 

While  he  was  thus  reasoning  with  himself,  suddenly  he 
saw  a  certain  fisherman  coming  toward  him,  to  whom  he 
turned  and  thus  dolefully  spake  :  '  Whoever  thou  art,  old 
man,  have  pity  upon  me !  Have  pity  upon  me,  naked  and 
shipwrecked  as  I  am !  I  was  not  born  of  lowly  parentage ; 
but  that  you  may  know  to  whom  you  show  pity,  I  am 
Apollonius,  Prince  of  Tyre.' 

i  Supplied  from  the  Latin  prxdator. 


SELECTIONS  FROM  APOLLONIUS  OF  TYRE     209 

Then  as  soon  as  the  fisherman  saw  that  the  young  man 
lay  at  his  feet,  he  raised  him  up  with  compassion,  led  him 
to  his  house,  and  set  before  him  the  food  which  he  had  to 
offer  him.  And  since  he  desired  to  show  him  still  more 
kindness,  even  to  the  best  of  his  ability,  he  tore  his  cloak 
in  two,  and  gave  half  to  Apollonius,  saying,  'Take  what  I 
have  to  give  you  and  go  into  the  city.  Perchance  you  may 
find  some  one  who  will  show  you  kindness.  If  you  find 
no  one,  come  hither  again,  and  let  my  few  possessions  suf 
fice  for  us  both  ;  and  come  and  fish  with  me.  Nevertheless 
I  adjure  you,  if  ever  again  by  the  goodness  of  God  you 
come  to  your  former  dignity,  forget  not  my  poor  garment.' 

Then  said  Apollonius :  '  If  I  do  not  remember  you  when 
it  is  again  well  with  me,  may  I  once  more  suffer  shipwreck, 
and  not  meet  a  second  time  with  one  like  you.' 

THE  INCIDENTS  IN  THE  GYMNASIUM 

After  these  words  he  proceeded  on  the  way  which  was 
shown  him  until  he  came  to  the  city  gate,  and  there  he 
entered  in.  And  while  he  was  considering  whom  he  should 
ask  for  sustenance,  he  saw  a  boy  running  along  the  street, 
clothed  in  a  tunic  only.  He  was  anointed  with  oil  and 
girt  with  a  linen  cloth,  and  carried  in. his  hands  games 
such  as  youth  are  wont  to  play  in  <thetj^ymnasium.  And 
he  cried  with  a  loud  voice,  saying : ,  enancej  '^n>  ^  citizens ; 
hearken,  0  foreigners;  freeman  .aut0d  that 
gess  1  The  gymnasium  is  open  1 '/ 

When  Apollonius  heard  this,  he 

that  he  was  wearing,  and  went^  PRINCESS 

1  he  saw  them  all  at  their  exorcises  young  daughter  sud- 

peer,  but  he  could  find  none  inler  and  those  about  him. 

denly  came  Arcestrates,  king  oj^  sne  turned  back  to  her 


210  LATE  ANONYMOUS  WORKS 

great  throng  of  his  retainers,  and  entered  the  gymnasium. 
And  the  king  began  to  play  ball  with  his  companions. 
Then  Apollonius,  as  God  ordained,  joined  in  the  king's 
game ;  he  ran  and  caught  the  ball,  and,  hitting  it  with  great 
swiftness,  sent  it  back  to  the  king  who  was  playing.  He 
threw  it  back  again.  Apollonius  struck  it  instantly,  not 
allowing  it  to  drop.  The  king  then  perceived  the  agility  of 
the  youth,  and  knew  that  none  was  his  equal  in  the  game. 
And  he  said  to  his  companions  :  '  Get  ye  hence  ;  this  youth, 
methinks,  is  my  equal.' 

When  Apollonius  heard  the  king  praise  him,  he  straight 
way  ran  and  drew  near  the  king,  and  with  skilled  hand 
threw  the  ball  with  such  speed  that  it  seemed  to  the  king 
as  if  he  were  transformed  from  an  old  man  to  a  boy.1  And 
after  this  he  ministered  most  acceptably  to  the  king  on  his 
throne,  and  when  Apollonius  went  out  of  the  gymnasium 
he  led  the  king  by  the  hand,  and  so  departed  the  way  he 
had  come. 

Then  after  Apollonius  had  gone,  the  king  said  to  his 
retainers :  '  I  swear  by  our  common  salvation  that  I  never 
had  a  better  bath  than  I  did  to-day,  because  of  the  service 
of  that  young  man  whom  I  know  not.'  And  he  turned  to 
one  of  his  men  and  said :  '  Go  and  find  out  who  the  young 
man  is  who  was  so  agreeable  to  me  to-day.' 

So  the  man  wfnt  after  Apollonius.    But  when  he  saw 

that  he  was  clvasthuSva  ecfualid  cloak,  he  returned  to  the 

king  and  sain  fisher  making  man  for  whom  you  inquired  is 

a  shrnr-imd  thus  dolef  tihAoj  said  the  king :  '  How  do  you 

'man,  have  pity  upon  mfcfcgwered  and  said :  '  Even  if  he 

shipwrecked  as  I  am !   I  his-  clothes  would  betray  him.' 

but  that  you  may  kno\v»  • 

Apollonius,  Prince  of  T^^*K$  1s  due  to  a  misunderstanding  of  the 
'kind  of  massage,  and  makes  no  reference 

i  Supplied  f/ii 


SELECTIONS  FROM  APOLLONIUS  OF  TYRE  211 

Then  said  the  king :  '  Go  quickly  and  say  to  him,  "  The 
king  invites  you  to  his  feast." ' 

APOLLONIUS  AT  THE  FEAST 

When  Apollonius  heard  this,  he  obeyed,  and  went  forth 
with  the  man  until  he  arrived  at  the  king's  hall.  Then  the 
man  went  in  first  to  the  king  and  said :  '  The  shipwrecked 
man  for  whom  you  sent  is  come,  but  he  cannot,  for  shame, 
enter  without  proper  attire.'  Then  the  king  commanded 
that  he  be  clothed  at  once  in  seemly  garments,  and  bade 
him  come  in  to  the  feast. 

Then  Apollonius  went  in  and  sat  down  opposite  the 
king,  in  the  seat  appointed  him.  And  the  first  course  was 
brought  in,  and  after  it  the  royal  banquet.  Apollonius,  how 
ever,  ate  nothing,  though  all  the  others  ate  and  made  merry, 
but  gazed  upon  the  gold  and  silver,  and  the  costly  ap 
parel,  and  the  tables,  and  the  royal  service.  While  he  was 
looking  sorrowfully  at  all  these,  a  certain  envious  old  noble 
man  who  sat  next  the  king,  seeing  Apollonius  sit  and  gaze 
so  sorrowfully  at  everything  and  eat  nothing,  said  to  the 
king :  '  Good  king,  behold,  the  man  whom  you  have  so  fa 
vored  is  very  envious  of  your  possessions.'  Then  said  the 
king :  '  You  are  mistaken ;  the  young  man  is  envious  of 
nothing  that  he  sees  here,  but  rather  shows  that  he  has 
suffered  great  loss.'  Then  King  Arcestrates,  turning  to 
Apollonius,  said  with  cheerful  countenance,  '  Young  man, 
'  rna^e  merry  with  us,  and  trusi  in  God  that  you  may  come 
inti.)  fairer  fortune.' 

Hh 

THE  ENTRY  OF  THE  PRINCESS 

\\  While  the  king  was  speaking,  his  young  daughter  sud- 
fcnly  entered,  and  kissed  her  father  and  those  about  him. 
oit  when  she  came  to  Apollonius,  she  turned  back  to  her 


212  LATE  ANONYMOUS  WORKS 

father  and  said :  '  Good  king  and  dearest  father,  who  is 
this  young  man  who  sits  opposite  you  in  so  honorable  a 
place,  and  has  so  sorrowful  a  countenance  ?  I  know  not 
what  troubles  him.'  Then  said  the  king :  '  Dear  daughter, 
this  young  man  has  been  shipwrecked,  and  he  pleased  me 
best  of  all  in  my  play  to-day.  Tnerefore  I  invited  him  to 
this  feast  of  ours.  I  know  not  who  nor  whence  he  is,  but 
if  you  would  know  who  he  is,  ask  him,  for  it  is  fitting 
that  you  should  know.' 

Then  the  maiden  went  to  Apollonius  and  said  with 
deference  :  '  Though  you  are  silent  and  dejected,  yet  I  per 
ceive  your  noble  rank.  Therefore,  if  it  seem  not  too  irksome 
to  you,  tell  me  your  name  and  relate  me  your  misfortunes.' l 
Then  said  Apollonius :  ( If  you  must  needs  ask  me  my  name, 
I  reply  that  I  lost  it  at  sea ;  if  you  will  know  of  my  noble 
rank,  know  that  I  lost  it  at  Tarsus.'  The  maiden  said : 
'  Speak  to  me  more  plainly,  that  I  may  understand.'  Then 
Apollonius  told  her  all  his  adventures,  and  at  the  end  of 
his  recital  tears  fell  from  his  eyes. 

When  the  king  saw  this,  he  turned  to  his  daughter  and 
said:  'Dear  daughter,  you  have  done  wrong  in  wishing 
to  know  his  name  and  his  adventures.  You  have  now 
renewed  his  old  sorrow;  so  I  bi$  you  give  him  whatso 
ever  you  will.'  When  the  maiden  heard  that  her  father 
sanctioned  what  she  would  fain  do  herself,  she  said  to 
Apollonius :  '  Apollonius,  now  indeed  you  are  one  of  us ; 
cease  your  sorrowing,  and,  since  I  have  my  father's  leave, 
I  will  make  you  rich/  Apollonius  thanked  her,  and  the ; 
king  rejoiced  in  his  daughter's  benevolence,  and  saicieto. 
her :  '  Dear  daughter,  have  your  harp  brought  in,  .  u'  2 
and  banish  this  young  man's  sadness.' 

1  So  Dido  requests  JEneas  to  relate  his  adventures. 

2  A  clause  not  clear  in  the  Old  English. 


SELECTIONS  FROM  APOLLONIUS  OF   TYRE     213 

A  LESSON  IN  MUSIC 

Then  she  went  out  and  had  her  harp  brought  in,  and 
as  soon  as  she  began  to  play  she  accompanied  the  music 
of  the  harp  with  winsome  song.  And  all  the  courtiers 
praised  her  for  her  skill  in  music,  but  Apollonius  alone 
remained  silent.  Then  said  the  king :  '  Apollonius,  thou 
dost  wrong,  since  every  one  praises  my  daughter  for  her 
skill  in  music,  and  you  alone  censure  her  by  your  silence.' 
Apollonius  said : '  0  good  king,  believe  me  when  I  say  that 
I  see  your  daughter  has  indeed  chanced  upon  some  skill 
in  music,  but  she  has  never  learned  it  thoroughly.  But 
now  bid  them  give  me  the  harp,  and  you  will  then  realize 
what  you  do  not.'  King  Arcestrates  said:  'Apollonius,  I 
must  acknowledge  that  thou  art  learned  in  all  things.' 

Then  the  king  bade  them  give  the  harp  to  Apollonius. 
And  Apollonius  went  out  and  clothed  himself,  and  set  a 
crown  upon  his  head,  and  took  the  harp  in  his  hand,  and 
entered  and  stood  before  them  in  such  wise  that  the  king 
and  his  courtiers  thought  that  he  was  not  Apollonius,  but 
Apollo,  the  heathen  god.  Then  quiet  and  silence  reigned 
throughout  the  hall.  And  Apollonius  took  the  plectrum 
and  touched  the  harp-strings  with  skill,  and  accompanied 
the  music  of  the  harp  with  winsome  song.  And  the  king 
himself  and  all  present  cried  aloud  and  praised  him.  After 
this,  Apollonius  put  aside  the  harp  aud  acted  before  them, 
and  performed  many  fair  things  which  were  unknown  and 
strange  in  that  nation.  And  whatever  he  performed  pleased 
them  all  greatly. 

Now  when  the  king's  daughter  saw  that  Apollonius 
was  so  well  trained  in  all  these  accomplishments,  she 
fell  in  love  with  him.  And  when  the  feast  was  at  length 
over,  the  maiden  said  to  the  king :  'Dear  father,  you  gave 


214  LATE  ANONYMOUS  WORKS 


me  permission,  a  little  while  since,  to  bestow  upon  Apol- 
lonius  whatever  I  wished  from  your  treasury.'  King  Arces- 
trates  said  to  her:  'Give  him  what  you  will.'  Then  she 
went  out  very  blithely  and  said:  < Master  Apollonius,  I 
give  you,  by  my  father's  leave,  two  hundred  pounds  in  gold, 
and  four  hundred  pounds  in  silver,  and  an  abundance  of 
costly  raiment,  and  twenty  slaves.'  And  she  said  to  the 
slaves :  '  Bring  the  things  with  you  which  I  have  promised 
my  master  Apollonius,  and  lay  them  in  the  banquet-hall 
before  my  friends.'  And  they  did  even  as  the  princess  bade, 
and  all  who  saw  her  gifts  praised  them.  Then  the  feast 
came  to  an  end,  and  all  the  people  rose  and  saluted  the 
king  and  the  princess,  and  bade  them  farewell,  and  went 
home.  And  Apollonius,  too,  said  :  '  Good  king,  pitier  of  the 
poor,  and  princess,  lover  of  learning,  fare  ye  well ! '  He 
then  turned  to  the  slaves  whom  the  maiden  had  given 
him,  and  said :  '  Take  the  things  which  the  princess  has 
given  me,  and  let  us  go  to  our  inn,  and  rest.' 

APOLLONIUS  AS'  TEACHER 

But  the  maiden,  fearing  she  might  not  see  Apollonius 
hereafter  as  often  as  she  wished,  went  to  her  father  and 
said :  '  Good  king,  are  you  satisfied  that  Apollonius,  who 
has  been  so  enriched  by  us  to-day,  should  go  hence  in  this 
manner,  and  that  wicked  men  should  come  and  rob  him  ? ' 
The  king  replied :  <  You  say  well.  Bid  him  find  a  place 
where  he  may  repose  with  honor.'  So  the  maiden  did  as 
she  was  bidden,  and  Apollonius  received  the  dwelling  ap 
pointed  him,  and  entering,  thanked  God,  who  had  not  de 
prived  him  of  princely  dignity  and  comfort.  But  the  maiden 
passed  a  restless  night,  inflamed  with  love  of  the  words  and 
songs  which  she  had  heard  from  Apollonius.  And  when 


SELECTIONS  FROM  APOLLONIUS  OF  TYRE     215 

day  came  she  could  wait  no  longer,  but  as  soon  as  it  was 
light  went  and  sat  beside  her  father's  bed.  Then  said  the 
king :  « Dear  daughter,  why  are  you  thus  wakeful  ? '  The 
maiden  said  :  *  The  accomplishments  which  I  heard  yester 
day  have  kept  me  awake.  Now  I  pray  you,  therefore,  give 
me  our  guest  Apollonius  for  a  teacher.'  And  the  king  was 
greatly  pleased,  and  bade  summon  Apollonius,  and  said  to 
him :  '  My  daughter  desires  to  have  instruction  from  you 
in  the  delightful  arts  which  you  possess ;  if  you  will  agree 
to  this,  I  swear  to  you  by  the  wealth  of  my  kingdom  that 
whatever  you  lost  at  sea  I  will  restore  to  you  on  land.' 
When  Apollonius  heard  this  he  received  the  maiden  as  a 
pupil,  and  taught  her  as  well  as  he  himself  had  learned.  .  .  . 

THE  TPIREE  SUITORS 

It  came  to  pass,  some  few  days  after  this,  that  King 
Arcestrates  took  Apollonius  by  the  hand  and  went  with  him 
out  into  the  public  square.  And  at  length  three  learned  and 
noble  men  met  them,  who  had  long  desired  the  king's  daugh 
ter  in  marriage.  All  three  together  with  one  voice  greeted 
the  king.  The  king,  smiling,  turned  to  them  and  said : 
'  What  would  you,  that  you  greet  me  with  one  voice  ? '  And 
one  of  them  answered  and  said :  '  It  is  long  ago  that  we 
asked  you  for  your  daughter,  and  you  have  often  tor 
mented  us  by  postponing  the  matter.  Therefore  we  have 
come  hither  to-day  together.  We  are  your  citizens,  sprung 
of  noble  blood ;  now,  we  pray  you,  choose  of  us  three  which 
you  will  have  for  a  son-in-law.'  Then  said  the  king :  '  You 
have  not  chosen  a  seasonable  time ;  my  daughter  is  at  pres 
ent  very  busy  with  her  studies,  but  that  I  may  not  seem  to 
keep  deferring  you,  write  your  names  and  your  marriage 
portions  on  a  tablet,  and  I  will  send  the  tablets  to  my 


216  LATE  ANONYMOUS  WORKS 

daughter,  so  that  she  herself  may  choose  which  one  of  you 
she  will.'  The  young  men  did  so,  and  the  king  took  the 
tablets  and  sealed  them  with  his  ring,  and  gave  them  to 
Apollonius,  saying :  <  Master  Apollonius,  if  you  do  not  ob 
ject,  take  these  tablets  and  carry  them  to  your  pupil.'  And 
Apollonius  took  the  tablets  and  went  to  the  royal  hall. 

THE  PRINCESS  CHOOSES 

When  the  maiden  saw  Apollonius,  she  said :  <  Master, 
why  do  you  come  thus  alone  ? '  Apollonius  said :  '  Lady, 
.  .  . 1  take  these  tablets  which  your  father  sends  you,  and 
read  them.'  The  maiden  took  the  tablets  and  read  the 
names  of  the  three  young  men,  but  she  did  not  find  there 
the  name  of  the  one  she  desired.  When  she  had  read  the 
tablets,  she  turned  to  Apollonius  and  said  :  '  Master,  would 
it  not  grieve  you  if  I  should  choose  a  husband  in  this  way  ?' 
Apollonius  replied  :  '  No,  but  I  should  rejoice,  rather,  that 
you  could  yourself  show  in  writing — by  means  of  the  learn 
ing  which  you  have  received  from  me  —  which  of  them 
you  desire.  My  wish  is  that  you  choose  a  husband  where 
you  will.'  But  the  maiden  replied  :  '  Dear  master,  if  you 
loved  me,  you  would  be  grieved.'  After  saying  this,  she 
boldly  wrote  another  tablet,  sealed  it,  and  gave  it  to  Apol 
lonius.  Apollonius  took  it  out  to  the  forum,  and  gave  it 
to  the  king.  The  tablet  read  as  follows :  '  Good  king  and 
dearest  father,  as  you  graciously  give  me  leave  to  choose 
the  man  I  desire  for  a  husband,  I  will  tell  you  the  truth ; 
I  choose  the  shipwrecked  man ;  and  if  you  are  surprised 
that  so  modest  a  maiden  should  write  thus  forwardly,  re 
member  that  I  have  confided  to  the  wax,  which  knows  no 
shame,  what  I  myself  could  not  speak  for  shame.' 

1  Phrase  unintelligible. 


SELECTIONS  FROM  APOLLONIUS  OF  TYRE     217 

When  the  king  had  read  the  note  through,  he  knew  not 
what  shipwrecked  man  she  meant.  Therefore  he  turned  to 
the  three  young  men  and  said :  '  Which  one  of  you  has 
been  shipwrecked  ? '  And  one  of  them,  whose  name  was 
Ardalius,  said  :  '  I  have  been  shipwrecked.'  Another  an 
swered  him  and  said :  '  Be  still !  Plague  take  you,  so  that 
you  be  not  sound  nor  whole !  You  have  ever  been  my 
companion  in  study,  and  have  never  been  outside  the  city 
gates  without  me.  Where  were  you'  ever  shipwrecked  ? ' 
When  the  king  could  not  find  out  which  one  of  them  had 
been  shipwrecked,  he  turned  to  Apollonius  and  said :  '  Apol- 
lonius,  take  this  note  and  read  it.  Perhaps  you,  who  were 
present  when  it  was  written,  may  know  what  I  do  not.' 
So  Apollonius  took  the  tablet  and  read  it,  and  as  soon  as  he 
realized  that  it  was  he  whom  the  maiden  loved,  he  blushed. 
When  the  king  noticed  this,  he  took  Apollonius'  hand,  and 
went  with  him  some  distance  from  the  young  men,  and 
said :  *  Do  you  know  the  shipwrecked  man  ? '  Apollonius 
said :  '  Good  king,  if  it  be  your  will,  I  do  know  him.'  And 
when  the  king  saw  that  Apollonius  was  covered  with 
blushes,  he  understood  the  remark,  and  said:  'Kejoice, 
rejoice,  Apollonius,  for  my  daughter  desires  only  what  I 
wish  myself.  And,  truly,  in  matters  of  this  kind,  nothing 
can  happen  but  by  God's  will.'  Arcestrates  then  turned  to 
the  three  young  men  and  said:  'Kightly  did  I  say  to  you 
just  now  that  you  came  at  an  unseasonable  time  for  my 
daughter;  but  when  she  can  be  released  from  her  study  I 
will  send  you  word.'  So  they  went  home  with  this  answer, 
and  King  Arcestrates  kept  hold  of  Apollonius'  hand  and 
led  him  home  with  him,  not  as  a  guest,  but  as  if  he  were  his 
son-in-law.  But  finally  the  king  released  his  hand,  and 
went  alone  into  his  daughter's  bower,  and  said :  *  Dear 
daughter,  whom  have  you  chosen  for  a  husband  ? '  The 


218  LATE  ANONYMOUS  WORKS 

maiden  fell  at  her  father's  feet  and  said :  '  Most  gracious 
father,  hear  your  daughter's  desire.  I  love  the  ship wreckec 
man  who  was  deceived  by  unkind  fortune,  but,  lest  you 
doubt  whom  I  mean,  it  is  Apollonius  that  I  desire,  and  i 
you  will  not  give  him  to  me  you  will  lose  your  daughter. 
The  king  could  no  longer  endure  his  daughter's  tears,  bu 
raised  her  up  and  said  to  her :  <  Beloved  daughter,  be  in  no 
wise  afraid,  you  have  chosen  a  husband  who  pleases  me 
well/  Then  he  went  out  to  Apollonius  and  said :  '  Mastei 
Apollonius,  I  have  inquired  into  the  desire  of  my  daughter's 
heart,  and  among  other  things  she  said,  with  tears  :  "  You 
swore  to  Apollonius  that  if  he  would  be  obedient  to  my 
wish  and  teach  me,  you  would  restore  to  him  whatever  the 
sea  took  from  him.  Now  since  he  has  been  obedient  to 
your  command  and  to  my  will,  I  will  follow  after  him  in 
both  my  loving  and  my  learning." ' 1 

SAMUEL  B.  HEMINGWAY 


THE  HAEEOWING  OF  HELL 

The  mediaeval  doctrine  of  the  harrowing  of  hell  (cf.  OE.  hergian, 
<•  to  despoil '),  apparently  belongs,  in  its  more  elaborate  form,  to 
the  fourth  century  A.D.,  but  although  thus  comparatively  late 
in  its  development,  it  was  an  important,  popular,  and  wide-spread 
belief.  It  depends  ultimately  on  such  passages  of  Scripture  as 
Ps.  24.  7-12  ;  68,  18  ;  107.  9  if.  ;  Isa.  9.  2  ;  Zech.  11.  11  ;  Matt. 
27.  52-3;  1  Pet.  3.  19;  4.  6;  but  more  important  than  any 
of  these,  perhaps,  is  EpT^.  4.  8-9  :  <  When  He  ascended  up  on 
high,  He  led  captivity  captive.  ...  He  also  descended  first  into 
the  lower  parts  of  the  earth.'  Interesting  traces  of  this  belief 

i  The  OE.  MS.  breaks  off  at  this  point.  According  to  the  Latin  version, 
after  the  marriage  of  Apollonius  he  hears  of  the  death  of  Antiochus,  and 
sets  sail  for  Antioch.  The  story  then  continues  much  as  in  the  Shake 
spearean  Pericles,  Acts  3-5.  The  OE.  fragment  recommences  with  the  tale 
many  years  later. 


THE  HARROWING  OF  HELL  219 

remain  in  modern  times  in  the  statement  of  the  Apostles'  Creed, 
« He  descended  into  hell,'  and  in  many  Easter  hymns. 

Evidences  of  its  effect  upon  earlier  literature  are  innumerable. 
See  the  Old  English  poem,  The  Harrowing  of  Hell;  the  Christ  of 
Cynewulf ,  Part  II ;  the  closing  passage  of  The  Dream  of  the  Rood; 
and  BlicMing  Homilies,  pp.  85-9.  Other  references  to  OE.,  as  well  as 
copious  references  to  patristic  literature,  are  given  by  Cook,  The 
Christ  of  Cynewulf,  pp.  130-1  (Boston,  1900) .  For  the  effect  of  the 
logend  on  later  English  and  Continental  literature,  see  Wiilker's 
Das  Evangelium  Nicodemi  in  der  Abendlandiwhen  Liter atur  (Pader- 
born,  1872).  Perhaps  the  most  interesting  occurrences  of  the  belief 
appearing  in  Middle  English  literature  are  in  the  several  mystery 
plays  on  the  subject. 

Our  extract  is  taken  from  an  Old  English  version,  dating  prob 
ably  from  the  eleventh  century,  of  the  Gospel  of  Nicodemus,  which 
is  probably  the  best-known  of  the  New  Testament  apocryphal 
books.  The  original  Greek  and  Latin  texts  may  be  found  in 
Tischendorf's  Evangelia  Apocrypha  (Leipzig,  1853)  ;  English 
translations  in  Cowper's  Apocryphal  Gospels  (3d  ed.,  London,  1870), 
and  by  Walker  in  The  Ante-Nicene  Fathers,  vol.  8  (rev.  Am.  ed., 
Buffalo,  1886).  The  Old  English  text  of  the  present  extract  is 
printed  by  Bright  in  his  Anglo-Saxon  Reader,  pp.  129-39.  For 
the  connection  of  Enoch  and  Elijah  with  Antichrist,  see  Bousset's 
Antichrist  Legend,  chap.  14. 

Carinus  and  Leuticus  wrote  in  this  wise  of  the  matter, 
saying :  '  Behold  !  while  we  were  with  all  our  forefathers 
in  the  depths  of  hell,  there  came  a  light  into  those  murky 
shades,  so  that  we  were  all  illumined  and  rejoiced.  It  was 
suddenly  as  though  the  golden  sun  had  been  kindled  in 
our  presence  there,  and  shined  upon  us  all;  whereupon 
Satan  and  all  that  raging  host  were  sore  afraid,  and  said : 
"  What  is  this  light  that  shineth  so  sudden  upon  us  ? " 
And  straightway  all  the  race  of  men  there  present,  our 
father  Adam  and  all  the  patriarchs  and  prophets,  rejoiced 
at  that  great  light,  saying :  "  This  is  the  Prince  of  the 
Light  eternal,  even  as  God  promised  us  that  He  would 


220  LATE  ANONYMOUS  WORKS 

send  that  Light  eternal  unto  us."  Then  Isaiah  the  prophet 
lifted  up  his  voice  and  spake  :  "  This  is  that  Light  proceed 
ing  from  the  Father  —  even  the  Son  of  God  —  according 
as  I  foretold  on  earth  when  I  prophesied,  saying  that  the 
land  of  Zebulun  and  the  land  of  Naphtali  and  the  river 
Jordan  and  the  people  that  sat  in  darkness  should  see  a 
great  light,  and  they  that  dwelt  in  the  land  of  the  shades 
should  have  light.1  And  now  it  is  come  and  shineth  upon 
us  who  formerly  sat  in  the  shadow  of  death."  Then  the 
prophet  Simeon  spake  unto  them  all  as  they  rejoiced: 
"  Glorify  Christ  the  Lord,  the  Son  of  God,  whom  I  bore 
into  the  temple  in  my  arms,  saying :  '  Thou  art  a  light  and 
a  comfort  before  the  face  of  all  people,  and  the  glory  and 
honor  of  thy  people  Israel/ " 2  And  as  Simeon  spake 
thus,  all  that  company  of  saints  were  greatly  rejoiced. 
And  thereafter  there  came  as  it  were  a  clap  of  thunder, 
and  all  the  saints  cried  aloud,  saying :  "  Who  art  thou  ? " 
And  a  voice  answered  them  saying :  "  I  am  John,  prophet 
of  the  Most  High,  and  I  am  come  before  Him  to  prepare 
his  way,  and  to  promote  the  salvation  of  his  people."  3 

'And  Adam,  hearing  this,  spake  unto  his  son  named 
Seth  and  said:  "Kecount  unto  thy  children  and  these 
patriarchs  whatsoever  things  thou  heardest  from  the 
archangel  Michael  when  I  sent  thee  to  the  gate  of  Para 
dise  to  bid  the  Lord  send  His  angel  with  thee,  and  give 
thee  the  oil  from  the  tree  of  mercy  that  thou  mightest 
anoint  my  body  therewith,  what  time  I  was  grievous  sick." 
And  Seth,  the  son  of  Adam,  drawing  near  unto  the  holy 
patriarchs  and  prophets,  spake :  "  Behold,  as  I  was  beseech 
ing  the  Lord  at  the  gate  of  Paradise,  Michael  the  archangel 
appeared  unto  me  and  said:  'I  am  sent  from  God  unto 
thee,  and  I  am  appointed  guardian  over  all  human  bodies. 

i  Isa.  9. 1-2.  2  Lk.  2.  30  ff.  8  Lk.  1.  76-7. 


THE   HARROWING  OF   HELL  221 

Now  I  say  unto  thee,  O  Seth,  that  it  behooveth  thee  not  to 
labor  with  prayer  and  lamentation  to  beg  the  oil  of  the 
tree  of  mercy,  that  thou  mayst  anoint  therewith  thy  father 
Adam  for  his  bodily  disease,  inasmuch  as  there  are  not 
yet  fulfilled  the  five  thousand  and  five  hundred  years 
which  must  pass  ere  he  be  healed ;  but  then  cometh  the 
merciful  Christ  who  shall  lead  thy  father  Adam  into  Par 
adise  to  the  tree  of  mercy.'"  And  when  they  had  all 
heard  this,  the  patriarchs  and  the  prophets,  and  all  the  holy 
men  who  were  in  that  place  of  torment,  rejoiced  exceed 
ingly  and  glorified  God. 

*  Terrifying  was  it  when  Satan,  the  prince  of  hell  and 
captain  of  death,  spake  unto  Hell :  "  Make  thyself  ready 
now  to  receive  Christ,  who  hath  glorified  Himself  and  is 
the  Son  of  God,  yet  also  Man,  and  even  death  itself  is 
afraid  of  Him  —  'My  soul  is  exceeding  sorrowful  unto 
death.'1  Therefore  is  )jip  a  mighty  Adversary,  working 
evil  unto  me  and  unto  thee;  and  many  that  I  had  sub 
dued  and  put  beneath  my  feet  —  the  blind  and  the  halt, 
the  crippled  and  the  leper  —  all  these  will  he  take  from 
thee."  Then  Hell,  being  right  fierce  and  savage,  made 
answer  unto  Satan,  that  ancient  devil,  saying:  "Who  is 
He  so  strong  and  mighty,  if  man  He  be,  [among  those] 
whom  we  twain  had  formerly  imprisoned,  unafraid  of 
death  ?  For  all  who  had  dominion  upon  earth  thou  hast 
drawn  unto  me  by  thy  might,  and  I  hold  them  fast ;  and 
if  thou  art  as  mighty  as  formerly  thou  wast,  who  is  the 
man  and  the  Saviour  that  feareth  not  thy  valor?  But 
verily  I  know  that  if  He  is  so  mighty  in  His  human 
estate  that  He  feareth  neither  us  nor  death,  then  He  is 
lto*so  valiant  in  His  divinity  that  naught  can  withstand 

1  Mark  14.  34.    The  Old  English  is  here  somewhat  vague  and  contra 
ry,  owing  to  the  fact  that  it  does  not  translate  the  Latin  exactly. 


222  LATE  ANONYMOUS  WORKS 

Him.  And  I  know  that  if  death  feareth  Him,  He  shall 
take  thee  captive,  and  woe  shall  be  unto  thee  for  ever 
more."  And  Satan,  prince  of  the  pit,  made  answer  unto 
Hell,  saying :  "  Why  dost  thou  hesitate,  and  why  art  thou 
afraid  to  receive  the  Saviour,  foe  unto  me  and  thee  alike, 
inasmuch  as  I  did  tempt  Him,  and  did  enrage  the  Jews, 
and  did  arouse  them  all  to  wrath  against  Him;  and  I 
caused  Him  to  be  pierced  with  a  spear,  and  to  be  given 
vinegar  to  drink  mingled  with  gall;  and  I  caused  men 
to  make  a  rood-tree  for  Him,  and  to  hang  and  nail  Him 
there  ?  And  now  finally  cometh  His  death,  and  I  will 
lead  Him  unto  thee,  and  He  shall  be  subject  unto  me 
and  thee."  And  Hell  right  fiercely  spake:  "Look  that 
thou  quit  thyself  in  such  wise  that  He  take  not  the 
dead  from  me ;  for  here  are  many  eager  to  be  gone  from 
me,  that  they  may  not  dwell  within  me.  But  I  know 
that  they  will  not  depart  from  me  by  their  own  strength, 
saving  God  Almighty  take  them  from  me  —  even  He 
who  took  Lazarus  from  me,  whom  I  held  four  days  fast 
bound  in  death,  and  yet  at  His  command  yielded  him  up 
alive."  Then  answered  Satan,  saying:  "It  is  even  He 
who  took  Lazarus  from  us  twain."  Then  spake  Hell :  "  Lo, 
I  adjure  thee,  by  thy  might  and  mine,  never  to  permit 
Him  to  enter  into  me ;  for  when  I  heard  the  word  of  His 
command  I  was  sore  afraid,  and  all  my  wicked  thanes 
were  terrified  and  afflicted  with  me,  so  that  we  could  not 
hold  Lazarus,  but  he  shook  himself  even  as  an  eagle 
when  he  will  soar  forth  in  mighty  flight;  even  so  he 
hastened  from  us,  and  the  earth  which  held  the  dead 
body  yielded  it  up  alive.  And  now  I  know  that  He  who 
did  all  this  is  strong  and  mighty  in  the  Lord,  and  if 
thou  bringest  Him  unto  me,  all  those  that  are  imprisoned 
in  this  cruel  prison,  and  bound  in  these  fetters  of  sin,  He 


THE  HARROWING  OF  HELL  223 

will  take  from  me  by  His  divine  might  and  lead  them 
into  life." 

'But  as  they  were  thus  speaking,  there  was  a  voice 
heard  and  a  dread  cry,  loud  as  a  clap  of  thunder,  saying : 
Tollite  portas,  principes,  vestras,  et  elevamini,  portce  ceter- 
naleSy  et  introibit  Rex  glorice,  which  is  to  say  in  English : 
"  Ye  chiefs,  lift  up  your  gates,  and  be  ye  lift  up,  ye  ever 
lasting  doors,  and  the  King  of  glory  shall  come  in." :  But 
when  Hell  heard  this,  she  spake  unto  Satan  her  lord : 
"Depart  from  me  straightway,  and  get  thee  out  of  my 
dwelling,  and  if  thou  art  as  mighty  as  thou  hast  said,  do 
thou  fight  now  against  this  King  of  glory,  and  let  it  be 
between  thee  and  Him."  And  therefore  Hell  drove  Satan 
from  his  throne,  and  said  to  her  wicked  thanes :  "  Lock 
ye  now  the  dread  gates  of  brass,  and  make  fast  their  bars 
of  iron ;  and  do  ye  resist  mightily,  and  hold  fast  our  cap 
tives,  that  we  be  not  ourselves  led  captive."  Now  when 
the  multitude  of  saints  there  present  heard  these  words, 
they  cried  all  with  one  voice,  saying  unto  Hell:  "OpeL. 
thy  gates,  that  the  King  of  glory  may  come  in."  And 
moreover  David  said:  "Did  I  not  prophesy  unto  you 
when  I  was  upon  earth  alive :  '  Praise  ye  the  Lord  for 
His  goodness,  for  He  will  show  His  wonderful  works  unto 
the  children  of  men,  and  will  break  asunder  the  gates  of 
brpoS  and  the  bars  of  iron,  and  will  deliver  them  from  the 
path  of  their  unrighteousness  ? ' "  2  And  thereafter  spake 
the  prophet  Isaiah  to  all  the  saints  there  present:  "And 
did  I  not  say  unto  you  while  I  was  yet  upon  earth  alive 
that  the  dead  should  arise  and  many  graves  be  opened, 
and  that  men  upon  earth  should  rejoice  because  salvation 
should  come  unto  them  from  the  Lord  ? "  3  And  when  all 
the  saints  heard  this  from  the  prophet  Isaiah,  they  said 
i  Ps.  24.  7.  2  Cf .  Ps.  107.  15  ff .  8  Cf .  Isa.  26.  19. 


224  LATE  ANONYMOUS  WORKS 

unto  Hell :  "  Open  thy  gates ;  now  shalt  thou  be  weak 
and  devoid  of  thy  strength,  yea,  utterly  vanquished." 

<  And  as  they  were  thus  speaking,  there  came  suddenly 
a  mighty  voice,  as  it  were  a  clap  of  thunder,  crying :  "  Ye 
lords,  lift  up  your  gates,  and  be  ye  lift  up,  ye  everlasting 
doors,  and  the  King  of  glory  shall  come  in."  But  when 
Hell  heard  that  cry  a  second  time,  she  cried  again,  saying : 
"  Who  is  the  King  of  glory  ? "  And  David  answered  her 
and  said  :  "  These  words  I  know  full  well,  yea,  I  myself  did 
sing  these  very  words  while  I  was  upon  earth,  saying  that 
the  Lord  himself  would  from  heaven  behold  the  earth  and 
hear  the  groaning  of  the  prisoner.1  And  now,  thou  most 
foul  and  stinking  Hell,  open  thy  gates,  that  the  King  of 
glory  may  come  in." 

'  As  David  was  thus  speaking,  the  glorious  King  —  our 
Lord  of  heaven  —  did  come  in  the  likeness  of  man,  and 
He  illumined  those  everlasting  shades,  and  rent  the  bonds 
of  sin  asunder,  and  delivered  all  our  forefathers  from  the 
darkness  where  they  had  dwelt  so  long.  But  Hell  and 
Death,  and  their  accursed  host  and  those  cruel  thanes, 
when  they  saw  and  heard  were  struck  with  terror,  inas 
much  as  they  saw  so  bright  a  light  shining  in  their  realms. 
And  suddenly  they  beheld  Christ  seat  himself  upon  the 
throne  as  laying  claim  unto  it  for  Himself,  and  they  cried, 
saying:  "We  are  vanquished  by  Thee,  and  we  ask  Thee 
who  Thou  art,  Thou  that  without  strife  or  stain  hast  by 
Thy  mighty  strength  humbled  our  power  ?  And  who  art 
Thou,  so  great  and  yet  so  small,  so  abased  and  yet  so  ex 
alted,  and  who  art  Thou  so  wondrous,  that  in  the  likeness 
of  a  single  man  dost  overcome  us  ?  So,  art  Thou  not  He 
who  lay  dead  in  the  grave,  and  art  come  hither  unto  us 
alive,  and  because  of  Thy  death  the  whole  creation  and  all 
i  Cf .  Ps,  102. 19, 20. 


THE  HARROWING  OF  HELL  225 

the  stars  are  troubled,  and  Thou  alone  of  all  the  dead  art 
gone  free,  and  all  our  host  Thou  hast  mightily  disturbed. 
And  who  art  Thou  that  hast  sent  abroad  this  light,  and 
with  Thy  divine  might  and  brightness  hast  blinded  the  sin 
ful  shades,  and  likewise  all  this  host  of  devils  hast  sorely  ter 
rified  ? "  And  all  the  devils  cried  with  one  voice :  "  Whence 
art  Thou,  0  Thou  Saviour,  Thou  man  so  mighty  and  so 
bright  in  Thy  strength,  being  without  stain  and  untarnished 
by  any  crime  ?  All  the  earth  has  been  subject  unto  us  till 
now.  And  earnestly  we  pray  Thee  who  Thou  art,  Thou  so 
excellent,  who  art  come  unto  us,  and  wilt  take  from  us  all 
those  whom  we  have  long  held  in  bondage.  Or  peradven- 
ture  art  Thou  that  Saviour  of  whom  Satan  our  lord  spake 
unto  us,  saying  that  in  Thy  death  he  would  have  dominion 
over  all  the  earth  ? " 

'  But  the  King  of  Glory,  our  heavenly  Lord,  would  have 
no  more  words  from  the  devils,  but  trod  the  damned  Death 
far  under  foot ;  and  He  seized  Satan  and  bound  him  fast, 
and  gave  him  over  into  the  power  of  Hell.  And  she  received 
him  even  as  she  was  bidden  by  our  heavenly  Lord.  Then 
spake  Hell  unto  Satan :  "  Lo,  thou  Prince  of  all  perdi 
tion,  author  and  source  of  every  ill,  father  of  all  criminals, 
thou  who  wast  the  lord  of  all  death,  source  of  all  arrogance, 
how  didst  thou  dare  to  send  this  purpose  into  the  Jews 
that  they  did  crucify  the  Saviour,  though  thou  knewest 
there  was  no  guilt  in  Him  ?  And  by  that  tree  and  cross 
thou  hast  spilled  all  thy  bliss,  and  in  that  thou  didst  crucify 
the  King  of  glory  thou  didst  evil  unto  thee  and  me  alike ; 
and  understand  now  how  many  eternal  pangs  and  endless 
torments  thou  dost  suffer  in  mine  everlasting  thraldom." 
Now  when  the  King  of  glory  heard  how  Hell  spake  unto 
that  fierce  Satan,  He  said  unto  her  :  "  Let  Satan  be  in  thy 
power,  and  be  ye  twain  for  ever  damned,  world  without 


226  LATE  ANONYMOUS  WORKS 

end,  in  the  spot  where  ye  have  long  held  Adam  and  the 
children  of  the  prophets." 

'  And  then  the  glorious  Lord  stretched  forth  his  right 
hand,  saying  :  "  All  ye  my  saints,  ye  who  bear  my  likeness, 
come  unto  me ;  and  ye  who  werejost  through  the  fruit  of 
the  tree,  behold,  through  the  rood-tree  on  which  I  was 
crucified  shall  ye  vanquish  Death  and  the  devil."  Then 
straightway  did  the  saints  draw  near  unto  the  Saviour's 
hand ;  and  the  Saviour  took  Adam  by  the  right  hand,  say 
ing  unto  him :  "  Peace  be  unto  thee,  0  Adam,  and  unto  all 
thy  children."  Then  Adam  fell  down  and  kissed  the  Sa 
viour's  knee,  and  in  tearful  salutation  cried  out  with  mighty 
voice  :  "  I  praise  thee,  0  Lord  of  heaven,  that  wast  willing 
to  deliver  me  out  of  this  torment  of  Hell."  And  the  Lord 
put  forth  His  hand,  and  made  the  sign  of  the  cross  upon 
Adam  and  upon  all  His  saints  ;  and  He  drew  Adam  by  the 
right  hand  out  of  Hell,  and  all  the  saints  followed  after 
them.  And  the  holy  David  cried  with  a  loud  voice,  say 
ing  :  "  O  sing  unto  the  Lord  a  new  song,  for  He  hath  showed 
marvelous  things  unto  all  people,  and  He  hath  made  known 
His  salvation  in  the  sight  of  all  nations,  and  manifested 
forth  His  righteousness."1  And  all  the  saints  answered  him 
saying :  "  For  this  be  glory  unto  God,  and  honor  unto  all 
His  saints.  Amen.  Alleluia." 

'  The  holy  Lord,  who  was  holding  Adam  by  the  hand, 
delivered  it  unto  the  archangel  Michael,  and  Himself  en 
tered  into  heaven;  and  all  the  saints  followed  after  the 
archangel  Michael,  and  he  led  them  into  Paradise  with 
glorious  rejoicing.  But  as  they  were  entering  in,  they  met 
two  aged  men,  and  all  the  saints  straightway  asked  them, 
saying :  "  Who  are  ye  who  were  not  in  hell  with  us,  and 
are  not  yet  dead,  and  nevertheless  your  bodies  are  together 
i  Cf.  Ps.  98. 1  and  2. 


THE  HARROWING  OF  HELL  227 

in  Paradise  ? "  And  the  other  answered  them  and  said : 
"  I  am  Enoch,  and  I  was  brought  hither  by  the  word  of 
God,  and  this  is  Elijah  the  Tishbite  with  me.  He  was 
brought  hither  in  a  chariot  of  fire,  and  we  twain  have  not 
yet  tasted  death,  and  we  are  to  await  Antichrist  with 
divine  signs  and  tokens,  and  we  are  to  fight  against  him ; 
and  we  shall  be  slain  by  him  in  Jerusalem  and  he  also  by 
us ;  but  we  shall  be  quickened  again  in  the  space  of  three 
and  a  half l  days,  and  we  shall  be  raised  up  in  clouds." 

'  But  while  Enoch  and  Elijah  were  thus  speaking,  there 
came  a  certain  man  of  miserable  aspect,  having  the  likeness 
of  a  cross  upon  his  shoulders,  and  the  saints  saw  him 
straightway,  and  spake  unto  him :  "  Who  art  thou  whose 
aspect  is  as  that  of  a  malefactor,  and  what  is  the  symbol 
that  thou  hast  upon  thy  shoulder?"  He  answered  them 
and  said :  "  Verily  thou  sayest  that  I  was  a  malefactor  and 
wrought  all  manner  of  evil  upon  earth,  but  the  Jews  cruci 
fied  me  with  the  Saviour,  and  I  saw  all  things  that  were 
done  by  the  Saviour  on  the  cross,  and  I  straightway  believed 
that  He  was  the  Lord  of  all  creation,  the  Almighty  King ; 
and  I  eagerly  begged  Him,  saying :  '  Lord,  remember  me 
when  thou  comest  into  Thy  kingdom.' 2  And  he  hearkened 
unto  my  prayer,  saying  unto  me : '  Verily  I  say  unto  thee,  to 
day  shalt  thou  be  with  me  in  Paradise' ;  and  He  gave  me  this 
likeness  of  the  cross,  and  said  :  '  Go  into  Paradise  with  this 
symbol,  and  if  the  angel-guardian  of  the  gate  of  Paradise 
forbid  thee  to  enter,  show  unto  him  this  likeness  of  the 
cross,  and  say  unto  him  that  Christ  the  Saviour,  the  Son  of 
God,  that  was  crucified  but  now,  did  send  -  thee  thither.' 
And  all  these  things  did  I  say  unto  the  angelic  guard,  and 
he  straightway  led  me  in  by  the  right  half  of  the  gate  of 
Paradise,  and  he  bade  me  wait,  saying  unto  me:  'Wait 

1  Cf.  Dan,  7.  25;  12.  7;  Rev.  11.  9,  11.  2  Lk,  23,  43, 


228  LATE  ANONYMOUS  WORKS 

here  until  all  the  race  of  men  shall  be  gone  in,  father  Adam 
and  all  his  children,  and  all  the  saints  who  were  with  him 
in  hell.' "  And  all  the  patriarchs  and  prophets,  when  they 
heard  the  words  of  the  malefactor,  spake  with  one  voice : 
"  Blessed  he  the  Lord  Almighty  and  the  Father  everlast 
ing,  who  gave  thee  such  remission  of  thy  sins,  and  with 
such  grace  led  thee  unto  Paradise."  He  answered  and  said : 
"Amen."' 

These  are  the  divine  and  holy  mysteries  which  the  two 
prophets,  Carinus  and  Leuticus,  truly  beheld  and  heard. 

CHAUNCEY  B.  TINKER 


LATIN  WOBKS  BY  OLD  ENGLISH 
WEITERS 


SELECTIONS  FEOM  THE  MINOK  WOKKS  OF 
BEDE1 

1.   THE  ENGLISH  MONTHS 
De  Temporum  Ratione  15 

The  ancient  English  peoples  —  for  it  does  not  seem  to  me 
proper  to  explain  the  yearly  observance  of  other  nations, 
and  to  keep  silence  concerning  my  own  —  reckoned  their 
months  by  the  course  of  the  moon,  just  as  they  were 
named  from  the  moon  in  Hebrew  and  Greek.  Accordingly, 
as  they  called  the  moon  mona,  the  month  was  called 
mOnatli.  The  first  month,  which  the  Eomans  name  Jan 
uary,  is  with  them  Giuli.2  Then  follow  February,  Sol- 
monath  ;  March,  Hredmonath ;  April,  Eosturinonath ;  May, 
Thrimilchi;  June,  Litha;  July,  also  Litha ;  August,  Weod- 
monath;  September,  Halegmonath;  October,  Winterf ylleth ; 
November,  Blotmonath ;  December,  Giuli,  the  same  as  for 
January.  They  began  the  year  with  December  25,  the  day 
we  now  celebrate  as  Christmas;  and  the  very  night  to 
which  we  attach  special  sanctity  they  designated  by  the 
heathen  term  modraniht,  that  is,  the  mothers'  night  —  a 
name  bestowed,  I  suspect,  on  account  of  the  ceremonies 
which  they  performed  while  watching  this  night  through. 

The  peoples  who  welcomed  the  year  in  the  same  way 
also  assigned  three  lunar  months  to  each  season  of  the 
year.  When,  however,  an  embolism  occurred,  that  is,  a 
year  of  thirteen  lunar  months,  they  added  the  intercalated 
month  to  the  summer,  so  that  in  that  case  three  months 

1  For  prefatory  note  on  Bede,  see  pp.  3,  4.  2  Mod.  Eng.  ' 

231 


232     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

in  succession  were  called  Lltha.  Such  a  year  was  known  as 
tlirilltlii,  having  four  months  of  summer,  and  three  of  each 
of  the  other  seasons. 

The  general  division  of  the  year  was  into  two  seasons, 
whiter  and  summer,  summer  comprising  the  six  months  in 
which  the  days  are  longer  than  the  nights,  and  winter  the 
others.  Hence  the  month  with  which  they  began  the  winter 
season  was  called  Winterfylleth,  a  name  compounded  of  the 
terms  for  winter  and  full  moon,  because  from  the  full  moon 
of  that  month  winter  was  esteemed  to  begin. 

It  will  not  be  foreign  to  our  purpose  if  I  endeavor  to 
interpret  the  names  of  their  other  months.  The  months 
called  Giuli  receive  their  name  from  the  sun's  change  to  a 
longer  day,  since  the  first  precedes,  and  the  second  follows. 
Solmonath  may  be  rendered  '  month  of  cakes/  cakes  being 
offered  in  this  month  to  their  gods.1  Hredmonath2  was 
named  from  their  goddess  Hreda,  to  whom  they  sacrificed 
in  this  month.  Eosturmonath,  which  is  now  interpreted  as 
'Paschal  month,'  had  its  name  from  their  goddess  Easter 
(Eostre),  to  whom  they  held  festivals  in  this  month ;  thus 
in  naming  the  Paschal  season  after  her,  they  designate  the 
joys  of  a  new  celebration  by  the  customary  term  applied  to 
an  ancient  observance.  Thrimilchi  was  so  called  because  in 
that  month  milking  was  performed  three  times  a  day,  such 
being  then  the  richness  of  Britain,  or  perhaps  rather  of  Ger 
many,  from  which  the  English  people  entered  Britain.  Lltha  3 
means  delightful,  or  navigable,  because  in  both  of  these 
months  the  serenity  of  the  air  is  delightful,  and  the  seas  are 
wont  to  be  navigated.  Weodmonath  is  the  month  of  weeds, 
since  then  they  most  abound.  Halegmonath  is  the  month 

1  Cf.  Jer.  7.  18. 

2  Grimm  (Deutsche  Mythologie,  p.  267)  associates  this  with  OE.  hrefr, 
victory,'  'glory.' 

8  In  Old  English,  llfre  means  '  mild,'  '  gentle,'  and  llfran,  '  to  sail.' 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE      233 

of  sacred  rites.  Winterfylleth  is  as  much  as  to  say  '  winter 
?ull  moon.'  Blotmonath  is  the  month  of  sacrifices,  be 
cause  in  that  month  they  consecrated  to  their  gods  the 
animals  that  they  were  about  to  kill.  Thanks  be  unto 
Thee,  0  good  Jesus,  who  hast  turned  us  away  from  these 
vanities,  and  hast  granted  us  to  offer  to  Thee  the  sacrifices 

of  praise. 

ALBERT  S.  COOK 


2.  SELECTIONS  FROM  THE  LIFE  OF  ST.  CUTHBERT^ 

Works,  ed.  Giles,  4.  202  ft. 

CUTHBERT'S  YOUTH 

The  beginning  of  our  history  of  the  blessed  Cuthbert 
is  hallowed  by  Jeremy  the  prophet,  who,  in  exaltation  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.' 2  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 

1  Cuthbert  died  March  20,  A.D.  687.    For  his  life,  and  the  wanderings 
of  his  body  after  death,  see  the  article  in  the  Dictionary  of  Christian 
Biography,  or  lives  by  Eyre  (3d  ed.,  1887)  and  Raine  (1828);   cf.  Scott, 
Marmion  2.  14  ff.    His  tomb,  and  various  relics,  are  in  the  cathedral  of 
Durham. 

2  Cf.  Lam.  3.  27,  28. 


234     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

year  of  his  life,  which  is  the  first  year  of  boyhood  succeed 
ing  to  infancy,  he  gave  his  mind  to  such  plays  and  enjoy 
ments  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.' l  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  clamor;  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  to  see  if 
any  remained  to  contend  with  him  for  victory.  For  in 
jumping,  running,  wrestling,  or  any  other  bodily  exercise, 
he  boasted  that  he  could  surpass  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.2 

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,  among  whom  was  Cuthbert,  and 
in  the  excitement  of  boyish  whims,  several  of  them  began 
to  bend  their  bodies  into  various  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 

i  Cf.  1  Sam.  3.  7.  2  Cf.  1  Cor.  13.  11. 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE     235 

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  console  him,  but  he 
persists  in  weeping.  They  ask  him  why  he  burst  out  cry 
ing  so  unexpectedly.  At  length  he  made  answer,  and  turn 
ing  to  Cuthbert,  who  was  trying  to  comfort  him,  <  Why/ 
said  he,  '  do  you,  holy  Cuthbert,  priest  and  prelate,  give 
yourself  up  to  those  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  your 
self.'  Cuthbert,  being  a  boy  of  a  good  disposition,  heard 
these  words  with  evident  attention,  and  pacifying  the  cry 
ing  child  with  affectionate  caresses,  immediately  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 
from  the  mouth  of  the  boy  were  now  beginning  to  exert 
its  influence  inwardly  in  his  heart. 

A  VISION 

It  chanced  upon  a  time  that  he  was  tending  a  flock 
of  sheep  entrusted  to  his  care  on  some  distant  moun 
tains.  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 
struck  with  the  sight,  and,  stimulated  to  earn  for  himself 


236     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

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  exhorta 
tions  to  imitate  his  example.  (  Miserable  men  that  we  are,' 
said  he,  'while  we  are  resigning  ourselves  to  sleep  and 
idleness,  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  short  period  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 
favored  one  from  out  of  the  company  of  the  faithful,  whom 
I  saw  thus  carried  into  heaven  amid  so  much  splendor  by 
that  large  angelic  choir.' l  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  king 
dom  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. 

CUTHBERT    AS    TEACHER 

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  precept  and  example  to 
his  brethren  of  the  monastery,  but  sought  to  lead  the 
minds  of  the  neighboring  people  to  the  love  of  heavenly 

l  Cf .  pp.  48  ff. 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE     237 

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 
monastery,  sometimes  on  horseback,  sometimes  on  foot, 
and  preached  the  way  of  truth  to  the  neighboring  villages, 
as  Boisil  his  predecessor  had  done  before  him.  It  was  at 
this  time  customary  for  the  English  people  to  flock  to 
gether  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 
acknowledged  what  they  had  done  amiss;  for  they  sup 
posed  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  its 
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  moun 
tains,  taught  the  poor  people  both  by  the  words  of  his 
preaching  and  also  by  his  own  holy  conduct. 

CUTHBERT'S  PENANCE 

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 


288     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

night  a  brother  of  the  monastery,  seeing  him  go  out 
alone,  followed  him  privately  to  see  what  he  would  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.1  When  the  dawn  of  day  approached,  he 
came  out  of  the  water,  and,  falling  on  his  knees,  began  to 
pray  again.  While  he  was  doing  this,  two  quadrupeds 
called  otters  came  up  from  the  sea,  and,  lying  down  be 
fore  him  on  the  sand,  breathed  upon  his  feet,  and  wiped 
them  with  their  hair;  after  which,  having  received  his  j 
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  Cuthbert  replied:  'What  is 
the  matter,  my  brother  ?  What  have  you  done  ?  Did  you 
follow  to  see  what  I  was  about  to  do  ?  I  forgive  you  for 
it  on  one  condition  —  that  you  tell  it  to  nobody  before 
my  death.' 2  In  this  he  followed  the  example  of  the  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.' 3  When  the  brother  had 
assented  to  this  condition,  he  gave  him  his  blessing,  and 
released  him  from  all  his  trouble.  The  man  concealed 
this  miracle  during  St.  Cuthbert's  life,  but  after  his  death 
took  care  to  tell  it  to  as  many  persons  as  he  was  able. 

1  See  the  similar  account  of  Dryhthelm,  p.  63. 

2  The  same  request  is  made  by  Chad,  p.  49. 
»  Matt.  17.  9;  Mark  9.  9. 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE     239 
A  MIRACLE 

It  happened  also  that  on  a  certain  day  he  was  going 
forth  from  the  monastery  to  preach,  with  one  attendant 
only;  and  when  they  had  become  tired  with  walking, 
though  a  great  part  of  their  journey  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  refreshment  ?  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 
provisions  with  us,  and  I  know  no  one  on  the  road  who 
will  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  have  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.  Eun  and  see  what  provision  God  has  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  hand 
maid  ?  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  cer 
tain  village,  and,  having  given  the  fish  to  be  cooked,  made 
an  excellent  repast,  and  gave  also  to  their  entertainers, 


240     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

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. 

CUTHBERT 's  HOUSE 

At  his  first  entrance  upon  the  solitary  life,  he  sought 
out  the  most  retired  spot  in  the  outskirts  of  the  monas 
tery.  But  when  he  had  for  some  time  contended  with 
the  invisible  adversary  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  Lind- 
isfarne,  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,1 
and  that  wicked  enemy  and  all  his  followers  were  put 
to  flight. 

Christ's  soldier,  therefore,  having  thus,  by  the  expul 
sion  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 ; 

i  Cf.  Eph.  6.  16,  17. 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE     241 

ie  wall  on  the  outside  is  higher  than  a  man,  but  within, 
>y  excavating  the  rock,  he  made  it  much  deeper,  to  pre- 
ent  the  eyes  and  the  thoughts  from  wandering,  that  the 

mind  might  be  wholly  bent  on  heavenly  things,  and  the 
ious  inhabitant  might  behold  nothing  from  his  residence 

mt  the  heavens  above  him.  The  wall  was  constructed, 
ot  of  hewn  stones  or  of  brick  and  mortar,  but  of  rough 
tones  and  turf,  which  had  been  taken  from  the  ground 
Tithin.  Some  of  them  were  so  large  that  four  men  could 
ardly  have  lifted  them,  but  Cuthbert  himself,  with  angels 

lelping  him,  had  raised  them  up  and  placed  them  on  the 

wall.  There  were  two  chambers  in  the  house,  one  an 
ratory,  the  other  for  domestic  purposes.  He  finished  the 

walls  of  them  by  digging  round  and  cutting  away  the 
atural  soil  within  and  without,  and  forming  the  roof  out 
f  rough  poles  and  straw.  Moreover,  at  the  landing-place 
f  the  island  he  built  a  large  house,  in  which  the  brethren 

who  visited  him  there  might  be  received  and  rest  them- 
elves,  and  not  far  from  it  there  was  a  fountain  of  water 

for  their  use. 

HE  TILLS  THE  FIELDS 

At  first,  indeed,  he  received  from  his  visitors  a  small 
>ortion  of  bread,  and  drank  water  from  the  fountain ; 
>ut  afterwards  he  thought  it  more  fitting  to  live  by  the 
abor  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  return  to  the  monastery  than  be  supported  here  by 


242     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

the  labor  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  serv 
ant,  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:1  '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. 

CUTHBERT'S  CHARACTER 

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  system  which  most  facilitates  teaching,  by 
first  doing  himself  what  he  taught  to  others.2  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  recall  those  who  were  sinfully  rejoicing  to  that  sorrow 

1  St.  Francis'  preaching  to  the  birds  (cf.  Sabatier's  Life,  p.  177)  is  more 
than  five  hundred  years  later. 

2  Cf .  Chaucer,  Prologue  to  the,  Canterbury  Tales  529-S30 ;  and  Gold 
smith,  Deserted  Village  170, 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE     243 

which  is  according  to  godliness.1  Desiring  still  to  exer 
cise  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. 

3.  SELECTIONS  FROM  THE  LIFE   OF  BENEDICT 
BISCOP* 

Works,  ed.  Giles,  4.  358  ft. 

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  merchants  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 
honor  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  closing  the 
lanterns  of  the  church,  and  for  the  vessels  required  for 
necessary  uses.  All  other  things  necessary  for  the  serv 
ice  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. 

i  Ci  2  Cor,  7. 10,  »  Ct  p.  3, 


244     LATIN  WORKS  BY  OLD   ENGLISH  WRITERS 

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  purpose,  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  apos 
tles  and  martyrs,  all  likely  to  bring  a  blessing  on  many 
an  English  church ;  thirdly,  he  introduced  the  Roman  mode 
of  chanting,  singing,  and  ministering  in  the  church,  by  ob 
taining  permission  from  Pope  Agatho  to  take  back  with 
him  John,  the  archchanter  of  the  church  of  St.  Peter,1  and 
abbot  of  the  monastery  of  St.  Martin,  to  teach  the  English. 
This  John,  when  he  arrived  in  England,  not  only  communi 
cated  instruction  by  teaching  personally,  but  left  behind 
him  numerous  writings,  which  are  still  preserved  in  the 
library  of  the  same  monastery.  In  the  fourth  place,  Bene 
dict  brought  with  him  a  thing  by  no  means  to  be  despised, 
a  letter  of  privilege  from  Pope  Agatho,  which  he  had  pro 
cured,  not  only  with  the  consent,  but  by  the  request  and 
exhortation  of  King  Egfrith,  and  by  which  the  monastery 
was  rendered  safe  and  secure  for  ever  from  foreign  invasion. 
Fifthly,  he  brought  with  him  pictures  of  sacred  representa 
tions,  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  ecclesiastical  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 

i  Cf .  p.  50. 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE     245 

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  incarna 
tion,  and,  having  before  their  eyes  the  perils  of  the  Last 
Judgment,  might  examine  their  hearts  the  more  strictly 
on  that  account.  .  .  . 

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  of 
the  Lord.  He  was  the  cousin  of  his  own  abbot  Benedict ; 
and  yet  such  was  the  singleness  of  mind  in  both,  such  was 
their  contempt  for  human  grandeur,  that  the  one,  on  enter 
ing  the  monastery,  did  not  expect  any  honor  or  relationship 
to  be  taken  of  him  more  than  of  others,  and  Benedict  him 
self  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  Egfrith,  and  had 
abandoned  his  temporal  vocation  and  arms,  devoting  him 
self  to  spiritual  welfare,  he  remained  so  like  the  other  breth 
ren  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 
labors  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  ad 
vice  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.' l  Whenever  occasion 

i  Cf.  Ecclus.  32.  1. 


246     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

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  bring  a  cloud  of  disquietude  over 
his  cheerful  countenance.  Oftentimes,  when  he  went  forth 
on  the  business  of  the  monastery,  if  he  found  the  brethren 
working,  he  would  join  them  and  work  with  them,  by  tak 
ing  the  plow-handle,  or  handling  the  smith's  hammer,  or 
using  the  winnowing-machine,  or  anything  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  this  the  loss  of  their  father  and  their  guide. 
He  died  on  the  seventh  of  March,  in  the  night,  as  the  breth 
ren  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  this  foretaste  of  the  life  of  the  vener 
able  Easterwine,  let  us  resume  the  thread  of  the  narrative. 
When  Benedict  had  made  this  man  abbot  of  St.  Peter's, 
and  Ceolfrith  abbot  of  St.  Paul's,  he  not  long  after  made  his 
fifth  voyage  from  Britain  to  Rome,  and  returned  (as  usual) 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE     247 

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  con 
nection  of  the  Old  and  New  Testament ; l  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  re 
ceived  an  estate  of  three  hides  on  the  south  bank  of  the  river 
Wear,  near  its  mouth,  from  King  Aldfrith,  for  he  found  on  his 
return  that  Egfrith  had  been  murdered  during  his  absence. 

4.  SELECTIONS  FROM  THE  LIFE  OF  CEOLFRITH 

Works,  ed.  Giles,  4.  387  ff. 

The  third  of  these,  Ceolfrith,  was  a  man  of  great  per 
severance,  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  Benedict, 
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  cor 
rectly,  the  single  monastery  of  St.  Peter  and  St.  Paul  in  its 
two  separate  localities ;  and  whatever  works  of  merit  his 
predecessor  had  begun,  he  with  no  less  zeal  took  pains  to 
finish.  For  among  other  arrangements  which  he  found  it 

1  A  similar  arrangement  is  often  found  in  the  windows  of  Gothic  cathe 
drals  ;  see  Male,  L'Art  Religieux  du  XIIIe  Siecle  en  France,  pp.  189  ff . 


248     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

necessary  to  make  during  his  long  government  of  the  mon 
astery,  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  pan 
dects  l  of  a  new  translation  to  that  of  the  old  translation2 
which  he  had  brought  from  Eome ;  one  of  them,  return 
ing  to  Eome  in  his  old  age,  he  took  with  him  as  a  gift ; 
the  other  two  he  left  to  the  two  monasteries.  Moreover, 
for  a  beautiful  volume  of  the  Geographers  which  Benedict 
had  bought  at  Eome,  he  received  in  exchange  from  King 
Aldfrith,  who  was  well  skilled  in  Holy  Scripture,  a  grant 
of  land  of  eight  hides,  near  the  river  Fresca,  for  the  mon 
astery  of  St.  Paul's.  Benedict  had  arranged  this  purchase 
with  the  same  King  Aldfrith  before  his  death,  but  died 
before  he  could  complete  it.  ... 

But  Ceolfrith,  having  now  practised  a  long  course  of 
regular  discipline,  which  the  prudent  Benedict  had  laid 
down  for  himself  and  his  brethren  on  the  authority  of  the 
elders,  and  having  shown  the  most  incomparable  skill  both 
in  praying  and  chanting,  in  which  he  daily  exercised  him 
self,  together  with  the  most  wonderful  energy  in  punish 
ing  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  ex 
pedient,  having  first  impressed  on  the  brethren  to  choose 

1  Copies  of  the  Bible. 

2  The  Vulgate  Bible,  and  the  Old  Latin,  or  Itala. 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE     249 

for  themselves,  in  accordance  with  the  statutes  of  their 
privilege  and  the  Eule  of  the  holy  abbot  Benedict,1  a  more 
efficient  abbot  out  of  their  own  number,  to  depart  for  a 
visit  to  the  holy  places  of  the  blessed  apostles  at  Rome 
where  he  had  been  in  his  youth  with  the  holy  Benedict 2 ; 
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  consequence  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  pur 
pose.  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  honored  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  fourth  of  June,3  the  mass  was 
sung  in  the  church  of  the  blessed  mother  of  God,  the  ever 
virgin  Mary,  and  in  the  church  of  the  apostle  Peter ;  and 
those  who  were  present  communicating  with  him,  he  pre 
pared  for  his  departure.  All  of  them  assembled  in  St.  Peter's 
church ;  and  when  he  had  lighted  the  frankincense,  and 
addressed  a  prayer  at  the  altar,  he  gave  his  blessing  to  all, 
standing  on  the  steps,  and  holding  a  censer  in  his  hand. 

1  Plummer  understands  this  to  mean  Benedict  of  Monte  Cassino.    See 
p.  278. 

2  That  is,  Benedict  Biscop.   This  was  in  678.  8  A.D.  716. 


250     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

Amid  the  prayers  of  the  litany,  the  cry  of  sorrow  resounded 
from  all  as  they  went  out  of  the  church :  they  entered  the 
oratory  of  St.  Lawrence  the  martyr,  which  was  in  the  dormi 
tory  of  the  brethren  over  against  them.  Whilst  giving  them 
his  last  farewell,  he  admonished  them  to  preserve  love  to 
wards  one  another,  and  to  correct,  according  to  the  gospel 
rule,  those  who  did  amiss.  He  forgave  all  of  them  what 
ever  wrong  they  might  have  done  him  ;  and  entreated  them 
all  to  pray  for  him,  and  to  be  reconciled  to  him,  if  he  had 
ever  reprimanded  them  too  harshly.  They  went  down  to 
the  shore,  and  there  amid  tears  and  lamentations  he  gave 
them  the  kiss  of  peace,  whereupon  they  all  knelt ;  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  cross.  Having  traversed  the  river,  he  adored  the 
cross,  mounted  his  horse,  and  departed,  leaving  in  both  the 
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  Psalms  of  terce,  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  alto 
gether  lifted  up  their  hearts  and  voices  to  the  Lord.  At 
length,  on  the  third  day,  which  was  Whitsunday,  an 
assembly  was  held,  consisting  of  all  the  brethren  of  St. 
Peter's  and  several  of  the  elder  monks  from  the  monastery 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE 

of  St.  Paul's.  The  greatest  concord  prevailed,  and  the  same 
sentiments  were  expressed  by  both.  They  elected  for  their 
new  abbot  Hwsetbert,  who  from  his  boyhood  had  not  only 
been  bred  up  in  the  regular  discipline  of  the  monastery, 
but  had  acquired  much  experience  in  the  various  duties  of 
writing,  chanting,  reading,  and  teaching.  He  had  been  at 
Eome  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  away.  He  had  also  been 
twelve  years  in  priest's  orders.  He  was  now  made  abbot, 
and  immediately  went  with  some  of  the  brethren  to  Ceol- 
frith,  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  approbation  of  their  choice,  and 
received  from  his  successor  a  letter  of  recommendation  to 
Pope  Gregory.1  .  .  . 

But  Christ's  servant  Ceolfrith,  as  has  been  said,  died  on 
his  way  to  the  threshold  of  the  holy  apostles,  of  old  age 
and  weakness.  For  he  reached  the  Lingones2  about  nine 
o'clock,  where  he  died  seven  hours  after,  and  was  honor 
ably  buried  the  next  day  in  the  church  of  the  three  twin 
martyrs,  much  to  the  sorrow,  not  only  of  the  English  who 
were  in  his  train,  to  the  number  of  eighty,  but  also  of  the 
neighboring  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  company  continuing 
their  journey  without  the  holy  father,  whilst  others,  aban 
doning  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. 

1  A  copy  of  the  letter  is  given. 

2  Langres,  southeast  of  Paris,  and  nearly  north  of  Dijon. 


252     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

Ceolfrith  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  correctly, 
forty-three  —  for  from  the  time  when  Benedict  began  to 
build  his  monastery  in  honor  of  the  holiest  of  the  apostles, 
Ceolfrith  had  been  his  only  companion,  coadjutor,  and 
teacher  of  the  monastic  rules.  He  never  relaxed  the  rigor 
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  fourth  of  June  until  the  twenty- 
fifth  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  horse 
back,  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. 


5.  BEDE'S  LETTER  TO  EGBERT,  ARCHBISHOP 
OF  YORK 

This  letter  was  among  the  last  of  Bede's  writings.  Its  date  is 
Nov.  5,  734,  only  a  few  months  before  Bede's  death,  if  the  tradi 
tional  date,  735,  be  accepted.  Egbert,  who  was  to  rule  the  church. 
,of  the  North  for  thirty -two  years  after  this  letter  was  written, 
was  the  brother  of  King  Eadbert  of  Northumbria ;  he  has  been 
called  '  learned,  just,  gracious,  and  liberal.'  See  p.  260,  and  the 
life  in  the  Dictionary  of  Christian  Biography. 

And  because  your  diocese  is  too  extensive  for  you  alone 
to  go  through  it,  and  preach  the  word  of  God  in  every 
village  and  hamlet,  even  should  you  give  a  whole  year  to 
it,  it  is  necessary  that  you  appoint  others  to  assist  you 


SELECTIONS  FROM  MINOR  WORKS  OF  BEDE     253 

n  the  holy  work,  by  ordaining  priests  and  nominating 
eachers  who  may  be  zealous  in  preaching  the  word  of 
in  every  village,  and  celebrating  the  holy  sacraments, 
nd  especially  by  performing  the  sacred  rites  of  baptism 
wherever  opportunity  may  offer.  And  in  sending  forth 
uch  preaching  to  the  people,  I  consider  it  above  every 
ther  thing  important  that  you  should  endeavor  to  irn- 
)lant  deeply  in  the  memory  of  every  one  in  your  see  the 
Catholic  faith  which  is  contained  in  the  Apostles'  Creed, 
nd  in  the  Lord's  Prayer  as  it  is  taught  us  in  the  holy  gos- 
>el.  And,  indeed,  there  is  no  doubt  that  those  who  have 
tudied  the  Latin  language  will  be  found  to  know  these 
well;  but  the  unlearned,  that  is,  those  who  know  only 
tieir  own  language,  must  be  made  to  learn  them,  and 
epeat  them  over  and  over  again,  in  their  own  tongue, 
'his  must  be  done  not  only  in  the  case  of  laymen,  who 
re  still  in  the  life  of  the  world,  but  also  in  that  of  the 
lergy  or  monks  who  are  without  a  knowledge  of  the 
.atin  tongue.  For  thus  every  congregation  of  the  faithful 
will  learn  in  what  manner  they  ought  to  show  their  faith, 
nd  with  what  steadfastness  of  belief  they  should  arm 
nd  fortify  themselves  against  the  assaults  of  unclean 
pirits;  and  thus  every  band  of  those  who  pray  to  God 
will  learn  what  they  ought  especially  to  ask  for  from  the 
ivine  mercy.  Wherefore  also  I  have  myself  often  given 
English  translations l  of  both  these,  namely,  the  Creed  and 
lie  Lord's  Prayer,  to  uneducated  priests.  For  the  holy 
>relate  Ambrose  also,  speaking  of  faith,2  gives  this  ad 
monition,  that  all  the  faithful  should  repeat  the  words  of 
tie  Creed  every  morning  early,  and  so  fortify  themselves 
s  by  a  spiritual  antidote  against  the  poison  which  the 

1  Unfortunately,  these  translations  of  Bede's  no  longer  exist. 
«  De  Virg.  3.  4.  20. 


254     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

malignant  cunning  of  the  devil  may,  either  by  night  or  by 
day,  cast  out  against  them.  And  that  the  Lord's  Prayer 
should  be  frequently  repeated  is  taught  us  by  the  habit 
of  supplication  on  our  knees.  .  .  . 

But  others,  who  are  laymen,  and  have  no  experience 
of  the  regular  monastic  life,  nor  any  love  for  the  same, 
commit  a  still  greater  scandal  [than  the  acceptance  of 
estates  by  the  authorities  of  unworthy  monasteries] ;  for 
they  give  money  to  the  kings,  and,  under  pretense  of 
erecting  monasteries,  they  acquire  possessions  wherein  the 
more  freely  to  indulge  their  licentiousness ;  and,  procur 
ing  these  by  a  royal  edict  to  be  assigned  over  to  them  in 
inheritance,  they  get  the  deed  by  which  these  privileges 
are  confirmed,  as  if  it  were  a  matter  worthy  of  God's 
notice,  authenticated  by  the  signatures  of  the  bishops, 
abbots,  and  secular  authorities.  And  thus,  having  gained 
possession  of  farms  and  villages,  they  free  themselves 
from  every  bond,  both  human  and  divine,1  and  in  the 
character  of  superiors  over  monks,  though  they  are  but 
laymen,  they  do  nothing  therein  but  gratify  their  desires. 
Nay,  it  is  not  monks  that  are  there  assembled,  but  all  such 
as  they  can  pick  up  —  outcasts  from  other  monasteries 
for  disobedience,  or  men  whom  they  can  allure  away  from 
other  monasteries,  or,  in  short,  such  of  their  own  followers 
as  they  can  persuade  to  receive  the  tonsure,  and  promise 

1  Earlier  in  the  letter  Bede  speaks  of  their  luxury,  vanity,  and  intem 
perance  in  meat  and  drink.  Accordingly,  he  would  have  an  episcopal  see 
established  at  some  monastery,  to  which  a  monk,  or  some  one  acceptable 
to  the  monks,  should  be  elected.  The  wicked  monasteries  should  then  be 
brought  under  the  authority  of  this  bishop,  since,  as  Bede  said,  '  there  are 
many  such  large  establishments  which,  as  is  commonly  said,  are  of  use 
neither  to  God  nor  man,  because  they  neither  observe  regular  monastic  life 
nor  yet  supply  soldiers  and  followers  of  the  secular  powers  to  defend  our 
province  from  the  barbarians.'  The  breadth  of  view  here  manifested  is 
remarkable.  If  Bede's  advice  had  been  followed,  the  spoliation  under 
Henry  VIII  might  have  been  lessened,  if  not  averted. 


CUTHBERT'S  LETTER  ON  DEATH  OF  BEDE     255 

monastic  obedience  to  themselves.  With  such  ill-sorted 
societies  do  they  fill  the  cells  which  they  have  built,  whilst 
they  present  a  disgraceful  spectacle  never  before  heard  of ; 
for  at  one  time  they  are  occupied  with  their  wives  and  the 
care  of  raising  children,  and  at  another  time  they  rise 
from  their  beds  to  occupy  themselves  with  the  internal 
affairs  of  the  monastery.  Furthermore,  they  display  the 
same  impudence  in  procuring  land  for  their  wives,  to  erect 
convents,  as  they  say ;  and  these,  equally  foolish,  since 
they  also  are  laics,  suffer  themselves  to  become  the  supe 
riors  over  Christ's  handmaidens.  Well  suited  to  them  is 
the  proverb  that  wasps,  though  they  can  make  combs, 
yet  store  them  with  poison  instead  of  honey.  Thus  for 
about  thirty  years,  ever  since  King  Aldfrith  was  removed 
from  this  life,1  our  province  has  been  involved  in  such 
folly  and  error.  j.  A>  GILES,  slightly  revised 


CUTHBEET'S  LETTEE  ON  THE  DEATH  OF 
BEDE 

This  letter  to  a  friend  in  a  distant  monastery  was  written  by 
Cuthbert,  a  pupil  of  Bede's,  who  afterwards  became  Abbot  of 
Jarrow.  The  various  texts  are  not  always  in  agreement  in  matters 
of  minor  detail.  The  present  version  is  based  on  Plummer's  text 
in  his  edition  of  Bede,  1.  clx  ff.,  itself  taken  from  Mayor  and 
Lumby's  reproduction  (see  p.  4)  of  the  ninth -century  manuscript 
at  St.  Gallen.  We  have  no  record  of  the  fulfilment  of  the  promise 
at  the  close  of  the  letter. 

To  his  fellow-lector  Cuthwin,  beloved  in  Christ,  Cuth 
bert,  his  co-disciple,  health  for  ever  in  God  !  I  received  the 
little  present  you  sent  me  with  much  pleasure,  and  have 
read  with  great  satisfaction  your  devout  and  learned  letter, 

i  A.D.  705. 


256     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

in  which  I  found  what  I  so  much  desired  —  that  you  are 
diligently  celebrating  masses  and  holy  prayers  for  our  father 
and  master,  Bede,  beloved  of  God.  And  so  —  rather  out 
of  love  for  him  than  relying  on  any  capacity  in  myself  - 
it  is  pleasing  to  relate  in  a  few  words  the  manner  in  which 
he  departed  this  world,  inasmuch  as  I  understand  that  this 
is  what  you  wish  and  request.  For  about  a  fortnight 
preceding  the  day  of  our  Lord's  resurrection  he  was 
afflicted  with  feebleness,  and  especially  with  shortness  of 
breath,  though  he  had  no  pain  of  any  account.  And  so 
he  lived  on  until  our  Lord's  ascension  —  the  seventh  of 
the  Kalends  of  June1  —  cheerful  and  rejoicing,  returning 
thanks  to  God  Almighty  every  day  and  every  night  —  nay, 
every  hour.  He  taught  lessons  every  day  to  us  his  pupils, 
and  the  rest  of  the  time  he  busied  himself,  to  the  extent 
of  his  abilities,  in  singing  psalms.  He  also  passed  the 
whole  night  cheerfully  in  prayer  and  thanksgiving  to  God, 
save  only  when  a  little  sleep  prevented ;  but  he  no  sooner 
awoke  than  he  would  presently  muse  in  his  customary 
way  upon  the  melodies  of  Scripture;  nor  did  he  forget 
with  uplifted  hands  to  return  thanks  to  God.  I  declare 
with  truth  that  I  have  never  seen  with  my  eyes,  nor  heard 
with  my  ears,  any  one  so  diligent  in  giving  thanks  to  the 
living  God. 

0  truly  blessed  man !    He  would  recite  the  words  of 
St.  Paul  the  Apostle,  '  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God,'2  and   much   more  out  of 
Holy  Writ,  in  which  he  would  exhort  us  to  shake  off 
the  sleep  of  the  soul,  and  to  think  upon  our  last  hour. 
And  he  spoke  in  our  tongue  also  concerning  the  dread 

1  May  26.    The  reading  and  the  date  are  uncertain ;  Plummer  accepts  the 
traditional  year,  735. 

2  Heb.  10.  31. 


CUTHBERT'S  LETTER  ON  DEATH  OF  BEDE  257 

departure  of  the  soul  from  the  body  —  for  he  was  skilled 
in  our  songs  : l 

Before  the  dread  journey  which  needs  must  he  taken 
No  man  is  more  mindful  than  meet  is  and  right 
To  ponder,  ere  hence  he  departs,  what  his  spirit 
Shall,  after  the  death-day,  receive  as  its  portion 
Of  good  or  of  evil,  by  mandate  of  doom. 

He  would  also  sing  antiphons,  to  console  us  and  him 
self,  one  of  which  is :  '  O  King  of  glory,  Lord  of  hosts, 
who  didst  this  day  ascend  triumphant  above  all  heavens, 
we  beseech  Thee  leave  us  not  orphans,  but  send  down 
upon  us  the  Spirit  of  truth,  even  the  Promise  of  the 
Father.  Alleluia.' 2  When  he  came  to  the  words, '  leave  us 
not  orphans,'  he  burst  into  tears,  and  wept  much.  And 
after  a  time  he  began  and  repeated  again  what  he  had 
commenced.  Thus  would  he  do  all  day  long,  and  we  who 
listened  wept  and  lamented  with  him.  At  times  we  read, 
at  times  we  mourned  —  nay  rather  we  wept  as  we  read. 
In  such  happiness  we  passed  the  quiriquagesimal  period  3 
until  the  aforesaid  day;  and  he  joyed  greatly,  returning 
thanks  to  God  that  he  was  deemed  worthy  to  suffer  such 
affliction.  He  would  often  repeat,  'God  scourgeth  every 
son  whom  He  receiveth,'  *  and  a  saying  of  Ambrose's, 
'I  have  not  lived  in  such  wise  as  to  be  ashamed  to  live 
among  you;  neither  do  I  fear  to  die,  for  we  have  a 
gracious  Lord.'6 


258     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

During  those  days,  in  addition  to  the  lessons  we  had 
from  him  daily  and  his  singing  of  the  Psalms,  he  labored 
upon  two  works  worthy  of  remembrance:  he  translated 
into  our  own  tongue,  for  the  profit  of  the  Church  of  God, 
the  gospel  of  St.  John  from  the  beginning  to  the  point 
where  it  reads,  '  But  what  are  they  among  so  many  ? ' : 
and  certain  selections  from  the  works  of  Bishop  Isidore, 
saying:  'I  would  not  have  my  boys  read  a  falsehood, 
and  labor  herein  without  profit  after  my  death/ 

But  when  the  Tuesday  before  our  Lord's  ascension 
came,  his  breathing  grew  much  more  difficult,  and  a  slight 
swelling  appeared  in  his  feet.  But  he  taught  and  dictated 
cheerfully  all  that  day,  and  now  and  again  he  would  say, 
among  other  things :  '  Learn  quickly,  for  I  know  not  how 
long  I  shall  hold  out,  or  whether  my  Creator  will  take  me 
ere  long.'  It  seemed  to  us,  however,  as  though  he  knew 
quite  well  the  time  of  his  departure.  And  thus  he  passed 
the  night,  awake,  in  thanksgiving.  And  when  morning 
dawned  —  that  is,  Wednesday  —  he  instructed  us  to  write 
with  all  speed  on  the  work  which  we  had  begun,  and  we 
did  so  until  the  third  hour.  But  from  the  third  hour  we 
walked  in  procession  with  the  relics  of  the  saints,  as  the 
custom  of  that  day  demanded.2  One  of  us  remained  with 
him,  who  said  to  him :  (  There  is  still  one  chapter  wanting 
to  the  book  you  have  dictated ;  it  seems  hard  however  to 
be  asking  more  questions  of  you.'  But  he  replied :  '  No,  it 
is  easy.  Take  your  pen,  and  make  ready,  and  write  with 
haste.'  And  he  did  so.  At  the  ninth  hour,  he  said  to  me  : 
*  I  have  a  few  articles  of  value  in  my  casket  —  pepper, 
napkins,  and  incense.  Eun  quickly  and  call  the  priests  of 
our  monastery  to  me,  that  I  may  distribute  among  them 
such  little  gifts  as  God  has  bestowed  on  me.'  And  I  did  so 

1  John  6.  9.  2  See  Diet.  Ohr.  Antiq.  s.v.  Rogations. 


CUTHBERT'S  LETTER  ON  DEATH  OF  BEDE  259 

with  trepidation.  He  addressed  one  and  all  there  present, 
admonishing  them  and  entreating  them  earnestly  to  say 
prayers  and  masses  for  him  —  which  they  freely  promised. 
But  all  kept  weeping  and  lamenting,  especially  because  he 
said  that  they  must  not  think  to  see  his  face  much  longer 
in  tins  world ; 1  but  they  rejoiced  in  that  he  said :  '  It  is 
time,  if  it  be  the  will  of  my  Maker,  for  me  to  be  released 
from  the  body,  and  go  unto  Him  who  formed  me  out  of 
nothing,  when  as  yet  I  was  not.  I  have  lived  long,  and 
my  merciful  Judge  has  well  ordered  my  life.  The  time 
of  my  departure  is  at  hand,2  for  my  soul  desires  to  see  my 
King,  even  Christ  in  His  beauty.'3  This  and  much  else 
he  said  for  our  edification,  and  passed  his  last  day  joyfully 
until  evening.  And  the  boy  named  Wilbert,  mentioned 
above,  said  again :  'Dear  master,  there  is  yet  one  sentence 
unwritten.'  'Very  well,'  said  he,  'write.'  And  shortly  the 
boy  said:  'It  is  done  now.'  'You  have  spoken  very  truly,' 
said  he;  'it  is  finished.4  Take  my  head  in  your  hands, 
for  it  is  highly  pleasing  to  me  to  sit  facing  my  holy  place 
where  I  was  wont  to  pray,  so  that  I  may  sit  and  call  upon 
my  Father.'  And  thus  upon  the  floor  of  his  little  cell, 
chanting  '  Gloria  Patri  et  Filio  et  Spiritui  Sancto,'  and  the 
rest,  he  breathed  his  last. 

And  we  must  believe  without  doubt,  inasmuch  as  he 
had  here  labored  continuously  for  the  praise  of  God,  that 
angels  bore  his  soul  to  the  longed-for  joys  of  heaven. 
And  all  who  witnessed  the  death  of  our  father  Bede  de 
clared  that  they  had  never  beheld  any  other  expire  with 
such  devotion  and  tranquillity,  for,  as  you  have  heard,  so 
long  as  his  soul  continued  in  his  body  he  chanted  the 
'Gloria  Patri'  and  other  songs  to  the  glory  of  the  Lord, 

1  Cf .  Acts  20.  37,  38.  «  Cf .  Isa.  33. 17. 

a  Cf .  2  Tim.  4.  6,  *  Cf .  John  19.  30. 


260     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

and  with  uplifted  hands  ceased  not  to  return  thanks  to 
God.  You  must  know  that  much  could  be  told  and 
written  about  him,  but  my  lack  of  learning  in  this  tongue 
shortens  my  account;  nevertheless  I  purpose,  with  God's 
assistance,  to  write  more  fully  of  him  at  my  leisure,  and 
tell  what  I  saw  with  my  eyes  and  heard  with  my  ears. 

CHAUNCEY  B.   TINKER 


SELECTIONS  FKOM  THE  LETTEES  OF  ALCUIN 

Alcuin,  who  was  Charlemagne's  great  superintendent  of 
education,  represents  the  influence  of  England  in  the  restoration 
of  learning  on  the  Continent  during  the  'earlier  Renaissance/ 
Born  at  York  in  735,  he  received  his  education  in  the  cathedral 
school  founded  by  Egbert,  Bede's  pupil  (cf.  p.  4),  which  is 
called  by  West  « the  best  school  of  Western  Christendom.'  He 
later  became  master  of  this  school,  in  which  post  he  continued 
until  the  fame  of  his  learning  attracted  the  notice  of  Charlemagne. 
At  the  invitation  of  the  great  king,  he  settled  on  the  Continent 
in  782,  where  for  fourteen  years  he  served  as  master  of  the  pal 
ace  school  at  Aix-la-Chapelle.  Charles  himself  became  one  of  his 
pupils.  The  following  anecdote  is  characteristic  :  <  On  one  occa 
sion  when  he  [Charles]  had  been  informed  of  the  great  learning 
of  Augustine  and  Jerome,  he  impatiently  demanded  of  Alcuin, 
"  Why  can  I  not  have  twelve  clerks  such  as  these?  ".  .  .  Alcuin 
was  shocked.  "What,"  he  discreetly  rejoined,  "the  Lord  of 
heaven  and  earth  had  but  two  such,  and  wouldst  thou  have 
twelve?"'  (West's  Alcuin,  p.  46). 

One  of  the  chief  services  of  Alcuin  to  the  Church,  as  well  as  to 
Charlemagne,  was  in  combating  two  Eastern  heresies  —  Adoption- 
ism  and  image-worship  ;  it  was  largely  through  Alcuin 's  influence 
that  they  were  denounced  at  the  Council  of  Frankfort  (794). 
Two  years  after  this,  Alcuin  retired  from  his  educational  work 
at  court,  and  was  made  Abbot  of  Tours.  Here  he  instituted  the 
strict  Benedictine  discipline,  and  eagerly  continued  his  schemes 
of  ecclesiastical  education  (cf.  p.  272).  He  died  at  Tours  in  804. 


SELECTIONS  FROM  THE  LETTERS  OF  ALCUIN    261 

The  best  biographies  of  Alcuin  in  English  are  Gaskoin's  (which 
contains  a  bibliography),  London,  1904,  and  Stubbs',  in  the 
Dictionary  of  Christian  Biography.  For  the  relation  of  Alcuin  to 
earlier  mediaeval  and  to  later  education  see  Mullinger's  interesting 
Schools  of  Charles  the  Great  (London,  1877). 

Alcuin  regarded  all  learning  as  his  province,  and  taught  such 
diverse  subjects  as  rhetoric  and  astronomy.  His  works  are  there 
fore  very  various,  comprising  commentaries  on  Scripture,  theology, 
orthography,  grammar,  poetry,  and  history.  The  only  complete 
edition  of  them  is  in  Migne's  Patrologia  100  and  101.  Our  trans 
lation  is  from  the  more  critical,  but  unfortunately  incomplete,  Monu- 
menta  Alcuiniana  of  Wattenbach  and  Duemmler  (Berlin,  1873). 


1.  TO  THE  MONKS  OF  WEARMOUTH  AND  JARROW 

Ep.  27,  written  793,  after  June  8,  with  reference  to  the 
invasion  of  the  Northmen.  This  was  only  six  years  after  their 
first  recorded  inroad. 

Let  the  Rule  of  St.  Benedict1  be  frequently  read  in 
the  assembly  of  the  brethren,  and  explained  in  your  own 
tongue,  so  that  it  may  be  understood  by  every  one ;  by 
whose  ordinance  let  every  one  amend  his  life,  that  you  may 
keep  inviolably  what  you  vowed  to  God  before  the  altar, 
according  to  the  words  of  the  prophet, '  Vow,  and  pay  unto 
the  Lord  your  God,'2  for  God  hath  no  pleasure  in  an 
unfaithful  promise.3 

Consider  whom  you  have  as  a  defender  against  the 
heathen  who  have  appeared  about  the  bounds  of  your 
maritime  abode.  Put  not  your  trust  in  arms,  but  in  God, 
who  never  deserts  those  who  trust  in  Him.  Place  not  your 
confidence  in  the  flight  of  the  flesh,  but  in  the  prayer  of 
your  fathers;  you  shall  be  indeed  their  children,  if  you 
give  diligence  to  follow  in  their  footsteps.  The  holiness  of 
a  place  is  of  no  advantage  to  those  who  do  evil,  but  the 

1  See  pp.  278  ff.  2  ps.  75.  u.  8  cf.  Eccl.  5.  4. 


262      LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

integrity  of  religion  converts  those  who  do  well  into  saints, 
and  makes  them  worthy  of  the  divine  protection.  Who  is 
not  afraid  of  the  terror  which  has  befallen  in  the  church 
of  St.  Cuthbert  ?  Therefore  amend  your  conduct,  lest  even 
the  righteous  perish  because  of  the  sins  of  the  profligate, 
lest  the  vineyard  of  the  Lord  be  given  over  to  be  gnawed 
by  the  teeth  of  foxes,  lest  the  feet  of  the  heathen  pass 
through  the  sanctuaries  of  God.  This  would  seem  impious, 
but  how  much  worse  were  it  if  the  rage  of  the  devil  should 
lay  waste  the  inmost  parts  of  our  hearts  on  account  of  our 
vices.  Enemies  from  without'  derive  their  power  from  the 
enemies  within.  If  God,  because  of  our  good  and  chaste 
mode  of  life,  dwells  within  our  hearts,  he  will  never  allow 
His  enemies  to  ravage  what  is  His.1  How  great  a  multi 
tude  of  the  Assyrian  army  perished  because  of  a  single 
prayer  of  a  righteous  king,  who  was  dear  to  God ! 2  Let 
the  chastening  of  others  be  a  warning  to  you,  and  let  the 
tribulation  of  a  few  be  the  salvation  of  many. 

You  inhabit  the  seashore,  when  the  plague  first  made 
its  descent.  In  us  is  fulfilled  what  was  predicted  aforetime 
by  the  prophet :  '  Out  of  the  north  evil  shall  break  forth/  3 
and,  '  From  the  Lord  terrible  praise  shall  come.' 4  Behold, 
the  flying  robber  has  overrun  the  northern  parts  of  our 
island.  We  lament  because  our  brethren  have  suffered. 
Let  us  take  heed  lest  the  like  happen  to  us.  '  Let  us  come 
before  the  face  of  the  Lord  with  confession,  and  let  us  cry 
aloud  before  the  Lord  our  Maker,'5  that  He,  who  is  Creator 
and  Eedeemer,  may  also  be  Protector  and  Ruler,  and,  in 
return  for  good  deserts  and  purity  of  religion,  may  defend 
His  flock  with  the  right  arm  of  His  power. 

1  Cf.  Mon.  Ale.,  p.  373.          2  2  Kings  19.  14  if.,  35 ;  Isa.  37.  14  ff.,  36. 

8  Jer.  1.  14.  4  Job  37.  22  (Vulgate  inexactly  quoted). 

5  Ps.  95.  2,6  (adapted). 


SELECTIONS  FROM  THE  LETTERS  OF  ALCUIK     263 

Eemember  what  noble  fathers  you  have  had,  and  be  not 
degenerate  sons  of  such  ancestors.  Behold  the  treasures  of 
books ; 1  contemplate  the  comeliness  of  the  churches,  the 
beauty  of  the  buildings.  Call  to  mind  the  order  of  the 
disciplined  life.  How  blessed  is  he  who  passes  from  these 
fair  habitations  to  the  joys  of  the  heavenly  kingdom  ! 

Let  the  youth  accustom  themselves  to  attend  the  praises 
of  the  celestial  King,  not  to  dig  out  the  holes  of  foxes,  nor 
to  follow  the  coursings  and  doublings  of  hares.  How  im 
pious  it  is  to  neglect  the  service  of  Christ,  and  to  follow  the 
trail  of  foxes !  Let  the  youth  learn  the  sacred  Scriptures, 
that  when  they  arrive  at  perfect  age,  they  may  teach  others 
in  their  turn.  He  who  will  not  learn  when  he  is  young 

1  Alcuin  celebrates  the  library  at  York,  which  he  well  knew,  in  the  famous 
lines  (De  Sanctis  Eboracensis  Ecdesise  1535-61)  : 

Illic  invenies  veterum  vestigia  patrum, 
Quidquid  habet  pro  se  Latio  Romanus  in  orbe, 
Graecia  vel  quidquid  transmisit  clara  Latinis, 
Hebraicus  vel  quod  populus  bibit  imbre  superno, 
Africa  lucifluo  vel  quidquid  luminesparsit. 
Quod  pater  Hieronymus,  quod  sensit  Hilarius  atque 
Ambrosius  praesul,  simel  Augustinus,  et  ipse 
Sanctus  Athanasius,  quod  Orosius  edit  avitus  : 
Quidquid  Greg\>rius  summus  docet  et  Leo  papa ; 
Basilius  quidquid,  Fulgentius  atque  coruscant. 
Cassiodorus  item,  Chrysostomus  atque  Johannes. 
Quidquid  et  Althelmus  docuit,  quid  Beda  magister, 
Quse  Victorinus  scripsere  Boetius  atque, 
Historici  veteres,  Pompeius,  Plinius,  ipse 
Acer  Aristoteles,  rhetor  quoque  Tullius  ingens. 
Quid  quoque  Sedulius,  vel  quid  canit  ipse  Juvencus, 
Alcimus  et  Clemens,  Prosper,  Paulinus,  Arator, 
Quid  Fortunatus,  vel  quid  Lactantius  edunt. 
Quse  Maro  Virgilius,  Statius,  Lucanus  et  auctor, 
Artis  grammaticse  vel  quid  scripsere  magistri ; 
Quid  Probus  atque  Focas,  Donatus  Priscianusve, 
Servius,  Euticius,  Pompeius,  Comminianus. 
Invenies  alios  perplures,  lector,  ibidem 
Egregios  studiis,  arte  et  sermone  magistros, 
Plurima  qui  claro  scripsere  volumina  sensu  ; 
Nominased  quorum  praesenti  in  carmine  scribi 
Longius  est  visum,  quam  plectra  postulet  usus. 

See  the  translation  in  West's  Alcuin,  pp.  34,  35. 


264     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

shall  not  teach  when  he  is  old.  Keflect  upon  Bede  1  the 
priest,  the  noblest  teacher  of  our  time  —  what  zeal  he  had 
in  the  teaching  of  youth,  and  what  praise  he  now  has 
among  men,  not  to  speak  of  the  vastly  greater  glory  of 
Ms  reward  with  God.  By  his  example  rouse  up  your  sleep 
ing  minds.  .  .  . 

To  you,  as  sons  of  God,  pertain  nobility  of  conduct, 
holiness  of  life,  and  modesty  of  apparel.  'A  man's  attire, 
and  excessive  laughter,  and  gait,'  according  to  Solomon,2 
'  show  what  he  is.'  What  is  esteemed  to  be  a  credit  to  a 
layman  —  a  regard  for  his  clothes  —  is  recognized  to  be  a 
reproach  to  a  person  in  orders,  and  especially  to  a  monk. 
The  prince  of  the  apostles  prohibited  even  to  women  costly 
garments  and  curled  locks.3  If  this  had  not  been  a  sin, 
says  Pope  Gregory,4  the  shepherd  of  the  Church  would 
never  have  denied  luxurious  apparel  to  women. 

2.  TO  ^ETHELHEARD,  ARCHBISHOP  OF  CANTERBURY 

Ep.  28,  written  793,  after  June  8,  with  reference  to  the 
invasion  of  the  Northmen 

You  are,  according  to  the  witness  of  the  Truth,  the 
light  of  all  Britain,  the  salt  of  the  earth,  a  city  set  upon 
a  hill,  a  candle  put  upon  a  stand.5  The  blessed  prince  of 
the  apostles  likewise  attests  :  '  Ye  are  an  elect  race,  a  royal 

1  Alcuin  always  mentions  Bede  with  respect.    It  is  he  who  tells  (Ep.  274) 
this  pretty  story,  writing  to  the  monks  of  Wearmouth  :  '  Our  master  and 
your  patron,  the  blessed  Bede,  is  reported  to  have  said:  "I  know  that 
angels  frequent  the  canonical  hours  and  the  assemblies  of  the  brethren. 
What  if  they  do  not  find  me  there  among  the  brethren?   Will  they  not  be 
obliged  to  say,  '  Where  is  Bede  ?   Why  does  he  not  come  to  the  prescribed 
prayers  with  the  brethren  ? '  "  '   If  we  consider  the  frequency  of  these  devo 
tions,  and  the  multiplicity  of  Bede's  labors,  we  shall  better  appreciate  the 
significance  of  this  anecdote. 

2  Ecclus.  19.  30  (Vulgate  27,  modified).  4  Horn,  in  Evang.  1.  6. 

3  Cf.  1  Pet.  3.  3.  5  Cf.  Matt.  5.  13-15. 


SELECTIONS  FROM  THE  LETTERS  OF  ALCUIN      265 

priesthood.' l  Through  the  urgency  of  your  preaching  we 
shall  become  what  the  same  epistle  goes  on  to  describe, 
'A  holy  nation,  a  people  for  God's  own  possession,'  in  so  far 
as  through  you  there  is  made  known  the  power  of  Him 
who  called  us  all  'out  of  darkness  into  His  marvelous 
light ;  who  in  time  past  were  no  people,  but  now  are  the 
people  of  God.'2 

Our  forefathers,  by  the  dispensation  of  God,  though 
heathen,  were  the  first  to  possess  themselves,  by  their  mar 
tial  valor,  of  this  country.  How  great  a  shame  is  it  then 
that  we  should  lose  as  Christians  what  they  gained  as 
heathens !  This  I  say  because  of  the  scourge  which  has 
lately  fallen  upon  parts  of  our  island,  after  having  been  in 
habited  by  our  ancestors  for  nearly  three  hundred  and  fifty 
years.  We  read  in  Gildas,3  the  wisest  of  the  Britons,  that 
they  lost  their  country  because  of  the  rapine  and  greed  of 
their  chiefs,  because  of  the  iniquity  and  injustice  of  their 
judges,  because  of  the  indolence  and  sloth  displayed  by  their 
bishops  in  regard  to  preaching,  and  because  of  the  luxury 
and  evil  conduct  of  the  people.  Beware  lest  these  same 
vices  should  root  themselves  in  our  times. 

3.    FROM  THE  SO-CALLED  CAROLINE  BOOKS 

The  Second  Nicene  Council  was  convoked  by  the  Empress  Irene 
in  787,  and  pronounced,  or  was  understood  by  much  of  Western 
Christendom  to  pronounce,  in  favor  of  image-worship.  This 
decree  was  repudiated  by  the  Council  of  Frankfort  in  794.  A 
contemporary  chronicle  asserts  that  Alcuin,  at  the  request  of 
Charlemagne,  was  admitted  a  member  of  this  Council.  In  792, 
according  to  Simeon  of  Durham,  Charlemagne  sent  the  Acts  of 
the  Nicene  Council  to  England  for  examination,  and  Alcuin  under 
took  to  refute  them,  returning  his  refutation,  with  the  Acts,  to 

1  1  Pet.  2.  9.  2  1  Pet.  2.  10. 

8  Mo n.  Hist.  Brit.  1.  16  ff. ;  cf.  p.  274,  below. 


266     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

Charlemagne.  Accordingly,  some  of  the  best  scholars  have  at 
tributed  the  Caroline  Books,  which  contain  an  argument  against 
the  decisions  of  the  Nicene  Council,  to  Alcuin,  and  the  most 
critical  editors  of  Alcuin 's  letters  have  included  an  extract  from 
the  work  in  their  edition  (Mon.  Ale.,  pp.  220-242)  as  Ep.  31.  For 
their  reasons,  see  the  work  cited,  p.  220,  and  compare  Hefele, 
Conciliengeschichte  3.  651-673.  For  the  relation  of  the  iconoclastic 
controversy  to  cross-worship  in  England,  see  Cook's  edition  of 
The  Dream  of  the  Rood,  p.  Ivii  ;  Stevens,  The  Cross  in  the  Literature 
of  the  Anglo-Saxons,  pp.  96,  97. 

The  passage  which  follows  is  from  Libri  Carolini  2.  28. 

How  far  the  mystery  of  the  Lord's  cross  differs  from 
the  images  with  which  they  strive  to  compare  it !  It  is 
worth  while  briefly  to  set  forth  by  how  many  prerogatives 
of  excellence,  by  how  many  insignia  of  power,  the  mystery 
of  the  Lord's  cross  surpasses  those  manufactured  images 
which  they  heedlessly  endeavor  to  place  on  an  equality 
with  it,  though  it  can  not  be  fully  developed  in  our  tribute 
of  praise.  It  was  by  this  standard,  and  not  by  images,  that 
the  ancient  foe  was  defeated ;  it  was  by  these  arms,  and  not 
by  the  smearings  of  pigments,  that  the  devil  was  over 
thrown  ;  by  this,  and  not  by  pictures,  the  strongholds  of 
hell  were  robbed  of  their  inhabitants;1  by  this,  not  by  those, 
was  mankind  redeemed.  From  the  cross,  and  not  from 
images,  hung  the  Eansom  of  the  world.  It  was  this,  and 
not  any  image  whatsoever,  that  was  the  minister  of  that 
punishment  appropriated  to  slaves ;  this  it  is,  and  not  a 
picture,  which  is  the  ensign  of  our  King,  toward  which 
the  legions  of  our  host  continually  look ;  this,  and  not  a 
combination  of  colors,  is  the  banner  of  our  Emperor,  which 
our  cohorts  follow  into  battle.  In  a  word,  it  is  no  material 
image,  but  the  mystery  of  our  Lord's  cross,  which  is  the 
standard  that  we  must  follow  on  our  battle-field,  in  order 

i  Cf .  The  Harrowing  of  Hell,  p.  224. 


SELECTIONS  FROM  THE  LETTERS  OF  ALCUIN     267 

that  we  may  fight  the  more  valiantly;  the  arms  with 
which  we  shall  be  able  to  maintain  our  liberty ;  the  ram 
part  which  shall  protect  us  from  the  inroads  of  the  pur 
suing  foe.1 

4.    TO  THE  MONKS  AT  YORK 

Ep.  34,  written  about  795. 

0  fathers  and  brethren  beloved  beyond  all  others,  do  not 
forget  me.  I  shall  be  yours,  as  in  life  so  in  death,  and 
perhaps  God  will  be  so  merciful  to  me  that,  as  you  have 
nurtured  my  childhood,  you  will  entomb  my  old  age.  And 
if  another  place  shall  be  assigned  to  my  body,  yet  to  my 
soul  —  whatever  place  it  may  inherit  —  to  my  soul  there 
shall  be  granted,  as  I  trust,  by  your  holy  intercessions  and 
the  mercy  of  God,  a  rest  together  with  you,  since  —  as  our 
young  man  Seneca2  reports  that  he  saw  —  we  believe  that 
the  souls  of  our  brotherhood  are  assembled  in  one  and  the 
same  place  of  joy.  And  although  the  diversity  of  merit 
may  cause  one  or  another  to  rejoice  with  a  fuller  measure 
of  bliss,  may  the  equality  of  eternity  make  us  all  live  in 
happiness  !  For  just  as  one  sun  shines  upon  all,  though  it 
is  not  equally  seen  by  all  because  of  the  varying  distance 
of  the  eye,  so  everlasting  bliss  shall  be  bestowed  upon  all 
the  righteous  in  the  kingdom  of  God,  though  the  height  of 
merit  shall  crown  some  with  a  greater  glory.3 

In  a  letter  to  the  Abbess  Gisela,  sister  of  Charlemagne,  written  in 
September,  798,  Alcuin  says :  '  The  cross  which  you  sent  me  pleases  me 
greatly.'  Stevens  says  (op.  cit.,  p.  25):  '  It  is  written  in  the  life  of  Alcuin 
that  whenever  he  saw  the  cross  he  bowed  towards  it,  whispering  these 
words:  "Tuam  crucem  adoramus,  Domine,  et  tuam  gloriosam  recolimus 
passionem."  '  Ceolfrith  (cf.  p.  250),  when  about  to  start  on  a  journey,  ac 
cording  to  Bede,  'adorat  crucem,'  or,  as  an  older  life  has  it,  '  adorat 
ad  crucem.' 

2  For  his  vision,  see  Alcuin's  De  Sanctis  Eboracensis  Ecclesise  600  ff. 

8  See  Dante's  Paradiso,  especially  1.  103  ff. ;  3.  55-84,  97-8;  6.  118  ff. 


268     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

5.    TO  ARNO,  BISHOP  OF  SALZBURG 

Ep.  71,  written  796,  after  August  10.  How  the  Huns  should 
be  taught  the  truths  of  Christianity. 

Our  Lord  Jesus  Christ  commanded  his  disciples,  saying : l 
'  Go  ye  therefore,  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost ;  teaching  them  to  observe  all  things  whatsoever  I 
have  commanded  you.'  In  these  few  words  he  revealed 
the  manner  of  all  holy  preaching.  He  uses  the  word  teach 
twice,  and  the  word  baptize  once.  First  of  all  he  com 
manded  to  teach  the  Catholic  faith,  and  then,  after  that 
had  been  accepted,  to  baptize  in  the  name  of  the  holy 
Trinity ;  and  finally,  to  indoctrinate  with  the  precepts 
of  the  gospel  those  who  were  now  imbued  with  faith  and 
cleansed  by  holy  baptism.  .  .  .  Hence  it  was  that  the 
wretched  race  of  the  Saxons  in  so  many  cases  lost  the  sac 
rament  of  baptism,  because  they  had  never  had  the  foun 
dation  of  faith  in  their  hearts.  Moreover,  we  are  to  know 
that  faith,  according  to  St.  Augustine,2  is  of  the  will,  and 
not  of  constraint.  How  can  a  man  be  forced  to  believe 
what  he  doesn't  believe  ?  He  can  be  forced  to  baptism, 
but  not  to  faith.  ...  A  man  endowed  with  a  reasonable 
mind  is  therefore  to  be  instructed,  and  to  be  attracted 
by  preaching  of  divers  sorts  to  acknowledge  the  truth  of 
our  holy  faith.  But  above  everything  else,  the  mercy  of 
Almighty  God  is  to  be  besought  for  him ;  for  the  tongue 
of  the  teacher  is  of  no  avail  unless  divine  grace  imbues 
the  heart  of  the  listener.  The  Truth  Himself  has  said : 3 
*  No  man  can  come  to  me  except  the  Father,  which  hath 
sent  me,  draw  him.'  And  in  order  that  we  may  under 
stand  that  the  holy  Trinity  is  operative  equally  in  the 

i  Matt.  28.  19,  20.  2  Ep.  217.  3  John  6.  44. 


SELECTIONS  FROM  THE  LETTERS  OF  ALCUltf     269 

salvation  of  men,  the  Lord  Himself  says  in  another  place : l 
No  man  cometh  unto  the  Father  but  by  me.'  Likewise 
)f  the  Holy  Ghost  he  says : 2  '  Except  a  man  be  born  of 
water  and  of  the  Spirit,  he  can  not  enter  into  the  king 
dom  of  God.'  So  that  which  the  priest  effects  visibly  on 
Jie  body  by  means  of  water,  the  Holy  Spirit  effects  invisibly 
in  the  soul  through  faith.  .  .  . 

There  are  some  infirmities  which  are  better  remedied 
>y  sweet  medicines  than  by  bitter,  while  certain  others  are 
>etter  treated  by  bitter  draughts  than  by  sweet.  Hence  the 
teacher  of  God's  people,  while  he  must  shine  in  the  house 
)f  God  with  the  lamps  of  all  the  virtues,  yet  must  prevail 
most  of  all  by  an  insight  and  discretion  which  shall  enable 
lim  to  know  what  pertains  to  each  person,  sex,  age,  under 
taking,  and  even  occasion.  All  these  things  the  blessed 
Gregory,  the  celebrated  teacher,  has  discussed  most  thor 
oughly  in  his  Pastoral  Care,3  discriminating  between  per 
sons,  confirming  by  illustrations,  and  corroborating  the 
whole  by  the  authority  of  the  divine  Scriptures.  To  this 
book,  0  holy  bishop,  I  refer  you,  begging  you  to  have  it 
frequently  in  your  hands,  and  to  keep  it  in  your  heart. 

6.  TO  EANBALD  II,  ARCHBISHOP  OF  YORK 

Ep.  72,  written  796,  after  August  10 

Let  not  the  world's  pomp  elate  you,  nor  luxurious  food 
enfeeble  you,  nor  vanity  of  raiment  effeminate  you,  nor 
tongues  of  flatterers  beguile  you,  nor  hostility  of  slanderers 
disturb  you.  Let  not  sad  things  break  you  down,  nor  glad 
things  puff  you  up.  Be  not  a  reed  shaken  with  the  wind,4 
nor  a  flower  bowed  with  the  breath  of  the  tempest;  be 

1  John  14.  6.  8  See  pp.  100  ff. 

2  John  3.  5.  *  Cf .  Matt.  11.  7 ;  Lk.  7.  24. 


270     LATIK  WORKS  BY  OLD  ENGLISH  WRITERS 

neither  a  ruined  wall  nor  a  house  built  upon  the  sand;1 
but  be  a  temple  of  the  living  God,  founded  on  the  solid  rock, 
and  dwelt  in  by  the  Spirit  himself,  the  Comforter.  .  .  . 

To  those  of  the  better  sort  show  yourself  meek  and 
lowly,  but  hard  and  unyielding  to  the  proud,  being  made 
all  things  to  all  men,  that  you  may  gain  all.2  In  your 
hand  you  have  honey  and  wormwood ;  let  him  who  will, 
eat  of  either.  Let  him  who  wishes  to  be  fed  with  pious 
preaching  taste  the  honey,  but  let  him  who  needs  severe 
rebuke  drink  of  the  wormwood,  yet  in  such  manner  that 
he  may  hope  for  the  honey  of  pardon,  if  so  be  that  roseate 
confusion  be  the  forerunner  of  penitence. 

Let  everything  that  you  do  be  done  decently  and  in  or 
der.3  Have  times  set  apart  for  reading ;  let  prayer  have  its 
stated  hours,  and  the  solemnities  of  the  mass  take  place 
at  due  seasons.  .  .  .  Every  high  priest  taken  from  among 
men  is  ordained  for  men  in  things  pertaining  to  God.4 
Aaron  stood  with  the  censer  of  his  office  between  the 
living  and  the  dead,5  that  the  wrath  of  God  might  no 
longer  burn  among  the  people.  So  the  priest  of  God's 
word  must  be  both  the  preacher  of  His  will  to  the  peo 
ple  and  the  intercessor  to  God  for  the  people,  and  so,  as 
it  were,  a  mediator  between  God  and  men.6 .  .  . 

Eegard  yourself  not  as  a  lord  of  the  world,  but  as  a 
steward.  Let  not  the  number  of  your  kinsmen  make  you 
greedy  of  gain,  as  though  you  had  to  heap  up  for  their 
future  inheritance ;  you  will  never  lack  a  pretext  for  heap 
ing  up,  if  once  the  love  of  money,  which  is  the  root  of  all 
evil,7  sets  your  touchwood  on  fire.  Christ  is  the  best  of 
proprietors ;  no  one  will  make  a  better  guardian  of  your 

1  Cf.  Matt.  7.  26.  4  Cf.  Heb.  5.  1.  6  Cf.  1  Tim.  2.  5. 

2  Cf.  1  Cor.  9.  22.  6  Cf.  Num.  16.  48.  7  Cf.  1  Tim.  6,  10. 
8  1  Cor.  14.  40. 


SELECTIONS  FROM  THE  LETTERS  OF  ALCUIN     271 

treasure.  The  hand  of  the  poor  is  the  storehouse  of  Christ. 
Whatever  of  your  choice  things  you  decide  to  entrust  to 
Him,  send  by  the  hand  of  the  wretched.  Let  your  alms 
be  twofold  —  in  saving  the  souls  of  the  needy,  and  in 
ministering  to  their  bodies.  .  .  .  <  The  Lord  loveth  a 
cheerful  giver.' 1 .  .  . 

Let  your  consecrated  prudence  provide  teachers  for  the 
youth  and  for  the  clergy.  Let  each  group  have  its  own 
separate  place  —  one  for  those  who  read,  one  for  those 
who  sing,  and  another  for  those  who  write.  Each  of  these 
groups  should  have  its  own  chief,  lest,  growing  idle,  they 
wander  about,  or  play  silly  games,  or  give  themselves  up 
to  some  other  form  of  folly.  Let  your  foresight,  beloved 
son,  consider  all  these  things,  so  that  in  the  chief  seat  of 
our  nation  there  may  be  found  a  well-spring  of  all  goodness 
and  learning,  and  the  thirsty  traveler  or  the  lover  of 
churchly  discipline  may  be  able  to  draw  therefrom  what 
ever  his  soul  desires. 


7.  TO  CHARLEMAGNE 
Ep.  78,  written  end  of  796  or  beginning  of  797 

Not  only  ought  I,  the  least  of  the  servants  of  our  Saviour, 
to  rejoice  at  the  prosperity  and  eminence  of  your  glorious 
power,  but  all  the  holy  Church  of  God  should  with  one 
consent  of  love  offer  thanks  to  the  Lord  God  Almighty, 
who  of  His  grace  has  granted  to  the  people  of  Christ,  in 
these  last  and  perilous  tunes  of  the  world,  so  pious,  pru 
dent,  and  righteous  a  ruler  and  defender,  zealous  with  all 
assiduity  to  reform  what  is  amiss,  to  strengthen  what  is 
right,  and  to  exalt  what  is  holy,  rejoicing  to  publish  the 
name  of  the  Lord  God  most  high  throu^u  many  regions 

l  2  Cor.  9.  7. 


272     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

of  the  world,  and  endeavoring  to  kindle  the  light  of  the 
Catholic  faith  in  the  utmost  parts.  .  .  . 

I,  your  Flaccus,1  in  accordance  with  your  exhortation 
and  will,  do  my  utmost  in  the  buildings  of  St.  Martin's  2  to 
provide  some  with  the  honey  of  Holy  Scripture,  to  intox 
icate  others  with  the  old  wine  of  ancient  studies,  to  feed 
others  with  the  apples  of  grammatical  subtlety,  and  to 
enlighten  still  others  with  the  marshaling  of  the  stars  — 
which  suggests  the  work  of  a  painter  who  seeks  to  beau 
tify  for  some  patron  the  vaulting  of  an  edifice.3    Thus  I 
am  made  many  things  to  many  men,4  that  I  may  train  u] 
many  to  the  advancement  of  the  holy  Church  of  God  an< 
to  the  adornment  of  your  imperial  reign,  lest  the  grace  oi 
Almighty  God  bestowed  upon  me,5  and  the  bounty  of  you] 
goodness,  be  in  vain.    In  some  measure,  however,  I,  youi 
servant,  lack  the  choicer  books  of  scholarly  erudition  whicl 
I  had  in  my  own  country  through  the  devoted  industi 
of  my  teacher,6  and  even  by  my  own  slighter  exertions 
I  say  these  things  to  your  Excellency  to  the  end  that,  ij 
perchance  it  should  please  your  intent,  so  desirous  of  all 
wisdom,  I  may  be  permitted  to  send  over  some  of  oui 
young  men  to  obtain  everything,  we  need,  and  bring  bacl 
into  France  the  flowers  of  Britain.    In  this  way  not  onb 
will  York  be  a  garden  enclosed,  but  Tours  will  have  it 
outflowings  of  Paradise  and  its  pleasant  fruits,  so  that  th< 
south  wind  may  come  and  blow  upon  the  gardens  of  the 
Loire,  and  the  spices  thereof  may  flow  out.7 .  .  . 

1  The  members  of  the  inner  circle  of  Charlemagne's  court  called  one 
another  by  names  supposed  to  characterize  their  qualities;  thus  Charle 
magne  was  David,  etc.   See  West,  Alcuin,  p.  44. 

2  At  Tours.  4  Cf .  note  2,  p.  270. 

3  Probably  the  apse  of  a  church.  6  1  Cor.  15.  10. 

6  Albert,  Archbishop  of  York  from  767  to  778.   For  some  of  these  books, 
see  p.  263,  above. 

7  Cf.  Song  of  Sol.  4.  12,  13,  16. 


SELECTIONS  FROM  THE  LETTERS  OF  ALCUIN    273 

As  far  as  my  moderate  abilities  will  permit,  I  will  not 
be  slothful  in  sowing  the  seeds  of  wisdom  among  your  serv 
ants  l  in  these  parts,  being  mindful  of  the  sentence : 2  '  In 
the  morning  sow  thy  seed,  and  in  the  evening  withhold 
not  thy  hand,  for  thou  knowest  not  whether  shall  prosper, 
either  this  or  that,  or  whether  they  both  shall  be  alike 
good/  In  the  morning,  when  my  studies,  because  of  my 
time  of  life,  were  flourishing,  I  sowed  in  Britain ;  now,  as 
my  blood  grows  chill  in  the  evening  of  my  days,  I  cease 
not  to  sow  in  France,  hoping  that  both,  by  the  grace  of 
God,  may  spring  up. 

8.  TO  CCENWULF,  KING  OF  MERCIA 

Ep.  80,  written  797 

Let  the  words  of  God  be  read  at  priestly  banquets. 
There  it  is  fitting  to  listen  to  a  reader,  not  to  a  harper ;  to 
the  discourses  of  the  Fathers,  not  the  songs  of  the  heathen. 
What  concord  hath  Ingeld  3  with  Christ  ?  4  The  house  is 
too  narrow  to  hold  both.  The  King  of  heaven  desires  not 
to  hold  communion  with  heathens  and  lost  souls — so-called 
kings  though  they  be ;  the  King  eternal  rules  in  the  heavens, 
while  such  a  lost  heathen  laments  in  hell.  Hear  in  your 
halls  the  voices  of  those  that  read,  not  in  the  market-places 
the  crowd  of  those  that  laugh. 

9.  TO  THE  PEOPLE  OF  CANTERBURY 

Ep.  86,  written  797 

Let  the  nobles  of  the  nation  rule  their  lordships  with 
the  help  of  their  councils,  and  preside  over  the  people 

1  The  brethren  of  St.  Martin's.  2  Eccl.  11.  6. 

8  A  king  celebrated  in  songs  ;  see  Zeitschrift  fur  Deutsches  Allerthum 
15-  314.  4  Cf .  2  Cor.  6.  15. 


274     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

with  justice,  in  their  decisions  loving  the  laws  of  their  an 
cestors  rather  than  money,  which  subverts  the  words  of  the 
righteous ;  and  let  them  perform  manfully,  with  one  con 
sent,  what  shall  be  for  your  benefit.  Place  over  yourselves 
rulers  famous  for  their  nobleness,  pious  with  the  dignity 
of  character,  honorable  with  the  beauty  of  righteousness, 
so  that  the  divine  mercy  may  vouchsafe  to  govern,  preserve, 
and  exalt  your  race. 

A  great  danger  threatens  this  island  and  the  people  liv 
ing  in  it.  A  heathen  people  —  and  this  was  never  known 
before  —  has  accustomed  itself  to  ravage  our  coasts  with 
piratical  depredations.  Yet  the  peoples  of  England,  her 
kingdoms  and  her  kings,  are  at  variance  with  one  another. 
Hardly  one  of  the  ancient  stock  of  our  kings  is  left  —  I  say 
it  with  tears  —  and  the  more  uncertain  their  lineage  the 
less  is  their  courage.1  In  like  manner,  the  teachers  of  truth 
have  perished  throughout  the  churches  of  Christ.  Almost 
every  one  follows  the  vanities  of  the  world,  and  hates  regular 
discipline,  even  the  soldiers  caring  more  for  greed  than  for 
righteousness.  Eead  Gildas,  the  wisest  of  the  Britons,2  and 
you  will  see  from  what  causes  the  ancestors  of  the  Britons 
lost  their  kingdom  and  country  ;  then  if  you  will  consider 
yourselves,  you  will  find  almost  the  same  things  there. 

Fear  for  yourselves  the  declaration  of  the  Truth  Himself  :3 
'  If  a  kingdom  be  divided  against  itself,  that  kingdom  can 
not  stand.'  See  what  division  there  is  among  the  peoples 
and  races  of  England.  They  are  lacking  in  themselves 
because  they  do  not  keep  peace  and  faith  with  one  another. 

Call  back  to  yourselves,  if  you  can  make  up  your  minds 
to  it,  your  bishop  ^Ethelheard,  a  wise  and  venerable  man ; 
and  according  to  his  counsel  improve  the  condition  of  your 
kingdom,  and  amend  in  conduct  what  is  displeasing  to  God. 

i  Cf.  Mon.  Ale.,  p.  373.  «  Cf.  p.  265.  8  Mark  3.  24. 


SELECTIONS  FROM  THE  LETTERS  OF  ALCUIN    275 

10.  TO  THE  MONKS  OF  SALZBURG 

Ep.  90,  written  795-7 

O  how  happy  is  the  life  of  the  monk  —  acceptable  to 
God,  lovely  in  the  sight  of  angels,  honorable  before  men ! 
He  who  lives  it  faithfully  among  men  will  without  doubt 
reign  joyously  among  the  angels.  It  was  initiated  by  the 
primitive  church  in  Judea,  acting  through  the  apostles,  for 
they,  we  are  told,  had  all  things  common,  neither  said  any  of 
them  that  aught  of  the  things  which  he  possessed  was  his 
own.1  This  principle,  I  believe,  should  be  followed  not  only 
with  respect  to  worldly  substance,  but  also  with  refer 
ence  to  spiritual  desires :  every  one  should  covet  the  same 
thing,  and  pursue  the  good  of  obedience  rather  than  thu 
accomplishment  of  his  own  will.  If  Christ  came  not  to  do 
His  own  will,2  as  the  gospel  testifies,  but  the  will  of  the 
Father,  how  much  more  should  a  monk  do,  not  his  own  will, 
but  that  of  Christ — not  slothful  in  God's  work,  but  dili 
gent  ;  not  regarding  so  much  what  is  commanded  as  how  he 
may  perform  what  is  commanded,  lest  in  any  way  the  evil  of 
murmuring  should  grow  in  any.3  If  certain  of  God's  people 
perished  in  the  wilderness  because  of  the  sin  of  murmur 
ing,4  by  how  much  greater  a  spiritual  vengeance  shall  a 
monk  of  a  monastery  be  smitten,  if  he  does  not  fear  to 
accustom  his  mind  to  the  evil  of  murmuring ! 


11.   TO  ARNO,  ARCHBISHOP  OF  SALZBURG 

Ep.  107,  written  798  (?) 

Do  you,  O  concordant  brother,  have  always  in  mind  the 
eternal  days,  and  run  with  patience  the  course  which  Christ 


1  Cf.  Acts  4. 32. 

2  Cf.  John  6.  38. 


8  This  suggests  the  Benedictine  Rule,  chap.  5, 
4  Cf.  Num.  14.  2,  29;  26.  64,  65;  1  Cor.  10.  10. 


276     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

set  before  you,1  seeing  that  he  who  follows  Him  walks 
not  in  darkness,  but  shall  have  the  light  of  life.2  Let  Him 
be  to  you  food  and  drink,  love  and  glory.  Let  not  worldly 
ambition  subvert  your  heart,  neither  the  blandishments  of 
flatterers,  nor  the  shows  of  vanity,  nor  the  fear  of  the  pow 
erful,  nor  the  threats  of  the  cruel ;  but  build  your  house  on 
the  solid  rock,  from  which  no  storms  can  drag  you.  Stand 
unmoved,  despising  the  tongues  of  slanderers,  and  caring 
naught  for  the  speech  of  flatterers.  And  lead  with  you  into 
this  state  of  life,  by  the  aid  of  heavenly  grace,  as  many  as 
you  can,  using  prayers,  admonitions,  chastenings,  and  ex 
amples  ;  that  so  you  may  appear  in  the  sight  of  the  Lord 
your  God  with  manifold  fruit  of  your  labor,  being  thus 
rendered  worthy  of  a  manifold  reward. 

12.    TO  CHARLEMAGNE 
Ep.  170,  written  September  or  October,  801 

Blessed  is  the  nation  for  whom  the  divine  clemency 
has  provided  so  pious  and  prudent  a  ruler !  Happy  the 
people  which  is  ruled  by  a  wise  and  pious  prince;  as  the 
Platonic  proverb  says:3  ' Those  states  would  be  happy  where 
either  philosophers  —  that  is,  lovers  of  wisdom  —  should 
reign,  or  kings  should  devote  themselves  to  philosophy.' 
With  that  no  wisdom  in  the  world  can  be  compared.  This 
it  is  which  exalts  him  of  low  degree,  makes  glorious  him 
who  is  already  powerful,  and  is  praiseworthy  in  all ;  in  this 
is  the  ornament  and  beauty  of  the  present  life,  and  the 
glory  of  perpetual  bliss.  That  only  is  true  wisdom  which 
renders  blessed  the  days  that  never  end. 

i  Cf.  Heb.  12. 1.  2  cf.  John  8.  12. 

3  Probably  derived  from  Boethius,  De  Cons.  Phil.  1,  pr.  4 ;  cf .  Plato, 
Rep.  5.  473.  TW.O  years  earlier  Alcuin  had  written  to  Charlemagne  (Ep. 
110) :  '  Perhaps  a  new  Athens  shall  be  brought  to  pass  in  France,  only  far 
superior  to  the  old.'  Alcuin  again  refers  to  Plato,  Epp.  240,  241. 


SELECTIONS  FROM  THE  LETTERS  OF  ALCUIN     277 

I  have  always  recognized  it  as  my  privilege,  my  lord 
David,1  to  love  and  to  commend  to  others  this  your  highest 
preoccupation.  You  have  striven  to  incite  all  men  to  learn 
it,  nay,  to  prevail  upon  them  with  rewards  and  honors ;  and 
have  endeavored  to  bring  together  from  various  parts  of  the 
world  those  who  loved  this  wisdom,  in  order  to  enlist 
them  as  helpers  in  your  own  beneficent  purpose.  In  which 
number  you  took  pains  to  receive  me  also  from  the  fur 
thest  confines  of  Britain,  though  the  lowest  bond-slave  of 
this  sacred  wisdom.  Would  that  I  were  as  useful  a  servant 
in  the  house  of  God  as  I  am  prompt  in  obeying  your  will ! 

13.  TO  EANBALD  II,  ARCHBISHOP  OF  YORK 

Ep.  173,  written  801,  after  April  5 

Do  not  meditate  flight,  but  fix  your  hopes  upon  the 
crown.2  Stand  valiantly  in  the  front  rank  as  a  standard- 
bearer  of  Christ's  camp.  If  the  standard-bearer  flees,  what 
shall  the  army  do  ?  If  the  trumpet  is  silent  in  the  camp, 
who  shall  prepare  himself  to  the  battle  ? 3  If  the  general 
is  fearful,  how  shall  the  common  soldier  be  saved  ?  '  Ye 
have  not  yet  resisted  unto  blood,'  says  the  apostle;4  ye  have 
forgotten  your  consolation ;  God  chastens  every  son  whom 
He  receives.  The  son  must  not  be  cast  down  because  of 
the  chastening  of  his  father's  kindness.  '  The  wicked  gnash- 
eth  upon  the  just  with  his  teeth,'  says  the  Scripture;5  'but 
the  Lord  shall  break  their  teeth,' 6  and  shall  bring  their 
violence  to  naught.  Read  diligently  how  the  old  Matta- 
thias,7  when  his  death  was  now  at  hand,  exhorted  his  sons 
to  play  the  men,  and  to  fight  valiantly  against  the  enemies 
of  God ;  how  the  saints  have  been  crowned  through 

1  See  note  1,  p.  272.  *  Qf.  Heb.  12.  4  ff.  6  cf.  Ps.  58.  6. 

a  Cf .  Rev.  2.  10.  6  Cf.  Ps.  37.  12.  7  i  Mace.  2.  49  ff. 

s  Cf .  1  Cor.  14.  8. 


278     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

tribulations ;  and  how  small  —  or  rather,  how  naught  — 
is  the  glory  of  the  sinner.  .  .  . 

But  there  is  no  need  to  make  long  search  for  illustra 
tions  from  ancient  times,  when  those  of  the  present  will 
suffice.  You  yourself  have  seen  how  the  kings 1  and  princes 
have  perished  who  arrayed  themselves  against  your  pred 
ecessors  2  and  against  the  Church  of  Christ. 

ALBERT  S.  COOK 


SELECTIONS  FEOM  THE  BENEDICTINE  EULE 

Perhaps  it  is  hardly  too  much  to  say  that  no  literary  production 
since  the  time  of  the  apostles  has  contributed  so  much  to  Western 
civilization  as  the  Benedictine  Rule  ;  and  yet  its  author  probably 
never  regarded  it  as  a  literary  production  at  all. 

1  Benedict  of  Nursia  was  born  near  Rome  at  the  end  of  the 
fifth  century.  When  a  boy  of  fourteen  he  renounced  the  world,  and 
after  many  changes  of  abode,  finally  settled  at  Monte  Cassino,  and 
became  the  founder  of  that  famous  monastery  [529  A.D.],  destroy 
ing  the  temple  of  Apollo  that  stood  on  its  site.  Benedict  died  in 
543  A.D.  Pope  Gregory  the  Great  (594-604),  the  first  real  organ 
izer  among  the  popes,  pressed  the  monks  into  the  service  of  the 
Church.  It  was  the  Rule  of  Benedict  that  he  chose  for  his  guid 
ance,  imposing  it  on  a  monastery  that  he  himself  had  founded  in 
Rome.  By  the  time  of  Charlemagne  (768-814),  Benedict's  Rule 
seems  to  have  superseded  all  others.  It  afterwards  became  the 
basis  of  new  orders,  chief  among  which  were  Cluny  and  Citeaux. 
In  the  thirteenth  century  the  Benedictines  were  superseded  in 
great  part  by  the  mendicant  orders,  the  Franciscans  and  Domini 
cans.  From  the  fourteenth  century  on,  they  were  famous  more 
for  their  learning  than  for  their  piety.  The  famous  Congregation 
of  St.  Maur,  founded  in  1618,  was  a  congregation  of  Benedictines, 
and  to  them  we  owe  the  editing  of  many  most  valuable  historical 


,  King  of  Northumbria,  d.  September  23,  788;  ^Ethelred,  April 
18,796. 

2  Albert  (767-778)  and  Eanbald  I  (778-796). 


SELECTIONS  FROM  THE  BENEDICTINE  RULE     279 

sources.  .  .  .  The  monks  are  still  famous  for  their  classical 
learning. ' l 

Elsewhere  we  are  told :  <  They  were  the  only  scholars  of  the 
Middle  Ages;  it  was  they  who  copied,  and  by  this  means  pre 
served  for  posterity,  the  greater  number  of  the  literary  master 
pieces  of  Greece  and  Rome.' 

In  Montalembert's  Monks  of  the  West  the  achievements  of  the 
Benedictines  are  set  forth  with  admirable  vigor  and  lucidity  ;  see 
especially  Book  IV.  Monte  Cassino,  near  Naples,  the  first  Bene 
dictine  monastefy,  continues  to  be  a  shrine  of  pilgrimage  for 
high-minded  persons  of  all  faiths  ;  see,  for  example,  Longfellow's 
Monte  Cassino,  and  Andrew  D.  White's  recent  Autobiography  (New 
York,  1905),  2.  417-8.  It  now  contains  an  interesting  series  of 
frescoes,  executed  by  monks  of  Benediktbeuren  in  Bavaria,  rep 
resenting  scenes  in  the  traditional  life  of  the  founder.  The  pres 
ent  abbot  is  an  American,  P.  Bonifazio  Krug. 

For  an  analysis  and  estimate  of  the  Rule,  see  Encycl.  Brit.  16. 
704  if. 

1.  THE  FOUR  KINDS  OF  MONKS 
Chap.  1 

It  is  evident  that  there  are  four  kinds  of  monks.  The 
first  is  that  of  the  Cenobites,  who  live  in  a  monastery, 
warring  under  one  rule  or  one  abbot.  The  second  is  that 
of  the  Anchorites  or  Hermits.  These,  not  in  the  fervor  of 
a  recent  conversion,  but  by  a  long  test  hi  a  monastery, 
having  learned,  by  the  aid  of  many  others,  to  contend 
against  the  devil;  having  been  trained  in  the  ranks  of 
their  brethren  for  the  single  combats  of  the  desert,  and 
being  strong  enough  to  dispense  with  the  assistance  of 
others,  are  able,  God  helping  them,  to  fight  with  their 
single  hand  and  arm  against  the  vices  of  the  flesh  and  of 
their  thoughts.  The  third  kind,  which  is  indeed  detestable, 
is  that  of  the  Sarabaites.  These,  having  been  tested  by  no 
rule,  nor  under  the  direction  of  a  master  as  gold  is  tried 

l  Henderson,  Select  Historical  Documents  of  the  Middle  Ages,  pp.  26T-& 


280     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

in  the  furnace1  —  nay,  rather,  having  been  softened  like 
lead  —  show  by  their  works  that  they  keep  faith  with  the 
world,  and  that  their  tonsure  is  a  lie  in  the  sight  of  God. 
One  may  see  them  shutting  themselves  up  by  twos  and 
threes,  or  even  singly,  with  no  shepherd,  not  in  their 
Lord's  sheepfolds,  but  in  their  own.  They  have  no  law 
but  the  satisfaction  of  their  desires,  for  whatever  they 
think  or  wish  they  call  holy,  and  whatever  they  do  not 
care  for  they  regard  as  unlawful.2  The  fourth  kind  of 
monks  is  that  which  is  called  Vagabonds  (Gyrovagi). 
These  spend  their  whole  life  in  passing  from  one  province 
to  another,  staying  three  or  four  days  in  each  monastery, 
always  wandering  and  never  fixed,  the  slaves  of  their 
passions  and  addicted  to  the  pleasures  of  the  table,  in  all 
things  worse  than  the  Sarabaites.  But  it  is  better  to  pass 
over  in  silence  the  wretched  conduct  of  such  monks  than 
to  say  more  about  them. 

2.  CONCERNING  BRETHREN  WHO  ARE  SICK 

Chap.  36 

Before  all  and  above  all,  care  shall  be  taken  of  the  sick, 
and  they  shall  be  served  as  if  they  were  Christ  in  person. 
He  Himself  has  said :  'I  was  sick,  and  ye  visited  me,'3  and 
again :  '  Inasmuch  as  ye  have  done  it  unto  one  of  the  least 
of  these  my  brethren,  ye  have  done  it  unto  me.' 4  On  the 
other  hand,  let  the  sick  consider  that  it  is  to  the  honor  of 
God  that  they  are  being  served,  and  let  them  not  annoy 
by  unnecessary  demands'  their  brethren  who  serve  them. 
Yet  they  are  to  be  borne  with  in  patience,  since  on  their 

iCf.  IPet.  1.  7;  Rev.  3.  18. 

2  We  are  reminded  of  the  inscription  for  Rabelais's  imaginary  Abbey  of 
Theleme:  '  Do  as  you  please.'  3  Matt.  25.  36.  4  Ibid. 


SELECTIONS  FROM  THE  BENEDICTINE  RULE    281 

account  one  gains  a  greater  recompense.  Let  the  abbot 
see  to  it  then,  with  all  diligence,  that  they  suffer  from  no 
neglect.  A  room  by  itself  shall  be  set  apart  for  the  sick 
brethren,  and  for  their  service  a  brother  who  is  God-fearing, 
diligent,  and  careful.  Baths  shall  be  offered  to  the  sick  as 
often  as  it  is  expedient ;  but  to  the  healthy,  and  especially 
the  young,  they  shall  be  allowed  less  frequently.  Even 
the  use  of  meaj  shall  be  granted  to  the  sick  and  to  those 
who  are  really  weak,  in  order  to  repair  their  strength ;  but 
as  soon  as  they  are  restored,  they  shall  return  to  their 
abstinence  from  meat.  The  abbot  shall  do  his  utmost  en 
deavor  that  the  cellarer  and  the  nurse  show  no  neglect  to 
the  sick,  since  he  is  responsible  for  any  fault  committed 
by  his  subordinates. 

3.  THE  MEASURE  OF  FOOD 

Chap.  39 

For  the  daily  meal,  as  well  at  the  sixth  as  at  the  ninth 
hour,  we  believe  that  two  cooked  dishes  are  sufficient  for 
each  table,  having  regard  to  the  infirmities  of  various  ones, 
since  he  who  can  not  eat  of  the  one  may  make  his  meal 
off  the  other.  In  this  way,  two  cooked  dishes  shall  suffice 
for  the  brethren,  a  third  being  added  of  fruits  or  tender 
vegetables,  if  they  can  be  had.  A  full  pound  of  bread  is 
to  suffice  for  a  day,  whether  there  be  only  one  meal,  or 
dinner  and  supper.  On  the  days  when  there  is  supper, 
the  cellarer  shall  reserve  a  third  of  the  pound  for  supper. 
If  any  unusual  labor  is  undertaken,  it  shall  be  in  the 
power  and  will  of  the  abbot  to  add  somewhat,  if  it  seems 
expedient,  taking  care  always  to  prevent  excess,  so  that 
the  monk  may  never  be  seized  with  indigestion,  for 
nothing  is  so  contrary  to  the  character  of  any  Christian 


282     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

whatever  as  excess  in  eating,  according  to  the  word  of 
our  Lord :  <  Take  heed  to  yourselves,  lest  at  any  time  your 
hearts  be  overcharged  with  surfeiting.' 1  As  to  the  younger 
boys,  they  are  not  to  have  the  same  quantity  of  food  as  the 
older  ones,  moderation  being  observed  in  all  things.  Every 
one  shall  wholly  abstain  from  the  flesh  of  quadrupeds,  ex 
ception  being  made  only  in  the  case  of  the  very  weak  anc 
of  the  sick. 

4.    LABOR  AND  READING 

Chap.  48 

Idleness  is  the  enemy  of  the  soul.  At  certain  times 
therefore,  the  brethren  are  to  be  occupied  in  manual  labor, 
while  at  other  stated  hours  they  are  to  apply  themselves 
to  reading  about  divine  things.  On  this  account  we  think 
it  incumbent  upon  us  to  regulate  the  twofold  division  of 
the  day  as  follows.  From  Easter  until  the  first  day  of 
October  the  brethren  shall  go  out  early  in  the  morning, 
and  work  at  what  may  be  needful  from  the  first  hour 
till  the  fourth,  while  from  the  fourth  hour  till  the  sixth 
shall  be  devoted  to  reading.  After  the  sixth  hour,  having 
risen  from  table,  they  shall  rest  on  their  beds  in  per 
fect  silence;  if  any  one  wishes  to  read,  he  is  to  read  to 
himself,  and  not  disturb  any  one  else.  Nones  shall  be  a 
little  advanced,  to  the  middle  of  the  eighth  hour;  then 
they  shall  return  to  the  assigned  task  till  vespers.  If 
the  necessity  of  the  place,  or  poverty,  require  that  the 
brethren  employ  themselves  with  gathering  crops,  let 
them  not  be  cast  down ;  for  when  they  live  by  the  work 
of  their  hands  they  are  truly  monks,  like  our  fathers  and 
the  apostles.  Let  everything  be  done  with  moderation, 
however,  because  of  the  weak-hearted.  From  the  first 

l  Lk.  21.  34. 


SELECTIONS  FROM  THE  BENEDICTINE  RULE    283 

day  of  October  till  the  beginning  of  Lent  they  shall  give 
themselves  to  reading  till  the  end  of  the  second  hour. 
When  the  second  hour  is  over,  terce  shall  be  said,  after 
which  they  shall  all  busy  themselves  with  the  prescribed 
labor  till  nones.  At  the  first  stroke  of  nones,  every  one 
shall  quit  his  work,  and  be  ready  for  the  second  stroke. 
After  the  meal  they  shall  devote  themselves  to  reading 
or  to  the  Psalms.  During  Lent  they  shall  read  from 
early  morning  until  the  end  of  the  third  hour,  and  shall 
then  busy  themselves  with  the  prescribed  labor  till  the 
end  of  the  tenth  hour.  In  this  season  of  Lent  every 
one  shall  receive  a  book  from  the  library,  which  he 
shall  read  through  consecutively ;  these  books  are  to  be 
given  out  at  the  beginning  of  Lent.  Above  all,  let  care 
be  taken  to  delegate  one  or  two  of  the  elders,  who  shall 
go  through  the  monastery  at  the  hours  which  the  brethren 
give  to  reading,  in  order  to  see  if  there  be  not  found  some 
listless  brother  who  is  idle,  or  engaged  in  trifling  con 
versation,  instead  of  being  intent  upon  reading,  in  this 
way  not  only  injuring  himself  but  interrupting  others.  If 
such  a  one  is  caught  —  which  God  forbid  !  —  he  shall  be 
admonished  once  and  twice.  If  he  does  not  amend,  he 
shall  be  subjected  to  regular  punishment  in  such  a  way 
as  to  intimidate  the  rest.  One  brother  shall  not  join 
another  at  unreasonable  hours.  On  Sunday  the  brethren 
shall  all  engage  in  reading,  with  the  exception  of  those 
who  are  employed  in  various  duties.  If  any  one  should 
prove  so  negligent  that  he  either  will  not  or  can  not  read 
or  meditate,  some  task  shall  be  set  him  which  he  can 
perform,  that  he  be  not  idle.  To  sick  or  delicate  brethren 
there  shall  be  assigned  such  an  occupation  or  handicraft 
as  shall  keep  them  out  of  idleness,  but  shall  not  weigh 
them  down  with  excess  of  labor,  lest  they  run  away. 


284     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

5.  ARTIFICERS  IN  A  MONASTERY 

Chap.  57 

If  there  are  artificers  in  a  monastery,  they  are  to  ply 
their  arts  with  all  humility  and  reverence,  if  so  the  abbot 
allow.1  But  if  any  of  them  grows  vain  on  account  of  his 
knowledge  of  the  art,  as  if  he  were  conferring  a  benefit 
upon  the  monastery,  he  shall  be  removed  from  the  prac 
tice  of  his  art,  and  shall  not  again  resume  it  unless  he 
humble  himself,  and  again  receive  a  command  to  that 
effect  from  the  abbot.  If  anything  made  by  the  artisans  is 
to  be  sold,  let  them  look  well  to  it  that  those  through 
whose  hands  the  articles  pass  commit  no  fraud  upon  the 
monastery.  Let  them  be  mindful  of  Ananias  and  Sap- 
phira,2  lest  the  death  which  these  suffered  in  their  bodies, 
they,  and  all  who  practise  deception  with  reference  to 
the  goods  of  the  monastery,  should  experience  in  their 
souls.  Let  not  the  evil  of  avarice  creep  into  the  price 
for  which  articles  are  sold,  but  on  the  contrary  let  the 
price  be  always  a  little  lower  than  that  charged  by  secular 
persons,  that  in  all  things  God  may  be  glorified. 

6.  RANK  IN  THE  COMMUNITY 

Chap.  63 

The  brethren  shall  observe  their  degrees  in  the  mon 
astery,  according  as  the  date  of  their  conversion  or  the 
merits  of  their  life  shall  determine,  or  as  the  abbot  shall 

1  This  was  the  spirit  which,  as  Ruskin  says  (Seven  Lamps  of  Archi 
tecture:  Lamp  of  Power,  end),  'once  lighted  with  white  lines  of  cloisters 
tne  glades  of  the  Alpine  pine,  and  raised  into  ordered  spires  the  wild  rocks 
of  the  Norman  sea ;  which  gave  to  the  temple  gate  the  depth  and  darkness 
of  Elijah's  Horeb  cave ;  and  lifted,  out  of  the  populous  city,  gray  cliffs  of 
lonely  stone,  into  the  midst  of  sailing  birds  and  silent  air.' 

2  Cf .  Acts  5.  1  ff . 


SELECTIONS  FROM  THE  BENEDICTINE  RULE    285 

decree.  However,  the  abbot  is  not  to  sow  trouble  in  the 
flock  committed  to  him,  nor  make  unjust  arrangements, 
as  if  his  power  might  be  arbitrarily  exercised.  Let  him 
rather  reflect  continually  on  the  account  that  he  shall 
render  to  God  for  all  his  judgments  and  all  his  deeds. 
According  to  the  order  which  he  has  determined,  or 
which  the  brethren  have  observed,  they  shall  go  to  the 
pax  and  to  the  communion,  begin  the  Psalms,  and  take 
their  places  in  the  choir.  No  account  shall  anywhere  be 
made  of  age  in  a  decision  as  to  rank,  since  Samuel1  and 
Daniel,2  while  still  boys,  judged  their  elders.  Except 
those,  then,  whom,  as  we  have  said,  the  abbot  shall  have 
advanced  or  degraded  for  good  and  sufficient  reasons,  the 
brethren  shall  be  arranged  according  to  the  time  of  their 
conversion.  For  example,  he  who  arrived  at  the  monas 
tery  at  the  second  hour  of  the  day,  whatever  his  age  or 
dignity,  must  know  that  his  place  is  below  him  who 
came  at  the  first  hour.  .  .  .  The  younger  are  to  honor 
their  elders,  and  the  elder  to  love  the  younger.  When 
they  speak  to  one  another,  no  one  shall  call  another 
merely  by  his  name,  but  the  elder  shall  give  the  younger 
the  name  of  brothers,  and  the  younger  shall  give  the 
elder  that  of  nonni,  which  denotes  the  respect  due  to  a 
father.  The  abbot,  being  regarded  as  standing  in  the  place 
of  Jesus  Christ,  shall  be  called  Master  and  Abbot,  not 
because  he  makes  such  a  claim,  but  through  honor  and 
love  for  Christ.  Let  him  reflect  on  this,  and  show  him 
self  worthy  of  such  honor.  Wherever  the  brethren  meet, 
the  younger  shall  ask  a  blessing  of  the  elder.  When  an 
elder  passes,  the  younger  shall  rise  and  give  him  a  seat, 
nor  shall  he  presume  to  sit  down  unless  his  elder  bid 
him,  so  that  it  may  be  fulfilled  as  it  is  written, '  In  honor 

1  Cf .  1  Sam.  3.  15  ff.  2  cf .  Dan.  4.  27. 


286     LATIN  WORKS  BY  OLD  ENGLISH  WRITERS 

preferring  one  another.' 1  Boys,  whether  younger  or  older, 
shall  keep  their  due  places  without  confusion  in  the  ora 
tory  and  at  table.  But  with  these  exceptions,  wherever 
they  are,  they  shall  be  under  the  charge  and  oversight  of 
the  brethren  until  they  attain  the  age  of  discretion. 

ALBERT  S.  COOK 
i  Rom.  12. 10. 


INDEX 


abbess,  see  Hild. 

abbots,  250-251 ;  choice  of,  275  ; 
deposed  by  William  1, 75;  duties 
of,  281 ;  rank  and  title  of,  285. 

acting,  213. 

Adam,  first  to  leave  hell,  226; 
speaks  in  hell,  220. 

jElfric,  149  ff. ;  account  of  him 
self,  152-153;  his  method  of 
translating,  150  ff. 

^Ethelred,  King,  the  earlier,  89, 90. 

JEthelred,  King,  the  later,  152, 
192  n.,  193,  196. 

^Ethelstan,  Alfred's  assistant,  93. 

^thelwold,  152. 

^Etna,  120,  121. 

Africa,  114. 

Aidan,  37  ff. ;  his  almsgiving,  41 ; 
character  of,  43 ;  criticises  his 
predecessor  in  England,  40 ; 
death  of,  42,  236 ;  teaches  Ab 
bess  Hild,  52. 

Alaric,  117. 

Alcuin,  4,  100  n.,  261  ff.;  life  of, 
260  n. ,  267  ;  his  nickname,  272  ; 
works  on,  261  n. 

ale,  113,  114,  122,  185. 

Alexander  the  Great,  114. 

Alfred,  King,  life  of:  builds  a 
navy,  71 ;  captures  a  Danish 
banner,  70 ;  collects  laws,  76  n. , 
78 ;  death  of,  71 ;  diseases,  89, 
96  ff . ;  erects  buildings,  97  ;  god 
father  to  Guthrum,  70;  king 
of  all  the  English,  71 ;  leads  at 
Ashdown,  90 ;  retreats  to  the 
woods,  70 ;  youth,  87. 


character  of:  desire  to  in 
struct,  96 ;  friendly  to  the  poor, 
98 ;  generous,  71,  91,  92,  94-95  ; 
interested  in  foreigners,  91,  92, 
101,  109;  a  just  judge,  98  ff.; 
kingly  ideals,  101,  122 ;  love  of 
hunting,  88,  91,  133;  love  of 
learning,  88-89 ;  love  of  poetry, 
87-88,  91 ;  reliance  on  council 
ors,  78;  religious,  91,  92,  96, 
131 ;  rewards  submission,  94  ; 
severe,  99. 

literary  work  of:  assistants 
in,  85  n.,  92,  93;  Encheiridion, 
95-96 ;  father  of  English  prose, 
85  n.;  mentioned  by  JElfric, 
153;  nature  of,  85  n.,  102-103; 
translation,  method  of,  85  n. , 
101  n.,  103,  108  n.,  116  n.,  117, 
132  ;  works  on,  86  n.  See  also 
Augustine,  Boethius,  Gregory, 
Orosius. 

All  Saints,  161. 

almsgiving,  39,  41,  59,  63,  195, 
241. 

ambition,  despised  by  Christ,  105. 

Ambrose,  St.,  263  n.;  quoted, 
253  n.,  255. 

anchorites,  see  hermits. 

angels,  48-49,  202,  235-236;  as 
sist  Cuthbert,  241 ;  Britons  re 
semble,  30 ;  creation  of,  187  ; 
fallen,  161 ;  nature  of,  161-162. 

Anglo-Saxons,  come  to  Britain, 
14  ff.,  67  ;  continental  home  of, 
15,  232;  descendants  of,  15; 
missionaries  sent  to,  18 ;  prey 


287 


288 


INDEX 


upon  the  Britons,  16;  settle 
ments  in  Britain,  16. 

Antichrist,  194,  200,  203,  219  n., 
227. 

antiphon,  sung  by  Bede,  257  ;  used 
by  Augustine,  21  n. 

Apollonius  of  Tyre,  207  ff. 

apostolic  life,  21. 

architecture,  in  England,  8,  34, 
91,  97,  263 ;  Koman  style  intro 
duced,  243. 

Aristotle,  263  n. 

art,  see  architecture,  pictures. 

Ashdown,  battle  of,  89  ff . 

Asser,  86  ff.,  103 ;  his  Life  of  King 
Alfred,  authenticity  of,  and 
style  of,  86-87 ;  reader  to  the 
king,  94 ;  rewarded  by  the  king, 
94-95. 

Assyria,  108  n. 

astronomy,  272 ;  studied  in  Eng 
land,  46. 

Athelstan,  68. 

Athens,  276  n. 

Augustine,  St.,  the  elder,  108 n., 
154  n.,  260  n.,  268 ;  Alfred's  ac 
count  of,  133 ;  his  De  Civitate 
Dei,  108  n. ;  his  De  Videndo  Deo, 
140 ;  his  Soliloquies,  quoted, 
172  n. ;  selections  from,  132  ff. 

Augustine,  St.,  the  younger,  ar 
rival  in  England,  19  ff. ;  manner 
of  life,  21 ;  preaches  to  King 
JEthelbert,  20  ;  receives  liberty 
to  preach,  21 ;  sent  to  England 
as  missionary,  17  ff. 

Augustus,  character  of  his  reign, 
115.  See  Octavianus. 

Aurelius,  emperor  of  the  Britons, 
17. 

Babel,  tower  of,  188. 
Babylon,  114. 
Badon,  Mt.,  siege  of,  17. 
ball-playing,  210. 


Baltic  Sea,  109  n. 

baptism,  160,  168,  253,  268;  of 
Constantine,  176  ;  of  Edwin,  34. 

baths,  hot,  found  in  Britain,  8. 

beasts,  trapping  of,  179. 

Bede,  154  n.,  263  n.;  death  of, 
255  ff. ;  last  work  of  ,258 ;  lauded 
by  Alcuin,  264 ;  letter  of,  253 ; 
life  of,  3. 

works  of:  Ecclesiastical  His 
tory,  5ff. :  editions  of,  4  ;  sources 
of,  5 ;  minor,  231  ff. ;  quoted  by 
JElfric,  155. 

bee,  Alfred  compared  to,  92. 

Benedict  Biscop,  247,  249,  252; 
accompanies  Theodore  to  Eng 
land,  45  n. ;  educates  Bede,  3 ; 
founds  Jarrow,  3  ;  life  of,  243  ff. 

Benedict,  St.,  155;  life  of,  278  n. 
Rule  of :  249,  260  n. ,  261,  278  ff. 

Bertha,  Queen,  first  Christian 
queen  in  England,  20. 

birds,  feed  monks,  164,  239;  re 
buked  by  Cuthbert,  242. 

Boethius,  263  n. ;  Alfred's  account 
of,  117 ;  quoted  by  Alcuin,  276  ; 
his  Consolation  of  Philosophy, 
117  ff.;  Alfred's  preface  to,  117; 
influence  of,  116  n. ;  translations 
of,  116  n. 

book-mark,  103. 

books,  as  gifts,  248 ;  required  by 
priests,  100  n.,  193,  194;  sent 
to  England,  23,  244 ;  use  of,  by 
monks,  283.  See  also  libraries. 

brass,  182 ;  gates  of,  in  hell,  223. 

bridge,  pontoon,  176. 

Britain,  called  Albion,  7  ;  descrip 
tion  of,  7  ff . ;  invasion  of,  by 
Anglo-Saxons,  14  ff.,  67;  lan 
guages  in,  9 ;  length  of  day  in, 
8  ;  metals  found  in,  8. 

Britons,  come  from  Armorica,  9 ; 
cowardice  and  inefficiency  of, 
13  ff . ,  265  j  defeated  by  the  Picts 


INDEX 


289 


and  Scots,  14 ;  dependence  on 
Romans,  11  ff. ;  the  first  inhab 
itants  of  the  island,  9  ;  personal 
appearance  of,  30. 
Brutus,  123. 

Caedmon,  the  poet,  54  ff. ;  account 
of  his  works,  58 ;  composes  in 
sleep,  55;  death  of,  57-58; 
enters  monastery,  56;  first 
poem,  quoted,  55. 

CaBsar,  Julius,  66  n. 

calendar,  154 ff.,  192;  order  of, 
explained,  231  ff. 

Canterbury,  21,  80,  80 n.;  cap 
tured  by  the  Danes,  68  ;  Christ 
Church  (cathedral),  80,  81. 

carpenter,  183. 

Cassius,  confused  with  Brutus, 
123. 

Cato,  123. 

censer,  247. 

Ceolfrith,  life  of,  247  ff. 

Cerberus,  127. 

Cernel,  monastery,  149  n.,  152. 

Chad,  47  ff. 

chalices,  23,  192. 

chants,  see  singing. 

Charlemagne, 260 n.;  Alcuin's let 
ters  to,  271  ff.,  276-277  ;  charac 
ter  of,  271  ;  his  love  of  learn 
ing,  276-277;  his  nickname, 
272  n.,  277. 

Charon,  127. 

charters,  80  ff. 

Chaucer,  116  n.,  119  n. 

Christ,  birth  of,  67,  115;  cruci 
fixion  of,  67 ;  harrows  hell, 
223  ff. 

Christianity,  adopted  by  Edwin, 
31  ff.;  adopted  voluntarily  by 
the  English,  22;  defended  by 
Orosius,  114-115;  in  England 
before  Augustine,  22 ;  forsaken 
for  heathendom,  197 ;  Greek, 


45;  neglected  during  Danish 
invasions,  198. 

Christmas,  *  mother's  night,'  231. 

Christmas-gifts,  94. 

Chronicle,  Old  English,  67  ff. ; 
dates  of  entries,  66;  depend 
ence  on  Bede's  History,  66, 
67  n. ;  how  made,  67  n. ;  influ 
ence  on  Asser,  67 n.;  transla 
tions  of,  67  n. ;  versions  of,  66. 

churches,  at  Canterbury,  22,  80, 
81;  decoration  of,  23,  244  ff., 
272;  despoiled  by  the  Danes, 
195  ;  at  Lichfield,  46  ;  St.  Mar 
tin's,  22  ;  St.  Peter's,  York,  34  ; 
stone,  in  Britain,  34. 

Clyde,  Firth  of,  11,  12. 

Cnut,  King,  192. 

Coifi,  31  ff. 

cold,  power  of  producing,  said  to 
exist  among  the  Esthonians, 
114. 

colloquy,  178  ff. 

comet,  77. 

commerce,  see  merchants. 

Constantine,  175  ff. 

Constantinople,  25,  117. 

copper,  182. 

Creed,  daily  use  of,  recommended, 
253. 

cross,  21,  36,  37,  225  ff.,  263  n.; 
adoration  of,  177,  266;  appear 
ance  of,  at  Doomsday,  201  ;  of 
gold,  250;  invention  of,  67, 
175  ff.;  relics  of,  preserved,  176  ; 
sign  of  the,  58,  81,  165-166, 
227 ;  used  as  a  standard  in 
battle,  36,  175,  266. 

Cuthbert,  life  of,  233  ff . 

Danes,  battle-line  of,  described, 
89 ;  defeated  by  ^Ethelwulf ,  68 ; 
defeated  by  Alfred  at  Ashdown, 
90  ;  enslave  Englishmen,  198  ; 
first  ravages  of,  in  England,  68, 


290 


INDEX 


261  n.,  262;  gods  of  the,  189- 
190 ;  invasions  of,  three  periods 
distinguished,  193 ;  ravages  of, 
in  Alfred's  time,  102,  261,  265, 
275 ;  ravages  of,  later,  193  ;  re 
ceive  tribute,  195,  197 ;  victori 
ous  over  Egbert,  68 ;  winter  in 
Thanet,  78.  See  also  Maldon. 

David,  speaks  in  hell,  223  ff. 

death,  certainty  of,  124,  257. 

Denmark,  112. 

Dispensation,  the  Old  and  the 
New,  150. 

Dives,  143. 

divination,  see  heathen  rites  of. 

Doomsday,  see  Last  Judgment. 

doubts,  religious,  133  ff. 

dreams,  55,  175. 

Dunstan,  Archbishop,  152. 

eagle,  119,  222,  239. 

earth,  destruction  of,  at  Dooms 
day,  201  ff . ;  nature  of,  126. 

Easter,  etymology  of,  232;  homily, 
164  ff. ;  observance  of,  43,  44, 
45. 

Edington,  battle  of,  70. 

education,  in  England,  100  ff . ;  de 
cay  of,  101-102,  152;  foreign 
ers  seek,  4n.,  101,  262  n.,  272, 
277;  nature  of  false,  184;  re 
established  by  Dunstan  and 
^Ethelwold,  152. 

Edwin,  Earl,  72. 

Edwin, king  of  Northurnbria,31  ff. ; 
assassinated,  35 ;  baptized,  34 ; 
his  peaceful  reign,  35. 

Egypt,  164. 

elements,  the  four,  125. 

Elijah,  opponent  of  Antichrist, 
227. 

Elizabeth,  Queen,  116  n.,  164  n. 

empires,  the  four  great,  114. 

Encheiridion,  see  Alfred,  literary 
work  of. 


English,  modern  study  of,  begun, 
164  n.  See  Anglo-Saxons. 

English  language,  mentioned,  36, 
38,  54,  101,  103,  117,  149,  151, 
154;  interpreted  by  Franks,  19. 

Enoch,  opponent  of  Antichrist, 
227. 

Esthonia,  topography  and  cus 
toms  of,  112-113. 

eucharist,  57,  163,  164 ff.;  man 
and  God  alike  present  in,  172- 
173;  a  symbol,  169;  transub- 
stantiation  in,  167. 

Eurydice,  126  ff. 

Exeter,  monastery,  94. 

exploration,  109  ff. 

fame,  emptiness  of,  123. 

famine,  in  England,  193,  196. 

Fame,  240. 

fasting,  39,  64,  66. 

Fathers,  works  of,  recommended, 

136-137,144.  See  also  Ambrose, 

Augustine,    Gregory,    Jerome, 

etc. 

feuds,  laws  respecting,  79-80. 
Finns,  109  ff. 

fire,  nature  of,  125-126,  128. 
fishing,    133,    178,  180-181.    See 

also  whale-fishing, 
flogging,  178,  185,  186. 
flowers,  62. 
Forth,  Firth  of,  12. 
fowlers,  110,  133,  178. 
fowling,  133,  181-182. 
France,  51. 
frankincense,  249. 
Franks,  19. 
Frigg,    identified    with     Venus, 

191. 

Frische  Haff,  112. 
funeral  rites,  Esthonian,  113. 

game-laws,  introduced  by  Wil 
liam  I,  76. 


INDEX 


291 


games,  271  ;  athletic,  209-210  ;  of 
boys,  234  ;  funeral,  113. 

gifts,  248,  255,  258. 

Gildas,  quoted  by  Alcuin,  265, 
274;  used  by  Bede,  4,  11  n., 
12  n.,  14  n.,  17  n. 

glass,  182,  192,  241  ;  manufacture 
of,  taught  to  the  English,  243. 

God,  constantly  renews  Nature, 
138  ;  imaged  in  the  human  soul, 
159  ;  incomprehensible  to  the 
finite  mind,  158  ;  nature  of,  129- 
130,  158  ;  omnipotence  of,  124, 
130;  a  spirit,  130;  transcends 
time,  130,  186  ;  as  wisdom, 
143. 

gods,  heathen,  33  ;  origin  of  their 
worsh  ip  ,  1  88-1  89.  See  also  Sat 
urn,  Way  land,  Woden,  etc. 

golden  age,  described  by  Boethius, 
119;  described  by  Chaucer, 


Goths,  invade  Italy,  117. 

grammar,  151  ff.,  272. 

Greece,  114. 

Greek,  209,  231  ;  classics  in  the 
library  at  York,  263  n.;  influ 
ence  of,  on  Alcuin,  276  ;  knowl 
edge  of,  in  England,  4,  44,  46, 
263  n. 

Greeks,  mentioned,  103,  118,  126, 
276  ;  gods  of,  189. 

Gregory  I,  Pope  and  Saint,  101  ff  .  , 
133,  154  n. 

life  and  character  of:  en 
counters  British  slave-boys,  30  ; 
epitaph,  29;  greatness,  100  n.; 
interest  in  Britain,  27  ff.  ;  inter 
est  in  monks,  278  n.  ;  letter  of, 
18;  life  of,  23  ff.;  modesty  of, 
25,  104  ;  preference  for  monastic 
life,  24-25  ;  works  on,  101  n. 

writings  of:  described,  26- 
27  ;  quotation  from,  262  ;  Dia 
logues,  influence  St.  Augustine, 


132  n.;  Pastoral  Care,  101  ff.: 
vElfric's  opinion  of,  100  n. ;  Al 
fred's  preface  to,  101  ff. ;  Bede's 
opinion  of,  26  ;  nature  of,  100  n. 
gymnasium,  209-210. 

Hadrian,  5  ;  sent  to  England,  44. 

Harold,  King,  71  ff. 

harp-playing,  54,  126  ff.,  213  ff., 
273. 

harrowing  of  hell,  218  ff.,  266. 

Hastings,  battle  of,  73. 

hawking,  see  fowling. 

heathen,  rites  of,  156,  232,  233, 
237  ;  abandoned,  22,  33. 

heaven,  inhabitants  of,  know  mor 
tal  events,  144  ;  rewards  in,  vari 
ous,  141,  267  ;  vision  of,  62-63. 

Heavenfield,  battle  of,  36. 

heavens,  the  moving  (spheres), 
128. 

Helena,  St.,  176. 

hell,  described,  60 ;  harrowed  by 
Christ,  218 ff.,  266  ;  inhabitants 
of,  know  mortal  events,  144 ; 
laughter  in,  61 ;  mortals  de 
scend  into,  59  ff.,  127  ;  personi 
fied,  221  ff. ;  punishments  of, 
61  ff.,  127-128, 141, 143 ;  visited 
by  Orpheus,  126  ff. 

Hengist,  15,  67. 

heresies,  26;  Arian,  117;  com 
bated  by  Alcuin,  260  n. 

hermit,  64,  163-164,  234, 240,  279 ; 
call  of,  described,  241. 

Hild,  Abbess,  34  n.,  50 ff.;  en 
courages  Csedmon,  55-66 ;  life 
of,  50  ff . 

homilies,  Blickling,  200  ff.  ;  see 
^Elfric,  Wulfstan. 

Horsa,  15,  67. 

horses,  33,  41,  113,  180. 

hospice,  239. 

Humber,  a  natural  boundary, 
101 ;  Danes  sail  up,  193. 


292 


INDEX 


hunting,  109ff.,  178, 179-180;  de 
coys  used  in,  111;  of  foxes, 
261 ;  loved  by  Alfred,  86,  91 ; 
loved  by  William  I,  75 ;  prac 
tised  by  monks,  263. 

hymn-book,  191. 

idolatry,  195 ;  end  of,  at  Dooms 
day,  202 ;  in  England,  33 ;  ori 
gin  of,  188. 

immortality,  see  soul. 

incense,  as  gift,  94,  249,  258. 

intellect,  140  ff.,  159. 

lona,  40  n. 

Ireland, description  of,9ff. ;  snakes 
not  found  in,  10. 

Irish,  language  of,  38,  42;  mis 
sionaries  of,  to  England,  37-38. 

Isaiah,  speaks  in  hell,  223. 

ivory,  110,  182. 

Ixion,  127. 

Janus,  115. 

Jarrow,  3,  255  n.,  261. 

Jerome,  St.,  132  n.,  133,  154  n., 

175,  177,  260  n.,  263  n. 
Jerusalem,  158. 
John,  Abbot,  teacher  of  singing, 

50,  244. 
John,    Baptist,     St.,    herald   of 

Christ,  in  hell,  220. 
Jove,  189. 

kings,  rule  under  god,  135. 
knowledge,  based  on  faith,  140. 

lamb,  sacrificial,  165  ff. 

Lapland,  109  ff. 

Last  Supper,  167. 

Last  Judgment,  56,  63,  143,  144, 
188,  200 ff.;  painting  of,  245; 
signs  of,  200. 

Latin,  classics,  in  York  library, 
263  n.;  knowledge  of,  in  Eng 
land,  9,  46,  103,  150,  151,  253, 


260,  263  n. ;  studied  in  nunner 
ies,  51  n.;  teaching  of,  177  ff. 

laws,  Old  English,  76  ff. ;  Alfred's 
preamble  to,  77-78 ;  rejections 
by  Alfred,  78  ;  respecting  feuds, 
79-80 ;  respecting  refuge  in 
churches,  79,  80. 

learning,  see  education. 

letters,  255  ff . 

lettuce,  165. 

libraries,  3,  248,  263,  272,  283; 
English,  superior  to  continental, 
272 ;  list  of  books  in,  at  York, 
263  n. 

Lichfield,  46. 

life,  transitory,  32. 

Lindisfarne,  37,  65,  236  ;  Gospels, 
mentioned,  65  n. ;  ravaged  by 
Danes,  68;  topography  of,  ex 
plained,  37,  240. 

litany,  250;  used  by  Augustine, 
21. 

London,  besieged  by  the  Danes, 
193 ;  captured  by  the  Danes,  68 ; 
occupied  by  Alfred,  71 ;  sur 
renders  to  William  I,  74. 

love-story,  see  Apollonius. 

luxury,  dangers  of,  106. 

Maldon,  battle  of,  195. 

man,  creation  of,  187;  fall  of, 
187. 

manuscripts,  illumination  of, 
65  n.,  88. 

March,  first  of  months,  155. 

marriage,  150. 

Mars,  189. 

martyrdom,  nature  of,  163. 

mass,  celebrated  daily,  252  ;  di 
rections  regarding  the  celebra 
tion  of,  192. 

mead,  113. 

Melrose,  monastery,  59. 

memory,  159. 

merchants,  life  of,  182, 


INDEX 


293 


Mercury,  190. 

Michael,  St.,  131;  guardian  of 
Paradise,  220,  226;  as  raising 
the  dead,  205;  as  slaying  the 
wicked,  205. 

milk,  drunk  by  kings,  112. 

Minerva,  189. 

miracles,  age  of,  past,  160;  in 
Britain,  36,  58,  238,  239 ;  con 
tinuous,  157 ;  explained  by 
^Elfric,  157 ;  spiritual,  the  great 
est,  160-161. 

missal,  19. 

monasteries,  artificers  in,  284; 
bequest  to,  80-81 ;  business 
methods  of,  284 ;  daily  life  in, 
described,  185-186;  decorated 
with  paintings,  247  ;  early  Eng 
lish,  38  ;  erected  by  William  I, 
75;  families  enter,  56;  given 
away,  as  gifts,  94;  infirmary 
in,  57,  281;  libraries  in,  248, 
263 ;  meals  in,  281 ;  misuse  of, 
254-255;  oppressed  by  Wil 
liam  I,  75 ;  private  dwellings 
in,  59 ;  rank  in,  285 ;  ruled  by 
a  woman,  52 ;  secured  from 
foreign  invasion,  244 ;  study 
required  in,  283.  See  also  mon 
astic  life,  monks. 

monastic  life,  21,  38,  39,  47  ff., 
51  ff.,  65,  185-186,  243,  245  ff., 
256-258,  279  ff . ;  Alcuin's  ideal, 
270-271,  275;  apostolic  origin 
of,  275.  See  also  monasteries, 
monks. 

Monday,  name  explained,  190; 
superstition  regarding,  156. 

monks,  Benedictine,  75 ;  dissolute, 
280 ;  four  varieties  of,  distin 
guished,  279 ;  indulge  in  hunt 
ing,  263;  labors  of,  245,  246; 
learning  of,  279  n. ;  penance  of, 
65,  238;  sick,  treatment  of, 
281,  283 ;  as  traveling  teachers, 


237.  See  also  abbots,  hermits, 
monasteries,  monastic  life. 

Monte  Cassino,  44  n. ,  278  n. ,  279  n. 

months,  names  of,  explained, 
231  ff. 

moon,  190,  231 ;  effect  of  man's 
fall  on,  187-188 ;  effect  of  the 
sea  on,  156 ;  effect  of,  on  trees, 
156 ;  larger  than  the  earth,  142. 

mortification    of    the   body,    65, 

238.  See  also  hermits, 
music,  church,  3 ;  first  generally 

used  in  English  churches,  46. 
See  also  singing, 
music-books,  244. 

Naples,  44. 

navy,  120 ;  of  Alfred,  71 ;  of  the 

Danes,  68 ;  of  Tostig,  72. 
Neptune,  208. 
Nero,  120. 

New  Year's  Day,  154-155. 
Nicodemus,  Gospel  of,  21 9  n. 
Noah's  flood,  121,  188. 
Northumbria,    kingdom  formed, 

42  n. 

Norway,  109  ff. 
nuns,  first  in  Northumbria,  52. 

Octavianus,  67. 

Odin,  see  Woden. 

Odo,  Bishop,  74,  76. 

Ohthere,  109  ff. 

oil,  182 ;  of  mercy,  220. 

Orosius,   his    Universal   History, 

109 ff.;  Alfred's  treatment  of, 

108  n. ;  nature  of,  108  n. ;  used 

by  Bede,  4. 
Orpheus,  126  ff. 
Oswald,  35  ff . ;  acts  as  interpreter 

for  Aidan,  38. 
Oswin,  41-42. 
otters,  111,  238. 
outlaws,  78. 
Owin,  46  ff, 


294 


INDEX 


painting,  see  pictures. 

Paradise,  220  ff. ;  described,  62  ff. 

Parcse,  127. 

Passover,  165  ff. 

Pastoral  Care,  see  Gregory. 

Paternoster,  191. 

Paulinus,  31  ff. 

pearls,  8. 

pepper,  258. 

Pericles,  Shakespeare's  play,  sim 
ilar  to  Apollonius,  207,  218  n. 

Peter,  Gregory's  deacon,  24,  69. 

Picts,  9,  10,  12  ff. ;  Romans  re 
pulse,  11-12. 

pictures,  157  ;  arrangement  of,  in 
churches,  247  ;  brought  to  Eng 
land  from  abroad,  244-245, 247  ; 
of  the  Revelation  of  St.  John, 
244;  of  the  Saviour,  20,  247; 
used  as  images,  266;  of  the 
Virgin,  244. 

planets,  128. 

Plato,  276. 

Plegmund,  Alfred's  assistant,  93, 
103. 

Pliny,  216  n. ;  used  by  Bede,  8  n. 

plowmen,  life  of,  172. 

poetry,  Old  English  vernacular, 
54  ff. :  Bede  skilled  in,  257  ;  in 
the  Chronicle,  66  n. ;  disapproved 
by  Alcuin,273;  loved  by  Alfred, 
87-88,  91 ;  not  susceptible  of 
satisfactory  translation,  55. 

power,  nature  of  worldly,  120-121, 
122,  129 ;  true,  121. 

prayers,  for  the  dead,  63,  256. 

preaching,  253;  an  English  method 
of,  237. 

prison,  144. 

prosody,  46. 

Psalter,  read  through  twice  daily, 
252. 

Ptolemies,  114. 

Purgatory,  described,  60,  63. 

pyre,  113. 


racing,  113. 

reading,  157.  See  also  books,  edu 
cation. 

refuge,  places  of,  79,  195. 
reindeer,  111. 
relics,  sacred,  brought  to  England, 

23,  244. 
resurrection,  58, 59, 203 ;  of  Christ, 

225  ;  of  Lazarus,  from  hell,  222. 
riches,  among  the  Esthonians,  111; 

true  nature  of,  118. 
rings,  as  payment,  180. 
rogations,  21  n.,  258. 
romance,  see  Apollonius. 
Romans,    abandon    Britons,    13; 

aid  Britons,  11;  gods  of,  189- 

190. 
Rome,  visited,  3,  243-244,  246, 

248,  249,  251. 
rood,  see  cross. 

saints,  131 ;  relics  of,  23,  256. 

salt- workers,  178. 

sanctuary,  right  of,  see  refuge, 
places  of. 

Satan,  219  ff.;  battles  with  Christ, 
223  ff.;  bound  by  Christ,  225. 

Saturn,  128,  189,  191. 

Schleswig,  109  n. 

school,  of  Charlemagne,  4,  260  n. ; 
of  Jarrow,  3,  255 n.;  of  Theo 
dore,  46 ;  of  York,  4. 

Senlac,  73  n. 

sermons,  see  homilies. 

shepherds,  235;  life  of,  179;  the 
true  and  the  false,  173. 

shoemakers,  183. 

silk,  182,  247. 

Simeon,  speaks  in  hell,  220. 

singing,  62,  64,  194,  248 ;  of  an 
gels,  48 ;  common  at  feasts, 
54,  213;  of  monks,  178,  185, 
246,  251  ;  Roman  method  of, 
taught,  50,  244;  teaching,  50, 
215,  244. 


INDEX 


295 


skins,  as  wealth,  111. 

slavery,  30,  40,  195,  197,  198. 

smiths,  183,  246. 

songs,  see  poetry. 

soul,  God's  greatest  work,  138 ; 
immortality  of,  134  ff. ;  nature 
of,  159;  preexistence  of,  139; 
weighed  down  by  body,  142. 

southeast,  a  sacred  quarter,  48, 62. 

Spain,  9. 

sparrow,  parable  of,  32. 

spice,  182. 

springs,  35. 

Stamford  Bridge,  battle  of,  72. 

standards,  borne  before  kings,  35. 

stars,  191 ;  aspect  of,  at  Dooms 
day,  204. 

suffering,  value  of,  106,  135. 

sulphur,  182. 

sun,  effect  of  man's  fall  on,  187- 
188 ;  relation  of  heat  and  light 
in,  157  ff. ;  a  symbol  of  God,  158. 

Sunday,  name  explained,  190. 

superstition,  20,  156. 

Tacitus,  used  by  Bede,  8  n. 

Tantalus,  127. 

Tarquin,  121. 

teachers,  as  confessors,  108  ;  Cuth- 
bert's  example,  242  ;  learn  from 
Scripture,  107 ;  Moses  a  type  of, 
107;  often  mislead,  150,  191; 
of  singing,  50,  215,  244;  true 
and  false,  173. 

teaching,  Alcuin's  ideal,  269,  270 ; 
art  of,  must  be  learned,  105, 
152 ;  Gregory's  ideal  of,  104  ff., 
269 ;  of  Latin,  177  ff. ;  learning 
required,  152,  191,  192,  263- 
264 ;  not  for  the  ambitious, 
106,  173-174;  scarcity  of  good, 
153;  sympathy  needed  in,  107. 

temples,  heathen,  33,  34,  278  n. 

Testament,  New,  fulfils  the  Old, 
150. 


text-book,  Latin,  177  ff. 

Thanet,  isle  of,  68. 

Theodore,  mentioned,  4 ;  first 
archbishop  of  all  England,  44 ; 
sent  to  England,  44. 

Theodoric,  116,  117-118,  120. 

thief,  the  penitent,  found  in  Para 
dise,  227. 

Thor,  identified  with  Jove,  189, 
190. 

tin,  182,  192. 

Tityrus,  128. 

tonsure,  45,  59,  65. 

Tostig,  72. 

translation,  JElfric's  method  of, 
151, 154.  See  also  Alfred,  works 
of. 

treason,  penalty  for,  78. 

tree,  of  life,  156,  220  ff. 

Trinity,  159,  187. 

Tully,  263  n. 

Venus,  189,  190. 

vestments,    imported,    23,    243, 

248. 
Virgil,    263  n. ;    used    by    Bede, 

34  n. 
visions,  267;  of  the  cross,  125; 

Cuthbert's,     235-236 ;    of    the 

hereafter,  58  n.,  58  ff. 
Vistula,  112. 
volcano,  120,  121. 
Vortigern,  14,  67. 

wall,  constructed  across  Britain, 

11  ;  Roman,  13,  37. 
walrus,  110-111. 
water,  nature  of,  125. 
Watling  Street,  193. 
Wayland,  the  smith,  123. 
Werfrith,  85  w.,  93,  101. 
wergild,  79,  197. 
Werwulf,  93. 
Westminster,  74,  75. 
whalebone,  111. 


296 


INDEX 


whale-fishing,  7,  109  ff.,  181. 

Whitby,  50. 

will,  nature  of  the,  159. 

will,  of  Lufu,  80-81. 

William  I,  King,  72 ;  arrives  in 
England,  73 ;  character  of,  75- 
76  ;  crowned,  74 ;  death  of,  74- 
75 ;  knew  England  thoroughly, 
76 ;  London  surrenders  to,  74 ; 
taxes  the  people,  74. 

Winchester,  149  n. 

window-glass,  243. 

wisdom,  survives  death,  141- 
142. 

Woden  (Odin),  190. 


woman,  position  of,  in  Old  Eng 
lish  times:  Alfred's  mother, 
87 ;  Bertha,  the  first  Christian 
queen,  20;  Hild,  the  abbess, 
50  ff . ;  the  princess  in  Apollo- 
nius,  211  ff. 

Worcester,  101,  192  n. 

world,  creation  of,  155;  end  of, 
approaching,  153,  194,  271. 

Wulf  stan,  the  homilist,  191, 192  ff. ; 
style  of,  194  n. 

Wulfstan,  the  navigator,  109  ff. 

York,  first  Christian  churches  at, 
34. 


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