Bede’s Ecclesiastical History of England
A Revised Translation
With Introduction, Life, and Notes
By
A. M. Sellar
Late Vice-Principal of Lady Margaret Hall, Oxford
London
George Bell and Sons
1907
CONTENTS
Editor’s Preface
Introduction
Life Of Bede
Errata
Preface
Book I
Chap. I. Of the Situation of Britain and Ireland, and of their ancient
inhabitants.
Chap. II. How Caius Julius Caesar was the first Roman that came into
Britain.
Chap. III. How Claudius, the second of the Romans who came into
Britain, brought the islands Orcades into subjection to the Roman
empire; and Vespasian, sent by him, reduced the Isle of Wight under the
dominion of the Romans.
Chap. IV. How Lucius, king of Britain, writing to Pope Eleutherus,
desired to be made a Christian.
Chap. V. How the Emperor Severus divided from the rest by a rampart
that part of Britain which had been recovered.
Chap. VI. Of the reign of Diocletian, and how he persecuted the
Christians.
Chap. VII. The Passion of St. Alban and his companions, who at that
time shed their blood for our Lord.
Chap. VIII. How, when the persecution ceased, the Church in Britain
enjoyed peace till the time of the Arian heresy.
Chap. IX. How during the reign of Gratian, Maximus, being created
Emperor in Britain, returned into Gaul with a mighty army.
Chap. X. How, in the reign of Arcadius, Pelagius, a Briton, insolently
impugned the Grace of God.
Chap. XI. How during the reign of Honorius, Gratian and Constantine
were created tyrants in Britain; and soon after the former was slain in
Britain, and the latter in Gaul.
Chap. XII. How the Britons, being ravaged by the Scots and Picts,
sought succour from the Romans, who coming a second time, built a wall
across the island; but when this was broken down at once by the
aforesaid enemies, they were reduced to greater distress than before.
Chap. XIII. How in the reign of Theodosius the younger, in whose time
Palladius was sent to the Scots that believed in Christ, the Britons
begging assistance of Ætius, the consul, could not obtain it. [446
A.D.]
Chap. XIV. How the Britons, compelled by the great famine, drove the
barbarians out of their territories; and soon after there ensued, along
with abundance of corn, decay of morals, pestilence, and the downfall
of the nation.
Chap. XV. How the Angles, being invited into Britain, at first drove
off the enemy; but not long after, making a league with them, turned
their weapons against their allies.
Chap. XVI. How the Britons obtained their first victory over the
Angles, under the command of Ambrosius, a Roman.
Chap. XVII. How Germanus the Bishop, sailing into Britain with Lupus,
first quelled the tempest of the sea, and afterwards that of the
Pelagians, by Divine power. [429 A.D.]
Chap. XVIII. How the some holy man gave sight to the blind daughter of
a tribune, and then coming to St. Alban, there received of his relics,
and left other relics of the blessed Apostles and other martyrs. [429
A.D.]
Chap. XIX. How the same holy man, being detained there by sickness, by
his prayers quenched a fire that had broken out among the houses, and
was himself cured of his infirmity by a vision. [429 A.D.]
Chap. XX. How the same Bishops brought help from Heaven to the Britons
in a battle, and then returned home. [430 A.D.]
Chap. XXI. How, when the Pelagian heresy began to spring up afresh,
Germanus, returning to Britain with Severus, first restored bodily
strength to a lame youth, then spiritual health to the people of God,
having condemned or converted the Heretics. [447 A.D.]
Chap. XXII. How the Britons, being for a time at rest from foreign
invasions, wore themselves out by civil wars, and at the same time gave
themselves up to more heinous crimes.
Chap. XXIII. How the holy Pope Gregory sent Augustine, with other
monks, to preach to the English nation, and encouraged them by a letter
of exhortation, not to desist from their labour. [596 A.D.]
Chap. XXIV. How he wrote to the bishop of Arles to entertain them. [596
A.D.]
Chap. XXV. How Augustine, coming into Britain, first preached in the
Isle of Thanet to the King of Kent, and having obtained licence from
him, went into Kent, in order to preach therein. [597 A.D.]
Chap. XXVI. How St. Augustine in Kent followed the doctrine and manner
of life of the primitive Church, and settled his episcopal see in the
royal city. [597 A.D.]
Chap. XXVII. How St. Augustine, being made a bishop, sent to acquaint
Pope Gregory with what had been done in Britain, and asked and received
replies, of which he stood in need. [597-601 A.D.]
Chap. XXVIII. How Pope Gregory wrote to the bishop of Arles to help
Augustine in the work of God. [601 A.D.]
Chap. XXIX. How the same Pope sent to Augustine the Pall and a letter,
along with several ministers of the Word. [601 A.D.]
Chap. XXX. A copy of the letter which Pope Gregory sent to the Abbot
Mellitus, then going into Britain. [601 A.D.]
Chap. XXXI. How Pope Gregory, by letter, exhorted Augustine not to
glory in his miracles. [601 A.D.]
Chap. XXXII. How Pope Gregory sent letters and gifts to King Ethelbert.
[601 A.D.]
Chap. XXXIII. How Augustine repaired the church of our Saviour, and
built the monastery of the blessed Peter the Apostle; and concerning
Peter the first abbot of the same.
Chap. XXXIV. How Ethelfrid, king of the Northumbrians, having
vanquished the nations of the Scots, expelled them from the territories
of the English. [603 A.D.]
Book II
Chap. I. Of the death of the blessed Pope Gregory. [604 A.D.]
Chap. II. How Augustine admonished the bishops of the Britons on behalf
of Catholic peace, and to that end wrought a heavenly miracle in their
presence; and of the vengeance that pursued them for their contempt.
[_Circ._ 603 A.D.]
Chap. III. How St. Augustine made Mellitus and Justus bishops; and of
his death. [604 A.D.]
Chap. IV. How Laurentius and his bishops admonished the Scots to
observe the unity of the Holy Church, particularly in keeping of
Easter; and how Mellitus went to Rome.
Chap. V. How, after the death of the kings Ethelbert and Sabert, their
successors restored idolatry; for which reason, both Mellitus and
Justus departed out of Britain. [616 A.D.]
Chap. VI. How Laurentius, being reproved by the Apostle Peter,
converted King Eadbald to Christ; and how the king soon recalled
Mellitus and Justus to preach the Word. [617-618 A.D.]
Chap. VII. How Bishop Mellitus by prayer quenched a fire in his city.
[619 A.D.]
Chap. VIII. How Pope Boniface sent the Pall and a letter to Justus,
successor to Mellitus. [624 A.D.]
Chap. IX. Of the reign of King Edwin, and how Paulinus, coming to
preach the Gospel, first converted his daughter and others to the
mysteries of the faith of Christ. [625-626 A.D.]
Chap. X. How Pope Boniface, by letter, exhorted the same king to
embrace the faith. [_Circ._ 625 A.D.]
Chap. XI. How Pope Boniface advised the king’s consort to use her best
endeavours for his salvation. [_Circ._ 625 A.D.]
Chap. XII. How Edwin was persuaded to believe by a vision which he had
once seen when he was in exile. [_Circ._ 616 A.D.]
Chap. XIII. Of the Council he held with his chief men concerning their
reception of the faith of Christ, and how the high priest profaned his
own altars. [627 A.D.]
Chap. XIV. How King Edwin and his nation became Christians; and where
Paulinus baptized them. [627 A.D.]
Chap. XV. How the province of the East Angles received the faith of
Christ. [627-628 A.D.]
Chap. XVI. How Paulinus preached in the province of Lindsey; and of the
character of the reign of Edwin. [_Circ._ 628 A.D.]
Chap. XVII. How Edwin received letters of exhortation from Pope
Honorius, who also sent the pall to Paulinus. [634 A.D.]
Chap. XVIII. How Honorius, who succeeded Justus in the bishopric of
Canterbury, received the pall and letters from Pope Honorius. [634
A.D.]
Chap. XIX. How the aforesaid Honorius first, and afterwards John, wrote
letters to the nation of the Scots, concerning the observance of
Easter, and the Pelagian heresy. [640 A.D.]
Chap. XX. How Edwin being slain, Paulinus returned into Kent, and had
the bishopric of Rochester conferred upon him. [633 A.D.]
Book III
Chap. I. How King Edwin’s next successors lost both the faith of their
nation and the kingdom; but the most Christian King Oswald retrieved
both. [633 A.D.]
Chap. II. How, among innumerable other miracles of healing wrought by
the wood of the cross, which King Oswald, being ready to engage against
the barbarians, erected, a certain man had his injured arm healed. [634
A.D.]
Chap. III. How the same king Oswald, asking a bishop of the Scottish
nation, had Aidan sent him, and granted him an episcopal see in the
Isle of Lindisfarne. [635 A.D.]
Chap. IV. When the nation of the Picts received the faith of Christ.
[565 A.D.]
Chap. V. Of the life of Bishop Aidan. [635 A.D.]
Chap. VI. Of King Oswald’s wonderful piety and religion. [635-642 A.D.]
Chap. VII. How the West Saxons received the Word of God by the
preaching of Birinus; and of his successors, Agilbert and Leutherius.
[635-670 A.D.]
Chap. VIII. How Earconbert, King of Kent, ordered the idols to be
destroyed; and of his daughter Earcongota, and his kinswoman Ethelberg,
virgins consecrated to God. [640 A.D.]
Chap. IX. How miracles of healing have been frequently wrought in the
place where King Oswald was killed; and how, first, a traveller’s horse
was restored and afterwards a young girl cured of the palsy. [642 A.D.]
Chap. X. How the dust of that place prevailed against fire. [After 642
A.D.]
Chap. XI. How a light from Heaven stood all night over his relics, and
how those possessed with devils were healed by them. [679-697 A.D.]
Chap. XII. How a little boy was cured of a fever at his tomb.
Chap. XIII. How a certain person in Ireland was restored, when at the
point of death, by his relics.
Chap. XIV. How on the death of Paulinus, Ithamar was made bishop of
Rochester in his stead; and of the wonderful humility of King Oswin,
who was cruelly slain by Oswy. [644-651 A.D.]
Chap. XV. How Bishop Aidan foretold to certain seamen that a storm
would arise, and gave them some holy oil to calm it. [Between 642 and
645 A.D.]
Chap. XVI. How the same Aidan, by his prayers, saved the royal city
when it was fired by the enemy [Before 651 A.D.]
Chap. XVII. How a prop of the church on which Bishop Aidan was leaning
when he died, could not be consumed when the rest of the Church was on
fire; and concerning his inward life. [651 A.D.]
Chap. XVIII. Of the life and death of the religious King Sigbert.
[_Circ._ 631 A.D.]
Chap. XIX. How Fursa built a monastery among the East Angles, and of
his visions and sanctity, to which, his flesh remaining uncorrupted
after death bore testimony. [_Circ._ 633 A.D.]
Chap. XX. How, when Honorius died, Deusdedit became Archbishop of
Canterbury; and of those who were at that time bishops of the East
Angles, and of the church of Rochester. [653 A.D.]
Chap. XXI. How the province of the Midland Angles became Christian
under King Peada. [653 A.D.]
Chap. XXII. How under King Sigbert, through the preaching of Cedd, the
East Saxons again received the faith, which they had before cast off.
[653 A.D.]
Chap. XXIII. How Bishop Cedd, having a place for building a monastery
given him by King Ethelwald, consecrated it to the Lord with prayer and
fasting; and concerning his death. [659-664 A.D.]
Chap. XXIV. How when King Penda was slain, the province of the Mercians
received the faith of Christ, and Oswy gave possessions and territories
to God, for building monasteries, as a thank offering for the victory
obtained. [655 A.D.]
Chap. XXV. How the question arose about the due time of keeping Easter,
with those that came out of Scotland. [664 A.D.]
Chap. XXVI. How Colman, being worsted, returned home; and Tuda
succeeded him in the bishopric; and of the state of the church under
those teachers. [664 A.D.]
Chap. XXVII. How Egbert, a holy man of the English nation, led a
monastic life in Ireland. [664 A.D.]
Chap. XXVIII. How, when Tuda was dead, Wilfrid was ordained, in Gaul,
and Ceadda, among the West Saxons, to be bishops for the province of
the Northumbrians. [664 A.D.]
Chap. XXIX. How the priest Wighard was sent from Britain to Rome, to be
ordained archbishop; of his death there, and of the letters of the
Apostolic Pope giving an account thereof. [667 A.D.]
Chap. XXX. How the East Saxons, during a pestilence, returned to
idolatry, but were soon brought back from their error by the zeal of
Bishop Jaruman. [665 A.D.]
Book IV
Chap. I. How when Deusdedit died, Wighard was sent to Rome to receive
the episcopate; but he dying there, Theodore was ordained archbishop,
and sent into Britain with the Abbot Hadrian. [664-669 A.D.]
Chap. II. How Theodore visited all places; how the Churches of the
English began to be instructed in the study of Holy Scripture, and in
the Catholic truth; and how Putta was made bishop of the Church of
Rochester in the room of Damianus. [669 A.D.]
Chap. III. How the above-mentioned Ceadda was made Bishop of the
province of Mercians. Of his life, death, and burial. [669 A.D.]
Chap. IV. How Bishop Colman, having left Britain, built two monasteries
in the country of the Scots; the one for the Scots, the other for the
English whom he had taken along with him. [667 A.D.]
Chap. V. Of the death of the kings Oswy and Egbert, and of the synod
held at the place Herutford, in which Archbishop Theodore presided.
[670-673 A.D.]
Chap. VI. How Wynfrid being deposed, Sexwulf received his bishopric,
and Earconwald was made bishop of the East Saxons. [675 A.D.]
Chap. VII. How it was indicated by a light from heaven where the bodies
of the nuns should be buried in the monastery of Berecingum. [675
A.D.?]
Chap. VIII. How a little boy, dying in the same monastery, called upon
a virgin that was to follow him; and how another nun, at the point of
leaving her body, saw some small part of the future glory. [675 A.D.?]
Chap. IX. Of the signs which were shown from Heaven when the mother of
that community departed this life. [675 A.D.?]
Chap. X. How a blind woman, praying in the burial-place of that
monastery, was restored to her sight. [675 A.D.?]
Chap. XI. How Sebbi, king of the same province, ended his life in a
monastery. [694 A.D.]
Chap. XII. How Haedde succeeded Leutherius in the bishopric of the West
Saxons; how Cuichelm succeeded Putta in the bishopric of the church of
Rochester, and was himself succeeded by Gebmund; and who were then
bishops of the Northumbrians. [673-681 A.D.]
Chap. XIII. How Bishop Wilfrid converted the province of the South
Saxons to Christ. [681 A.D.]
Chap. XIV. How a pestilence ceased through the intercession of King
Oswald. [681-686 A.D.]
Chap. XV. How King Caedwalla, king of the Gewissae, having slain
Ethelwalch, wasted that Province with cruel slaughter and devastation.
[685 A.D.]
Chap. XVI. How the Isle of Wight received Christian inhabitants, and
two royal youths of that island were killed immediately after Baptism.
[686 A.D.]
Chap. XVII. Of the Synod held in the plain of Haethfelth, Archbishop
Theodore being president. [680 A.D.]
Chap. XVIII. Of John, the precentor of the Apostolic see, who came into
Britain to teach. [680 A.D.]
Chap. XIX. How Queen Ethelthryth always preserved her virginity, and
her body suffered no corruption in the grave. [660-696 A.D.]
Chap. XX. A Hymn concerning her.
Chap. XXI. How Bishop Theodore made peace between the kings Egfrid and
Ethelred. [679 A.D.]
Chap. XXII. How a certain captive’s chains fell off when Masses were
sung for him. [679 A.D.]
Chap. XXIII. Of the life and death of the Abbess Hilda. [614-680 A.D.]
Chap. XXIV. That there was in her monastery a brother, on whom the gift
of song was bestowed by Heaven. [680 A.D.]
Chap. XXV. Of the vision that appeared to a certain man of God before
the monastery of the city Coludi was burned down.
Chap. XXVI. Of the death of the Kings Egfrid and Hlothere. [684-685
A.D.]
Chap. XXVII. How Cuthbert, a man of God, was made bishop; and how he
lived and taught whilst still in the monastic life. [685 A.D.]
Chap. XXVIII. How the same St. Cuthbert, living the life of an
Anchorite, by his prayers obtained a spring in a dry soil, and had a
crop from seed sown by the labour of his hands out of season. [676
A.D.]
Chap. XXIX. How this bishop foretold that his own death was at hand to
the anchorite Herebert. [687 A.D.]
Chap. XXX. How his body was found altogether uncorrupted after it had
been buried eleven years; and how his successor in the bishopric
departed this world not long after. [698 A.D.]
Chap. XXXI. Of one that was cured of a palsy at his tomb.
Chap. XXXII. Of one who was lately cured of a disease in his eye at the
relics of St. Cuthbert.
Book V
Chap. I. How Ethelwald, successor to Cuthbert, leading a hermit’s life,
calmed a tempest by his prayers when the brethren were in danger at
sea. [687-699 A.D.]
Chap. II. How Bishop John cured a dumb man by his blessing. [687 A.D.]
Chap. III. How he healed a sick maiden by his prayers. [705 A.D.]
Chap. IV. How he healed a thegn’s wife that was sick, with holy water.
Chap. V. How he likewise recalled by his prayers a thegn’s servant from
death.
Chap. VI. How, both by his prayers and blessing, he recalled from death
one of his clerks, who had bruised himself by a fall.
Chap. VII. How Caedwalla, king of the West Saxons, went to Rome to be
baptized; and his successor Ini, also devoutly journeyed to the same
threshold of the holy Apostles. [688 A.D.]
Chap. VIII. How, when Archbishop Theodore died, Bertwald succeeded him
as archbishop, and, among many others whom he ordained, he made the
learned Tobias bishop of the church of Rochester. [690 A.D.]
Chap. IX. How the holy man, Egbert, would have gone into Germany to
preach, but could not; and how Wictbert went, but because he availed
nothing, returned into Ireland, whence he came. [Circ. 688 A.D.]
Chap. X. How Wilbrord, preaching in Frisland, converted many to Christ;
and how his two companions, the Hewalds, suffered martyrdom. [690 A.D.]
Chap. XI. How the venerable Suidbert in Britain, and Wilbrord at Rome,
were ordained bishops for Frisland. [692 A.D.]
Chap. XII. How one in the province of the Northumbrians, rose from the
dead, and related many things which he had seen, some to be greatly
dreaded and some to be desired. [Circ. 696 A.D.]
Chap. XIII. How another contrarywise before his death saw a book
containing his sins, which was shown him by devils. [704-709 A.D.]
Chap. XIV. How another in like manner, being at the point of death, saw
the place of punishment appointed for him in Hell.
Chap. XV. How divers churches of the Scots, at the instance of Adamnan,
adopted the Catholic Easter; and how the same wrote a book about the
holy places. [703 A.D.]
Chap. XVI. The account given in the aforesaid book of the place of our
Lord’s Nativity, Passion, and Resurrection.
Chap. XVII. What he likewise wrote of the place of our Lord’s
Ascension, and the tombs of the patriarchs.
Chap. XVIII. How the South Saxons received Eadbert and Eolla, and the
West Saxons, Daniel and Aldhelm, for their bishops; and of the writings
of the same Aldhelm. [705 A.D.]
Chap. XIX. How Coinred, king of the Mercians, and Offa, king of the
East Saxons, ended their days at Rome, in the monastic habit; and of
the life and death of Bishop Wilfrid. [709 A.D.]
Chap. XX. How Albinus succeeded to the godly Abbot Hadrian, and Acca to
Bishop Wilfrid. [709 A.D.]
Chap. XXI. How the Abbot Ceolfrid sent master-builders to the King of
the Picts to build a church, and with them an epistle concerning the
Catholic Easter and the Tonsure. [710 A.D.]
Chap. XXII. How the monks of Hii, and the monasteries subject to them,
began to celebrate the canonical Easter at the preaching of Egbert.
[716 A.D.]
Chap. XXIII. Of the present state of the English nation, or of all
Britain. [725-731 A.D.]
Chap. XXIV. Chronological recapitulation of the whole work: also
concerning the author himself.
Continuation
Index
Footnotes
EDITOR’S PREFACE
The English version of the “Ecclesiastical History” in the following pages
is a revision of the translation of Dr. Giles, which is itself a revision
of the earlier rendering of Stevens. In the present edition very
considerable alterations have been made, but the work of Dr. Giles remains
the basis of the translation. The Latin text used throughout is Mr.
Plummer’s. Since the edition of Dr. Giles appeared in 1842, so much fresh
work on the subject has been done, and recent research has brought so many
new facts to light, that it has been found necessary to rewrite the notes
almost entirely, and to add a new introduction. After the appearance of
Mr. Plummer’s edition of the Historical Works of Bede, it might seem
superfluous, for the present at least, to write any notes at all on the
“Ecclesiastical History.” The present volume, however, is intended to
fulfil a different and much humbler function. There has been no attempt at
any original work, and no new theories are advanced. The object of the
book is merely to present in a short and convenient form the substance of
the views held by trustworthy authorities, and it is hoped that it may be
found useful by those students who have either no time or no inclination
to deal with more important works.
Among the books of which most use has been made, are Mr. Plummer’s edition
of the “Ecclesiastical History,” Messrs. Mayor and Lumby’s edition of
Books III and IV, Dr. Bright’s “Early English Church History,” and Dr.
Hunt’s “History of the English Church from its foundation to the Norman
Conquest.” Many of the articles in the “Dictionary of Christian Biography”
and the “Dictionary of Christian Antiquities,” Dr. Mason’s “Mission of St.
Augustine,” Dr. Rhŷs’s “Celtic Britain,” and a number of other books,
mentioned in the notes, have been consulted.
For help received in different ways I wish to express my gratitude to
various correspondents and friends. I am particularly indebted to Mr.
Edward Bell, who has kindly revised my proofs and made many valuable
suggestions. For information on certain points I have to thank the Rev.
Charles Plummer, Fellow of Corpus Christi College, Oxford, Professor
Lindsay of St. Andrews University, Miss Wordsworth, Principal, and Miss
Lodge, Vice-Principal of Lady Margaret Hall, Oxford; and in a very special
sense I wish to acknowledge my obligations to Miss Paterson, Assistant
Librarian at the University Library, St. Andrews, whose unfailing kindness
in verifying references, and supplying me with books, has greatly
lightened my labours.
INTRODUCTION
There are, it has been estimated, in England and on the Continent, in all
about 140 manuscripts of the “Ecclesiastical History.” Of these, four date
from the eighth century: the Moore MS. (Cambridge), so called, because,
after being sold by auction in the reign of William III, it came into the
possession of Bishop Moore, who bequeathed it to the University of
Cambridge; Cotton, Tiberius A, xiv; Cotton, Tiberius C, ii; and the Namur
MS. A detailed account of these, as well as of a great number of other
manuscripts, will be found in Mr. Plummer’s Introduction to his edition of
Bede’s Historical Works. He has been the first to collate the four oldest
MSS., besides examining numerous others and collating them in certain
passages. He has pointed out that two of the MSS. dating from the eighth
century (the century in which Bede died), the Moore MS. and Cotton,
Tiberius A, xiv, point to a common original which cannot be far removed
from Bede’s autograph. We are thus brought very near to our author, and
may have more than in most cases the assurance that we have before us what
he actually meant to say.
The earliest editions were printed on the Continent; the “editio princeps”
is believed to date from 1475. A number of editions followed in the
sixteenth and seventeenth centuries; the first in England was published by
Abraham Whelock at Cambridge in 1643-4. Smith’s edition in 1722 marked a
new era in the history of the book. It was the first critical edition, the
text being based on the Moore MS. collated with three others, of which two
were eighth century MSS.; and succeeding editors, Stevenson (1841), Giles
(1842), Hussey (1846), the editor in the “Monumenta Historica Britannica”
(1848), Moberly (1869), Holder (1882), base their work mainly on Smith’s.
Mr. Mayor and Mr. Lumby together edited Books III and IV with excellent
notes in 1878. Their text “reproduces exactly the Moore MS.” which they
collated with some other Cambridge MSS. (cf. Mayor and Lumby, Excursus
II). In 1896 the Rev. C. Plummer published his edition of Bede’s
Historical Works, the first critical edition since Smith’s, and “the very
first which exhibits in an _apparatus criticus_ the various readings of
the MSS. on which the text is based.” For the student of Bede this
admirable book is of the highest value, and the labours of all succeeding
editors are made comparatively light. Besides the most minute and accurate
work on the text, it contains a copious and interesting commentary and the
fullest references to the various sources upon which the editor has drawn.
The first translation of the “Ecclesiastical History” is the Anglo-Saxon
version, executed either by Alfred himself or under his immediate
supervision. Of this version Dr. Hodgkin says: “As this book had become a
kind of classic among churchmen, Alfred allowed himself here less liberty
than in some of his other translations. Some letters, epitaphs, and
similar documents are omitted, and there is an almost complete erasure of
the chapters relating to the wearisome Paschal controversy. In other
respects the king’s translation seems to be a fairly accurate reproduction
of the original work.” Mr. Plummer, however, finds it “very rarely
available for the settlement of minute differences of reading.”
The first modern English translation is Thomas Stapleton’s (1565),
published at Antwerp. It is a controversial work, intended to point out to
Queen Elizabeth “in how many and weighty pointes the pretended refourmers
of the Church ... have departed from the patern of that sounde and
Catholike faith planted first among Englishmen by holy S. Augustin, our
Apostle, and his vertuous company, described truly and sincerely by
Venerable Bede, so called in all Christendom for his passing vertues and
rare lerning, the Author of this History.” To save Elizabeth’s time “in
espying out the particulars,” the translator has “gathered out of the
whole History a number of diversities between the pretended religion of
Protestants and the primitive faith of the english Church.” If charm and
appropriateness of style were the only qualities to be aimed at in a
translation, we might well content ourselves with this rendering, which
fills with despair the translator of to-day, debarred by his date from
writing Elizabethan English.
The work was again translated by John Stevens (1723), and a third time
(with some omissions) by W. Hurst in 1814. In 1840 Dr. Giles published a
new edition of Stevens’s translation with certain alterations; and a
second edition of the same volume was published in 1842, and incorporated
in the collected works of Bede, edited by Dr. Giles. In 1870 a literal
translation by the Rev. L. Gidley was published. The present volume is a
revision of the translation of Dr. Giles.
A brief analysis of the work may be of some use to the student in keeping
distinct the different threads of the narrative, as owing to the variety
of subjects introduced, and the want of strict chronological order, it is
difficult to grasp the sequence of events as a coherent whole.
The sources from which Bede draws his material are briefly indicated in
the dedication to King Ceolwulf which forms the Preface, and in it he
acknowledges his obligations to the friends and correspondents who have
helped and encouraged him. For the greater part of Book I (cc. 1-22),
which forms the introduction to his real subject, he depends on earlier
authors. Here he does not specify his sources, but indicates them
generally as _priorum scripta_. These authors are mainly Pliny, Solinus,
Orosius, Eutropius, and the British historian Gildas. In the story of
Germanus and Lupus he follows closely the Life of Germanus by Constantius
of Lyons. Prosper of Aquitaine also supplies him with some materials. When
he comes to his main subject, the History of the English Church, he
appears to rely but little upon books. Only a very few are referred to
here and there, _e.g._, The Life of St. Fursa, The Life of St. Ethelburg,
Adamnan’s work on the Holy Places, and the Anonymous Life of St. Cuthbert.
That some form of annalistic records existed before his time, and that
these were consulted by him, we may infer from some of his chronological
references (cf. iii, 1, 9). Local information with regard to provinces
other than Northumbria he obtains from his correspondents in various parts
of England, and these are expressly mentioned in the Preface.
For the history of the Roman mission and of Kent generally, as well as
some particulars with regard to the conversion of other provinces, his
chief source is the Church of Canterbury, which apparently possessed,
besides oral tradition, written documents relating to the first beginnings
of the Church. Moreover, Nothelm, who was the bearer of much important
material, had been to Rome and had permission to search the papal
archives. But it is in dealing with the history of Northumbria, as is
natural, that Bede’s information is most varied and copious. Much of it is
apparently obtained directly from eye-witnesses of the events, much would
doubtless be preserved in the records of the Church of Lindisfarne, to
which he had access, perhaps also in his own monastery. We know that the
monasteries kept calendars in which the death-days of saints and others
were entered, and other records of similar nature (cf. iv, 14), and that
these were used as materials for history.
Passing to the history itself, we may trace a division of subjects or
periods roughly analogous to the division into books. Book I contains the
long introduction, the sending of the Roman mission, and the foundation of
the Church; Books II and III, the period of missionary activity and the
establishment of Christianity throughout the land. Book IV may be said to
describe the period of organization. In Book V the English Church itself
becomes a missionary centre, planting the faith in Germany, and drawing
the Celtic Churches into conformity with Rome.
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
BOOK I.—In Book I, cc. 1-22, Bede sketches the early history of Britain,
describing the country and giving some account of the various races by
whom it was inhabited. The story of the Roman occupation is narrated at
some length, the invasions of the Picts and Scots and consequent miseries
of the Britons, their appeals for help to the Romans, the final departure
of their protectors, and the coming of the Saxons are described. We have
some shadowy outlines of British Church History in the legendary account
of the conversion of King Lucius, in the story of St. Alban, affording
evidence of a great persecution of Christians during the Roman occupation,
in the allusions to the Arian and Pelagian heresies, and in the mission of
Germanus and Lupus. A brief allusion to the mission of Palladius is all
that we hear of the Irish Church at this period.
These chapters are introductory to the main subject, the History of the
English Church, which begins in Chapter 23 with the mission of St.
Augustine in 597 A.D. The reception of the Christian faith in the kingdom
of Kent and the foundation of a national Church occupy the remaining
chapters of the book. Various letters of Pope Gregory relating to the
mission and his answers to the questions of Augustine are given at length;
and the Book concludes with a piece of Northumbrian history, Ethelfrid’s
conquests of the Britons and the defeat of Aedan, king of the Dalriadic
Scots, at Degsastan in 603 A.D.
BOOK II.—Book II opens with a biographical sketch of Gregory the Great,
the founder of the Mission. This is followed by an account of Augustine’s
negotiations with the leaders of the British Church with regard to the
Paschal question and some other matters, his failure to win them over (a
failure apparently largely due to his own want of tact in dealing with the
susceptible Celtic temperament), his alleged prophecy of disaster and its
fulfilment some time after at the battle of Chester. Then we have the
consecration of Mellitus to London, as Bishop of the East Saxons, and
Justus to Rochester (604 A.D.); the evangelization of the East Saxons by
Mellitus; the death of Augustine and succession of Laurentius as
Archbishop (no date is given; it may have been in 605); fresh attempts at
union with the Celtic Churches, in which again we can perceive a failure
of courtesy on the one side met by an obstinate pride on the other. The
death of Ethelbert in Kent (616 A.D.) and that of Sabert in Essex, soon
after, lead to a pagan reaction in both provinces; Mellitus and Justus
take refuge on the Continent; Laurentius, intending to follow them, is
stopped by a vision which leads to the conversion of King Eadbald and the
recovery of Kent for Christianity. Essex, however, continues to be pagan.
On the death of Laurentius (619 A.D.), Mellitus succeeds to Canterbury and
is himself succeeded by Justus (in 624). In Chapter 9 we enter upon a new
development of the highest importance in the work of the mission. The
marriage of Edwin, king of Northumbria, and the Kentish princess,
Ethelberg, brings about the conversion of Northumbria through the
preaching of Paulinus. The story is told in detail. Letters from Pope
Boniface to Edwin and his consort are quoted at length, Edwin’s early
history with its bearing on the great crisis of his life is related;
finally we have the decisive debate in the Witenagemot at Goodmanham and
the baptism of the king at Easter, 627 A.D. Through the influence of Edwin
on Earpwald, king of East Anglia, that province is next converted, but on
the death of Earpwald the people lapse into paganism for three years, till
Christianity is finally established by the labours of Bishop Felix, under
the enlightened King Sigbert, who had himself been drawn to the faith in
Gaul.
Meanwhile, peace and prosperity reign in Northumbria, and Paulinus extends
his preaching to Lindsey. He re-receives the pall from Pope Honorius, in
accordance with the original intention of Gregory that the Bishop of York
should rank as a metropolitan. At Canterbury, Justus is succeeded by
Archbishop Honorius. Parenthetically we have extracts from letters,
probably of the year 640 A.D., addressed by the Roman see to the Irish
clergy on the Paschal question and the Pelagian heresy.
In Chapter 20 we have a dramatic climax to the book in the overthrow and
death of Edwin at the battle of Hatfield in 633 A.D.; the devastation of
Northumbria by the British king, Caedwalla, and Penda of Mercia; and the
flight of Paulinus, taking with him Ethelberg and Eanfled to Kent, where
he ends his life in charge of the Church of Rochester. His work in
Northumbria seems for the time, at least, wholly overthrown. Only James
the Deacon remains heroically at his post to keep alive the smouldering
embers of the faith.
BOOK III.—Book III opens with the story of the apostasy of the
Northumbrian kings and the miseries of the “Hateful Year,” terminated by
the victory of Oswald at Heavenfield in 634 A.D. Christianity is brought
again to Northumbria (635 A.D.) by the Celtic Mission, sent from Iona at
the request of Oswald, who nobly co-operates with Aidan in the work of
evangelization. Aidan fixes his see at Lindisfarne. The mention of Iona
leads to a short account of the mission of St. Columba to the Northern
Picts in 565 A.D., and incidentally of St. Ninian’s mission to the
Southern Picts “long before”; the grant of Iona to St. Columba, and its
constitution, the character of its monks and their error with regard to
Easter. The characters of Aidan and Oswald are described; and the union of
Deira and Bernicia under Oswald is briefly mentioned.
In Chapter 7 we pass to a fresh missionary enterprise. Birinus, sent to
Britain by Pope Honorius, converts the West Saxons. Their king, Cynegils,
is baptized, and a see is established at Dorchester, in Oxfordshire. Under
Coinwalch, the successor of Cynegils, the province passes through various
vicissitudes, political and ecclesiastical, and finally the West Saxon see
is fixed at Winchester.
In Kent, Earconbert succeeds Eadbald in 640 A.D., and takes vigorous
measures for the suppression of idolatry. His daughter, Earcongota, and
many other high-born English ladies enter the religious life in Gaul, for
convents are still scarce in England.
In Chapter 9, reverting to the history of Northumbria, Bede tells us of
the death of Oswald at Maserfelth in 642, and relates at length various
miracles wrought by his relics. Oswald is succeeded by Oswy in Bernicia
and in Deira by Oswin. The latter is treacherously murdered by Oswy; his
character is described. The death of Aidan (in 651) immediately follows
that of his beloved king; Aidan’s miracles are related, and a warm tribute
is paid to his character, in spite of the inevitable error with regard to
Easter, which is severely condemned.
In Chapter 18, passing again to East Anglian history, we hear of King
Sigbert’s services to education, and of his retirement to a monastery from
which he was forcibly drawn to fall in battle against the Mercians. (The
chronology is here very vague.) A vision of the Irish St. Fursa, who
founded the monastery of Cnobheresburg in East Anglia is told in detail.
Changes in the episcopate in East Anglia and elsewhere are mentioned.
Deusdedit succeeds Honorius as Archbishop of Canterbury in 654.
Again, a Northumbrian prince gives a fresh impulse to the spread of
Christianity. In 653 the Middle Angles (who occupied a part of Mercia) are
converted, their prince, Peada, being persuaded chiefly by his
brother-in-law, Alchfrid, a son of Oswy. Four priests are sent to them to
preach and baptize, Cedd, Adda, Betti, and Diuma, and Diuma becomes bishop
of the Middle Angles and Mercians. Similarly, at this time, King Sigbert
of Essex listens to the exhortations of his friend, King Oswy, and, at the
preaching of Cedd, the East Saxons receive the faith a second time. Cedd
becomes their bishop. Sigbert’s tragic death is related. His successor,
Suidhelm, receives baptism at the hands of Cedd. The foundation of
Lastingham by Ethelwald of Deira and its consecration by Cedd are
described. Cedd dies of the plague of 664.
Meanwhile, important political changes have taken place in the north: the
defeat and death of Penda at the Winwaed in 655 are followed by Oswy’s
rule, which established Christianity in Mercia, in spite of a successful
rebellion after three years, when the Mercians threw off the yoke of
Northumbria and set up Penda’s son, Wulfhere, as their king.
In Chapter 25 we come to the Synod of Whitby (664 A.D.), which settled the
Easter question for the English Church. Wilfrid comes to the front as a
champion of the Catholic rules. The opposing party either retire or
conform. The self-denial and devotion of the Celtic missionaries are
highly praised, and some account of the life led by English students in
Ireland follows, with the story of the self-dedication of Egbert, who is
destined to play a prominent part afterwards in the history of the Church.
The consecration of both Wilfrid and Ceadda (664 A.D.), as bishops of
Northumbria leads to complications in the episcopate. An important step
towards the unity of the English nation in ecclesiastical matters is taken
when Wighard is sent to Rome by the kings Oswy and Egbert, acting in
concert, to be consecrated as Archbishop of Canterbury (667 A.D.). Wighard
dies there, and Pope Vitalian undertakes to find an archbishop for the
English Church.
The book ends with a fresh apostasy in Essex during the miseries of the
great plague of 664. Mercia, so lately itself evangelized, becomes a new
missionary centre, King Wulfhere sending Bishop Jaruman to recall the East
Saxons to the faith.
BOOK IV.—In all but one of the kingdoms of England Christianity is now, at
least in name, established, and the Church settles down to the work of
organization. The man for this task is found in Theodore of Tarsus,
consecrated Archbishop of the English in 668. He arrives at Canterbury in
669. We hear at once of the vigorous impulse given by him and Abbot
Hadrian to the various departments of education there. Finding an
irregularity in Ceadda’s orders, he completes his ordination and makes him
Bishop of the Mercians (probably in 669), with his see at Lichfield.
Ceadda’s death (672 A.D.), his character, and the miracles and visions
connected with him are described. Parenthetically we get an account of
Colman’s activity in Ireland after his retirement, in consequence of the
decision at Whitby. The most important political events at this time are
the death of Oswy and succession of Egfrid in Northumbria in 670 or 671,
and the death of Egbert and succession of Hlothere in Kent in 673.
In the same year the Council of Hertford, the first English provincial
council, is held, and marks the strength and independence of the Church.
Theodore proceeds with his reforms in the episcopate. Various events of
ecclesiastical importance follow; the East Anglian diocese is divided
about this time, and other changes are effected.
Essex, so long prone to lapses into paganism, becomes at this time a
centre of religious life under its Bishop Earconwald and its king Sebbi.
Earconwald, whose holiness is attested by many miraculous circumstances,
was the founder of the monasteries of Chertsey and Barking, the latter of
which was ruled by his sister, the saintly Ethelburg. Various miracles are
related in connection with her and her monastery. The king of the East
Saxons, Sebbi, is a man of unusual piety who resigns his kingdom and
receives the tonsure.
After a brief allusion to West Saxon history, the devastation of Kent by
Ethelred of Mercia in 676, and certain changes in the episcopate, we come
to an important step in the organization of the Church taken by Theodore.
In pursuance of his policy of increasing the number of bishops, he
subdivides the great Northumbrian diocese. Wilfrid is expelled (678 A.D.).
From these events we pass summarily to the evangelization of the South
Saxons by Wilfrid, who extends his labours to the Isle of Wight, and thus
the last of the English provinces is won for the faith.
In the Council of Hatfield (680 A.D.) the English Church asserts its
orthodoxy and unites with the continental Churches in repudiating the
heresy of the Monothelites. Turning to Northumbrian history, we have the
story of Egfrid’s queen, Ethelthryth, and a hymn composed in her honour by
Bede. The war between Mercia and Northumbria in 679 is ended by the
mediation of Theodore, and a miracle in connection with the battle of the
Trent is related.
The remainder of the book is occupied mainly with Northumbrian history,
the life and death of Hilda, Abbess of Whitby, the story of the poet
Caedmon, the destruction of Coldingham, prophesied by the monk Adamnan,
Egfrid’s invasion of Ireland (684 A.D.) and of the country of the Picts
(685 A.D.), his defeat and death in that year, the decline of Northumbria,
the flight of Bishop Trumwine from Abercorn, and the succession of Aldfrid
to the kingdom. The death of Hlothere of Kent (685 A.D.) is followed by
anarchy in that province, till Wictred succeeds and restores peace.
In Chapters 27-32 we have an account of the life of St. Cuthbert and
stories of the miracles wrought by his relics.
BOOK V.—Book V opens with the story of the holy Ethelwald, who succeeded
Cuthbert as anchorite at Farne, and a miracle wrought through his
intercession. This is followed (cc. 2-6) by an account of John of
Beverley, Bishop of Hexham, and the miracles attributed to him. In Chapter
7 we have a piece of West Saxon history: Caedwalla, King of Wessex, after
a life of war and bloodshed, goes to Rome to receive baptism there, and
dies immediately after his admission into the Church (689 A.D.). He is
succeeded by Ini, who in 725 likewise ended his days at Rome.
In 690 Theodore dies, after an episcopate of twenty-two years. Bertwald
succeeds him at Canterbury in 693.
At this time Englishmen begin to extend their missionary enterprise
abroad. Various missions are undertaken by men who have lived long in
Ireland and caught the Celtic zeal for the work of evangelization. The
story is told of the attempted mission of Egbert to Germany and the
unsuccessful venture of Witbert. Wilbrord (in 690) and others plant the
faith among the German tribes.
The vision of Drythelm is inserted here, probably on chronological grounds
(“his temporibus”), and other visions of the future world follow.
Apparently about the same time a change is effected in the attitude of the
greater part of the Celtic Church towards the Paschal question. The
Northern Irish are converted to the Roman usages by Adamnan, Abbot of
Iona, whose book on the “Holy Places” is here described (cc. 16-17).
The death of Aldfrid and succession of Osred in Northumbria in 705 are the
next events narrated.
About this time the division of the West Saxon diocese is carried out,
Aldhelm being appointed to Sherborne and Daniel to Winchester; the South
Saxons receive a bishop of their own for the first time. In 709 A.D.
Coenred of Mercia and Offa of Essex receive the tonsure at Rome, and in
the same year Bishop Wilfrid dies. The story of his life is told.
Not long after, Hadrian dies and is succeeded by Albinus as Abbot of St.
Augustine’s. Bede’s friend, Acca, succeeds Wilfrid as Bishop of Hexham.
His services to the Church are enumerated.
An important step is taken at this time by the Northern Picts in the
acceptance of the Roman rules with regard to Easter and the tonsure. The
letter of Abbot Ceolfrid of Wearmouth and Jarrow to the Pictish king
Naiton on this subject is quoted at length. Soon after, Iona yields to the
preaching of Egbert, and receives the Catholic usages. Egbert dies in 729.
In Chapter 23 a number of events are briefly mentioned; the death of
Wictred of Kent in 725, and the succession of his sons, the death of the
learned Tobias, Bishop of Rochester, in 726, the appearance of two comets
in 729, followed by the devastation of Gaul by the Saracens, the death of
the Northumbrian king Osric, and succession of Ceolwulf in 729; finally,
the death of Archbishop Bertwald in 731 and the succession of Tatwine.
Then follows an account of the state of the English episcopate in 731, the
year in which Bede finished the History. The relations of the English with
Picts, Scots, and Britons are described, and some allusion is made to the
growth of monasticism in this time of external peace.
The book closes in Chapter 24 with a chronological summary of the whole
work, an autobiographical sketch of the author, and a list of his works.
LIFE OF BEDE
Few lives afford less material for the biographer than Bede’s; few seem to
possess a more irresistible fascination. Often as the simple story has
been told, the desire to tell it afresh appears to be perennial. And yet
it is perhaps as wholly devoid of incident as any life could be. The short
autobiographical sketch at the end of the “Ecclesiastical History” tells
us practically all: that he was born in the territory of the twin
monastery of Wearmouth and Jarrow; that at the age of seven he was sent by
his kinsfolk to be brought up, first under the Abbot Benedict, afterwards
under Ceolfrid; that in his nineteenth year (the canonical age was
twenty-five) he was admitted to the diaconate, and received priest’s
orders in his thirtieth year, in both instances at the hands of John,
Bishop of Hexham, and by order of the Abbot Ceolfrid; that he spent his
whole life in the monastery in learning, in teaching, and in writing, and
in the observance of the monastic rule and attendance at the daily
services of the Church. Of his family we know nothing; the name Beda
appears to have been not uncommon. The fact that he was handed over by
kinsmen (“cura propinquorum”) to Abbot Benedict would seem to imply that
he was an orphan when he entered the monastery at the age of seven, but it
was not unusual for parents to dedicate their infant children to the
religious life, in many cases even at an earlier age than Bede’s. We may
compare the story of the little boy, Aesica, at Barking, related by Bede,
and of Elfled, the daughter of Oswy, dedicated by her father before she
was a year old.
The epithet “Venerable,” commonly attached to his name, has given rise to
more than one legend. It was apparently first applied to him in the ninth
century, and is said to have been an appellation of priests. The best
known of these legends is Fuller’s story of a certain “dunce monk” who set
about writing Bede’s epitaph, and being unable to complete the verse, “Hic
sunt in fossa Bedae ... ossa,” went to bed with his task unfinished.
Returning to it in the morning, he found that an angel had filled the gap
with the word “venerabilis.” Another account tells how Bede, in his old
age, when his eyes were dim, was induced by certain “mockers” to preach,
under the mistaken belief that the people were assembled to hear him. As
he ended his sermon with a solemn invocation of the Trinity, the angels
(in one version it is the stones of a rocky valley) responded “Amen, very
venerable Bede.”
The land on which Bede was born was granted by Egfrid to Benedict Biscop
for the foundation of the monasteries a short time after the birth of
Bede. Wearmouth was founded in 674, Jarrow in 681 or 682. Bede was among
those members of the community who were transferred to Jarrow under Abbot
Ceolfrid, and under his rule and that of his successor, Huaetbert, he
passed his life. With regard to the chief dates, the authorities differ,
Simeon of Durham and others placing his birth as late as 677. Bede himself
tells us that he was in his fifty-ninth year when he wrote the short
autobiography at the end of the History. That work was finished in 731,
and there seems to be no good reason to suppose that the autobiographical
sketch was written at a later time. We may infer then that he was born in
673, that he was ordained deacon in 691 and priest in 702. For his death,
735, the date given in the “Continuation,” seems to be supported by the
evidence of the letter of Cuthbert to Cuthwin (_v. infra_). From this it
appears that he died on a Wednesday, which nevertheless is called
Ascension Day, implying, doubtless, that his death occurred on the eve,
after the festival had begun, according to ecclesiastical reckoning. It is
further explained that Ascension Day was on the 26th of May (“VII Kal.
Junii”),(1) which was actually the case in the year 735.
Beyond the testimony borne to his exceptional diligence as a student in a
letter from Alcuin to the monks of Wearmouth and Jarrow, we hear nothing
of his childhood and early youth. One anecdote in the Anonymous History of
the Abbots may perhaps refer to him, though no name is given. It tells
how, when the plague of 686 devastated the monastery, the Abbot Ceolfrid,
for lack of fit persons to assist at the daily offices, decided to recite
the psalms without antiphons, except at vespers and matins. But after a
week’s trial, unable to bear it any longer, he restored the antiphons to
their proper place, and with the help of one little boy carried on the
services in the usual manner. This little boy is described as being, at
the time the History was written, a priest of that monastery who “duly,
both by his words and writings, commends the Abbot’s praiseworthy deeds to
all who seek to know them,” and he has generally been supposed to be Bede.
In the “Ecclesiastical History” (IV, 3) there is an allusion to Bede’s
teachers, one of whom, Trumbert, educated at Lastingham under Ceadda, is
mentioned by name. The monastery of Wearmouth and Jarrow must have offered
exceptional facilities for study. Benedict had enriched it with many
treasures which he brought with him from his travels. Chief among these
was the famous library which he founded and which was enlarged by Abbot
Ceolfrid. Here Bede acquired that wide and varied learning revealed in his
historical, scientific, and theological works. He studied with particular
care and reverence the patristic writings; his theological treatises were,
as he says, “compiled out of the works of the venerable Fathers.” He must
have had a considerable knowledge of Greek, probably he knew some Hebrew.
Though he is not wholly free from the mediaeval churchman’s distrust of
pagan authors, he constantly betrays his acquaintance with them, and the
sense of form which must unconsciously influence the student of classical
literature has passed into his own writings and preserved him from the
barbarism of monkish Latin. His style is singularly clear, simple, and
fluent, as free from obscurity as from affectation and bombast.
Thus was the foundation laid of that sound learning upon which his
widespread influence both as a teacher and writer was reared. “I always
took delight,” he tells us, “in learning, or teaching, or writing.”
Probably his writing was, as is so often the case, the outcome of his
teaching; his object in both is to meet “the needs of the brethren.” One
of his pupils was Archbishop Egbert, the founder of the school of York,
which gave a fresh impulse to learning, not only in England, but through
Alcuin in France, at a time when a revival was most to be desired.
It was to Egbert that he paid one of the only two visits which he records.
In the “Epistola ad Ecgbertum” he alludes to a short stay he had made with
him the year before, and declines, on account of the illness which proved
to be his last, an invitation to visit him again. He visited Lindisfarne
in connection with his task of writing the life of Cuthbert. Otherwise we
have no authentic record of any absence from the monastery. The story that
he went to Rome at the request of Pope Sergius, founded on a statement of
William of Malmesbury, is now regarded as highly improbable. The oldest
MS. of the letter of Sergius, requesting Ceolfrid to send one of his monks
to Rome, has no mention of the name of Bede. If such an event had ever
disturbed his accustomed course of life, it is inconceivable that he
should nowhere allude to it. Still less is the assertion that he lived and
taught at Cambridge one which need be seriously debated by the present
generation.
We may fairly assume that, except for a few short absences such as the
visits to York and Lindisfarne, his whole life was spent in the monastery.
It must have been a life of unremitting toil. His writings, numerous as
they are, covering a wide range of subjects and involving the severest
study, can only have been a part of his work; he had, besides, his duties
as priest, teacher, and member of a religious community to fulfil. Even
the manual labour of his literary work must have been considerable. He did
not employ an amanuensis, and he had not the advantages with regard to
copyists which a member of one of the larger monasteries might have had.
“Ipse mihi dictator simul notarius (= shorthand writer) et librarius (=
copyist),” he writes. Yet he never flags. Through all the outward monotony
of his days his own interest remains fresh. He “takes delight” (“dulce
habui”) in it all. It is a life full of eager activity in intellectual
things, of a keen and patriotic interest in the wider life beyond the
monastery walls, which shows itself sadly enough in his reflections on the
evils of the times, of the ardent charity which spends itself in labour
for the brethren, and, pervading the whole, that spirit of quiet obedience
and devotion which his own simple words describe as “the observance of
monastic rule and the daily charge of singing in the Church.” We can
picture him, at the appointed hours, breaking off his absorbing
occupations to take his place at the daily offices, lest, as he believed,
he should fail to meet the angels there. Alcuin records a saying of his,
“I know that angels visit the canonical hours and the congregations of the
brethren. What if they do not find me among the brethren? May they not
say, ‘Where is Bede?’ ”
It is probably here, in this harmony of work and devotion, that we may
find the secret of the fascination in the record of his uneventful days.
It reconciles the sharp antithesis between the active and the
contemplative life. It seems to attain to that ideal of “toil unsever’d
from tranquillity” which haunts us all, but which we have almost ceased to
associate with the life of man under present conditions. Balance,
moderation, or rather, that rare quality which has been well called “the
sanity of saintliness,”(2) these give a unity to the life of Bede and
preserve him from the exaggerations of the conventual ideal. With all his
admiration for the ascetic life, he recognizes human limitations. It is
cheering to find that even he felt the need of a holiday. “Having
completed,” he writes, “the third book of the Commentary on Samuel, I
thought I would rest awhile, and, after recovering in that way my delight
in study and writing, proceed to take in hand the fourth.” Intellectual
power commands his homage, but his mind is open to the appreciation of all
forms of excellence. It is the unlearned brother, unfit for study and
occupied in manual labour, to whom, in his story, it is vouchsafed to hear
the singing of the angels who came to summon Ceadda to his rest. The life
of devotion ranks highest in his estimation, but he records with approval
how St. Cuthbert thought “that to afford the weak brethren the help of his
exhortation stood in the stead of prayer, knowing that He Who said ‘Thou
shalt love the Lord thy God,’ said likewise, ‘Thou shalt love thy
neighbour as thyself.’ ” He tells us how St. Gregory bewailed his own loss
in being forced by his office to be entangled in worldly affairs. “But,”
adds the human-hearted biographer, “it behoves us to believe that he lost
nothing of his monastic perfection by reason of his pastoral charge, but
rather that he gained greater profit through the labour of converting
many, than by the former calm of his private life.” Yet he holds that this
immunity from the evil influence of the world was chiefly due to Gregory’s
care in organizing his house like a monastery and safeguarding the
opportunities for prayer and devotional study, even while he was immersed
in affairs at the court of Constantinople, and afterwards, when he held
the most onerous office in the Church.
This quality of sanity shows itself again in an unusual degree of fairness
to opponents. The Paschal error, indeed, moves his indignation in a manner
which is incomprehensible and distasteful to the modern reader, but even
in the perverse and erring Celts he can recognize “a zeal of God, though
not according to knowledge.” Aidan’s holiness of life wins from him a warm
tribute of admiration. In the monks of Iona, the stronghold of the Celtic
system, he can perceive the fruit of good works and find an excuse for
their error in their isolated situation. In the British Church it is the
lack of missionary zeal, rather than their attitude towards the Easter
question, which calls forth his strongest condemnation.
A characteristic akin to this is his love of truth. As a historian, it
shows itself in his scrupulous care in investigating evidence and in
acknowledging the sources from which he draws. Nowhere is his intellectual
honesty more apparent than in dealing with what he believes to be the
miraculous element in his history. In whatever way we may regard these
anecdotes, there can be no doubt that Bede took the utmost pains to assure
himself of their authenticity. He is careful to acquire, if possible,
first-hand evidence; where this cannot be obtained, he scrupulously
mentions the lack of it. He admits only the testimony of witnesses of high
character and generally quotes them by name.
These are but a few of the glimpses afforded us of the personality of
Bede, a personality never obtruded, but everywhere unconsciously revealed
in his work. Everywhere we find the impress of a mind of wide intellectual
grasp, a character of the highest saintliness, and a gentle refinement of
thought and feeling. The lofty spirituality of Bede, his great learning
and scholarly attainment are the more striking when we reflect how
recently his nation had emerged from barbarism and received Christianity
and the culture which it brought with it to these shores.
The letter in which he declines Egbert’s invitation on the plea of illness
is dated November, 734. If we may assume that his death took place on the
eve of Ascension Day in 735, no long period of enfeebled health clouded
the close of his life, and weakness never interrupted his work. His death
has been described by his pupil, Cuthbert, who afterwards became Abbot of
Wearmouth and Jarrow in succession to Huaetbert, in the letter quoted
below. He was first buried at Jarrow but, according to Simeon of Durham,
his relics were stolen by the priest, Elfred, and carried to Durham. In
1104, when the bones of Cuthbert were translated to the new Cathedral,
those of Bede were found with them. Not long after, Hugh de Puisac erected
a shrine of gold and silver, adorned with jewels, in which he placed them,
along with the relics of many other saints. The shrine disappeared at the
Reformation, and only the stone on which it rested remains.(3)
Letter of Cuthbert to Cuthwin.
“To his fellow-lector, Cuthwin, beloved in Christ, Cuthbert, his
fellow-student, greeting and salvation for ever in the Lord. I have very
gladly received the gift which thou sentest to me, and with much joy have
read thy devout and learned letter, wherein I found that which I greatly
desired, to wit, that masses and holy prayers are diligently offered by
you for our father and master Bede, beloved of God. Wherefore I rejoice,
rather for love of him than from confidence in my own power, to relate in
few words after what manner he departed out of this world, understanding
also that thou hast desired and asked this of me. He was troubled with
weakness and chiefly with difficulty in breathing, yet almost without
pain, for about a fortnight before the day of our Lord’s Resurrection; and
thus he afterwards passed his time, cheerful and rejoicing, giving thanks
to Almighty God every day and night, nay, every hour, till the day of our
Lord’s Ascension, to wit, the twenty-sixth day of May, and daily gave
lessons to us, his disciples; and whatsoever remained of the day he spent
in singing psalms, as far as he was able; he also strove to pass all the
night joyfully in prayer and thanksgiving to God, save only when a short
sleep prevented it; and then he no sooner awoke than he straightway began
again to repeat the well-known sacred songs, and ceased not to give thanks
to God with uplifted hands. I declare with truth that I have never seen
with my eyes, or heard with my ears, any man so earnest in giving thanks
to the living God. O truly blessed man! He repeated the words of St. Paul
the Apostle, ‘It is a fearful thing to fall into the hands of the living
God,’ and much more out of Holy Scripture; wherein also he admonished us
to think of our last hour, and to arise out of the sleep of the soul; and
being learned in our native poetry, he said also in our tongue, concerning
the dread parting of souls from the body:
Fore then neidfaerae
naenig uiuurthit
thonc suotturra
than him tharf sie
to ymb hycggannae
aer his hin iongae
huaet his gastae
godaes aeththa yflaes
aefter deothdaege
doemid uueorthae.
Which being interpreted is: “Before the inevitable journey hence, no man
is wiser than is needful that he may consider, ere the soul departs, what
good or evil it hath done and how it shall be judged after its departure.”
“He also sang antiphons for our comfort and his own. One of these is, ‘O
King of Glory, Lord of all power, Who, triumphing this day, didst ascend
above all the heavens, leave us not comfortless, but send to us the
promise of the Father, even the Spirit of Truth—Hallelujah.’ And when he
came to the words, ‘leave us not comfortless,’ he burst into tears and
wept much. And an hour after, he fell to repeating what he had begun. And
this he did the whole day, and we, hearing it, mourned with him and wept.
Now we read and now we lamented, nay, we wept even as we read. In such
rapture we passed the fifty days’ festival(4) till the aforesaid day; and
he rejoiced greatly and gave God thanks, because he had been accounted
worthy to suffer such weakness. And he often said, ‘God scourgeth every
son whom He receiveth’; and the words of St. Ambrose, ‘I have not so lived
as to be ashamed to live among you; but neither do I fear to die, because
we have a merciful Lord.’ And during those days, besides the lessons we
had daily from him, and the singing of the Psalms, there were two
memorable works, which he strove to finish; to wit, his translation of the
Gospel of St. John, from the beginning, as far as the words, ‘But what are
they among so many?’ into our own tongue, for the benefit of the Church of
God; and some selections from the books of Bishop Isidore, saying, ‘I
would not have my boys read a lie, nor labour herein without profit after
my death.’
“When the Tuesday before the Ascension of our Lord came, he began to
suffer still more in his breathing, and there was some swelling in his
feet. But he went on teaching all that day and dictating cheerfully, and
now and then said among other things, ‘Learn quickly, I know not how long
I shall endure, and whether my Maker will not soon take me away.’ But to
us it seemed that haply he knew well the time of his departure; and so he
spent the night, awake, in giving of thanks. And when the morning dawned,
that is, on the Wednesday, he bade us write with all speed what we had
begun. And this we did until the third hour. And from the third hour we
walked in procession with the relics of the saints, according to the
custom of that day.(5) And there was one of us with him who said to him,
‘There is still one chapter wanting of the book which thou hast been
dictating, but I deem it burdensome for thee to be questioned any
further.’ He answered, ‘Nay, it is light, take thy pen and make ready, and
write quickly.’ And this was done. But at the ninth hour he said to me, ‘I
have certain treasures in my coffer, some spices, napkins and incense; run
quickly and bring the priests of our monastery to me, that I may
distribute among them the gifts which God has bestowed on me.’ And this I
did trembling, and when they were come, he spoke to every one of them,
admonishing and entreating them that they should diligently offer masses
and prayers for him, and they promised readily. But they all mourned and
wept, sorrowing most of all for the words which he spake, because they
thought that they should see his face no long time in this world. But they
rejoiced for that he said, ‘It is time for me, if it be my Maker’s will,
to be set free from the flesh, and come to Him Who, when as yet I was not,
formed me out of nothing. I have lived long; and well has my pitiful judge
disposed my life for me; the time of my release is at hand; for my soul
longs to see Christ my King in His beauty.’ Having said this and much more
for our profit and edification, he passed his last day in gladness till
the evening; and the aforesaid boy, whose name was Wilbert, still said,
‘Dear master, there is yet one sentence not written.’ He answered, ‘It is
well, write it.’ Soon after, the boy said, ‘Now it is written.’ And he
said, ‘It is well, thou hast said truly, it is finished. Take my head in
thy hands, for I rejoice greatly to sit facing my holy place where I was
wont to pray, that I too, sitting there, may call upon my Father.’ And
thus on the pavement of his little cell, chanting ‘Glory be to the Father,
and to the Son, and to the Holy Ghost,’ and the rest, he breathed his
last.
“And without doubt we must believe that inasmuch as he had always been
devout and earnest on earth in the praise of God, his soul was carried by
angels to the joys of Heaven which he desired. And all who heard him or
beheld the death of our father Bede, said that they had never seen any
other end his life in so great devotion and peace. For, as thou hast
heard, so long as the soul abode in the body, he chanted the ‘Gloria
Patri’ and other words to the glory of God, and with outstretched hands
ceased not to give thanks to God.
“But know this, that much could be told and written concerning him, but my
want of learning cuts short my words. Nevertheless, with the help of God,
I purpose at leisure to write more fully concerning him, of those things
which I saw with my own eyes and heard with my own ears.”
ERRATA
Page 9, headline, _for_ “54 A.D.” _read_ “54 B.C.”
Page 21, headline, _for_ “394 A.D.” _read_ “395 A.D.”
Page 214, note 4, _for_ “cc.” _read_ “pp.” [Transcriber’s Note: This is
the footnote to Bright.]
Page 215, note 1, _for_ “St. James ‘the Less’ ” _read_ “James, ‘the Lord’s
brother.’ ” [Transcriber’s Note: This is the footnote to “the Eastern.”]
Page 220, note 2, _for_ “Lumley” _read_ “Lumby.” [Transcriber’s Note: This
is the footnote starting “A stone.”]
Page 254, note 1, line 4, _for_ “existence” _read_ “co-existence.”
[Transcriber’s Note: This is the footnote starting “Eutyches was
Archimandrite.”]
Page 316, line 7, _for_ “Gedmund” _read_ “Gebmund.”
Page 346, note 6, _for_ “p. 56” _read_ “p. 356.” [Transcriber’s Note: This
is the footnote starting “Ripon, _v. infra_”]
PREFACE
_To the most glorious king Ceolwulf._(_6_)_ Bede, the servant of Christ
and Priest._
I formerly, at your request, most readily sent to you the Ecclesiastical
History of the English Nation, which I had lately published, for you to
read and judge; and I now send it again to be transcribed, and more fully
studied at your leisure. And I rejoice greatly at the sincerity and zeal,
with which you not only diligently give ear to hear the words of Holy
Scripture, but also industriously take care to become acquainted with the
actions and sayings of former men of renown, especially of our own nation.
For if history relates good things of good men, the attentive hearer is
excited to imitate that which is good; or if it recounts evil things of
wicked persons, none the less the conscientious and devout hearer or
reader, shunning that which is hurtful and wrong, is the more earnestly
fired to perform those things which he knows to be good, and worthy of the
service of God. And as you have carefully marked this, you are desirous
that the said history should be more fully made known to yourself, and to
those over whom the Divine Authority has appointed you governor, from your
great regard to the common good. But to the end that I may remove all
occasion of doubting what I have written, both from yourself and other
readers or hearers of this history, I will take care briefly to show you
from what authors I chiefly learned the same.
My principal authority and aid in this work was the most learned and
reverend Abbot Albinus;(7) who, educated in the Church of Canterbury by
those venerable and learned men, Archbishop Theodore(8) of blessed memory,
and the Abbot Hadrian,(9) transmitted to me by Nothelm,(10) 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,(11) as he had learned the same either from written
records, or the traditions of his predecessors. The same Nothelm,
afterwards went to Rome, and having, with leave of the present Pope
Gregory,(12) 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, we have acquired matter from the writings of former men,
gathered from various sources; but from that time till the present, what
was transacted in the Church of Canterbury by the disciples of the blessed
Pope Gregory or their successors, and under what kings the same happened,
has been conveyed to us, as we have said, 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 grace of
the Gospel. In short, I was chiefly encouraged to undertake this work by
the exhortations of the same Albinus. In like manner, Daniel,(13) 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 adjoining one of the South Saxons, as also of the Isle
of Wight. But how, by the ministry of those holy priests of Christ,
Cedd(14) and Ceadda,(15) 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 faith after having rejected it, and how those fathers
lived and died, we learned from the brethren of the monastery, which was
built by them, and is called Laestingaeu.(16) Further, what ecclesiastical
matters took place in the province of the East Angles, was partly made
known to us from the writings and tradition of former men, and partly by
the account of the most reverend Abbot Esi.(17) What was done with regard
to the faith of Christ, and what was the episcopal succession in the
province of Lindsey,(18) we had either from the letters of the most
reverend prelate Cynibert,(19) or by word of mouth from other persons of
good credit. But what was done in the Church in the different parts of the
province of Northumbria from the time when they received the faith of
Christ till this present, I received not on the authority of any one man,
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,(20) either in this volume, or in my account of his life
and actions, I partly took from what I found written of him by the
brethren of the Church of Lindisfarne,(21) accepting without reserve the
statements I found there; but at the same time took care to add such
things as I could myself have knowledge of by the faithful testimony of
trustworthy informants. And I humbly entreat the reader, that if he shall
find in these our writings anything not delivered according to the truth,
he will not lay the blame of it on me, for, as the true rule of history
requires, withholding nothing, I have laboured to commit to writing such
things as I could gather from common report, for the instruction of
posterity.
Moreover, I beseech all men who shall hear or read this history of our
nation, that for my infirmities both of mind and body, they will offer up
frequent intercessions to the throne of Grace. And I further pray, that in
recompense for the labour wherewith I have recorded in the several
provinces and more important places those events which I considered worthy
of note and of interest to their inhabitants, I may for my reward have the
benefit of their pious prayers.
BOOK I
Chap. I. Of the Situation of Britain and Ireland, and of their ancient
inhabitants.
Britain, an island in the Atlantic, formerly called Albion, lies to the
north-west, facing, though at a considerable distance, the coasts of
Germany, France, and Spain, which form the greatest part of Europe. It
extends 800 miles in length towards the north, and is 200 miles in
breadth, except where several promontories extend further in breadth, by
which its compass is made to be 4,875 miles.(22) To the south lies Belgic
Gaul. To its nearest shore there is an easy passage from the city of
Rutubi Portus, by the English now corrupted into Reptacaestir.(23) The
distance from here across the sea to Gessoriacum,(24) the nearest shore in
the territory of the Morini,(25) is fifty miles, or as some writers say,
450 furlongs. On the other side of the island, where it opens upon the
boundless ocean, it has the islands called Orcades. Britain is rich in
grain and trees, and is well adapted for feeding cattle and beasts of
burden. It also produces vines in some places, and has plenty of land and
water fowl of divers sorts; it is remarkable also for rivers abounding in
fish, and plentiful springs. It has the greatest plenty of salmon and
eels; seals are also frequently taken, and dolphins, as also whales;
besides many sorts of shell-fish, such as mussels, in which are often
found excellent pearls of all colours, red, purple, violet and green, but
chiefly white. There is also a great abundance of snails, of which the
scarlet dye is made, a most beautiful red, which never fades with the heat
of the sun or exposure to rain, but the older it is, the more beautiful it
becomes. It has both salt and hot springs, and from them flow rivers which
furnish hot baths, proper for all ages and both sexes, in separate places,
according to their requirements. For water, as St. Basil says,(26)
receives the quality of heat, when it runs along certain metals, and
becomes not only hot but scalding. Britain is rich also in veins of
metals, as copper, iron, lead, and silver; it produces a great deal of
excellent jet, which is black and sparkling, and burns when put to the
fire, and when set on fire, drives away serpents; being warmed with
rubbing, it attracts whatever is applied to it, like amber. The island was
formerly distinguished by twenty-eight famous cities, besides innumerable
forts, which were all strongly secured with walls, towers, gates, and
bars. And, because it lies almost under the North Pole, the nights are
light in summer, so that at midnight the beholders are often in doubt
whether the evening twilight still continues, or that of the morning has
come; since the sun at night returns to the east in the northern regions
without passing far beneath the earth. For this reason the days are of a
great length in summer, and on the other hand, the nights in winter are
eighteen hours long, for the sun then withdraws into southern parts. In
like manner the nights are very short in summer, and the days in winter,
that is, only six equinoctial hours. Whereas, in Armenia, Macedonia,
Italy, and other countries of the same latitude, the longest day or night
extends but to fifteen hours, and the shortest to nine.
There are in the island at present, following the number of the books in
which the Divine Law was written, five(27) languages of different nations
employed in the study and confession of the one self-same knowledge, which
is of highest truth and true sublimity, to wit, English, British,
Scottish, Pictish, and Latin, the last having become common to all by the
study of the Scriptures. But at first this island had no other inhabitants
but the Britons, from whom it derived its name, and who, coming over into
Britain, as is reported, from Armorica,(28) possessed themselves of the
southern parts thereof. Starting from the south, they had occupied the
greater part of the island, when it happened, that the nation of the
Picts, putting to sea from Scythia,(29) as is reported, in a few ships of
war, and being driven by the winds beyond the bounds of Britain, came to
Ireland and landed on its northern shores. There, finding the nation of
the Scots, they begged to be allowed to settle among them, but could not
succeed in obtaining their request. Ireland is the largest island next to
Britain, and lies to the west of it; but as it is shorter than Britain to
the north, so, on the other hand, it runs out far beyond it to the south,
over against the northern part of Spain, though a wide sea lies between
them. The Picts then, as has been said, arriving in this island by sea,
desired to have a place granted them in which they might settle. The Scots
answered that the island could not contain them both; but “We can give you
good counsel,” said they, “whereby you may know what to do; we know there
is another island, not far from ours, to the eastward, which we often see
at a distance, when the days are clear. If you will go thither, you can
obtain settlements; or, if any should oppose you, we will help you.” The
Picts, accordingly, sailing over into Britain, began to inhabit the
northern parts thereof, for the Britons had possessed themselves of the
southern. Now the Picts had no wives, and asked them of the Scots; who
would not consent to grant them upon any other terms, than that when any
question should arise, they should choose a king from the female royal
race rather than from the male: which custom, as is well known, has been
observed among the Picts to this day.(30) In process of time, Britain,
besides the Britons and the Picts, received a third nation, the Scots,
who, migrating from Ireland under their leader, Reuda, either by fair
means, or by force of arms, secured to themselves those settlements among
the Picts which they still possess. From the name of their commander, they
are to this day called Dalreudini; for, in their language, Dal signifies a
part.(31)
Ireland is broader than Britain and has a much healthier and milder
climate; for the snow scarcely ever lies there above three days: no man
makes hay in the summer for winter’s provision, or builds stables for his
beasts of burden. No reptiles are found there, and no snake can live
there; for, though snakes are often carried thither out of Britain, as
soon as the ship comes near the shore, and the scent of the air reaches
them, they die. On the contrary, almost all things in the island are
efficacious against poison. In truth, we have known that when men have
been bitten by serpents, the scrapings of leaves of books that were
brought out of Ireland, being put into water, and given them to drink,
have immediately absorbed the spreading poison, and assuaged the swelling.
The island abounds in milk and honey, nor is there any lack of vines,
fish, or fowl; and it is noted for the hunting of stags and roe-deer. It
is properly the country of the Scots, who, migrating from thence, as has
been said, formed the third nation in Britain in addition to the Britons
and the Picts.
There is a very large gulf of the sea, which formerly divided the nation
of the Britons from the Picts; it runs from the west far into the land,
where, to this day, stands a strong city of the Britons, called
Alcluith.(32) The Scots, arriving on the north side of this bay, settled
themselves there.
Chap. II. How Caius Julius Caesar was the first Roman that came into
Britain.
Now Britain had never been visited by the Romans, and was entirely unknown
to them before the time of Caius Julius Caesar, who, in the year 693 after
the foundation of Rome, but the sixtieth year(33) before the Incarnation
of our Lord, was consul with Lucius Bibulus. While he was making war upon
the Germans and the Gauls, who were divided only by the river Rhine, he
came into the province of the Morini, whence is the nearest and shortest
passage into Britain. Here, having provided about eighty ships of burden
and fast-sailing vessels, he sailed over into Britain; where, being first
roughly handled in a battle, and then caught in a storm, he lost a
considerable part of his fleet, no small number of foot-soldiers, and
almost all his cavalry. Returning into Gaul, he put his legions into
winter-quarters, and gave orders for building six hundred sail of both
sorts. With these he again crossed over early in spring into Britain, but,
whilst he was marching with the army against the enemy, the ships, riding
at anchor, were caught in a storm and either dashed one against another,
or driven upon the sands and wrecked. Forty of them were lost, the rest
were, with much difficulty, repaired. Caesar’s cavalry was, at the first
encounter, defeated by the Britons, and there Labienus, the tribune, was
slain. In the second engagement, with great hazard to his men, he defeated
the Britons and put them to flight. Thence he proceeded to the river
Thames, where a great multitude of the enemy had posted themselves on the
farther side of the river, under the command of Cassobellaunus,(34) and
fenced the bank of the river and almost all the ford under water with
sharp stakes: the remains of these are to be seen to this day, apparently
about the thickness of a man’s thigh, cased with lead, and fixed immovably
in the bottom of the river. This being perceived and avoided by the
Romans, the barbarians, not able to stand the charge of the legions, hid
themselves in the woods, whence they grievously harassed the Romans with
repeated sallies. In the meantime, the strong state of the
Trinovantes,(35) with their commander Androgius,(36) surrendered to
Caesar, giving him forty hostages. Many other cities, following their
example, made a treaty with the Romans. Guided by them, Caesar at length,
after severe fighting, took the town of Cassobellaunus,(37) situated
between two marshes, fortified by sheltering woods, and plentifully
furnished with all necessaries. After this, Caesar returned from Britain
into Gaul, but he had no sooner put his legions into winter quarters, than
he was suddenly beset and distracted with wars and sudden risings on every
side.
Chap. III. How Claudius, the second of the Romans who came into Britain,
brought the islands Orcades into subjection to the Roman empire; and
Vespasian, sent by him, reduced the Isle of Wight under the dominion of
the Romans.
In the year of Rome 798,(38) Claudius, fourth emperor from Augustus, being
desirous to approve himself a prince beneficial to the republic, and
eagerly bent upon war and conquest on every side, undertook an expedition
into Britain, which as it appeared, was roused to rebellion by the refusal
of the Romans to give up certain deserters. No one before or after Julius
Caesar had dared to land upon the island. Claudius crossed over to it, and
within a very few days, without any fighting or bloodshed, the greater
part of the island was surrendered into his hands. He also added to the
Roman empire the Orcades,(39) which lie in the ocean beyond Britain, and,
returning to Rome in the sixth month after his departure, he gave his son
the title of Britannicus. This war he concluded in the fourth year of his
reign, which is the forty-sixth from the Incarnation of our Lord. In which
year there came to pass a most grievous famine in Syria, which is recorded
in the Acts of the Apostles to have been foretold by the prophet Agabus.
Vespasian,(40) who was emperor after Nero, being sent into Britain by the
same Claudius, brought also under the Roman dominion the Isle of Wight,
which is close to Britain on the south, and is about thirty miles in
length from east to west, and twelve from north to south; being six miles
distant from the southern coast of Britain at the east end, and three at
the west. Nero, succeeding Claudius in the empire, undertook no wars at
all; and, therefore, among countless other disasters brought by him upon
the Roman state, he almost lost Britain; for in his time two most notable
towns were there taken and destroyed.
Chap. IV. How Lucius, king of Britain, writing to Pope Eleutherus, desired
to be made a Christian.
In the year of our Lord 156, Marcus Antoninus Verus,(41) the fourteenth
from Augustus, was made emperor, together with his brother, Aurelius
Commodus. In their time, whilst the holy Eleutherus presided over the
Roman Church, Lucius, king of Britain, sent a letter to him, entreating
that by a mandate from him he might be made a Christian.(42) He soon
obtained his pious request, and the Britons preserved the faith, which
they had received, uncorrupted and entire, in peace and tranquillity until
the time of the Emperor Diocletian.
Chap. V. How the Emperor Severus divided from the rest by a rampart that
part of Britain which had been recovered.
In the year of our Lord 189, Severus, an African, born at Leptis, in the
province of Tripolis, became emperor.(43) He was the seventeenth from
Augustus, and reigned seventeen years. Being naturally of a harsh
disposition, and engaged in many wars, he governed the state vigorously,
but with much trouble. Having been victorious in all the grievous civil
wars which happened in his time, he was drawn into Britain by the revolt
of almost all the confederated tribes; and, after many great and severe
battles, he thought fit to divide that part of the island, which he had
recovered, from the other unconquered nations, not with a wall, as some
imagine, but with a rampart.(44) For a wall is made of stones, but a
rampart, with which camps are fortified to repel the assaults of enemies,
is made of sods, cut out of the earth, and raised high above the ground,
like a wall, having in front of it the trench whence the sods were taken,
with strong stakes of wood fixed above it. Thus Severus drew a great
trench and strong rampart, fortified with several towers, from sea to sea.
And there, at York, he fell sick afterwards and died, leaving two sons,
Bassianus and Geta;(45) of whom Geta died, adjudged an enemy of the State;
but Bassianus, having taken the surname of Antonius, obtained the empire.
Chap. VI. Of the reign of Diocletian, and how he persecuted the
Christians.
In the year of our Lord 286,(46) Diocletian, the thirty-third from
Augustus, and chosen emperor by the army, reigned twenty years, and
created Maximian, surnamed Herculius, his colleague in the empire. In
their time, one Carausius,(47) of very mean birth, but a man of great
ability and energy, being appointed to guard the sea-coasts, then infested
by the Franks and Saxons, acted more to the prejudice than to the
advantage of the commonwealth, by not restoring to its owners any of the
booty taken from the robbers, but keeping all to himself; thus giving rise
to the suspicion that by intentional neglect he suffered the enemy to
infest the frontiers. When, therefore, an order was sent by Maximian that
he should be put to death, he took upon him the imperial purple, and
possessed himself of Britain, and having most valiantly conquered and held
it for the space of seven years, he was at length put to death by the
treachery of his associate Allectus.(48) The usurper, having thus got the
island from Carausius, held it three years, and was then vanquished by
Asclepiodotus,(49) the captain of the Praetorian guards, who thus at the
end of ten years restored Britain to the Roman empire.
Meanwhile, Diocletian in the east, and Maximian Herculius in the west,
commanded the churches to be destroyed, and the Christians to be
persecuted and slain. This persecution was the tenth since the reign of
Nero, and was more lasting and cruel than almost any before it; for it was
carried on incessantly for the space of ten years, with burning of
churches, proscription of innocent persons, and the slaughter of martyrs.
Finally, Britain also attained to the great glory of bearing faithful
witness to God.
Chap. VII. The Passion of St. Alban and his companions, who at that time
shed their blood for our Lord.
At that time suffered St. Alban,(50) of whom the priest Fortunatus,(51) in
the Praise of Virgins, where he makes mention of the blessed martyrs that
came to the Lord from all parts of the world, says:
And fruitful Britain noble Alban rears.
This Alban, being yet a pagan, at the time when at the bidding of
unbelieving rulers all manner of cruelty was practised against the
Christians, gave entertainment in his house to a certain clerk,(52) flying
from his persecutors. This man he observed to be engaged in continual
prayer and watching day and night; when on a sudden the Divine grace
shining on him, he began to imitate the example of faith and piety which
was set before him, and being gradually instructed by his wholesome
admonitions, he cast off the darkness of idolatry, and became a Christian
in all sincerity of heart. The aforesaid clerk having been some days
entertained by him, it came to the ears of the impious prince, that a
confessor of Christ, to whom a martyr’s place had not yet been assigned,
was concealed at Alban’s house. Whereupon he sent some soldiers to make a
strict search after him. When they came to the martyr’s hut, St. Alban
presently came forth to the soldiers, instead of his guest and master, in
the habit or long coat which he wore, and was bound and led before the
judge.
It happened that the judge, at the time when Alban was carried before him,
was standing at the altar, and offering sacrifice to devils. When he saw
Alban, being much enraged that he should thus, of his own accord, dare to
put himself into the hands of the soldiers, and incur such danger on
behalf of the guest whom he had harboured, he commanded him to be dragged
to the images of the devils, before which he stood, saying, “Because you
have chosen to conceal a rebellious and sacrilegious man, rather than to
deliver him up to the soldiers, that his contempt of the gods might meet
with the penalty due to such blasphemy, you shall undergo all the
punishment that was due to him, if you seek to abandon the worship of our
religion.” But St. Alban, who had voluntarily declared himself a Christian
to the persecutors of the faith, was not at all daunted by the prince’s
threats, but putting on the armour of spiritual warfare, publicly declared
that he would not obey his command. Then said the judge, “Of what family
or race are you?”—“What does it concern you,” answered Alban, “of what
stock I am? If you desire to hear the truth of my religion, be it known to
you, that I am now a Christian, and free to fulfil Christian duties.”—“I
ask your name,” said the judge; “tell me it immediately.”—“I am called
Alban by my parents,” replied he; “and I worship ever and adore the true
and living God, Who created all things.” Then the judge, filled with
anger, said, “If you would enjoy the happiness of eternal life, do not
delay to offer sacrifice to the great gods.” Alban rejoined, “These
sacrifices, which by you are offered to devils, neither can avail the
worshippers, nor fulfil the desires and petitions of the suppliants.
Rather, whosoever shall offer sacrifice to these images, shall receive the
everlasting pains of hell for his reward.”
The judge, hearing these words, and being much incensed, ordered this holy
confessor of God to be scourged by the executioners, believing that he
might by stripes shake that constancy of heart, on which he could not
prevail by words. He, being most cruelly tortured, bore the same
patiently, or rather joyfully, for our Lord’s sake. When the judge
perceived that he was not to be overcome by tortures, or withdrawn from
the exercise of the Christian religion, he ordered him to be put to death.
Being led to execution, he came to a river, which, with a most rapid
course, ran between the wall of the town and the arena where he was to be
executed.(53) He there saw a great multitude of persons of both sexes, and
of divers ages and conditions, who were doubtless assembled by Divine
inspiration, to attend the blessed confessor and martyr, and had so filled
the bridge over the river, that he could scarce pass over that evening. In
truth, almost all had gone out, so that the judge remained in the city
without attendance. St. Alban, therefore, urged by an ardent and devout
wish to attain the sooner to martyrdom, drew near to the stream, and
lifted up his eyes to heaven, whereupon the channel was immediately dried
up, and he perceived that the water had given place and made way for him
to pass. Among the rest, the executioner, who should have put him to
death, observed this, and moved doubtless by Divine inspiration hastened
to meet him at the appointed place of execution, and casting away the
sword which he had carried ready drawn, fell at his feet, praying
earnestly that he might rather be accounted worthy to suffer with the
martyr, whom he was ordered to execute, or, if possible, instead of him.
Whilst he was thus changed from a persecutor into a companion in the faith
and truth, and the other executioners rightly hesitated to take up the
sword which was lying on the ground, the holy confessor, accompanied by
the multitude, ascended a hill, about half a mile from the arena,
beautiful, as was fitting, and of most pleasing appearance, adorned, or
rather clothed, everywhere with flowers of many colours, nowhere steep or
precipitous or of sheer descent, but with a long, smooth natural slope,
like a plain, on its sides, a place altogether worthy from of old, by
reason of its native beauty, to be consecrated by the blood of a blessed
martyr. On the top of this hill, St. Alban prayed that God would give him
water, and immediately a living spring, confined in its channel, sprang up
at his feet, so that all men acknowledged that even the stream had yielded
its service to the martyr. For it was impossible that the martyr, who had
left no water remaining in the river, should desire it on the top of the
hill, unless he thought it fitting. The river then having done service and
fulfilled the pious duty, returned to its natural course, leaving a
testimony of its obedience.(54) Here, therefore, the head of the undaunted
martyr was struck off, and here he received the crown of life, which God
has promised to them that love him. But he who laid impious hands on the
holy man’s neck was not permitted to rejoice over his dead body; for his
eyes dropped upon the ground at the same moment as the blessed martyr’s
head fell.
At the same time was also beheaded the soldier, who before, through the
Divine admonition, refused to strike the holy confessor. Of whom it is
apparent, that though he was not purified by the waters of baptism, yet he
was cleansed by the washing of his own blood, and rendered worthy to enter
the kingdom of heaven. Then the judge, astonished at the unwonted sight of
so many heavenly miracles, ordered the persecution to cease immediately,
and began to honour the death of the saints, by which he once thought that
they might have been turned from their zeal for the Christian faith. The
blessed Alban suffered death on the twenty-second day of June, near the
city of Verulam,(55) which is now by the English nation called
Verlamacaestir, or Vaeclingacaestir, where afterwards, when peaceable
Christian times were restored, a church of wonderful workmanship, and
altogether worthy to commemorate his martyrdom, was erected.(56) In which
place the cure of sick persons and the frequent working of wonders cease
not to this day.
At that time suffered Aaron and Julius,(57) citizens of the City of
Legions,(58) and many more of both sexes in divers places; who, after that
they had endured sundry torments, and their limbs had been mangled after
an unheard-of manner, when their warfare was accomplished, yielded their
souls up to the joys of the heavenly city.
Chap. VIII. How, when the persecution ceased, the Church in Britain
enjoyed peace till the time of the Arian heresy.
When the storm of persecution ceased, the faithful Christians, who, during
the time of danger, had hidden themselves in woods and deserts and secret
caves, came forth and rebuilt the churches which had been levelled to the
ground; founded, erected, and finished the cathedrals raised in honour of
the holy martyrs, and, as if displaying their conquering standards in all
places, celebrated festivals and performed their sacred rites with pure
hearts and lips. This peace continued in the Christian churches of Britain
until the time of the Arian madness, which, having corrupted the whole
world, infected this island also, so far removed from the rest of the
world, with the poison of its error; and when once a way was opened across
the sea for that plague, straightway all the taint of every heresy fell
upon the island, ever desirous to hear some new thing, and never holding
firm to any sure belief.
At this time Constantius, who, whilst Diocletian was alive, governed Gaul
and Spain, a man of great clemency and urbanity, died in Britain. This man
left his son Constantine,(59) born of Helena, his concubine, emperor of
the Gauls. Eutropius writes that Constantine, being created emperor in
Britain, succeeded his father in the sovereignty. In his time the Arian
heresy broke out, and although it was exposed and condemned in the Council
of Nicaea,(60) nevertheless, the deadly poison of its evil spread, as has
been said, to the Churches in the islands, as well as to those of the rest
of the world.
Chap. IX. How during the reign of Gratian, Maximus, being created Emperor
in Britain, returned into Gaul with a mighty army.
In the year of our Lord 377,(61) Gratian, the fortieth from Augustus, held
the empire for six years after the death of Valens; though he had long
before reigned with his uncle Valens, and his brother Valentinian. Finding
the condition of the commonwealth much impaired, and almost gone to ruin,
and impelled by the necessity of restoring it, he invested the Spaniard,
Theodosius, with the purple at Sirmium, and made him emperor of Thrace and
the Eastern provinces. At that time, Maximus,(62) a man of energy and
probity, and worthy of the title of Augustus, if he had not broken his
oath of allegiance, was made emperor by the army somewhat against his
will, passed over into Gaul, and there by treachery slew the Emperor
Gratian, who in consternation at his sudden invasion, was attempting to
escape into Italy. His brother, the Emperor Valentinian, expelled from
Italy, fled into the East, where he was entertained by Theodosius with
fatherly affection, and soon restored to the empire, for Maximus the
tyrant, being shut up in Aquileia, was there taken by them and put to
death.
Chap. X. How, in the reign of Arcadius, Pelagius, a Briton, insolently
impugned the Grace of God.
In the year of our Lord 394,(63) Arcadius, the son of Theodosius, the
forty-third from Augustus, succeeding to the empire, with his brother
Honorius, held it thirteen years. In his time, Pelagius,(64) a Briton,
spread far and near the infection of his perfidious doctrine, denying the
assistance of the Divine grace, being seconded therein by his associate
Julianus of Campania,(65) who was impelled by an uncontrolled desire to
recover his bishopric, of which he had been deprived. St. Augustine, and
the other orthodox fathers, quoted many thousand catholic authorities
against them, but failed to amend their folly; nay, more, their madness
being rebuked was rather increased by contradiction than suffered by them
to be purified through adherence to the truth; which Prosper, the
rhetorician,(66) has beautifully expressed thus in heroic(67) verse:—
They tell that one, erewhile consumed with gnawing spite,
snake-like attacked Augustine in his writings. Who urged the
wretched viper to raise from the ground his head, howsoever hidden
in dens of darkness? Either the sea-girt Britons reared him with
the fruit of their soil, or fed on Campanian pastures his heart
swells with pride.
Chap. XI. How during the reign of Honorius, Gratian and Constantine were
created tyrants in Britain; and soon after the former was slain in
Britain, and the latter in Gaul.
In the year of our Lord 407,(68) Honorius, the younger son of Theodosius,
and the forty-fourth from Augustus, being emperor, two years before the
invasion of Rome by Alaric, king of the Goths, when the nations of the
Alani, Suevi, Vandals, and many others with them, having defeated the
Franks and passed the Rhine, ravaged all Gaul, Gratianus, a citizen of the
country, was set up as tyrant in Britain and killed. In his place,
Constantine, one of the meanest soldiers, only for the hope afforded by
his name, and without any worth to recommend him, was chosen emperor. As
soon as he had taken upon him the command, he crossed over into Gaul,
where being often imposed upon by the barbarians with untrustworthy
treaties, he did more harm than good to the Commonwealth.(69) Whereupon
Count Constantius,(70) by the command of Honorius, marching into Gaul with
an army, besieged him in the city of Arles, took him prisoner, and put him
to death. His son Constans, a monk, whom he had created Caesar, was also
put to death by his own follower Count Gerontius,(71) at Vienne.
Rome was taken by the Goths, in the year from its foundation, 1164.(72)
Then the Romans ceased to rule in Britain, almost 470 years after Caius
Julius Caesar came to the island. They dwelt within the rampart, which, as
we have mentioned, Severus made across the island, on the south side of
it, as the cities, watch-towers,(73) bridges, and paved roads there made
testify to this day; but they had a right of dominion over the farther
parts of Britain, as also over the islands that are beyond Britain.
Chap. XII. How the Britons, being ravaged by the Scots and Picts, sought
succour from the Romans, who coming a second time, built a wall across the
island; but when this was broken down at once by the aforesaid enemies,
they were reduced to greater distress than before.
From that time, the British part of Britain, destitute of armed soldiers,
of all military stores, and of the whole flower of its active youth, who
had been led away by the rashness of the tyrants never to return, was
wholly exposed to rapine, the people being altogether ignorant of the use
of weapons. Whereupon they suffered many years from the sudden invasions
of two very savage nations from beyond the sea, the Scots from the west,
and the Picts from the north. We call these nations from beyond the sea,
not on account of their being seated out of Britain, but because they were
separated from that part of it which was possessed by the Britons, two
broad and long inlets of the sea lying between them, one of which runs
into the interior of Britain, from the Eastern Sea, and the other from the
Western, though they do not reach so far as to touch one another. The
eastern has in the midst of it the city Giudi.(74) On the Western Sea,
that is, on its right shore, stands the city of Alcluith,(75) which in
their language signifies the Rock Cluith, for it is close by the river of
that name.
On account of the attacks of these nations, the Britons sent messengers to
Rome with letters piteously praying for succour, and promising perpetual
subjection, provided that the impending enemy should be driven away. An
armed legion was immediately sent them, which, arriving in the island, and
engaging the enemy, slew a great multitude of them, drove the rest out of
the territories of their allies, and having in the meanwhile delivered
them from their worst distress, advised them to build a wall between the
two seas across the island, that it might secure them by keeping off the
enemy. So they returned home with great triumph. But the islanders
building the wall which they had been told to raise, not of stone, since
they had no workmen capable of such a work, but of sods, made it of no
use. Nevertheless, they carried it for many miles between the two bays or
inlets of the sea of which we have spoken;(76) to the end that where the
protection of the water was wanting, they might use the rampart to defend
their borders from the irruptions of the enemies. Of the work there
erected, that is, of a rampart of great breadth and height, there are
evident remains to be seen at this day. It begins at about two miles’
distance from the monastery of Aebbercurnig,(77) west of it, at a place
called in the Pictish language Peanfahel,(78) but in the English tongue,
Penneltun, and running westward, ends near the city of Alcluith.
But the former enemies, when they perceived that the Roman soldiers were
gone, immediately coming by sea, broke into the borders, trampled and
overran all places, and like men mowing ripe corn, bore down all before
them. Hereupon messengers were again sent to Rome miserably imploring aid,
lest their wretched country should be utterly blotted out, and the name of
a Roman province, so long renowned among them, overthrown by the cruelties
of foreign races, might become utterly contemptible. A legion was
accordingly sent again, and, arriving unexpectedly in autumn, made great
slaughter of the enemy, obliging all those that could escape, to flee
beyond the sea; whereas before, they were wont yearly to carry off their
booty without any opposition. Then the Romans declared to the Britons,
that they could not for the future undertake such troublesome expeditions
for their sake, and advised them rather to take up arms and make an effort
to engage their enemies, who could not prove too powerful for them, unless
they themselves were enervated by cowardice. Moreover, thinking that it
might be some help to the allies, whom they were forced to abandon, they
constructed a strong stone wall from sea to sea, in a straight line
between the towns that had been there built for fear of the enemy, where
Severus also had formerly built a rampart.(79) This famous wall, which is
still to be seen, was raised at public and private expense, the Britons
also lending their assistance. It is eight feet in breadth, and twelve in
height, in a straight line from east to west, as is still evident to
beholders. This being presently finished, they gave the dispirited people
good advice, and showed them how to furnish themselves with arms. Besides,
they built towers to command a view of the sea, at intervals, on the
southern coast, where their ships lay, because there also the invasions of
the barbarians were apprehended, and so took leave of their allies, never
to return again.
After their departure to their own country, the Scots and Picts,
understanding that they had refused to return, at once came back, and
growing more confident than they had been before, occupied all the
northern and farthest part of the island, driving out the natives, as far
as the wall. Hereupon a timorous guard was placed upon the fortification,
where, dazed with fear, they became ever more dispirited day by day. On
the other side, the enemy constantly attacked them with barbed weapons, by
which the cowardly defenders were dragged in piteous fashion from the
wall, and dashed against the ground. At last, the Britons, forsaking their
cities and wall, took to flight and were scattered. The enemy pursued, and
forthwith followed a massacre more grievous than ever before; for the
wretched natives were torn in pieces by their enemies, as lambs are torn
by wild beasts. Thus, being expelled from their dwellings and lands, they
saved themselves from the immediate danger of starvation by robbing and
plundering one another, adding to the calamities inflicted by the enemy
their own domestic broils, till the whole country was left destitute of
food except such as could be procured in the chase.
Chap. XIII. How in the reign of Theodosius the younger, in whose time
Palladius was sent to the Scots that believed in Christ, the Britons
begging assistance of Ætius, the consul, could not obtain it. [446 A.D.]
In the year of our Lord 423, Theodosius, the younger, the forty-fifth from
Augustus, succeeded Honorius and governed the Roman empire twenty-six
years. In the eighth year of his reign,(80) Palladius was sent by
Celestinus, the Roman pontiff, to the Scots that believed in Christ, to be
their first bishop. In the twenty-third year of his reign, Aetius,(81) a
man of note and a patrician, discharged his third consulship with
Symmachus for his colleague. To him the wretched remnant of the Britons
sent a letter, which began thus:—“To Aetius, thrice Consul, the groans of
the Britons.” And in the sequel of the letter they thus unfolded their
woes:—“The barbarians drive us to the sea; the sea drives us back to the
barbarians: between them we are exposed to two sorts of death; we are
either slaughtered or drowned.” Yet, for all this, they could not obtain
any help from him, as he was then engaged in most serious wars with Bledla
and Attila, kings of the Huns. And though the year before this(82) Bledla
had been murdered by the treachery of his own brother Attila, yet Attila
himself remained so intolerable an enemy to the Republic, that he ravaged
almost all Europe, attacking and destroying cities and castles. At the
same time there was a famine at Constantinople, and soon after a plague
followed; moreover, a great part of the wall of that city, with
fifty-seven towers, fell to the ground. Many cities also went to ruin, and
the famine and pestilential state of the air destroyed thousands of men
and cattle.
Chap. XIV. How the Britons, compelled by the great famine, drove the
barbarians out of their territories; and soon after there ensued, along
with abundance of corn, decay of morals, pestilence, and the downfall of
the nation.
In the meantime, the aforesaid famine distressing the Britons more and
more, and leaving to posterity a lasting memory of its mischievous
effects, obliged many of them to submit themselves to the depredators;
though others still held out, putting their trust in God, when human help
failed. These continually made raids from the mountains, caves, and woods,
and, at length, began to inflict severe losses on their enemies, who had
been for so many years plundering the country. The bold Irish robbers
thereupon returned home, intending to come again before long. The Picts
then settled down in the farthest part of the island and afterwards
remained there, but they did not fail to plunder and harass the Britons
from time to time.
Now, when the ravages of the enemy at length abated, the island began to
abound with such plenty of grain as had never been known in any age
before; along with plenty, evil living increased, and this was immediately
attended by the taint of all manner of crime; in particular, cruelty,
hatred of truth, and love of falsehood; insomuch, that if any one among
them happened to be milder than the rest, and more inclined to truth, all
the rest abhorred and persecuted him unrestrainedly, as if he had been the
enemy of Britain. Nor were the laity only guilty of these things, but even
our Lord’s own flock, with its shepherds, casting off the easy yoke of
Christ, gave themselves up to drunkenness, enmity, quarrels, strife, envy,
and other such sins. In the meantime, on a sudden, a grievous plague fell
upon that corrupt generation, which soon destroyed such numbers of them,
that the living scarcely availed to bury the dead: yet, those that
survived, could not be recalled from the spiritual death, which they had
incurred through their sins, either by the death of their friends, or the
fear of death. Whereupon, not long after, a more severe vengeance for
their fearful crimes fell upon the sinful nation. They held a council to
determine what was to be done, and where they should seek help to prevent
or repel the cruel and frequent incursions of the northern nations; and in
concert with their King Vortigern,(83) it was unanimously decided to call
the Saxons to their aid from beyond the sea, which, as the event plainly
showed, was brought about by the Lord’s will, that evil might fall upon
them for their wicked deeds.
Chap. XV. How the Angles, being invited into Britain, at first drove off
the enemy; but not long after, making a league with them, turned their
weapons against their allies.
In the year of our Lord 449,(84) Marcian, the forty-sixth from Augustus,
being made emperor with Valentinian, ruled the empire seven years. Then
the nation of the Angles, or Saxons,(85) being invited by the aforesaid
king,(86) arrived in Britain with three ships of war and had a place in
which to settle assigned to them by the same king, in the eastern part of
the island, on the pretext of fighting in defence of their country, whilst
their real intentions were to conquer it. Accordingly they engaged with
the enemy, who were come from the north to give battle, and the Saxons
obtained the victory. When the news of their success and of the fertility
of the country, and the cowardice of the Britons, reached their own home,
a more considerable fleet was quickly sent over, bringing a greater number
of men, and these, being added to the former army, made up an invincible
force. The newcomers received of the Britons a place to inhabit among
them, upon condition that they should wage war against their enemies for
the peace and security of the country, whilst the Britons agreed to
furnish them with pay. Those who came over were of the three most powerful
nations of Germany—Saxons, Angles, and Jutes. From the Jutes are descended
the people of Kent, and of the Isle of Wight, including those in the
province of the West-Saxons who are to this day called Jutes, seated
opposite to the Isle of Wight. From the Saxons, that is, the country which
is now called Old Saxony, came the East-Saxons, the South-Saxons, and the
West-Saxons. From the Angles, that is, the country which is called
Angulus,(87) and which is said, from that time, to have remained desert to
this day, between the provinces of the Jutes and the Saxons, are descended
the East-Angles, the Midland-Angles, the Mercians, all the race of the
Northumbrians, that is, of those nations that dwell on the north side of
the river Humber, and the other nations of the Angles. The first
commanders are said to have been the two brothers Hengist and Horsa. Of
these Horsa was afterwards slain in battle by the Britons,(88) and a
monument, bearing his name, is still in existence in the eastern parts of
Kent. They were the sons of Victgilsus, whose father was Vitta, son of
Vecta, son of Woden; from whose stock the royal race of many provinces
trace their descent. In a short time, swarms of the aforesaid nations came
over into the island, and the foreigners began to increase so much, that
they became a source of terror to the natives themselves who had invited
them. Then, having on a sudden entered into league with the Picts, whom
they had by this time repelled by force of arms, they began to turn their
weapons against their allies. At first, they obliged them to furnish a
greater quantity of provisions; and, seeking an occasion of quarrel,
protested, that unless more plentiful supplies were brought them, they
would break the league, and ravage all the island; nor were they backward
in putting their threats into execution. In short, the fire kindled by the
hands of the pagans, proved God’s just vengeance for the crimes of the
people; not unlike that which, being of old lighted by the Chaldeans,
consumed the walls and all the buildings of Jerusalem. For here, too,
through the agency of the pitiless conqueror, yet by the disposal of the
just Judge, it ravaged all the neighbouring cities and country, spread the
conflagration from the eastern to the western sea, without any opposition,
and overran the whole face of the doomed island. Public as well as private
buildings were overturned; the priests were everywhere slain before the
altars; no respect was shown for office, the prelates with the people were
destroyed with fire and sword; nor were there any left to bury those who
had been thus cruelly slaughtered. Some of the miserable remnant, being
taken in the mountains, were butchered in heaps. Others, spent with
hunger, came forth and submitted themselves to the enemy, to undergo for
the sake of food perpetual servitude, if they were not killed upon the
spot. Some, with sorrowful hearts, fled beyond the seas. Others, remaining
in their own country, led a miserable life of terror and anxiety of mind
among the mountains, woods and crags.
Chap. XVI. How the Britons obtained their first victory over the Angles,
under the command of Ambrosius, a Roman.
When the army of the enemy, having destroyed and dispersed the natives,
had returned home to their own settlements,(89) the Britons began by
degrees to take heart, and gather strength, sallying out of the lurking
places where they had concealed themselves, and with one accord imploring
the Divine help, that they might not utterly be destroyed. They had at
that time for their leader, Ambrosius Aurelianus,(90) a man of worth, who
alone, by chance, of the Roman nation had survived the storm, in which his
parents, who were of the royal race, had perished. Under him the Britons
revived, and offering battle to the victors, by the help of God, gained
the victory. From that day, sometimes the natives, and sometimes their
enemies, prevailed, till the year of the siege of Badon-hill,(91) when
they made no small slaughter of those enemies, about forty-four years
after their arrival in England. But of this hereafter.
Chap. XVII. How Germanus the Bishop, sailing into Britain with Lupus,
first quelled the tempest of the sea, and afterwards that of the
Pelagians, by Divine power. [429 A.D.]
Some few years before their arrival, the Pelagian heresy, brought over by
Agricola, the son of Severianus,(92) a Pelagian bishop, had corrupted with
its foul taint the faith of the Britons. But whereas they absolutely
refused to embrace that perverse doctrine, and blaspheme the grace of
Christ, yet were not able of themselves to confute the subtilty of the
unholy belief by force of argument, they bethought them of wholesome
counsels and determined to crave aid of the Gallican prelates in that
spiritual warfare. Hereupon, these, having assembled a great synod,
consulted together to determine what persons should be sent thither to
sustain the faith, and by unanimous consent, choice was made of the
apostolic prelates, Germanus, Bishop of Auxerre, and Lupus of Troyes,(93)
to go into Britain to confirm the people’s faith in the grace of God. With
ready zeal they complied with the request and commands of the Holy Church,
and put to sea. The ship sped safely with favouring winds till they were
halfway between the coast of Gaul and Britain. There on a sudden they were
obstructed by the malevolence of demons, who were jealous that men of such
eminence and piety should be sent to bring back the people to salvation.
They raised storms, and darkened the sky with clouds. The sails could not
support the fury of the winds, the sailors’ skill was forced to give way,
the ship was sustained by prayer, not by strength, and as it happened,
their spiritual leader and bishop, being spent with weariness, had fallen
asleep. Then, as if because resistance flagged, the tempest gathered
strength, and the ship, overwhelmed by the waves, was ready to sink. Then
the blessed Lupus and all the rest, greatly troubled, awakened their
elder, that he might oppose the raging elements. He, showing himself the
more resolute in proportion to the greatness of the danger, called upon
Christ, and having, in the name of the Holy Trinity, taken and sprinkled a
little water, quelled the raging waves, admonished his companion,
encouraged all, and all with one consent uplifted their voices in prayer.
Divine help was granted, the enemies were put to flight, a cloudless calm
ensued, the winds veering about set themselves again to forward their
voyage, the sea was soon traversed, and they reached the quiet of the
wished-for shore. A multitude flocking thither from all parts, received
the bishops, whose coming had been foretold by the predictions even of
their adversaries. For the evil spirits declared their fear, and when the
bishops expelled them from the bodies of the possessed, they made known
the nature of the tempest, and the dangers they had occasioned, and
confessed that they had been overcome by the merits and authority of these
men.
In the meantime the bishops speedily filled the island of Britain with the
fame of their preaching and miracles; and the Word of God was by them
daily preached, not only in the churches, but even in the streets and
fields, so that the faithful and Catholic were everywhere confirmed, and
those who had been perverted accepted the way of amendment. Like the
Apostles, they acquired honour and authority through a good conscience,
learning through the study of letters, and the power of working miracles
through their merits. Thus the whole country readily came over to their
way of thinking; the authors of the erroneous belief kept themselves in
hiding, and, like evil spirits, grieved for the loss of the people that
were rescued from them. At length, after long deliberation, they had the
boldness to enter the lists.(94) They came forward in all the splendour of
their wealth, with gorgeous apparel, and supported by a numerous
following; choosing rather to hazard the contest, than to undergo among
the people whom they had led astray, the reproach of having been silenced,
lest they should seem by saying nothing to condemn themselves. An immense
multitude had been attracted thither with their wives and children. The
people were present as spectators and judges; the two parties stood there
in very different case; on the one side was Divine faith, on the other
human presumption; on the one side piety, on the other pride; on the one
side Pelagius, the founder of their faith, on the other Christ. The
blessed bishops permitted their adversaries to speak first, and their
empty speech long took up the time and filled the ears with meaningless
words. Then the venerable prelates poured forth the torrent of their
eloquence and showered upon them the words of Apostles and Evangelists,
mingling the Scriptures with their own discourse and supporting their
strongest assertions by the testimony of the written Word. Vainglory was
vanquished and unbelief refuted; and the heretics, at every argument put
before them, not being able to reply, confessed their errors. The people,
giving judgement, could scarce refrain from violence, and signified their
verdict by their acclamations.
Chap. XVIII. How the some holy man gave sight to the blind daughter of a
tribune, and then coming to St. Alban, there received of his relics, and
left other relics of the blessed Apostles and other martyrs. [429 A.D.]
After this, a certain man, who held the office of tribune, came forward
with his wife, and brought his blind daughter, a child of ten years of
age, to be healed of the bishops. They ordered her to be brought to their
adversaries, who, being rebuked by their own conscience, joined their
entreaties to those of the child’s parents, and besought the bishops that
she might be healed. They, therefore, perceiving their adversaries to
yield, poured forth a short prayer, and then Germanus, full of the Holy
Ghost, invoking the Trinity, at once drew from his side a casket which
hung about his neck, containing relics of the saints, and, taking it in
his hands, applied it in the sight of all to the girl’s eyes, which were
immediately delivered from darkness and filled with the light of truth.
The parents rejoiced, and the people were filled with awe at the miracle;
and after that day, the heretical beliefs were so fully obliterated from
the minds of all, that they thirsted for and sought after the doctrine of
the bishops.
This damnable heresy being thus suppressed, and the authors thereof
confuted, and all the people settled in the purity of the faith, the
bishops went to the tomb of the martyr, the blessed Alban, to give thanks
to God through him. There Germanus, having with him relics of all the
Apostles, and of divers martyrs, after offering up his prayers, commanded
the tomb to be opened, that he might lay therein the precious gifts;
judging it fitting, that the limbs of saints brought together from divers
countries, as their equal merits had procured them admission into heaven,
should find shelter in one tomb. These being honourably bestowed, and laid
together, he took up a handful of dust from the place where the blessed
martyr’s blood had been shed, to carry away with him. In this dust the
blood had been preserved, showing that the slaughter of the martyrs was
red, though the persecutor was pale in death.(95) In consequence of these
things, an innumerable multitude of people was that day converted to the
Lord.
Chap. XIX. How the same holy man, being detained there by sickness, by his
prayers quenched a fire that had broken out among the houses, and was
himself cured of his infirmity by a vision. [429 A.D.]
As they were returning thence, the treacherous enemy, having, as it
chanced, prepared a snare, caused Germanus to bruise his foot by a fall,
not knowing that, as it was with the blessed Job, his merits would be but
increased by bodily affliction. Whilst he was thus detained some time in
the same place by his infirmity, a fire broke out in a cottage
neighbouring to that in which he was; and having burned down the other
houses which were thatched with reed, fanned by the wind, was carried on
to the dwelling in which he lay. The people all flocked to the prelate,
entreating that they might lift him in their arms, and save him from the
impending danger. But he rebuked them, and in the assurance of his faith,
would not suffer himself to be removed. The whole multitude, in terror and
despair, ran to oppose the conflagration; but, for the greater
manifestation of the Divine power, whatsoever the crowd endeavoured to
save, was destroyed; and what the sick and helpless man defended, the
flame avoided and passed by, though the house that sheltered the holy man
lay open to it,(96) and while the fire raged on every side, the place in
which he lay appeared untouched, amid the general conflagration. The
multitude rejoiced at the miracle, and was gladly vanquished by the power
of God. A great crowd of people watched day and night before the humble
cottage; some to have their souls healed, and some their bodies. All that
Christ wrought in the person of his servant, all the wonders the sick man
performed cannot be told. Moreover, he would suffer no medicines to be
applied to his infirmity; but one night he saw one clad in garments as
white as snow, standing by him, who reaching out his hand, seemed to raise
him up, and ordered him to stand firm upon his feet; from which time his
pain ceased, and he was so perfectly restored, that when the day came,
with good courage he set forth upon his journey.
Chap. XX. How the same Bishops brought help from Heaven to the Britons in
a battle, and then returned home. [430 A.D.]
In the meantime, the Saxons and Picts, with their united forces, made war
upon the Britons, who in these straits were compelled to take up arms. In
their terror thinking themselves unequal to their enemies, they implored
the assistance of the holy bishops; who, hastening to them as they had
promised, inspired so much confidence into these fearful people, that one
would have thought they had been joined by a mighty army. Thus, by these
apostolic leaders, Christ Himself commanded in their camp. The holy days
of Lent were also at hand, and were rendered more sacred by the presence
of the bishops, insomuch that the people being instructed by daily
sermons, came together eagerly to receive the grace of baptism. For a
great multitude of the army desired admission to the saving waters, and a
wattled church was constructed for the Feast of the Resurrection of our
Lord, and so fitted up for the army in the field as if it were in a city.
Still wet with the baptismal water the troops set forth; the faith of the
people was fired; and where arms had been deemed of no avail, they looked
to the help of God. News reached the enemy of the manner and method of
their purification,(97) who, assured of success, as if they had to deal
with an unarmed host, hastened forward with renewed eagerness. But their
approach was made known by scouts. When, after the celebration of Easter,
the greater part of the army, fresh from the font, began to take up arms
and prepare for war, Germanus offered to be their leader. He picked out
the most active, explored the country round about, and observed, in the
way by which the enemy was expected, a valley encompassed by hills(98) of
moderate height. In that place he drew up his untried troops, himself
acting as their general. And now a formidable host of foes drew near,
visible, as they approached, to his men lying in ambush. Then, on a
sudden, Germanus, bearing the standard, exhorted his men, and bade them
all in a loud voice repeat his words. As the enemy advanced in all
security, thinking to take them by surprise, the bishops three times
cried, “Hallelujah.” A universal shout of the same word followed, and the
echoes from the surrounding hills gave back the cry on all sides, the
enemy was panic-stricken, fearing, not only the neighbouring rocks, but
even the very frame of heaven above them; and such was their terror, that
their feet were not swift enough to save them. They fled in disorder,
casting away their arms, and well satisfied if, even with unprotected
bodies, they could escape the danger; many of them, flying headlong in
their fear, were engulfed by the river which they had crossed. The
Britons, without a blow, inactive spectators of the victory they had
gained, beheld their vengeance complete. The scattered spoils were
gathered up, and the devout soldiers rejoiced in the success which Heaven
had granted them. The prelates thus triumphed over the enemy without
bloodshed, and gained a victory by faith, without the aid of human force.
Thus, having settled the affairs of the island, and restored tranquillity
by the defeat of the invisible foes, as well as of enemies in the flesh,
they prepared to return home. Their own merits, and the intercession of
the blessed martyr Alban, obtained for them a calm passage, and the happy
vessel restored them in peace to the desires of their people.
Chap. XXI. How, when the Pelagian heresy began to spring up afresh,
Germanus, returning to Britain with Severus, first restored bodily
strength to a lame youth, then spiritual health to the people of God,
having condemned or converted the Heretics. [447 A.D.]
Not long after, news was brought from the same island, that certain
persons were again attempting to teach and spread abroad the Pelagian
heresy, and again the holy Germanus was entreated by all the priests, that
he would defend the cause of God, which he had before maintained. He
speedily complied with their request; and taking with him Severus,(99) a
man of singular sanctity, who was disciple to the blessed father, Lupus,
bishop of Troyes, and at that time, having been ordained bishop of the
Treveri, was preaching the Word of God to the tribes of Upper Germany, put
to sea, and with favouring winds and calm waters sailed to Britain.(100)