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.]
In the above-mentioned year of the aforesaid eclipse(515) and of the
pestilence which followed it immediately, in which also Bishop Colman,
being overcome by the united effort of the Catholics, returned home,(516)
Deusdedit,(517) the sixth bishop of the church of Canterbury, died on the
14th of July. Earconbert,(518) also, king of Kent, departed this life the
same month and day; leaving his kingdom to his son Egbert, who held it for
nine years. The see then became vacant for no small time, until, the
priest Wighard,(519) a man of great learning in the teaching of the
Church, of the English race, was sent to Rome by King Egbert and Oswy,
king of the Northumbrians, as was briefly mentioned in the foregoing
book,(520) with a request that he might be ordained Archbishop of the
Church of England; and at the same time presents were sent to the
Apostolic pope, and many vessels of gold and silver. Arriving at Rome,
where Vitalian(521) presided at that time over the Apostolic see, and
having made known to the aforesaid Apostolic pope the occasion of his
journey, he was not long after carried off, with almost all his companions
who had come with him, by a pestilence which fell upon them.
But the Apostolic pope having consulted about that matter, made diligent
inquiry for some one to send to be archbishop of the English Churches.
There was then in the monastery of Niridanum, which is not far from Naples
in Campania, an abbot called Hadrian,(522) by nation an African, well
versed in Holy Scripture, trained in monastic and ecclesiastical teaching,
and excellently skilled both in the Greek and Latin tongues. The pope,
sending for him, commanded him to accept the bishopric and go to Britain.
He answered, that he was unworthy of so great a dignity, but said that he
could name another, whose learning and age were fitter for the episcopal
office. He proposed to the pope a certain monk named Andrew, belonging to
a neighbouring nunnery(523) and he was by all that knew him judged worthy
of a bishopric; but the weight of bodily infirmity prevented him from
becoming a bishop. Then again Hadrian was urged to accept the episcopate;
but he desired a respite, to see whether in time he could find another to
be ordained bishop.
There was at that time in Rome, a monk, called Theodore,(524) known to
Hadrian, born at Tarsus in Cilicia, a man instructed in secular and Divine
writings, as also in Greek and Latin; of high character and venerable age,
being sixty-six years old. Hadrian proposed him to the pope to be ordained
bishop, and prevailed; but upon the condition that he should himself
conduct him into Britain, because he had already travelled through Gaul
twice upon different occasions, and was, therefore, better acquainted with
the way, and was, moreover, sufficiently provided with men of his own; as
also, to the end that, being his fellow labourer in teaching, he might
take special care that Theodore should not, according to the custom of the
Greeks, introduce any thing contrary to the truth of the faith into the
Church where he presided.(525) Theodore, being ordained subdeacon, waited
four months for his hair to grow, that it might be shorn into the shape of
a crown; for he had before the tonsure of St. Paul,(526) the Apostle,
after the manner of the eastern people. He was ordained by Pope Vitalian,
in the year of our Lord 668, on Sunday, the 26th of March, and on the 27th
of May was sent with Hadrian to Britain.(527)
They proceeded together by sea to Marseilles, and thence by land to Arles,
and having there delivered to John, archbishop of that city,(528) Pope
Vitalian’s letters of recommendation, were by him detained till
Ebroin,(529) the king’s mayor of the palace, gave them leave to go where
they pleased. Having received the same, Theodore went to Agilbert, bishop
of Paris,(530) of whom we have spoken above, and was by him kindly
received, and long entertained. But Hadrian went first to Emme, Bishop of
the Senones,(531) and then to Faro,(532) bishop of the Meldi, and lived in
comfort with them a considerable time; for the approach of winter had
obliged them to rest wherever they could. King Egbert, being informed by
sure messengers that the bishop they had asked of the Roman prelate was in
the kingdom of the Franks, sent thither his reeve,(533) Raedfrid, to
conduct him. He, having arrived there, with Ebroin’s leave took Theodore
and conveyed him to the port called Quentavic;(534) where, falling sick,
he stayed some time, and as soon as he began to recover, sailed over into
Britain. But Ebroin detained Hadrian, suspecting that he went on some
mission from the Emperor to the kings of Britain, to the prejudice of the
kingdom of which he at that time had the chief charge; however, when he
found that in truth he had never had any such commission, he discharged
him, and permitted him to follow Theodore. As soon as he came to him,
Theodore gave him the monastery of the blessed Peter the Apostle,(535)
where the archbishops of Canterbury are wont to be buried, as I have said
before; for at his departure, the Apostolic lord had enjoined upon
Theodore that he should provide for him in his province, and give him a
suitable place to live in with his followers.
Chap. II. How Theodore visited all places; how the Churches of the English
began to be instructed in the study of Holy Scripture, and in the Catholic
truth; and how Putta was made bishop of the Church of Rochester in the
room of Damianus. [669 A.D.]
Theodore came to his Church in the second year after his consecration, on
Sunday, the 27th of May, and spent in it twenty-one years, three months,
and twenty-six days. Soon after, he visited all the island, wherever the
tribes of the English dwelt, for he was gladly received and heard by all
persons; and everywhere attended and assisted by Hadrian, he taught the
right rule of life, and the canonical custom of celebrating Easter. This
was the first archbishop whom all the English Church consented to obey.
And forasmuch as both of them were, as has been said before, fully
instructed both in sacred and in secular letters, they gathered a crowd of
disciples, and rivers of wholesome knowledge daily flowed from them to
water the hearts of their hearers; and, together with the books of Holy
Scripture, they also taught them the metrical art, astronomy, and
ecclesiastical arithmetic. A testimony whereof is, that there are still
living at this day some of their scholars, who are as well versed in the
Greek and Latin tongues as in their own, in which they were born. Nor were
there ever happier times since the English came into Britain; for having
brave Christian kings, they were a terror to all barbarous nations, and
the minds of all men were bent upon the joys of the heavenly kingdom of
which they had but lately heard; and all who desired to be instructed in
sacred studies had masters at hand to teach them.
From that time also they began in all the churches of the English to learn
Church music, which till then had been only known in Kent. And, excepting
James, of whom we have spoken above,(536) the first teacher of singing in
the churches of the Northumbrians was Eddi, surnamed Stephen,(537) invited
from Kent by the most reverend Wilfrid, who was the first of the bishops
of the English nation that learned to deliver to the churches of the
English the Catholic manner of life.(538)
Theodore, journeying through all parts, ordained bishops in fitting
places, and with their assistance corrected such things as he found
faulty. Among the rest, when he charged Bishop Ceadda with not having been
duly consecrated,(539) he, with great humility, answered, “If you know
that I have not duly received episcopal ordination, I willingly resign the
office, for I never thought myself worthy of it; but, though unworthy, for
obedience sake I submitted, when bidden to undertake it.” Theodore,
hearing his humble answer, said that he should not resign the bishopric,
and he himself completed his ordination after the Catholic manner. Now at
the time when Deusdedit died, and a bishop for the church of Canterbury
was by request ordained and sent, Wilfrid was also sent from Britain into
Gaul to be ordained; and because he returned before Theodore, he ordained
priests and deacons in Kent till the archbishop should come to his see.
But when Theodore came to the city of Rochester, where the bishopric had
been long vacant by the death of Damian,(540) he ordained a man named
Putta,(541) trained rather in the teaching of the Church and more addicted
to simplicity of life than active in worldly affairs, but specially
skilful in Church music, after the Roman use, which he had learned from
the disciples of the blessed Pope Gregory.(542)
Chap. III. How the above-mentioned Ceadda was made Bishop of the province
of Mercians. Of his life, death, and burial. [669 A.D.]
At that time, the province of the Mercians was governed by King Wulfhere,
who, on the death of Jaruman,(543) desired of Theodore that a bishop
should be given to him and his people; but Theodore would not ordain a new
one for them, but requested of King Oswy that Ceadda might be their
bishop. He then lived in retirement at his monastery, which is at
Laestingaeu,(544) while Wilfrid administered the bishopric of York, and of
all the Northumbrians, and likewise of the Picts, as far as King Oswy was
able to extend his dominions. And, seeing that it was the custom of that
most reverend prelate to go about the work of the Gospel everywhere on
foot rather than on horseback, Theodore commanded him to ride whenever he
had a long journey to undertake; and finding him very unwilling, in his
zeal and love for his pious labour, he himself, with his own hands, lifted
him on horseback; for he knew him to be a holy man, and therefore obliged
him to ride wherever he had need to go. Ceadda having received the
bishopric of the Mercians and of Lindsey,(545) took care to administer it
with great perfection of life, according to the example of the ancient
fathers. King Wulfhere also gave him land of the extent of fifty families,
to build a monastery, at the place called Ad Barvae,(546) or “At the
Wood,” in the province of Lindsey, wherein traces of the monastic life
instituted by him continue to this day.
He had his episcopal see in the place called Lyccidfelth,(547) in which he
also died, and was buried, and where the see of the succeeding bishops of
that province continues to this day. He had built himself a retired
habitation not far from the church, wherein he was wont to pray and read
in private, with a few, it might be seven or eight of the brethren, as
often as he had any spare time from the labour and ministry of the Word.
When he had most gloriously governed the church in that province for two
years and a half, the Divine Providence so ordaining, there came round a
season like that of which Ecclesiastes says, “That there is a time to cast
away stones, and a time to gather stones together;”(548) for a plague fell
upon them, sent from Heaven, which, by means of the death of the flesh,
translated the living stones of the Church from their earthly places to
the heavenly building. And when, after many of the Church of that most
reverend prelate had been taken away out of the flesh, his hour also drew
near wherein he was to pass out of this world to the Lord, it happened one
day that he was in the aforesaid habitation with only one brother, called
Owini,(549) his other companions having upon some due occasion returned to
the church. Now Owini was a monk of great merit, having forsaken the world
with the sole desire of the heavenly reward; worthy in all respects to
have the secrets of the Lord revealed to him in special wise, and worthy
to have credit given by his hearers to what he said. For he had come with
Queen Ethelthryth(550) from the province of the East Angles, and was the
chief of her thegns, and governor of her house. As the fervour of his
faith increased, resolving to renounce the secular life, he did not go
about it slothfully, but so entirely forsook the things of this world,
that, quitting all that he had, clad in a plain garment, and carrying an
axe and hatchet in his hand, he came to the monastery of the same most
reverend father, which is called Laestingaeu. He said that he was not
entering the monastery in order to live in idleness, as some do, but to
labour; which he also confirmed by practice; for as he was less capable of
studying the Scriptures, the more earnestly he applied himself to the
labour of his hands. So then, forasmuch as he was reverent and devout, he
was kept by the bishop in the aforesaid habitation with the brethren, and
whilst they were engaged within in reading, he was without, doing such
things as were necessary.
One day, when he was thus employed abroad, his companions having gone to
the church, as I began to tell, and the bishop was alone reading or
praying in the oratory of that place, on a sudden, as he afterwards said,
he heard a sweet sound of singing and rejoicing descend from heaven to
earth. This sound he said he first heard coming from the sky in the
south-east, above the winter sunrise, and that afterwards it drew near him
gradually, till it came to the roof of the oratory where the bishop was,
and entering therein, filled all the place and encompassed it about. He
listened attentively to what he heard, and after about half an hour,
perceived the same song of joy to ascend from the roof of the said
oratory, and to return to heaven in the same way as it came, with
unspeakable sweetness. When he had stood some time amazed, and earnestly
considering in his mind what this might be, the bishop opened the window
of the oratory, and making a sound with his hand, as he was often wont to
do, bade anyone who might be without to come in to him. He went hastily
in, and the bishop said to him, “Make haste to the church, and cause those
seven brothers to come hither, and do you come with them.” When they were
come, he first admonished them to preserve the virtue of love and peace
among themselves, and towards all the faithful; and with unwearied
earnestness to follow the rules of monastic discipline, which they had
either been taught by him, and had seen him observe, or had found in the
words and actions of the former fathers. Then he added that the day of his
death was at hand; for, said he, “that gracious guest, who was wont to
visit our brethren, has vouchsafed also to come to me this day, and to
call me out of this world. Return, therefore, to the church, and speak to
the brethren, that in their prayers they commend my departure to the Lord,
and that they be mindful to prepare for their own, the hour whereof is
uncertain, by watching, and prayer, and good works.”
When he had spoken thus much and more to the same end, and they, having
received his blessing, had gone away in great sorrow, he who had heard the
heavenly song returned alone, and prostrating himself on the ground, said,
“I beseech you, father, may I be permitted to ask a question?”—“Ask what
you will,” answered the bishop. Then he said, “I beseech you to tell me
what was that song which I heard as of a joyful company coming from heaven
upon this oratory, and after some time returning to heaven?” The bishop
answered: “If you heard the singing, and know of the coming of the
heavenly company, I command you, in the Name of the Lord, that you tell it
not to any before my death. But in truth they were angelic spirits, who
came to call me to my heavenly reward, which I have always loved and
longed after, and they promised that they would return seven days hence,
and take me away with them.” Which was indeed fulfilled, as had been said
to him; for being presently seized with bodily infirmity, and the same
daily increasing, on the seventh day, as had been promised to him, when he
had prepared for death by receiving the Body and Blood of our Lord, his
saintly soul being delivered from the prison of the body, led, as may
justly be believed, by the attendant angels, he departed to the joys of
Heaven.
It is no wonder that he joyfully beheld the day of his death, or rather
the day of the Lord, the coming whereof he had always been mindful to
await with earnest expectation. For with all his merits of continence,
humility, teaching, prayer, voluntary poverty, and other virtues, he was
so filled with the fear of the Lord, so mindful of his latter end in all
his actions, that, as I was wont to hear from one of the brothers who
instructed me in the Scriptures, and who had been bred in his monastery,
and under his direction, whose name was Trumbert, if it happened that
there blew a sudden strong gust of wind, when he was reading or doing any
other thing, he forthwith called upon the Lord for mercy, and begged that
it might be granted to all mankind. If the wind grew stronger, he closed
his book, and fell on his face, praying still more earnestly. But, if a
violent storm of wind or rain came on, or if the earth and air were filled
with the terror of thunder and lightning, he would go to the church, and
anxiously devote himself with all his heart to prayers and psalms till the
weather became calm. Being asked by his brethren why he did so, he
answered, “Have not you read—‘The Lord also thundered in the heavens, and
the Highest gave his voice. Yea, he sent out his arrows and scattered
them; and he shot out lightnings, and discomfited them.’(551) For the Lord
moves the air, raises the winds, hurls lightning, and thunders from
heaven, to rouse the inhabitants of the earth to fear him; to put them in
mind of judgement to come; to dispel their pride, and confound their
boldness, by recalling to their thoughts that dread time, when the heavens
and the earth being on fire, He will come in the clouds, with great power
and majesty, to judge the quick and the dead. Wherefore,” said he, “it
behoves us to respond to His heavenly admonition with due fear and love;
that, as often as the air is moved and He puts forth His hand threatening
to strike, but does not yet let it fall, we may immediately implore His
mercy; and searching the recesses of our hearts, and casting out the dregs
of our sins, we may carefully so act that we may never deserve to be
struck down.”
With this revelation and narrative of the aforesaid brother, concerning
the death of this prelate, agrees the account of the most reverend Father
Egbert, above spoken of,(552) who long and zealously led a monastic life
with the same Ceadda, when both were youths, in Ireland, in prayer and
self-denial and meditation on the Holy Scriptures. But whereas Ceadda
afterwards returned into his own country, Egbert continued to live abroad
for the Lord’s sake till the end of his life. A long time after, Hygbald,
a man of great holiness and continence, who was an abbot in the province
of Lindsey,(553) came from Britain to visit him, and whilst, as became
holy men, they were discoursing of the life of the former fathers, and
rejoicing to imitate the same, mention was made of the most reverend
prelate, Ceadda; whereupon Egbert said, “I know a man in this island,
still in the flesh, who, when Ceadda passed away from this world, saw the
soul of his brother Cedd, with a company of angels, descending from
heaven, who, having taken Ceadda’s soul along with them, returned again to
the heavenly kingdom.” Whether he said this of himself, or some other, we
do not certainly know; but because it was said by so great a man, there
can be no doubt of the truth thereof.
Ceadda died on the 2nd of March,(554) and was first buried by St. Mary’s
Church, but afterwards, when the church of the most blessed chief of the
Apostles, Peter, was built in the same place, his bones were translated
into it. In both which places, as a testimony of his virtue, frequent
miracles of healing are wont to be wrought. And of late, a certain man
that had a frenzy, wandering about everywhere, arrived there in the
evening, unperceived or disregarded by the keepers of the place, and
having rested there the whole of the night, came forth in his right mind
the next morning, to the surprise and joy of all, and told what a cure had
been wrought on him through the goodness of God. The place of the
sepulchre is a wooden monument, made like a little house, covered, having
a hole in the wall, through which those that go thither for devotion are
wont to put in their hand and take out some of the dust. This they put
into water and give to sick cattle or men to drink, whereupon they are
presently eased of their infirmity, and restored to their desired health.
In his place, Theodore ordained Wynfrid,(555) a man of good and sober
life, to preside, like his predecessors, over the bishoprics of the
Mercians, the Midland Angles, and Lindsey, of all which, Wulfhere, who was
still living, was king. Wynfrid was one of the clergy of the prelate he
succeeded, and had for no small time filled the office of deacon under
him.
Chap. IV. How Bishop Colman, having left Britain, built two monasteries in
the country of the Scots; the one for the Scots, the other for the English
whom he had taken along with him. [667 A.D.]
In the meantime, Colman, the Scottish bishop, departing from Britain,(556)
took along with him all the Scots whom he had gathered about him in the
isle of Lindisfarne, and also about thirty of the English nation, for both
these companies had been trained in duties of the monastic life; and
leaving some brothers in his church, he went first to the isle of
Hii,(557) whence he had been sent to preach the Word of God to the English
nation. Afterwards he retired to a small island, which is to the west of
Ireland, and at some distance from it, called in the language of the
Scots, Inisboufinde,(558) the Island of the White Heifer. Arriving there,
he built a monastery, and placed in it the monks he had brought of both
nations. But they could not agree among themselves, by reason that the
Scots, in the summer season, when the harvest was to be brought in,
leaving the monastery, wandered about through places known to them; but
returned again the next winter, and desired to use in common what the
English had provided. Colman sought to put an end to this dissension, and
travelling about far and near, he found a place in the island of Ireland
fitted to be the site of a monastery, which, in the language of the Scots,
is called Mageo.(559) He bought a small part of it of the chief to whom it
belonged, to build his monastery thereon; upon condition, that the monks
dwelling there should pray to the Lord for him who let them have the
place. Then at once building a monastery, with the assistance of the chief
and all the neighbouring people, he placed the English there, leaving the
Scots in the aforesaid island. This monastery is to this day occupied by
English inhabitants; being the same that, grown from a small beginning to
be very large, is commonly called Muigeo; and as all have long since been
brought to adopt better customs, it contains a notable society of monks,
who are gathered there from the province of the English, and live by the
labour of their own hands, after the example of the venerable fathers,
under a rule and a canonical abbot, in much continence and singleness of
life.
Chap. V. Of the death of the kings Oswy and Egbert, and of the synod held
at the place Herutford,(560) in which Archbishop Theodore presided.
[670-673 A.D.]
In the year of our Lord 670,(561) being the second year after Theodore
arrived in England, Oswy, king of the Northumbrians, fell sick, and died,
in the fifty-eighth year of his age.(562) He at that time bore so great
affection to the Roman Apostolic usages, that he had designed, if he
recovered from his sickness, to go to Rome, and there to end his days at
the holy places, having asked Bishop Wilfrid, with a promise of no small
gift of money, to conduct him on his journey. He died on the 15th of
February, leaving his son Egfrid(563) his successor in the kingdom. In the
third year of his reign, Theodore assembled a council of bishops, along
with many other teachers of the church, who loved and were acquainted with
the canonical statutes of the fathers. When they were met together, he
began, in the spirit which became a bishop, to enjoin the observance of
such things as were in accordance with the unity and the peace of the
Church. The purport of the proceedings of this synod is as follows:—(564)
“In the name of our Lord God and Saviour Jesus Christ, Who reigns for ever
and governs His Church, it was thought meet that we should assemble,
according to the custom prescribed in the venerable canons, to treat about
the necessary affairs of the Church. We met on the 24th day of September,
the first indiction,(565) at the place which is called Herutford: I,
Theodore, albeit unworthy, appointed by the Apostolic see bishop of the
church of Canterbury; our fellow priest and brother, the most reverend
Bisi, bishop of the East Angles; and with us also our brother and fellow
priest, Wilfrid, bishop of the nation of the Northumbrians, represented by
his proxies. There were present also our brothers and fellow priests,
Putta, bishop of the Kentish castle, called Rochester; Leutherius, bishop
of the West Saxons, and Wynfrid, bishop of the province of the
Mercians.(566) When we were all met together, and had sat down in order, I
said, ‘I beseech you, most dear brothers, for the fear and love of our
Redeemer, that we may all treat in common on behalf of our faith; to the
end that whatsoever has been decreed and defined by holy and approved
fathers, may be inviolably observed by all of us.’ This and much more I
spoke tending to charity and the preservation of the unity of the Church;
and when I had ended my preface, I asked every one of them in order,
whether they consented to observe the things that had been of old
canonically decreed by the fathers? To which all our fellow priests
answered, ‘Most assuredly we are all resolved to observe willingly and
heartily whatsoever is laid down in the canons of the holy fathers.’ Then
forthwith I produced the said book of canons,(567) and in the presence of
them all showed ten articles in the same, which I had marked in several
places, because I knew them to be of the most importance to us, and
entreated that these might be most particularly received by them all.
“Article I. That we all in common keep the holy day of Easter on the
Sunday after the fourteenth moon of the first month.
“II. That no bishop intrude into the diocese of another, but be satisfied
with the government of the people committed to him.
“III. That it shall not be lawful for any bishop to disturb in any matter
monasteries dedicated to God, nor to take away forcibly any part of their
property.
“IV. That the monks themselves do not move from one place to another, that
is, from monastery to monastery, unless with the consent of their own
abbot; but that they continue in the obedience which they promised at the
time of their conversion.
“V. That no clerk, forsaking his own bishop, shall wander about, or be
anywhere received without commendatory letters from his diocesan. But if
he shall be once received, and will not return when summoned, both the
receiver, and he that is received shall be under excommunication.
“VI. That bishops and clergy, when travelling, shall be content with the
hospitality that is afforded them; and that it be not lawful for any one
of them to exercise any priestly function without leave of the bishop in
whose diocese he is known to be.
“VII. That a synod be assembled twice a year; but on account of divers
hindrances, it was approved by all, that we should meet once a year, on
the 1st of August, at the place called Clofeshoch.(568)
“VIII. That no bishop, through ambition, shall set himself above another;
but that they shall all observe the time and order of their consecration.
“IX. The ninth Article was discussed in common, to the effect that more
bishops should be made, as the number of the faithful increased; but this
matter for the present was passed over.(569)
“X. Of marriages; that nothing be allowed but lawful wedlock; that none
commit incest; no man leave his own wife, except it be, as the holy Gospel
teaches, for fornication. And if any man shall put away his own wife,
lawfully joined to him in matrimony, that he take no other, if he wishes
to be a true Christian, but continue as he is, or else be reconciled to
his own wife.
“These articles being thus discussed and defined in common, to the end,
that for the future, no stumbling-block of contention might arise from any
one of us, or that things be falsely set forth, it was thought fit that
every one of us should, by the subscription of his own hand, confirm all
the particulars so defined. Which judgement, as defined by us, I dictated
to be written by Titillus our notary. Given in the month and indiction
aforesaid. Whosoever, therefore, shall attempt in any way to oppose or
infringe this decision, confirmed by our consent, and by the subscription
of our hands, according to the decree of the canons, must know, that he is
excluded from all sacerdotal functions, and from our fellowship. May the
Grace of God keep us in safety, living in the unity of His Holy Church.”
This synod was held in the year of our Lord 673. In which year Egbert,
king of Kent,(570) died in the month of July; his brother Hlothere(571)
succeeded him on the throne, which he held eleven years and seven months.
Bisi, the bishop of the East Angles, who is said to have been in the
aforesaid synod, a man of great saintliness and piety, was successor to
Boniface,(572) before spoken of; for when Boniface died, after having been
bishop seventeen years, he was ordained by Theodore and made bishop in his
place. Whilst he was still alive, but hindered by grievous infirmity from
administering his episcopal functions, two bishops, Aecci and Badwin, were
elected and consecrated in his place; from which time to the present, that
province has had two bishops.(573)
Chap. VI. How Wynfrid being deposed, Sexwulf received his bishopric, and
Earconwald was made bishop of the East Saxons. [675 A.D.]
Not long after these events, Theodore, the archbishop, taking offence at
some act of disobedience of Wynfrid, bishop of the Mercians,(574) deposed
him from his bishopric when he had held it but a few years, and in his
place ordained Sexwulf bishop,(575) who was founder and abbot of the
monastery which is called Medeshamstead,(576) in the country of the
Gyrwas.(577) Wynfrid, thus deposed, returned to his monastery which is
called Ad Barvae,(578) and there ended his life in holy conversation.
Theodore then also appointed Earconwald,(579) bishop of the East Saxons,
in the city of London, over whom at that time reigned Sebbi and Sighere,
of whom mention has been made above.(580) This Earconwald’s life and
conversation, as well when he was bishop as before that time, is said to
have been most holy, as is even now testified by heavenly miracles; for to
this day, his horse-litter, in which he was wont to be carried when sick,
is kept by his disciples, and continues to cure many of fevers and other
ailments; and not only sick persons who are laid under that litter, or
close by it, are cured; but the very splinters cut from it, when carried
to the sick, are wont immediately to bring healing to them.
This man, before he was made bishop, had built two famous monasteries, the
one for himself, and the other for his sister Ethelburg,(581) and
established them both in regular discipline of the best kind. That for
himself was in the district of Sudergeona, by the river Thames, at a place
called Cerotaesei,(582) that is, the Island of Cerot; that for his sister
in the province of the East Saxons, at a place called In Berecingum,(583)
wherein she might be a mother and nurse of women devoted to God. Being put
into the government of that monastery, she showed herself in all respects
worthy of her brother the bishop, by her own holy life and by her regular
and pious care of those under her rule, as was also manifested by heavenly
miracles.
Chap. VII. How it was indicated by a light from heaven where the bodies of
the nuns should be buried in the monastery of Berecingum. [675 A.D.?]
In this monastery many miracles were wrought, accounts of which have been
committed to writing by those who were acquainted with them, that their
memory might be preserved, and succeeding generations edified, and these
are in the possession of many persons; some of them we also have taken
pains to include in our History of the Church. At the time of the
pestilence, already often mentioned,(584) which ravaged all the country
far and wide, it had also seized on that part of this monastery where the
men abode, and they were daily hurried away to the Lord. The careful
mother of the community began often to inquire of the sisters, when they
were gathered together; in what part of the monastery they desired to be
buried and a cemetery to be made, when the same affliction should fall
upon that part of the monastery in which the handmaids of the Lord dwelt
together apart from the men, and they should be snatched away out of this
world by the same destruction as the rest. Receiving no certain answer
from the sisters, though she often questioned them, she and all of them
received a most certain answer from the Divine Providence. For one night,
after matins had been sung, and those handmaids of Christ had gone out of
their chapel to the tombs of the brothers who had departed this life
before them, and were singing the customary songs of praise to the Lord,
on a sudden a light from heaven, like a great sheet, came down upon them
all, and struck them with such amazement, that, in consternation, they
even left off singing their hymn. But that resplendent light, in
comparison wherewith the sun at noon-day might seem dark, soon after,
rising from that place, removed to the south side of the monastery, that
is, to the westward of the chapel, and having continued there some time,
and rested upon those parts, in the sight of them all withdrew itself
again to heaven, leaving no doubt in the minds of all, but that the same
light, which was to lead or to receive the souls of those handmaids of
Christ into Heaven, also showed the place in which their bodies were to
rest and await the day of the resurrection. The radiance of this light was
so great, that one of the older brethren, who at the same time was in
their chapel with another younger than himself, related in the morning,
that the rays of light which came in at the crannies of the doors and
windows, seemed to exceed the utmost brightness of daylight.
Chap. VIII. How a little boy, dying in the same monastery, called upon a
virgin that was to follow him; and how another nun, at the point of
leaving her body, saw some small part of the future glory. [675 A.D.?]
There was, in the same monastery, a boy, not above three years old, called
Aesica; who, by reason of his tender age, was being brought up among the
virgins dedicated to God, there to learn his lessons. This child being
seized by the aforesaid pestilence, when his last hour was come, called
three times upon one of the virgins consecrated to Christ, speaking to her
by her own name, as if she had been present, Eadgyth! Eadgyth! Eadgyth!
and thus ending his temporal life, entered into that which is eternal. The
virgin, to whom he called, as he was dying, was immediately seized, where
she was, with the same sickness, and departing this life the same day on
which she had been summoned, followed him that called her into the
heavenly kingdom.
Likewise, one of the same handmaids of God, being smitten with the same
disease, and reduced to the last extremity, began on a sudden, about
midnight, to cry out to them that ministered to her, desiring they would
put out the lamp that was lighted there. And, when she had done this many
times, and yet no one did her will, at last she said, “I know that you
think I am raving, when I say this, but be assured that it is not so; for
I tell you truly, that I see this house filled with so great a light, that
that lamp of yours seems to me to be altogether dark.” And when still no
one replied to what she said, or did her bidding, she added, “Burn your
lamp, then, as long as you will; but know, that it is not my light, for my
light will come to me at the dawn of day.” Then she began to tell, that a
certain man of God, who had died that same year, had appeared to her,
telling her that at the break of day she should depart to the eternal
light. The truth of which vision was speedily proved by the maiden’s death
as soon as the day appeared.
Chap. IX. Of the signs which were shown from Heaven when the mother of
that community departed this life. [675 A.D.?]
Now when Ethelburg herself, the pious mother of that community devoted to
God, was about to be taken out of this world, a wonderful vision appeared
to one of the sisters, called Tortgyth; who, having lived many years in
that monastery, always endeavoured, in all humility and sincerity, to
serve God herself, and to help the mother to maintain regular discipline,
by instructing and reproving the younger ones. Now, in order that her
virtue might, according to the Apostle, be made perfect in weakness, she
was suddenly seized with a most grievous bodily disease, under which,
through the merciful providence of our Redeemer, she was sorely tried for
the space of nine years; to the end, that whatever stain of evil remained
amidst her virtues, either through ignorance or neglect, might all be
purified in the furnace of long tribulation. This woman, going out of the
chamber where she abode one night, at dusk, plainly saw as it were a human
body, which was brighter than the sun, wrapped in fine linen, and lifted
up on high, being taken out of the house in which the sisters used to
sleep. Then looking earnestly to see what it was that drew up that
appearance of the glorious body which she beheld, she perceived that it
was raised on high as it were by cords brighter than gold, until, entering
into the open heavens, it could no longer be seen by her. Reflecting on
this vision, she made no doubt that some one of the community would soon
die, and her soul be lifted up to heaven by the good works which she had
wrought, as it were by golden cords. And so in truth it befell; for a few
days after, the beloved of God, Ethelburg, mother of that community, was
delivered out of the prison of the flesh; and her life is proved to have
been such that no one who knew her ought to doubt that an entrance into
the heavenly country was open to her, when she departed from this life.
There was also, in the same monastery, a certain nun, of noble origin in
this world, and still nobler in the love of the world to come; who had,
for many years, been so disabled in all her body, that she could not move
a single limb. When she heard that the body of the venerable abbess had
been carried into the church, till it should be buried, she desired to be
carried thither, and to be placed bending towards it, after the manner of
one praying; which being done, she spoke to her as if she had been living,
and entreated her that she would obtain of the mercy of our pitiful
Creator, that she might be delivered from such great and long-continued
pains; nor was it long before her prayer was heard: for being delivered
from the flesh twelve days after, she exchanged her temporal afflictions
for an eternal reward.
For three years after the death of her Superior, the aforesaid handmaid of
Christ, Tortgyth, was detained in this life and was so far spent with the
sickness before mentioned, that her bones scarce held together. At last,
when the time of her release was at hand, she not only lost the use of her
other limbs, but also of her tongue; in which state having continued three
days and as many nights, she was, on a sudden, restored by a spiritual
vision, and opened her lips and eyes, and looking up to heaven, began thus
to speak to the vision which she saw: “Very acceptable to me is thy
coming, and thou art welcome!” Having so said, she was silent awhile, as
it were, waiting for the answer of him whom she saw and to whom she spoke;
then, as if somewhat displeased, she said, “I can in no wise gladly suffer
this;” then pausing awhile, she said again, “If it can by no means be
to-day, I beg that the delay may not be long;” and again holding her peace
a short while, she concluded thus; “If it is certainly so determined, and
the decree cannot be altered, I beg that it may be no longer deferred than
this next night.” Having so said, and being asked by those about her with
whom she talked, she said, “With my most dear mother, Ethelburg;” by which
they understood, that she was come to acquaint her that the time of her
departure was at hand; for, as she had desired, after one day and night,
she was delivered alike from the bonds of the flesh and of her infirmity
and entered into the joys of eternal salvation.
Chap. X. How a blind woman, praying in the burial-place of that monastery,
was restored to her sight. [675 A.D.?]
Hildilid, a devout handmaid of God, succeeded Ethelburg in the office of
abbess and presided over that monastery with great vigour many years, till
she was of an extreme old age,(585) in the observance of regular
discipline, and carefully providing all things for the common use. The
narrowness of the space where the monastery is built, led her to determine
that the bones of the servants and handmaidens of Christ, who had been
there buried, should be taken up, and should all be translated into the
church of the Blessed Mother of God, and interred in one place. How often
a brightness of heavenly light was seen there, when this was done, and a
fragrancy of wonderful sweetness arose, and what other signs were
revealed, whosoever reads will find in the book from which we have taken
these tales.(586)
But in truth, I think it by no means fit to pass over the miracle of
healing, which the same book informs us was wrought in the cemetery of
that community dedicated to God. There lived in that neighbourhood a
certain thegn, whose wife was seized with a sudden dimness in her eyes,
and as the malady increased daily, it became so burdensome to her, that
she could not see the least glimpse of light. Having continued some time
wrapped in the night of this blindness, on a sudden she bethought herself
that she might recover her lost sight, if she were carried to the
monastery of the nuns, and there prayed at the relics of the saints. Nor
did she lose any time in fulfilling that which she had conceived in her
mind: for being conducted by her maids to the monastery, which was very
near, and professing that she had perfect faith that she should be there
healed, she was led into the cemetery, and having long prayed there on her
knees, she did not fail to be heard, for as she rose from prayer, before
she went out of the place, she received the gift of sight which she had
desired; and whereas she had been led thither by the hands of her maids,
she now returned home joyfully without help: as if she had lost the light
of this world to no other end than that she might show by her recovery how
great a light is vouchsafed to the saints of Christ in Heaven, and how
great a grace of healing power.
Chap. XI. How Sebbi, king of the same province, ended his life in a
monastery. [694 A.D.]
At that time, as the same little book informs us, Sebbi,(587) a very
devout man, of whom mention has been made above, governed the kingdom of
the East Saxons. His mind was set on religious acts, frequent prayer and
pious fruits of almsgiving; he esteemed a private and monastic life better
than all the wealth and honours of his kingdom, and he would have long
before left his kingdom and adopted that life, had not his wife firmly
refused to be divorced from him; for which reason many were of opinion and
often said that a man of such a disposition ought rather to have been made
a bishop than a king. When he had spent thirty years as a king and a
soldier of the heavenly kingdom, he fell into great bodily infirmity, of
which he afterwards died, and he admonished his wife, that they should
then at least together devote themselves to the service of God, since they
could no longer together enjoy, or rather serve, the world. Having with
much difficulty obtained this of her, he went to Waldhere, bishop of
London, who had succeeded Earconwald,(588) and with his blessing received
the religious habit, which he had long desired. He also carried to him a
considerable sum of money, to be given to the poor, reserving nothing to
himself, but rather coveting to remain poor in spirit for the sake of the
kingdom of Heaven.
When the aforesaid sickness increased, and he perceived the day of his
death to be drawing near, being a man of a royal disposition, he began to
apprehend lest, when in great pain, at the approach of death, he might
commit anything unworthy of his character, either by word or gesture.
Wherefore, calling to him the aforesaid bishop of London, in which city he
then was, he entreated him that none might be present at his death,
besides the bishop himself, and two of his own attendants. The bishop
having promised that he would most willingly grant his request, not long
after the man of God composed himself to sleep, and saw a consoling
vision, which took from him all anxiety concerning the aforesaid
uneasiness; and, moreover, showed him on what day he was to end his life.
For, as he afterwards related, he saw three men in shining garments come
to him; one of whom sat down by his bed, whilst his companions who had
come with him stood and inquired about the state of the sick man they had
come to visit, and he said that the king’s soul should quit his body
without any pain, and with a great splendour of light; and told him that
he should die the third day after. Both these things came to pass, as he
had learnt from the vision; for on the third day after, at the ninth hour,
he suddenly fell, as it were, into a light slumber, and without any sense
of pain he gave up the ghost.
A stone coffin had been prepared for his burial, but when they came to lay
him in it, they found his body a span longer than the coffin. Hereupon
they chipped away as much of the stone as they could, and made the coffin
about two inches longer; but not even so would it contain the body.
Wherefore because of this difficulty of entombing him, they had thoughts
either to get another coffin, or else to shorten the body, by bending it
at the knees, if they could, so that the coffin might contain it. But
Heaven interposed and a miracle prevented the execution of either of those
designs; for on a sudden, in the presence of the bishop and Sighard, who
was the son of that same king and monk, and who reigned after him jointly
with his brother Suefred,(589) and of no small number of men, that coffin
was found to fit the length of the body, insomuch that a pillow might even
be put in at the head; and at the feet the coffin was four inches longer
than the body. He was buried in the church of the blessed teacher of the
Gentiles,(590) by whose doctrine he had learned to hope for heavenly
things.
Chap. XII. How Haedde succeeded Leutherius in the bishopric of the West
Saxons; how Cuichelm succeeded Putta in the bishopric of the church of
Rochester, and was himself succeeded by Gebmund; and who were then bishops
of the Northumbrians. [673-681 A.D.]
Leutherius was the fourth bishop of the West Saxons; for Birinus was the
first, Agilbert the second, and Wini the third.(591) When Coinwalch,(592)
in whose reign the said Leutherius was made bishop, died, the sub-kings
took upon them the government of the nation, and dividing it among
themselves, held it for about ten years; and during their rule he died,
and Haedde(593) succeeded him in the bishopric, having been consecrated by
Theodore, in the city of London. During his episcopate, Caedwalla,(594)
having subdued and removed the sub-kings, took upon himself the supreme
authority. When he had held it for two years, and whilst the same bishop
still governed the church, at length impelled by love of the heavenly
kingdom, he quitted it and, going away to Rome, ended his days there, as
shall be said more fully hereafter.
In the year of our Lord 676, when Ethelred, king of the Mercians,(595)
ravaged Kent with a hostile army, and profaned churches and monasteries,
without regard to pity, or the fear of God, in the general destruction he
laid waste the city of Rochester; Putta,(596) who was bishop, was absent
at that time, but when he understood that his church was ravaged, and
everything taken away from it, he went to Sexwulf, bishop of the
Mercians,(597) and having received of him a certain church, and a small
piece of land, ended his days there in peace; in no way endeavouring to
restore his bishopric, for, as has been said above, he was more
industrious in ecclesiastical than in worldly affairs; serving God only in
that church, and going wherever he was desired, to teach Church music.
Theodore consecrated Cuichelm bishop of Rochester in his stead; but he,
not long after, departing from his bishopric for want of necessaries, and
withdrawing to other parts, Gebmund was put in his place by Theodore.(598)
In the year of our Lord 678, which is the eighth of the reign of Egfrid,
in the month of August, appeared a star, called a comet, which continued
for three months, rising in the morning, and sending forth, as it were, a
tall pillar of radiant flame. The same year a dissension broke out between
King Egfrid and the most reverend prelate, Wilfrid, who was driven from
his see,(599) and two bishops substituted for him, to preside over the
nation of the Northumbrians,(600) namely, Bosa,(601) to govern the
province of the Deiri; and Eata(602) that of the Bernicians; the former
having his episcopal see in the city of York, the latter either in the
church of Hagustald, or of Lindisfarne; both of them promoted to the
episcopal dignity from a community of monks. With them also Eadhaed(603)
was ordained bishop for the province of Lindsey, which King Egfrid had but
newly acquired, having defeated Wulfhere and put him to flight;(604) and
this was the first bishop of its own which that province had; the second
was Ethelwin;(605) the third Edgar;(606) the fourth Cynibert,(607) who is
there at present. Before Eadhaed, Sexwulf(608) was bishop as well of that
province as of the Mercians and Midland Angles; so that, when expelled
from Lindsey, he continued in the government of those provinces. Eadhaed,
Bosa, and Eata, were ordained at York by archbishop Theodore;(609) who
also, three years after the departure of Wilfrid, added two bishops to
their number: Tunbert,(610) appointed to the church of Hagustald, Eata
still continuing in that of Lindisfarne; and Trumwine(611) to the province
of the Picts, which at that time was subject to English rule. Eadhaed
returning from Lindsey, because Ethelred had recovered that province,(612)
was placed by Theodore over the church of Ripon.(613)
Chap. XIII. How Bishop Wilfrid converted the province of the South Saxons
to Christ. [681 A.D.]
But Wilfrid was expelled from his bishopric, and having long travelled in
many lands, went to Rome,(614) and afterwards returned to Britain. Though
he could not, by reason of the enmity of the aforesaid king, be received
into his own country or diocese, yet he could not be restrained from the
ministry of the Gospel; for, taking his way into the province of the South
Saxons,(615) which extends from Kent to the south and west, as far as the
West Saxons, containing land of 7,000 families, and was at that time still
in bondage to pagan rites, he administered to them the Word of faith, and
the Baptism of salvation. Ethelwalch,(616) king of that nation, had been,
not long before, baptized in the province of the Mercians, at the instance
of King Wulfhere,(617) who was present, and received him as his godson
when he came forth from the font, and in token of this adoption gave him
two provinces, to wit, the Isle of Wight, and the province of the
Meanware, in the country of the West Saxons.(618) The bishop, therefore,
with the king’s consent, or rather to his great joy, cleansed in the
sacred font the foremost ealdormen and thegns of that country; and the
priests, Eappa,(619) and Padda, and Burghelm, and Oiddi, either then, or
afterwards, baptized the rest of the people. The queen, whose name was
Eabae, had been baptized in her own country, the province of the
Hwiccas.(620) She was the daughter of Eanfrid, the brother of
Aenhere,(621) who were both Christians, as were their people; but all the
province of the South Saxons was ignorant of the Name of God and the
faith. But there was among them a certain monk of the Scottish nation,
whose name was Dicul,(622) who had a very small monastery, at the place
called Bosanhamm,(623) encompassed by woods and seas, and in it there were
five or six brothers, who served the Lord in humility and poverty; but
none of the natives cared either to follow their course of life, or hear
their preaching.
But Bishop Wilfrid, while preaching the Gospel to the people, not only
delivered them from the misery of eternal damnation, but also from a
terrible calamity of temporal death. For no rain had fallen in that
district for three years before his arrival in the province, whereupon a
grievous famine fell upon the people and pitilessly destroyed them;
insomuch that it is said that often forty or fifty men, wasted with
hunger, would go together to some precipice, or to the sea-shore, and
there, hand in hand, in piteous wise cast them themselves down either to
perish by the fall, or be swallowed up by the waves. But on the very day
on which the nation received the Baptism of the faith, there fell a soft
but plentiful rain; the earth revived, the fields grew green again, and
the season was pleasant and fruitful. Thus the old superstition was cast
away, and idolatry renounced, the heart and flesh of all rejoiced in the
living God, for they perceived that He Who is the true God had enriched
them by His heavenly grace with both inward and outward blessings. For the
bishop, when he came into the province, and found so great misery from
famine there, taught them to get their food by fishing; for their sea and
rivers abounded in fish, but the people had no skill to take any of them,
except eels alone. The bishop’s men having gathered eel-nets everywhere,
cast them into the sea, and by the blessing of God took three hundred
fishes of divers sorts, which being divided into three parts, they gave a
hundred to the poor, a hundred to those of whom they had the nets, and
kept a hundred for their own use. By this benefit the bishop gained the
affections of them all, and they began more readily at his preaching to
hope for heavenly blessings, seeing that by his help they had received
those which are temporal.
At this time, King Ethelwalch gave to the most reverend prelate, Wilfrid,
land to the extent of eighty-seven families, to maintain his company who
were wandering in exile. The place is called Selaeseu,(624) that is, the
Island of the Sea-Calf; it is encompassed by the sea on all sides, except
the west, where is an entrance about the cast of a sling in width; which
sort of place is by the Latins called a peninsula, by the Greeks, a
cherronesos. Bishop Wilfrid, having this place given him, founded therein
a monastery, chiefly of the brethren he had brought with him, and
established a rule of life; and his successors are known to be there to
this day. He himself, both in word and deed performed the duties of a
bishop in those parts during the space of five years, until the death of
King Egfrid,(625) and was justly honoured by all. And forasmuch as the
king, together with the said place, gave him all the goods that were
therein, with the lands and men, he instructed all the people in the faith
of Christ, and cleansed them in the water of Baptism. Among whom were two
hundred and fifty bondsmen and bondswomen, all of whom he saved by Baptism
from slavery to the Devil, and in like manner, by giving them their
liberty, set them free from slavery to man.
Chap. XIV. How a pestilence ceased through the intercession of King
Oswald. [681-686 A.D.]
In this monastery, at that time, certain special manifestations of the
heavenly grace are said to have been shown forth; in as much as the
tyranny of the Devil had been recently cast out and Christ had begun to
reign there. Of these I have thought it proper to perpetuate the memory of
one which the most reverend Bishop Acca(626) was wont often to relate to
me, affirming that it had been told him by most creditable brothers of the
same monastery. About the same time that this province had received the
faith of Christ, a grievous pestilence fell upon many provinces of
Britain; which, also, by the Divine dispensation, reached to the aforesaid
monastery, then governed by the most religious priest of Christ,
Eappa;(627) and many, as well of those that had come thither with the
bishop, as of those of the same province of the South Saxons who had been
lately called to the faith, were snatched away out of this world. The
brethren, therefore, thought fit to keep a fast of three days, and humbly
to implore the Divine goodness to vouchsafe to have mercy on them, either
by delivering from instant death those that were in danger by reason of
the disease, or by saving those who were hurried out of this life from the
eternal damnation of their souls.
There was at that time in the monastery, a little boy, of the Saxon
nation, lately called to the faith, who had been attacked by the same
infirmity, and had long kept his bed. On the second day of the aforesaid
fasting and prayer, it happened about the second hour of the day, that
this boy was left alone in the place where he lay sick, when on a sudden,
through the Divine disposition, the most blessed chiefs of the Apostles
vouchsafed to appear to him; for he was a boy of a very simple and gentle
disposition, and with sincere devotion observed the mysteries of the faith
which he had received. The Apostles therefore, greeting him with loving
words, said, “My son, fear not death, concerning which thou art troubled;
for this day we will bring thee to the kingdom of Heaven; but first thou
must needs wait till the Masses are celebrated, that having received thy
voyage provision,(628) the Body and Blood of our Lord, and so being set
free from sickness and death, thou mayest be taken up to the everlasting
joys in Heaven.
“Call therefore to thee the priest, Eappa, and tell him, that the Lord has
heard your prayers, and has favourably looked upon your devotion and your
fast, and not one more shall die of this plague, either in the monastery
or the lands adjacent to it; but all your people who any where labour
under this sickness, shall be raised up from their weakness, and restored
to their former health, saving thee alone, who art this day to be
delivered from death, and to be carried into Heaven, to behold our Lord
Christ, whom thou hast faithfully served. This favour the Divine mercy has
vouchsafed to grant you, through the intercession of the godly King
Oswald, beloved of God, who formerly nobly ruled over the nation of the
Northumbrians, with the authority of a temporal kingdom and the devotion
of Christian piety which leads to the eternal kingdom. For this very day
that king was killed in body by the infidels in war, and straightway taken
up to Heaven to the everlasting joys of souls, and brought into fellowship
with the number of the elect. Let them look in their records,(629) wherein
the burial of the dead is set down, and they will find that he was, this
day, as we have said, taken out of this world. Let them, therefore,
celebrate Masses in all the oratories of this monastery, either in
thanksgiving because their prayers are heard, or else in memory of the
aforesaid King Oswald, who once governed their nation,(630) and therefore
humbly prayed to the Lord for them, as for converts of his nation; and let
all the brethren assemble in the church, and all communicate in the
heavenly Sacrifices, and so let them cease to fast, and refresh the body
also with the food that belongs to it.”
The boy called the priest, and repeated all these words to him; and the
priest carefully inquired after the habit and form of the men that had
appeared to him. He answered, “Their habit was altogether noble, and their
countenances most pleasant and beautiful, such as I had never seen before,
nor did I think there could be any men so fair and comely. One of them
indeed was shorn like a clerk, the other had a long beard; and they said
that one of them was called Peter, the other Paul; and they were the
servants of our Lord and Saviour Jesus Christ, sent by Him from Heaven to
protect our monastery.” The priest believed what the boy said, and going
thence immediately, looked in his chronicle, and found that King Oswald
had been killed on that very day. He then called the brethren, ordered
dinner to be provided, Masses to be said, and all of them to communicate
as usual; causing also a part of the same Sacrifice of the Lord’s Oblation
to be carried to the sick boy.
Soon after this, the boy died, on that same day; and by his death proved
that the words which he had heard from the Apostles of Christ were true.
And this moreover bore witness to the truth of his words, that none
besides himself, belonging to the same monastery, was taken away at that
time. And without doubt, by this vision, many that heard of it were
wonderfully excited to implore the Divine mercy in adversity, and to
submit to the wholesome remedy of fasting. From that time, the day of
commemoration of that king and soldier of Christ began to be yearly
honoured with the celebration of Masses, not only in that monastery, but
in many other places.
Chap. XV. How King Caedwalla, king of the Gewissae, having slain
Ethelwalch, wasted that Province with cruel slaughter and devastation.
[685 A.D.]
In the meantime, Caedwalla,(631) a young man of great vigour, of the royal
race of the Gewissae,(632) an exile from his country, came with an army,
slew Ethelwalch,(633) and wasted that province with cruel slaughter and
devastation; but he was soon expelled by Berthun and Andhun, the king’s
ealdormen, who held in succession the government of the province. The
first of them was afterwards killed by the same Caedwalla, when he was
king of the Gewissae, and the province was reduced to more grievous
slavery: Ini,(634) likewise, who reigned after Caedwalla, oppressed that
country with the like servitude for many years; for which reason, during
all that time, they could have no bishop of their own; but their first
bishop, Wilfrid, having been recalled home, they were subject to the
bishop of the Gewissae, that is, the West Saxons, who were in the city of
Venta.(635)
Chap. XVI. How the Isle of Wight received Christian inhabitants, and two
royal youths of that island were killed immediately after Baptism. [686
A.D.]
After Caedwalla had obtained possession of the kingdom of the Gewissae, he
took also the Isle of Wight, which till then was entirely given over to
idolatry, and by merciless slaughter endeavoured to destroy all the
inhabitants thereof, and to place in their stead people from his own
province; binding himself by a vow, though it is said that he was not yet
regenerated in Christ, to give the fourth part of the land and of the
spoil to the Lord, if he took the island. He fulfilled this vow by giving
the same for the service of the Lord to Bishop Wilfrid, who happened at
the time to have come thither from his own people.(636) The measure of
that island, according to the computation of the English, is of twelve
hundred families, wherefore an estate of three hundred families was given
to the Bishop. The part which he received, he committed to one of his
clerks called Bernwin, who was his sister’s son, assigning to him a
priest, whose name was Hiddila, to administer the Word and laver of life
to all that would be saved.
Here I think it ought not to be omitted that, as the first fruits of those
of that island who believed and were saved, two royal boys, brothers to
Arwald, king of the island,(637) were crowned with the special grace of
God. For when the enemy approached, they made their escape out of the
island, and crossed over into the neighbouring province of the Jutes.(638)
Coming to the place called At the Stone,(639) they thought to be concealed
from the victorious king, but they were betrayed and ordered to be killed.
This being made known to a certain abbot and priest, whose name was
Cynibert, who had a monastery not far from there, at a place called
Hreutford,(640) that is, the Ford of Reeds, he came to the king, who then
lay in concealment in those parts to be cured of the wounds which he had
received whilst he was fighting in the Isle of Wight, and begged of him,
that if the boys must needs be killed, he might be allowed first to
instruct them in the mysteries of the Christian faith. The king consented,
and the bishop having taught them the Word of truth, and cleansed them in
the font of salvation, assured to them their entrance into the kingdom of
Heaven. Then the executioner came, and they joyfully underwent the
temporal death, through which they did not doubt they were to pass to the
life of the soul, which is everlasting. Thus, after this manner, when all
the provinces of Britain had received the faith of Christ, the Isle of
Wight also received the same; yet because it was suffering under the
affliction of foreign subjection, no man there received the office or see
of a bishop, before Daniel, who is now bishop of the West Saxons.(641)
The island is situated opposite the borders of the South Saxons and the
Gewissae, being separated from it by a sea, three miles wide, which is
called Solvente.(642) In this sea, the two tides of the ocean, which break
upon Britain all round its coasts from the boundless northern ocean, daily
meet in conflict beyond the mouth of the river Homelea,(643) which runs
into the aforesaid sea, through the lands of the Jutes, belonging to the
country of the Gewissae; and after this struggle of the tides, they fall
back and return into the ocean whence they come.
Chap. XVII. Of the Synod held in the plain of Haethfelth, Archbishop
Theodore being president. [680 A.D.]
About this time, Theodore being informed that the faith of the Church at
Constantinople was much perplexed by the heresy of Eutyches,(644) and
desiring that the Churches of the English, over which he presided, should
remain free from all such taint, convened an assembly of venerable bishops
and many learned men, and diligently inquired into the faith of each. He
found them all of one mind in the Catholic faith, and this he caused to be
committed to writing by the authority of the synod as a memorial, and for
the instruction of succeeding generations; the beginning of which document
is as follows:
“In the name of our Lord and Saviour Jesus Christ, under the rule of our
most pious lords, Egfrid, king of of the Northumbrians, in the tenth year
of his reign, the seventeenth of September, the eighth indiction;
Ethelred, king of the Mercians, in the sixth year of his reign; Aldwulf
king of the East Angles, in the seventeenth year of his reign; and
Hlothere, king of Kent, in the seventh year of his reign;(645) Theodore,
by the grace of God, archbishop of the island of Britain, and of the city
of Canterbury, being president, and the other venerable bishops of the
island of Britain sitting with him, the holy Gospels being laid before
them, at the place which, in the Saxon tongue, is called Haethfelth,(646)
we conferred together, and set forth the right and orthodox faith, as our
Lord Jesus Christ in the flesh delivered the same to His disciples, who
beheld His Presence and heard His words, and as it is delivered by the
creed of the holy fathers, and by all holy and universal synods in
general, and by the consent of all approved doctors of the Catholic
Church. We, therefore, following them, in piety and orthodoxy, and
professing accordance with their divinely inspired doctrine, do believe
agreeably to it, and with the holy fathers confess the Father, and Son,
and Holy Ghost, to be properly and truly a Trinity consubstantial in
Unity, and Unity in Trinity, that is, one God in three Subsistences or
consubstantial persons, of equal glory and honour.”
And after much more of the same sort, appertaining to the confession of
the right faith, this holy synod added to its document, “We acknowledge
the five holy and general councils(647) of the blessed fathers acceptable
to God; that is, of the 318 assembled at Nicaea, against the most impious
Arius and his tenets; and at Constantinople, of 150, against the madness
of Macedonius and Eudoxius, and their tenets; and at Ephesus, for the
first time, of 200, against the most wicked Nestorius, and his tenets; and
at Chalcedon, of 630, against Eutyches and Nestorius, and their tenets;
and again, at Constantinople, in a fifth council, in the time of Justinian
the younger,(648) against Theodorus, and the epistles of Theodoret and
Ibas, and their tenets in opposition to Cyril.” And again a little lower,
“the synod held in the city of Rome, in the time of the blessed Pope
Martin,(649) in the eighth indiction, and in the ninth year of the most
pious Emperor Constantine,(650) we also acknowledge. And we glorify our
Lord Jesus Christ, as they glorified Him, neither adding aught nor taking
away; anathematizing with hearts and lips those whom they anathematized,
and receiving those whom they received; glorifying God the Father, Who is
without beginning, and His only-begotten Son, begotten of the Father
before the worlds, and the Holy Ghost proceeding ineffably from the Father
and the Son,(651) even as those holy Apostles, prophets, and doctors, whom
we have above-mentioned, did declare. And all we, who, with Archbishop
Theodore, have thus set forth the Catholic faith, thereto subscribe.”
Chap. XVIII. Of John, the precentor of the Apostolic see, who came into
Britain to teach. [680 A.D.]
Among those who were present at this synod, and confirmed the decrees of
the Catholic faith, was the venerable John,(652) archchanter of the church
of the holy Apostle Peter,(653) and abbot of the monastery of the blessed
Martin, who had come lately from Rome, by order of Pope Agatho, together
with the most reverend Abbot Biscop, surnamed Benedict,(654) of whom
mention has been made above. For the said Benedict, having built a
monastery in Britain, in honour of the most blessed chief of the Apostles,
at the mouth of the river Wear, went to Rome with Ceolfrid,(655) his
companion and fellow-labourer in that work, who was after him abbot of the
same monastery; he had been several times before at Rome, and was now
honourably received by Pope Agatho of blessed memory; from whom he also
asked and obtained, in order to secure the immunities of the monastery
which he had founded, a letter of privilege confirmed by apostolic
authority, according to what he knew to be the will and grant of King
Egfrid, by whose consent and gift of land he had built that monastery.
He was also allowed to take the aforesaid Abbot John with him into
Britain, that he might teach in his monastery the system of singing
throughout the year, as it was practised at St. Peter’s at Rome.(656) The
Abbot John did as he had been commanded by the Pope, teaching the singers
of the said monastery the order and manner of singing and reading aloud,
and committing to writing all that was requisite throughout the whole
course of the year for the celebration of festivals; and these writings
are still preserved in that monastery, and have been copied by many others
elsewhere. The said John not only taught the brothers of that monastery,
but such as had skill in singing resorted from almost all the monasteries
of the same province to hear him, and many invited him to teach in other
places.