PREFACE
TO THE MOST GLORIOUS KING CEOLWULPH, BEDE, THE SERVANT OF CHRIST AND PRIEST
FORMERLY, at your request, most readily transmitted to you the Ecclesiastical History
of the English Nation, which I had newly published, for you to read, and give it your
approbation; and I now send it again to be transcribed and more fully considered at your
leisure. And I cannot but recommend the sincerity and zeal, with which you not only
diligently give ear to hear the words of the Holy Scripture, but also industriously take
care to become acquainted with the actions and sayings of former men of renown, especially
of our own nation. For if history relates good things of good men, the attentive hearer is
excited to imitate that which is good; or if it mentions evil things of wicked persons,
nevertheless the religious and pious hearer or reader, shunning that which is hurtful and
perverse, is the more earnestly excited to perform those things which he knows to be good,
and worthy of God. Of which you also being deeply sensible, are desirous that the said
history should be more fully made familiar to yourself, and to those over whom the Divine
Authority has appointed you governor, from your great regard to their general welfare. But
to the end that I may remove all occasion of doubting what I have written, both from
yourself and other readers or hearers of this history, I will take care briefly to
intimate from what authors I chiefly learned the same.
My principal authority and aid in this work was the learned and reverend Abbot Albinus;
who, educated in the Church of Canterbury by those venerable and learned men, Archbishop
Theodore of blessed memory, and the Abbot Adrian, transmitted to me by Nothelm, the pious
priest of the Church of London, either in writing, or word of mouth of the same Nothelm,
all that he though worthy of memory, that had been done in the province of Kent, or the
adjacent parts, by the disciples of the blessed Pope Gregory, as he had learned the same
either from written records, or the traditions of his ancestors. The same Notheim,
afterwards going to Rome, having, with leave of the present Pope Gregory, searched into
the archives of the holy Roman Church, found there some epistles of the blessed Pope
Gregory, and other popes and returning home, by the advice of the aforesaid most reverend
father Albinus, brought them to me, to be inserted in my history. Thus, from the beginning
of this volume to the time when the English nation received the the faith of Christ, have
we collected the writings of our predecessors and from them gathered matter for our
history; but from that time till the present, what was transacted in Church of Canterbury,
by the disciples of St. Gregory or their successors, and under what kings the same
happened, has been conveyed to us by Nothelm through the industry of the aforesaid Abbot
Albinus. They also partly informed me by what bishops and under what kings the provinces
of the East and West Saxons, as also of the East Angles, and of the Northumbrians,
received the faith of Christ. In short I was chiefly encouraged to undertake this work by
the persuasions of the same Albinus. In like manner, Daniel, the most reverend Bishop of
the West Saxons, who is still living, communicated to me in writing some things relating
to the Ecclesiastical History of that province, and the next adjoining to it of the South
Saxons, as also of the Isle of Wight. But now, by the pious ministry of Cedd and Ceadda,
the province of the Mercians was brought to the faith of Christ, which they knew not
before, and how that of the East Saxons recovered the same, after having expelled it, and
how those fathers lived and died, we learned from the brethren of the monastery, which was
built by them, and is called Lastingham. What ecclesiastical transactions took place in
the province of the East Angles, was partly made known to us from the writings and
tradition of our ancestors, and partly by relation of the most reverend Abbot Esius. What
was done towards promoting the faith, and what was the sacerdotal succession in the
province of Lindsey, we had either from the letters of the most reverend prelate Cunebert,
or by word of mouth from other persons of good credit. But what was done in the Church
throughout the province of the Northumbians, from the time when they received the faith of
Christ till this present, I received not from any particular author, but by the faithful
testimony of innumerable witnesses, who might know or remember the same, besides what I
had of my own knowledge. Wherein it is to be observed, that what I have written concerning
our most holy father, Bishop Cuthbert, either in this volume, or in my treatise on his
life and actions, I partly took, and faithfully copied from what I found written of him by
the brethren of the Church of Lindisfarne; but at the same time took care to add such
things as I could myself have knowledge of by the faithful testimony of such as knew him.
And I humbly entreat the reader, that, if he shall in this that we have written find
anything not delivered according to the truth, he will not impute the same to me, who, as
the true rule of history requires, have laboured sincerely to commit to writing such
things as I could gather from common report, for the instruction of posterity.
Moreover, I beseech all men who shall hear or read this history of our nation, that for
my manifold infirmities both of mind and body, they will offer up frequent supplications
to the throne of Grace. And I further pray, that in recompense for the labour wherewith I
have recorded in the several countries and cities those events which were most worthy of
note, and most grateful to the ears of their inhabitants, I may for my reward have the
benefit of their pious prayers.
BOOK I
CHAPTER I
OF THE SITUATION OF BRITAIN AND IRELAND, AND OF THEIR ANCIENT INHABITANTS
BRITAIN, an island in the ocean, formerly called Albion, is situated between the north
and west, facing, though at a considerable distance, the coasts of Germany, France, and
Spain, which form the greatest part of Europe. It 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 3675 miles. To the south, as you pass along
the nearest shore of the Belgic Gaul, the first place in Britain which opens to the eye is
the city of Rutubi Portus, by the English corrupted into Reptacestir. The distance from
hence across the sea to Gessoriacum, the nearest shore of the Morini, is fifty miles, or
as some writers say, 450 furlongs. On the back of the island, where it opens upon the
boundless ocean, it has the islands called Orcades. Britain excels for grain and trees,
and is well adapted for feeding cattle and beasts of burden. It also produces vines in
some places, and has plenty of land and waterfowls of several sorts; it is remarkable also
for rivers abounding in fish, and plentiful springs. It has the greatest plenty of salmon
and eels; seals are also frequently taken, and dolphins, as also whales; besides many
sorts of shellfish, such as muscles, in which are often found excellent pearls of all
colours, red, purple, violet, and green, but mostly white. There is also a great abundance
of cockles, of which the scarlet dye is made; a most beautiful colour, which never fades
with the heat of the sun or the washing of the rain; but the older it is, the more
beautiful it becomes. It has both salt and hot springs, and from them flow rivers which
furnish hot baths, proper for all ages and sexes, and arranged according. For water, as
St. Basil says, receives the heating quality, when it runs along certain metals, and
becomes not only hot but scalding. Britain has also many veins of metals, as copper, iron,
lead, and silver; it has much and excellent jet, which is black and sparkling, glittering
at the fire, and when heated, drives away serpents; being warmed with rubbing, it holds
fast whatever is applied to it, like amber. The island was formerly embellished with
twentyeight noble cities, besides innumerable castles, which were all strongly secured
with walls, towers, gates, and locks. And, from its lying almost under the North Pole, the
nights are light in summer, so that at midnight the beholders are often in doubt whether
the evening twilight still continues, or that of the morning is coming on; for the sun, in
the night, returns under the earth, through the northern regions at no great distance from
them. For this reason the days are of a great length in summer, as, on the contrary, the
nights are in winter, for the sun then withdraws into the southern parts, so that the
nights are eighteen hours long. Thus the nights are extraordinarily short in summer, and
the days in winter, that is, of only six equinoctial hours. Whereas, in Armenia,
Macedonia, Italy, and other countries of the same latitude, the longest day or night
extends but to fifteen hours, and the shortest to nine.
This island at present, following the number of the books in which the Divine law was
written, contains five nations, the English, Britons, Scots, Picts, and Latins, each in
its own peculiar dialect cultivating the sublime study of Divine truth. The Latin tongue
is, by the study of the Scriptures, become common to all the rest. At first this island
had no other inhabitants but the Britons, from whom it derived its name, and who, coming
over into Britain, as is reported, from Armorica, possessed themselves of the southern
parts thereof. When they, beginning at the south, had made themselves masters of the
greatest part of the island, it happened, that the nation of the Picts, from Scythia, as
is reported, putting to sea, in a few long ships, were driven by the winds beyond the
shores of Britain, and arrived on the northern coast of Ireland, where, finding the nation
of the Scots, they begged to be allowed to settle among them, but could not succeed in
obtaining their request. Ireland is the greatest island next to Britain, and lies to the
west of it; but as it is shorter than Britain to the north, so, on the other hand, it runs
out far beyond it to the south, opposite to the northern parts of Spain, though a spacious
sea lies between them. The Picts, as has been said, arriving in this island by sea,
desired to have a place granted them in which they might settle. The Scots answered that
the island could not contain them both; but "We can give you good advice," said
they, "what to do; we know there is another island, not far from ours, to the
eastward, which we often see at a distance, when the days are clear. if you will go
thither, you will obtain settlements; or, if they should oppose you, you shall have our
assistance." The Picts, accordingly, sailing over into Britain, began to inhabit the
northern parts thereof, for the Britons were possessed of the southern. Now the Picts had
no wives, and asked them of the Scots; who would not consent to grant them upon any other
terms, than that when any difficulty should arise, they should choose a king from the
female royal race rather than from the male: which custom, as is well known, has been
observed among the Picts to this day. In process of time, Britain, besides the Britons and
the Picts, received a third nation the Scots, who, migrating from Ireland under their
leader, Reuda, either by fair means, or by force of arms, secured to themselves those
settlements among the Picts which they still possess. From the name of their commander,
they are to this day called Dalreudins; for, in their language, Dal signifies a part.
Ireland, in breadth, and for wholesomeness and serenity of climate, far surpasses
Britain; for the snow scarcely ever lies there above three days: no man makes hay in the
summer for winter's provision, or builds stables for his beasts of burden. No reptiles are
found there, and no snake can live there; for, though often carried thither out of
Britain, as soon as the ship comes near the shore, and the scent of the air reaches them,
they die. On the contrary, almost all things in the island are good against poison. In
short, we have known that when some persons have been bitten by serpents, the scrapings of
leaves of books that were brought out of Ireland, being put into water, and given them to
drink, have immediately expelled the spreading poison, and assuaged the swelling. The
island abounds in milk and honey, nor is there any want of vines, fish, or fowl; and it is
remarkable for deer and goats. It is properly the country of the Scots, who, migrating
from thence, as has been said, added a third nation in Britain to the Britons and the
Picts. There is a very large gulf of the sea, which formerly divided the nation of the
Picts from the Britons; which gulf runs from the west very far into the land, where, to
this day, stands the strong city of the Britons, called Aicluith. The Scots, arriving on
the north side of this bay, settled themselves there.
CHAPTER II
CAIUS JULIUS CAESAR, THE FIRST ROMAN THAT CAME INTO BRITAIN
BRITAIN had never been visited by the Romans, and was, indeed, entirely unknown to them
before the time of Caius Julius Caesar, who, in the year 693 after the building of Rome,
but the sixtieth year before the incarnation of our Lord, was consul with Lucius Bibulus,
and afterwards while he made war upon the Germans and the Gauls, which were divided only
by the river Rhine, came into the province of the Morini, from whence is the nearest and
shortest passage into Britain. Here, having provided about eighty ships of burden and
vessels with oars, he sailed over into Britain; where, being first roughly handled in a
battle, and then meeting with a violent storm, he lost a considerable part of his fleet,
no small number of soldiers, and almost all his horses. Returning into Gaul, he put his
legions into winter quarters, and gave orders for building six hundred sail of both sorts.
With these he again passed over early in spring into Britain, but, whilst he was marching
with a large army towards the enemy, the ships, riding at anchor, were, by a tempest
either dashed one against another, or driven upon the sands and wrecked. Forty of them
perished, the rest were, with much difficulty, repaired. Caesar's cavalry was, at the
first charge, defeated by the Britons, and Labienus, the tribune, slain. In the second
engagement, he, with great hazard to his men, put the Britons to flight. Thence he
proceeded to the river Thames, where an immense multitude of the enemy had posted
themselves on the farthest side of the river, under the command of Cassibellaun, and
fenced the bank of the river and almost all the ford under water with sharp stakes: the
remains of these are to be seen to this day, apparently about the thickness of a man's
thigh, and being cased with lead, remain fixed immovably in the bottom of the river. This,
being perceived and avoided by the Romans, the barbarians not able to stand the shock of
the legions, hid themselves in the woods, whence they grievously galled the Romans with
repeated sallies. In the meantime, the strong city of Trinovantum, with its commander
Androgeus, surrendered to Caesar, giving him forty hostages. Many other cities, following
their example, made a treaty with the Romans. By their assistance, Caesar at length, with
much difficulty, took Cassibellaun's town, situated between two marshes, fortified by the
adjacent woods, and plentifully furnished with all necessaries. After this, Caesar
returned into Gaul, but he had no sooner put his legions into winter quarters, than he was
suddenly beset and distracted with wars and tumults raised against him on every side.
CHAPTER III
CLAUDIUS, THE SECOND OF THE ROMANS WHO CAME INTO BRITAIN, BROUGHT THE ISLANDS ORCADES
INTO SUBJECTION TO THE ROMAN EMPIRE; AND VESPASIAN, SENT BY HIM REDUCED THE ISLE OF WIGHT
UNDER THEIR DOMINION
IN the year of Rome 798, Claudius, fourth emperor from Augustus, being desirous to
approve himself a beneficial prince to the republic, and eagerly bent upon war and
conquest, undertook an expedition into Britain, which seemed to be stirred up to rebellion
by the refusal of the Romans to give up certain deserters. He was the only one, either
before or after Julius Caesar, who had dared to land upon the island; yet, within a very
few days, without any fight or bloodshed, the greatest part of the island was surrendered
into his hands. He also added to the Roman empire the Orcades, which lie in the ocean
beyond Britain, and then, returning to Rome the sixth month after his departure, he gave
his son the title of Britannicus. This war he concluded in the fourth year of his empire,
which is the fortysixth from the incarnation of our Lord. In which year there happened a
most grievous famine in Syria, which, in the Acts of the Apostles is recorded to have been
foretold by the prophet Agabus. Vespasian, who was emperor after Nero, being sent into
Britain by the same Claudius, brought also under the Roman dominion the Isle of Wight,
which is next to Britain on the south, and is about thirty miles in length from east to
west, and twelve from north to south; being six miles distant from the Southern coast of
Britain at the east end, and three only at the west. Nero, succeeding Claudius in the
empire, attempted nothing in martial affairs; and, therefore, among other innumerable
detriments brought upon the Roman state, he almost lost Britain; for under him two most
noble towns were there taken and destroyed.
CHAPTER IV
LUCIUS, KING OF BRITAIN, WRITING TO POPE ELEUTHERUS, DESIRES TO BE MADE A CHRISTIAN
IN the year of our Lord's incarnation 156, Marcus Antoninus Verus, the fourteenth from
Augustus, was made emperor, together with his brother, Aurelius Commodus. In their time,
whilst Eleutherus, a holy man, presided over the Roman church, Lucius, king of the
Britons, Sent a letter to him, entreating that by his command he might be made a
Christian. He soon obtained his pious request, and the Britons preserved the faith, which
they had received, uncorrupted and entire, in peace and tranquillity until the time of the
Emperor Diocletian.
CHAPTER V
HOW THE EMPEROR SEVERUS DIVIDED THAT PART OF BRITAIN, WHICH HE SUBDUED, FROM THE REST
BY A RAMPART
IN the year of our Lord 189, Severus, an African, born at Leptis, in the province of
Tripolis, received the imperial purple. He was the Seventeenth from Augustus, and reigned
seventeen years. Being naturally stern, and engaged in many wars, he governed the state
vigorously, but with much trouble. Having been victorious in all the grievous civil wars
which happened in his time, he was drawn into Britain by the revolt of almost all the
confederate tribes; and, after many great and dangerous 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. For a wall is made of stones, but a
rampart, with which camps are fortified to repel the assaults of enemies, is made of sods,
cut out of the earth, and raised above the ground all round like a wall, having in front
of it the ditch whence the sods were taken, and strong stakes of wood fixed upon its top.
Thus Severus drew a great ditch and strong rampart, fortified with several towers, from
sea to sea; and was afterwards taken sick and died at York, leaving two sons, Bassianus
and Geta; of whom Geta died, adjudged a public enemy; but Bassianus, having taken the
surname of Antoninus, obtained the empire.
CHAPTER VI
THE REIGN OF DIOCLETIAN, AND HOW HE PERSECUTED THE CHRISTIANS
IN the year of our Lord's incarnation 286, Diocletian, the thirtythird 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, of very mean birth,
but an expert and able soldier, being appointed to guard the seacoasts, then infested by
the Franks and Saxons, acted more to the prejudice than to the advantage of the
commonwealth; and from his not restoring to its owners the booty taken from the robbers,
but keeping all to himself, it was suspected that by intentional neglect he suffered the
enemy to infest the frontiers. Hearing, therefore, that an order was sent by Maximian that
he should be put to death, took upon him the imperial robes, and possessed himself of
Britain, and having most valiantly retained it for the space of seven years, he was at
length put to death by the treachery of his associate, Allectus. The usurper, having thus
got the island from Carausius, held it three years, and was then vanquished by
Asclepiodotus, the captain of the Praetorian bands, who thus at the end of ten years
restored Britain to the Roman empire. Meanwhile, Diocletian in the east, and Maximian
Herculius in the west, commanded the churches to be destroyed, and the Christians to be
slain. This persecution was the tenth since the reign of Nero, and was more lasting and
bloody than all the others before it; for it was carried on incessantly for the space of
ten years, with burning of churches, outlawing of innocent persons, and the slaughter of
martyrs. At length, it reached Britain also, and many persons, with the constancy of
martyrs, died in the confession of their faith.
CHAPTER VII
THE PASSION OF ST. ALBAN AND HIS COMPANIONS, WHO AT THAT TIME SHED THEIR BLOOD FOR OUR
LORD. [A.D. 305.]
AT that time suffered St. Alban, of whom the priest Fortunatus, in the Praise of
Virgins, where he makes mention of the blessed martyrs that came to the Lord from all
parts of the world, says
In Britain's isle was holy Alban born.
This Alban, being yet a pagan, at the time when the cruelties of wicked princes were
raging against Christians, gave entertainment in his house to a certain clergyman, flying
from the persecutors. This man he observed to be engaged in continual prayer and watching
day and night; when on a sudden the Divine grace shining on him, he began to imitate the
example of faith and piety which was set before him, and being gradually instructed by his
wholesome admonitions, he cast off the darkness of idolatry, and became a Christian in all
sincerity of heart. The aforesaid clergyman having been some days entertained by him, it
came to the ears of the wicked prince, that this holy confessor of Christ, whose time of
martyrdom had not yet come, was concealed at Alban's house. Whereupon he sent some
soldiers to make a strict search after him. When they came to the martyr's house, St.
Alban immediately presented himself to the soldiers, instead of his guest and master, in
the habit or long coat which he wore, and was led bound before the judge.
It happened that the judge, at the time when Alban was carried before him, was standing
at the altar, and offering sacrifice to devils. When he saw Alban, being much enraged that
he should thus, of his own accord, put himself into the hands of the soldiers, and incur
such danger in behalf of his guest, he commanded him to be dragged up to the images of the
devils, before which he stood, saying, "Because you have chosen to conceal a
rebellious and sacrilegious person, rather than to deliver him up to the soldiers, that
his contempt of the gods might meet with the penalty due to such blasphemy, you shall
undergo all the punishment that was due to him, if, you abandon the worship of our
religion." But St. Alban, who had voluntarily declared himself a Christian to the
persecutors of the faith, was not at all daunted at the prince's threats, but putting on
the armour of spiritual warfare, publicly declared that he would not obey the command.
Then said the judge, "Of what family or race are you?" "What does it
concern you," answered Alban, "of what stock I am? If you desire to hear the
truth of my religion be it known to you, that I am now a Christian, and bound by Christian
duties." "I ask your name," said the judge; "tell me it
immediately." "I am called Alban by my parents," replied he; "and I
worship and adore the true and living God, who created all things." Then the judge,
inflamed with anger, said, "If you will enjoy the happiness of eternal life, do not
delay to offer sacrifice to the great gods." Alban rejoined, "These sacrifices,
which by you are offered to devils, neither can avail the subjects, nor answer the wishes
or desires of those that offer up their supplications to them. On the contrary, whosoever
shall offer sacrifice to these images shall receive the everlasting pains of hell for his
reward."
The judge, hearing these words, and being much incensed, ordered this holy confessor of
God to be scourged by the executioners, believing he might by stripes shake that constancy
of heart, on which he could not prevail by words. He, being most cruelly tortured, bore
the same patiently, or rather joyfully, for our Lord's sake. When the judge perceived that
he was not to be overcome by tortures, or withdrawn from the exercise of the Christian
religion, he ordered him to be put to death. Being led to execution, he came to a river,
which, with a most rapid course, ran between the wall of the town and the arena where he
was to be executed. He there saw a multitude. of persons of both sexes, and of several
ages and conditions, who were doubtlessly assembled by Divine instinct, to attend the
blessed confessor and martyr, and had so taken up the bridge on the river, that he could
scarce pass over that evening. In short, almost all had gone out, so that the judge
remained in the city without attendance. St Alban, therefore, urged by an ardent and
devout wish to arrive quickly at martyrdom, drew near to the stream, and on lifting up his
eyes to heaven, the channel was immediately dried up, and he perceived that the water had
departed and made way for him to pass. Among the rest, the executioner, who was to have
put him to death, observed this, and moved by Divine inspiration hastened to meet him at
the place of execution, and casting down the sword which he had carried ready drawn, fell
at his feet, praying that he might rather suffer with the martyr, whom was ordered to
execute or, if possible, instead of him.
While he thus from a persecutor was become a companion in the faith, and the other
executioners hesitated to take up the sword which was lying on the ground, the reverend
confessor, accompanied by the multitude, ascended a hill, about 500 paces from the place,
adorned, or, rather clothed with all kinds of flowers, having its sides neither
perpendicular, nor even craggy, but sloping down into a most beautiful plain, worthy from
its lovely appearance to be the scene of a martyr's sufferings. On the top of this hill,
St. Alban prayed that God would give him water, and immediately a living spring broke out
before his feet, the course being confined, so that all men perceived that the river also
had been dried up in consequence of the martyr's presence. Nor was it likely that the
martyr, who had left no water remaining in the river, should want some on the top of the
hill, unless he thought it suitable to the occasion. The river having performed the holy
service, returned to its natural course, leaving a testimony of its obedience. Here,
therefore, the head of most courageous martyr was struck off, and here he received the
crown of life, which God has promised to those who love Him. But he who gave the wicked
stroke, was not permitted to rejoice over the deceased; for his eyes dropped upon the
ground together with the blessed martyr's head.
At the same time was also beheaded the soldier, who before, through the Divine
admonition, refused to give the stroke to the holy confessor. Of whom it is apparent, that
though he was not regenerated by baptism, yet he was cleansed by the washing of his own
blood, and rendered worthy to enter the kingdom of heaven. Then the judge, astonished at
the novelty of so many heavenly miracles, ordered the persecution to cease immediately,
beginning to honour the death of the saints, by which he before thought they might have
been diverted from the Christian faith. The blessed Alban suffered death on the
twentysecond day of June, near the city of Verulam, which is now by the English nation
called Verlamacestir, or Varlingacestir, where afterwards, when peaceable Christian times
were restored, a church of wonderful workmanship, and suitable to his martyrdom, was
erected. In which place, there ceases not to this day the cure of sick persons, and the
frequent working of wonders.
At the same time suffered Aaron and Julius, citizens of Chester, and many more of both
sexes in several places; who, when they had endured sundry torments, and their limbs had
been torn after an unheardof manner, yielded their souls up, to enjoy in the heavenly
city a reward for the sufferings which they had passed through.
CHAPTER VIII
THE PERSECUTION CEASING, THE CHURCH IN BRITAIN ENJOYS PEACE TILL THE TIME OF THE ARIAN
HERESY. [A.D. 307337.]
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, appearing in public,
rebuilt the churches which had been levefled with the ground; founded, erected, and
finished the temples of the holy martyrs, and, as it were, displayed their conquering
ensigns in all places; they celebrated festivals, and performed their sacred rites with
clean hearts and mouths. This peace continued in the churches of Britain until whole
world, infected this island also, so far removed fr time of the Arian madness, which,
having corrupted the rest of the globe, with the poison of its arrows; when the plague was
thus conveyed across the sea, all the venom of every heresy immediately rushed into the
island, ever fond of something new, and never holding firm to anything.
At this time, Constantius, who, whilst Diocletian was alive, governed Gaul and Spain, a
man of extraordinary meekness and courtesy, died in Britain. This man left his son
Constantine, born of Helen his concubine, emperor of the Gauls. Eutropius writes, that
Constantine, being created emperor in Britain, succeeded his father in the sovereignty. In
his time the Arian heresy broke out, and although it was detected and condemned in the
Council of Nice, yet it nevertheless infected not only all the churches of the continent,
but even those of the islands, with its pestilent and fatal doctrines.
CHAPTER IX
HOW DURING THE REIGN OF GRATIAN, MAXIMUS, BEING CREATED EMPEROR IN BRITAIN, RETURNED
INTO GAUL WITH A MIGHTY ARMY. [A.D. 383.]
IN the year of our Lord's incarnation, 377, Gratian, the fortieth from Augustus, held
the empire six years after the death of Valens; though he had long before reigned with his
uncle Valens, and his brother Valentinian. Finding the state of the commonwealth much
impaired, and almost gone to ruin, he looked around for some one whose abilities might
remedy the existing evils; and his choice fell on Theodosius, a Spaniard. Him he invested
at Sirmium with the royal robes, and made him emperor of Thrace and the Eastern provinces.
At which time, Maximus, a man of valour and probity, and worthy to be an emperor, if he
had not broken the oath of allegiance which he had taken, was made emperor by the army,
passed over into Gaul, and there by treachery slew the Emperor Gratian, who was in a
consternation at his sudden invasion, and attempting to escape into Italy. His brother,
Valentinian, expelled from Italy, fled into the East, where he was entertained by
Theodosius with fatherly affection, and soon restored to the empire. Maximus the tyrant,
being shut up in Aquileia, was there taken and put to death.
CHAPTER X
HOW, IN THE REIGN OF ARCADIUS, PELAGIUS, A BRITON, INSOLENTLY IMPUGNED THE GRACE OF GOD
IN the year of our Lord 394, Arcadius, the son of Theodosius, the fortythird from
Augustus, taking the empire upon him, with his brother Honorius, held it thirteen years.
In his time, Pelagius, a Briton, spread far and near the infection of his perfidious
doctrine against the assistance of the Divine grace, being seconded therein by his
associate Julianus of Campania, whose anger was kindled by the loss of his bishopric, of
which he had been just deprived. St. Augustine, and the other orthodox fathers, quoted
many thousand catholic authorities against them, yet they would not Correct their madness;
but, or the contrary, their folly was rather increased by contradiction, and they refused
to embrace the truth; which Prosper, the rhetorician, has beautifully expressed thus in
heroic verse
"A scribbler vile, inflamed with hellish spite,
Against the great Augustine dared to Write;
Presumptuous serpent! from what midnight den
Durst thou to crawl on earth and look at men?
Sure thou wast fed on Britain's sea-girt plains,
Or in thy breast Vesuvian sulphur reigns."
CHAPTER XI
HOW DURING THE REIGN OF HONORIUS, GRATIAN AND CONSTANTINE WERE CREATED TYRANTS IN
BRITAIN; AND 500 AFTER THE FORMER WAS SLAIN IN BRITAIN, AND THE LATTER IN GAUL
IN the year 407, Honorius, the younger Son of Theodosius and the fortyfourth from
Augustus, being emperor, two years before the invasion of Rome by Alaric, king of the
Goths, when the nations of the Alani, Suevi, Vandals, and many others with them, having
defeated the Franks and passed the Rhine, ravaged all Gaul, Gratianus Municeps was set up
as tyrant and killed. In his place, Constantine, one of the meanest soldiers, only for his
name's sake, and without any worth to recommend him, was chosen emperor. As soon as he had
taken upon him the command, he passed over into France, where being often imposed upon by
the barbarians with faithless treaties, he caused much injury to the Commonwealth.
Whereupon Count Constantius by the command of Honorius, marching into Gaul with an army,
besieged him in the City of Arles, and put him to death. His son Constans, whom of a monk
he had created Caesar, was also put to death by his own Count Gerontius, at Vienne.
Rome was taken by the Goths, in the year from its foundation, 1164. Then the Romans
ceased to rule in Britain, almost 470 years after Caius Julius Caesar entered the island.
They resided within the rampart, which, as we have mentioned, Severus made across the
island, on the south side of it, as the cities, temples, bridges, and paved roads there
made, testify to this day; but they had a right of dominion over the farther parts of
Britain, as also over the islands that are beyond Britain.
CHAPTER XII
THE BRITONS, BEING RAVAGED BY THE SCOTS AND PICTS, SOUGHT SUCCOUR FROM THE ROMANS, WHO,
COMING A SECOND TIME, BUILT A WALL ACROSS THE ISLAND; BUT THE BRITONS BEING AGAIN INVADED
BY THE AFORESAID ENEMIES, WERE REDUCED TO GREATER DISTRESS THAN BEFORE
FROM that time, the south part of Britain, destitute of armed soldiers, of martial
stores, and of all its active youth, which had been led away by the rashness of the
tyrants, never to return, was wholly exposed to rapine, as being totally ignorant of the
use of weapons. Whereupon they suffered many years under two very savage foreign nations,
the Scots from the west, and the Picts from the north. We call these foreign nations, not
on account of their being seated out of Britain, but because they were remote from that
part of it which was possessed by the Britons; two inlets of the sea lying between them,
one of which runs in far and broad into the land of Britain, from the Eastern Ocean, and
the other from the Western, though they do not reach so as touch one another. The eastern
has in the midst of it the city Giudi. The western has on it, that is, on the right hand
thereof, the city Alcluith, which in their language signifies the Rock Cluith, for it is
close by the river of that name.
On account of the irruption of these nations, the Britons sent messengers to Rome with
letters in mournful manner, praying for succours, and promising perpetual subjection,
provided that the impending enemy should be driven away. An armed legion was immediately
sent them, which, 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 delivered them
from their cruel oppressors, advised them to build a wall between the two seas across the
island, that it might secure them, and keep off the enemy; and thus they returned home
with great triumph. The islanders raising the wall, as they had been directed, not of
stone, as having no artist capable of such a work, but of sods, made it of no use.
However, they drew it for many miles between the two bays or inlets of the seas, which we
have spoken of; to the end that where the defense of the water was wanting, they might use
the rampart to defend their borders from the irruptions of the enemies. Of which work
there erected, that is, of a rampart of extraordinary breadth and height, there are
evident remains to be seen at this day. It begins at about two miles' distance from the
monastery of Abercurnig, on the west, at a place called in the Pictish language,
Peanfahel, but in the English tongue, Penneltun, and running to the westward, ends near
the city Alcluith.
But the former enemies, when they perceived that the Roman soldiers were gone,
immediately coming by sea, broke into the borders, trampled and overran all places, and
like men mowing ripe corn, bore down all before them. Hereupon messengers are again sent
to Rome, imploring aid, lest their wretched country should be utterly extirpated, and the
name of a Roman province, so long renowned among them, overthrown by the cruelties of
barbarous foreigners, might become utterly contemptible. A legion is 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,
advising them rather to handle their weapons like men, and undertake themselves the charge
of engaging their enemies, who would not prove too powerful for them, unless they were
deterred by cowardice; and, thinking that it might be some help to the allies, whom they
were forced to abandon, they built a strong stone wall from sea to sea, in a straight line
between the towns that had been there built for fear of the enemy, and not far from the
trench of Severus. This famous wall, which is still to be seen, was built at the public
and private expense, the Britons also lending their assistance. It is eight feet in
breadth, and twelve in height, in a straight line from east to west, as is still visible
to beholders. This being finished, they gave that dispirited people good advice, with
patterns to furnish them with arms. Besides, they built towers on the seacoast to the
southward, at proper distances, where their ships were, because there also the irruptions
of the barbarians were apprehended, and so took leave of their friends, never to return
again.
After their departure, the Scots and Picts, understanding that they had declared they
would come no more, speedily returned, and growing more confident than they had been
before, occupied all the northern and farthest part of the island, as far as the wall.
Hereupon a timorous guard was placed upon the wall, where they pined away day and night in
the utmost fear. On the other side, the enemy attacked them with hooked weapons, by which
the cowardly defenders were dragged from the wall, and dashed against the ground. At last,
the Britons, forsaking their cities and wall, took to flight and were dispersed. The enemy
pursued, and the slaughter was greater than on any former occasion; for the wretched
natives were torn in pieces by their enemies, as lambs are torn by wild beasts. Thus,
being expelled their dwellings and possessions, they saved themselves from starvation, by
robbing and plundering one another, adding to the calamities occasioned by foreigners, by
their own domestic broils, till the whole country was left destitute of food, except such
as could be procured in the chase.
CHAPTER XIII
IN THE REIGN OF THEODOSIUS THE YOUNGER, PALLADIUS WAS SENT TO THE SCOTS THAT BELIEVED
IN CHRIST; THE BRITONS BEGGING ASSISTANCE OF ÆTIUS, THE CONSUL, COULD NOT OBTAIN IT.
[A.D. 446.]
IN the year of our Lord 423, Theodosius the younger, next to Honorius, being the
fortyfifth from Augustus, governed the Roman empire twentysix years. In the eighth
year of his reign, Palladius was sent by Celestinus, the Roman pontiff, to the Scots that
believed in Christ, to be their first bishop. In the twentythird year of his reign,
Ætius, a renowned person, being also a patrician, discharged his third consulship with
Symmachus for his colleague. To him the wretched remains of the Britons sent a letter,
which began thus "To Ætius, thrice Consul, the groans of the Britons." And
in the sequel of the letter they thus expressed their calamities "The barbarians
drive us to the sea; the sea drives us back to the barbarians: between them we are to two
sorts of death; we are either slain or drowned." Yet neither could all this procure
any assistance from him, as he was then engaged in most dangerous wars with Bledla and
Attila, kings of the Huns. And, though the year before this, Bledla had been murdered by
the treachery of his brother Attila, yet Attila himself remained so intolerable an enemy
to the Republic, that he ravaged almost all Europe, invading and destroying cities and
castles. At the same time there was a famine at Constantinople, and shortly after, a
plague followed, and a great part of the walls of that city, with fiftyseven 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.
CHAPTER XIV
THE BRITONS, COMPELLED BY FAMINE, DROVE THE BARBARIANS OUT OF THEIR TERRITORIES; SOON
AFTER THERE ENSUED PLENTY OF CORN, LUXURY, PLAGUE, AND THE SUBVERSION OF THE NATION. [A.D.
426447.]
IN the meantime, the aforesaid famine distressing the Britons more and more, and
leaving to posterity lasting memorials of its mischievous effects, obliged many of them to
submit themselves to the depredators; though others still held out, confiding in the
Divine assistance, when none was to be had from men. These continually made excursions
from the mountains, caves, and woods, and, at length, began to inflict severe losses on
their enemies, who had been for so many years plundering the country. The Irish robbers
thereupon returned home, in order to come again soon after. The Picts, both then and
afterwards, remained quiet in the farthest part of the island, save that sometimes they
would do some mischief, and carry off booty from the Britons.
When however, the ravages of the enemy at length ceased, the island began to abound
with such plenty of grain as had never been known in any age before; with plenty, luxury
increased, and this was immediately attended with all sorts of crimes; in particular,
cruelty, hatred of truth, and love of falsehood; insomuch, that if any one among them
happened to be milder than the rest, and inclined to truth, all the rest abhorred and
persecuted him, as if he had been the enemy of his country. Nor were the laity only guilty
of these things, but even our Lord's own flock, and his pastors also, addicting themselves
to drunkenness, animosity, litigiousness, contention, envy, and other such like crimes,
and casting off the light yoke of Christ. In the meantime, on a sudden, a severe plague
fell upon that corrupt generation, which soon destroyed such numbers of them, that the
living were scarcely sufficient to bury the dead: yet, those that survived, could not be
withdrawn from the spiritual death, which their sins had incurred, either by the death of
their friends, or the fear of their own. Whereupon, not long after, a more severe
vengeance, for their horrid wickedness, fell upon the sinful nation. They consulted what
was to be done, and where they should seek assistance to prevent or repel the cruel and
frequent incursions of the northern nations; and they all agreed with their King Vortigern
to call over to their aid, from the parts beyond the sea, the Saxon nation; which, as the
event still more evidently showed, appears to have been done by the appointment of our
Lord Himself, that evil might fall upon them for their wicked deeds.
CHAPTER XV
THE ANGLES, BEING INVITED INTO BRITAIN, AT FIRST OBLIGED THE ENEMY TO RETIRE TO A
DISTANCE; BUT NOT LONG AFTER, JOINING IN LEAGUE WITH THEM, TURNED THEIR WEAPONS UPON THEIR
CONFEDERATES. [A.D. 450-456.]
IN the year of our Lord 449, Martian being made emperor with Valentinian, and the
fortysixth from Augustus, ruled the empire seven years. Then the nation of the Angles,
or Saxons, being invited by the aforesaid king, arrived in Britain with three long ships,
and had a place assigned them to reside in by the same king, in the eastern part of the
island, that they might thus appear to be fighting for their country, whilst their real
intentions were to enslave it. Accordingly they engaged with the enemy, who were come from
the north to give battle, and obtained the victory; which, being known at home in their
own country, as also the fertility of the country, and the cowardice of the Britons, a
more considerable fleet was quickly sent over, bringing a still greater number of men,
which, being added to the former, made up an invincible army. The newcomers received of
the Britons a place to inhabit, upon condition that they should wage war against their
enemies for the peace and security of the country, whilst the Britons agreed to furnish
them with pay. Those who came over were of the three most powerful nations of Germany
Saxons, Angles, and Jutes. From the Jutes are descended the people of Kent, and of the
Isle of Wight, and those also in the province of the West Saxons who are to this day
called Jutes, seated opposite to the Isle of Wight. From the Saxons, that is, the country
which is now called Old Saxony, came the East Saxons, the South Saxons, and the West
Saxons. From the Angles, that is, the country which is called Anglia, and which is said,
from that time, to remain desert to this day, between the provinces of the Jutes and the
Saxons, are descended the East Angles, the Midland Angles, Mercians, all the race of the
Northumbrians, that is, of those nations that dwell on the north side of the river Humber,
and the other nations of the English. The two first commanders are said to have been
Hengist and Horsa. Of whom Horsa, being afterwards slain in battle by the Britons, was
buried in the eastern parts of Kent, where a monument, bearing his name, is still in
existence. They were the sons of Victgilsus, whose father was Vecta, son of Woden; from
whose stock the royal race of many provinces deduce their original. In a short time,
swarms of the aforesaid nations came over into the island, and they began to increase so
much, that they became terrible to the natives themselves who had invited them. Then,
having on a sudden entered into league with the Picts, whom they had by this time repelled
by the force of their arms, they began to turn their weapons against their confederates.
At first, they obliged them to furnish a greater quantity of provisions; and, seeking an
occasion to quarrel, protested, that unless more plentiful supplies were brought them,
they would break the confederacy, and ravage all the island; nor were they backward in
putting their threats in execution. In short, the fire kindled by the hands of these
pagans proved God's just revenge for the crimes of the people; not unlike that which,
being once lighted by the Chaldeans, consumed the walls and city of Jerusalem. For the
barbarous conquerors acting here in the same manner, or rather the just Judge ordaining
that they should so act, they plundered all the neighbouring cities and country, spread
the conflagration from the eastern to the western sea, without any opposition, and covered
almost every part of the devoted island. Public as well as private structures were
overturned; the priests were everywhere slain before the altars; the prelates and the
people, without any respect of persons, were destroyed with fire and sword; nor was there
any to bury those who had been thus cruelly slaughtered. Some of the miserable remainder,
being taken in the mountains, were butchered in heaps; others, spent with hunger, came
forth and submitted themselves to the enemy for food, being destined to undergo perpetual
servitude, if they were not killed even upon the spot some, with sorrowful hearts, fled
beyond the seas. Others, continuing in their own country, led a miserable life among the
woods, rocks, and mountains, with scarcely enough food to support life, and expecting
every moment to be their last.
CHAPTER XVI
THE BRITONS OBTAINED THEIR FIRST VICTORY OVER THE ANGLES, UNDER THE COMMAND OF
AMBROSIUS, A ROMAN
WHEN the victorious army, having destroyed and dispersed the natives, had returned home
to their own settlements, the Britons began by degrees to take heart, and gather strength,
sallying out of the lurking places where they had concealed themselves, and unanimously
imploring the Divine assistance, that they might not utterly be destroyed. They had at
that time for their leader, Ambrosius Aurelius, a modest man, who alone, by chance, of the
Roman nation had survivcd the storm, in which his parents, who were of the royal race, had
perished. Under him the Britons revived, and offering battle to the victors, by the help
of God, came off victorious. From that day, sometimes the natives, and sometimes their
enemies, prevailed, till the year of the siege of Baddesdownhill, when they made no
small slaughter of those invaders, about fortyfour years after their arrival in England.
But of this hereafter.
CHAPTER XVII
HOW GERMANUS THE BISHOP, SAILING INTO BRITAIN WITH LUPUS, FIRST QUELLED THE TEMPEST OF
THE SEA, AND AFTERWARDS THAT OF THE PELAGIANS, BY DIVINE POWER, [A.D. 429.]
SOME few years before their arrival, the Pelagian heresy brought over by Agricola, the
son of Severianus, a Pelagian bishop, had sadly corrupted the faith of the Britons But
whereas they absolutely refused to embrace that perverse doctrine, so blasphemous against
the grace of Christ, and were not able of themselves to confute its subtlety by force of
argument, they thought of an excellent plan, which was to crave aid of the Gallican
prelates in that spiritual war. Hereupon having gathered a great synod, they consulted
together what persons should be sent thither, and by unanimous consent, choice was made of
the apostolical priests, Germanus, bishop of Auxerre, and Lupus of Troyes, to go into
Britain to confirm it in the faith. They readily complied with the request and commands of
the holy Church, and putting to sea, sailed half way over from Gaul to Britain with a fair
wind. There on a sudden they were obstructed by the malevolence of demons, who were
jealous that such men should be sent to bring back the Britons to the faith. They raised
storms, and darkened the sky with clouds. The sails could not bear the fury of the winds,
the sailors' skill was forced to give way, the ship was sustained by prayer, not by
strength, and as it happened, their spiritual commander and bishop, being spent with
weariness, had fallen asleep. Then the tempest, as if the person that opposed it had given
way, gathered strength, and the ship, overpowered by the waves, was ready to sink. Then
the blessed Lupus and all the rest awakened their elder, that he might oppose the raging
elements. He, showing himself the more resolute in proportion to the greatness of the
danger, called upon Christ, and having, in the name of the Holy Trinity, sprinkled a
little water, quelled the raging waves, admonished his companion, encouraged all, and all
unanimously fell to prayer. The Deity heard their cry, the enemies were put to flight, a
calm ensued, the winds veering about applied themselves to forward their voyage, and
having soon traversed the ocean, they enjoyed the quiet of the wished for shore. A
multitude flocking thither from all parts, received the priests, whose coming had been
foretold by the predictions even of their adversaries. For the wicked spirits declared
what they feared, and when the priests afterwards expelled them from the bodies they had
taken possession of, they made known the nature of the tempest, and the dangers they had
occasioned, and that they had been overcome by the merits and authority of the saints.
In the meantime, the apostolical priests filled the island of Britain with the fame of
their preaching and virtues; and the word of God was by them daily administered, not only
in the churches, but even in the streets and fields, so that the Catholics were everywhere
confirmed, and those who had gone astray, corrected. Likewise the apostles, they had
honour and authority through a good conscience, obedience to their doctrine through their
sound learning, whilst the reward of virtue attended upon their numerous merits. Thus the
generality of the people readily embraced their opinions; the authors of the erroneous
doctrines kept themselves in the background, and, like evil spirits, grieved for the loss
of the people that were rescued from them. At length, after mature deliberation they had
the boldness to enter the lists, and appeared for public disputation, conspicuous for
riches, glittering in apparel, and supported by the flatteries of many; choosing rather to
hazard the combat, than to undergo the dishonour among the people of having been silenced,
lest they should seem by saying nothing to condemn themselves. An immense multitude was
there assembled with their wives and children. The people stood round as spectators and
judges; but the parties present differed much in appearance; on the one side was Divine
faith, on the other human presumption; on the one side piety, on the other pride; on the
one side Pelagius on the other Christ. The holy priests, Germanus and Lupus, permitted
their adversaries to speak first, who long took up the time, and filled the ears with
empty words. Then the venerable prelates poured forth the torrent of their apostolical and
evangelical eloquence. Their discourse was interspersed with scriptural sentences, and
they supported their most weighty assertions by reading the written testimonies of famous
writers. Vanity was convinced, and perfidiousness confuted; so, that at every objection
made against them, not being able to reply, they confessed their errors. The people, who
were judges, could scarcely refrain from violence, but signified their judgment by their
acclamations.
CHAPTER XVIII
THE SAME HOLY MAN GAVE SIGHT TO THE BLIND DAUGHTER OF A TRIBUNE, AND THEN COMING TO ST.
ALBAN'S, THERE RECEIVED SOME OF HIS RELICS AND LEFT OTHERS OF THE BLESSED APOSTLES, AND
OTHER MARTYRS
AFTER this, a certain man, who had the quality of a tribune, came forward with his
wife, and presented his blind daughter, ten years of age, for the priests to cure. they
ordered her to be set before their adversaries, who, being convinced by guilt of
conscience, joined their entreaties to those of the child's parents, and besought the
priests that she might be cured. The priests, therefore, perceiving their adversaries to
yield, made a short prayer, and then Germanus, full of the Holy Ghost, invoked the
Trinity, and taking into his hands a casket with relics of saints, which hung about his
neck, applied it to the girl's eyes, which were immediately delivered from darkness and
filled with the light of truth. The parents rejoiced, and the people were astonished at
the miracle; after which, the wicked opinions were so fully obliterated from the minds of
all, that they ardently embraced the doctrine of the priests.
This damnable heresy being thus suppressed, and the authors thereof confuted, and all
the people's hearts settled in the purity of the faith, the priests repaired to the tomb
the martyr, St. Alban, to give thanks to God through him. There Germanus, having with him
relics of all the Apostles, and of several martyrs, after offering up his prayers,
commanded the tomb to be opened, that he might lay up therein some precious gifts; judging
it convenient, that the limbs of saints brought together from several countries, as their
equal merits had procured them admission into heaven, should he preserved in one tomb.
These being honourably deposited, and laid together, he took up a parcel of dust from the
place where the martyr's blood had been shed, to carry away with him, which dust having
retained the blood, it appeared that the slaughter of the martyrs had communicated a
redness to it, whilst the persecutor was struck pale. In consequence of these things, an
innumerable multitude of people was that day converted to the Lord.
CHAPTER XIX
HOW THE SAME HOLY MAN, BEING DETAINED THERE BY AN INDISPOSITION, BY HIS PRAYERS
QUENCHED A FIRE THAT HAD BROKEN OUT AMONG THE HOUSES, AND WAS HIMSELF CURED OF A DISTEMPER
BY A VISION. [A.D. 429.]
AS they were returning from thence, Germanus fell and broke his leg, by the contrivance
of the Devil, who did not know that, like Job, his merits would be enhanced by the
affliction of his body. Whilst he was thus detained some time in the same place by
illness, a fire broke out in a cottage neighbouring to that in which he was; and having
burned down the other houses which were thatched with reed, was carried on by the wind to
the dwelling in which he lay. The people all flocked to the prelate, entreating that they
might lift him in their arms, and save him from the impending danger. He, however, rebuked
them, and relying on faith, would not suffer himself to be removed. The multitude, in
despair, ran to oppose the conflagration; however, for the greater manifestation of the
Divine power, whatsoever the crowd endeavoured to save, was destroyed; but what he who was
disabled and motionless occupied, the flame avoided, sparing the house that gave
entertainment to the holy man, and raging about on every side of it; whilst the house in
which he lay appeared untouched, amid the general conflagration. The multitude rejoiced at
the miracle, and praised the superior power of God. An infinite number of the poorer sort
watched day and night before the cottage; some to heal their souls, and some their bodies.
It is impossible to relate what Christ wrought by his servant, what wonders the sick man
performed: for whilst he would suffer no medicines to be applied to his distemper, he one
night saw a person in garments as white as snow, standing by him, who reaching out his
hand, seemed to raise him up, and ordered him to stand boldly upon his feet; from which
time his pain ceased, and he was so perfectly restored, that when the day came on, he,
without any hesitation, set forth upon his journey.
CHAPTER XX
HOW THE SAME BISHOPS PROCURED THE BRITONS ASSISTANCE FROM HEAVEN IN A BATTLE, AND THEN
RETURNED HOME. [A.D. 429.]
IN the meantime, the Saxons and Picts, with their united forces, made war upon the
Britons, who, being thus by fear and necessity compelled to take up arms, and thinking
themselves unequal to their enemies, implored the assistance of the holy bishops; who,
hastening to them as they had promised, inspired so much courage into these fearful
people, that one would have thought they had been joined by a mighty army. Thus, by these
holy apostolic men, Christ Himself commanded in their camp. The holy days of Lent were
also at hand, and were rendered more religious by the presence of the priests, insomuch
that the people being instructed by daily sermons, resorted in crowds to be baptized; for
most of the army desired admission to the saving water; a church was prepared with boughs
for the feast of the resurrection of our Lord, and so fitted up in that martial camp, as
if it were in a city. The army advanced, still wet with the baptismal water; the faith of
the people was strengthened and whereas human power had before been despaired of, the
Divine assistance was now relied upon. The enemy received advice of the state of the army,
and not questioning their success against an unarmed multitude, hastened forwards, but
their approach was, by the scouts, made known to the Britons; the greater part of whose
forces being just come from the font, after the celebration of Easter, and preparing to
arm and carry on the war, Germanus declared he would be their leader. He picked out the
most active, viewed the country round about, and observed, in the way by which the enemy
was expected, a valley encompassed with hills. In that place he drew up his inexperienced
troops, himself acting as their general. A multitude of fierce enemies appeared, whom as
soon as those that lay in ambush saw a Pp roaching, Germanus, bearing in his hands the
standard instructed his men all in a loud voice to repeat his words, and the enemy
advancing securely, as thinking to take them by surprise, the priests three times cried,
Hallelujah. A universal shout of the same word followed, and the hills resounding the echo
on all sides, the enemy was struck with dread, fearing, that not only the neighbouring
rocks, but even the very skies were falling upon them and such was their terror, that
their feet were not swift enough to deliver them from it. They fled in disorder, casting
away their arms, and well satisfied if, with their naked bodies, they could escape the
danger; many of them, in their precipitate and hasty flight, were swallowed up by the
river which they were passing. The Britons, without the loss of a man, beheld their
vengeance complete, and became inactive spectators of their victory. The scattered spoils
were gathered up, and the pious soldiers rejoiced in the success which heaven had granted
them. The prelates thus triumphed over the enemy without bloodshed, and gained a victory
by faith, without the aid of human force and, having settled the affairs of the Island,
and restored tranquillity by the defeat, as well as of the invisible; as of the carnal
enemies, prepared to return home. Their own merits, and the intercession of the holy
martyr Alban, obtained them a safe passage, and the happy vessel restored them in peace to
their rejoicing people.
CHAPTER XXI
THE PELAGIAN HERESY AGAIN REVIVING, GERMANUS, RETURNING INTO BRITAIN WITH SEVERUS,
FIRST HEALED A LAME YOUTH, THEN HAVING CONDEMNED OR CONVERTED THE HERETICS, THEY RESTORED
SPIRITUAL HEALTH TO THE PEOPLE OF GOD. [A.D. 447.]
NOT long after, advice was brought from the same island that certain persons were again
attempting to set forth and spread abroad the Pelagian heresy. The holy Germanus was
entreated by all the priests, that he would again defend the cause of God, which he had
before asserted. He speedily complied with their request; and taking with him Severus, a
man of singular sanctity who was disciple to the most holy father, Lupus, bishop of
Troyes, and afterwards, as bishop of Treves, preached the word of God in the adjacent
parts of Germany, put to sea, and was calmly wafted over into Britain.
In the meantime, the wicked spirits flying about the whole island, foretold by
constraint that Germanus was coming, insomuch that one Elafius, a chief of that region,
hastened to meet the holy men, without having received any certain news, carrying with him
his son, who laboured under a weakness of his limbs in the very flower of his youth; for
the nerves being withered, his leg was so contracted that the limb was useless, and he
could not walk. All the country followed this Elafius. The priests arrived, and were met
by the ignorant multitude, whom they blessed, and preached the word of God to them. They
found the people constant in the faith as they had left them; and learning that but few
had gone astray, they found out the authors, and condemned them. Then Elafius cast himself
at the feet of the priests, presenting his son, whose distress was visible, and needed no
words to express it. All were grieved, but especially the priests, who put up their
prayers for him before the throne of mercy; and Germanus, causing the youth to sit down,
gently passed his healing hand over the leg which was contracted; the limb recovered its
strength and soundness by the power of his touch, the withered nerves were restored, and
the youth was, in the presence of all the people delivered whole to his father. The
multitude was amazed at the miracle, and the Catholic faith was firmly planted in the
minds of all; after which, they were, in a sermon warned and exhorted to make amends for
their errors. By the judgment of all, the spreaders of the heresy, who had been expelled
the island, were brought before the priests, to be conveyed up into the continent, that
the country might be rid of them, and they corrected of their errors. Thus the faith in
those parts continued long after pure and untainted. All things being settled, he blessed
prelates returned home as prosperously as they came.
But Germanus, after this, went to Ravenna to intercede for the tranquillity of the
Armoricans, where, being very honourably received by Valentinian and his mother, Placidia,
he departed to Christ; his body was conveyed to his own city with a splendid retinue, and
numberless deeds of charity accompanied him to the grave. Not long after, Valentinian was
murdered by the followers of Ætius, the Patrician; whom he had put to death, in the sixth
year of the reign of Marcianus, and with him ended the empire of the West.
CHAPTER XXII
THE BRITONS, BEING FOR A TIME DELIVERED FROM FOREIGN INVASIONS, WASTED THEMSELVES BY
CIVIL WARS, AND THEN GAVE THEMSELVES UP TO MORE HEINOUS CRIMES
IN the meantime, in Britain, there was some respite from foreign, but not from civil
war. There still remained the ruins of cities destroyed by the enemy, and abandoned; and
the natives, who had escaped the enemy, now fought against each other. However, the kings,
priests, private men, and the nobility, still remembering the late calamities and
slaughters, in some measure kept within bounds; but when these died, and another
generation succeeded, which knew nothing of those times, and was only acquainted with the
present peaceable state of things, all the bonds of sincerity and justice were so entirely
broken, that there was not only no trace of them remaining, but few persons seemed to be
aware that such virtues had ever existed. Among other most wicked actions, not to be
expressed, which their own historian, Gildas, mournfully takes notice of, they added this
that they never preached the faith to the Saxons, or English, who dwelt amongst them;
however, the goodness of God did not forsake his people whom He foreknew, but sent to the
aforesaid nation much more worthy preachers, to bring it to the faith.
CHAPTER XXIII
HOW POPE GREGORY SENT AUGUSTINE, WITH OTHER MONKS, TO PREACH TO THE ENGLISH NATION, AND
ENCOURAGED THEM BY A LETTER OF EXHORTATION, NOT TO CEASE FROM THEIR LABOUR. [A.D. 596.]
IN the year of our Lord 582, Maurice, the fiftyfourth from Augustus, ascended the
throne, and reigned twentyone years. In the tenth year of his reign, Gregory, a man
renowned for learning and behaviour, was promoted to the apostolical see of Rome, and
presided over it thirteen years, six months and ten days. He, being moved by Divine
inspiration, in the fourteenth year of the same emperor, and about the one hundred and
fiftieth after the coming of the English into Britain, sent the servant of God, Augustine,
and with him several other monks, who feared the Lord, to preach the word of God to the
English nation. they having, in obedience to the pope's commands, undertaken that work,
were, on their journey, seized with a sudden fear, and began to think of returning home,
rather than proceed to a barbarous, fierce, and unbelieving nation, to whose very language
they were strangers; and this they unanimously agreed was the safest course. In short,
they sent back. Augustine, who had been appointed to be consecrated bishop in case they
were received by the English, that he might, by humble entreaty, obtain of the Holy
Gregory, that they should not be compelled to undertake so dangerous, toilsome, and
uncertain a journey. The pope, in reply, sent them a hortatory epistle, persuading them to
proceed in the work of the Divine word, and rely on the assistance of the Almighty. The
purport of which letter was as follows
"Gregory, the servant of the servants of God, to the servants of our Lord. Forasmuch as it had been better not to begin a good work, than to think of desisting from
that which has been begun, it behooves you, my beloved sons, to fulfil the good work,
which, by the help of our Lord, you have undertaken. Let not, therefore, the toil of the
journey, nor the tongues of evil speaking men, after you; but with all possible
earnestness and zeal perform that which, by God's direction, you have undertaken; being
assured, that much labour is followed by an eternal reward. When Augustine, your chief,
returns, whom we also constitute your abbot, humbly obey him in all things; knowing, that
whatsoever you shall do by his direction, will, in all respects, be available to your
souls. Almighty God protect you with his grace, and grant that I may, in the heavenly
country, see the fruits of your labour. In Inasmuch as, though I cannot labour with you, I
shall partake in the joy of the reward, because I am willing to labour. God keep you in
safety, my most beloved sons. Dated the 23rd of July, in the fourteenth year of the reign
of our pious and most august lord, Mauritius Tiberius, the thirteenth year after the
consulship of our said lord. The fourteenth indiction."
CHAPTER XXIV
HOW HE WROTE TO THE BISHOP OF ARLES TO ENTERTAIN THEM. [A.D. 596.]
THE same venerable pope also sent a letter to Ætheriuis, bishop of Arles, exhorting
him to give favourable entertainment to Augustine on his way to Britain; which letter was
in these words
"To his most reverend and holy brother and fellow bishop Ætherius, Gregory,
the servant of the servants God. Although religious men stand in need of no
recommendation with priests who have the charity which is pleasing to God; yet as a proper
opportunity is offered to write, we have thought fit to send you this our letter, to
inform you, that we have directed thither, for the good of souls, the bearer of these
presents, Augustine, the servant of God, of whose industry we are assured, with other
servants of God, whom it is requisite that your holiness assist with priestly affection,
and afford him all the comfort in your power. And to the end that you may be the more
ready in your assistance, we have enjoined him particularly to inform you of the occasion
of his coming; knowing, that when you are acquainted with it, you will as the matter
requires, for the sake of God, zealously afford him your relief. We also in all things
recommend to your charity, Candidus, the priest, our common son, whom we have transferred
to the government of a small patrimony in our church. God keep you in safety, most
reverend brother. Dated the 23rd day of July, in the fourteenth year of the reign of our
most pious and august lord, Mauritius Tiberius, the thirteenth ycar after the consulship
of our lord aforesaid. The fourteenth indiction."
CHAPTER XXV
AUGUSTINE, COMING INTO BRITAIN, FIRST PREACHED IN THE ISLE OF THANET TO KING ETHELBERT,
AND HAVING OBTAINED LICENCE, ENTERED THE KINGDOM OF KENT, IN ORDER TO PREACH THEREIN.
[A.D. 597.]
AUGUSTINE, thus strengthened by the confirmation of the blessed Father Gregory,
returned to the work of the word of God, with the servants of Christ, and arrived in
Britain. The powerful Ethelbert was at that time king of Kent; he had extended his
dominions as far as the great river Humber, by which the Southern Saxons are divided from
the Northern. On the east of Kent is the large Isle of Thanet containing according to the
English way of reckoning, 600 families, divided from the other land by the river Wantsum,
which is about three furlongs over, and fordable only in two places, for both ends of it
run into the sea. In this island landed the servant of our Lord, Augustine, and his
companions, being, as is reported, nearly forty men. They had, by order of the blessed
Pope Gregory, taken interpreters of the nation of the Franks, and sending to Ethelbert,
signified that they were come from Rome, and brought a joyful message, which most
undoubtedly assured to all that took advantage of it everlasting joys in heaven and a
kingdom that would never end with the living and true God. The king having heard this,
ordered them to stay in that island where they had landed, and that they should be
furnished with all necessaries, till he should consider what to do with them. For he had
before heard of the Christian religion, having a Christian wife of the royal family of the
Franks, called Bertha; whom he had received from her parents, upon condition that she
should be permitted to practice her religion with the Bishop Luidhard, who was sent with
her to preserve her faith. Some days after, the king came into the island, and sitting in
the open air, ordered Augustine and his companions to be brought into his presence. For he
had taken precaution that they should not come to him in any house, lest, according to an
ancient superstition, if they practiced any magical arts, they might impose upon him, and
so get the better of him. But they came furnished with Divine, not with magic virtue,
bearing a silver cross for their banner, and the image of our Lord and Saviour painted on
a board; and singing the litany, they offered up their prayers to the Lord for the eternal
salvation both of themselves and of those to whom they were come. When he had sat down,
pursuant to the king's commands, and preached to him and his attendants there present, the
word of life, the king answered thus: "Your words and promises are very fair, but
as they are new to us, and of uncertain import, I cannot approve of them so far as to
forsake that which I have so long followed with the whole English nation. But because you
are come from far into my kingdom, and, as I conceive, are desirous to impart to us those
things which you believe to be true, and most beneficial, we will not molest you, but give
you favourable entertainment, and take care to supply you with your necessary sustenance;
nor do we forbid you to preach and gain as many as you can to your religion."
Accordingly he permitted them to reside in the city of Canterbury, which was the
metropolis of all his dominions, and, pursuant to his promise, besides allowing them
sustenance, did not refuse them liberty to preach. It is reported that, as they drew near
to the city, after their manner, with the holy cross, and the image of our sovereign Lord
and King, Jesus Christ, they, in concert, sung this litany: "We beseech Thee, O Lord,
in all Thy mercy, that thy anger and wrath be turned away from this city, and from the
holy house, because we have sinned. Hallelujah."
CHAPTER XXVI
ST. AUGUSTINE IN KENT FOLLOWED THE DOCTRINE AND MANNER OF LIVING OF THE PRIMITIVE
CHURCH, AND SETTLED HIS EPISCOPAL SEE IN THE ROYAL CITY. [A.D. 597.]
As soon as they entered the dwellingplace assigned them they began to imitate the
course of life practiced in the primitive church; applying themselves to frequent prayer,
watching and fasting; preaching the word of life to as many as they could; despising all
worldly things, as not belonging to them; receiving only their necessary food from those
they taught; living themselves in all respects conformably to what they prescribed to
others, and being always disposed to suffer any adversity, and even to die for that truth
which they preached. In short, several believed and were baptized, admiring the simplicity
of their innocent life, and the sweetness of their heavenly doctrine. There was on the
east side of the city a church dedicated to the honour of St. Martin, built whilst the
Romans were still in the island, wherein the queen, who, as has been said before, was a
Christian, used to pray. In this they first began to meet, to sing, to pray, to say mass,
to preach, and to baptize, till the king, being converted to the faith, allowed them to
preach openly, and build or repair churches in all places.
When he, among the rest, induced by the unspotted life of these holy men, and their
delightful promises, which, by many miracles, they proved to be most certain, believed and
was baptized, greater numbers began daily to flock together to hear the word, and,
forsaking their heathen rites, to associate themselves, by believing, to the unity of the
church of Christ. Their conversion the king so far encouraged, as that he compelled none
to embrace Christianity, but only showed more affection to the believers, as to his
fellowcitizens in the heavenly kingdom. for he had learned from his instructors and
leaders to salvation, that the service of Christ ought to be voluntary, not by compulsion.
Nor was it long before he gave his preachers a settled residence in his metropolis of
Canterbury, with such possessions of different kinds as were necessary for their
subsistence.
CHAPTER XXVII
ST. AUGUSTINE, BEING MADE BISHOP, SENDS TO ACQUAINT POPE GREGORY WITH WHAT HAD BEEN
DONE, AND RECEIVES HIS ANSWER TO THE DOUBTS HE HAD PROPOSED TO HIM. [A.D. 597.]
IN the meantime, Augustine, the man of God, repaired to Arles, and, pursuant to the
orders received from the holy Father Gregory, was ordained archbishop of the English
nation, by Ætherius, archbishop of that city. Then returning into Britain, he sent
Laurentius the priest, and Peter the monk, to Rome, to acquaint Pope Gregory, that the
nation of the English had received the faith of Christ, and that he was himself made their
bishop. At the same time, he desired his solution of some doubts that occurred to him. He
soon received proper answers to his questions which we have also thought fit to insert in
this, our history
The First Question of Augustine, Bishop of the Church of Canterbury. Concerning bishops, how they are to behave themselves towards their clergy? or into how
many portions the things given by the faithful to the altar are to he divided? and how the
bishop is to act in the church?
Gregory, Pope of the City of Rome, answers. Holy Writ, which no doubt you are
well versed in, testifies, and particularly St. Paul's Epistle to Timothy, wherein he
endeavours to instruct him how he should behave himself in the house of God; but it is the
custom of the apostolic see to prescribe rules to bishops newly ordained, that all
emoluments which accrue, are to he divided into four portions; one for the bishop and
his family, because of hospitality and entertainments; another for the clergy; a third for
the poor; and the fourth for the repair of churches. But in regard that you, my brother,
being brought up under monastic rules, are not to live apart from your clergy in the
English church, which, by God's assistance, has been lately brought to the faith; you are
to follow that course of life which our forefathers did in the time of the primitive
church, when none of them said anything that he possessed was his own, but all things were
in common among them.
But if there are any clerks not received into holy orders who cannot live continent,
they are to take wives, and receive their stipends abroad; because we know it is written,
that out of the same portions abovementioned a distribution was, made to each of them
according to every one's wants; Care is also to be taken of their stipends, and provision
to be made, and they are to be kept under ecclesiastical rules, that they may live orderly
and attend to singing of psalms, and, by the help of God, preserve their hearts, and
tongues, and bodies from all that is unlawful. But as for those that live in common, why
need we say anything of making portions, or keeping hospitality and exhibiting mercy?
inasmuch as all that can be spared is to be spent in pious and religious works, according
to the commands of Him who is the Lord and Master of all, "Give alms of such things
as you have, and behold all things are clean unto you."
Augustine's Second Question. Whereas the faith is one and the same, why are
there different customs in different churches? and why is one custom of masses observed in
the holy Roman church, and another in the Gailican church?
Pope Gregory answers. You know, my brother, the custom of the Roman church in
which you remember you were bred up. But it pleases me, that if you have found anything,
either in the Roman, or the Gallican, or any other church, which may be more acceptable to
Almighty God, you carefully make choice of the same, and sedulously teach the church of
the English, which as yet is new ln the faith, whatsoever you can gather from the several
churches. For things are not to be loved for the sake of places, but places for the sake
of good things. Choose, therefore, from every church those things that are pious,
religious, and upright, and when you have, as it were, made them up into one body, let the
minds of the English be accustomed thereto.
Augustine's Third Question. I beseech you to inform me, what punishment must
be inflicted, if any one shall take anything by stealth from the church?
Gregory answers. You may judge, my brother, by the person of the thief, in
what manner he is to be corrected. For there are some, who, having substance, commit
theft; and there are others, who transgress in this point through want. Wherefore it is
requisite, that some be punished in their purses, others with stripes; some with more
severity, and some more mildly. And when the severity is more, it is to proceed from
charity, not from passion; because this is done to him who is corrected, that he may not
be delivered up to hellfire. For it behooves us to maintain discipline among the
faithful, as good parents do with their carnal children, whom they punish with stripes for
their faults, and yet design to make those their heirs whom they chastise; and they
preserve what they possess for those whom they seem in anger to persecute. This charity
is, therefore, to be kept in mind, and it dictates the measure of the punishment, so that
the mind may do nothing beyond the rule of reason. You may add, that they are to restore
those things which they have stolen from the church. But, God forbid, that the church
should make profit from those earthly things which it seems to lose, or seek gain out of
such vanities.
Augustine's Fourth Question. Whether two brother may marry two sisters, which
are of a family far removed from them?
Gregory answers. This may lawfully be done; for nothing is found in holy writ
that seems to contradict it.
Augustine's Fifth Question. O what degree may the faithful marry with their
kindred? and whether it is lawful for men to marry their stepmother and relations?
Gregory answers. A certain worldly law in the Roman commonwealth allows, that
the son and daughter of a brother and sister, or of two brothers, or two sisters, may be
joined in matrimony; but we have found, by experience, that no offspring can come of such
wedlock; and the Divine Law forbids a man to "uncover the nakedness of his
kindred." Hence of necessity it must be the third or fourth generation of the
faithful, that can be lawfully joined in matrimony; for the second, which we have
mentioned, must altogether abstain from one another. To marry with one's stepmother is a
heinous crime, because is written in the Law, "Thou shalt not uncover the nakedness
of thy father": now the son, indeed, cannot uncover his father's nakedness; but in
regard that it is written, "They shall be two in one flesh," he that presumes to
uncover the nakedness of his stepmother, who was one flesh with his father, certainly
uncovers the nakedness of his father. It is also prohibited to marry with a
sisterinlaw, because by the former union she is become the brother's flesh. For which
thing also John the Baptist was beheaded, and ended his life in holy martyrdom. For,
though he was not ordered to deny Christ, and indeed was killed for confessing Christ, yet
in regard that the same Jesus Christ, our Lord, said, "I am the Truth," because
John was killed for the truth, be also shed his blood for Christ.
But forasmuch as there are many of the English, who whilst they were still in
infidelity, are said to have been joined in this execrable matrimony, when they come to
the faith they are to be admonished to abstain, and be made to know that this is a
grievous sin. Let them fear the dreadful judgment of God, lest, for the gratification of
their carnal appetites, they incur the torments. of eternal punishment. Yet they are not
on this account to be deprived of the communion of the body and blood of Christ, lest they
seem to be punished for those things which they did through ignorance before they had
received baptism. For at this time the Holy Church chastises some things through zeal, and
tolerates some through meekness, and connives at some things through discretion, that so
she may often, by this forbearance and connivance, suppress the evil which she
disapproves. But all that come to the Faith are to be admonished not to do such things.
And if any shall be guilty of them, they are to be excluded from the communion of the body
and blood of Christ. For as the offence is, in some measure, to be tolerated in those who
did it through ignorance, so it is to be strenuously prosecuted in those who do not fear
to sin knowingly.
Augustine's Sixth Question. Whether a bishop may be ordained without other
bishops being present, in case there be so great a distance between them, that they cannot
easily come together?
Gregory answers. As for the church of England, in which you are as yet the
only bishop, you can no otherwise ordain a bishop than in the absence of other bishops;
unless some bishops should come over from Gaul, that they may be present as witnesses to
you in ordaining a bishop. But we would have you, my brother, to ordain bishops in such a
manner, that the said bishops may not be far asunder, that when a new bishop is to he
ordained, there be no difficulty, but that other bishops, and pastors also, whose presence
is necessary, may easily come together. Thus, when, by the help of God, bishops shall be
so constituted in places everywhere near to one another, no ordination of a bishop is to
be performed without assembling three or four bishops. For, even in spiritual affairs, we
may take example by the temporal, that they may he wisely and discreetly conducted. It is
certain, that when marriages are celebrated in the world, some married persons are
assembled, that those who went before in the way of matrimony, may also partake in the joy
of the succeeding couple. Why, then, at this spiritual ordination, wherein, by means of
the sacred ministry, man is joined to God, should not such persons be assembled, as may
either rejoice in the advancement of the new bishop, or jointly pour forth their prayers
to Almighty God for his preservation?
Augustine's Seventh Question. How are we to deal with the bishops of France
and Britain?
Gregory answers. We give you no authority over the bishops of France, because
the bishop of Aries received the pall in ancient times from my predecessor, and we are not
to deprive him of the authority he has received. If it shall therefore happen, my brother,
that you go over into the province of France, you are to concert with the said bishop of
Aries, how, if there be any faults among the bishops, they may be amended. And if he shall
be lukewarm in keeping up discipline, he is to be corrected by your zeal; to whom we have
also written, that when your holiness shall be in France, he may also use all his
endeavours to assist you, and put away from the behaviour of the bishops all that shall be
opposite to the command of our Creator. But you, of your own authority, shall not have
power to judge the bishops of France, but by persuading, soothing, and showing good works
for them to imitate; you shall reform the minds of wicked men to the pursuit of holiness;
for it is written in the Law, "When thou comest into the standing corn of thy
neighbours, then thou mayest pluck the ears with thine hand; but thou shalt not move a
sickle unto thy neighbours' standing corn. For thou mayest not apply the sickle of
judgment in the harvest which seems to have been committed to another; but by the effect
of good works thou shalt clear the Lord's wheat of the chaff of their vices, and convert
them into the body of the Church, as it were, by eating. But whatsoever is to be done by
authority, must be transacted with the aforesaid bishop of Aries, lest that should be
omitted, which the ancient institution of the fathers has appointed. But as for all the
bishops of Britain, we commit them to your care, that the unlearned may be taught, the
weak stregthened by persuasion, and the perverse corrected by authority.
Augustine's Eighth Question. Whether a woman with child ought to be baptized?
Or how long after she has brought forth, may she come into the church? As also, after how
many days the infant born may be baptized, lest he be prevented by death? Or how long
after her husband may have carnal knowledge of her? Or whether it is lawful for her to
come into the church when she has her courses? Or to receive the holy sacrament of
communion? Or whether a man, under certain circumstances, may come into the church before
he has washed with water? Or approach to receive the mystery of the holy communion? All
which things are requisite to be known by the rude nation of the English.
Gregory answers. I do not doubt but that these questions have been put to
you, my brother, and I think I have already answered you therein. But I believe you would
wish the opinion which you yourself might give to be confirmed by mine also. Why should
not a woman with child be baptized, since the fruitfulness of the flesh is no difference
in the eyes of Almighty God? For when our first parents sinned in Paradise, they forfeited
the immortality which they had received, by the just judgment of God. Because, therefore,
Almighty God would not for their fault wholly destroy the human race, He both deprived man
of immortality for his sin, and, at the same time, of his great goodness, reserved to him
the power of propagating his race after him. On what account then can that which is
preserved to the human race, by the free gift of Almighty God, be excluded from the
privilege of baptism? For it is very foolish to imagine that the gift of grace opposes
that mystery in which all sin is blotted out. When a woman is delivered, after how many
days she may come into the church, you have been informed by reading the Old Testament,
viz. that she is to abstain for a male child thirtythree days, and sixtysix for a
female. Now you must know that this is to be taken in a mystery; for if she enters the
church the very hour that she is delivered, to return thanks, she is not guilty of any
sin; because the pleasure of the flesh is in fault, and not the pain; but the pleasure is
in the copulation of the flesh, whereas there is pain in bringing forth the child.
Wherefore it is said to the first mother of all, "In sorrow shalt thou bring forth
children." If, therefore, we forbid a woman that has brought forth, to enter the
church, we make a crime of her very punishment. To baptize either a woman who has brought
forth, if there be danger of death, even the very hour that she brings forth, or that
which she has brought forth the very hour it is born, is no way prohibited, because, as
the grace of the holy mystery is to be with much discretion provided for the living and
understanding, so is it to be without any delay offered to the dying; lest, while a
further time is sought to confer the mystery of redemption, a small delay intervening, the
person that is to be redeemed is dead and gone.
Her husband is not to approach her, till the infant born be weaned. A bad custom is
sprung up in the behaviour of married people, that is, that women disdain to suckle the
children which they bring forth, and give them to other women to suckle; which seems to
have been invented on no other account but incontinency; because, as they will not be
continent, they will not suckle the children which they bear. Those women, therefore, who,
from bad custom, give their children to others to bring up, must not approach their
husbands till the time of purification is past. For even when there has been no
childbirth, women are forbidden to do so, whilst they have their monthly courses,
insomuch that the Law condemns to death any man that shall approach unto a woman during
her uncleanness. Yet the woman, nevertheless, must not be forbidden to come into the
church whilst she has her monthly courses; because the superfluity of nature cannot be
imputed to her as a crime; and it is not just that she should be refused admittance into
the church, for that which she suffers against her will. For we know, that the woman who
had the issue of blood, humbly approaching behind our Lord's back, touched the hem of his
garment, and her distemper immediately departed from her. If, therefore, she that had an
issue of blood might commendably touch the garment of our Lord, why may not she, who has
the monthly courses, lawfully enter into the church of God? But you may say, Her distemper
compelled her, whereas these we speak of are bound by custom. Consider, then, most dear
brother, that all we suffer in this mortal flesh, through the infirmity of our nature, is
ordained by the just judgment of God after the fall; for to hunger, to thirst, to be hot,
to be cold, to be weary, is from the infirmity of our nature; and what else is it to seek
food against hunger, drink against thirst, air against heat, clothes against cold, rest
against weariness, than to procure a remedy against distempers? Thus to a woman her
monthly courses are a distemper. If, therefore, it was a commendable boldness in her, who
in her disease touched our Lord's garment, why may not that which is allowed to one infirm
person, be granted to all women, who, through the fault of their nature, are distempered?
She must not, therefore, be forbidden to receive the mystery of the holy communion
during those days. But if any one out of profound respect does not presume to do it, she
is to be commended; yet if she receives it, she is not to be judged. For it is the part of
noble minds in some manner to acknowledge their faults, even where there is no offence;
because very often that is done without a fault, which, nevertheless, proceeded from a
fault. Therefore, when we are hungry, it is no crime to eat; yet our being hungry proceeds
from the sin of the first man. The monthly courses are no crime in women; because they
naturally happen; however, because our nature itself is so depraved, that it appears to be
so without the concurrence of the will, the fault proceeds from sin, and thereby human
nature may herself know what she is become by judgment. And let man, who wilfully
committed the offence, bear the guilt of that offence. And, therefore, let women consider
with themselves, and if they do not presume, during their monthly courses, to approach the
sacrament of the body and blood of our Lord, they are to be commended for their
praiseworthy consideration; but when they are carried away with love of the same mystery
to receive it out of the usual custom of religious life, they are not to be restrained, as
we said before. For as in the Old Testament the outward works are observed, so in the New
Testament, that which is outwardly done, is not so diligently regarded as that which is
inwardly thought, in order to punish it by a discerning judgment. For whereas the Law
forbids the eating of many things as unclean, yet our Lord says in the Gospel, "Not
that which goeth into the mouth defileth a man; but that which cometh out of the mouth,
this defileth a man." And presently after He added, expounding the same, "Out of
the heart proceed evil thoughts." Where it is sufficiently shown, that that is
declared by Almighty God to be polluted in fact, which proceeds from the root of a
polluted thought. Whence also Paul the Apostle says, "Unto the pure all things are
pure, but unto them that are defiled and unbelieving, nothing is pure." And presently
after, declaring the cause of that defilement, he adds, "For even their mind and
conscience is defiled." If, therefore, meat is not unclean to him who has a clean
mind, why shall that which a clean woman suffers according to nature, be imputed to her as
uncleanness?
A man who has approached his own wife is not to enter the church unless washed with
water, nor is he to enter immediately although washed. The Law prescribed to the ancient
people, that a man in such cases should be washed with water, and not enter into the
church before the setting of the sun. Which, nevertheless, may be understood spiritually,
because a man acts so when the mind is led by the imagination to unlawful concupiscence;
for unless the fire of concupiscence be first driven from his mind, he is not to think
himself worthy of the congregation of the brethren, whilst he thus indulges an unlawful
passion. For though several nations have different opinions concerning this affair, and
seem to observe different rules, it was always the custom of the Romans, from ancient
times, for such an one to be cleansed by washing, and for some time respectfully to
forbear entering the church. Nor do we, in so saying, assign matrimony to be a fault; but
forasmuch as lawful intercourse cannot be had without the pleasure of the flesh, it is
proper to forbear entering the holy place, because the pleasure itself cannot be without a
fault. For he was not born of adultery or fornication, but of lawful marriage, who said,
"Behold I was conceived in iniquity, and in sin my mother brought me forth." For
he who knew himself to have been conceived in iniquity, lamented that he was born from
sin, because the tree in its bough bears the moisture it drew from the root. In which
words, however, he does not call the union of the married couple iniquity, but the
pleasure of the copulation. For there are many things which are proved to be lawful, and
yet we are somewhat defiled in doing them. As very often by being angry we correct faults,
and at the same time disturb our own peace of mind; and though that which we do is right,
yet it is not to be approved that our mind should be discomposed. For he who said "My
eye was disturbed with anger," had been angry at the vices of those who had offended.
Now, in regard that only a sedate mind can apply itself to contemplation, he grieved that
his eye was disturbed with anger; because, whilst he was correcting evil actions below, he
was obliged to be withdrawn and disturbed from the contemplation of things above. Anger
against vice is, therefore, commendable, and yet painful to a man, because he thinks that
by his mind being agitated, he has incurred some guilt. Lawful commerce, therefore, must
be for the sake of children, not of pleasure; and must be to procure offspring, not to
satisfy vices. But if any man is led not by the desire of pleasure, but only for the sake
of getting children, such a man is certainly to be left to his own judgment, either as to
entering the church, or as to receiving the mystery of the body and blood of our Lord,
which he, who being placed in the fire cannot burn, is not to be forbidden by us to
receive. But when, not the love of getting children, but of pleasure prevails, the pair
have cause to lament their deed. For this the holy preaching allows them, and yet fills
the mind with dread of the very allowance. For when Paul the Apostle said, "Let him
that cannot contain, have his wife;" he presently took care to subjoin, "But
this I say by way of indulgence, not by way of command." For this is not granted by
way of indulgence which is lawful, because it is just; and, therefore, that which he said
he indulged, he showed to be an offence.
It is seriously to be considered, that when God was to speak to the people on Mount
Sinai, He first commanded them to abstain from women. And if so much cleanness of body was
there required, where God spoke to the people by the means of a subject creature, that
those who were to hear the words of God should not do so; how much more ought women, who
receive the body of Almighty God, to preserve themselves in cleanness of flesh, lest they
be burdened with the very greatness of that unutterable mystery? For this reason, it was
said to David, concerning his men, by the priest, that if they were clean in this
particular, they should receive the shewbread, which they would not have received at
all, had not David first declared them to be clean. Then the man, who, afterwards, has
been washed with water, is also capable of receiving the mystery of the holy communion,
when it is lawful for him, according to what has been before declared, to enter the
church.
Augustine's Ninth Question. - Whether after an illusion such as happens in a
dream, any man may receive the body of our Lord, or if he be a priest, celebrate the
Divine mysteries?
Gregory answers. - The Testament of the Old Law, as has been said already in the
article above, calls such a man polluted, and allows him not to enter into the church till
the evening after being washed with water. Which, nevertheless, spiritual people, taking
in another sense, will understand in the same manner as above; because he is imposed upon
as it were in a dream, who, being tempted with filthiness, is defiled by real
representations in thought, and he is to be washed with water, that he may cleanse away
the sins of thought with tears; and unless the fire of temptation depart before, may know
himself to be guilty as it were until the evening. But discretion is very necessary in
that illusion, that one may seriously consider what causes it to happen in the mind of the
person sleeping; for sometimes it proceeds from excess of eating or drinking; sometimes
from the superfluity or infirmity of nature, and sometimes from the thoughts. And when it
happens, either through superfluity or infirmity of nature, such an illusion is not to be
feared, because it is rather to be lamented, that the mind of the person, who knew nothing
of it, suffers the same, than that he occasioned it. But when the appetite of gluttony
commits excess in food, and thereupon the receptacles of the humours are oppressed, the
mind from thence contracts some guilt; yet not so much as to obstruct the receiving of the
holy mystery, or celebrating mass, when a holy day requires it, or necessity obliges the
sacrament to be administered, because there is no other priest in the place; for if there
be others who can perform the ministry, the illusion proceeding from overeating is not to
exclude a man from receiving the sacred mystery; but I am of opinion he ought humbly to
abstain from offering the sacrifice of the mystery; but not from receiving it, unless the
mind of the person sleeping has been filled with some foul imagination. For there are
some, who for the most part so suffer the illusion, that their mind, even during the sleep
of the body, is not defiled with filthy thoughts. In which case, one thing is evident,
that the mind is guilty even in its own judgment; for though it does not remember to have
seen any thing whilst the body was sleeping, yet it calls to mind that when waking it fell
into bodily gluttony. But if the sleeping illusion proceeds from evil thoughts when
waking, then the guilt is manifest to the mind; for the man perceives from whence that
filth sprung, because what he had knowingly thought of, that he afterwards unwittingly
revealed. But it is to be considered, whether that thought was no more than a suggestion,
or proceeded to enjoyment, or, which is still more criminal, consented to sin. For all sin
is fulfilled in three ways, viz., by suggestion, by delight, and by consent. Suggestion is
occasioned by the Devil, delight is from the flesh, and consent from the mind. For the
serpent suggested the first offence, and Eve, as flesh; was delighted with it, but Adam
consented, as the spirit, or mind. And much discretion is requisite for the mind to sit as
judge between suggestion and delight, and between delight and consent. For if the evil
spirit suggest a sin to the mind, if there ensue no delight in the sin, the sin is in no
way committed; but when the flesh begins to be delighted, then sin begins to grow. But if
it deliberately consents, then the sin is known to be perfected. The beginning, therefore,
of sin is in the suggestion, the nourishing of it in delight, but in the consent is its
perfection. And it often happens that what the evil spirit sows in the thought, the flesh
draws to delight, and yet the soul does not consent to that delight. And whereas the flesh
cannot be delighted without the mind, yet the mind struggling against the pleasures of the
flesh is somewhat unwillingly tied down by the carnal delight, so that through reason it
contradicts, and does not consent, yet being influenced by delight, it grievously laments
its being so bound. Wherefore that principal soldier of our Lord's host, sighing, said,
"I see another law in my members warring against the law of my mind, and bringing me
into captivity to the law of sin, which is in my members." Now if he was a captive,
he did not fight; but if he did fight, how was he a captive? he therefore fought against
the law of the mind, which the law that is in the members opposed; if he fought so, he was
no captive. Thus, then, man is, as I may say, a captive and yet free. Free on account of
justice, which he loves, a captive by the delight which he unwillingly bears within him.
CHAPTER XXVIII
POPE GREGORY WRITES TO THE BISHOP OF ARLES TO ASSIST AUGUSTINE IN THE WORK OF GOD.
[A.D. 601.]
THUS far the answers of the holy Pope Gregory, to the questions of the most reverend
prelate, Augustine. But the epistle, which he says he had written to the bishop of Aries,
was directed to Vergilius, successor to Ætherius, the copy whereof follows -
"To his most reverend and holy brother and fellow bishop, Vergilius; Gregory,
servant of the servants of God. With how much affection brethren, coming of their own
accord, are to be entertained, is well known, by their being for the most. part invited on
account of charity. Therefore, if our common brother, Bishop Augustine, shall happen to
come to you, I desire your love will, as is becoming, receive him so kindly and
affectionately, that he may be supported by the honour of your consolation, and others be
informed how brotherly charity is to be cultivated. And, since it often happens that those
who are at a distance, sooner than others, understand the things that need correction, if
any crimes of priests or others shall happen to be laid before you, you will, in
conjunction with him sharply inquire into the same. And do you both act so strictly and
carefully against those things which offend God, and provoke his wrath, that for the
amendment of others, the punishment may fall upon the guilty, and the innocent may not
suffer an ill name. God keep you in safety, most reverend brother. Given the 22nd day of
June, in the nineteenth year of the reign of our pious and august emperor, Mauritius
Tiberius, and the eighteenth year after the consulship of our said lord. The fourth
indiction."
CHAPTER XXIX
THE SAME POPE SENDS AUGUSTINE THE PALL, AN EPISTLE AND SEVERAL MINISTERS OF THE WORD.
[A.D. 601.]
MOREOVER, the same Pope Gregory, hearing from Bishop Augustine, that he had a great
harvest, and but few labourers, sent to him, together with his aforesaid messengers,
several fellow labourers and ministers of the word of whom the first and principal were
Mellitus, Justus, Paulinus, and Rufinianus, and by them all things in general that were
necessary for the worship and service of the church, viz., sacred vessels and vestments
for the altars, also ornaments for the churches, and vestments for the priests and clerks,
as likewise relics of the holy apostles and martyrs; besides many books. He also sent
letters, wherein he signified that he had transmitted the pall to him, and at the same
time directed how he should constitute bishops in Britain. The letters were in these words
-
"To his most reverend and holy brother and fellow bishop, Augustine; Gregory,
the servant of the servants of God. Though it be certain, that the unspeakable rewards
of the eternal kingdom are reserved for those who labour for Almighty God, yet it is
requisite that we bestow on them the advantage of honours, to the end that they may by
this recompense be enabled the more vigorously to apply themselves to the care of their
spiritual work. And, in regard that the new church of the English is, through the goodness
of the Lord, and your labours, brought to the grace of God, we grant you the use of the
pall in the same, only for the performing of the solemn service of the mass; so that you
in several places ordain twelve bishops, who shall be subject to your jurisdiction, so
that the bishop of London shall, for the future, be always consecrated by his own synod,
and that he receive the honour of the pall from this holy and apostolical see, which I, by
the grace of God, now serve. But we will have you send to the city of York such a bishop
as you shall think fit to ordain; yet so, if that city, with the places adjoining, shall
receive the word of God, that bishop shall also ordain twelve bishops, and enjoy the
honour of a metropolitan; for we design, if we live, by the help of God, to bestow on him
also the pall; and yet we will have him to be subservient to your authority; but after
your decease, he shall so preside over the bishops he shall ordain, as to be in no way
subject to the jurisdiction of the bishop of London. But for the future let this
distinction be between the bishops of the cities of London and York that he may have the
precedence who shall be first ordained. But let them unanimously dispose, by common advice
and uniform conduct, whatsoever is to be done for the zeal of Christ; let them judge
rightly, and perform what they judge convenient in a uniform manner.
"But to you, my brother, shall, by the authority of our God, and Lord Jesus
Christ, be subject not only those bishops you shall ordain, and those that shall be
ordained by the bishop of York, but also all the priests in Britain; to the end that from
the mouth and life of your holiness they may learn the rule of believing rightly, and
living well, and fulfilling their office in faith and good manners, they may, when it
shall please the Lord, attain the heavenly kingdom. God preserve you in safety, most
reverend brother.
"Dated the 22nd of June, in the nineteenth year of the reign of our most pious
lord and emperor, Mauritius Tiberius, the eighteenth year after the consulship of our said
lord. The fourth indiction."
CHAPTER XXX
A COPY OF THE LETTER WHICH POPE GREGORY SENT TO THE ABBOT MELLITUS, THEN GOING INTO
BRITAIN. [A.D. 601.]
THE aforesaid messengers being departed, the holy father, Gregory, sent after them
letters worthy to be preserved in memory, wherein he plainly shows what care he took of
the salvation of our nation. The letter was as follows -
"To his most beloved son, the Abbot Mellitus; Gregory, the servant of the
servants of God. We have been much concerned, since the departure of our congregation
that is with you, because we have received no account of the success of your journey.
When, therefore, Almighty God shall bring you to the most reverend Bishop Augustine, our
brother, tell him what I have, upon mature deliberation on the affair of the English,
determined upon, viz., that the temples of the idols in that nation ought not to be
destroyed; but let the idols that are in them be destroyed; let holy water be made and
sprinkled in the said temples, let altars be erected, and relics placed. For if those
temples are well built, it is requisite that they be converted from the worship of devils
to the service of the true God; that the nation, seeing that their temples are not
destroyed, may remove error from their hearts, and knowing and adoring the true God, may
the more familiarly resort to the places to which they have been accustomed. And because
they have been used to slaughter many oxen in the sacrifices to devils, some solemnity
must be exchanged for them on this account, as that on the day of the dedication, or the
nativities of the holy martyrs, whose relics are there deposited, they may build
themselves huts of the boughs of trees, about those churches which have been turned to
that use from temples, and celebrate the solemnity with religious feasting, and no more
offer beasts to the Devil, but kill cattle to the praise of God in their eating, and
return thanks to the Giver of all things for their sustenance; to the end that, whilst
some gratifications are outwardly permitted them, they may the more easily consent to the
inward consolations of the grace of God. For there is no doubt that it is impossible to
efface everything at once from their obdurate minds; because he who endeavours to ascend
to the highest place, rises by degrees or steps, and not by leaps. Thus the Lord made
Himself known to the people of Israel in Egypt; and yet He allowed them the use of the
sacrifices which they were wont to offer to the Devil, in his own worship; so as to
command them in his sacrifice to kill beasts, to the end that, changing their hearts, they
might lay aside one part of the sacrifice, whilst they retained another; that whilst they
offered the same beasts which they were wont to offer, they should offer them to God, and
not to idols; and thus they would no longer be the same sacrifices. This it behooves your
affection to communicate to our aforesaid brother, that he, being there present, may
consider how he is to order all things. God preserve you in safety, most beloved son.
"Given the 17th of June, in the nineteenth year of the reign of our lord, the most
pious emperor, Mauritius Tiberius, the eighteenth year after the consulship of our said
lord. The fourth indiction."
CHAPTER XXXI
POPE GREGORY, BY LETTER, EXHORTS AUGUSTINE NOT TO GLORY IN HIS MIRACLES. [A.D. 601.]
AT which time he also sent Augustine a letter concerning the miracles that he had heard
had been wrought by him; wherein he admonishes him not to incur the danger of being puffed
up by the number of them. The letter was in these words -
"I know, most loving brother, that Almighty God, by means of your affection, shows
great miracles in the nation which He has chosen. Wherefore it is necessary that you
rejoice with fear, and tremble whilst you rejoice, on account of the same heavenly gift;
viz., that you may rejoice because the souls of the English are by outward miracles drawn
to inward grace; but that you fear, lest, amidst the wonders that are wrought, the weak
mind may be puffed up in its own presumption, and as it is externally raised to honour, it
may thence inwardly fall by vainglory. For we must call to mind, that when the disciples
returned with joy after preaching, and said to their heavenly Master, 'Lord, in thy name,
even the devils are subject to us;' they were presently told, 'Do not rejqice on this
account, but rather rejoice for that your names are written in heaven.' For they placed
their thoughts on private and temporal joy , when they rejoiced in miracles; but they are
recalled from the private to the public, and from the temporal to the eternal joy, when it
is said to them, 'Rejoice for this, because your names are written in heaven.' For all the
elect do not work miracles, and yet the names of all are written in heaven. For these who
are disciples of the truth ought not to rejoice, save for that good thing which all men
enjoy as well as they, and of which their enjoyment shall be without end.
"It remains, therefore, most dear brother, that amidst those things, which through
the working of our Lord, you outwardly perform, you always inwardly strictly judge
yourself, and clearly understand both what you are yourself, and how much grace is in that
same nation, for the conversion of which you have also received the gift of working
miracles. And if you remember that you have at any time offended our Creator, either by
word or deed, that you always call it to mind, to the end that the remembrance of your
guilt may crush the vanity which rises in your heart. And whatsoever you shall receive, or
have received, in relation to working miracles, that you consider the same, not as
conferred on you, but on those for whose salvation it has been given you."
CHAPTER XXXII
POPE GREGORY SENDS LETTERS AND PRESENTS TO KING ETHELBERT
THE same holy Pope Gregory, at the same time, sent a letter to King Ethelbert, with
many presents of several sorts; being desirous to glorify the king with temporal honours,
at the same time that he rejoiced that through his labour and zeal he had attained the
knowledge of the heavenly glory. The copy of the said letter is as follows -
"To the most glorious Lord, and his most excellent son, Ethelbert, king of the
English, Bishop Gregory. Almighty God advances all good men to the government of
nations, that He may by their means bestow the gifts of his mercy on those over whom they
are placed. This we know to have been done in the English nation, over whom your glory was
therefore placed, that by means of the goods which are granted to you, heavenly benefits
might also be conferred on the nation that is subject to you. Therefore, my illustrious
son, do you carefully preserve the grace which you have received from the Divine goodness,
and hasten to promote the Christian faith, which you have embraced, among the people under
your subjection; multiply the zeal of your uprightness in their conversion; suppress the
worship of idols; overthrow the structures of the temples; edify the manners of your
subjects by much cleanness of life, exhorting, terrifying, soothing, correcting, and
giving examples of good works, that you may find Him your rewarder in heaven, whose name
and knowledge you shall spread abroad upon earth. For He also will render the fame of your
honour more glorious to posterity, whose honour you seek and maintain among the nations.
"For even so Constantine, our most pious emperor, recovering the Roman
commonwealth from the perverse worship of idols, subjected the same with himself to our
Almighty God and Lord Jesus Christ, and was himself, with the people under his subjection,
entirely converted to Him. Whence it followed, that his praises transcended the fame of
former princes; and he as much excelled his predecessors in renown as he did in good
works. Now, therefore, let your glory hasten to infuse into the kings and people that are
subject to you, the knowledge of one God, Father, Son, and Holy Ghost; that you may both
surpass the ancient kings of your nation in praise and merit, and become by so much the
more secure against your own sins before the dreadful judgment of Almighty God, as you
shall wipe away the sins of others in your subjects.
"Willingly hear, devoutly perform, and studiously retain in your memory,
whatsoever you shall be advised by our most reverend brother, Bishop Augustine, who is
instructed in the monastical rule, full of the knowledge of the holy Scripture, and, by
the help of God, endued with good works; for if you give ear to him in what he speaks for
Almighty God, the same Almighty God will the sooner hear him praying for you. But if
(which God avert!) you slight his words, how shall Almighty God hear him in your behalf,
when you neglect to hear him for God? Unite yourself, therefore, to him with all your
mind, in the fervour of faith, and further his endeavours, through the assistance of that
virtue which the Divinity affords you, that He may make you partaker of his kingdom, whose
faith you cause to be received and maintained in your own.
"Besides, we would have your glory know, we find in the holy Scripture, from the
words of the Almighty Lord, that the end of this present world, and the kingdom of the
saints, is about to come, which will never terminate. But as the same end of the world
approaches, many things are at hand which were not before, viz. changes of air, and
terrors from heaven, and tempests out of the order of the seasons, wars, famines, plagues,
earthquakes in several places; which things will not, nevertheless, happen in our days,
but will all follow after our days. If you, therefore, find any of these things to happen
in your country, let not your mind be in any way disturbed; for these signs of the end of
the world are sent before, for this reason, that we may be solicitous for our souls,
suspicious of the hour of death, and may be found prepared with good works to meet our
Judge. Thus much, my illustrious son, I have said in few words, to the end that when the
Christian faith shall increase in your kingdom, our discourse to you may also be more
copious, and we may be pleased to say the more, in proportion as joy for the conversion of
your nation is multiplied in our mind.
"I have sent you some small presents, which will not appear small, when received
by you with the blessing of the holy apostle, Peter. May Almighty God, therefore, perfect
in you his grace which He has begun, and prolong your life here through a course of many
years, and after a time receive you into the congregation of the heavenly country. May
heavenly grace preserve your excellency in safety.
"Given the 22nd day of June, in the nineteenth year of the reign of the most pious
emperor, Mauritius Tiberius, in the eighteenth year after his consulship. Fourth
indiction."
CHAPTER XXXIII
AUGUSTINE REPAIRS THE CHURCH OF OUR SAVIOUR, AND BUILDS THE MONASTERY OF ST. PETER THE
APOSTLE; PETER THE FIRST ABBOT OF THE SAME. [A.D. 602.]
AUGUSTINE having his episcopal see granted him in the royal city, as has been said, and
being supported by the king, recovered therein a church, which he was informed had been
built by the ancient Roman Christians, and consecrated it in the name our holy Saviour,
God and Lord, Jesus Christ, and there established a residence for himself and his
successors. He also built a monastery not far from the city to the eastward, in which, by
his advice, Ethelbert erected from the foundation the church of the blessed apostles,
Peter and Paul, and enriched it with several donations; wherein the bodies of the same
Angustine, and of all the bishops of Canterbury, and of the kings of Kent, might be
buried. However, Augustine himself did not consecrate that church, but Laurentius, his
successor.
The first abbot of that monastery was the priest Peter, who, being sent ambassador into
France, was drowned in a bay of the sea, which is called Amfleat, and privately buried by
the inhabitants of the place; but Almighty God, to show how deserving a man he was, caused
a light to be seen over his grave every night; till the neighbours who saw it, perceiving
that he had been a holy man that was buried there, inquiring who, and from whence he was,
carried away the body, and interred it in the church, in the city of Boulogne, with the
honour due to so great a person.
CHAPTER XXXIV
ETHELFRID, KING OF THE NORTHUMBRIANS, HAVING VANQUISHED THE NATIONS OF THE SCOTS,
EXPELS THEM FROM THE TERRITORIES OF THE ENGLlSH. [A.D. 603.]
AT this time, Ethelfrid, a most worthy king, and ambitious of glory, governed the
kingdom of the Northumbrians, and ravaged the Britons more than all the great men of the
English, insomuch that he might be compared to Saul, once king of the Israelites,
excepting only this, that he was ignorant of the true religion. For he conquered more
territories from the Britons, either making them tributary, or driving the inhabitants
clean out, and planting English in their places, than any other king or tribune. To him
might justly be applied the saying of the patriarch blessing his son in the person of
Saul, "Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and
at night he shall divide the spoil." Hereupon, Ædan, king of the Scots that inhabit
Britain, being concerned at his success, came against him with an immense and mighty army;
but was beaten by an inferior force, and put to flight; for almost all his army was slain
at a famous place, called Degsastan, that is, Degsastone. In which battle also Theodbaid,
brother to Ethelfrid, was killed, with almost all the forces he commanded. This war
Etheifrid put an end to in the year 603 after the incarnation of our Lord, the eleventh of
his own reign, which lasted twenty-four years, and the first year of the reign of Phocas,
who the governed the Roman empire. From that time, no king the Scots durst come into
Britain to make war on the English to this day.
