The Welding of the Race ("449"-1066)

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THE WELDING OF THE RACE

BELL’S ENGLISH HISTORY SOURCE BOOKS.

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THE WELDING OF THE RACE

(“449”—1066)

COMPILED BY THE

REV. JOHN E. W. WALLIS, B.A. (Oxon.)

ASSISTANT MASTER AT CHRIST’S HOSPITAL

LONDON

G. BELL & SONS, LTD.

1913

INTRODUCTION

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KENNETH BELL.

NOTE TO THIS VOLUME

(“449”-1066)

The following extracts have been taken, where possible, from contemporary authorities. I have attempted to make this selection in some degree a companion book to the late Dr. Thomas Hodgkin’s Volume I. in Messrs. Hunt and Poole’s Political History of England—a book to which my obligations are great, as the reader may easily perceive. I am responsible for the translations marked “W.” I am greatly indebted to Mr. E. Barker, of New College, and Mr. W. H. Stevenson, of St. John’s College, Oxford, who have very kindly looked through the proofs, and corrected many blunders. A brief note on the chief authorities for the period has been added.

JOHN E. W. WALLIS.

Sayers Farm,

Two Mile Ash, Horsham.

September, 1913.

TABLE OF CONTENTS

THE WELDING OF THE RACE

(“449”-1066)

THE COMING OF THE ENGLISH (“449”).

1. Contemporary Evidence.

Source.—Chronica Gallica, written up to 511, probably early in the sixth century. Mon. Germ. Hist., Auct. Antiq., ix., 2, pp. 653, 660.

The sixteenth year of Arcadius and Honorius [i.e., A.D. 410]: at this time the strength of the Romans was utterly wasted by sickness, and the provinces of Britain were laid waste by the incursion of the Saxons.

The eighteenth year of Theodosius II. [i.e., A.D. 441]: the provinces of Britain, which up to this time had been torn by various slaughters and disasters, are brought under the dominion of the Saxons.

Source.—Constantius, Life of St. Germanus, written about A.D. 480, quoted by Bede, bk. i., c. 20. Translated by J. A. Giles. Bohn’s Antiquarian Library.

A.D. 429.—In the meanwhile the Saxons and the Picts, driven into one camp by the same necessity, with conjoined force undertook war against the Britons, who, thinking themselves unequal to their enemies, implored the assistance of the holy bishops; who, hastening to them as they had promised, inspired so much confidence into these fearful people, that one would have thought they had been joined by a mighty army. Thus, by these apostolic leaders, Christ Himself commanded in their camp. The holy days of Lent were also at hand, and were rendered more sacred by the presence of the bishops, insomuch that the people being instructed by daily sermons, resorted in crowds to be baptised; for most of the army desired admission to the saving waters; a church was prepared with boughs for the feast of the Resurrection of our Lord, and so fitted up in that martial camp, as if it were in a city. The army advanced, still wet with the baptismal water; the faith of the people was strengthened; and whereas human power had before been despaired of, the Divine assistance was now relied upon. The enemy received advice of the state of the army, and not questioning their success against an unarmed multitude, hastened forwards, but their approach was, by the scouts, made known to the Britons; the greater part of whose forces being just come from the font, after the celebration of Easter, and preparing to arm and carry on the war, Germanus declared he would be their leader. He picked out the most active, viewed the country round about, and observed, in the way by which the enemy was expected, a valley encompassed with hills. In that place he drew up his inexperienced troops, himself acting as their general. A multitude of fierce enemies appeared, whom as soon as those that lay in ambush saw approaching, Germanus, bearing in his hands the standard, instructed his men all in a loud voice to repeat his words, and the enemy advancing securely, as thinking to take them by surprise, the priests three times cried Hallelujah. A universal shout of the same word followed, and the hills resounding the echo on all sides, the enemy was struck with dread, fearing, that not only the neighbouring rocks, but even the very skies were falling upon them; and such was their terror, that their feet were not swift enough to deliver them from it. They fled in disorder, casting away their arms, and well satisfied if, with their naked bodies, they could escape the danger; many of them, in their precipitate and hasty flight, were swallowed up by the river which they were passing. The Britons, without the loss of a man, beheld their vengeance complete, and became inactive spectators of their victory. The scattered spoils were gathered up, and the pious soldiers rejoiced in the success which heaven had granted them. The prelates thus triumphed over the enemy without bloodshed, and gained a victory by faith, without the aid of human force; and, having settled the affairs of the island, and restored tranquillity by the defeat, as well as of the invisible, as of the carnal enemies, prepared to return home. Their own merits, and the intercession of the holy martyr Alban, obtained them a safe passage, and the happy vessel restored them in peace to their rejoicing people.

2. Later Evidence.

(i.) A Briton’s Account.

Source.—Gildas, Liber Querulus, §§ 22-26, written about A.D. 540-560. Translated by J. A. Giles. Six Old English Chronicles, Bohn’s Antiquarian Library.

A vague rumour, suddenly as if on wings, reaches the ears of all, that their inveterate foes [the Picts and Scots] were rapidly approaching to destroy the whole country, and to take possession of it, as of old, from one end to the other.... A council was called to settle what was best and most expedient to be done, in order to repel such frequent and fatal irruptions and plunderings of the above-named nations. Then all the councillors, together with that proud tyrant [Vortigern], were so blinded, that, as a protection to their country, they sealed its doom by inviting in among them (like wolves into the sheep fold), the fierce and impious Saxons, a race hateful both to God and men, to repel the invasions of the northern nations. Nothing was ever so pernicious to our country, nothing was ever so unlucky. What palpable darkness must have enveloped their minds—darkness desperate and cruel! Those very people whom, when absent, they dreaded more than death itself, were invited to reside, as one may say, under the selfsame roof. A multitude of whelps came forth from the lair of this barbaric lioness, in three cyuls, as they call them, that is, in three ships of war, with their sails wafted by the wind and with omens and prophecies favourable, for it was foretold by a certain soothsayer among them, that they should occupy the country to which they were sailing three hundred years; and half of that time, a hundred and fifty years, should plunder and despoil the same. They first landed on the eastern side of the island, by the invitation of the unlucky king, and there fixed their sharp talons, apparently to fight in favour of the island, but, alas! more truly against it. Their motherland, finding her first brood thus successful, sends forth a larger company of her wolfish offspring, which, sailing over, join themselves to their bastard-born comrades.... The barbarians being thus introduced as soldiers into the island, to encounter, as they falsely said, any dangers in defence of their hospitable entertainers, obtain an allowance of provisions, which, for some time being plentifully bestowed, stopped their doggish mouths. Yet they complain that their monthly supplies are not furnished in sufficient abundance, and they industriously aggravate each occasion of quarrel, saying that unless more liberality is shown them, they will break the treaty and plunder the whole island. In a short time they follow up their threats with deeds. For the fire of vengeance, justly kindled by former crimes, spread from sea to sea, fed by the hands of our foes in the east, and did not cease, until, destroying the neighbouring towns and lands, it reached the other side of the island, and dipped its red and savage tongue in the western ocean.... So that all the columns were levelled with the ground by the frequent strokes of the battering ram, all the husbandmen routed, together with their bishops, priests, and people, whilst the sword gleamed, and the flames crackled around them on every side. Lamentable to behold, in the midst of the streets lay the tops of lofty towers, tumbled to the ground, stones of high walls, holy altars, fragments of human bodies, covered with livid clots of coagulated blood, looking as if they had been squeezed together in a wine-press; and with no chance of being buried save in the ruins of the houses, or in the ravening bellies of wild beasts and birds.... Some, therefore, of the miserable remnant, being taken in the mountains, were murdered in great numbers; others, constrained by famine, came and yielded themselves to be slaves for ever to their foes, running the risk of being instantly slain, which truly was the greatest favour that could be offered them: some others passed beyond the seas with loud lamentations instead of the voice of exhortation.... Others, committing the safeguard of their lives, which were in continual jeopardy, to the mountains, precipices, thickly wooded forests, and to the rocks of the seas (albeit with trembling hearts), remained still in their country. But in the meanwhile, an opportunity happening, when these most cruel robbers were returned home, the poor remnants of our nation (to whom flocked, from divers places round about, our miserable countrymen as fast as bees to their hives, for fear of an ensuing storm), being strengthened by God, calling upon him with all their hearts that they might not be brought to utter destruction, took arms under the conduct of Ambrosius Aurelianus, a modest man, who of all the Roman nation was then alone, in the confusion of this troubled period, by chance left alive. His parents, who for their merit were adorned with the purple, had been slain in these same broils, and now his progeny in these our days, although shamefully degenerated from the worthiness of their ancestors, provoke to battle their cruel conquerors, and by the goodness of our Lord obtain the victory. After this, sometimes our countrymen, sometimes the enemy, won the field, to the end that our Lord might in this land try after His accustomed manner these His Israelites, whether they loved Him or not, until the year of the siege of Bath-hill [Mons Badonicus], when took place also the last almost, though not the least slaughter of our cruel foes, which was (as I am sure) forty-four years and one month after the landing of the Saxons, and also the time of my own nativity. And yet neither to this day are the cities of our country inhabited as before, but, being forsaken and overthrown, still lie desolate.

(ii.) The English Tradition—(a) Bede.

Source.—Eccl. Hist., i. 15. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

The Britons consulted what was to be done, and where they should seek assistance to prevent or repel the cruel and frequent incursions of the northern nations; and they all agreed with their King Vortigern to call over to their aid, from the parts beyond the sea, the Saxon nation; which, as the event still more evidently showed, appears to have been done by the appointment of our Lord Himself, that evil might fall upon them for their wicked deeds.

In the year of our Lord 449, Martian being made emperor with Valentinian, and the forty-sixth from Augustus, ruled the empire seven years. Then the nation of the Angles, or Saxons, being invited by the aforesaid king, arrived in Britain with three long ships, and had a place assigned them to reside in by the same king, in the eastern part of the island, that they might thus appear to be fighting for their country, whilst their real intentions were to enslave it. Accordingly they engaged with the enemy, who were come from the north to give battle, and obtained the victory; which, being known at home in their own country, as also the fertility of the country, and the cowardice of the Britons, a more considerable fleet was quickly sent over, bringing a still greater number of men, which, being added to the former, made up an invincible army. The newcomers received of the Britons a place to inhabit, upon condition that they should wage war against their enemies for the peace and security of the country, whilst the Britons agreed to furnish them with pay. Those who came over were of the three most powerful nations of Germany—Saxons, Angles, and Jutes. From the Jutes are descended the people of Kent, and of the Isle of Wight, and those also in the province of the West Saxons who are to this day called Jutes, seated opposite to the Isle of Wight. From the Saxons, that is, the country which is now called Old Saxony, came the East Saxons, the South Saxons, and the West Saxons. From the Angles, that is, the country which is called Anglia, and which is said, from that time, to remain desert to this day, between the provinces of the Jutes and the Saxons, are descended the East Angles, the Midland Angles, Mercians, all the race of the Northumbrians, that is, of those nations that dwell on the north side of the river Humber, and the other nations of the English. The two first commanders are said to have been Hengist and Horsa. Of whom Horsa, being afterwards slain in battle by the Britons, was buried in the eastern parts of Kent, where a monument, bearing his name, is still in existence. They were the sons of Victgilsus, whose father was Vitta, son of Vecta, son of Woden; from whose stock the royal race of many provinces deduce their original. In a short time, swarms of the aforesaid nations came over into the island, and they began to increase so much, that they became terrible to the natives themselves who had invited them. Then, having on a sudden entered into league with the Picts, whom they had by this time repelled by the force of their arms, they began to turn their weapons against their confederates. At first, they obliged them to furnish a greater quantity of provisions; and, seeking an occasion to quarrel, protested, that unless more plentiful supplies were brought them, they would break the confederacy, and ravage all the island; nor were they backward in putting their threats in execution. For the barbarous conquerors plundered all the neighbouring cities and country, spread the conflagration from the eastern to the western sea, without any opposition, and covered almost every part of the devoted island. Public as well as private structures were overturned; the priests were everywhere slain before the altars; the prelates and the people, without any respect of persons, were destroyed with fire and sword; nor was there any to bury those who had been thus cruelly slaughtered. Some of the miserable remainder, being taken in the mountains, were butchered in heaps. Others, spent with hunger, came forth and submitted themselves to the enemy for food, being destined to undergo perpetual servitude, if they were not killed even upon the spot. Some, with sorrowful hearts, fled beyond the seas. Others, continuing in their own country, led a miserable life among the woods, rocks, and mountains, with scarcely enough food to support life, and expecting every moment to be their last.

When the victorious army, having destroyed and dispersed the natives, had returned home to their own settlements, the Britons began by degrees to take heart, and gather strength, sallying out of the lurking places where they had concealed themselves, and unanimously imploring the Divine assistance, that they might not utterly be destroyed. They had at that time for their leader, Ambrosius Aurelianus, a modest man, who alone, by chance, of the Roman nation had survived the storm, in which his parents, who were of the royal race, had perished. Under him the Britons revived, and offering battle to the victors, by the help of God, came off victorious. From that day, sometimes the natives, and sometimes their enemies, prevailed, till the year of the siege of Bath-hill, when they made no small slaughter of those invaders, about forty-four years after their arrival in England.

(b) The Wessex Account.

Source.—Anglo-Saxon Chronicle. Compiled probably in Alfred’s reign. Translated by J. A. Giles. Bohn’s Library.

Anno 449.—This year Martianus and Valentinus succeeded to the empire and reigned seven years. And in their days Hengist and Horsa, invited by Vortigern, King of the Britons, landed in Britain in three keels on the shore which is called Heopwines-fleet [Ebbsfleet]; at first in aid of the Britons, but afterwards they fought against them. King Vortigern gave them land in the south-east 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 larger forces to be sent, and caused them to be told the worthlessness of the Britons, and the excellencies of the land. Then they soon sent thither a larger force in aid of the others. At that time there came men from three tribes in Germany; from the Old Saxons, from the Angles, from the Jutes. From the Jutes came the Kentishmen and the Wightwarians, that is, the tribe which now dwells in Wight, and that race among the West Saxons which is still called the race of Jutes. From the Old Saxons came the men of Essex and Sussex and Wessex. From Anglia, which has ever since remained waste betwixt the Jutes and Saxons, came the men of East Anglia, Middle Anglia, Mercia, and all Northumbria. Their leaders were two brothers, Hengist and Horsa: they were the sons of Wihtgils, the son of Witta, the son of Wecta, the son of Woden: from this Woden sprang all our royal families, and those of the Southumbrians also.

Anno 455.—This year Hengist and Horsa fought against King Vortigern at the place which is called Ægelesthrep [Aylesford], and his brother Horsa was there slain, and after that Hengist obtained the kingdom, and Æsc his son.

Anno 456.—This year Hengist and Æsc slew four troops of Britons with the edge of the sword, in the place which is called Crecganford [Crayford].

Anno 477.—This year Ælle and his three sons, Cymen, and Wlencing, and Cissa, came to the land of Britain with three ships, at a place which is named Cymenesora, and there slew many Welsh, and some they drove in flight into the wood that is named Andredesleag.

Anno 491.—This year Ælle and Cissa besieged Andredesceaster, and slew all that dwelt therein, so that not a single Briton was there left.

Anno 495.—This year two ealdormen came to Britain, Cerdic and Cynric, his son, with five ships, at the place which is called Cerdicesora.

Anno 514.—This year the West Saxons came to Britain with three ships, at the place which is called Cerdicesora, and Stuf and Whitgar fought against the Britons, and routed them.

Anno 519.—This year Cerdic and Cynric obtained the kingdom of the West Saxons; and the same year they fought against the Britons where it is now named Cerdicesford [Charford].

Anno 530.—This year Cerdic and Cynric conquered the Island of Wight, and slew many men at Wihtgaræsbyrg [Carisbrooke].

Anno 552.—This year Cynric fought against the Britons at the place which is called Searobyrig [Old Sarum], and he put the Britons to flight.

Anno 556.—This year Cynric and Ceawlin fought against the Britons at Beranbyrig [Barbury].

Anno 571.—This year Cuthulf fought against the Britons at Bedcanford [Bedford], and took four towns, Lygeanbirg [Lenbury], and Ægelesbirg [Aylesbury], and Bænesington [Benson], and Egonsham [Eynsham]; and the same year he died.

Anno 577.—This year Cuthwine and Ceawlin fought against the Britons, and they slew three kings, Coinmail, and Condidan, and Farinmail, at the place which is called Deorham, and took three cities from them, Gloucester, and Cirencester, and Bath.

Anno 584.—This year Ceawlin and Cutha fought against the Britons at the place which is called Fethanlea, and there was Cutha slain; and Ceawlin took many towns, and spoils innumerable; and wrathful he thence returned to his own.

THE MISSION OF AUGUSTINE (597).

Source.—Bede, Eccl. Hist., i. 25, 26. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

Augustine, thus strengthened by the confirmation of the blessed Father Gregory, returned to the work of the word of God, with the servants of Christ, and arrived in Britain. The powerful Ethelbert was at that time king of Kent; he had extended his dominions as far as the great river Humber, by which the Southern Saxons are divided from the Northern. On the east of Kent is the large Isle of Thanet, containing, according to the English way of reckoning, 600 families, divided from the other land by the river Wantsum, which is about three furlongs over, and fordable only in two places, for both ends 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 Ethelbert, signified that they were come from Rome, and brought a joyful message, which most undoubtedly assured 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 them to stay in that island where they had landed, and that they should be furnished with all necessaries, till he should consider what to do with them. For he had before heard of the Christian religion, having a Christian wife of the royal family of the Franks, called Bertha; whom he had received from her parents, upon condition that she should be permitted to practise her religion with the Bishop Luidhard, who was sent with her to preserve her faith. Some days after, the king came into the island, and sitting in the open air, ordered Augustine and his companions to be brought into his presence. For he had taken precaution that they should not come to him in any house, lest, according to an ancient 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 magic virtue, bearing a silver cross for their banner, and the image of our Lord and Saviour painted on a board; and singing the litany, they offered up their prayers to the Lord for the eternal salvation both of themselves and of those to whom they were come. When he had sat down, pursuant to the king’s commands, and preached to him and his attendants there present, the word of life, the king answered thus:—“Your words and promises are very fair, but as they are new to us, and of uncertain import, I cannot approve of them so far as to forsake that which I have so long followed with the whole English nation. But because you are come from far into my kingdom, and, as I conceive, are desirous to impart to us those things which you believe to be true, and most beneficial, we will not molest you, but give you favourable entertainment, and take care to supply you with your necessary sustenance; nor do we forbid you to preach and gain as many as you can to your religion.” Accordingly he permitted them to reside in the city of Canterbury, which was the metropolis of all his dominions, and, pursuant to his promise, besides allowing them sustenance, did not refuse them liberty to preach. It is reported that, as they drew near to the city, after their manner, with the holy cross, and the image of our sovereign Lord and King, Jesus Christ, they, in concert, sung this litany: “We beseech Thee, O Lord, in all Thy mercy, that Thy anger and wrath be turned away from this city, and from the holy house, because we have sinned. Hallelujah.”

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, and being always disposed to suffer any adversity, and even to die for that truth which they preached. In short, several believed and were baptised, admiring the simplicity of their innocent life, and the sweetness of their heavenly doctrine. There was on the east side of the city a church dedicated to the honour of St. Martin, built whilst the Romans were still in the island, wherein the queen, who, as has been said before, was a Christian, used to pray. In this they first began to meet, to sing, to pray, to say mass, to preach, and to baptise, 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 baptised, greater numbers began daily to flock together to hear the word, and, forsaking their heathen rites, to associate themselves, by believing, to the unity of the church of Christ. Their conversion the king so far encouraged, as that he compelled none to embrace Christianity, but only showed more affection to the believers, as to his fellow-citizens in the heavenly kingdom. For he had learned from his instructors and leaders to salvation, that the service of Christ ought to be voluntary, not by compulsion. Nor was it long before he gave his teachers a settled residence in his metropolis of Canterbury, with such possessions of different kinds as were necessary for their subsistence.

ETHELBERT’S DOOMS (circa 600).

Source.—Thorpe, Ancient Laws and Institutes of England.

These are the dooms which Ethelbert the King gave forth in Augustine’s days:

1. The property of God and of the church, twelve-fold; a bishop’s property, eleven-fold; a priest’s property, nine-fold; a deacon’s property, six-fold; a clerk’s property, three-fold; right of sanctuary, two-fold.

2. If the king call his people to him, and any one there do them evil, a two-fold amends, and 50 shillings to the king.

5. If a man slay another in the king’s “tun,” let him make amends with 50 shillings.

6. If any one slay a freeman, 50 shillings to the king as a fine.

8. The king’s fine for a breach of the peace, 50 shillings.

9. If a freeman steal from a freeman, let him make three-fold amends, and let the king have the fine and all the chattels.

13. If a man slay another in an eorl’s tun, let him make amends with 12 shillings.

15. A ceorl’s fine for a breach of the peace, 6 shillings.

17. If any one be the first to break into a man’s tun, let him make amends with 6 shillings; let him who follows, with 3 shillings; afterward, each man a shilling.

19. If highway robbery be done, let the amends be 6 shillings.

20. If a man then slay a man, let him make amends with 20 shillings.

28. If any man take indoor-property, let him make a three-fold amends.

33. If there be seizing of the hair, let there be 50 sceatts for amends.

34. If there be an exposure of the bone, let amends be made with 3 shillings.

35. If there be a bite into the bone, let amends be made with 4 shillings.

38. If a shoulder be lamed, let amends be made with 30 shillings.

39. If an ear be struck off, let amends be made with 12 shillings.

43. If an eye be out, let amends be made with 50 shillings.

45. If the nose be pierced, let amends be made with 9 shillings.

50. Let him who breaks the jaw-bone pay for it with 20 shillings.

51. For each of the four front teeth, 6 shillings, for the tooth which stands next to them, 4 shillings; for that which stands next to that, 3 shillings; and then afterwards, for each, a shilling.

52. If the speech be injured, 12 shillings.

53. Let him who stabs through an arm make amends with 6 shillings. If an arm be broken, let him make amends with 6 shillings.

54. If a thumb be struck off, 20 shillings. If a thumb-nail be off, let amends be made with 3 shillings. If the shooting-finger [fore-finger] be struck off, let amends be made with 8 shillings. If the middle finger be struck off, let amends be made with 4 shillings. If the gold-finger [ring-finger] be struck off, let amends be made with 6 shillings. If the little finger be struck off, let amends be made with 11 shillings.

55. For every nail, a shilling.

57. If any one strike another with his fist on the nose, 3 shillings.

69. If a foot be cut off, let 50 shillings be paid.

75. For the “mund” [money paid by a bridegroom to the bride’s father] of a widow of the best class, of an eorl’s degree, let the fine be 50 shillings; of the second, 20 shillings; of the third, 12 shillings; of the fourth, 6 shillings.

86. If one esne slay another unoffending, let him pay for him at his full worth.

87. If an esne’s eye and foot be struck out or off, let him be paid for at his full worth.

89. Let the highway robbery of a slave be 3 shillings.

90. If a slave steal, let him make twofold amends.

POPE GREGORY’S LETTER TO AUGUSTINE ON THE ORGANISATION OF THE CHURCH (601).

Source.—Bede, Eccl. Hist., i. 29. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

“To his most reverend and holy brother and fellow bishop, Augustine; Gregory, the servant of the servants of God. Though it be certain that the unspeakable rewards of the eternal kingdom are reserved for those who labour for Almighty God, yet it is requisite that we bestow on them the advantage of honours, to the end that they may by this recompense be enabled the more vigorously to apply themselves to the care of their spiritual work. And in regard that the new church of the English is, through the goodness of the Lord, and your labours, brought to the grace of God, we grant you the use of the pall in the same, only for the performing of the solemn service of the mass; so that you in several places ordain twelve bishops, who shall be subject to your jurisdiction, so that the bishop of London shall, for the future, be always consecrated by his own synod, and that he receive the honour of the pall from this holy and apostolical see, which I, by the grace of God, now serve. But we will have you send to the city of York such a bishop as you shall think fit to ordain; yet so, that if that city, with the places adjoining, shall receive the word of God, that bishop shall also ordain twelve bishops, and enjoy the honour of a metropolitan; for we design, if we live, by the help of God, to bestow on him also the pall; and yet we will have him to be subservient to your authority; but after your decease, he shall so preside over the bishops he shall ordain, as to be in no way subject to the jurisdiction of the bishop of London. But for the future let this distinction be between the bishops of the cities of London and York, that he may have the precedence who shall be first ordained. But let them unanimously dispose, by common advice and uniform conduct, whatsoever is to be done for the zeal of Christ; let them judge rightly, and perform what they judge convenient in a uniform manner.

“But to you, my brother, shall, by the authority of our God, and Lord Jesus Christ, be subject not only those bishops you shall ordain, and those that shall be ordained by the bishop of York, but also all the priests in Britain; to the end that from the mouth and life of your holiness they may learn the rule of believing rightly, and living well, and fulfilling their office in faith and good manners, they may, when it shall please the Lord, attain the heavenly kingdom. God preserve you in safety, most reverend brother.

“Dated the 22nd of June, in the nineteenth year of the reign of our most pious lord and emperor, Mauritius Tiberius, the eighteenth year after the consulship of our said lord. The fourth indiction.”

AUGUSTINE’S ATTEMPT TO UNITE THE ROMAN AND THE CELTIC CHURCHES (603).

Source.—Bede, Eccl. Hist., ii. 2. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

Augustine, with the assistance of King Ethelbert, drew together to a conference the bishops, or doctors, of the next province of the Britons, at a place which is to this day called Augustine’s Ac, that is, Augustine’s Oak, on the borders of the Wiccii and West Saxons; and began by brotherly admonitions to persuade them, that preserving Catholic unity with him, they should undertake the common labour of preaching the Gospel to the Gentiles. For they did not keep Easter Sunday at the proper time, but from the fourteenth to the twentieth moon; which computation is contained in a revolution of eighty-four years. Besides, they did several other things which were against the unity of the church. When, after a long disputation, they did not comply with the entreaties, exhortations, or rebukes of Augustine and his companions, but preferred their own traditions before all the churches in the world, which in Christ agree among themselves, the holy father, Augustine, put an end to this troublesome and tedious contention, saying: “Let us beg of God, who causes those who are of one mind to live in his Father’s house, that He will vouchsafe, by his heavenly tokens, to declare to us, which tradition is to be followed; and by what means we are to find our way to his heavenly kingdom. Let some infirm person be brought, and let the faith and practice of those, by whose prayers he shall be healed, be looked upon as acceptable to God, and be adopted by all.” The adverse party unwillingly consenting, a blind man of the English race was brought, who having been presented to the priests of the Britons, found no benefit or cure from their ministry; at length, Augustine, compelled by real necessity, bowed his knees to the Father of our Lord Jesus Christ, praying that the lost sight might be restored to the blind man, and by the corporeal enlightening of one man, the light of spiritual grace might be kindled in the hearts of many of the faithful. Immediately the blind man received sight, and Augustine was by all declared the preacher of the Divine truth. The Britons then confessed, that it was the true way of righteousness which Augustine taught; but that they could not depart from their ancient customs without the consent and leave of their people. They therefore desired that a second synod might be appointed, at which more of their number would be present.

This being decreed, there came (as is asserted) seven bishops of the Britons, and many most learned men, particularly from their most noble monastery, which, in the English tongue, is called Bancornaburg [Bangor-is-Coed], over which the Abbot Dinoot is said to have presided at that time. They that were to go to the aforesaid council, repaired first to a certain holy and discreet man, who was wont to lead an eremitical life among them, advising with him, whether they ought, at the preaching of Augustine, to forsake their traditions. He answered, “If he is a man of God, follow him.”—“How shall we know that?” said they. He replied, “Our Lord saith, Take my yoke upon you, and learn of me, for I am meek and lowly in heart; if therefore, Augustine is meek and lowly of heart, it is to be believed that he has taken upon him the yoke of Christ, and offers the same to you to take upon you. But, if he is stern and haughty, it appears that he is not of God, nor are we to regard his words.” They insisted again, “And how shall we discern even this?”—“Do you contrive,” said the anchorite, “that he may first arrive with his company at the place where the synod is to be held; and if at your approach he shall rise up to you, hear him submissively, being assured that he is the servant of Christ; but if he shall despise you, and not rise up to you, whereas you are more in number, let him also be despised by you.”

They did as he directed; and it happened that when they came, Augustine was sitting on a chair, which they observing, were in a passion, and charging him with pride, endeavoured to contradict all he said. He said to them, “You act in many particulars contrary to our custom, or rather the custom of the universal church, and yet, if you will comply with me in these three points, viz. to keep Easter at the due time; to administer baptism, by which we are again born to God, according to the custom of the holy Roman Apostolic Church; and jointly with us to preach the word of God to the English nation, we will readily tolerate all the other things you do, though contrary to our customs.” They answered they would do none of those things, nor receive him as their archbishop; for they alleged among themselves, that “if he would not now rise up to us, how much more will he contemn us, as of no worth, if we shall begin to be under his subjection?” To whom the man of God, Augustine, is said, in a threatening manner, to have foretold, that in case they would not join in unity with their brethren, they should be warred upon by their enemies; and, if they would not preach the way of life to the English nation, they should at their hands undergo the vengeance of death. All which, through the dispensation of the Divine judgment, fell out exactly as he had predicted.

PAULINUS AND EDWIN (625).

Source.—Bede, Eccl. Hist., ii. 9. Translated by J. A. Giles. Bohn’s Library.

The occasion of this [the Northumbrian] nation’s embracing the faith was their aforesaid king, being allied to the kings of Kent, having taken to wife Ethelberga, otherwise called Tate, daughter to King Ethelbert. He having by his ambassadors asked her in marriage of her brother Eadbald, who then reigned in Kent, was answered, “That it was not lawful to marry a Christian virgin to a pagan husband, lest the faith and the mysteries of the heavenly King should be profaned by her living with a king that was altogether a stranger to the worship of the true God.” This answer being brought to Edwin by his messengers, he promised in no manner to act in opposition to the Christian faith, which the virgin professed; but would give leave to her, and all that went with her, men or women, priests or ministers, to follow their faith and worship after the custom of the Christians. Nor did he deny, but that he would embrace the same religion, if, being examined by wise persons, it should be found more holy and more worthy of God.

Hereupon the virgin was promised, and sent to Edwin, and pursuant to what had been agreed on, Paulinus, a man beloved of God, was ordained bishop, to go with her, and by daily exhortations, and celebrating the heavenly mysteries, to confirm her and her company, lest they should be corrupted by the company of the pagans. Paulinus was ordained bishop by the Archbishop Justus, on the 21st day of July, in the year of our Lord, 625, and so he came to King Edwin with the aforesaid virgin. But his mind was wholly bent upon reducing the nation to which he was sent to the knowledge of truth.... Being come into that province, he laboured much, not only to retain those that went with him, by the help of God, that they should not revolt from the faith, but, if he could, to convert some of the pagans to a state of grace by his preaching. But, as the apostle says, though he laboured long in the word, “The god of this world blinded the minds of them that believed not, lest the light of the glorious Gospel of Christ should shine unto them.”

The next year there came into the province a certain assassin, called Eumer, sent by the king of the West Saxons, whose name was Cuichelm, in hopes at once to deprive King Edwin of his kingdom and his life. He had a two-edged dagger, dipped in poison, to the end, that if the wound were not sufficient to kill the king, it might be performed by the venom. He came to the king on the first day of Easter, at the river Derwent, where then stood the regal city, and being admitted as if to deliver a message from his master, whilst he was in an artful manner delivering his pretended embassy, he started on a sudden, and drawing the dagger from under his garment, assaulted the king; which Lilla, the king’s beloved thegn, observing, having no buckler at hand to secure the king from death, interposed his own body to receive the stroke; but the wretch struck so home, that he wounded the king through the thegn’s body. Being then attacked on all sides with swords, he in that confusion also slew another soldier, whose name was Forthhere.

On that same holy night of Easter Sunday, the queen had brought forth to the king a daughter, called Eanfled. The king, in the presence of Bishop Paulinus, gave thanks to his gods for the birth of his daughter; and the bishop, on the other hand, returned thanks to Christ.... The king, delighted with his words, promised, that in case God would grant him life and victory over the king by whom the assassin had been sent, he would cast off his idols, and serve Christ; and as a pledge that he would perform his promise, he delivered up that same daughter to Paulinus, to be consecrated to Christ. She was the first baptised of the nation of the Northumbrians, on Whitsunday, with twelve others of her family. At that time, the king, being recovered of the wound which he had received, marched with his army against the nation of the West Saxons; and having begun the war, either slew or subdued all those that he had been informed had conspired to murder him. Returning thus victorious unto his own country, he would not immediately and unadvisedly embrace the mysteries of the Christian faith, though he no longer worshipped idols, ever since he made the promise that he would serve Christ; but thought fit first at leisure to be instructed, by the venerable Paulinus, in the knowledge of the faith, and to confer with such as he knew to be the wisest of his chief men, to advise what they thought was fittest to be done in that case. And being a man of extraordinary sagacity, he often sat alone by himself a long time, silent as to his tongue, but deliberating in his heart how he should proceed, and which religion he should adhere to.

EDWIN OF NORTHUMBRIA HOLDS A CONFERENCE, AT WHICH IT IS AGREED TO DESTROY THE IDOLS AND EMBRACE CHRISTIANITY (627).

Source.—Bede, Eccl. Hist., ii. 13. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

The king, hearing the words of Paulinus, answered, that he was both willing and bound to receive the faith which he taught; but that he would confer about it with his principal friends and counsellors, to the end that if they also were of his opinion, they might all together be cleansed in Christ the Fountain of Life. Paulinus consenting, the king did as he said; for, holding a council with the wise men, he asked of every one in particular what he thought of the new doctrine, and the new worship that was preached? To which the chief of his own priests, Coifi, immediately answered, “O king, consider what this is which is now preached to us; for I verily declare to you, that the religion which we have hitherto professed has, as far as I can learn, no virtue in it. For none of your people has applied himself more diligently to the worship of our gods than I; and yet there are many who receive greater favours from you, and are more preferred than I, and are more prosperous in all their undertakings. Now if the gods were good for any thing, they would rather forward me, who have been more careful to serve them. It remains, therefore, that if upon examination you find those new doctrines, which are now preached to us, better and more efficacious, we immediately receive them without any delay.”

Another of the king’s chief men, approving of his words and exhortations, presently added: “The present life of man, O king, seems to me, in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter, with your commanders and ministers, and a good fire in the midst, whilst the storms of rain and snow prevail abroad; the sparrow, I say, flying in at one door, and immediately out at another, whilst he is within, is safe from the wintry storm; but after a short space of fair weather, he immediately vanishes out of your sight, into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, or what is to follow, we are utterly ignorant. If, therefore, this new doctrine contains something more certain, it seems justly to deserve to be followed.” The other elders and king’s counsellors, by Divine inspiration, spoke to the same effect.

But Coifi added, that he wished more attentively to hear Paulinus discourse concerning the God whom he preached; which he having by the king’s command performed, Coifi, hearing his words, cried out, “I have long since been sensible that there was nothing in that which we worshipped; because the more diligently I sought after truth in that worship, the less I found it. But now I freely confess, that such truth evidently appears in this preaching as can confer on us the gifts of life, of salvation, and of eternal happiness. For which reason I advise, O king, that we instantly abjure and set fire to those temples and altars which we have consecrated without reaping any benefit from them.” In short, the king publicly gave his licence to Paulinus to preach the Gospel, and renouncing idolatry, declared that he received the faith of Christ; and when he inquired of the high priest who should first profane the altars and temples of their idols, with the enclosures that were about them, he answered, “I; for who can more properly than myself destroy those things which I worshipped through ignorance, for an example to all others, through the wisdom which has been given me by the true God?” Then immediately, in contempt of his former superstitions, he desired the king to furnish him with arms and a stallion; and mounting the same, he set out to destroy the idols; for it was not lawful before for the high priest either to carry arms, or to ride on any but a mare. Having, therefore, girt a sword about him, with a spear in his hand, he mounted the king’s stallion, and proceeded to the idols. The multitude, beholding it, concluded he was distracted; but he lost no time, for as soon as he drew near the temple he profaned the same, casting into it the spear which he held; and rejoicing in the knowledge of the worship of the true God, he commanded his companions to destroy the temple, with all its enclosures, by fire. This place where the idols were is still shown, not far from York, to the eastward, beyond the river Derwent, and is now called Godmundingham, where the high priest, by the inspiration of the true God, profaned and destroyed the altars which he had himself consecrated.

THE CHARACTER OF BISHOP AIDAN (635).

Source.—Bede, Eccl. Hist., iii. 5. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

From the aforesaid island, and college of monks, was Aidan sent to instruct the English nation in Christ, having received the dignity of a bishop at the time when 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 doctrine, with all men, that he taught no otherwise than he and his followers had lived; for he neither sought nor loved any thing of this world, but delighted in distributing immediately among the poor whatsoever was given him by the kings or rich men of the world. He was wont to traverse both town and country on foot, never on horseback, unless compelled by some urgent necessity; and wherever in his way he saw any, either rich or poor, he invited them, if infidels, to embrace the mystery of the faith; or if they were believers, strove to strengthen them in the faith, and to stir them up by words and actions to alms and good works.

His course of life was so different from the slothfulness of our times, that all those who bore him company, whether they were shorn monks or laymen, were employed in meditation, that is, either in reading the Scriptures, or learning psalms. This was the daily employment of himself and all that were with him, wheresoever they went; and if it happened, which was but seldom, that he was invited to eat with the king, he went with one or two clerks, and having taken a small repast, made haste to be gone with them, either to read or write. At that time, many religious men and women, stirred up by his example, adopted the custom of fasting on Wednesdays and Fridays, till the ninth hour, throughout the year, except during the fifty days after Easter. He never gave money to the powerful men of the world, but only meat, if he happened to entertain them; and, on the contrary, whatsoever gifts of money he received from the rich, he either distributed them, as has been said, to the use of the poor, or bestowed them in ransoming such as had been wrongfully sold for slaves. Moreover, he afterwards made many of those he had ransomed his disciples, and after having taught and instructed them, advanced them to the order of priesthood.

OSWIN OF NORTHUMBRIA AND AIDAN (642).

Source.—Bede, Eccl. Hist., iii. 14. Translated by J. A. Giles. Bohn’s Library.

King Oswin was of a graceful aspect, and tall of stature, affable in discourse, and courteous in behaviour; and most bountiful, as well to the ignoble as the noble; so that he was beloved by all men for his qualities of body and mind, and persons of the first rank came from almost all provinces to serve him. Among other virtues and rare endowments, if I may so express it, humility is said to have been the greatest, which it will suffice to prove by one example.

He had given an extraordinarily fine horse to Bishop Aidan, which he might either use in crossing rivers, or in performing a journey upon any urgent necessity, though he was wont to travel ordinarily on foot. Some short time after, a poor man meeting him, and asking alms, he immediately dismounted, and ordered the horse, with all his royal furniture, to be given to the beggar; for he was very compassionate, a great friend to the poor, and, as it were, the father of the wretched. This being told to the king, when they were going in to dinner, he said to the bishop, “Why would you, my lord bishop, give the poor man that royal horse, which was necessary for your use? Had not we many other horses of less value, and of other sorts, which would have been good enough to give to the poor, and not to give that horse, which I had particularly chosen for yourself?” To whom the bishop instantly answered, “What is it you say, O king? Is that foal of a mare more dear to you than a child of God?” Upon this they went in to dinner, and the bishop sat in his place; but the king, who was come from hunting, stood warming himself, with his attendants, at the fire. Then, on a sudden, whilst he was warming himself, calling to mind what the bishop had said to him, he ungirt his sword, and gave it to a servant, and in a hasty manner fell down at the bishop’s feet, beseeching him to forgive him; “For from this time forward,” said he, “I will never speak any more of this, nor will I judge of what, or how much of our money you shall give to the children of God.” The bishop was much moved at this sight, and starting up, raised him, saying, “He was entirely reconciled to him, if he would sit down to his meat, and lay aside all sorrow.” The king, at the bishop’s command and request, beginning to be merry, the bishop, on the other hand, grew so 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 nation is not worthy of such a ruler.” Not long after, the bishop’s prediction was fulfilled by the king’s death, as has been said above. But Bishop Aidan himself was also taken out of this world, twelve days after the king he loved, on the 31st of August, to receive the eternal reward of his labours from our Lord.

THE SYNOD OF WHITBY (664).

Source.—Bede, Eccl. Hist., iii. 25. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

Agilbert, bishop of the West Saxons, above-mentioned, a friend to King Alfrid and to Abbot Wilfrid, had at that time come into the province of the Northumbrians, and was making some stay among them; and at the request of Alfrid, made Wilfrid a priest in his monastery. He had in his company a priest, whose name was Agatho. The controversy being there started, concerning Easter, or the tonsure, or other ecclesiastical affairs, it was agreed, that a synod should be held in the monastery of Streaneshalch, which signifies the Bay of the Lighthouse, where the Abbess Hilda, a woman devoted to God, then presided, and that there this controversy should be decided. The kings, both father and son, came thither, Bishop Colman with his Scottish clerks, and Agilbert with the priests Agatho and Wilfrid; James and Romanus were on their side. But the Abbess Hilda and her followers were for the Scots, as was also the venerable Bishop Cedd, long before ordained by the Scots, as has been said above; and he was in that council a most careful interpreter for both parties.

When Wilfrid had spoken, the king said, “Is it true, Colman, that these words were spoken to Peter by our Lord?” He answered, “It is true, O king!” Then says he, “Can you show any such power given to your Columba?” Colman answered, “None.” Then added the king, “Do you both agree that these words were principally directed to Peter, and that the keys of heaven were given to him by our Lord?” They both answered, “We do.” Then the king concluded: “And I also say unto you, that he is the door-keeper, whom I will not contradict, but will, as far as I know and am able, in all things obey his decrees, lest, when I come to the gates of the kingdom of heaven, there should be none to open them, he being my adversary who is proved to have the keys.” The king having said this, all present, both great and small, gave their assent, and renouncing the more imperfect institution, resolved to conform to that which they found to be better.

ABBOT BENEDICT BISCOP’S ZEAL FOR RELIGIOUS ART (664 ONWARDS).

Source.—Bede, Lives of the Holy Abbots of Wearmouth and Jarrow.

At that time, Egbert, king of Kent, had sent out of Britain a man who had been elected to the office of bishop, Wighard by name, who had been adequately taught by the Roman disciples of the blessed Pope Gregory in Kent on every topic of Church discipline; but the king wished him to be ordained bishop at Rome, in order that, having him for bishop of his own nation and language, he might himself, as well as his people, be the more thoroughly master of the words and mysteries of the holy faith, as he would then have these administered, not through an interpreter, but from the hands and by the tongue of a kinsman and fellow-countryman. But Wighard, on coming to Rome, died of a disease, with all his attendants, before he had received the dignity of bishop. Now the Apostolic Father, that the embassy of the faithful might not fail through the death of their ambassadors, called a council, and appointed one of his Church to send as archbishop into Britain. This was Theodore, a man deep in all secular and ecclesiastical learning, whether Greek or Latin; and to him was given, as a colleague and counsellor, a man equally strenuous and prudent, the abbot Hadrian. Perceiving also that the reverend Benedict would become a man of wisdom, industry, piety, and nobility of mind, he committed to him the newly ordained bishop, with his followers, enjoining him to abandon the travel which he had undertaken for Christ’s sake; and with a higher good in view, to return home to his country, and bring into it that teacher of wisdom whom it had so earnestly wished for, and to be to him an interpreter and guide, both on the journey thither, and afterwards, upon his arrival, when he should begin to preach. Benedict did as he was commanded; they came to Kent, and were joyfully received there; Theodore ascended his episcopal throne, and Benedict took upon himself to rule the monastery of the blessed Apostle Peter, of which, afterwards, Hadrian became abbot.

He ruled the monastery for two years; and then successfully, as before, accomplished a third voyage from Britain to Rome, and brought back a large number of books on sacred literature, which he had either bought at a price or received as gifts from his friends. On his return he arrived at Vienne, where he took possession of such as he had entrusted his friends to purchase for him. When he had come home, he determined to go to the court of Conwalh, king of the West Saxons, whose friendship and services he had already more than once experienced. But Conwalh died suddenly about this time, and he therefore directed his course to his native province. He came to the court of Egfrid, king of Northumberland, and gave an account of all that he had done since in youth he had left his country. He made no secret of his zeal for religion, and showed what ecclesiastical or monastic instructions he had received at Rome and elsewhere. He displayed the holy volumes and relics of Christ’s blessed Apostles and martyrs, which he had brought, and found such favour in the eyes of the king, that he forthwith gave him seventy hides of lands out of his own estates, and ordered a monastery to be built thereon for the first pastor of his church. This was done, as I said before, at the mouth of the river Wear, on the left bank, in the 674th year of our Lord’s incarnation, in the second indiction, and in the fourth year of King Egfrid’s reign.

After the interval of a year, Benedict crossed the sea into Gaul, and no sooner asked than he obtained and carried back with him some masons to build him a church in the Roman style, which he had always admired. So much zeal did he show from his love to Saint Peter, in whose honour he was building it, that within a year from the time of laying the foundation, you might have seen the roof on and the solemnity of the mass celebrated therein. When the work was drawing to completion, he sent messengers to Gaul to fetch makers of glass, (more properly artificers,) who were at this time unknown in Britain, that they might glaze the windows of his church, with the cloisters and dining-rooms. This was done, and they came, and not only finished the work required, but taught the English nation their handicraft, which was well adapted for enclosing the lanterns of the church, and for the vessels required for various uses. All other things necessary for the service of the church and the altar, the sacred vessels, and the vestments, because they could not be procured in England, he took especial care to buy and bring home from foreign parts.

Some decorations and muniments there were which could not be procured even in Gaul, and these the pious founder determined to fetch from Rome; for which 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 Apostles 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 obtaining permission from Pope Agatho to take back with him John, the archchanter of the church of St. Peter, and abbot of the monastery of St. Martin, to teach the English. This John, when he arrived in England, not only communicated 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, Benedict brought with him a thing by no means to be despised, namely, a letter of privilege from Pope Agatho, which he had procured, not only with the consent, but by the request and exhortation, of King Egfrid, and by which the monastery was rendered safe and secure for ever from foreign invasion. Fifthly, he brought with him pictures of sacred representations, to adorn the church of St. Peter, which he had built; namely, a likeness of the Virgin Mary and of the twelve Apostles, with which he intended to adorn the central nave, on boarding placed from one wall to the other; also some figures from 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 before them the lovable countenances of Christ and his saints, though it were but in a picture, and with watchful minds might revolve on the benefits of our Lord’s Incarnation, and having before their eyes the perils of the last judgment, might examine their hearts the more strictly on that account.

THE SYNOD OF HERTFORD (673).

Source.—Bede, Eccl. Hist., iv. 5. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

Theodore assembled a synod of bishops, and many other teachers of the church, who loved and were acquainted with the canonical statutes of the fathers. When they were met together, he began, as became a prelate, to enjoin the observance of such things as were agreeable to the unity and the peace of the church. The purport of which synodical proceedings is as follows—

“In the name of our Lord God and Saviour Jesus Christ, who reigns for ever and for ever, and governs his church, it was thought meet that we should assemble, according to the custom of the venerable canons, to treat about the necessary affairs of the church. We met on the 24th day of September, the first indiction, at a place called Hertford, myself, Theodore, the unworthy bishop of the see of Canterbury, appointed by the Apostolic See, our fellow priest and most reverend brother, Bisi, bishop of the East Angles; also by his proxies, our brother and fellow priest, Wilfrid, bishop of the nation of the Northumbrians, as also our brothers and fellow priests, Putta, bishop of the Kentish castle, called Rochester; Eleutherius, bishop of the West Saxons, and Winfrid, bishop of the province of the Mercians. When we were all met together, and were sat down in order, I said: ‘I beseech you, most dear brothers, for the love and fear of our Redeemer, that we may all treat in common for our faith; to the end that whatsoever has been decreed and defined by the holy and reverend fathers, may be inviolably observed by all.’ This and much more I spoke tending to the preservation of the charity and unity of the church; and when I had ended my discourse, I asked every one of them in order, whether they consented to observe the things that had been formerly canonically decreed by the fathers? To which all our fellow priests answered, ‘It so pleases us, and we will all most willingly observe with a cheerful mind whatever is laid down in the canons of the holy fathers.’ I then produced the said book of canons, and publicly showed them ten chapters in the same, which I had marked in several places, because I knew them to be of the most importance to us, and entreated that they might be most particularly received by them all.

“Chapter I. That we all in common keep the holy day of Easter on the Sunday after the fourteenth moon of the first month.

“II. That no bishop intrude into the diocese of another, but be satisfied with the government of the people committed to him.

“III. That it shall not be lawful for any bishop to trouble monasteries dedicated to God, or to take anything forcibly from them.

“IV. That monks do not remove from one place to another, that is, from monastery to monastery, unless with the consent of their own abbot; but that they continue in the obedience which they promised at the time of their conversion.

“V. That no clergyman, forsaking his own bishop, shall wander about, or be anywhere entertained without letters of recommendation from his own prelate. But if he shall be once received, and will not return when invited, both the receiver, and the person received, be under excommunication.

“VI. That bishops and clergymen, when travelling, shall be content with the hospitality that is afforded them; and that it be not lawful for them to exercise any priestly function without leave of the bishop in whose diocese they are.

“VII. That a synod be assembled twice a year; but in regard that several causes obstruct the same, it was approved by all, that we should meet on the 1st of August once a year, at the place called Clofeshoch.

“VIII. That no bishop, through ambition, shall set himself before another; but that they shall all observe the time and order of their consecration.

“IX. It was generally set forth, that more bishops should be made, as the number of believers increased; but this matter for the present was passed over.

“These chapters being thus treated of and defined by all, to the end, that for the future, no scandal of contention might arise from any of us, or that things be falsely set forth, it was thought fit that every one of us should, by subscribing his hand, confirm all the particulars so laid down. Which definitive judgment of ours, I dictated to be written by Titillus our notary. Done in the month and indiction aforesaid. Whosoever, therefore, shall presume in any way to oppose or infringe this decision, confirmed by our consent, and by the subscription of our hands, according to the decree of the canons, must take notice, that he is excluded from all sacerdotal functions, and from our society. May the Divine Grace preserve us in safety, living in the unity of his holy church.”

THEODORE AND WILFRID (678).

Source.—Life of Wilfrid, by Eddius Stephanus, written soon after 710. Raine, Historians of the Church of York, p. 34. Translated by W.

For King Ecfrith’s queen, Iurmenburg, was then at the devil’s instigation moved with jealousy ... and like wicked Jezebel, killing God’s prophets and persecuting Elijah, she shot poisoned arrows from her poisonous quiver into the heart of the king with words, eloquently telling over to him all the worldly glory of S. Wilfrid, his riches, the multitude of his abbeys, the magnitude of his buildings, and the innumerable army of his companions, decked with royal garments and arms. By such darts the king’s heart was wounded: both craftily sought how to bring into contempt the holy head of the church so as to ruin him, and boldly to take away from him the gifts made by kings to God; and to aid their madness they invited, contrary to God’s will, Archbishop Theodore, by means of gifts, which blind the eyes of even wise men, as Balak blinded Balaam.

When the archbishop came to them they disclosed to him the measures they intended against Wilfrid, and he consented, alas! wickedly to condemn him without their incurring any guilt for the crime. For he alone, contrary to precedent, and irregularly, ordained three bishops whom he brought from elsewhere [Bosa, Eata, Eadhaed], who were not of those subject to his jurisdiction, to the proper positions of Wilfrid’s bishopric in his absence.

On hearing this, our holy bishop approached the king and the archbishop, asking what might be the cause why without his having committed any crime they defrauded him, like robbers, of the substance which kings had given for God. They replied to our bishop before all the people in these memorable words, “We do not ascribe to thee any fault of having injured any man, but for all that we will not change the doom which we have uttered concerning thee.” But our bishop, not contented with such a deceitful doom, chose rather, with the advice of his fellow bishops, the decision of the Apostolic See, as the Apostle Paul, unjustly condemned by the Jews, appealed to Cæsar. Then our holy bishop turned from the royal judgment-seat and said to the courtiers who were laughing gaily, “On the anniversary of this day ye, who now laugh at my condemnation, which is caused by envy, shall weep bitterly at your own confusion.” And so, according to the prophecy of the saint, it fell out. For on the anniversary of that day the body of King Ælfwin, who had been slain, was brought to York, and all the people, weeping bitterly, tore their garments and their hair; and his surviving brother reigned till his death without gaining a single victory.

THE STORY OF CÆDMON (680).

Source.—Bede, Eccl. Hist., iv. 24. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

There was in this abbess’s monastery [of Whitby] a certain brother, particularly remarkable for the grace of God, who was wont to make pious and religious verses, so that whatever was interpreted to him out of Scripture, he soon after put the same into poetical expressions of much sweetness and humility, in English, which was his native language. By his verses the minds of many were often excited to despise the world, and to aspire to heaven. Others after him attempted, in the English nation, to compose religious poems, but none could ever compare with him, for he did not learn the art of poetry from men, but from God; for which reason he never could compose any trivial or vain poem, but only those which relate to religion suited his religious tongue; for having lived in a secular habit till he was well advanced in years, he had never learned anything of versifying; for which reason being sometimes at entertainments, when it was agreed for the sake of mirth that all present should sing in their turns, when he saw the instrument come towards him, he rose up from table and returned home.

Having done so at a certain time, and gone out of the house where the entertainment was, to the stable, where he had to take care of the horses that night, he there composed himself to rest at the proper time; a person appeared to him in his sleep, and saluting him by his name, said, “Cædmon, sing some song to me.” He answered, “I cannot sing; for that was the reason why I left the entertainment, and retired to this place, because I could not sing.” The other who talked to him, replied, “However, you shall sing.”—“What shall I sing?” rejoined he. “Sing the beginning of created beings,” said the other. Hereupon he presently began to sing verses to the praise of God, which he had never heard, the purport whereof was thus:—We are now to praise the Maker of the heavenly kingdom, the power of the Creator and his counsel, the deeds of the Father of glory. How He, being the eternal God, became the author of all miracles, who first, as almighty preserver of the human race, created heaven for the sons of men as the roof of the house, and next the earth. This is the sense, but not the words in order as he sang them in his sleep; for verses, though never so well composed, cannot be literally translated out of one language into another, without losing much of their beauty and loftiness. Awaking from his sleep, he remembered all that he had sung in his dream, and soon added much more to the same effect in verse worthy of the Deity.

In the morning he came to the steward, his superior, and having acquainted him with the gift he had received, was conducted to the abbess, by whom he was ordered, in the presence of many learned men, to tell his dream, and repeat the verses, that they might all give their judgment what it was, and whence his verse proceeded. They all concluded, that heavenly grace had been conferred on him by our Lord. They expounded to him a passage in holy writ, either historical, or doctrinal, ordering him, if he could, to put the same into verse. Having undertaken it, he went away, and returning the next morning, gave it to them composed in most excellent verse; whereupon the abbess, embracing the grace of God in the man, instructed him to quit the secular habit, and take upon him the monastic life; which being accordingly done, she associated him to the rest of the brethren in her monastery, and ordered that he should be taught the whole series of sacred history. Thus Cædmon, keeping in mind all he heard, and as it were chewing the cud, converted the same into most harmonious verse; and sweetly repeating the same, made his masters in their turn his hearers. He sang the creation of the world, the origin of man, and all the history of Genesis: and made many verses on the departure of the children of Israel out of Egypt, and their entering into the land of promise, with many other histories from holy writ.

WILFRID CONVERTS THE SOUTH SAXONS (681).

Source.—Bede, Eccl. Hist., iv. 13. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

Being expelled from his bishopric, and having travelled in several parts, Wilfrid went to Rome. He afterwards returned to Britain; and though he could not, by reason of the enmity of the aforesaid king, be received into his own country or diocese, yet he could not be restrained from preaching the Gospel; for, taking his way into the province of the South Saxons, which extends from Kent on the west and south, as far as the West Saxons, and contains land of 7,000 families, who at that time were still pagans, he administered to them the word of faith, and the baptism of salvation. Ethelwalch, king of that nation, had been, not long before, baptised in the province of the Mercians, by the persuasion of King Wulfhere, who was present, and was also his godfather, and as such gave him two provinces, viz., the Isle of Wight, and the province of Meanwara, in the nation of the West Saxons. The bishop, therefore, with the king’s consent, or rather to his great satisfaction, baptised the principal generals and soldiers of that country; and the priests, Eappa, and Padda, and Burghelm, and Eadda, either then, or afterwards, baptised the rest of the people. The queen, whose name was Ebba, had been christened in her own island, the province of the Wiccii. She was the daughter of Eanfrid, the brother of Eanher, who were both Christians, as were their people; but all the province of the South Saxons were strangers to the name and faith of God. There was among them a certain monk of the Scottish nation, whose name was Dicul, who had a very small monastery, at the place called Bosanham, encompassed with the sea and woods, and in it five or six brothers, who served our Lord in poverty and humility; but none of the natives cared either to follow their course of life, or hear their preaching.

But Bishop Wilfrid, by preaching to them, not only delivered them from the misery of perpetual damnation, but also from an inexhaustible calamity of temporal death, for no rain had fallen in that province in three years before his arrival, whereupon a dreadful famine ensued, which cruelly destroyed the people. In short, it is reported, that very often, forty or fifty men, being spent with want, would go together to some precipice, or to the sea-shore, and there, hand in hand, perish by the fall, or be swallowed up by the waves. But on the very day on which the nation received the baptism of faith, there fell a soft but plentiful rain; the earth revived again, and the verdure being restored to the fields, the season was pleasant and fruitful.... For the bishop, when he came into the province, and found so great misery from famine, taught them to get their food by fishing; for their sea and rivers abounded in fish, but the people had no skill to take them, except eels alone. The bishop’s men having gathered eel-nets everywhere, cast them into the sea, and by the blessing of God took three hundred fishes of several sorts, which, being divided into three parts, they gave a hundred to the poor, a hundred to those of whom they had the nets, and kept a hundred for their own use. By this benefit the bishop gained the affections of them all, and they began more readily at his preaching to hope for heavenly goods, seeing that by his help they had received those which are temporal.

At this time, King Ethelwalch gave to the most reverend prelate, Wilfrid, land of eighty-seven families, to maintain his company who were in banishment, which place is called Selsey, that is, the Island of the Sea-Calf.

ST. CUTHBERT: (1) AS ABBOT, (2) AS ANCHORITE (DIED A.D. 687).

Source.—Bede, Life and Miracles of St. Cuthbert. Translated by J. A. Giles.

1. After the death of Boisil, Cuthbert took upon himself the duties of the office before mentioned; and for many years discharged them with the most pious zeal, as became a saint: for he not only furnished both precept and example to his brethren of the monastery, but sought to lead the minds of the neighbouring people to the love of heavenly things. Many of them, indeed, disgraced the faith which they professed, by unholy deeds; and some of them, in the time of mortality, neglecting the sacrament of their creed, had recourse to idolatrous remedies, as if by charms or amulets, or any other mysteries of the magical art, they were able to avert a stroke inflicted upon them by the Lord. To correct these errors, he often went out from the monastery, sometimes on horseback, sometimes on foot, and preached the way of truth to the neighbouring villages, as Boisil, his predecessor, had done before him. It was at this time customary for the English people to flock together when a clerk or priest entered a village, and listen to what he said, that so they might learn something from him, and amend their lives. Now Cuthbert was so skilful in teaching, and so zealous in what he undertook, that none dared to conceal from him their thoughts, but all acknowledged what they had done amiss; for they supposed that it was impossible to escape his notice, and they hoped to merit forgiveness by an honest confession. He was mostly accustomed to travel to those villages which lay in out of the way places among the mountains, which by their poverty and natural horrors deterred other visitors. Yet even here did his devoted mind find exercise for his powers of teaching, insomuch that he often remained a week, sometimes two or three, nay, even a whole month, without returning home; but dwelling among the mountains, taught the poor people, both by the words of his preaching, and also by his own holy conduct.

2. The building is almost of a round form, from wall to wall about four to five poles in extent: the wall on the outside is higher than a man, but within, by excavating the rock, he made it much deeper, to prevent the eyes and the thoughts from wandering, that the mind might be wholly bent on heavenly things, and the pious inhabitant might behold nothing from his residence but the heavens above him. The wall was constructed, not of hewn stones or of brick and mortar, but of rough stones and turf, which had been taken out from the ground within. Some of them were so large that four men could hardly have lifted them, but Cuthbert himself, with angels helping him, had raised them up and placed them on the wall. There were two chambers in the house, one an oratory, the other for domestic purposes. He finished the walls of them by digging round and cutting away the natural soil within and without, and formed the roof out of rough poles and straw. Moreover, at the landing-place of the island he built a large house, in which the brethren who visited him might be received and rest themselves, and not far from it there was a fountain of water for their use.

Now when Cuthbert had, with the assistance of the brethren, made for himself this dwelling with its chambers, he began to live in a more secluded manner. At first, indeed, when the brethren came to visit him, he would leave his cell and minister to them. He used to wash their feet devoutly with warm water, and was sometimes compelled by them to take off his shoes, that they might wash his feet also. For he had so far withdrawn his mind from attending to the care of his person, and fixed it upon the concerns of his soul, that he would often spend whole months without taking off his leathern gaiters. Sometimes, too, he would keep his shoes on from one Easter to another, only taking them off on account of the washing of feet, which then takes place at the Lord’s Supper. Wherefore, in consequence of his frequent prayers and genuflexions, which he made with his shoes on, he was discovered to have contracted a callosity on the junction of his feet and legs. At length, as his zeal after perfection grew, he shut himself up in his cell away from the sight of men, and spent his time alone in fasting, watching, and prayer, rarely having communication with anyone without, and that through the window, which at first was left open, that he might see and be seen; but, after a time, he shut that also, and opened it only to give his blessing, or for any other purpose of absolute necessity.

THE DOOMS OF INE (BETWEEN 688 AND 705).

Source.—Thorpe, Ancient Laws and Institutes of England.

I, Ine, by God’s grace, King of the West Saxons, with the counsel and with the teaching of Cenred my father, and of Hedde my bishop [of Winchester], and of Ercenwold my bishop [of London], and of all my ealdormen, and the oldest witan of my people, and also of a great assembly of the servants of God, have been considering concerning the health of our soul, and concerning the stability of our realm; so that right law and right kingly dooms might be settled and established throughout our folk. And let no ealdorman nor any of our subjects after this seek to turn aside any of these our dooms.

3. If a slave work on Sunday by his lord’s command, let him be free; and let the lord pay 30 shillings as fine. But if the slave work without his knowledge, let him suffer in his hide or by a fine to save his skin. But if a freeman work on that day without his lord’s command, let him forfeit his freedom or 60 shillings; and let a priest be doubly liable.

5. If any one be guilty of death, and he flee to a church, let him have his life, and make amends as the law may direct him. If any one put his skin in peril, and flee to a church, let the scourging be forgiven him.

6. ... If any one fight in an ealdorman’s house, or in any other distinguished counsellor’s, let him make amends with 60 shillings, and pay a second 60 shillings as fine....

8. If any one demand justice before a sheriff or other judge and cannot obtain it, and a man will not give him security, let him make amends with 30 shillings, and within seven days do him justice.

11. If any one sell his own countryman, slave or free, though he be guilty, over sea, let him pay for him according to his value.

12. If a thief be seized, let him perish by death, or let his life be redeemed according to his value.

14. He who is accused of brigandage, let him clear himself with 120 hides, or make amends accordingly.

19. A king’s retainer, if his value is 1,200 shillings, may swear for 60 hides if he be a communicant.

20. If a far-coming man, or a stranger, journey through a wood out of the highway, and neither shout nor blow his horn, he is to be taken for a thief, either to be slain or held to ransom.

21. If a man demand the value of the slain, he must declare that he slew him for a thief; not the associates of the slain, nor his lord. But if he conceal it, and after a time it become known, then he gives opportunity for the oath for the dead man, that his kindred may exculpate him.

23. If a foreigner be slain, the king has two parts of the value, a third part his son or kinsmen. But if he be kinless, half the king, half the gesith. If, however, it be an abbot or an abbess, let them divide in the same wise with the king. A Welsh tenant, 120 shillings; his son, 100 shillings; a slave, 60 shillings; some with 50 shillings; a Welshman’s hide with 12 shillings.

24. If a convicted slave, an Englishman, steal himself away, let him be hanged, and nothing paid to his lord. If any one slay him, let nothing be paid to his kindred, if they have not redeemed him within twelve months.

A Welshman, if he have five hides, he shall be as a 600-shilling man.

25. If a chapman chaffer up among the folk, let him do it before witnesses. If stolen goods be seized with a chapman, and he have not bought them before good witnesses, let him prove, according to the fine, that he was neither witting nor the thief; or let him pay 36 shillings as fine.

32. If a Welshman have a hide of land, his value shall be 120 shillings; but if he have half a hide, 80 shillings; if he have none, 60 shillings.

36. Let him who takes a thief, or to whom one taken is given, and he then lets him go, or conceals the theft, pay for the thief according to his value. If he be an ealdorman, let him forfeit his shire, unless the king is willing to be merciful to him.

39. If any one go from his lord without leave, or steal himself away into another shire, and he be discovered, let him go where he was before, and pay his lord 60 shillings.

40. A ceorl’s homestead ought to be fenced in, winter and summer. If he be unfenced, and his neighbour’s beast rush in by the opening which he has left, he shall receive nothing on account of that beast [i.e., for the damage it did], but must drive it out and bear the loss.

42. If ceorls have a common meadow or other divided land to fence, and some have fenced their portion, others not, and [stray cattle] eat their common acres or pasture, then those who are responsible for the opening shall pay the others who have fenced their portion for the injury that is done, and take such compensation as is due from [the owners of] the cattle.

43. When any one burns a tree in a wood, and it be found out who did it, let him pay the full fine; let him give 60 shillings, since fire is a thief. If any one fell in a wood a good many trees, and it be afterwards discovered, let him pay for 3 trees, for each with 30 shillings. He need not pay for more of them, were there as many of them as might be; for the axe is a tell-tale, not a thief.

44. But if any one cut down a tree under which 30 swine may stand, and it be discovered, let him pay 60 shillings.

45. Amends shall be made for the king’s ‘burg-bryce’ [house-breaking], and a bishop’s, where his jurisdiction is, with 120 shillings; for an ealdorman’s, with 80 shillings; for a king’s thegn’s, with 60 shillings; for a land-holding gesith’s, with 35 shillings; and according to this make the legal denial.

51. If a retainer, owning land, neglect the national army, let him pay 120 shillings and forfeit his land; one not owning land 60 shillings; a ceorlish man 30 shillings as army-fine.

64. He [the gesith] who has 20 hides shall show 12 hides of cultivated land, when he wishes to go away.

67. If a man agree for a yard of land or more, at a fixed rent, and plough it; if the lord desire to raise the land to him to labour and to rent, he need not take it upon him, if the lord do not give him a dwelling; and let him not forfeit his fields.

70. With the payment for a two-hundred-shilling man shall be given, as a fine for slaying him, 30 shillings; with the payment for a six-hundred-shilling man, 80 shillings; with the payment for a twelve-hundred-shilling man, 120 shillings. From 10 hides, as sustenance, [the lord is entitled to] 10 vessels of honey, 300 loaves, 12 ambers of Welsh ale, 30 of clear, 2 full-grown oxen or 10 wethers, 10 geese, 20 hens, 10 cheeses, an amber full of butter, 5 salmon, 20 pounds weight of fodder and 100 eels.

74. If a Welsh slave slay an Englishman, then shall he who owns him deliver him up to the lord and the kindred, or give 60 shillings for his life. But if he will not give that sum for him, then must the lord free him; afterwards let his kindred pay the value, if he have a free kindred; if he have not, let his foes take heed to him. The free need not pay kindred-amends with the slave, unless he be desirous to buy off from himself the vengeance; nor the slave with the free.

CEOLFRID, ABBOT OF JARROW (DIED 716).

Source.—Bede, Lives of the Holy Abbots. Translated by J. A. Giles.

Ceolfrid was a man of great perseverance, 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 correctly, 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 necessary to make, during his long government of the monastery, he built several oratories; increased the number of vessels of the church and altar, and the vestments of every kind; and the library of both monasteries, which Abbot Benedict had so actively begun, under his equally zealous care became doubled in extent. For he added three Pandects of a new translation to that of the old translation which he had brought from Rome; one of them, returning to Rome in his old age, he took with him as a gift; the other two he left to the two monasteries. Moreover, for a beautiful volume of the Geographers which Benedict had bought at Rome, he received from King Alfrid, who was well skilled in Holy Scripture, in exchange, a grant of land of eight hides, near the river Fresca, for the monastery of St. Paul’s. Benedict had arranged this purchase with the same King Alfrid, before his death, but died before he could complete it. Instead of this land, Ceolfrid, in the reign of Osred, paid an additional price, and received a territory of twenty hides, in the village called by the natives Sambuce, and situated much nearer to the monastery. In the time of Pope Sergius, of blessed memory, some monks were sent to Rome, who procured from him a privilege for the protection of their monastery, similar to that which Pope Agatho had given to Benedict. This was brought back to Britain, and, being exhibited before a synod, was confirmed by the signatures of the bishops who were present, and their munificent King Alfrid, just as the former privilege was confirmed publicly by the king and bishops of the time. Zealous for the welfare of St. Peter’s monastery, at that time under the government of the reverend and religious servant of Christ, Witmer, whose acquaintance with every kind of learning, both sacred and profane, was equally extensive, he made a gift to it for ever of a portion of land of ten hides, which he had received from King Alfrid, in the village called Daldun.

But Ceolfrid having now practised a long course of regular discipline, which the prudent father Benedict had laid down for himself, and his brethren on the authority of the elders; and having shown the most incomparable skill both in praying and chanting, in which he daily exercised himself, together with the most wonderful energy in punishing the wicked, and modesty in consoling the weak; having also observed such abstinence in meat and drink, and such humility in dress, as are uncommon among rulers; saw himself now old and full of days, and unfit any longer, from his extreme age, to prescribe to his brethren the proper forms of spiritual exercise by his life and doctrine. Having, therefore, deliberated long within himself, he judged it expedient, having first impressed on the brethren the observance of the rules which St. Benedict had given them, and thereby to choose for themselves a more efficient abbot out of their own number, to depart, himself, to Rome, where he had been in his youth with the holy Benedict; that not only he might for a time be free from all worldly cares before his death, and so have leisure and quiet for reflection, but that they also, having chosen a younger abbot, might naturally, in 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 purpose. Such was his eagerness to depart, that on the third day after he had disclosed his design to the brethren, he set out upon his journey. For he feared, what actually came to pass, that he might die before he reached Rome; and he was also anxious that neither his friends nor the nobility, who all honoured him, should delay his departure, or give him money which he would not have time to repay; for with him it was an invariable rule, if any one made him a present, to show equal grace by returning it, either at once or within a suitable space of time. Early in the morning, therefore, of Wednesday, the 4th of May, the mass was sung in the church of the Mother of God, the immaculate Virgin Mary, and in the church of the Apostle Peter; and those who were present communicating with him, he prepared for his departure. All of them assembled in St. Peter’s church; and when he had lighted the frankincense, and addressed a prayer at the altar, he gave his blessing to all, standing on the steps and holding the censer in his hand. Amid the prayers of the Litany, the cry of sorrow resounded from all as they went out of the church; they entered the oratory of St. Laurence the Martyr, which was in the dormitory of the brethren over against them. Whilst giving them his last farewell, he admonished them to preserve love towards one another, and to correct, according to the Gospel rule, those who did amiss; he forgave all of them whatever wrong they 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, as they knelt upon their knees; and when he had offered up a prayer he went on board the vessel with his companions. The deacons of the Church went on board with him, carrying lighted tapers and a golden crucifix. Having crossed the river, he kissed the cross, mounted his horse, and departed, leaving in both his monasteries about six hundred brethren....

But Christ’s servant Ceolfrid, as has been said, died on his way to the threshold of the holy Apostles, of old age and weakness. For he reached the Lingones about nine o’clock, where he died seven hours after, and was honourably buried the next day in the church of the three twin martyrs, much to the sorrow, not only of the English who were in his train, to the number of eighty, but also of the neighbouring inhabitants, who were dissolved in tears at the loss of the reverend father. For it was almost impossible to avoid weeping to see part of his company continuing their journey without the holy father, whilst others, abandoning their first intentions, returned home to relate his death and burial; and others, again, lingered in sorrow at the tomb of the deceased among strangers speaking an unknown tongue.

Ceolfrid was seventy-four years old when he died: forty-seven years he had been in priest’s orders, during thirty-five of which he had been abbot; or, to speak more correctly, forty-three,—for, from the time when Benedict began to build his monastery in honour of the holiest of the Apostles, Ceolfrid had been his only companion, coadjutor, and teacher of the monastic rules. He never relaxed the rigour of ancient discipline from any occasions of old age, illness, or travel; for, from the day of his departure till the day of his death, i.e., from the 4th of June till the 25th of September, a space of one hundred and fourteen days, besides the canonical hours of prayer, he never omitted to go twice daily through the Psalter in order; and even when he became so weak that he could not ride on horseback, and was obliged to be carried in a horse-litter, the holy ceremony of the mass was offered up every day, except one which he passed at sea, and the three days immediately before his death.

A RIDDLE OF CYNEWULF (BORN BETWEEN 720 AND 730).

Source.—Ten Brink’s English Literature, vol. i., p. 52. Bohn’s Library.

I was an armed warrior; now a proud one,

A young hero, decks me with gold and silver,

And with crooked wire-bows. Men sometimes kiss me;

Sometimes I call to battle the willing comrades;

Now a steed doth bear me over the boundaries.

Now a sea-courser carries me, bright with jewels,

Over the floods. And now there fills my bosom

A maiden adorned with rings; or I may be robbed

Of my gems, and hard and headless lie; or hang

Prettily on the wall where warriors drink,

Trimmed with trappings. Sometimes as an ornament brave

Folk-warriors wear me on horseback; wind

From the bosom of a man must I, in gold-hues bright,

Swallow then. Sometimes to the wine

I invite with my voice the valiant men;

Or it rescues the stolen from the robbers’ grasp,

Drives away enemies. Ask what my name is.

Answer: The horn of a bull.

POPE GREGORY II. COMMENDS BONIFACE (December 1, 722).

Source.—Monumenta Germaniæ Historica, Epist. iii. Ed. Dümmler, 1892. No. 17, p. 266. Translated by W.

Gregory the Bishop, the servant of God’s servants, to all his most reverend and most holy brethren, fellow-bishops, religious priests and deacons, glorious dukes, noble prefects, counts, and all Christians that fear God.

Having solicitude beyond measure for the overseership entrusted to us—since certain peoples in parts of Germany or on the eastern shore of the river Rhine, persuaded by the ancient foe, wander “in the shadow of death”: since we know that under pretext of Christianity they serve and worship idols; and others there are who have not yet the knowledge of God nor have been washed in the water of holy baptism, but as pagans, like the brutes, know not their creator—we have been careful, for the needful enlightenment of both, to send the bearer of these, Boniface, our most reverend brother, as bishop in those parts, to preach the word of the right faith, that, by preaching the word of salvation he may provide for them eternal life, and that, should he see that any have in any district departed from the path of the right faith, or should he find them persuaded to error by the cunning of the devil, he may correct them, and by his teaching may bring them back to the haven of salvation, and instruct them in the doctrine of this apostolic see, and may induce them to remain steadfast in the catholic faith.

For the love of the Lord Jesus Christ and the reverence due to his Apostles we beg that you will assist him in everything to the utmost of your power, and receive him in the name of Jesus Christ: as it is written of his disciples: “Whoso receiveth you, receiveth me”; providing the necessaries for his journey, giving him escort, and food and drink, or whatever he may need, that, by the labour and friendly good-will of all, the work of piety and business of salvation committed to him may be with God’s assistance accomplished, and that ye may be worthy to receive the recompense of toil, and that the reward for the conversion of those in error may be ascribed to you in heaven. If any one therefore, at the prayer of the chiefs of the Apostles, give his assent or concurrence to this servant of God set apart by the apostolic and catholic church of God for the illumination of the peoples, may he be worthy to join the martyrs of Jesus Christ. But if any, which we do not desire, attempt to hinder him by opposition, or show himself hostile to the ministry committed to him and of his successors entering upon the same work, may he be by divine judgment cast down with the bond of the anathema, and lie in eternal condemnation.

FARE YE WELL.

Given on the Kalends of December, the most pious and august lord Leo, crowned great emperor by God, reigning in the seventh year, after his consulate in the seventh year, and in the fourth year of his son Constantine the great emperor, the sixth indiction.

THE STATE OF ENGLAND IN 731.

Source.—Bede, Eccl. Hist., v. 23. A.D. 731. Translated by J. A. Giles. Bohn’s Library.

Thus at present, the bishops Tatwine and Aldwulf preside in the churches of Kent; Ingwald in the province of the East Saxons. In the province of the East Angles, Aldbert and Hadulac are bishops; in the province of the West Saxons, Daniel and Forthere are bishops; in the province of the Mercians, Aldwin. Among those people who live beyond the river Severn to the westward, Walstod is bishop; in the province of the Wiccians, Wilfrid; in the province of the Lindisfarnes, Cynebert presides: the bishopric of the Isle of Wight belongs to Daniel, bishop of Winchester. The province of the South Saxons, having now continued some years without a bishop, receives the episcopal ministry from the prelate of the West Saxons. All these provinces, and the others southward to the bank of the river Humber, with their kings, are subject to King Ethelbald.

But in the province of the Northumbrians, where King Ceolwulf reigns, four bishops now preside: Wilfrid in the church of York, Ethelwald in that of Lindisfarne, Acca in that of Hagulstad, Pechthelm in that which is called the White House, which, from the increased number of believers, has lately become an episcopal see, and has him for its first prelate. The Picts also at this time are at peace with the English nation, and rejoice in being united in peace and truth with the whole Catholic Church. The Scots that inhabit Britain, satisfied with their own territories, meditate no hostilities against the nation of the English. The Britons, though they, for the most part, through innate hatred, are adverse to the English nation, and wrongfully, and from wicked custom, oppose the appointed Easter of the whole Catholic Church; yet, from both the Divine and human power withstanding them, can in no way prevail as they desire; for though in part they are their own masters, yet elsewhere they are also brought under subjection to the English. Such being the peaceable and calm disposition of the times, many of the Northumbrians, as well of the nobility as private persons, laying aside their weapons, rather incline to dedicate both themselves and their children to the tonsure and monastic vows, than to study martial discipline. What will be the end hereof, the next age will show.

BEDE’S ACCOUNT OF HIMSELF, HIS HISTORICAL AUTHORITIES AND METHODS (731).

Source.—Eccl. Hist., v. 24; i. I. Translated by J. A. Giles. Bohn’s Library.

A.

Thus much of the Ecclesiastical History of Britain, and more especially of the English nation, as far as I could learn either from the writings of the ancients, or the tradition of our ancestors, or of my own knowledge, has, with the help of God, been digested by me, Bede, the servant of God, and priest of the monastery of the blessed Apostles, Peter and Paul, which is at Wearmouth and Jarrow; who being born in the territory of that same monastery, was given, at seven years of age, to be educated by the most reverend Abbot Benedict, and afterwards by Ceolfrid; and spending all the remaining time of my life in that monastery, I wholly applied myself to the study of Scripture, and amidst the observance of regular discipline, and the daily care of singing in the church, I always took delight in learning, teaching, and writing. In the nineteenth year of my age, I received deacon’s orders; in the thirtieth, those of the priesthood, both of them by the ministry of the most reverend Bishop John, and by the order of the Abbot Ceolfrid. From which time, till the fifty-ninth year of my age, I have made it my business, for the use of me and mine, to compile out of the works of the venerable Fathers, and to interpret and explain according to their meaning these following pieces.

[Here follow the titles of thirty-seven works.]

B.

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 Adrian, transmitted to me by Nothelm, the pious priest of the Church of London, either in writing, or by word of mouth of the same Nothelm, all that he thought worthy of memory, that had been done in the province of Kent, or the adjacent parts, by the disciples of the blessed Pope Gregory, as he had learned the same either from written records, or the traditions of his ancestors. The same Nothelm, afterwards going to Rome, having, with leave of the present Pope Gregory, searched into the archives of the holy Roman Church, found there some epistles of the blessed Pope Gregory, and other popes; and returning home, by the advice of the aforesaid most reverend father Albinus, brought them to me, to be inserted in my history. Thus, from the beginning of this volume to the time when the English nation received the faith of Christ, have we collected the writings of our predecessors, and from them gathered matter for our history; but from that time till the present, what was transacted in the Church of Canterbury, by the disciples of St. Gregory or their successors, and under what kings the same happened, has been conveyed to us by Nothelm through the industry of the aforesaid Abbot Albinus. They also partly informed me by what bishops and under what kings the provinces of the East and West Saxons, as also of the East Angles, and of the Northumbrians, received the faith of Christ. In short I was chiefly encouraged to 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 the next adjoining to it of the South Saxons, as also of the Isle of Wight. But how, by the pious ministry of Cedd and Ceadda, the province of the Mercians was brought to the faith of Christ, which they knew not before, and how that of the East Saxons 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 ecclesiastical 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 Esius. What was done towards promoting the faith, and what was the sacerdotal succession in the province of Lindsey, we had either from the letters of the most reverend prelate Cunebert, or by word of mouth from other persons of good credit. But what was done in the Church throughout the province of the Northumbrians, from the time when they received the faith of Christ till this present, I received not from any particular author, but by the faithful testimony of innumerable witnesses, who might know or remember the same; besides what I had of my own knowledge. Wherein it is to be observed, that what I have written 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 laboured sincerely to commit to writing such things as I could gather from common report, for the instruction of posterity.

THE FAITHFUL THEGNS (786).

Source.—Anglo-Saxon Chronicle. Translated by J. A. Giles. Bohn’s Library.

Anno 755.—This year Cynewulf and the West Saxon Witan deprived his kinsman Sigebert of his kingdom, except Hampshire, for his unjust doings; and that he held until he slew the ealdorman who longest abode by him. And then Cynewulf drove him into Andred, and he abode there until a swineherd stabbed him at Privets-flood, and avenged the ealdorman Cumbra. And Cynewulf fought very many battles against the Welsh; and after he had held the kingdom about one and thirty years, he purposed to expel an etheling, who was named Cyneheard: and Cyneheard was Sigebert’s brother. And he then learned that the king with a small band was gone to Merton to visit a lady; and he there beset him and surrounded the building on every side, before the men who were with the king discovered him. And when the king perceived this, he went to the door, and there manfully defended himself, until he beheld the etheling, and then he rushed out upon him and sorely wounded him; and they all continued fighting against the king until they had slain him. And upon this, the king’s thegns having discovered the affray by the lady’s cries, each as he was ready, and with his utmost speed, ran to the spot. And the etheling offered money and life to each of them, and not one of them would accept it; but they continued fighting till they all fell, except one, a British hostage, and he was already sorely wounded. Then upon the morrow the king’s thegns whom he had left behind him heard that the king was slain: then rode they thither, and Osric his ealdorman, and Wiferth his thegn, and the men whom he had previously left behind. And at the town wherein the king lay slain they found the etheling, and those within had closed the gates against them; but they then went onward. And he then offered them their own choice of land and money if they would grant him the kingdom, and showed them that their kinsmen were with him, men who would not desert him. And they then said that no kinsman was dearer to them than their lord, and that they never would follow his murderer. And they then bade their kinsmen that they should go away from him in safety; but they said that the same had been bidden their companions who before had been with the king; then they said that they no more minded it “than your companions who were slain with the king.” And then they continued fighting around the gates until they made their way in, and slew the etheling, and all the men who were with him, except one who was the ealdorman’s godson; and he escaped with his life, though he was wounded in several places.

THE COMING OF THE DANES (787-870)

Source.—Anglo-Saxon Chronicle. Translated by J. A. Giles. Bohn’s Library.

Anno 787.—This year King Bertric took to wife Eadburga, King Offa’s daughter; and in his days first came three ships of Northmen. And then the reeve rode to the place and would have driven them to the king’s town [? Dorchester] because he knew not who they were: and they there slew him. These were the first ships of Danish men which sought the land of the English nation.

Anno 794.—The heathens ravaged among the Northumbrians, and plundered Egfert’s monastery at the mouth of the Wear; and there one of their leaders was slain, and also some of their ships were wrecked by a tempest; and many of them were there drowned, and some came on shore alive, and they were soon slain at the river’s mouth.

Anno 835.—This year the heathen men ravaged Sheppey.

Anno 836.—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.

Anno 838.—This year a great hostile fleet came to the West Welsh [Cornwall], and they united together, and made war upon Egbert, king of the West Saxons. As soon as he heard of it, he went thither with an army, and fought against them at Hengestdune, and there he put to flight both the Welsh and the Danish men.