BOOK IV Contents
I. Deusdedit, archbishop of Canterbury, dying, Wighard was sent to Rome to succeed him
in that dignity; but he dying there, Theodore - was ordained archbishop, and sent into
Britain with the Abbot Hadrian. [A.D. 664]
II. Theodore visits all places; the churches of the English begin to be instructed in
holy literature, and in the Catholic truth; Putta is made bishop of the church of
Rochester in the room of Damianus. [A.D. 669]
III. How Chad, above-mentioned, was made bishop of the Mercians. Of his life, death,
and burial. [A. D. 669]
IV. Bishop Colman, having left Britain, built two monasteries in Scotland; the one for
the Scots, the other for the English he had taken along with him. [A.D. 667]
V. Of the death of the kings Oswy and Egbert, and of the synod held at Hertford, in
which Archbishop Theodore presided. [A.D. 670]
VI. Winfrid being deposed, Sexwulf was put into his see, and Earconwald made bishop of
the East Saxons. [A.D. 674]
VII. How it was indicated by a heavenly light where the bodies of the nuns should be
buried in the monastery of Barking. [A.D. 676]
VIII. A little boy, dying in the same monastery, called upon a virgin that was to
follow him; another at the point of leaving her body, saw some small part of the future
glory. [A.D. 676]
IX. Of the signs which were shown from heaven when the mother of that congregation
departed this life. [A.D. 676]
X. A blind woman, praying in the burial place of that monastery, was restored to her
sight. [A.D. 676]
XI. Sebbi, king of the same province, ends his life in a monastery. [A.D. 694]
XII. Hedda succeeds Eleutherius in the bishopric of the West Saxons; Cuichelm succeeds
Putta in that of Rochester, and is himself succeeded by Gebmund; and who were then bishops
of the Northumbrians. [A.D. 673]
XIII. Bishop Wilfrid converts the province of the South Saxons to Christ. [A.D. 681]
XIV. How a pestilential mortality ceased through the intercession of King Oswald. [A.D.
681]
XV. King C'dwalla, having slain Ethelwalch, king of the West Saxons, wasted that
province with rapine and slaughter. [A.D. 685]
XVI. How the Isle of Wight received Christian inhabitants, and two royal youths of that
island were killed immediately after baptism. [A.D. 686]
XVII. Of the synod held in the plain of Heathfield, where Archbishop Theodore presided.
[A.D. 680]
XVIII. Of John, the singer of the apostolic See, who came into Britain to teach. [A. 0.
680]
XIX. How Queen Etheldrida always preserved her virginity, and her body suffered no
corruption in the grave. [A.D. 660]
XX. A hymn on the aforesaid holy virgin. [A.D. 660]
XXI. Bishop Theodore made peace between the kings Egfrid and Ethelred. [A.D. 679]
XXII. How a certain captive's chains fell off when masses were sung for him. [A.D. 679]
XXIII. Of the life and death of the Abbess Hilda. [A.D. 680]
XXIV. There was in the same monastery a brother, on whom the gift of writing verses was
bestowed by Heaven. [A.D. 680]
XXV. Of the vision that appeared to a certain man of God before the monastery of the
city Coludi was burned down. [A.D. 679]
XXVI. Of the death of the kings Egfrid and Lothere. [A.D. 684]
XXVII. Cuthbert, a man of God, is made Bishop; and how he lived and taught whilst still
in a monastic life. [A.D. 685]
XXVIII. The same St. Cuthhert, being an anchorite, by his prayers obtained a spring in
a dry soil, and had a crop from seed sown by himself out of season. [A.D. 664]
XXIX. St. Cuthbert foretold to the anchorite, Herebert, that his death was at hand.
[A.D. 687]
XXX. St. Cuthbert's body was found altogether uncorrupted after it had been buried
eleven years; his successor in the bishopric departed this world not long after. [A.D.
698]
XXXI. Of one that was cured of a palsy at the tomb of St. Cuthbert. [A.D. 698]
XXXII. Of one who was cured of a distemper in his eye at the relics of St. Cuthbert.
[A.D. 698]
CHAPTER I:
DEUSDEDIT, ARCHBISHOP OF CANTERBURY, DYING, WIGHARD WAS SENT TO ROME TO SUCCEED HIM IN
THAT DIGNITY; BUT HE DYING THEREX THEODORE VAS ORDAINED ARCHBISHOP, AND SENT INTO BRITAIN
WITH THE ABBOT HADRIAN. [AD 664]
IN the abovementioned year of the aforesaid eclipse, which was presently followed by
the pestilence, in which also Bishop Colman, being overcome by the unanimous consent of
the Catholics, returned home, Deusdedit, the sixth bishop of the church of Canterbury,
died on the I4th of July. Erconbert, also, king of Kent, departed this life the same month
and day; leaving his kingdom to his son Egbert, which he held nine years. The see then
became vacant for some considerable time, until the priest Wighard, a man skilled in
ecclesiastical discipline, of the English race, was sent to Rome by the said King Ezbert,
and Oswy, king of the Northumbrians, as was briefly mentioned in the foregoing book, with
a request that he might be ordained bishop of the church of England; sending at the same
time presents to the apostolic pope, and many vessels of gold and silver. Arriving at
Rome, where Vitalian presided at that time over the Apostolic See, and having made known
to the aforesaid pope the occasion of his journey, he was not long after snatched away,
with almost all his companions that went with him, by a pestilence which happened at that
time.
But the apostolic pope having consulted about that affair, made diligent inquiry for
some one to send to be archbishop of the English churches. There was then in the Niridian
monastery, which is not far from the city of Naples in Campania, an abbot, called Hadrian,
by nation an African, well versed in holy writ, experienced in monastical and
ecclesiastical discipline, and excellently skilled both in the Greek and Latin tongues.
The pope, sending for him, commanded him to accept of the bishopric, and repair into
Britain; he answered, that he was unworthy of so great a dignity, but said he could name
another, whose learning and age were fitter for the episcopal office. And having proposed
to the pope a certain monk, belonging to a neighbouring monastery of virgins, whose name
was Andrew, he was by all that knew him judged worthy of l a bishopric; but bodily
infirmity prevented his being advanced to the episcopal station. Then again Hadrian was
pressed to accept of the bishopric; but he desired a respite for a time, to see whether he
could find another fit to be ordained bishop.
There was at that time in Rome, a monk, called Theodore, well known to Hadrian, born at
Tarsus in Cilicia, a man well instructed in worldly and Divine literature, as also in
Greek and Latin; of known probity of life, and venerable for age, being sixty-six years
old. Hadrian offered him to the pope to be ordained bishop, and prevailed; but upon these
conditions, that he should conduct him into Britain, because he had already travelled
through France twice upon several occasions, and was, therefore, better acquainted with
the way, and was, moreover, sufficiently provided with men of his own; as also that being
his fellow labourer in doctrine, he might take special care that Theodore should not,
according to the custom of the Greeks, introduce anything contrary to the true faith into
the church where he presided. Hadrian, being ordained subdeacon, waited four months for
his hair to grow, that it might be shorn into the shape of a crown; for he had before the
tonsure of St. Paul, the apostle, after the manner of the eastern people. He was ordained
by Pope Vitalian, in the year of our Lord 668, on Sunday, the 26th of March, and on the
27th of May was sent with Hadrian into Britain.
They proceeded by sea to Marseilles, and thence by land to Arles, and having there
delivered to John, archbishop of that city, Pope Vitalian's letters of recommendation were
by him detained till Ebrin, the king's mayor of the palace, sent them a pass to go where
they pleased. Having received the same, Theodore repaired to Agilbert, bishop of Paris, of
whom we have spoken above, and was by him kindly received, and long entertained. But
Hadrian went first to Emme, and then to Faro, bishops of Sens and Meaux, and lived with
them a considerable time; for the hard vinter had obliged them to rest wherever they
could. King Egbert, being informed by messengers that the bishop they had asked of the
Roman prelate vas in the kingdom of France, sent thither his præfect, Redfrid, to conduct
him; who, being arrived there, with Ebrin's leave, conveyed him to the port of Quentavic;
where, being indisposed, he made some stay, and as soon as he began to recover, sailed
over into Britain. But Ebrin detained Hadrian, suspecting that he went on some message
from the emperor to the kings of Britain, to the prejudice of his kingdom, of which he at
that time took especial care; however, when he found that he really had no such
commission, he discharged him, and permitted him to follow Theodore. As soon as he came,
he received from him the monastery of St. Peter the apostle, where the archbishops of
Canterbury are usually buried, as I have said before; for at his departure, the apostolic
lord had ordered that he should provide for him in his diocese, and give him a suitable
place to live in with his followers.
CHAPTER II
THEODORE VISITS ALL PLACES; THE CHURCHES OF THE ENCLISH BEGIN TO BE INSTRUCTED IN HOLY
LITERATURE, AND IN THE CATHOLIC TRUTH; PUTTA IS MADE BISHOP OF THE CHURCH OF ROCHESTER IN
THE ROOM OF DAMIANUS.
[A. D. 669]
THEODORE arrived at his church the second year after his consecration, on Sunday, the
27th of May, and held the same twenty-one years, three months, and twenty-six days. Soon
after, he visited all the island, wherever the tribes of the Angles inhabited, for he was
willingly entertained and heard by all persons; and everywhere attended and assisted by
Hadrian, he taught the right rule of life, and the canonical custom of celebrating Easter.
It was the first archbishop whom all the English church obeyed. And forasmuch as both of
them were, as has been said before, well read both in sacred and in secular literature,
they gathered a crowd of disciples, and there daily flowed from them rivers of knowledge
to water the hearts of their hearers; and, together with the books of holy writ, they also
taught them the arts of ecclesiastical poetry, astronomy, and arithmetic. A testimony of
which is, that there are still living at this day some of their scholars, who are as well
versed in the Greek and Latin tongues as in their own, in which they were born. Nor were
there ever happier times since the English came into Britain; for their kings, being brave
men and good Christians, they were a terror to all barbarous nations, and the minds of all
men were bent upon the joys of the heavenly kingdom of which they had just heard; and all
who desired to be instructed in sacred reading had masters at hand to teach them.
From that time also they began in all the churches of the English to learn sacred
music, which till then had been only known in Kent. And, excepting James above-mentioned,
the first singing-master in the churches of the Northumbrians was Eddi, surnamed Stephen,
invited from Kent by the most reverend Wilfrid, who was the first of the bishops of the
English nation that taught the churches of the English the Catholic mode of life.
Theodore, visiting all parts, ordained bishops in proper places, and with their
assistance corrected such things as he found faulty. Among the rest, when he upbraided
Bishop Chad that he had not been duly consecrated, he, with great humility, answered,
" If you know I have not duly received episcopal ordination, I willingly resign the
office, for I never thought myself worthy of it; but, though unworthy, in obedience
submitted to undertake it." Theodore, hearing his humble answer, said that he should
not resign the bishopric, and he himself completed his ordination after the Catholic
manner. But at the time when Deusdedit died, and a bishop for the church of Canterbury was
by request ordained and sent, Wilfrid was also sent out of Britain into Erance to be
ordained; and because he returned before Theodore, he ordained priests and deacons i¢
Kent till the archbishop should come to his see. Being arrived in the city of Rochester,
where the see had been long vacant by the death of Damianus, he ordained a person better
skilled in ecclesiastical discipline, and more addicted to simplicity of life than active
in worldly affairs. His name was Putta, and he vas extraordinarily skilful in the Roman
style of church music, which he had learned from the disciples of the holy Pope Gregory.
CHAPTER III
HOW CHAD, ABOVEMENTIONED, WAS MADE BISHOP OF THE MERCIANS. OF HIS LIFE, DEATH, AND
BURIAL.
[A D. 669]
AT that time, the Mercians were governed by King Wulfhere, who, on the death of
Jaruman, desired of Theodore to supply him and his people with a bishop; but Theodore
would not obtain a new one for them, but requested of king Oswy that Chad might be their
bishop. He then lived retired at his monastery, which is at Lestingau, Wilfrid filling the
bishopric of York, and of all the Northumbrians, and likewise of the Picts, as far as the
dominions of King Oswy extended. And, seeing that it was the custom of that most reverend
prelate to go about the work of the Gospel to several places rather on foot than on
horseback, Theodore commanded him to ride whenever he had a long journey to undertake; and
finding him very unwilling to omit his former pious labour, he himself, with his hands,
lifted him on the horse; for he thought him a holy man, and therefore obliged him to ride
wherever he had need to go. Chad having received the bishopric of the Mercians and
Lindisfarne, took care to administer the same with great rectitude of life, according to
the example of the ancients. King Wulfhere also gave him land of fifty families, to build
a monastery, at the place called Ad Barve, or " At the Wood," in the province of
Lindsey, wherein marks of the regular life instituted by him continue to this day.
He had his episcopal see in the place called Lichfield, in which he also died, and was
buried, and where the see of the succeeding bishops of that province still continues. He
had built himself a habitation not far from the church, wherein he was wont to pray and
read with seven or eight of the brethren, as often as he had any spare time from the
labour and ministry of the word. When he had most gloriously governed the church in that
province two years and a half, the Divine Providence so ordaining, there came round a
season like that of which Ecclesiastes says, "That there is a time to cast stones,
and a time to gather them; " for there happened a mortality sent from heaven, which,
by means of the death of the flesh, translated the stones of the church from their earthly
places to the heavenly building. And when, after many of the church of that most reverend
prelate had been taken out of the flesh, his hour also drew near wherein he was to pass
out of this world to our Lord, it happened one day that he was in the aforesaid dwelling,
with only one brother, called Owini, his other companions being upon some reasonable
occasion returned to the church. Now Owini was a monk of great merit, having forsaken the
world with the pure intention of obtaining the heavenly reward; worthy in all respects to
have the secrets of our Lord revealed to him, and worthy to have credit given by his
hearers to what he said, for he came with Queen Etheldrid from the province of the East
Angles, and was her prime minister, and governor of her family As the fervour of his
faith increased, resolving to renounce the world, he did not go about it slothfully, but
so fully forsook the things of this world, that, quitting all he had, clad in a plain
garment, and carrying an axe and hatchet in his hand, he came to the monastery of that
most reverend prelate, called Lestingau; denoting that he did not go to the monastery to
live idle, as some do, but to labour, which he also confirmed by practice; for as he was
less capable of meditating on the Holy Scriptures, he the more earnestly applied himself
to the labour of his hands. In short, he was received by the bishop into the house
aforesaid, and there entertained with the brethren, and whilst they were engaged within in
reading, he was without, doing such things as were necessary.
One day when he was thus employed abroad, and his companions were gone to the church,
as I began to state, the bishop was alone reading or praying in the oratory of that place,
when on a sudden, as he afterwards said, he beard the voice of persons singing most
sweetly and rejoicing, and appearing to descend from heaven. Which voice he said he first
heard coming from the southeast, and that afterwards it drew near him, till it came to
the roof of the oratory where the bishop was, and entering therein, filled the same and
all about it. He listened attentively to what he heard, and after about half an hour,
perceived the same song of joy to ascend from the roof of the said oratory, and to return
to heaven the same way it came, with inexpressible sweetness. When he had stood some time
astonished, and seriously revolving in his mind what it might be, the bishop opened the
window of the oratory, and making a noise with his hand, as he was often wont to do,
ordered him to come in to him. He accordingly went hastily in, and the bishop said to him,
"Make haste to the church, and cause the seven brothers to come hither, and do you
come with them." When they were come, he first admonished them to preserve the virtue
of peace among themselves, and towards all others; and indefatigably to practise the rules
of regular discipline, which they had either been taught by him, or seen him observe or
had noticed in the words or actions of the former fathers. Then he added, that the day of
his death was at hand; for, said he, " that amiable guest, who was wont to visit our
brethren, has vouchsafed also to come to me this day, and to call me out of this world.
Return, therefore, to the church, and speak to the brethren, that they in their prayers
recommend my passage to our Lord, and that they be careful to provide for their own, the
hour whereof is uncertain, by watching, prayer, and good works."
When he had spoken thus much and more, and they, having received his blessing, had gone
away in sorrow, he who had heard the heavenly song returned alone, and prostrating himself
on the ground, said, "I beseech you, father, may I be permitted to ask a question?
"-"Ask what you will," answered the bishop. Then he added, " I entreat
you to tell me what song of joy was that which I heard coming upon this oratory, and after
some time returning to heaven? " The bishop answered, " If you heard the
singing, and know of the coming of the heavenly company, I command you, in the name of our
Lord, that you do not tell the same to any before my death. They were angelic spirits, who
came to call me to my heavenly reward, which I have always longed after, and they promised
they would return seven days hence, and take me away with them." Which was
accordingly fulfilled, as had been said to him; for being presently seized with a
languishing distemper, and the same daily increasing, on the seventh day, as had been
promised to him, when he had prepared for death by receiving the body and blood of our
Lord, his soul being delivered from the prison of the body, the angels, as may justly be
believed, attending him, he departed to the joys of heaven.
It is no wonder that he joyfully beheld the day of his death, or rather the day of our
Lord, which he had always carefully expected till it came; for notwithstanding his many
merits of continence, humility, teaching, prayer, voluntary poverty, and other virtues, he
was so full of the fear of God, so mindful of his last end in all his actions, that, as I
was informed by one of the brothers who instructed me in Divinity, and who had been bred
in his monastery, and under his direction, whose name was Trumhere, if it happened that
there blew a strong gust of wind when he was reading or doing any other thing, he
immediately called upon God for mercy, and begged it might be extended to all mankind. If
the wind grew stronger, he closed his book, and prostrating himself on the ground, prayed
still more earnestly. But, if it proved a violent storm of wind or rain, or else that the
earth and air were filled with thunder and lightning, he would repair to the church, and
devote himself to prayers and repeating of psalms till the weather became calm. Being
asked by his followers why he did so, he answered, " Have not you read-' The Lord
also thundered in the heavens, and the Highest gave forth his voice. Yea, he sent out his
arrows and scattered them; and he shot out lightnings, and discomfited them.' For the Lord
moves the air, raises the winds, darts lightning, and thunders from heaven, to excite the
inhabitants of the earth to fear Him; to put them in mind of the future judgment; to
dispel their pride, and vanquish their boldness, by bringing into their thoughts that
dreadful time, when the heavens and the earth being in a flame, He will come in the
clouds, with great power and majesty, to judge the quick and the dead. Wherefore,"
said he, " it behoves us to answer his heavenly admonition with due fear and love;
that, as often as He lifts his hand through the trembling sky, as it were to strike, but
does not yet let it fall, we may immediately implore his mercy; and searching the recesses
of our hearts, and cleansing the filth of our vices, we may carefully behave ourselves so
as never to be struck."
With this revelation and account of the aforesaid brother, concerning the death of this
prelate, agrees the discourse of the most reverend Father Egbert, above spoken of, who
long led a monastic life with the same Chad, when both were youths, in Ireland, praying,
observing continency, and meditating on the Holy Scriptures. I But when he afterwards
returned into his own country, the other continued in a strange country for our Lord's
sake till the end of his life. A long time after, Hygbald, a most holy and continent man,
who was an abbot in the province of Lindsey, came out of Britain to visit him, and whilst
these holy men were discoursing of the life of the former fathers, and rejoicing to
imitate the same, mention was made of the most reverend prelate, Chad, whereupon Egbert
said, " I know a man in this island, still in the flesh, who, when that prelate
passed out of this world, saw the soul of his brother Cedd, with a company of angels,
descending from heaven, who, having taken his soul along with them, returned thither
again." Whether he said this of himself, or some other, we do not certainly know; but
the same being said by so great a man, there can be no doubt of the truth thereof.
Chad died on the 2nd of March, and was first buried by St. Mary's Church, but
afterwards, when the church of the most holy prince of the apostles, Peter, was built, his
bones were translated into it. In both which places, as a testimony of his virtue,
frequent miraculous cures are wont to be wrought. And of late, a certain distracted
person, who had been wandering about everywhere, arrived there in the evening, unknown or
unregarded by the keepers of the place, and having rested there all the night, went out in
his perfect senses the next morning, to the surprise and delight of all; thus showing that
a cure had been performed on him through the goodness of God. The place of the sepulchre
is a wooden monument, made like a little house, covered, having a hole in the wall,
through which those that go thither for devotion usually put in their hand and take out
some of the dust, which they put into water and give to sick cattle or men to drink, upon
which they are presently eased of their infirmity, and restored to health. In his place,
Theodore ordained Winfrid, a good and modest man, to preside, as his predecessors had
done, over the bishoprics of the Mercians, the Midland Angles, and the Lindisfarnes, of
all which, Wulfhere, who was still living, was king. Winfrid was one of the clergy of the
prelate he had succeeded, and had for a considerable time filled the office of deacon
under him.
CHAPTER IV
BISHOP COLMAN, HAVING LEFT BRITAIN, BUILT TWO MONASTERIES IN SCOTLAND; THE OXE FOR THE
SCOTS, THE OTHER FOR THE ENGLISH HE HAD TAKEN ALONG WITH HIM.
[A.D. 667]
In the meantime, Colman, the Scottish bishop, departing from Britain, took along with
him all the Scots he had assembled in the isle of Lindisfarne, and also about thirty of
the English nation, who had been all instructed in the monastic life; and leaving some
brothers in his church, he repaired first to the isle of Hii (Iona), whence he had been
sent to preach the word of God to the English nation.
Afterwards he retired to a small island, which is to the west of Ireland, and at some
distance from its coast, called in the language of the Scots, Inisbofinde, the Island of
the White Heifer. Arriving there, he built a monastery, and placed in it the monks he had
brought of both nations; who not agreeing among themselves, by reason that the Scots in
the summer season, when the harvest was to be brought in, leaving the monastery, wandered
about through places with which they were acquainted; but returned again the next winter,
and would have what the English had provided to be in common; Colman sought to put an end
to this dissension, and travelling about far and near, he found a place in the island of
Ireland fit to build a monastery, which, in the language of the Scots, is called Mageo,
and brought a small part of it of the earl to whom it belonged, to build his monastery
thereon; upon condition, that the monks residing there should pray to our Lord for him who
had let them have the place. Then building a monastery, with the assistance of the earl
and all the neighbours, he placed the English there, leaving the Scots in the aforesaid
island. This monastery is to this day possessed by English inhabitants; being the same
that, grown up from a small beginning to be very large, is generally called Mageo; and as
all things have long since been brought under a better method, it contains an exemplary
society of monks, who are gathered there from the province of the English, and live by the
labour of their hands, after the example of the venerable fathers, under a rule and a
canonical abbot, in much continency and singleness of life.
CHAPTER V
OF THE DEATH OF THB KINGS OSWY AND EGBERT, AND OF THE SYNOD HELD AT HERTFORD, IN WHICH
ARCHBISHOP THEODORE PRESIDED.
[A.D. 670]
IN the year of the incarnation of our Lord 670, being the second year after Theodore
arrived in England, Oswy, king of the Northumbrians, fell sick, and died, in the
fifty-eighth year of his age. He at that time bore so great affection to the Roman
apostolical institution, that had he recovered of his sickness, he had designed to go to
Rome, and there to end his days at the Holy Places, having entreated Bishop Wilfrid, by
the promise of a considerable donation in money, to conduct him on his journey. He died on
the 15th of February, leaving his son Egfrid his successor in the kingdom. In the third
year of his reign, Theodore assembled a synod of bishops, and many other teachers of the
church, who loved and were acquainted with the canonical statutes of the fathers. When
they were met together, he began, as became a prelate, to enjoin the observance of such
things as were agreeable to the unity and the peace of the church. The purport of which
synodical proceedings is as follows-
" In the name of our Lord God and Saviour Jesus Christ, who reigns for ever and
for ever, and governs his church, it was thought meet that we should assemble, according
to the custom of the venerable canons, to treat about the necessary affairs of the church.
We met on the 24th day of September, the first indiction, at a place called Hertford,
myself, Theodore, the unworthy bishop of the see of Canterbury, appointed by the Apostolic
See, our fellow priest and most reverend brother, Bisi, bishop of the East Angles; also by
his proxies, our brother and fellow priest, Wilfrid bishop of the nation of the
Northumbrians, as also our brothers and fellow priests, Putta, bishop of the Kentish
castle, called Rochester; Eleutherius, bishop of the West Saxons, and Winfrid, bishop of
the province of the Mercians. When we were all met together, and were sat down in order, I
said, ' I beseech you, most dear brothers, for the love and fear of our Redeemer, that we
may all treat in common for our faith; to the end that whatsoever has been decreed and
defined by the holy and reverend fathers, may be inviolably observed by all. ' This and
much more I spoke tending to the preservation of the charity and unity of the church; and
when I had ended my discourse, I asked every one of them in order, whether they consented
to observe the things that had been formerly canonically decreed by the fathers? To which
all our fellow priests answered, ' It so pleases us, and we will all most willingly
observe with a cheerful mind whatever is laid down in the canons of the holy fathers. ' I
then produced the said book of canons, and publicly showed them ten chapters in the same,
which I had marked in several places, because I knew them to be of the most importance to
us, and entreated that they might be most particularly received by them all.
"Chapter I. That we all in common keep the holy day of Easter on the Sunday after
the fourteenth moon of the first month.
"II. That no bishop intrude into the diocese of another, but be satisfied with the
government of the people committed to him.
"III. That it shall not be lawful for any bishop to trouble monasteries dedicated
to God, nor to take anything forcibly from them.
"IV. That monks do not remove from one place to another, that is, from monastery
to monastery, unless with the consent of their own abbot; but that they continue in the
obedience which they promised at the time of their conversion .
"V. That no clergyman, forsaking his own bishop, shall wander about, or be
anywhere entertained without letters of recommendation from his own prelate. But if he
shall be once received, and will not return when invited, both the receiver, and the
person received, be under excommunication .
"VI. That bishops and clergymen, when travelling, shall be content with the
hospitality that is afforded them; and that it be not lawful for them to exercise any
priestly function without leave of the bishop in whose diocese they are.
"VII. That a synod be assembled twice a year; but in regard that several causes
obstruct the same, it was approved by all. that we should meet on the 1st of August once a
year, at the place called Clofeshoch.
"VIII. That no bishop, through ambition, shall set himself before another; but
that they shall all observe the time and order of their consecration.
"IX. It was generally set forth, that more bishops should be made, as the number
of believers increased; but this matter for the present was passed over.
"X. Of marriages; that nothing be allowed but lawful wedlock; that none commit
incest; no man quit his true wife, unless, as the gospel teaches, on account of
fornication. And if any man shall put away his own wife, lawfully joined to him in
matrimony, that he take no other, if he wishes to be a good Christian, but continue as he
is, or else be reconciled to his own wife.
" These chapters being thus treated of and defined by all, to the end. that for
the future, no scandal of contention might arise from any of us, or that things be falsely
set forth, it was thought fit that every one of us should, by subscribing his hand,
confirm all the particulars so laid down. Which definitive judgment of ours, I dictated to
be written by Titillus our notary. Done in the month and indiction aforesaid. Whosoever,
therefore, shall presume in any way to oppose or infringe this decision, confirmed by our
consent, and by the subscription of our hands, according to the decree of the canons, must
take notice, that he is excluded from all sacerdotal functions, and from our society. May
the Divine Grace preserve us in safety, living in the unity of his holy church."
This synod was held in the year from the incarnation of our Lord 673. In which year,
Egbert, king of Kent, died I in the month of July; his brother Lothere succeeded him f on
the throne, which he had held eleven years and seven months. Bisi, the bishop of the East
Angles, who is said to have been in the aforesaid synod, was successor to Boniface, before
spoken of, a man of much sanctity and religion; for when Boniface died, after having been
bishop seventeen years, he was by Theodore substituted in his place. Whilst he was still
alive, but hindered by much sickness from administering his episcopal functions, two
bishops, Ecci and Badwin, were elected and consecrated in his place; from which time to
the present, that province has had two bishops.
CHAPTER VI
WINFRID BEING DEPOSED, SEXWULF WAS PUT INTO HIS SEE, AND EARCONWALD MADE BISHOP OF THE
EAST SAXONS.
[A.D. 664] l
NOT long after, Theodore, the archbishop, taking offence at some disobedience of
Winfrid, bishop of the Mercians, deposed him from his bishopric when he had been possessed
of it but a few years, and in his place made Sexwulf bishop, who was founder and abbot of
the monastery of Medeshamstead, in the country of the Girvii. Winfrid, thus deposed,
returned to his monastery of Ad Barve, and there ended his life in holy conversation.
He then also appointed Earconwald bishop of the East Saxons, in the city of London,
over whom at that time presided Sebbi and Sighere, of whom mention has been made above.
This Earconwald's life and conversation, as well when he was bishop as before his
advancement to that dignity is reported to have been most holy, as is even at this time
testified by heavenly miracles; for to this day his horselitter, in which he was wont to
be carried when sick, is kept by his disciples, and continues to cure many of agues and
other distempers; and not only sick persons who are laid in that litter, or close by it,
are cured; but the very chips of it, when carried to the sick, are wont immediately to
restore them to health
This man, before he was made bishop, had built two famous monasteries, the one for
himself, and the other for his sister Ethelberga, and established them both in regular
discipline of the best kind. That for himself was in the bounty of Surrey, by the river
Thames, at a place called Ceortesei, that is, the Island of Ceorot; that for his sister in
the province of the East Saxons, at the place called Bercingum, wherein she might be a
mother and nurse of devout women. Being put into the government of that monastery, she
behaved herself in all respects as became the sister of such a brother, living herself
regularly, and piously, and orderly, providing for those under her, as was also manifested
by heavenly miracles.
CHAPTER VII
HOW IT WAS INDICATED BY A HEAVENLY LIGHT WHERE THE BODIES OF THE NUNS SHOULD BE BURIED
IN THE MONASTERY OF BARKING.
[A.D. 676]
IN this monastery many miracles were wrought, which have been committed to writing by
many, from those who knew them, that their memory might be preserved, and following
generations edified; some whereof we have also taken care to insert in our Ecclesiastical
History. When the mortality, which we have already so often mentioned, ravaging all
around, had also seized on that part of this monastery where the men resided, and they
were daily hurried away to meet their God, the careful mother of the society began often
to inquire in the convent, of the sisters, where they would have their bodies buried, and
where a churchyard should be made when the same pestilence should fall upon that part of
the monastery in which God's female servants were divided from the men, and they should be
snatched away out of this world by the same destruction. Receiving no certain answer,
though she often put the question to the sisters, she and all of them received a most
certain answer from heaven. For one night, when the morning psalm was ended, and those
servants of Christ were gone out of their oratory to the tombs of the brothers who had
departed this life before them, and were singing the usual praises to our Lord, on a
sudden a light from heaven, like a great sheet, came down upon them all, and struck them
with so much terror, that they, in consternation, left off singing. But that resplendent
light, which seemed to exceed the sun at noonday, soon after rising from that place,
removed to the south side of the monastery, that is, to the westward of the oratory, and
having continued there some time, and covered those parts in the sight of them all,
withdrew itself up again to heaven, leaving conviction in the minds of all, that the same
light, which was to lead or to receive the souls of those servants of God into heaven, was
intended to show the place in which their bodies were to rest, and await the day of the
resurrection. This light was so great, that one of the eldest of the brothers, who at the
same time was in their oratory with another younger than himself, related in the morning,
that the rays of light which came in at the crannies of the doors and windows, seemed to
exceed the utmost brightness of daylight itself.
CHAPTER VIII
A LITTLE BOY, DYING IN THE SAME MONASTERY, CALLED UPON A VIRGIN THAT WAS TO FOLLOW HIM;
ANOTHER AT THE POINT OF LEAVING HER BODY, SAW SOME SMALL PART OF THE FUTURE GLORY.
[A.D. 676]
THERE was, in the same monastery, a boy, not above three years old, called Esica; who,
by reason of his infant age, was bred up among the virgins dedicated to God, and there to
pursue his studies. This child being seized by the aforesaid pestilence, when he was at
the last gasp, called three times upon one of the virgins consecrated to God, directing
his words to her by her own name, as if she had been present, Eadgith ! Eadgith ! Eadgith
! and thus ending his temporal life, entered into that which is eternal. The virgin, whom
he called, was immediately seized, where she was, with the same distemper, and departing
this life the same day on which she had been called, followed him I that called her into
the heavenly country.
Likewise, one of those same servants of God, being ill of the same disease, and reduced
to extremity, began on a sudden, about midnight, to cry out to them that attended her,
desiring they would put out the candle that was lighted there; which, when she had often
repeated, and yet no one did it, at last she said, "I know you think I speak this in
a raving fit, but let me inform you it is not so; for I tell you, that I see this house
filled with so much light, that your candle there seems to me to be dark. " And when
still no one regarded what she said, or returned any answer, she added, " Let that
candle burn as long as you will; but take notice, that it is not my light, for my light
will come to me at the dawn of the day." Then she began to tell, that a certain man
of God, who had died that same year, had appeared to her, telling her that at the break of
day she should depart to the heavenly light. The truth of which vision was made out by the
virgin's dying as soon as the day appeared.
CHAPTER IX
OF THE SIGNS WHICH WERE SHOWN FROM HEAVEN WHEN THE MOTHER OF THAT CONGREGATION DEPARTED
THIS LIFE.
[A.D. 676]
WHEN Ethelberga, the pious mother of that holy congregation, was about to be taken out
of this world, a wonderful vision appeared to one of the sisters, called Tortgith; who,
having lived many years in that monastery, always endeavoured, in all humility and
sincerity, to serve God, and took care to assist the same mother in keeping up regular
discipline, by instructing and reproving the younger ones. Now, in order that her virtue
might be perfected in affliction, according to the apostle, she was suddenly seized with a
most grievous distemper, under which, through the good providence of our Redeemer, she
suffered very much for the space of nine years; to the end, that whatever stain of vice
remained amidst her virtues, either through ignorance or neglect, might all be eradicated
by the fire of long tribulation. This person, going out of her chamber one night, just at
the first dawn of the day, plainly saw as it were a human body, which was brighter than
the sun, wrapped up in a sheet, and lifted up on high, being taken out of the house in
which the sisters used to reside. Then looking earnestly to see what it was that drew up
the glorious body which she beheld, she perceived it was drawn up as it were by cords
brighter than gold, until, entering into the open heavens, it could no longer be seen by
her. Reflecting on this vision, she made no doubt that some one of the society would soon
die, and her soul be lifted up to heaven by her good works as it were by golden cords,
which accordingly happened; for a few days after, the beloved of God, Ethelberga, mother
of that society, was delivered out of the prison of the flesh; and her life is known to
have been such that no person who knew her ought to question but that the heavenly kingdom
was open to her, when she departed from this world.
There was also, in the same monastery, a certain nun, of noble worldly origin, and much
nobler in the love of the world to come; who had, for many years, been so disabled in all
her body, that she could not move a single limb. Being informed that the venerable
abbess's body was carried into the church, till it could be buried, she desired l to be
carried thither, and to be bowed down towards it, after the manner of one praying; which
being done, she spoke to her as if she had been living, and entreated her that she would
obtain of the mercy of our compassionate Creator, that she might be delivered from such
great and lasting pains; nor was it long before her prayer was heard: for being taken out
of the flesh twelve days after she exchanged her temporal afflictions for an eternal
reward. Three years after the death of this lady, the abovementioned servant of Christ,
Tortgith, was so far spent with the distemper before mentioned, that her bones would
scarcely hang together; and, at last, when the time of her dissolution was at hand, she
not only lost the use of her other limbs, but also of her tongue; which having continued
three days and as many nights, she was, on a sudden, relieved by a spiritual vision,
opened her mouth and eyes, and looking up to heaven, began thus to direct her discourse to
the vision which she saw: " Your coming is very acceptable to me, and you are
welcome! " Having so said, she was silent awhile, as it were, waiting for the answer
of the person she saw and spoke to; then, as if displeased, she said, "I am not
pleased with this; " then pausing awhile, she said again, " If it cannot be
today, I beg the delay may not be long; " and again holding her peace for a short
while, she concluded thus: " If it is positively so decreed, and the resolution
cannot be altered, I beg that it may be no longer deferred than this next night."
Having so said, and being asked by those about her to whom she talked, she said,
"With my most dear mother, Ethelberga; " by which they understood, that she was
come to acquaint her that the time of her departure was at hand; for, as she had desired,
after one day and night, she was delivered from the bonds and infirmity of the flesh, and
entered the joys of eternal salvation.
CHAPTER X
A BLIND WOMAN, PRAYING IN THE BURIALPLACE OF THAT MONASTERY, WAS RESIORED TO HER
SIGHT.
[A.D. 676]
HILDELITH, a devout servant of God, succeeded Ethelberga in the office of abbess, and
presided over that monastery many years, till she was of an extreme old age, with
exemplary conduct, in the observance of regular discipline, and in the care of providing
all things for the public use. The narrowness of the place where the monastery is built
led her to think that the bones of the male and female servants of Christ, which had been
there buried, should be taken up, and translated into the church of the blessed mother of
God, and interred in one place; whoever wishes to read it, may find in the book from which
we have gathered these things, how often a brightness of heavenly light was seen there,
and a fragrancy of wonderful odour smelled, and what other miracles were wrought.
However, I think it by no means fit to pass over the miraculous cure, which the same
book informs us was wrought in the churchyard of the said religious house. There lived
in that neighbourhood a certain earl, whose i wife was seized with a dimness in her eyes,
which at length became so bad, that she could not see the least glimpse of light: having
continued some time in total darkness, on a sudden she bethought herself that she might
recover her lost sight, if she were carried to the monastery of the nuns, and there pray
for the same, at the relics of the saints. Nor did she lose any time in performing what
she had thought of: for being conducted by her maids to the monastery, which was very
near, and professing that she had perfect faith that she should be there healed, she was
led into the burialplace, and having long prayed there on her knees, she did not fail to
be heard, for as she rose from prayer, before she went out of the place, she received the
gift of sight which she had desired; and whereas she had been led thither by her servants,
she now returned home joyfully without help: as if she had lost her sight to no other end
than that she might make it appear how great light the saints enjoyed in heaven, and how
great was the power of their virtue.
CHAPTER XI
SEBBI, KING OF THE SAME PROVINCE, ENDS HIS LIFE IN A MONASTERY
[A.D. 694]
AT that time, as the same little book informs us, Sebbi, a devout man, of whom mention
has been made above, governed the kingdom of the East Saxons. He was much addicted to
religious actions, almsgiving, and frequent prayer; preferring a private and monastic life
to all the wealth and honours of his kingdom, which sort of life he would also long before
have undertaken, had not his wife positively refused to be divorced from him; for which
reason many were of opinion, and often said so, that a person of such a disposition ought
rather to have been a bishop than a king. When he had been thirty years a king, and a
soldier of the heavenly kingdom, he fell into a violent sickness, of which he died, and
admonished his wife, that they should then at least jointly devote themselves to the
service of God, since they could no longer enjoy, or rather serve, the world. Having with
much difficulty obtained this of her, he repaired to Waldhere, bishop of London, who had
succeeded Earconwald, and With his blessing received the religious habit, which he had
long desired. He also carried to him a considerable sum of money, to be given to the poor,
reserving nothing to himself, but rather coveting to remain poor in spirit for the sake of
the kingdom of heaven
When the aforesaid distemper increased upon him, and he perceived the day of his death
to be drawing near, being a man of a royal disposition, he began to apprehend lest, when
under pain, and at the approach of death, he might be guilty of anything unworthy of his
person, either in words, or any motion of his limbs. Wherefore, calling to him the
aforesaid bishop of London, in which city he then was, he entreated him that none might be
present at his death, besides the bishop himself, and two of his attendants. The bishop
having promised that he would most willingly perform the same, not long after the man of
God composed himself to sleep, and saw a comforting vision, which took from him all
anxiety for the aforesaid uneasiness; and, moreover, showed him on what day he was to
depart this life. For, as he afterwards related, he saw three men in bright garments come
to him; one of whom sat down before his bed, whilst his companions stood and inquired
about the state of the sick man they came to see: he who was sitting in front of the bed
said, that his soul should depart his body without any pain, and with a great splendour of
light; and declared that he should die the third day after; both which particulars
happened, as he had been informed by the vision; for on the third day after, he suddenly
fell, as it were, into a slumber, and breathed out his soul without any sense or pain.
A stone coffin having been provided for burying his body, when they came to lay it in
the same, they found his body a span longer than the coffin. Hereupon they hewed away the
stone, and made the coffin about two fingers longer; but neither would it then contain the
body. Under this difficulty of entombing him, they had thoughts either to get another
coffin, or else to shorten the body, by bending it at the knees, if they could. But a
wonderful event, caused by Providence, prevented the execution of either of those designs
for on a sudden, in the presence of the bishop, and Sighard, the son of the king who
had turned monk, and who reigned after him jointly with his brother Suefred, and of a
considerable number of men, that same coffin was found to answer the length of the body,
insomuch that a pillow might also be put in at the head; and at the feet the coffin was
four fingers longer than the body. He was buried in the church of the blessed Apostle of
the Gentiles, by whose instructions he had learned to hope for heavenly things.
CHAPTER XII
HEDDA SUCCEEDS ELEUTHERIUS IN THE BISHOPRIC OF THE WEST SAXONS; CUICHELM SUCCEEDS PUTTA
IN THAT OF ROCHESTER, AND IS HIMSELF SUCCEEDED BY GERMUND; AND WHO WERE THEN BISHOPS OF
THE NORTHUMBRIANS.
[A. D. 673]
ELEUTHERIUS was the fourth bishop of the West Saxons; for Birinus was the first,
Agilbert the second, and Wini the third. When Kenwalk, in whose reign the said Eleutherius
was made bishop, died, his underrulers took upon them the kingdom of the people, and
dividing it among themselves, held it ten years; and during their rule he died, and Hedda
succeeded him in the bishopric, having been consecrated by Theodore, in the city of
London; during whose prelacy, Cadwalla, having subdued and removed those rulers, took upon
him the government. l~ hen he had reigned two years, and whilst the same bishop still
governed the church, he quitted his sovereignty for the love of the heavenly kingdom, and,
going away to Rome, ended his days there, as shall be said more fully hereafter.
In the year of our Lord's incarnation 676, when Ethelred, king of the Mercians, ravaged
Kent with a powerful army, and profaned churches and monasteries, without regard to
religion, or the fear of God, he among the rest destroyed the city of Rochester; Putta,
who was bishop, was absent at that time, but when he understood that his church was
ravaged, and all things taken away, he went to Sexwulfs bishop of the Mercians, and having
received of him a certain church, and a small spot of land, ended his days there in peace;
in no way endeavouring to restore his bishoprics because (as has been said above) he was
more industrious in spiritual than in worldly affairs; serving God only in that church,
and going wherever he was desired, to teach church music. Theodore consecrated Cuichelm
bishop of Rochester in his stead; but he, not long after, departing from his bishopric for
want of necessaries, and withdrawing to other parts, Gebmund was substituted in his place.
In the year of our Lord's incarnation, 678, which is the eighth of the reign of Egfrid,
in the month of August, appeared a star, called a comet, which continued for three months,
rising in the morning, and darting out, as it were, a pillar of radiant flame. The same
year a dissension broke out between King Egfrid and the most reverend prelate, Wilfrid,
who was driven from his see, and two bishops substituted in his stead, to preside over the
nation of the Northumbrians, namely, Bosa, to preside over the nation of the Deiri; and
Eata over that of the Bernicians, the former having his see in the city of York, the
latter in the church of Hagulstad, or else Lindisfarne; both of them promoted to the
episcopal dignity from a society of monks. With them also was Edhed ordained bishop in the
province of Lindsey, which King Egfrid had but newly subdued, having overcome and
vanquished Wulfhere; and this was the first bishop of its own which that province had; the
second was Ethelwin; the third Edgar; the fourth Cynebert, who is there at present. Before
Edhed, Sexwulf was bishop as well of that province as of the Mercians and Midland Angles;
so that, when expelled from Lindsey, he continued in the government of those provinces.
Edhed, Bosa, and Eata, were ordained at York by Archbishop Theodore; who also, three years
after the departure of Wilfrid, added two bishops to their number; Tumbert, in the church
of Hagulstad, Eata still continuing in that of Lindisfarne; and Trumwine in the province
of the Picts which at that time was subject to the English. Edhed returning from Lindsey,
because Ethelred had recovered that province, was placed by him over the church of Ripon.
CHAPTER XIII
BISHOP WILFRID CONVERTS THE PROVINCE OF THE SOUTH SAXONS TO CHRIST.
[A.D. 681]
BEING expelled from his bishopric, and having travelled in I several parts, Wilfrid
went to Rome. He afterwards returned to Britain; and though he could not, by reason of the
enmity of the aforesaid king, be received into his own country or diocese, yet he could
not be restrained from Preaching the Gospel; for, taking his way into the province of the
South Saxons, which extends from Kent on the west and south, as far as the West Saxons,
and contains land Of 7000 families, who at that time were still pagans, he administered to
them the word of faith, and the baptism of salvation. Ethelwalch, king of that nation, had
been, not long before, baptized in the province of the Mercians, by the persuasion of King
Wulfhere, who was present, and was also his godfather, and as such gave him two provinces,
viz., the Isle of Wight, and the province of Meanwara, in the nation of the West Saxons.
The bishop, therefore, with the king's consent, or rather to his great satisfaction,
baptized the principal generals and soldiers of that country; and the priests, Eappa, and
Padda, and Burghelm, and Eadda, either then, or afterwards, baptized the rest of the
people. The queen, whose name was Ebba, had been christened in her own island, the
province of the Wiccii. She was the daughter of Eanfrid, the brother of Eanher, who were
both Christians, as were their people; but all the province of the South Saxons were
strangers to the name and faith of God. There was among them a certain monk of the
Scottish nation, whose name was Dicul, who had a very small monastery, at the place called
Bosanham, encompassed with the sea and woods, and in it five or six brothers, who served
our Lord in poverty and humility; but none of the natives cared either to follow their
course of life, or hear their preaching.
But Bishop Wilfrid, by preaching to them, not only delivered them from the misery of
perpetual damnation, but also from an inexhaustible calamity of temporal death, for no
rain had fallen in that province in three years before his arrival, whereupon a dreadful
famine ensued, which cruelly destroyed the people. In short, it is reported, that very
often, forty or fifty men, being spent with want, would go together to some precipice, or
to the seashore, and there, hand in hand, perish by the fall, or be swallowed up by the
waves. But on the very day on which the nation received the baptism of faith, there fell a
soft but plentiful rain; the earth revived again, and the verdure being restored to the
fields, the season was pleasant and fruitful. Thus the former superstition being rejected,
and idolatry exploded, the hearts and flesh of all rejoiced in the living God, and became
convinced that He who is the true God had, through his heavenly grace, enriched them with
wealth, both temporal and spiritual. For the bishop, when he came into the province, and
found so great misery from famine, taught them to get their food by fishing; for their sea
and rivers abounded in fish, but the people had no skill to take them, except eels alone.
The bishop's men having gathered eelnets everywhere, cast them into the sea, and by the
blessing of God took three hundred fishes of several sorts, which, being divided into
three parts, they gave a hundred to the poor, a hundred to those of whom they had the
nets, and kept a hundred for their own use. By this benefit the bishop gained the
affections of them all, and they began more readily at his preaching to hope for heavenly
goods, seeing that by his help they had received those which are temporal.
At this time, King Ethelwalch gave to the most reverend prelate, Wilfrid, land of
eightyseven families, to maintain his company who were in banishment, which place is
called Selsey, that is, the Island of the SeaCalf. That place is encompassed by the sea
on all sides, except the west, where is an entrance about the cast of a sling in width;
which sort of place is by the Latins called a peninsula, by the Greeks, a Chersonesus.
Bishop Wilfrid, having this place given him, founded therein a monastery, which his
successors possess to this day, and established a regular course of life, chiefly of the
brethren he had brought with him; for he both in word and action performed the duties of a
bishop in those parts during the space of five years, until the death of King Egfrid. And
forasmuch as the aforesaid king, together with the said place, gave him all the goods that
were therein, with the lands and men, he instructed them in the faith of Christ, and
baptized them all. Among whom were two hundred and fifty men and women slaves, all of whom
he, by baptism, not only rescued from the servitude of the Devil, but gave them their
bodily libertY also, and exempted them from the yoke of human servitude.,
CHAPTER XIV
HOW A PESTILENTIAL MORTALITY CEASED THROUGH THE INTERCESSION OF KING OSWALD.
[A.D. 681]
IN this monastery, at that time, certain manifestations of the heavenly grace are said
to have been shown forth; for the tyranny of the Devil having been recently exploded, the
faith of Christ began to prevail therein. Of which number I have thought it proper to
perpetuate the memory of one which the most reverend Bishop Acca was wont to relate to me,
affirming it had been told him by most creditable brothers of the same monastery. About
the same time the this province of the South Saxons embraced the faith of Christ, a
grievous mortality ran through many provinces of Britain; which, also, by the Divine
dispensation, reached to the aforesaid monastery, then governed by the most reverend and
religious priest of Christ, Eappa; and many as well of those that had come thither with
the bishop, as of those that had been called to the faith of the same province of the
South Saxons, were snatched away out of this world. The brethren, in consequence, thought
fit to keep a fast of three days, and to implore the Divine goodness, that it would
vouchsafe to extend mercy to them either by delivering those that were in danger by the
distemper from death, or by delivering those who departed this life from eternal
damnation.
There was at that time in the monastery, a little boy, of the Saxon nation, lately
called to the faith, who had been seized with the same distemper, and had long kept his
bed. On the second day of the fasting and praying, it happened that the said boy was,
about the second hour of the day, left alone in the place where he lay sick, and through
the Divine disposition, the most blessed princes of the apostle vouchsafed to appear to
him; for he was a, lad of an extraordinarily mild and innocent disposition, and, with
sincere devotion observed the mysteries of the faith which he had received. The apostles
therefore, saluting him in a most affectionate manner, said, "My child, do not fear
death, about which you are so uneasy; for we will this day conduct you to the heavenly
kingdom; but you are first to stay till the masses are said, that having received the body
and blood of our Lord, to support you on your journey, and being so discharged through
sickness and death, you may be carried up to the everlasting joys in heaven.
" Call therefore to you the priest, Eappa, and tell him, that the Lord has heard
your prayers and devotion, and has favourably accepted of your fast, and not one more
shall die of this plague, either in the monastery or its adjacent possessions; but all
your people who anywhere labour under this distemper, shall be eased of their pain, and
restored to their former health, except you alone, who are this day to be delivered by
death, and to be carried into heaven, to behold our Lord Christ, whom you have faithfully
served : this favour the Divine mercy has vouchsafed to grant you, through the
intercession of the godly and dear servant of God, King Oswald, who formerly ruled over
the nation of the Northumbrians, with the authority of a temporal king, and such devotion
of Christian piety as leads to the heavenly kingdom; for this very day that king was
killed in war by the infidels, and taken up to the everlasting joys of souls in heaven,
and associated among the number of the elect. Let them look in their books, wherein the
departure of the dead is set down, and they will find that he was, this day, as we have
said, taken out of this world. Let them, therefore, celebrate masses in all the oratories
of this monastery, either in thanksgiving for their prayers being heard, or else in memory
of the aforesaid King Oswald, who once governed their nation; and therefore he humbly
offered up his prayers to our Lord for them, as for strangers of his nation ; and let all
the brethren assembling in the church, communicate in the heavenly' sacrifices, and so let
them cease to fast, and refresh themselves with food."
The boy called the priest, and repeated all these words to him ; the priest
particularly inquired after the habit and form of the men that had appeared to him. He
answered, "Their habit was noble, and their countenances most pleasant and beautiful,
such as I had never seen before, nor did I think there could be any men so graceful and
comely. One of them indeed was shorn like a clerk, the other had a long beard; and they
said that one of them was called Peter, the other Paul; and both of them the servants of
our Lord and Saviour Jesus Christ, sent by Him from heaven to protect our monastery."
The priest believed what the boy said, and going thence immediately, looked in his
chronicle, and found that King Oswald had been killed on that very day. He then called the
brethren, ordered dinner to be provided, masses to be said, and all of them to communicate
as usual; causing also part of the Lord's oblation of the same sacrifice to be carried to
the sick boy.
Soon after this, the boy died, on that same day; and by his death proved that what he
had heard from the apostles of God was true. A further testimony of the truth of his words
was, that no person besides himself, belonging to the same monastery, died at that time.
By which vision, many that heard of it were wonderfully excited to implore the Divine
mercy in adversity, and to adopt the wholesome remedy of fasting. From that time, the day
of the nativity of that king and soldier of Christ began to be yearly honoured with the
celebration of masses, not only in that monastery, but in many other places.
CHAPTER XV
KING CAEDWALLA, HAVING SLAIN ETHELWALCH, KING OF THE WEST SAXONS, WASTED THAT PROVINCE
WITH RAPINE AND SLAUGHTER.
[A.D. 685]
IN the meantime, Caedwalla, a daring young man, of the royal race of the Gewissae, who
had been banished his country, came with an army, slew Ethelwalch, and wasted that country
with much slaughter and plundering; but he was soon expelled by Berthun and Andhun, the
king's commanders, who afterwards held the government of that province. The first of them
was afterwards killed by the same Czedwalla, when he was king of the Gewissae, and the
province was more entirely subdued : Ina, likewise, who reigned after Caedwalla, kept that
country under the like servitude for several years; for which reason, during all that
time, they had no bishop of their own; but their first bishop, Wilfrid, having been
recalled home, they were subject to the bishop of the Gewissae, i.e. the West Saxons, in
the city of Winchester.
CHAPTER XVI
HOW THE ISLE OF WIGHT RECEIVED CHRISTIAN INHABITANTS, AND TWO ROYAL YOUTHS OF THAT
ISLAND WERE KILLED IMMEDIATELY AFTER BAPTISM.
[A.D. 686]
A,FTER Coedwalla had possessed himself of the kingdom of the Gewissae, he also took the
Isle of Wight, which till then was entirely given over to idolatry, and by cruel slaughter
endeavoured to destroy all the inhabitants thereof, and to place in their stead people
from his own province; having bound himself by a vow, though he was not yet, as is
reported, regenerated in Christ, to give the fourth part of the land, and of the booty, to
our Lord, if he took the island, which he performed by giving the same for our Lord to the
use of Bishop Wilfred, who happened at the time to have accidentally come thither out of
his own nation. The measure of that island, according to the computation of the English,
is of twelve hundred families, and accordingly the bishop had given him land of three
hundred families. The part which he received, he committed to one of his clerks called
Bernwin, who was his sister's son, assigning him a priest, whose name was Hiddila, who
might administer the word and baptism of salvation to all that would be saved.
Here I think it ought not to be omitted that the first fruits of the natives of that
island who, by believing, secured their salvation, were two royal youths, brothers to
Atwald, king of the island, who were honoured by the particular grace of God. For when the
enemy approached, they made their escape out of the island, and passed over into the
neighbouring province of the Jutes; where, being conducted to the place called At the
Stone, as they thought to, be concealed from the victorious king, they were betrayed and
ordered to be killed. This being made known to a certain abbot and priest, whose name was
Cynebert, who had a monastery not far from thence, at a place called Reodford, that is,
the Ford of Reeds, he came to the king, who then lay privately in those parts, to be cured
of the wounds which he had received whilst he was fighting in the Isle of Wight, and
begged of him that if the lads must inevitably be killed, he might be allowed first to
instruct them in the mysteries of the faith. The king consented, and the bishop having
taught them the word of truth, and cleansed their souls by baptism, made the entrance into
the kingdom of heaven sure to them. Then the executioner being at hand, they joyfully
underwent the temporal death, through which they did not doubt they were to pass to the
life of the soul, which is everlasting. Thus, after all the provinces of the island of
Britain had embraced the faith of Christ, the Isle of Wight also received the same; yet
being under the affliction of foreign subjection, no man there received the ministry, or
rank of a bishop, before Daniel, who is now bishop of the West Saxons.
The island is situated opposite the division between the South Saxons and the Gewissae,
being separated from it by a sea, three miles over, which is called Solente. In this
narrow sea, the two tides of the ocean, which flow around Britain from the immense
northern ocean, daily meet and oppose one another beyond the mouth of the river Homelea,
which runs into that narrow sea, from the lands of the Jutes, which belong to the country
of the Gewissae; after this meeting and struggling together of the two seas, they return
into the ocean from whence they come.
CHAPTER XVII
OF THE SYNOD HELD IN THE PLAIN OF HEATHFIELD, WHERE ARCHBISHOP THEODORE PRESIDED.
[A.D. 680]
ABOUT this time, Theodore being informed that the faith of the church at Constantinople
was much perplexed by the heresy of Eutyches, and desiring to preserve the churches of the
English, over which he presided, from that infection, an assembly of many venerable
priests and doctors was convened, at which he diligently inquired into their doctrines,
and found they all unanimously agreed in the Catholic faith. This he took care to have
committed to writing by the authority of the synod, as a memorial, and for the instruction
of succeeding generations ; the beginning of which instrument is as follows
" In the name of our Lord and Saviour Jesus Christ, in the tenth year of the reign
of our most pious lord, Egfrid, king of the Northumbrians, the seventeenth of September,
the eighth indiction; and in the sixth year of the reign of Ethelfrid, king of the
Mercians, in the seventeenth year of the reign of Aldhulf, of the East Angles, in the
seventh year of the reign of Lothair, king of Kent; Theodore, by the grace of God,
archbishop of the island of Britain, and of the city of Canterbury, being president, and
the other venerable bishops of the island of Britain sitting with him, the holy Gospels
being laid before them, at the place which, in the Saxon tongue, is called Heathfield, we
conferred together, and expounded the true and orthodox faith, as our Lord Jesus in the
flesh delivered the same to his disciples, who saw Him present, and heard his words, and
as it is delivered in the creed of the holy fathers, and by all holy and universal synods
in general, and by the consent of all approved doctors of the Catholic church; we,
therefore, following them jointly and orthodoxly, and professing accordance to their
divinely inspired doctrine, do believe, and do, according to the holy fathers, firmly
confess, properly and truly, the Father, and Son, and Holy Ghost, a trinity consubstantial
in unity, and unity in trinity, that is, one God subsisting in three consubstantial
persons, of equal honour and glory."
And after much more of this sort, appertaining to the confession of the true faith,
this holy synod added to its instrument, "We have received the five holy and general
councils of the blessed fathers acceptable to God; that is, Of 318 bishops, who were
assembled at Nice, against the most impious Arius and his tenets; and at Constantinople,
Of 150, against the madness of Macedonius and Eudoxius, and their tenets; and at Ephesus,
first of 200, against the most wicked Nestorius and his tenets; and at Chalcedon, 0f 360,
against Eutyches and Nestorius, and their tenets, and again at Constantinople. In a fifth
council, in the reign of Justinian the younger, against Theodorus and Theodoret, and the
epistles of Iba, and their tenets, against Cyril;" and again a little lower,
"the synod held in the city of Rome, in the time of the blessed Pope Martin, in the
eighth indiction, and in the ninth year of the most pious Emperor Constantine, we receive
: and we glorify our Lord Jesus Christ, as they glorified Him, neither adding nor
diminishing anything ; anathematizing those with our hearts and mouths whom they
anathematized, and receiving those whom they received, glorifying God the Father, who is
without beginning, and his onlybegotten Son generated from eternity, and the Holy Ghost
proceeding from the Father and the Son in an ineffable manner, as those holy apostles,
prophets, and doctors, whom we have above-mentioned, did declare. And all we, who, with
Archbishop Theodore, have thus expounded the Catholic faith, have also subscribed
thereto."
CHAPTER XVIII
OF JOHN, THE SINGER OF THE APOSTOLIC SEE, WHO CAME INTO BRITAIN TO TEACH.
[A.D. 680]
AMONG those who were present at this synod, was the venerable John, archchanter of the
church of the holy Apostle Peter, and abbot of the monastery of St. Martin, who came
lately from Rome, by order of Pope Agatho, together with the most reverend Abbot Biscop,
surnamed Benedict, of whom mention has been made above, and this John, with the rest,
signed the declaration of the Catholic faith. For the said Benedict, having built a
monastery in Britain, in honour of the most blessed prince of the apostles, at the mouth
of the river Were, went to Rome with Ceolfrid, his companion and fellowlabourer in that
work, who was after him abbot of the same monastery; he had been several, times
before at Rome, and was now honourably received by Pope Agatho of blessed memory; from
whom he also obtained the confirmation of the immunities of this monastery, being a bull
of privilege signed by apostolical authority, pursuant to what he knew to be the will and
grant of King Egfrid, by whose consent and gift of land he had built that monastery.
He then received the aforesaid Abbot John to be conducted into Britain, that he might
teach in his monastery the method of singing throughout the year, as it was practised at
St. Peter's at Rome. The Abbot John did as he had been commanded by the pope, teaching the
singers of the said monastery the order and manner of singing and reading aloud, and
committing to writing all that was requisite throughout the whole course of the year for
the celebration of festivals; all which are still observed in that monastery, and have
been copied by many others elsewhere. The said John not Only taught the brothers of that
monastery; but such as had skill in singing resorted from almost all the monasteries of
the same province to hear him; and many invited him to teach in other places.
Besides singing and reading, he had also been directed by the pope carefully to inform
himself concerning the faith of the English church, and to give an account thereof at his
return to Rome. For he also brought with him the decision of the synod of the blessed Pope
Martin and 105 bishops, held not long before at Rome, principally against those who taught
but one will and operation in Christ, and gave it to be transcribed in the aforesaid
monastery of the most religious Abbot Benedict. The men who followed such opinion, much
perplexed the faith of the church of Constantinople at that time; but by the help of God
they were then discovered and subdued. Wherefore, Pope Agatho, being desirous to be
informed concerning the state of the church in Britain, as well as in other provinces, and
to what extent it was clear from the contagion of heretics, gave this affair in charge to
the most reverend Abbot John, then appointed to go to Britain. The synod we have spoken of
having been called for this purpose in Britain, the Catholic faith was found untainted in
them all, and a copy of the same given him to carry to Rome.
But in his return to his own country, soon after crossing the sea, he fell sick and
died and his body, for the sake of St. Martin, in whose monastery he presided, was by his
friends carried to Tours and: honourably buried; for he had been kindly entertained there
when he went into, Britain, and earnestly entreated by the brethren., that in his return
to Rome he would take that road,.. and give them a visit. In short, he was, there supplied
with some to conduct him on his way, and assist him in the work enjoined him. Though he
died by the way, yet the testimony of the faith of the English nation was carried to Rome,
and most agreeably received by the apostolic pope, and all those that heard or read it.
CHAPTER XIX:
HOW QUEEN ETHELDRIDA ALWAYS PRESERVED HER VIRGINITY, AND HER BODY SUFFERED NO
CORRUPTION IN THE GRAVE.
[A.D. 660]
KING EGFRID took to wife, Etheldrida, the daughter of Anna, king of the East Angles, of
whom mention has been often made; a man very religious, and in all respects renowned for
his inward disposition and actions. She had before been given in marriage to another, viz.
to Tonbert, chief of the Southern Girvii; but he died soon after he bad received her, and
she was given to the aforesaid king. Though she lived with him twelve years, yet she
preserved the glory of perfect virginity, as I was informed by Bishop Wilfrid, of blessed
memory, of whom I inquired, because some questioned the truth thereof; and he told me that
he was an undoubted witness of her virginity, forasmuch as Egfrid promised he would give
many lands and much money, if he could persuade the queen to consent to pay the marriage
duty, for he knew the queen loved no man so much as himself; and it is not to be doubted
that the same might in one instance take place in our age, which true histories tell us
happened several times in former ages, through the assistance of the same Lord who has
promised to continue with us unto the end of the world; for the miraculous circumstance
that her flesh, being buried, could not suffer. corruption, is a token that she had not
been defiled by familiarity with man.
She had. long requested. the king that he would permit her to lay, aside wordly cares,
and to serve only the true King, Christ, in a monastery; and having at length with
difficulty prevailed, she went as a nun into the monastery of the Abbess Ebba, who was
aunt to King Egfrid, at the place called the city Coludi, having taken the veil from the
hands of the aforesaid Bishop Wilfrid; but a year after she was herself made abbess in the
country called Ely, where, having built a monastery, she began, by works and examples of a
heavenly life, to be the virgin mother of very many virgins dedicated to God. It is
reported of her, that from the time of her entering into the monastery, she never wore any
linen but only woollen garments, and would rarely wash in a hot bath, unless just before
any of the great festivals, as Easter , Whitsuntide, and the Epiphany, and then she did it
last of all, after having, with the assistance of those about her, first washed the other
servants of God there present; besides, she seldom did eat above once a day, excepting on
the great solemnities, or some other urgent occasion, unless some considerable distemper
obliged her. From the time of matins she continued in the church at prayer till it was
day; some also say, that by the spirit of prophecy, she, in the presence of all, not only
foretold the pestilence of which she was to die, but also the number of those that should
be then snatched away out of her monastery. She was taken to our Lord, in the midst of her
flock, seven years after she had been made abbess; and, as she had ordered, was buried
among them, in such a manner as she had died, in a wooden coffin.
She was succeeded in the office of abbess by her sister Sexberga, who had been wife to
Erconbert, king of Kent; who, when her sister had been buried sixteen years, thought fit
to take up her bones, and, putting them into a new coffin, to translate them into the
church. Accordingly she ordered some of the brothers to provide a stone to make a coffin
of; they accordingly went on board ship, because the country of Ely is on every side
encompassed with the sea or marshes, and has no large stones, and came to a small
abandoned city, not far from thence, which, in the language of the English, is called
Grantchester, and presently, near the city walls, they found a white marble coffin, most
beautifully wrought, and neatly covered with a lid of the same sort of stone. Concluding
therefore that God had prospered their journey, they returned thanks to Him, and carried
it to the monastery.
The body of the holy virgin and spouse of Christ, when her grave was opened, being
brought into sight, was found as free from corruption as if she had died and been buried
on that very day; as the aforesaid Bishop Wilfrid, and many others that know it, can
testify. But the physician, Cynefrid, who was present at her death, and when she was taken
up out of the grave, was wont of more certain knowledge to relate, that in her sickness
she had a very great swelling under her jaw. " And I was ordered," said he,
"to lay open that swelling, to let out the noxious matter in it, which I did, and she
seemed to be somewhat more easy for two days, so that many thought she might recover from
her distemper; but the third day the former pains returning, she was soon snatched out of
the world, and exchanged all pain and death for everlasting life and health. And when so
many years after her bones were to be taken out of the grave, a pavilion being spread over
it, all the congregation of brothers were on the one side, and of sisters on the other,
standing about it singing, and the abbess, with a few, being gone to take up and wash the
bones, on a sudden we heard the abbess within loudly cry out, ' Glory be to the name of
the Lord.' Not long after they called me in, opening the door of the pavilion, where 1
found the body of the holy virgin taken out of the grave and laid on a bed, as if it had
been asleep; then taking off the veil from the face, they also showed the incision which I
had made, healed up; so that, to my great astonishment, instead of the open gaping wound
with which she had been buried, there then appeared only an extraordinarily slender scar.
"Besides, all the linen cloths in which the body had been buried, appeared entire
and as fresh as if they had been that very day wrapped about her chaste limbs." It is
reported, that when she was much troubled with the aforesaid swelling and pain in her jaw,
she was much pleased with that sort of distemper, and wont to say, " I know that I
deservedly bear the weight of my sickness on my neck, for I remember, when I was very
young, 1 bore there the needless weight of jewels; and therefore I believe the Divine
goodness would have me endure the pain in my neck, that I may be absolved from the guilt
of my needless levity, having now, instead of gold and precious stones, a red swelling and
burning on my neck." It happened also that by the touch of that linen, devils were
expelled from bodies possessed, and other distempers were sometimes cured; and the coffin
she was first buried in is reported to have cured some of distempers in the eyes, who,
praying with their heads touching that coffin, presently were delivered from the pain or
dimness in their eyes. They washed the virgin's body, and having clothed it in new
garments, brought it into the church, and laid it in the coffin that had been brought,
where it is held in great veneration to this day. The coffin was found in a wonderful
manner, as fit for the virgin's body as if it had been made purposely for her, and the
place for the head particularly cut, exactly fit for her head,, and shaped to a nicety.
Ely is in the province of the East Angles, a country of about six hundred families, in
the nature of an island, enclosed, as has been said, either with marshes or waters, and
therefore it has its name from the great plenty of eels taken in those marches; there the
aforesaid servant of Christ desired to have a monastery, because, as we have before
observed, she was descended from that same province of the East Angles.
CHAPTER XX
A HYMN. ON THE AFORESAID HOLY VIRGIN.
[A.D. 660]
I THINK it proper to insert in this history a hymn of virginity, which I composed in
elegiac verse several years ago, in praise and honour of the same queen and spouse of
Christ; and therefore truly a queen, because the spouse Of Christ; and to imitate the
method of the Holy Scripture, in whose history many poetical pieces are inserted ,Which
are known to be composed in metre.
Hail, Triune Power, who rulest every age,
Assist the numbers which my pen engage.
Let Maro wars in loftier numbers sing,
I sound the praises of our heavenly King.
Chaste is my verse, nor Helen's rape I write;
Light tales like these, but prove the mind as light.
See I from on high the God descends, confined
In Mary's womb, to rescue lost mankind.
Behold I a spotless maid a God brings forth,
A God is born, who gave e'en nature birth I
The virginchoir the mothermaid resound,
And chaste themselves, her praises shout around.
Her bright example numerous vot'ries raise,
Tread spotless paths, and imitate her ways.
The blessed Agatha and Eulalia trust
Sooner to flames than far more dangerous lust.
Tecula and chaste Euphemia overcame
The fear of beasts to save a virgin name.
Agnes and sweet Cecilia, joyful maids,
Smile while the pointed sword their breasts invades.
Triumphing joy attends the peaceful soul,
Where heat, nor rain, nor wishes mean control.
Thus Etheldrida, pure from sensual crime,
Bright shining star I arose to bless our time.
Born of a regal race, her sire a king,
More noble honour to her lord shall bring.
A queen her name, her hand a sceptre rears,
But greater glories wait above the spheres.
What man wouldst thou desire? See Christ is made
Her spouse, her blessed Redeemer weds the maid.
While you attend the heavenly Mother's train,
Thou shalt be mother of a heavenly reign.
The holy maid who twelve years sat a queen,
A cloister'd nun devote to God was seen.
Noted for pious deeds, her spotless soul
Left the vile world, and soar'd above the pole.
Sixteen Novembers since was the blest maid
Entomb'd, whose flesh no putrid damps invade.
Thy grace, O Christ I for in the coffin's found
No tainted vest wrapping the corpse around.
The swelling dropsy, and dire atrophy,
A pale disease from the blest vestments fly.
Rage fires the fiend, who whilom Eve betray'd,
While shouting angels hail the glorious maid.
See I wedded to her God, what joy remains,
In earth, or heaven, see ! with her God she reigns !
Behold I the spouse, the festal torches shine,
He comes! behold I what joyful gifts are thine !
Thou a new song on the sweet harp shalt sing,
A hymn of praise to thy celestial King.
None from the flock of the throned Lamb shall move,
Whom grateful passion bind, and heavenly love
CHAPTER XXI
BISHOP THEODORE MADE PEACE BETWEEN THE KINGS EGFRID AND ETHELRED.
[A.D. 679]
IN the ninth year of the reign of King Egfrid, a greatbattle was fought between him and
Ethelred, king of the Mercians, near the river Trent, and Elfwin, brother to King Egfrid,
was slain, a youth about eighteen years Of age, and much beloved by both provinces, for
King Ethel red had married his sister Osthritha. There was now reason to expect a more
bloody war, and more lasting enmity between those kings and their fierce nations; but
Theodore the bishop, beloved of God, relying on the Divine assistance, by his wholesome
admonitions extinguished the dangerous fire that was breaking out; so that the kings and
their people on both sides being appeased, no man was Put to death, but only the usual
mulct paid to the king for his brother that had been killed; and this peace continued long
after between those kings and their kingdoms.
CHAPTER XXII
HOW A CERTAIN CAPTIVE'S CHAINS FELL OFF WHEN MASSES WERE SUNG FOR HIM.
[A.D. 679]
IN the aforesaid battle, wherein Elfwin, the king's b rother, was killed, a memorable
fact is known to have happened, which I think ought not to be passed by in silence , for
the relation of the same will conduce to the salvation of many. In that battle, one Imma,
a youth belonging to the king, was left as dead, and having lain so all that day and the
next night among the dead bodies, at length he came to himself, and sitting, bound up his
wounds in the best way he could. Then having rested awhile, he stood up, and began to go
off to seek some friends that might take care of him; but in so doing he was discovered
and taken by some of the enemy's army, and carried before their lord, who was an earl
belonging to King Ethelred. Being asked by him who he was, and fearing to own himself a
soldier, he answered, "He was a peasant, poor and married, and that he came to the
army with others to bring Provisions to the soldiers." The earl entertained him, and
ordered his wounds to be dressed; and when he began to recover, to prevent his escaping,
he ordered him to be bound; but that could not be performed, for as soon as they that
bound him were gone, his bonds were all loosened.
He had a brother called Tunna, who was a priest and abbot of a monastery in the city
which from him is still called , Tunnacester. Hearing that his brother had been killed in
the fight, he went to see whether he could find his body; and finding another very like
him in all respects, Concluding it to be his, he carried the same to his monastery, and
buried it honourably, and took care often to say masses for the absolution of his soul;
the celebration Whereof occasioned what I have said, that none could bind him but he was
presently loosed again. In the meantime, the earl that kept him was amazed, and began to
inquire Why he could not be bound; whether he had any spells about him, as are spoken of
in fabulous stories. He answered, "He knew nothing of those contrivances; but I
have," said he, "a brother who is a priest in my country, and I know that he,
supposing me to be killed, causes masses to be said for me; and if I were now in the other
life, my soul there, through his intercession, would be delivered from pain."
Having continued with the earl some time, those who attentively observed him, by his
countenance, mien, and discourse, took notice, that he was not of the meaner sort, as he
had said, but of some quality. The earl then privately sending for him, pressed to know
who he was, promising to do him no harm, if he would ingenuously confess his quality.
Which when he had done, declaring that he had been the king's servant, the earl answered,
"I perceived by your answers that you were no peasant. And now you deserve to die,
because all my brothers and relations were killed in that fight; yet I will not put You to
death, because it will be a breach of my promise."
As soon, therefore, as he was recovered, he sold him at London, to a Freson, but he
could not be bound by him the whole way as he was led along; but though his enemies put
several sorts of bonds on him, they were all loosed. The buyer, perceiving that he could
in no way be bound, gave him leave to ransom himself if he could; now it was at the third
hour (nine in the morning) when the masses were wont to be said, that his bonds were
generally loosed. He, having taken an oath that he would either return, or send him the
money for his ransom, went into Kent to King Lothaire, who was son to the sister of Queen
Etheldrida, above spoken of, for he had once been her servant. From him he obtained the
price of his ransom, and as he had promised, sent it to his master.
Returning afterwards into his own country, and coming to his brother, he gave him an
exact account of all his fortunes, good and bad; and by his relation he understood, that
his bonds had been generally loosed at those times when masses had been celebrated for
him; and that other advantages which had accrued to him in his time of danger, had been
conferred on him from Heaven, through the intercession of his brother, and the oblation of
his saving sacrifice. Many persons, on hearing this account from the aforesaid man, were
stirred up in the faith and devotion of piety either to prayer, or to almsgiving, or to
offer up to our Lord the sacrifice of the holy oblation, for the deliverance of their
friends who had departed this world; for they understood and knew that such saving
sacrifice was available for the eternal redemption bath of body and soul. This story was
also told me by some of those who had heard it related by the person himself to whom it
happened; therefore, I have thought fit to insert it in my Ecclesiastical History as I had
it related to me.
CHAPTER XXIII
OF THE LIFE AND DEATH OF THE ABBESS HILDA.
[A.D. 680]
IN.the year of the incarnation of our Lord 680, the most religious servant of Christ,
Hilda, abbess of the monastery that is called Streaneshalch, as abovementioned, after
having performed many heavenly works on earth, passed from thence to receive the rewards
of the heavenly life, on the 17th of November, at the age of sixtysix years; the first
thirtythree of which she spent living most nobly in the secular habit; and more nobly
dedicated the remaining half to our Lord in a monastic life. For she was nobly born, being
the daughter of Hereric, nephew to King Edwin, with which king she also embraced the faith
and mysteries of Christ, at the preaching of Paulinus, the first bishop of the
Northumbrians, of blessed memory, and preserved the same undefiled till she attained to
the sight of him in heaven.
Resolving to quit the secular habit, and to serve him alone, she withdrew into the
province of the East Angles, for she was allied to the king; being desirous to pass over
from thence into France, to forsake her native country and all she had, and so live a
stranger for our Lord in the monastery of Cale, that she might with more case attain to
the eternal kingdom in heaven; because her sister Heresuid ' mother to Aldwulf, king of
the East Angles, at that time living in the same monastery, under regular discipline, was
waiting for her eternal reward. Being led by her example, she continued a whole year in
the aforesaid province, with the design of going abroad; afterwards, Bishop Aidan being
recalled home, he gave her the land of one family on the north side of the river Wear;
where for a year she also led a monastic life, with very few companions.
After this she was made abbess in the monastery called Heruteu, which monastery had
been founded, not long before, by the religious servant of Christ, Heiu, who is said to
have been the first woman that in the province of the Northumbrians took upon her the
habit and life of a nun, being consecrated by Bishop Aidan; but she, soon after she had
founded that monastery, went away to the city of Calcacestir, and there fixed her
dwelling. Hilda, the servant of Christ, being set over that monastery, began immediately
to reduce all things to a regular system, according as she had been instructed by learned
men; for Bishop Aidan, and other religious men that knew her and loved her, frequently
visited and diligently instructed her, because of her innate wisdom and inclination to the
service of God.
When she had for some years governed this monastery, wholly intent upon establishing a
regular life, it happened that she also undertook either to build or to arrange a
monastery in the place called Streaneshalch [Whitby], which work she industriously
performed; for she put this monastery under the same regular discipline as she had done
the former; and taught there the strict observance of justice, piety, chastity, and other
virtues, and particularly of peace and charity; so that, after the example of the
primitive church, no person was there rich, and none poor, all being in common to all, and
none having any property. Her prudence was so great, that not only indifferent persons,
but even kings and princes, as occasion offered, asked and received her advice; she
obliged those who were under her direction to attend so much to reading of the Holy
Scriptures, and to exercise themselves so much in works of justice, that many might be
there found fit for ecclesiastical duties, and to serve at the altar.
In short, we afterwards saw five bishops taken out Of that monastery, and all of them
men of singular merit and sanctity, whose names were Bosa, Hedda, Oftfor, John, and
Wilfrid. We have above taken notice, that the first of them was consecrated bishop at
York; of the second, it is to be observed that he was appointed bishop of Dorchester. Of
the two last we shall speak hereafter, as they were consecrated: the was bishop of
Hagulstad, the second of the church of York; of the third, we will here take notice that,
having applied himself to the reading and observation of the Scriptures in both the
monasteries of Hilda, at length, being desirous to attain to greater perfection, he went
into Kent, to Archbishop Theodore, of blessed memory; where having spent some more time in
sacred studies, he also resolved to go to Rome, which, in those days, was reckoned of
great moment : returning thence into Britain, he took his way into the province of the
Wiccii, where King Osric then ruled, and continued there a long time, preaching the word
of faith, and making himself an example of good life to all that saw and heard him. At
that time, Bosel, the bishop of that province, laboured under such weakness of body, that
he could not perform the episcopal functions; for which reason, this Oftfor was, by
universal consent, chosen bishop in his stead, and by order of King Ethelred, consecrated
by Bishop Wilfrid, of blessed memory, who was then bishop of the Midland Angles, because
Archbishop Theodore was dead, and no other bishop ordained in his place. Before the
aforesaid man of God, Bosel, Tatfrid, a most learned and industrious man, and of excellent
ability, had been chosen bishop there, from the same abbess's monastery, but had been
snatched away by an untimely death, before he could be ordained.
Thus this servant of Christ, Abbess Hilda, whom all that knew her called Mother, for
her singular piety and grace, was not only an example of good life, to those that lived in
her monastery, but afforded occasion of amendment and salvation to many who lived at a
distance, to whom the fame was brought of her industry and virtue; for it was necessary
that the dream which her mother, Bregusuit, had, during her infancy, should be fulfilled.
At the time that her husband, Hereric, lived in banishment, under Cerdic, king of the
Britons, where he was also poisoned, she fancied, in a dream, that she was seeking for him
most carefully, and could find no sign of him anywhere; but, after having used all her
industry to seek him, she found a most precious jewel under her garment, which, whilst she
was looking on it very attentively, cast such a light as spread itself throughout all
Britain; which dream was brought to pass in her daughter that we speak of, whose life was
a bright example, not only to herself, but to all who desired to live well.
When she had governed this monastery many years, it pleased Him who has made such
merciful provision for our salvation, to give her holy soul the trial of a long sickness,
to the end that, according to the apostle's example, her virtue might be perfected in
infirmity. Falling into a fever, she fell into a violent heat, and was afflicted with the
same for six years continually; during all which time she never failed either to return
thanks to her Maker, or publicly and privately to instruct the flock committed to her
charge; for by her own example she admonished all persons to serve God dutifully in
perfect health, and always to return thanks to Him in adversity, or bodily infirmity. In
the seventh year of her sickness, the distemper turning inwards, she approached her last
day, and about cock-crowing, having received the holy communion to further her on her way,
and called together the servants of Christ that were within the same monastery, she
admonished them to preserve evangelical peace among themselves, and with all others; and
as she was making her speech, she joyfully saw death approaching, or if I may speak in the
words of our Lord, passed from death to life.
That same night it pleased Almighty God, by a manifest vision, to make known her death
in another monastery, at a distance from hers, which she had built that same year, and is
called Hackness. There was in that monastery, a certain nun called Begu, who, having
dedicated her virginity to God, had served Him upwards of thirty years in monastical
conversation. This nun, being then in the dormitory of the sisters, on a sudden heard the
well known sound of a bell in the air, which used to awake and call them to prayers, when
any one of them was taken out of this world, and opening her eyes, as she thought, she saw
the top of the house open, and a strong light pour in from above; looking earnestly upon
that light, she saw the soul of the aforesaid servant of God in that same light, attended
and conducted to heaven by angels. Then awaking, and seeing the other sisters lying round
about her, she perceived that what she had seen was either in a dream or a vision; and
rising immediately in a great fright, she ran to the virgin who then presided in the
monastery instead of the abbess, and whose name was Frigyth, and, with many tears and
sighs, told her that the Abbess Hilda, mother of them all, had departed this life, and had
in her sight ascended to eternal bliss, and to the company of the inhabitants of heaven,
with a great light, and with angels conducting her. Frigyth having heard it, awoke all the
sisters, and calling them to the church, admonished them to pray and sing psalms for her
soul; which they did during the remainder of the night; and at break of day, the brothers
came with news of her death, from the place where she had died. They answered that they
knew it before, and then related how and when they had heard it, by which it appeared that
her death had been revealed to them in a vision the very same hour that the others said
she had died. Thus it was by Heaven happily ordained, that when some saw her departure out
of this worId, the others should be acquainted with her admittance into the spiritual life
which is eternal. These monasteries are about thirteen miles distant from each other.
It is also reported, that her death was, in a vision, made known the same night to one
of the holy virgins who loved her most passionately, in the same monastery where the said
servant of God died. This nun saw her soul ascend to heaven in the company of angels; and
this she declared, the very same hour that it happened, to those servants of Christ that
were with her; and awakened them to pray for her soul, even before the rest of the
congregation had heard of her death. The truth of which was known to the whole monastery
in the morning. This same nun was at that time with some other servants of Christ, in the
remotest part of the monastery, where the women newly converted were wont to be upon
trial, till they were regularly instructed, and taken into the society of the
congregation.
CHAPTER XXIV
THERE WAS IN THE SAME MONASTERY A BROTHER, ON WHOM THE GIFT OF WRITING VERSES WAS
BESTOWED BY HEAVEN.
[A. D. 680]
THERE was in this abbess's monastery a certain brother, particularly remarkable for the
grace of God, who was wont to make pious and religious verses, so that whatever was
interpreted to him out of Scripture, he soon after put the same into poetical expressions
of much sweetness and humility, in English, which was his native language. By his verses
the minds of many were often excited to despise the world, and to aspire to heaven. Others
after him attempted, in the English nation, to compose religious poems, but none could
ever compare with him, for he did not learn the art of poetry from men, but from God; for
which reason he never could compose any trivial or vain poem, but only those which relate
to religion suited his religious tongue; for having lived in a secular habit till he was
well advanced in years, he had never learned anything of versifying; for which reason
being sometimes at entertainments, when it was agreed for the sake of mirth that all
present should sing in their turns, when he saw the instrument come towards him, he rose
up from table and returned home.
Having done so at a certain time, and gone out of the house where the entertainment
was, to the stable, where he had to take care of the horses that night, he there composed
himself to rest at the proper time; a person appeared to him in his sleep, and saluting
him by his name, said, "Caedmon, sing some song to me." He answered, "I
cannot sing; for that was the reason why I left the entertainment, and retired to this
place because I could not sing." The other who talked to him, replied, "However,
you shall sing." "What shall I sing?" rejoined he. "Sing the
beginning of created beings," said the other. Hereupon he presently began to sing
verses to the praise of God, which he had never heard, the purport whereof was thus : We
are now to praise the Maker of the heavenly kingdom, the power of the Creator and his
counsel, the deeds of the Father of glory. How He, being the eternal God, became the
author of all miracles, who first, as almighty preserver of the human race, created heaven
for the sons of men as the roof of the house, and next the earth. This is the sense, but
not the words in order as he sang them in his sleep; for verses, though never so well
composed, cannot be literally translated out of one language into another, without losing
much of their beauty and loftiness. Awaking from his sleep, he remembered all that he had
sung in his dream, and soon added much more to the same effect in verse worthy of the
Deity.
In the morning he came to the steward, his superior, and having acquainted him with the
gift he had received, was conducted to the abbess, by whom he was ordered, in the presence
of many learned men, to tell his dream, and repeat the verses, that they might all give
their judgment what it was, and whence his verse proceeded. They all concluded, that
heavenly grace had been conferred on him by our Lord. They expounded to him a passage in
holy writ, either historical, or doctrinal, ordering him, if he could, to put the same
into verse. Having undertaken it, he went away, and returning the next morning, gave it to
them composed in most excellent verse; whereupon the abbess, embracing the grace of God in
the 'man, instructed him to quit the secular habit, and take upon him the monastic life;
which being accordingly done, she associated him to the rest of the brethren in her
monastery, and ordered that he should be taught the whole series of sacred history. Thus
Caedmon ' keeping in mind all he heard, and as it were chewing the cud, converted the same
into most harmonious verse; and sweetly repeating the same, made his masters in their turn
his hearers. He sang the creation of the world, the origin of man, and all the history of
Genesis : and made many verses on the departure of the children of Israel out of Egypt,
and their entering into the land of promise, with many other histories from holy writ; the
incarnation, passion, resurrection of our Lord, and his ascension into heaven; the coming
of the Holy Ghost, and the preaching of the apostles ; also the terror of future judgment,
the horror of the pains of hell, and the delights of heaven; besides many more about the
Divine benefits and judgments, by which he endeavoured to turn away all men from the love
of vice, and to excite in them the love of, and application to, good actions; for he was a
very religious man, humbly submissive to regular discipline, but full of zeal against
those who behaved themselves otherwise; for which reason he ended his life happily.
For when the time of his departure drew near, he laboured for the space of fourteen
days under a bodily infirmity which seemed to prepare the way, yet so moderate that he
could talk and walk the whole time. In his neighbourhood was the house to which those that
were sick, and like shortly to die, were carried. He desired the person that attended him,
in the evening, as the night came on in which he was to depart this life, to make ready a
place there for him to take his rest. This person, wondering why he should desire it,
because there was as yet no sign of his dying soon, did what he had ordered. He
accordingly went there, and conversing pleasantly in a joyful manner with the rest that
were in the house before, when it was past midnight, he asked them, whether they had the
Eucharist there? They answered, "What need of the Eucharist? for you are not likely
to die, since you talk so merrily with us, as if you were in perfect health."
" However," said he, "bring me the Eucharist." Having received the
same into his hand, he asked, whether they were all in charity with him, and without any
enmity or rancour? They answered, that they were all in perfect charity, and free from
anger; and in their turn asked him, whether he was in the same mind towards them? He
answered, "I am in charity, my children, with all the servants of God." Then
strengthening himself with the heavenly viaticum, he prepared for the entrance into
another life, and asked, how near the time was when the brothers were to be awakened to
sing the nocturnal praises of our Lord? They answered, "It is not far off." Then
he said, "Well, let us wait that hour; " and signing himself with the sign of
the cross, he laid his head on the pillow, and falling into a slumber, ended his life so
in silence.
Thus it came to pass, that as he had served God with a simple and pure mind, and
undisturbed devotion, so he now departed to his presence, leaving the world by a quiet
death; and that tongue, which had composed so many holy words in praise of the Creator,
uttered its last words whilst he was in the act of signing himself with the cross, and
recommending himself into his hands, and by what has been here said, he seems to have had
foreknowledge of his death.
CHAPTER XXV
OF THE VISION THAT APPEARED TO A CERTAIN MAN OF GOD BEFORE THE MONASTERY OF THE CITY
COLUDI WAS BURNED DOWN.
[A.D. 679]
AT this time, the monastery of virgins, called the city of Coludi, abovementioned,
was burned down, through carelessness; and yet all that knew the same, might observe that
it happened through the malice of those who dwelt in it, and chiefly of those who seemed
to be the greatest. But there wanted not a warning of the approaching punishment from the
Divine goodness, by which they might have stood corrected, and by fasting, prayers, and
tears, like the Ninevites, have averted the anger of the just judge.
There was in that monastery a man of the Scottish race, called Adamnan, leading a life
entirely devoted to God in continence and prayer, insomuch that he never took any food or
drink, except only on Sundays and Thursdays; but often spent whole nights in prayer. This
austerity of life he had first adopted from necessity to correct his evil propensities ,
but in process of time the necessity became a Custom.
For in his youth he had been guilty of some wicked action, for which, when he came to
himself, he conceived extraordinary horror, and dreaded lest he should be punished for the
same by the upright judge. Repairing, therefore, to a priest, who he hoped might show him
the way of salvation, he confessed his guilt, and desired to be advised how he might avoid
the future wrath of God. The priest having heard his offence, said, "A great sore
requires much attention in the cure; and, therefore, give yourself up as far as you are
able to fasting, reading of Psalms, and prayer, to the end, that thus preventing the wrath
of our Lord, in confession, you may find Him merciful." Being highly affected with
the grief of a guilty conscience, and desiring, as soon as possible, to be loosed from the
inward fetters of sin, which lay heavy upon him, he answered, " I am young in years,
and strong of body, and shall, therefore, easily bear whatever you shall enjoin me to do,
so that I may be saved in the day Of our Lord; though you should command me to spend the
whole night in prayer standing, and to pass the whole week in abstinence." The priest
replied, "It is too much for you to hold out the whole week without bodily
sustenance; but it is sufficient to fast two or three days; do this till 1 come again to
you in a short time, when I will more fully show you what you are to do, and how long to
continue our penance." Having so said, and prescribed the measure of his penance, the
priest went away, and yon some sudden occasion passed over into Ireland, whence he derived
his origin, and returned no more to him, as he had appointed. Remembering this injunction
and his own promise, he totally addicted himself to tears, penance, holy watching, and
continence; so that he only fed on Thursdays and Sundays, as has been said; and ate
nothing all the other days of the week. When he heard that his priest was gone to Ireland,
and had died there, he ever after observed that same abstinence, according to his
direction; and as he had begun that course through the fear of God, in penitence for his
guilt, so he still continued the same unremittingly for the Divine love, and in hope of
his reward.
Having practised this carefully for a long time, it happened that he had gone on a
certain day to a distance from the monastery, accompanied by one of the brothers; and as
they were returning from this journey, when they drew near to the monastery, and beheld
its lofty buildings, the man of God burst out into tears, and his countenance discovered
the trouble of his heart. His companion, perceiving it, asked what was the reason, to
which he answered: "The time is at hand, when a devouring fire shall consume all the
structures which you here behold, both public and private." The other, hearing these
words, as soon as they came into the monastery, told them to Ebba, the mother of the
congregation. She, with good cause, being much concerned at that prediction, called the
man to her, and narrowly inquired of him how he came to know it. He answered, "Being
busy one night lately in watching and singing psalms, I on a sudden saw a person unknown
standing by me, and being startled at his presence, he bade me not to fear, and speaking
to me in a familiar manner, 'You do well,' said he ' in that you spend this nighttime of
rest, not in giving yourself up to sleep, but in watching and prayer.' I answered, "I
know I have great need of wholesome watching, and earnest praying to our Lord to pardon my
transgressions,'" he replied, 'You are in the right, for you and many more do need to
redeem their sins by good works, and when they cease from labouring about temporal
affairs, then to labour the more eagerly for the desire of heavenly goods; but this very
few do; for I, having now visited all this monastery regularly, have looked into every
one's chambers and beds, and found none of them except yourself busy about the care of his
soul; but all of them, both men and women, either indulge themselves in slothful sleep, or
are awake in order to commit sin; for even the cells that were built for praying or
reading, are now converted into places of feasting, drinking, talking, and other delights;
the very virgins dedicated to God, laying aside the respect due to their profession,
whensoever they are at leisure, apply themselves to weaving fine garments, either to use
in adorning themselves like brides, to the danger of their condition, or to gain the
friendship of strange men; for which reason, a heavy judgment from heaven is deservedly
ready to fall on this place and its inhabitants by devouring fire.' " The abbess
said, "Why did you not sooner acquaint me with what you knew?" He answered,
" I was afraid to do it, out of respect to you, lest you should be too much
afflicted; yet you may have this comfort, that the calamity will not happen in your
days." This vision being divulged abroad, the inhabitants of that place were for a
few days in some little fear, and leaving off their sins, began to punish themselves; but
after the abbess's death they returned to their former wickedness, nay, they became more
wicked; and when they thought themselves in peace and security, they soon felt the effects
of the aforesaid judgment.
That all this fell out thus, was told me by my most reverend fellowpriest, Edgils,
who then lived in that monastery. Afterwards, when many of the inhabitants had departed
thence, on account of the destruction, he lived a long time in our monastery, and died
there. We have thought fit to insert this in our History, to admonish the reader of the
works of our Lord, how terrible He is in his counsels on the sons of men, lest we should
at some lime or other indulge in the pleasures of flesh, and dreading the judgment of God
too little, fall under his sudden wrath, and either be severely afflicted with temporal
losses, or else being more severely tried, be snatched away to eternal perdition.
CHAPTER XXVI
OF THE DEATH OF THE KINGS EGFRID AND LOTHERE.
[A.D. 684]
IN the year of our Lord's incarnation 684, Egfrid, king of the Northumbrians, sending
Beort, his general, with an army, into Ireland, miserably wasted that harmless nation,
which had always been most friendly to the English; insomuch that in their hostile rage
they spared not even the churches or monasteries. Those islanders , to the utmost of their
power, repelled force with force, and imploring the assistance of the Divine mercy, prayed
long and fervently for vengeance and though such as curse cannot possess the kingdom of
God, it is believed, that those who were justly cursed on account of their impiety, did
soon suffer the penalty of their guilt from the avenging hand of God; for the very next
year, that same king, rashly leading his army to ravage the province of the Picts, much
against the advice of his friends, and particularly of Cuthbert, of blessed memory, who
had been lately ordained his op, the enemy made show as if they fled, and the king was
drawn into the straits of inaccessible mountains, and slain with the greatest part of his
forces, on the 20th of May, in the fortieth year of his age, and the fifteenth
of his reign. His friends, as has been said, advised him not to engage in this war; but he
having the year before refused to listen to the most reverend father, Egbert, advising him
not to attack the Scots, who did him no harm, it was laid upon him as a punishment for his
sin, that he "should not now regard those who would have prevented his death.
From that time the hopes and strength of the English crown "began to waver and
retrograde"; for the Picts recovered their own lands, which had been held by the
English and the Scots that were in Britain, and some Of the Britons their liberty, which
they have now enjoyed for about fortysix years. Among the many English that then either
fell by the sword, or were made slaves, or escaped by flight out of the country of the
Picts, the most reverend man of God, Trumwine, who had been made bishop over them,
withdrew with his people that were in the monastery of Abercurnig, seated in the country
of the English, but close by the arm of the sea which parts the lands of the English and
the Scots. Having recommended his followers, wheresoever he could, to his friends in the
monasteries, he chose his own place of residence in the monastery, which we have so often
mentioned, of Men and women servants Of God, at Streaneshalch; and there he, for several
years, led a life in all monastical austerity, not only to his own, but to the benefit of
many, with a few of his own people; and dying there, he was buried in the church of St.
Peter the Apostle, with the honour due to his life and rank. The royal virgin, Elfled,
with her mother, Eanfled, whom we have mentioned before, then presided over that
monastery; but when the bishop came thither, this devout worrian found in him
extraordinary assistance in governing, and comfort to herself. Alfrid succeeded Egfrid in
the throne, being a Irian most learned in Scripture, said to be brother to the other, and
son to King Oswy : he nobly retrieved the ruined state of the kingdom, though within
narrower bounds.
The same year, being the 685th from the incarnation Of our Lord Lothere, king of Kent,
died on the sixth of February, ;4en he had reigned twelve years after his brother Egbert,
who had reigned nine years : he was wounded in battle with the South Saxons, whom Edric,
the son of Egbert, had raised against him, and died whilst his wound was being dressed.
After him, the same Edric reigned a year and a half. On his death, kings of doubtful
title, or foreigners, for some time wasted the kingdom, till the lawful king, Wictred, the
son of Egbert, being settled in the throne, by his piety and zeal delivered his nation from foreign invasion.
CHAPTER XXVII
CUTHBERT, A MAN OF GOD, IS MADE BISHOP; AND HOW HE LIVED AND TAUGHT WHILST STILL IN A
MONASTIC LIFE.
[A.D. 685]
THE same year that King Egfrid departed this life, he (as has been said) promoted to
the bishopric of the church of Lindisfarne the holy and venerable Cuthbert, who had for
many years led a solitary life, in great continence of body and mind, in a very small
island, called Farne, distant almost nine miles from that same church, in the ocean. From
his very childhood he had always been inflamed with the desire of a religious life; but he
took upon him the habit and name of a monk when he was a young man: he first entered into
the monastery of Melrose , which is On the bank of the river Tweed, and was then governed
by the Abbot Eata, a meek and simple man, who was afterwards made bishop of the church of
Hagulstad or Lindisfarne, as has been said above, over which monastery at that time was
placed Boisil, a priest of great virtue and of a prophetic spirit. Cuthbert, humbly
submitting himself to this man's direction., from him received both the knowledge of the
Holy Scriptures, and example of good works.
After he had departed to our Lord, Cuthbert was placed over that monastery, where he
instructed many in regular life, both by the authority of a master, and the example of his
own behaviour. Nor did he afford admonitions and an example of a regular life to his
monastery alone, but endeavoured to convert the people round about far and near from
the life of foolish custom, to the love of heavenly joys; for many profaned the faith
which they had received by their wicked actions; and some also, in the time of a
mortality, neglecting the sacraments of faith which they had received, had recourse to the
false remedies of idolatry, as if they could have put a stop to the plague sent from God,
by enchantments, spells, or other secrets of the hellish art. In order to correct the
error of both sorts, he often went out of the monastery, sometimes on horseback, but
oftener on foot, and repaired to the neighbouring towns, where he preached the way of
truth to such as were gone astray; which had been also done by Boisil in his time. It was
then the custom of the English people that when a clerk or priest came into the town, hey
all, at his command, flocked together to bear the word; willingly heard what was said, and
more willingly practised those things that they could hear or understand. But Cuthbert was
so skilful an orator so fond was he of enforcing his subject, and such a brightness
appeared in his angelic face, that no man present presumed to conceal from him the most
hidden secrets of his heart, but all openly confessed what they had done; because they
thought the same guilt could not be concealed from him, and wiped off the guilt of what
they had so confessed with worthy fruits of penance, as he commanded. He was wont chiefly
to resort to those places, and preach in such villages, as being seated high up amid
craggy uncouth mountains, were frightful to others to behold, and whose Poverty and
barbarity rendered them inaccessible to other teachers; which nevertheless he, having
entirely devoted himself to that pious labour, did so industriously apply himself to
Polish with his doctrine, that when he departed Out of his monastery, he would often stay
a week, sometimes two or three, and sometimes a whole month, before he returned home,
continuing among the mountains to allure that rustic people by his preaching and example
to heavenly employments.
This venerable servant of our Lord, having thus spent many years in the monastery of
Melrose, and there become conspicuous by many miracles, his most reverend abbot, Eata,
removed him to the isle of Lindisfarne, that he might there also, by the authority of a
superior and his own example, instruct the brethren in the observance of regular
discipline; for the same reverend father then governed that place also as abbot; for, from
ancient times, the bishop was wont to reside there with his clergy, and the abbot with his
monks, who were likewise under the care of the bishop; because Aidan, who was the first
bishop of the place, being himself a monk, brought monks thither, and settled the monastic
institution there; as the blessed Father Augustine is known to have done before in Kent,
the most reverend Pope Gregory writing to him, as has been said above, to this effect
: " But since, my brother, having been instructed in monastic rules, you must not
live apart from your clergy in the church of the English, which has been lately, through
the help of God I converted to the faith; you must, therefore, establish that course of
life, which was among our ancestors in the primitive church, among whom, none called
anything that he possessed his own; but all things were in common to them."
CHAPTER XXVIII
THE SAME ST. CUTHBERT, BEING AN ANCHORITE, BY HIS PRAYERS OBTAINED A SPRING IN A DRY
SOIL, AND HAD A CROP FROM SEED SOWN BY HIMSELF OUT OF SEASON.
[A.D. 664]
AFTER this, Cuthbert, advancing in his meritorious and devout intentions, proceeded
even to the adoption of a hermit's life of solitude, as we have mentioned. But forasmuch
as we several years ago wrote enough of his life and virtues, both in heroic verse and
prose, it may suffice at present only to mention this, that when he was about to repair to
the island, he made this protestation to the brothers, saying, "If it shall please
the Divine goodness to grant me, that I may live in that place by the labour of my hands,
I will willingly reside there; but if not, I will, by God's permission, very, soon return
to you. Is The place was quite destitute of water, corn, and trees; and being infested by
evil spirits, very ill suited for human habitation; but it became in all respects
habitable, at the desire of the man of God; for upon his arrival the wicked spirits
withdrew. When he had there, after expelling the enemies, with the assistance of the
brethren, built himself a small dwelling, with a trench about it, and the necessary cells
and an oratory, he ordered the brothers to dig a pit in the floor of the dwelling,
although the ground was hard and stony, and no hopes appeared of any spring. Having done
this upon the faith and at the request of the servant of God, the next day it appeared
full of water ' and to this day affords plenty of its heavenly bounty to all that resort
thither. He also desired that all instruments for husbandry might be brought him, and some
wheat; and having sown the same at the proper season, neither stalk, nor so much as a
leaf, sprouted from it by the next summer. Hereupon the brethren visiting him according to
custom, he ordered barley to be brought him, in case it were either the nature of the
soil, or the Divine will, that such grain should rather grow there. He sowed it in the
same field just as it was brought him, after the proper time of sowing, and consequently
without any likelihood of its coming to good; but a plentiful crop immediately came up,
and afforded the man of God the means which he had so ardently desired of supporting
himself by his own labour.
When he had here served God in solitude many years, the mound which encompassed his
habitation being so high, that he could from thence see nothing but heaven, to which he so
ardently aspired, it happened that a great Synod was assembled in the presence of King
Egfrid, near the river Alne, at a place called Twyford, which signifies "the two
fords," in which Archbishop Theodore, of blessed memory, presided, Cuthbert was, by
the unanimous consent of all, chosen bishop of the church of Lindisfarne. They could not,
however, persuade him to leave his monastery, though many messengers and letters were sent
to him; at last the aforesaid king himself, with the most holy Bishop Trumwine, and other
religious and great men, passed over into the island; many also of the brothers of the
same isle of Lindisfarne assembled together for the same purpose : they all knelt,
conjured him by our Lord, and with tears and entreaties, till they drew him, also in
tears, from his retreat, and forced him to the synod. Being arrived there, after much
opposition, he was overcome by the unanimous resolution of all present, and submitted to
take upon himself the episcopal dignity; being chiefly prevailed upon by the mention that
Boisil, the servant of God, when he had prophetically foretold all things that were to
befall him, had also predicted that he should be a bishop. However, the consecration was
not appointed immediately; but after the winter, which was then at hand, it was performed
at Easter, in the city of York, and in the presence of the aforesaid King Egfrid; seven
bishops meeting on the occasion, among whom, Theodore, of blessed memory, was primate. He
was first elected bishop of the church of Hagulstad, in the place of Tumbert, who had been
deposed from the episcopal dignity; but in regard that he chose rather to be placed over
the church of Lindisfarne, in which he had lived, it was thought fit that Eata should
return to the see of the church of Hagulstad, to which he had been first ordained, and
that Cuthbert should take upon him the government of the church of Lindisfarne.
Following the example of the apostles, he became an ornament to the episcopal dignity,
by his virtuous actions; for he both protected the people committed to his charge, by
constant prayer, and excited them, by most wholesome admonitions, to heavenly practices;
and, which is the greatest help in teachers, he first showed in his behaviour what he
taught was to be performed by Others; for he was much inflamed with the fire of Divine
charity, modest in the virtue of patience, most diligently intent on devout prayers, and
affable to all that came to him for comfort. He thought it equivalent to praying, to
afford the infirm brethren the help of his exhortations, well knowing that he who said
" Thou shalt love the Lord thy God , said likewise, "Thou shalt love thy
neighbour as thyself. He was also remarkable for penitential abstinence, and always intent
upon heavenly things, through the grace Of humility : lastly, when he offered up to God
the sacrifice of the saving victim, he commended his prayer to God, not with a loud voice,
but with tears drawn from the bottom of his heart.
Having spent two years in his bishopric, he returned to his island and monastery, being
advertised by a Divine oracle, that the day of his death, or rather of his life, was
drawing near; as he, at that time, with his usual simplicity, signified to some persons,
though in terms which were somewhat obscure, but which were nevertheless afterwards
plainly understood; while to others he declared the same openly.
CHAPTER XXIX
ST. CUTHBERT FORETOLD TO THE ANCHORITE, HEREBERT, THAT HIS DEATH WAS AT HAND.
[A.D. 687]
THERE was a certain priest, venerable for the probity of his life and manners, called
Herebert, who had long been united with the man of God, Cuthbert, in the bonds of
spiritual friendship. This man leading a solitary life in the island of that great lake
from which the river Derwent flows, was wont to visit him every year, and to receive from
him spiritual advice. Hearing that Bishop Cuthbert was come to the city of Lugubalia, he
repaired thither to him, according to custom, being desirous to be still more and more
inflamed in heavenly desires through his wholesome admonitions. Whilst they alternately
entertained one another with the delights of the celestial life, the bishop, among other
things, said, "Brother Herebert, remember at this time to ask me all the questions
you wish to have resolved, and say all you design; for we shall see one another no more in
this world. For I am sure that the time of my dissolution is at hand, and I shall speedily
Put off this tabernacle of the flesh." Hearing these words, he fell down at his feet,
and shedding tears, with a sigh, said, " I beseech you, by our Lord, not to forsake
me; but that you remember your most faithful companion, and entreat the Supreme Goodness
that, as we served Him together upon earth, we may depart together to see his bliss in
heaven. For you know that I have always endeavoured to live according to your directions,
and whatsoever faults I have committed, either through ignorance or frailty, I have
instantly submitted to correction according to your will." The bishop applied himself
to prayer, and having presently had intimation in the spirit that he had obtained what he
asked of the Lord, he said, "Rise, brother, and do not weep, but rejoice, because the
Heavenly Goodness has granted what we desired."
The event proved the truth of this promise and prophecy, for after their parting at
that time, they no more saw one another in the flesh; but their souls quitting their
bodies on the very same day, that is, on the 20th of March, they were immediately again
united in spirit, and translated to the heavenly kingdom by the ministry of angels. But
Herebert was first prepared by a tedious sickness, through the dispensation of the Divine
Goodness, as may be believed, to the end that if he was anything inferior in merit to the
blessed Cuthbert, the same might be made up by the chastising pain of a long sickness,
that being thus made equal in grace to his intercessor, as he departed out of the body at
the very same time with him, so he might be received into the same seat of eternal bliss.
The most reverend father died in the isle of Farne, earnestly entreating the brothers
that he might also be buried in that same place, where he had served God a considerable
time. However, at length yielding to their entreaties, he consented to be carried back to
the isle of Lindisfarne, and there buried in the church. This being done accordingly, the
venerable Bishop Wilfrid held the episcopal see of that church one year, till such time as
one was chosen to be ordained in that room of Cutbbut, Afterwards Edbert was consecrated,
a man renowned for his knowledge in the Divine writings, as also for keeping the Divine
precepts, and chiefly for almsgiving, so that, according to the law, he every year gave
the tenth part, not only of fourfooted beasts, but also of all corn and fruit, as also
of garments, to the poor.
CHAPTER XXX
ST. CUTHBERT'S BODY WAS FOUND ALTOGETHER UNCORRUPTED AFTER IT HAD BEEN BURIED ELEVEN
YEARSY SUCCESSOR IN THE BISHOPRIC DEPARTED THIS WORLD NOT LONG AFTER.
[A.D. 698]
IN order to show with how much glory the man of God, Cuthbert, lived after death, his
holy life having been before his death signalised by frequent miracles; when he had been
buried eleven years, Divine Providence put it into the minds of the brethren to take up
his bones, expecting, as is usual with dead bodies, to find all the flesh consumed and
reduced to ashes, and the rest dried up, and intending to put the same into a new coffin,
and to lay them in the same place, but above the pavement, for the honour due to him. They
acquainted Bishop Edbert with their design, and he consented to it, and ordered that the
same should be done on the anniversary of his burial. They did so, and opening the grave,
found all the body whole, as if it had been alive, and the joints pliable, more like one
asleep than a dead person; besides, all the vestments the body had on were not only found,
but wonderful for their freshness and gloss. The brothers seeing this, with much amazement
hastened to tell the bishop what they had found; he being then alone in a place remote
from the church, and encompassed by the sea. . There he always used to spend the time of
Lent, and was wont to continue there with great devotion, forty days before the birth of
our Lord, in abstinence, prayer, and tears. There also his venerable predecessor,
Cuthbert, had some time served God in private, before he went to the isle of Farne.
They brought him also some part of the garments that had covered his holy body; which
presents he thankfully accepted, and attentively listening to the miracles, he with
wonderful affection kissed those garments, as if they had been still upon his father's
body, and said, "Let the body be put into new garments in lieu of these you have
brought, and so lay it into the coffin you have provided; for I am certain that the place
will not long remain empty, having been sanctified with so many miracles of heavenly
grace; and how happy is he to whom our Lord, the author and giver of all bliss, shall
grant the privilege of lying in the same." The bishop having said this and much more,
with many tears and great humility, the brothers did as he had commanded them, and when
they had dressed the body in new garments, and laid it in a new coffin, they placed it on
the pavement of the sanctuary. Soon after, God's beloved bishop, Edbert, fell grievously
sick, and his distemper daily increasing, in a short time, that is, on the 6th of May, he
also departed to our Lord, and they laid his body in the grave of the holy father
Cuthbert, placing over it the coffin, with the uncorrupted remains of that father. The
miracles sometimes wrought in that place testify the merits of them both; some of which we
before preserved the memory of in the book of his life, and have thought fit to add some
more in this History, which have lately come to our knowledge.
CHAPTER XXXI
OF ONE THAT WAS CURED OF A PALSY AT THE TOMB OF ST. CUTHBERT.
[A.D. 698]
THERE was in that same monastery a brother whose name was Bethwegen, who had for a
considerable time waited upon the guests of the house, and is still living, having the
testimony of all the brothers and strangers resorting thither, of being a man of much
piety and religion, and serving the office put upon him only for the sake of the heavenly
reward. This man, having on a certain day washed the mantles or garments which he used in
the hospital, in the sea, was returning home, when on a sudden, about half way, he was
seized with a sudden distemper in his body, insomuch that he fell down, and having lain
some time, he could scarcely rise again. When at last he got up, he felt one half of his
body, from the head to the foot, struck with palsy, and with much difficulty got home by
the help of a staff. The distemper increased by degrees, and as night approached, became
still worse, so that when day returned, he could scarcely rise or go alone. In this weak
condition, a good thought came into his mind, which was to go to the church, the best way
he could, to the tomb of the reverend father Cuthbert, and there, on his knees, to beg of
the Divine Goodness either to be delivered from that disease, if it were for his good, or
if the Divine Providence had ordained him longer to lie under the same for his punishment,
that he might bear the pain with patience and a composed mind.
He did accordingly, and supporting his weak limbs with a staff, entered the church, and
prostrating himself before the body of the man of God, he, with pious earnestness, prayed
that, through his intercession, our Lord might be propitious to him. In the midst of his
prayers, he fell as it were into a stupor, and, as he was afterwards wont to relate, felt
a large and broad hand touch his head, where the pain lay, and by that touch, all the part
of his body which had been affected with the distemper, was delivered from the weakness,
and restored to health down to his feet. He then awoke, and rose up in perfect health, and
returning thanks to God for his recovery, told the brothers what had happened to him; and
to the joy of them all, returned the more zealously, as if chastened by his affliction, to
the service which he was wont before so carefully to perform. The very garments which had
been on Cuthbert's body, dedicated to God, either whilst living, or after he was dead,
were not exempt from the virtue of performing cures, as may be seen in the book of his
life and miracles, by such as shall read it.
CHAPTER XXXII
OF ONE WHO WAS CURED OF A DISTEMPER IN HIS EYE AT THE RELICS OF ST. CUTHBERT. [A.D.
698]
NOR is that cure to be passed over in silence, which was performed by his relics three
years ago, and was told me by the brother himself, on whom it was wrought. It happened in
the monastery, which, being built near the river Dacore, has taken its name from the same,
over which, at that time, the religious Suidbert presided as abbot. In that monastery was
a youth whose eyelid had a great swelling on it, which growing daily, threatened the loss
of the eye. The surgeons applied their medicines to ripen it, but in vain. Some said it
ought to be cut off; others opposed it, for fear of worse consequences. The brother having
long laboured under this malady, and seeing no human means likely to save his eye, but
that, on the contrary, it grew daily worse, was cured on a sudden, through the Divine
Goodness, by the relics of the holy father, Cuthbert; for the brethren, finding his body
uncorrupted, after having been many years buried, took some part of the hair, which they
might, at the request of friends, give or show, in testimony of the miracle.
One of the priests of the monastery, named Thridred, who is now abbot there, had a
small part of these relics by him at that time. One day in the church he opened the box of
relics, to give some part to a friend that begged it, and it happened that the youth who
had the distempered eye was then in the church; the priest, having given his friend as
much as he thought fit, delivered the rest to the Youth to put it into its place. Having
received the hairs of the holy head by some fortunate impulse, he clapped them to the sore
eyelid, and endeavoured for some time, by the application of them, to soften and abate the
swelling. Having done this, he again laid the relics into the box, as he had been ordered,
believing that his eye would soon be cured by the hairs of the man of God, which had
touched it; nor did his faith disappoint him. It was then, as he is wont to relate it,
about the second hour of the day; but he, being busy about other things that belonged to
that day, about the sixth hour of the same, touching his eye on a sudden, found it as
sound with the lid, as if there never had been any swelling or deformity on it.
