Book praefatio

The history of things done in the Church of the English 2 nation, which of late I had set forth, I did both first on your desire very gladly send your Grace to have a sight and proof thereof, and now do send it to you again, to the intent you may copy it out and more fully at your leisure consider it: and I cannot but highly commend this your unfeigned zeal, not only to give diligent ear to the words of Holy Scripture, but also exercise a watchful care to know of things done or spoken by worthy men before your time, and specially of our own country. For whether an history shall contain good things concerning good men, the careful hearer is thereby stirred up and provoked to follow after well-doing; or whether it shall report evil things concerning froward men, the devout and well-disposed hearer or reader none the less, by flying that is evil and noisome to his soul, is himself moved thereby more earnestly to follow after the things he knoweth to be good and acceptable to God. Which very thing you too, most warily pondering, (out of the respect you have to the common good), desire to have the said history more widely published, both to the instruction of yourself and also to the edifying of such other whom the authority of God hath committed unto your governance.

And to the intent I may put both you and all other that shall hear or read the said History out of all doubt of the verity in those things I have written, I will be careful briefly to show you what authors I have chiefly followed in the making thereof. The chiefest author and aider I had in compiling this small work was the most reverend abbot Albinus,1 a man instructed in all manner of knowledge; which being brought up in the church of Canterbury under archbishop Theodore,2 of blessed memory, and abbot Hadrian, men of great worship and learning, hath diligently procured and sent unto me all such things as were done by the disciples of the blessed pope Gregory in the province of Canterbury itself, either also in other places adjoining and bordering upon the same: which things the said abbot had learned partly by writings, partly also by tradition of elders; and such of these things as seemed deserving of record he hath sent unto me by the hands of Nothelm,3 a devout priest of the church of London, to be received either in writing, either by mouth and relation of the said Nothelm. Which same Nothelm going after unto Rome was permitted by Gregory 4 the bishop which is now head of the selfsame Church of pope Gregory 5 to search the closets of the said holy Church of Rome, where he found out certain epistles of the blessed pope

Gregory 1 as well as of other bishops there, and at his return hath delivered unto us the said epistles to be put into our History with the counsel and advice of the most reverend father Albinus above mentioned. So that from the beginning of this book unto the time that the English nation received the faith of Christ we learned such things as to publish, the same being gathered from divers quarters out of the works chiefly of such as had wrote thereof before our time. And from thence unto this present, such things as hath been done in the church of Canterbury by the disciples of the blessed pope Gregory or their successors, or under what kings they have been done, we have known by the industry of the said abbot Albinus by the hand, as we have said, of Nothelm. Who also have brought me in some part of knowledge of such things as were done in the provinces of the East and West Saxons, and also of the East English and of the Northumbrians; that is, to wit, by what bishop's preaching and under what king each of the said provinces received the grace of the Gospel. And, to be short, by the exhortation of the said Albinus I was chiefly provoked and emboldened to set upon this enterprise. Moreover, Daniel 2 also the most reverend bishop of the West Saxons (which is yet alive), hath instructed me by writing in certain points of the ecclesiastical history of his province, and at the same time of the next adjoining province of the South Saxons and also of the Isle of Wight. Now in what sort either the province of Mercia attained to the faith which they knew not before, or the province of the East Saxons recovered the faith which they had rejected before (both by the ministry of Cedd and Chad,3 devout priests of Christ), and how the two said fathers both lived and died, we have diligently learned of the brothers of the monastery named Lastingham 1 by the said two erected. Furthermore, the things done in the Church throughout the province of the East English we have learned partly from the writings or traditions of men of former time, partly by the relation of the most reverend abbot Esi. 2 But as for such things as were done in the territory of Lindsey 3 touching the furtherance of the faith of Christ, or what bishops there succeeded from time to time, we have learned either by the writings of the most reverend bishop Cynibert, 4 either by the lively voice of other men of good credit.5 Moreover, the ecclesiastical history of the province of the Northumbrians, throughout the divers divisions thereof, from the time they received the faith of Christ unto this present, I have gotten, not by any one author, but by relation of innumerable faithful witnesses which might know and remember the same, besides all that by my own experience I might know. Among which you shall note that such things as I have wrote of the most holy father and bishop Cuthbert 6 either in this book, either in the treatise that I have made of his life and acts, I have taken partly out of those things which I found before written of him by the brothers of the church of Lindisfarne, following simply the faith of the history which I read; but partly also have been careful to add skilfully thereunto such things as I could learn myself by the sure testimony of men of good credit. And I humbly beseech the reader, that if he shall find anything set down otherwise than truth in this that I have written, he will not impute it unto us, as the which have endeavoured with all sincerity to put in writing to the instruction of our after comers such things as we have gathered by common report, which is the true law of history.

Furthermore, I earnestly pray all men unto whom this same History of our nation shall come, that, whether they read it or hear it, they will not cease to offer up intercessions before the heavenly Mercy for my infirmities both of mind and body; and that all men in their several provinces may render me the recompense of their reward, to the intent that, having diligently endeavoured to set forth concerning those provinces or yet more exalted places, such things as I thought worthy to be recorded and well-pleasing to the inhabitants thereof, I may have of all men the fruit of their pious supplications.

Of the situation of Britain and Ireland, and of the people who inhabited these of old time.

BRITAIN,1 an island of the Ocean, which of old time was called Albion, doth stand betwixt the north and the west, right over against Germany, Gaul and Spain,2 three of the greatest countries of Europe, albeit divided from them by a far gap. Which island being 800 miles of length northward is but 200 miles broad, except only you reckon the capes or points of divers mountains which runneth out a long far into the sea, whereby the island is in compass full forty-eight times 75 miles. On the south side it hath Belgic Gaul, to the nearest coast whereof the town called the haven of Rutubus (which is corruptly called Reptacaestir 1 by the English nation) giveth access for men passing over from Britain, by a journey of 50 miles or, as some have written, of 450 furlongs across the sea dividing it from Gessoriacum,2 the nearest coast of the nation of the Morini. On the backside of it, where it lieth open unto the main ocean, it hath the isles called Orkney.

It is an island very batful 3 of fruits of the earth and trees, and fit for the rearing of cattle and beasts of burden. In some places also it beareth vines; it hath, moreover, plenty of fowls of divers sorts, both by sea and land; it hath good fame too for rivers full of fish and plentiful springs, and specially both it abound in salmon 4 and eels. And there be many times taken seals, dolphins, as well as whales, beside many kinds of shell-fish; amongst others of mussels in whom be found pearls 5 of all colours, as red, purple, sapphire and green, but specially white: there is also exceeding great store of cockles, whereof is made the dye of crimson, whose fair rudde will be appalled neither ever with heat of the sun neither with wet of weather, but the older it is the more bright and beautiful gloss it casteth. The island hath springs fit to make salt, it hath too others of hot waters where are builded places meet for all ages according to their needs, as well for men as women to bathe themselves severally. For water (as

Saint Basil writeth 1), running through certain metals, receiveth thereof such virtue of heat, that it is not only made warm thereby but also scalding hot. This island also is stored with mines of sundry metals, as of copper, iron, lead and silver; it bringeth forth too, great plenty of the jet stone and that of the best, and this stone is glossy black and burneth being put to the fire, and then is of virtue good to chase away serpents. If you rub him till he be warm he holdeth fast such things as are laid unto him, even as amber doth. This island too had in it sometime 28 fair cities,2 besides an innumerable sort of castles which same also were well and strongly fenced with walls, turrets, gates and bulwarks.3

And forasmuch as it is placed right in manner under the North Pole of the heavens, it hath light nights in the summer, so that at midnight many times men looking doubteth whether it be yet of the evening past or break of the day following, since the sun at night dwelleth not long beneath the earth but returneth shortly to the east through the northern regions: whereby too the days be of a great length there in summer, as contrary the nights in winter, that is to wit 18 hours, by reason for sure the sun then goeth away to the regions of Libya: and so in like manner the nights in summer are there very short, and the days in the winter, that is to wit six equinoctial 4 hours only: whereas in Armenia, Macedonia, Italy and the other countries subject to the same line,5 the longest day or night passeth not 15, the shortest 9 hours in all.

This island at this present, with five sundry languages equal to the number of the books in which the Divine Law hath been written, doth study and set forth one and the same knowledge of the highest truth and true majesty, that is, with the language of the English, the Britons, the Scots, the Redshanks and the Latin,1 which last by study of the Scriptures is made common to all the rest.

And at the first this island was inhabited of none other nation but only of the Britons, of whom it received his name: which Britons sailing from tin region of Armoriea,2 as it is thought, chose unto themselves the south part of this land. And after, when they moving from the south forward had in their possession the most part of the island, it chanced that certain people of the Redshanks from Seythia,3 as it is said, travelling upon the seas with a few long ships (the wind driving.them in compass about), and passing outside all the coasts of Britain, came aland on Ireland's side, on the north parts thereof, which they finding inhabited of the Seots 4 besought them to allow them also some part of the land,-where they might plant themselves, but they con d not obtain their desire. This Ireland next unto Britain is the greatest island of the ocean sea, and standeth westward of Britain; but as northward it is not so long as it, so southward it extendeth far beyond the boundaries of Britain and reaeheth out to face the north parts of Spain, albeit with wide space of water running betwixt. The Redshanks then (as we have said) arriving as far as Ireland in their navy, required of the inhabitants that they too might be suffered there to rest and plant themselves. The Scots answered that the island was not big enough to hold them both: but we can give you good counsel (quoth they) what we think best for you to do. We know well there is another island not far from ours, standing eastwards from hence, which we may often see from afar in a fair sunny day. If you will go thither, you are strong enough to inhabit there at will; or if there be any resistance made against you, rely on us to aid you! Whereupon the Redshanks making for Britain began to plant themselves throughout the north parts of the island, for as for the south parts the Britons had taken them up before. And whereas the Redshanks having no wives did require of the Scots to marry their daughters, the Scots agreed to grant them their boon under condition only, that as often as the matter was in doubt, they should choose their king rather of the female than the male line of the royal house; which order it is well known the Redshanks keepeth to this day.1

Now in process of years, after the Britons and the Redshanks, the Scottish folk beside the other two were received into Britain in the portion held by the Redshanks; which coming out of Ireland under Reuda their captain, either by friendship or the sword, chose for themselves amongst the Redshanks the country which they inhabit even now:2 and from their captain even unto this day they are called Dalreudings,3 for in their language daal signifieth part.

Now Ireland both in extent of its breadth,4 wholesomeness and fineness of air, far passeth Britain, so that there snow remaineth scant three days together: no man there for stress of winter either cutteth hay in the summer or buildeth stalls for his cattle: there is no noisome creeping beast to be seen there, no serpent that can live there: for many times serpents which hath been brought thither out of Britain, as soon as (the ship drawing near unto the land) they are touched with the smell of the air thereof, they dieth out of hand: yea, more than that, all things in manner that cometh from the said island is of sovereign virtue against poison. And this we saw with our own eyes, that when certain men that were stinged of venomous serpents had taken the scraped leaves of tree-stems 1 which had been of Ireland, and the serapings of the same had been put in water and given to the stinged men for drink, forthwith all the force of the spreading venom was staunched and the swelling of the inflamed body utterly assuaged. This island is rich in milk and honey, nor void of vines, fish or fowl; moreover, too, it is famed for hunting of stags and wild-goats. And this is properly the country of the Scots,2 out of which they issuing added a third nation to the Britons and Redshanks in Britain.

And there is a mighty creek of the sea 3 which severed of old times the nation of the Britons from the Redshanks, which from the west runneth far into the land, where unto this day there is a city of the Britons, very strong and well fenced, called Alelyde 4: at the north side of the which creek the Scots, as we said, hath come and made their dwelling country.

How that Gaius Julius was the first of the Romans that came into Britain. 55-54 B.C.

Now the Romans had never access unto the said land of Britain nor knowledge thereof until Gaius.Julius Caesar came: who the 693rd year from the building of Rome but the 60th before the time of the incarnation of the Lord,1 after filling the office of consul with Lucius Bibulus, at the time that he had battle against the nations of Germany and Gaul (which two countries only the river Rhine doth sever) came in the land of the Morini, whence is a very nigh and short passage into Britain, and with about 80 ships charged with warfare provision, and swift sailers, passed over into Britain; where he being first tried with a very sharp and hot bickering, and after shaken by a contrary tempest, was fain to return into Gaul with the loss of a great part of his navy, and no small number of his soldiers, and of the most part of all his horsemen. And so for that season he was forced to send his men into winter quarters, and gave command for 600 ships of both services 2 to be built: with the which he sailed over again into Britain in the early spring 3: where after he had arrived and was now marching towards his enemy with his main host, his ships riding at the anchor were with a violent storm rent and cast either one upon the other, either upon the quicksands, and there broken in pieces: in such sort that 40 of them were lost out of hand, and the rest with much ado repaired. Caesar's horsemen at the first encounter were overthrown of the Britons, and Labienus,1 one of his colonels, slain: at the second encounter, with great loss and danger of his army, he routed the Britons and put them to flight: from thence he set out to the river Thames. On the farther side thereof a vast host of the Britons warded the banks under Cassivellaunus their captain, which had sticked the bank of the river and well-nigh all the ford 2 thick of sharpened stakes, of which stakes certain remnants unto this day are to be seen on the same spot, and it is plain to view that each of them (of the bigness of a man's thigh and covered with lead) had been sticked fast in the bottom of the river: which when the Romans had espied and escaped, the barbarians not being able to stand the assault of the legions, hid themselves in the woods; out of which they often breaking out many times greatly endomaged tin Romans. In the meantime the mighty state of the Trinovantes with their captain Androgius 3 yielded unto Caesar, delivering 40 hostages: which example other more cities following fell in league with the Romans. By advertisement of the same cities Caesar having intelligence of a stronghold that Cassivellaunus had budded between two marishes (well fenced beside with the cover of woods and farsed with plenty of all things) assailed it with great force and at length overcame it. After that returning from Britain into Gaul, having dismissed his army for the winter season, he was suddenly beset with great tumults of war raised against him on every side.4

How Claudius was the second of the Romans who came to the same land, which did also add the Orkney Isles unto the Roman empire. Moreover, how Vespasian sent by him did subdue the Isle of Wight under the Romans. 43 A.D.

Now in the 798th year 1 from the building of Rome. Claudius, the fourth emperor after Augustus, being-much desirous to show himself a prince profitable unto the commonwealth, sought war on all sides and victory whencesoever it might come. And so he made a voyage unto Britain, which was all in a mutiny, it seemed, for that such as were treacherously fled from them were not restored. He passed over into the island, whither, nor before Julius Caesar nor after, any durst adventure, and there without battle or bloodshed within very few days received by submission the greatest part of the island. Also he brought into subjection to the Roman empire the Orkney Isles 2 which lieth in the ocean above Britain, which done he returned to Rome the sixth month after that he departed thence, and caused his son to be surnamed Britannicus. And this war was brought to an end in the fourth year of his empire; which was the 46th year of the incarnation of our Lord: in the which year also there fell a great famine throughout all Syria, which in the Acts of the Apostles 3 is shewed to be fore-spoken by tin mouth of Agabus the prophet.

Vespasian, which after Nero was emperor, being sent of the same Claudius into Britain, subdued also unto the seigniory of the Romans the Isle of Wight, standing nigh Britain southward; which is of length from east to west about 30 miles, from south to north 12, being in the east part by 6 miles, in the west 3 miles off from the south shore of Britain. Nero, however, succeeding Claudius in the empire, never durst meddle at all with warlike matters. Whereby among other many hindrances which befell in his time unto the empire, one was that he had almost lost Britain: for under him two 1 most noble towns were there taken and overthrown.

How that Lucius king of the Britons wrote to pope Eleutherus desiring to be christened.

The 156th year of the incarnation of our Lord Marcus Antoninus Verus,2 the 14-th emperor after Augustus, governed the empire with his brother Aurelius Commodus 3: in whose time Eleutherus, a holy man, being pope of the Church of Rome, Lucius 4 Icing of the Britains wrote unto him a letter, desiring that by his commandment he might be made Christian: which his pious request shortly was granted him, whereby the Britons receiving then the faith kept it sound, and undefiled in rest and peace until Diocletian the emperor's time.

How Severus by a dyke drawn overthwart severed that part of Britain which he had recovered from the other. 193-211.

The 189th 1 year of the incarnation of our Lord Severus, born in Africa at the town of Leptis in the district of Tripolis, the 17th emperor after Augustus, reigned 17 years. This man being rough of nature, at all times tried with much wars, governed the commonwealth very valiantly but with much travail. After then he had vanquished his civil enemies with which he was very sore assailed, he is drawn into the provinces of Britain by the falling away of nigh all the allies, where, after fighting many great and grievous battles, he thought fit to have a partition made betwixt the part of the island he had recovered and the other wild and savage people, not with building a wall of stone (as some suppose) but with a dyke or rampart.2 For a wall is built with stones, but a rampart, whereby a camp is fenced to ward off the force of enemies, is made with turfs, wherewith, when they are cut about, as it were a wall is raised out of the earth high above the earth, so that in front there be the trench whence the turfs were lifted, and above it be sticked stakes of the stoutest timber. And in such manner Severus caused a

Tyne to Hadrian. What Severus did must be regarded as uncertain. There is an earthwork immediately behind the wall of Hadrian, but its origin and object are disputed.

great trench and rampart thick fenced beside with many turrets to be drawn from one sea to the other: and in Britain at the town of York he fell sick and died. He left behind him two sons, Bassianus and Geta, of which Geta being condemned of treason died: Bassianus taking upon him the surname of Antoninus 1 became master of the empire.

Of the reign of Diocletian and of the persecution he raised against the Christians.

The 286th 2 year of our Lord's incarnation, Diocletian, the 33rd emperor after Augustus, being chosen of the army, reigned 20 years, and he created Maximian, named Herculius, his fellow in government of the empire. In whose time one Carausius, a man of low degree in birth but valiant in arms and politic in counsel, Mas appointed to ward the sea-coast against the Franks and the Saxons, which then with continual robberies much wasted that country, but he so behaved himself that he did more hurt than advantage to the commonwealth; for such pillage as he had wrested from the robbers he did not in any part restore it to the right owners, but reserved to himself alone; whereby he kindled suspicion that by not paying heed to his charge he even suffered the enemy to assail the boundaries at their pleasure. Whereupon being commanded to be put to death of Maximian, he took upon him the princely authority and usurped the governance of the British provinces; which, after he had taken and kept seven years right valiantly, at length by treason of his fellow Allectus he was slain. Which Allectus after kept the possession of the island, which he had wrested from Carausius, three years; whom Asclepiodotus, commander of the emperor's guard, overcame and received Britain in his possession the tenth year after it was usurped.

In the meantime Diocletian in the East, Maximian Herculius in the West, raising the tenth persecution after Nero, commanded the churches to be spoiled, the Christians to be tormented and killed: which persecution was longer and also crueller than well-nigh all which had been before; for by the space of ten years it continued in burning the churches, in outlawry of innocents, in murdering the martyrs and never ceased. Briefly, among other places Britain also was then exalted with the exceeding great glory of the confession of faith offered to God.

The passion of Saint Alban and his fellows, which at the same time did shed their blood for the Lord,

Inasmuch as 1 in that persecution there suffered Saint Alban 2 of whom Fortunatus, 3 priest, in the book he wrote in the Praise of Virgins, speaking of the blessed martyrs which from all coasts of the world came unto the Lord, saith:

The fruit abounding land of Brittany Bringeth forth Alban a Martyr right worthy.

This Alban to wit being yet but a pagan, when the cruel commandments of the unbelieving princes were now fierce against the Christians, received into his house one of the clergy which was flying from the persecutors: whom he perceiving both night and day to continue instant in prayer and watching, being suddenly touched with the grace of God began to follow the example of his faith and virtue, and by little and little instructed by his wholesome exhortations, forsaking his blind idolatry became Christian with his whole heart. And whereas the said person of the clergy tarried with him certain days, it came to the ears of the wicked prince that this holy confessor of Christ (for whom the place of martyrdom had not yet been appointed) lay hid in Alban's house. Whence he commanded his soldiers at once to search for him with all diligence. And when they were come to the cot of the martyr, Saint Alban in the stead of his guest and master, and apparelled in the garment, that is to say, the hooded cloak,1 wherewith the said guest was clad, shortly offered himself to the soldiers and so was brought bound unto the judge.

Now it chanced that the judge, the same time Alban was brought unto him, was doing sacrifice unto the devils before the altars. And when he had seen Alban, forthwith being all chafed with anger, for that he feared not voluntarily to offer himself unto the soldiers and come in peril of his life for the guest whom he had harboured, he commanded him to be dragged before the idols of devils before whom he was stood: And for so much, quoth he, as thou hadst rather to conceal the rebel and traitor to our gods than deliver him up unto the soldiers, that he might sustain due punishment for his blasphemous despising of the gods; look, what pains he should have suffered, the same shalt thou suffer, if thou assay to forsake the rites of our religion. But Saint Alban, which voluntarily had before discovered himself to the persecutors of the faith to be a Christian, in no wise heeded the menaces of the prince; but being thoroughly fenced with the armour of spiritual warfare, told him plainly to his face that he would not obey his commandment. Then said the judge: Of what house or descent art thou? Alban answered: What is that to thee of what stock I am come? But if thou be desirous to know of what religion I am, be it known unto thee that I am now a Christian, and that I employ myself to Christian manners and exercises! The judge saith: I ask thy name, and tell me this without delay! My parents, quoth he, named me Alban, and I honour ever and worship the true and living God which made all things. Then the judge being very wroth said: If thou wilt enjoy the happiness of long life, come off and do sacrifice unto the great gods! Alban answered: These sacrifices which you offer up unto the devils, neither can help them that are subject unto them, nor obtain for their worshippers their desires or prayers. Nay, rather, whosoever shall do sacrifice to these idols shall receive for his reward eternal pains in hell fire. The judge hearing this, being stirred with rage and fury, commanded the holy confessor of God to be all beaten of the tormentors, thinking the constancy of his heart would relent at stripes, which refused to yield to words; but he shewed himself not only patient but rather joyful in the bearing of his sharp torments. But the judge, when he saw he could be neither turned with torments nor won with words from the worship of Christ's religion, commanded that he should be beheaded.

And in the way, as he was led to death, he came to a flood 1 which with a very swift course ran betwixt the town wall and the open place where he should suffer: and he saw there a great company of all sexes, degrees and ages (moved thereto beyond doubt by inspiration of God), following along with the blessed confessor and martyr, and so great numbers had possession of the bridge over the said flood that it would be toward night ere they all could get over. To be short, whereas nigh all had gone forth, the judge was left alone in the town without any to attend upon him. Therefore Saint Alban, in whom there was a fervent longing of mind to haste to his martyrdom, coming to the river-side and lifting up his eyes unto heaven, saw forthwith the bottom to have been dried up and the water to have given place to make a path for his steps. Which when among other the executioner who was to behead him did also himself see, he made haste to meet the martyr, when he had come to the place appointed for his death: and there (doubtless not without the holy inspiration of God) he fell down flat before his feet, and casting from him the sword which he had held in his hand ready drawn, earnestly desired that he should himself rather be found worthy to be executed, either with the martyr or for the martyr upon whom he was ordered to do execution. When therefore it fell that this man was made a fellow of the truth and faith whereof before he was persecutor, and the executioners were right staggered over the sword lying on the ground before them, the most reverend confessor of God climbed a hill with the people there assembled: which hill, fitly gay and comely with excellent beauty, was about half a mile from the appointed place, and was garnished, indeed clothed everywhere, with divers flowering herbs; whereon was no sudden rise, nothing steep, nothing sheer, but the sides lengthways and breadthways were drawn by nature into the fashion of a smooth slope, plainly rendering it worthy and meet from of old (for its delectable natural grace) to be sanctified with the blood of the blessed martyr. Unto the top whereof when he was ascended, Saint Alban required of God to give him water, and straightway there arose a spring of fair flowing water narrowed in his channel, whereby all might perceive that the river too before had done obedience to the martyr: for it might not have been that he which had left no water in the stream would have required it on the high top of the mountain, but that he saw that it was expedient. For behold the stream, his service accomplished, his offering fully made, leaving behind the testimony of his obedience returned to his nature again.1

In this place accordingly the most valiant martyr, being beheaded, received the crown of life which God hath promised to them that love him. But he which set unholy hands upon godly necks was not suffered to have joy over the dead: for his eyes fell unto the ground along with the head of the blessed martyr. There also was beheaded at that time the soldier, which, suddenly touched before with the sign from on high, refused to strike the holy confessor of God: of whom it is open and plain that though he was not christened in the font of baptism, yet he was cleansed in the laver of his blood and so made worthy to enter into the heavenly kingdom. Then the judge, amazed by the sight of such wondrous strange and heavenly miracles, gave shortly commandment that the persecution should cease, beginning to give due honour to the slaughter of the saints, by the which he thought at first they could be stayed from the devotion of the Christian faith. Now the blessed Alban suffered the 22nd day of June, nigh unto the city of Verulamium 1 (which is now of the English called Verlamacaestir or Vaeclingacaestir), where, after, when the settled calm of Christian times returned, there was a church builded of a marvellous rich work and worthy of such a martyrdom. In the which place truly even unto this day are sick persons cured, and the doing of manifold mighty works ceaseth not to be openly wrought.

There suffered about that time Aaron and Julius, i own-dwellers of the City of Legions,2 and many others, both men and women, in sundry places, which, after divers fell and cruel torments and their bodies torn by unheard of rending of their limbs, yielded their souls to the joys of the heavenly city when their warfare was accomplished.

How thai when this persecution ceased, the Church in the Britains was somewhat quiet until the time of the Arian fury.

But after the storms of this persecution were overblown, Christ's faithful, which in time of danger had lain hid in the forests and deserts or secret dens,

Britain at the time, did not himself carry out the persecution ordered by Diocletian, according to Euseb. Hist. Eccl. viii. 13, 12.

cometh forth and sheweth themselves abroad, reneweth their churches which before were thrown flat to the ground, foundeth, buildeth and perfeeteth new temples in honour of the holy martyrs, and everywhere as it were displayeth their ensigns in sign of conquest, celebrateth holy days, doth consecrate the holy mysteries with pure mouth and heart: and this peace continued in the churches of Christ in Britain until the times of the Arian fury. which, after infecting the whole world, corrupted also with his venemous errors this island, though situate so far out of the compass of the world: and when that thus the disease had once found as it were an open vent to pass over the ocean, shortly after all the pestilence of all manner of heresies Mowed into this inland, and they were there received of the inhabitants, as being men delighting ever to hear new things and steadfastly retaining nothing assured.

About this time 1 died Constantius in Britain, which in Diocletian's lifetime governed Gaul and Spain, a man very mild and of much courtesy. He left Constantine, his son by Helen his concubine,2 created emperor of the Gauls. Eutropius writeth further that Constantine, being created emperor in Britain, succeeded his father in the kingdom: in whose time the heresy of the Arians, springing and being discovered and condemned in the council of Nicaea. did none the less infect not only all the other parts of the world but also the churches of these islands with the deathly venom of his infidelity.

How that in the reign of Grattan, Maximus being made emperor in Britain returned to Gaul with a great army.

THE 377th 1 year of the incarnation of our Lord, Gratian, the 40th emperor after Augustus, reigned 6 years after the death of Valens, though for long before he reigned also with Valens his uncle and Valentinian his brother: which, seeing the state of the commonwealth miserably plagued and nigh altogether decayed, was driven of necessity for the better repairing of the commonwealth to bestow the imperial purple upon Theodosius, a Spaniard born, at Syrmium, and set him over the government of the East and Thrace together. In which time one Maximus passed over into Gaul, a valiant man and a good, and worthy of the dignity of Augustus, had it not been that contrary to his oath and allegiance he had risen by usurpation, half in manner against his will being created emperor by the army in Britain. After slaying in Gaul Gratian Augustus (which was circumvented by cunning wiles and suddenly stolen upon, that he was affrighted and was in mind to pass into Italy), Maximus chased Valentinian Augustus his brother out of Italy. Valentinian fleeing for succour into the East, and there with all fatherly piety being received of Theodosius, was also shortly restored unto the empire; while Maximus the tyrant, being shut up by siege within the walls of Aquileia, was there taken and slain by them.

How that Areadius being emperor, Pelagius Bretto made arrogant warfare against the grace of God.

THE 394th year of the Lord's incarnation, Areadius, son to Theodosius, with his brother Honorius, being the 43rd Emperor after Augustus, reigned 13 years. In whose time Pelagius Bretto 1 disparkled the venom of his faithless doctrine against the aid of heavenly grace very far abroad, using herein the help of Julian of Campania, who was intemperately stirred with desire to regain his lost bishopric 2: to whom Saint Augustine, just as also the other orthodox fathers, hath answered with many thousand Catholic sentences, nor yet availed to correct their folly, but (which is the weightier matter) being rebuked for their madness they rather would increase it by defending and maintaining it than be purified by joining themselves to the truth: which thing Prosper the rhetoriker 3 dcelareth nobly in heroic 4 verse, saying:

Against Augustine crawled, 'tis told, to write One whom the tooth of envy gnawed with spite. Who spurred the paltry snake to leave its bed In cavern's shelter dim and rear its head? Their fruit the Britons gave on Ocean's side. Or else Campanian pastures swelled its pride.

How that Honorius being emperor, Gratian and Constantine were made tyrants in Britain, where the first shortly after was slam and the other in Gaul.

THE 407th 1 year of the Lord's incarnation, Honorius Augustus, younger son of Theodosius, being emperor in the 44th place after Augustus, two years before that Rome was invaded by Alaric king of the Goths (when the nations of the Alani, the Suevi and the Vandals, and many such other with them, having beaten down the Franks, passed the Rhine and raged throughout all the provinces of Gaul), about that time Gratian a burgher is created tyrant in the Britains and is slain. In his place Constantine, being but a common soldier, was chosen, only for the sake of the hope given by his name without any desert of merit: which, so soon as he had usurped the empire, passed over into the Gauls; where being oft deluded by the barbarous nations, as uncertainly making his league with them, very greatly endomaged the commonwealth: whereupon, Honorius sending count Constantius into Gaul with an army, Constantine was besieged at Aries and there taken and slain: and Constans his son, whom of a monk he had made Caesar, was slain at Vienne by Gerontius,2 his own officer.

Rome was broken of the Goths the 1164th year after it was builded, after which time the Romans left to rule in Britain, being almost 470 years since Gaius Julius Caesar first entered the said island. Now they dwelt within the dyke which (as we have said) Severus drew overthwart the island, at the south part, which thing may appear by the cities, towers,1 bridges and paved streets made in the same: notwithstanding they had in possession and under their dominion the farther parts of Britain and also the islands which are above Britain.

How the Britons being spoiled of the Scots and Redshanks sought aid of the Romans, which at the second time of their coming builded a wall across the island; but when this was shortly after broken by the aforesaid enemies they were oppressed with greater miseries than ever they were in before.

HENCEFORTH Britain in the part held of the Britons, being robbed of all men at arms, the whole of their provision for war, and the full flower of their lusty youth (which led away by the rashness of the tyrants never returned home again), lay only for a prey to the spoiler, forasmuch as the people was altogether ignorant of the handling of weapons of war: in short upon a sudden for many years together they groaned helplessly under the oppression of two most cruel and outlandish nations, the Scots from the west and the Redshanks from the north. Now I call these nations outlandish,2 not that they were out of the circuit of Britain, but that they were divided from the part held by the Britons by two arms of the sea 3 running betwixt them, of the which one from the east sea, the other from the west runneth in far and wide into the lands of Britain, though they may not reach to the other. In the middle of the east creek there is a city builded called Giudi 1; above the west creek, that is to say, toward the right hand, standeth a city called Alclyde, 2 which in their language is as much as to say as the rock Clyde; for it standeth by a flood of that name.

The Britons then being thus afflicted by the said nations sent their ambassadors with letters unto Rome with lamentable supplications, 3 requiring of them aid and succour, promising them their continual fealty, so that the enemy which threatened them were kept to a farther distance. Whereupon shortly there was sent unto them a legion of armed soldiers, which coming to the island and encountering with the enemies overthrew a great number of them, and drave the rest out of the frontiers of their allies: and so, setting them meanwhile at liberty and free from the misery with which they were before so grievously overcharged, counselled them to build a wall athwart the island between the two seas, which might be of force to keep out their enemies: and that done they returned home with great triumph. But the islanders, building the wall which they were bid to make, not of stone, as they were willed, but of turf, as having none among them that had skill for so great an undertaking, raised it to be of use for no purpose. And this wall they made between the two great arms or creeks of the sea (whereof we have already spoken), many miles long: in such sort that, whereas the fence of the water lacked, there by the help of the dyke they might keep their boundaries free from the breaking in of their enemies: of which piece of work, that is, of the very broad and high dyke, there remaineth even unto this clay most assured tokens to be seen on the same spot it was made. Now it beginneth about two miles off from the monastery of Aebbercurnig,1 to the west, in a place which in the Piet's language is called Peanfahel, but in the English tongue called Penneltun; and running out westward is ended by the city of Alclyde.

But the former enemies when they had once perceived that the Roman soldiers were gone, forthwith being set on land by boats invadeth the borders and maketh havoc of all things, and as it were corn ready to be cut, they moweth, trampleth and passeth over all before them: whereupon ambassadors be sent again to Rome, with lamentable voice requiring their suecour, beseeching them they would not suffer their miserable country to be utterly destroyed, lest the name of Roman province, which through them had so long flourished, should now thus despite-fully be extinguished by the wicked cruelty of their foreign people. Again there is sent a legion, which in the autumn-time 2 coming upon the sudden made a great slaughter of the enemies, and them that could escape, they chased over the seas, which before were wont to gather booty yearly to take over the seas without resistance.

Then the Romans told the Britons plain that it was not for their ease to take any more such travailous journeys for their defence: and bid them rather to snatch up their weapons themselves, and undertake to learn to withstand their enemy, whom nothing else did make stronger than they but their own faint and cowardous hearts. Moreover also, for so much they thought that would be some help and strength unto their allies whom they were now forced to forsake, they builded up a wall of hard stone 3 from sea to sea with a straight course between the two cities which were made for fear of the enemy, in the same place where Severus before had east the trench: which wall indeed (which even to this day remaineth famous and to be seen) they did build with public and private charges, the Britons also putting to their helping hands. It was eight foot broad and twelve high, right as it were by a line from east to west, as it doth to this day plainly appear: which being soon made they gave the fearful people straight warning, they furnish patterns for fashioning weapons. Moreover, too, by the seaside southward where their ships lay at anchor, because on that side also there was fear of the invasion of the barbarians, they maketh up towers to have view of the sea, one somewhat distant from the other, and this done biddeth their allies farewell as minded no more to return. And when these were on the way back to their home, the Scots and Redshanks, having intelligence that they had made promise, they would come no more, returneth forthwith again to their wonted business, and heartened yet more than they were wont, taketh for their own all the north and end part of the island right as far as the wall. To meet this assault the fearful array of the Britons is set on the height of the fortress where with faint hand and trembling heart they wasted away day and night. But over against them the grappling weapons of the enemy cease not to be plied: the cowardous defenders were miserably pulled from the walls and dashed against the ground. Why say more? Leaving the cities and the wall they fly, and they are scattered. The enemy followeth upon them, hasteth to slay more cruelly than ever he did before. For even as the lambs of the wild beasts, so were the wretched citizens mangled of their enemies: whereupon being driven out of their own homes and possessions they falleth a robbing and spoiling one the other of them, to stay the peril of hunger that threatened them, thus increasing the mischief of the foreign enemy with their civil commotions, until all the country was brought to that exigent, that they had none other sustenance of victual but that relief they got by hunting of wild beasts.

How in the reign of Theodosius the younger the Britons sought help of Aetius then consul, but could not obtain it: and how hi his time Palladius was sent to the Scots which believed in Christ.

The 423rd year of the incarnation of our Lord, Theodosius the younger, succeeding Honorius, came to the throne, which he held 26 years, being the 45th emperor after Augustus; in the eighth year of whose empire Palladius 1 was sent of Celestine, bishop of the Roman Church, to the Scots 2 which believed in Christ, to be their first bishop. And the 23rd year of his reign, Aetius, a man of the degree of illustrious 3 (as the which was also a patrician), for the third time held the consulship with Symmachus. The wretched leaving of the Britons directed unto him a letter whereof this was the beginning: to Aetius, thrice consul, the groan of the Britons: and in the process of this epistle they thus setteth forth their pitiful estate: the barbarous enemy driveth us upon the sea, the sea again upon the enemy; between these twain riseth two manner of deaths, either we are killed or drowned. And yet for all their suit they could obtain no aid of him, as he which had then both his hands full of grievous wars with Blaedla and Attila, kings of the Huns. And though, the year before, Blaedla was murdered by the wily treason of his brother Attila, yet he alone remained so intolerable an enemy unto the commonwealth, that he wasted almost all Europe, assaulting and destroying both cities and castles. Moreover, too, about the same time a famine attacked Constantinople, and without pause followed the pestilence; further, too, a great part of the walls of the said city fell to the ground with 57 towers 1; many cities too being overthrown with earthquake, hunger and the pestilential stench of the air destroyed yet more thousands of men and beasts.

How the Britons being forced by a notable famine drove the barbarous people out of their boundaries; and without delay there ensued plenty of corn, riot, pestilence and destruction of the people.

In the mean season their aforesaid hunger more and more prevailing against the Britons (insomuch that many years after it left to later men remembrance of the hurt it did) drove many of them to yield themselves beaten into the hands of the robbers which assaulted them; but others would never so do, but, rather trusting in God where man's help failed them, from the caves in the mountains and brakes where they lurked, ceased not to make resistance; and by such means then first of all they began to make overthrow of the enemy which many years together had been plundering in the land. Therefore the shameless Irish robbers drew homeward, intending not long after to return; the Redshanks at that time and long time after kept themselves quiet in the farthest part of the island, save only that notwithstanding they ceased not now and then to come forth and plunder and afflict the nation of the Britons.

Now when the pilling of the enemy ceased, there came to be such plentiful store of grain as never was seen the like before in the island, as far as man could remember: whereof the people grew to loose and wanton living, and straight after there hasted to ensue this a plague of all manner of lewdness, specially cruelty, hate of truth and love of lying, insomuch that, if any were gentler and seemed somewhat more given to truth than other, against him all men would hurl the darts of their hate without regard, as one that sought to overthrow Britain. And this did not only the lay folk, but also the very flock of the Lord and the shepherds thereof; casting from them the light yoke of Christ and submitting their necks to drunkenness, high-mindedness, variance, strife, envy and all other such wickedness. In the mean season of a sudden a bitter plague seized upon the men of debased mind, consuming in short time such a multitude of people that the quick were not sufficient even to bury the dead: but not even their friends' death, neither the fear of their own, could call the remnant back from the murrain of their soul, which brought them low through their sinful living: whereby, not long after, a greater stroke of vengeance for their abominable iniquity ensued upon the sinful nation. For they devised with themselves what was best to do, and where they might seek rescue to escape or beat off the cruel and continual assaults of the northern nations; and they agreed all with their king Vurtigern 1 to call to their aid the nation of the Saxons beyond the seas: which thing doubtless was done by God's appointment, that the wicked people might be thereby plagued, as by the end it hath right manifestly been shewn.

How the nation of the English being sent for into Britain did at first cast out the enemy to a farther distance, but shortly after joining themselves in league with them turned their weapons upon their allies.

The 449th year of the incarnation of our Lord, Marcian having with Valentinian obtained the kingdom, the 46th in succession from Augustus, held it seven years. In whose time the nation of the English or Saxons,2 being sent for of the said king into Britain, landed there in three long ships, and by the same king's commandment is appointed to abide in the east part of the island, as to defend the country like friends, but indeed, as it proved afterward, as minded to conquer it as enemies. Encountering therefore with the enemy who had come to battle from the north, the Saxons had the better. Whereof they sending word home, as also

Roman times as the Saxon Shore, and there may well have been Saxon settlements in Britain before 450.

of the batfulness of the island and the cowardice of the Britons, the Saxons forthwith sent thither a larger navy with a stronger band of men-at-arms, which being now joined with the former company, drew to a stronger army than the Britons were able to overcome. They then who came were allowed by the Britons a place to dwell among them, with that condition that the one should war for the peace and safety of the country against the enemy, the other should pay them due wages for their warfare. Now the strangers had come from three of the more mighty nations in Germany, that is, the Saxons, the Angles and the Jutes. Of the Jutes came the people of Kent and the settlers in Wight, that is the folk that hold the Isle of Wight, and they which in the province of the West Saxons are called unto this day the nation of the Jutes, right over against the Isle of Wight. Of the Saxons, that is, of that region which now is called of the Old Saxons,1 descended the East Saxons, the South Saxons and the West Saxons. Further, of the Angles, that is, of that country which is called Angeln 2 and from that time to this is said to stand deserted between the provinces of the Jutes and the Saxons, descendeth the East Angles, the Uplandish Angles, the Mercians and all the progeny of the Northumbrians, that is, of that people that inhabiteth the north side of the flood Humber, and the other nations of the Angles. The first captains of the strangers are said to have been two brothers, Hengist and Horsa; of the which, Horsa being after slain in battle of the Britons was buried in the east parts of Kent, where his tomb bearing his name is yet to shew. And they were sons of Wictgils, whose father was Witta, whose father was Wecta, whose father was Woden, of whose issue the royal house of many provinces had their original. Now then great companies of the said nations flocking emulously into the island, the stranger folk began to wax so great that the natives of the country who had called them in stood themselves also in great fear of their puissance. Then suddenly taking league for a season with the Redshanks, whom they had by now driven farther off by fighting, the strangers began to turn their force upon their allies. And the first thing they did require of them to furnish more plenty of victuals, and picking matter of falling out with them threateneth them that, except more abundant store of provision be given them, they would break off with them and spoil all parts of the island. And they were in no manner more backward in carrying out their threats in deed than in making them: insomuch as, to be short, the fire once kindled in the hands of the pagans took God's just revenge of the wickedness of the people, not much unlike unto that fire which sometime kindled of the Chaldees, consumed the walls, nay rather all the buildings of Jerusalem. For so also this fire (the wicked conqueror handling it, or rather the righteous Judge disposing it), raging first upon all the cities and country next unto it, after (from the east sea unto the west, without any resistance made to quench it), carried on the destruction and overwhelmed almost the whole face of the perishing island. Both public and private houses fell to the ground, the priests far and wide were slain standing at the altar, the bishops with their Hock were cut off by sword as well as by fire without respect of their dignity, nor was there any that would give burial to them that had been cruelly slain. And so some of the miserable leavings being taken in the hills were there killed in heaps: other being starved with hunger were fain to come forth and submit themselves to the enemy, as minded to buy the sustenance of victual with sale of their liberties for ever, if yet they were not killed out of hand: other in sorrow made for lands oversea: other tarrying still in their country in fear of death passed their life in want in the mountains, woods and high cliffs with minds ever in apprehension of evil.

How the Britons obtained the first victory of the nation of the English, with Ambrose a Roman for their captain.

But when the army of the enemy, having now driven out and disparkled the land-dwellers, were come back again,1 the Britons also by little and little began to recover unto them strength and courage, coming out of the lurking-places in which they lay hid before, and with one uniform consent calling for heavenly help that they might not for ever utterly be destroyed. They had then for their captain Ambrosius Aurelianus, a gentle-natured man, which only of the Roman people chanced then to remain alive from the aforenamed calamity, his parents being slain in the same, which bore the name and token of kings. This man therefore being their captain, the Britons put on strength, and provoking the victors to the fight, through God's assistance themselves achieved the victory. And from that day forward, now the men of the country.

now the enemy had the victory, until the year that Mount Badon 1 was besieged, where they gave the same enemy a great overthrow, which was about the four-and-fortieth year of their coming into Britain. But of this we shall speak more hereafter.

How Germanus the bishop, sailing with Lupus into Britain, ceased both first the tempest of the sea and, after, the tempest of the Pelagians by the power of God.

A FEW years 2 in deed before the coming of the strangers, the Pelagian heresy being brought in by Agricola, the son of Severian, a Pelagian bishop, had stained the faith of the provinces of Britain with that vile pestilence. But the Britons, being nowise willing either to receive their lewd doctrine by blaspheming the grace of Christ, neither able by controversy to refute their wily and wicked persuasions, they devised this wholesome counsel, to seek for aid of the bishops of Gaul in their spiritual warfare. And so these calling a great council consulted together among themselves, whom of them to send to Britain to help the faith: and by the assent of them all there were chosen two apostolic priests, Germanus bishop of Auxerre and Lupus bishop of the town of Troyes, which should pass over into Britain to confirm the faith of heavenly grace. Which, with ready obedience accepting the commands in answer to the prayers of the holy Church, set sail on the ocean, and until they were half-way over the passage from the shore of Gaul to Britain the ship speeded safe before prosperous winds. Then suddenly, as they were sailing, the might of evil spirits cometh to withstand them, much envying that men of such worth and power should go to recover the salvation of the people: they raiseth tempests, they take away the day from heaven with a night of clouds; the sails are not able to bear the boisterous fury of the winds; the mariners in despair gave over their office; the ship was guided by prayer rather than by power of men; and their captain and bishop Germanus himself, his strength being spent, had chanced to fall asleep through weariness. Thereupon, as though none was left to withstand it, the might of the storm grew greater, and the ship was now like to sink beneath the waves that poured over it. Then blessed Lupus and the other in their trouble wakeneth and calleth upon their elder that he might withstand the fury of the elements; who, made more resolute by the fearfulness of the tempest, calleth upon Christ and, taking in the name of the Holy Trinity a few sprinkles of water, he breaketh the raging of the waves, cheereth his fellow, encourageth all, and prayer is poured forth with one mouth and voice: God deferreth not His help, their foes are chased away, a clear calm ensueth, the winds which were against them returneth to forward their voyage, and running over the face of the sea they shortly after are peacefully set aland in the coast where they desired. There a great multitude coming together from sundry parts received the bishops, of whose coming too the enemies which resisted them gave warning before they landed. For the evil spirits proclaimed their fear, which afterward, when they were expelled.

by commandment of the bishops, out of the bodies of them that were possessed, declared both the ordering of the tempest which they had raised, and the danger which they had brought the bishops, and did not deny that they were overcome by their merits and commandment.

Meanwhile the apostolic priests in short time after their arrival filled the. island of the Britains with their good name, their preaching and their powers; and the word of God was through them daily preached not only in the churches but through the open streets and through the fields; in such sort that in all places both the faithful Catholics were confirmed, and they that before swerved out of the right way were amended. Like the apostles they had both honour and authority by reason of a good conscience, learning given by letters, and powers the fruit of good desert. And so in short time the whole country had readily come over to their opinion. The authors of the perverse teaching lay lurking in hiding, and, like the evil spirit much spited that the people making a way to escape were lost to them, and at length after long advisement used they taketh upon them to try the matter by open disputation. They came forth richly appointed, gorgeously apparelled, accompanied by a number of flattering favourers, choosing rather to commit their cause to the hazard of open contention, than fall into the shame of speechlessness, for fear that in the eyes of the people, whom they had subverted, they should seem to have given sentence against themselves by their own silence. Thither had assembled a truly great concourse of men stirred up to come with their wives and children as well; the people was there to see and to judge: the parties there were far unlike of condition: on the one side was divine faith, on the other man's presumption: on the one side godliness, on the other pride: on the one side Pelagius for authority, on the other Christ. First of all the blessed bishops gave their adversaries leave to speak, which for long time vainly occupied both the time and ears of the people with nought but naked words: after, the venerable bishops poured out the streams of their own eloquence with speech of apostles and evangelists like showers of rain: they joined with their own words the words of God, and after the grievous assault of their own declarations they read the witness of others upon the same: the vanity of heretics is convicted, unbelief is confuted; so that at every objection they were forced to confess their error, not being able to answer them: the people that was umpire had much to do to keep their hands from them, yet shewed their judgment by their shouting.

How the same Germanus restored the blind daughter of the tribune to her sight, and after, coming to Saint Alban's shrine, did in that same place both take the relics of the saint himself and set there relics of the blessed apostles and other martyrs.

This done, suddenly a certain man of the dignity of the tribunes cometh forth amongst them with his wife, offering his daughter of ten years old, which was blind, to be cured by the bishops. They bid him have her to the adversaries; but these made fearful by pricking of their conscience, joyneth their prayers together with the parents and desireth the bishops to do their cure upon the girl: which, seeing their adversaries to yield, in short while pour forth prayer; and after Germanus, full of the Holy Ghost, calleth upon the Trinity; and straight teareth from his neck a little bugget 1 which he had by his side full of the relics of saints, and seizing it in his hands in the sight of them all putteth it to the eyes of the maiden, which straight were emptied of darkness and filled with the light of truth. The parents much joy thereat, the people are all amazed at the sight of the miracle; and after that day the perverse doctrine was so pulled out of the minds of all that with thirsty longing they embraced the teaching of the bishops.

Thus the damnable heresy being suppressed and the authors thereof utterly confuted and all men's minds quieted with the purity of the faith, the bishops went unto the blessed martyr Alban's tomb, to give thanks to God by the saint, and there Germanus having with him relics of all the apostles and of divers martyrs, making his prayer ordered the tomb to be opened, intending to leave in that same place those precious treasures; thinking good that the members of the saints gotten in divers countries should have the shelter of one tomb, being like of merits, they had been all received into heaven. Which being left there with much honour and mingled together, he took a clot of dust from the very spot where the blessed martyr's blood had been shed, to carry away with him, wherein it was made clear by the abiding of the blood that the sanctuary of the martyrs had remained ruddy while the persecutor waxed pale.2 Which things being thus disposed a very great multitude of people was that same day converted to the Lord.

How the same being driven by sickness to remain in that place, did both quench a great fire among the houses with his prayers, and was by a vision himself healed of his infirmity.

As they were coming back thence, the crafty enemy, by the procurement of snares that fell in the way, bruised the foot of Germanus by means of a fall he had. Little knew the devil that by the affliction of the body (as it was in blessed Job) the merits of the holy man should be thereby the more increased; and whiles for the time by the reason of his weakness he was forced to tarry still in one place, the next hut to that he lodged in was set on fire, so that, after it had consumed the houses about, that were there thatched with reed, it was now being carried through the blowing of the wind to that lodging wherein this good man was lying. All came running in great haste to the bishop, willing to carry him in their arms out of the danger that threatened: whom he rebuking, through confidence in his faith, would not be removed out of the place he was in. Yet the crowd all frighted with fear and despair came running to quench the fire. But that the power of God might appear the plainer, the fire still consumed whatsoever the people sought to save; but what the sick man lying in his bed did defend, that the fire skipped, as being afraid of the holy man's refuge that lay open to it; and both above and beneath fiercely burned without stay, so that in the middle of the flakes and flames of the fire the lodging, that the imprisoned dweller kept, shone forth sound and untouched. The people much joyed at the miracle, and rejoiced in God to see His power to save that their labour could not. Before the cottage lay there watching day and night a multitude of people of the poorer sort without number, some to be cured of the maladies of their souls, some of their bodies. The works cannot be told which Christ wrought in His servant who did cures when he was sick: and in the mean, suffering no remedies to be applied unto his own infirmities, on a certain night he saw a person clad all in shining white apparel to stand by his bedside, which stretching out his hand seemed to lift him up as he lay in his bed and bid him stand upright upon his feet: after which time his pains being-assuaged, he was so restored unto his former health, that as soon as it was day, he underwent the toil of travel without fear.

How the said bishops by the power of God aided the Britons in battle, and so returned home.

In this meantime the Saxons and Redshanks waged war with united forces against the Britons, which had been assembled together in camp by the same.need of making face against them; and through fear judging that they on their side should fall short of proving a match for them, they required the help of the holy bishops: which hastening their promised coming put their fearful hearts in such confidence, as though a great army had been come at that instant to aid them. And so, they being their apostolic captains, Christ warred with them in their camp. This also happened in the forty days of solemn season, which were the more devoutly observed through the presence of the bishops, insomuch that being instructed with daily preaching the people eagerly flocked to receive the grace of baptism. For the greatest part of the army required the water of the health-giving laver, and against the day of the Lord's resurrection they made the likeness of a church framed of leafy boughs, and so prepared it for an army in the field as it had been in a city. Moistened with the water of baptism the army marcheth forth, the people be cometh fervent in faith and bold in the hope of God's help, which before were in despair of their own arms. The enemy had word of the manner and form of their pure living, whereupon they thinking easily to obtain the victory over them as over an army that were unarmed, maketh all the haste they could towards them; but yet by scouts their coming is known in good time. And now the holy days of Easter being past, the greater part of the host goeth fresh from baptism to their armour and to make ready for war. Among them Germanus,1 declaring himself as captain in the battle, picketh a certain number of light soldiers, overrunneth the surrounding country and, on the side by which it was thought the enemy would pass, observeth a valley beset with hills on every side. In the which place he posteth the army now made new,2 with himself as leader of the march. And shortly after cometh on the proud host of the enemy, which when they that were set in the ambush perceived to approach, Germanus bearing the standard suddenly giveth warning unto them all and proclaimeth that as they heard him begin, all they should cry and answer the same; and the enemy being heedless, as having assurance that their coming was unlooked for, the priests cried out thrice together Alleluia. All the rest straight answereth the same, and the sound of their voices is caught up and often repeated by the echo rebounding from the mountains wherewith it was shut in: the host of the enemy is cast down with fear as they tremble, not only at the rocks that encompassed them, but also the very frame of the heaven above them, and believed that the speed of their feet could scarce avail them to escape the terror that was flung upon them: they fly in all directions, casting away their weapons and thinking it enough if they might with even their naked bodies snatch themselves from the danger: the more part also in the hurry of their fear were swallowed up in the river which lay between them and home.1 The army that did them no hurt beholdeth the revenge of their enemies, and seeth themselves made to look upon a victory that had been granted to them without deed of theirs. The spoils are collected and set out to be seen, and the soldiers devoutly acknowlegeth with joy the glory that was due to heaven. The bishops triumpheth to see the enemy put to flight without bloodshed, and the victory to have been gotten by faith and not by might of man.

Thus the island being set in safety in manifold measure, the enemies whether invisible or visible in the flesh being overcome, the bishops set about their return homeward. To whom calm passage is granted, both for their own virtues' sake and also at the intercession of the blessed martyr Alban, and the happy vessel restored them in peace to their own people that longed after them.

How, the slips of the Pelagian pestilence shooting forth again, Germanus returning to Britain with Severus first restored to a lame young man the power of walking, then also, condemning or correcting the heretics, restored the steps of the faith to the people of God.

AND not long after, there was word brought out of the same island, that the Pelagian frowardness began of new to grow and multiply by means of certain few that were helpers thereof: and again are directed to the blessed man the prayers of all the clergy that he would maintain the cause of God which he had taken in hand before. Whose petition he quickly accepteth. For joyning to himself Severus, a man of all holiness (as the which was the disciple of the blessed father Lupus, bishop of Troyes, and at that time was ordained bishop of the Treveri and preached the word to the Upper 1 Germany), he took ship and with the help of the elements maketh for the coasts of Britain with prosperous voyage.

In this mean season, the evil spirits fleeing about the island did foreshew everywhere by constrained prophecies that Germanus was coming; insomuch that Elafius, one of the chief of that country, without the report of any manifest messenger, hastened to meet the holy men at their arrival, bringing with him his son, which in the very flower of his youth was under judgment of grievous infirmity. For through the dryth of his sinews the hollow of the knee was so shrunk, that by the numbing of his leg he could not set foot upon the ground. Close after this Elafius cometh the whole province: the bishops arrive, the ignorant folk meet them, forthwith blessing is given and the doctrine of godly discourse poured out. They find the people as touching their faith in the selfsame stay as they left them: they learneth the fault to remain in a few, after whom they seek and finding them out they condemn them. This done, upon a sudden Elafius falleth down at the feet of the bishops, offering them his son, whose pitiful case of itself alone needed no prayers to intreat for the relief thereof: every man of himself pitied the young man, especially the bishops, who altogether (according to the pity they felt) beseeched the clemency of God; and forthwith blessed Germanus made the young man sit down, he feeleth the knee bowed inward by the infirmity, and with his curing right hand runneth over all the affected place as far as the grief went, and each part as soon as it felt his healing touch quickly became sound. Dryth returned to moisture, the sinews to their natural course, and in the sight of all health is restored to the son, the son to his father. The people are filled with astonishment at the sight of the miracle, and in all their hearts is the catholic faith confirmed and strengthened. After that he turneth to preach to the people of the redress of the abandonment of faith, and by the assent of them all the first authors of corruption, who had been banished the land, are delivered unto the bishops to be conveyed to parts removed from the sea, that both the country might be rid of them and they have the fruit of correction. Whereby it came to pass that in those parts the faith long after remained undefiled.

And all things thus ordered the blessed bishops returned with like good speed as they came. Furthermore, Germanus went after this to Ravenna to treat for peace for the people of the Armoricans,1 and there with great reverence being received of Valentinian and Placidia his mother he departed unto Christ. Whose corpse with an honourable company was conveyed to his city, not without the effectual working of his virtues by the way. And not long after Valentinian is killed 2 of the soldiers of Aetius the patrician whom he had slain, in the sixth year of Marcian's reign, and with him the West Empire decayed and came to ruin.

How the Britons, being free for a time from all foreign wars, wore themselves away with civil wars and therewithal were plunged into greater mischiefs.

IN the meantime there came for a season an end of foreign wars in Britain, but not of war within themselves. The ruins remained of the cities which the enemy had destroyed and left wasted, and the citizens which had escaped the hands of the enemies were now fighting against their own fellows. But yet having still as fresh in mind the late calamities and slaughters they had sustained, their kings, priests, peers and subjects in some sort observed each of them his several rank. But after their death the generation that followed, little knowing the storms past in their fathers' days, and having only experience of that peaceful estate in the which they then lived, were so set to shake and overthrow all good orders of truth and justice that, I do not say no token, but not even any remembrance thereof remained, save only in few, and that in very few. Among other of their evil deeds not to be spoke of, which their historiographer Gildus 1 doth lamentably set forth in writing, this also is added, that they never took care to preach the word of faith to the folk of the Saxons or English which inhabited the land along with them. But yet the goodness of God did not so forsake His people which He foreknew to be saved, but provided for the said folk much more worthy heralds of the truth, by whom they might be brought unto His faith.

2

How the holy pope Gregory, sending Augustine with monks to preach to the folk of the English, also with a letter of exhortation encouraged them not to rest from their labour.

Seeing that 3 in the 582nd year of the Lord's incarnation, Maurice the 54th in succession after Augustus, became emperor and reigned 21 years. The 10th year of whose reign Gregory, being a man foremost in learning and business, was chosen bishop of the Roman and Apostolic See, which he governed 13 years, 6 months and 10 days; which the 14th year of the reign of the said emperor, but about the 150th year of the coming of the English into Britain, being moved by inspiration of God thereunto, sent the servant of God Augustine 1 and other more monks fearing the Lord with him to preach the word of God unto the nation of the English. Which obeying the bishop's commandment, when they began to take the said enterprise in hand and had already travelled some small part of the way,2 being stricken with sluggish cowardice bethought themselves it should be better for them to return home again than to_go unto that barbarous, savage and unbelieving nation whose language even they knew not, and this by common consent they determined to do, as being the more sure way. Whereupon they sendeth Augustine back again to the blessed Gregory (by whom he had been appointed to be ordained bishop there, if they were received of the English), humbly to require him that they might not have to go forward in that so perilous, so painful and uncertain journeying. Whom he yet exhorted by letter that, putting their trust in God, they should proceed to the work of the word. Of the which letter to wit this is the copy: Gregory, the servant of the servants of God, to the servants of our Lord. For so much as better it were never to begin a good work, than after this is once begun to go from it again in the inward thought, you must needs, my beloved sons, now fulfil the good work which by the help of God you have taken in hand. Let therefore neither the travail of the journey nor the talk of evil-tongued men dismay you: but with all force and all fervour make up that you have by the motion of God begun: assuring yourselves that after your great labour the greater glory of eternal reward shall follow. And be you in all points humbly obedient to Augustine your provost, that now returneth to you, whom also we have made to be your abbot: knowing that shall profit in all things your souls whatsoever you shall fulfil in obedienee of his commandment. The Almighty God defend you with His grace, and grant me to see the fruit of your labours in the eternal country; that, though I cannot myself labour with you, I may be found to enjoy part of your reward along with you, for that surely I have a will to labour. God keep you in safety, my dear beloved children.

Dated the 23rd of July, our lord Maurice Tiberius reigning, the most religious Augustus, in the 14th year of his reign, the 13th year after the consulship of the same our lord, in the 14th indietion. 1

How he sent to the bishop of Aries a letter to receive them.

THE same venerable pope sent also at that time a letter to Etherius, archbishop of Aries,2 that he should favourably entertain Augustine going unto Britain, of the which letter this is the tenor:

To the most reverend and most holy, his brother and fellow bishop Etherius, Gregory the servant of the servants of God.

Though with such priests as haveth the love well pleasing unto God religious men needeth no man's commendation, yet because opportunity to write did serve, we thought it good to direct our letter to your brotherhood; advertising you that we have sent on this way the bearer hereof, Augustine, the servant of God, of whose zeal we are well assured, with other servants of God for the health of souls with the help of the Lord: whom it behoveth your holiness to help with the zeal that the order of priesthood requireth and be forward to furnish the comfort due unto him. And to the intent also that you may be the better willing to favour him, we have willed him to discover unto you privily the cause of his journey; not doubting but, that known, with all devotion for God's sake you will set yourself to comfort him, because the matter so requireth. We commend also unto your charity in all things our common son Candidus, priest, whom we have sent to oversee a small patrimony of our church. God keep you in safety, most reverend brother.

Dated the 23rd of July, our lord Maurice Tiberius reigning, the most religious Augustus, in the 14th year of his reign, the 13th year of the consulship of the same our lord, in the 14th indiction.

I low that Augustine coming unto Britain first preached unto the king of Kent in the Isle of Thanet; and so being licensed of him came after into Kent to preach.

AUGUSTINE therefore being much encouraged with the comfort of the blessed father Gregory, returned to the work of the word with the servants of Christ which were with him, and came into Britain. Ethelbert at that time was king in Kent, a man of great puissance, as the which had enlarged the frontiers of his empire as far as the. bound of the great flood Humbert by the which the south and north folk of the English are divided. Now at the east end of Kent there is Thanet, an isle of goodly size, that is to say, containing 600 hides 1 according to the custom of the estimation of the English, which island is parted from the land by the flood Wantsum,2 which is of about three furlongs breadth and in two places only passable: for both the heads of him runneth to the sea. In this island then was Augustine the servant of the Lord set on land, and his fellows to the number, it is said, of almost 40 persons. And they took with them certain Franks by command of the blessed pope Gregory to be their interpreters, and sending unto Ethelbert, Augustine informed him that he came from Rome, and that he bi*ought him very good tidings, which promised that such as did obey him, should have without any doubt everlasting joys in heaven and a kingdom without end with the living and true God. And he, hearing this, commanded that they should tarry in that island whereunto they were come, and be furnished with things needful until he should see what was his pleasure about them. For the bruit of the Christian religion had come also before unto him, as the which had married a Christian woman of the royal family of the Franks, named Bertha 3; whom he had married with these conditions taken from her parents, that it should be lawful for her to keep unbroken the rites of her faith and religion, with her bishop, Liudhard by name, whom they had appointed her to help her in matters of her faith.

Within therefore some days hereof the king came unto the island, and sitting in an open place he bid Augustine with his fellows to come to commune with him therein. For he would not, by reason of an old superstition, suffer him to come unto him in any house, lest, if they were skilful in sorcery, they might the rather by surprise deceive him and prevail against him. But they came not armed with the force of the devil but with the strength of God, carrying before them in place of a banner a cross of silver and the image of the Lord Saviour painted in a table, and singing the litanies, prayed the Lord both for their own eternal salvation and that of them as well to whom and for whose sake they had come thither. And when they sitting down, as the king did bid them, preached unto him the word of life and also to all his household there present, he answered them, saying: The words and promises you give us are fair; but yet, for that they are strange and uncertain, I cannot rashly assent unto them, forsaking those things which this long time I have observed with all the people of the English. But for so much as you are come hither so far, and, as I seem to have discerned, have longing to impart to us also such knowledge as you took to be right good and true, we will not seek your trouble: nay rather with all courtesy will receive you, and be careful to minister you such things as are behoveful for your livelihood: neither do we let but that you may win unto the faith of your religion with your preaching as many as you may. He allowed them, therefore, a lodging in the city of Canterbury, which was the head city of all his dominion, and. as he promised, provided them of temporal necessaries and did not withhold the licence of preaching as well. Moreover, it is said that, as they approached near the city, having the holy cross and image of the mighty King our Lord Jesus Christ, as their manner was, before them, they sung all in one tune this litany following: We beseech Thee, Lord, in all Thy mercy, that Thy fury and anger may be taken from this city and from Thy holy house, because we have sinned.1 Alleluia.

How the said Augustine living in Kent did follow the primitive Church both in teaching and living, and received the seat of his bishopric in the king's city.

BUT after they were now entered into their lodging, they began to follow the apostolical life of the primitive Church; that is to wit by submitting to continual prayer, watching and fasting, preaching the word of life to as many as they could, despising all the commodities of this world as things none of their own, taking of them whom they instructed only so much as might serve their necessities, living themselves in all things according to what they taught other, and having a spirit ready to suffer all adversities or even death in defence of that truth they preached. Why make delay?_Some believed and were baptized, marvelling much,at the_simplicity_of_their innocent life and the sweetness of their heavenly, doctrine. Now there was right close to the city at the east end a church built of ancient time in honour of Saint Martin, made while the Romans were yet dwelling in Britain, in the which the queen (which as we have said was a Christian woman) did use commonly to pray. They also themselves therefore began at first to assemble in the same church, to sing service, pray, say mass, preach and christen; until such time as, the king being converted to the faith, they received more ample licence of preaching where they would, and either to build of new or repair old churches.

But when the king himself too among other (being much delighted with the purity of the holy men's life as likewise with their sweet promises which to be true they had proved by the shewing also of many miracles) did believe and was baptized, there began more and more to resort together to hear the word, and renouncing the rites of their kinsfolk to join themselves by believing to the unity of the holy Church of Christ. Of whose faith and conversion though, it is said, the king much rejoiced, yet he would force none to become Christian, but only embrace the believers with a closer affection, as being fellow-citizens with him of the heavenly kingdom. For he had learned of the masters and authors of his salvation that the-service of Christ must be voluntary and not forced. And without further delay he granted to his said teachers a place wherein to settle 1 seemly for their degree, in his head city of Canterbury, and at the same time bestowed on them possessions in divers kinds necessary for the maintenance thereof.

How the same being created bishop did advertise Gregory the pope of such things as he had done in Britain, and likewise requiring his answers upon matters necessary, received the same.

IN the meantime the man of the Lord, Augustine, came to Aries, and was ordained archbishop of the nation of the English by Etherius, archbishop of the said city,1 according to the commandments they had received from the holy father Gregory; and returning unto Britain he sent forthwith Laurence, a priest, and Peter, a monk, unto Rome, which should make relation to the blessed pope Gregory how that the nation of the English had received the faith of Christ, and he was made their bishop: at the same time too requiring his advice upon certain doubts necessary for him to be informed of. And without delay 2 he received fitting answer to his inquisition; which also we thought good to put into this our History. 1. Question of the blessed Augustine, bishop of the Church of the men of Kent. Concerning bishops, how they should behave themselves among their clergy, or concerning the gifts made to the altar by the offerings of the faithful; what portions should be distributed and what is the bishop's office in the Church.

Gregory pope of the city of Rome answered. The Holy Scripture testifieth, the which I am sure you know well, and specially the epistles of the blessed Paul unto Timothy, in the which he goeth about to instruct him after what sort he ought to be con- versant in the house of God. Now the manner of the see apostolic is to give commandment unto such as be made bishops, that all manner of oblations that be given should be divided into four portions; to wit, the one thereof given unto the bishop and his household towards his hospitality and entertaining of guests; the second to the clergy; the third to the poor; the fourth to the reparation of the churches. But for so much as you, brother, being brought up under regular discipline, must not by the order of your rule live apart from your clergy, in the Church of the English (which is as yet but newly brought by the motion of God to the faith), you must follow that manner of living which was used in the beginning at the birth of the Church among our fathers; among whom there was none that said anything to be his of the things that they possessed, but all their things were common.

If now there be any among the clergy out of holy orders, which cannot have continency, they shall take wives and have their stipend allowed them without. For too of the same fathers of which we have spoken before, we know it is written, that it was divided to every man according as he had need.1 You must also think and provide for their stipend, and they are to be kept under the ecclesiastical rule, and seen unto that they live honestly, and ply their psalmody, and keep both heart and tongue and body from all unlawful things by the help of God. But as for them that liveth after the common sort what need I to speak now, either what portions they shall give, either what hospitality they shall keep, either what work of mercy they shall fulfil? Seeing that it is commanded that all which is superfluous should be employed upon godly and devout uses; according as the Lord, the Master of all, doth teach us: 1 'Of that which is left, give alms, and lo! all shall be clean unto you.'

II. Question of Augustine. Whereas there is but one faith, why be there sundry customs of Churches, and one custom of masses be observed in the holy Roman Chureh, another in the Church of France?

Gregory, pope, answereth. Your brotherhood knoweth the custom of the Church of Rome, in the which you remember that you were brought up. But it pleaseth me, if you have found anything (be it other in the Church of Rome, of France or any other, that may more please Almighty God), that you zealously choose and spread in the Church of the English (which as yet is but late come to the faith), by the best order you can choose, the things that you have been able to gather from many Churches. For the things are not to be loved for the place, but the place is to be loved for the good things that are in it. Choose then out of each Church that that is godly, that is religious, that is right in any of them, and these being gathered as it were in a bundle deliver unto them and inure the minds of the English thereunto.

III. Question of Augustine. I pray you, how shall he be punished, which by theft taketh anything from the Church?

Gregory answereth. This your brotherhood may consider by the person of the thief in what sort it be good for him to be corrected. For there be some which having otherwise to live, yet stealeth; and some there be which in this matter are driven to err by need: whereby some must be merced with fines but some must be punished with stripes, and some more sharply but some more lightly. And when punishment a little more sharp is exercised, it must be done in charity and not in fury: for therefore is punishment dealt to the selfsame man that is corrected, that he might not be delivered to the fires of hell. For so ought we to exercise correction upon the faithful as the good fathers useth with their carnal children, whom though they punish with stripes for their faults, yet they seek to have for their heirs the very same whom they visiteth with pains; and their possessions they keepeth for the very same whom they seem to chasten in their anger. This charity therefore is to be kept in mind, and of itself enjoyneth that correction is to be so measured that the mind exceedeth in no way the rule of reason. Thou shalt also tell them in what way they must make restitution of such things as they have taken by theft from the churches. But God forbid that the Church should look to receive back with increase of gain such earthly things as it seemeth to lose, and to be greedy of lucre from that which is vanity.

IV. Question of Augustine. Whether two german brothers may marry two sisters which be many degrees from them in kin?

Gregory answereth. That may be done lawfully by all means, for there is nothing found in the sacred utterances such as seemeth to be contrary to this head.

V. Question of Augustine. Unto what generation should the faithful be joined together in wedlock with their kinsfolk? And is it lawful to be joined together in wedlock with a stepmother or a brother's wife?

Gregory answereth. It is permitted by a secular law of the Roman commonwealth 1 that the son and daughter of a brother and sister 2 or of two brothers german or two sisters may be joined together. But experience sheweth that of such wedlock there can grow up no children: and the holy law forbiddeth that we should reveal the nakedness 3 of our kindred. Wherefore it is necessary that it be not until the third or fourth generation that believers should be permitted to marry: for the second (of which we have already spoken) must in any wise forbear one from the other. But to marry with a stepmother, it is a grievous offence, for it is written too in the Law: ' Thou shalt not reveal the nakedness of thy father.'4 How? for the son cannot reveal the nakedness of his father. But because it is written: ' They too shall be one flesh '; he that presumeth to reveal the nakedness of his stepmother, which was one flesh with his father, he truly revealeth the nakedness of his father. It is also forbidden thee to marry withal thy brother's wife, for that by her former marriage she was one flesh with thy brother. For which cause also John Baptist was beheaded and suffered holy martyrdom, who though he was not told to deny Christ, yet was he killed for the confession of Christ; but in that the same our Lord Jesus Christ had said: ' I am the truth '; for that John was slain for the truth, surely also he shed his blood for Christ.

But whereas there be many of the people of the English which, while they were yet infidels, are said to have been coupled in this infamous wedlock, when they cometh to the faith they are to be warned that they forbear, and take it to be a right grievous offence. Teach them to fear the dreadful judgment of God, lest for the sake of carnal affection they run in danger of eternal torment. Yet for this thing are they not to be kept from the communion of the sacred body and blood of the Lord, lest you may seem to punish such things in them, wherein they have bound themselves through ignorance before coming to the laver of baptism. For at this present time the holy Church with a zeal doth punish some things, some other of a meekness it doth tolerate, at some other it winketh upon consideration, yea, it so beareth and winketh thereat that often the evil which it hateth, by bearing and winking at, it checketh. But all such as cometh to the faith are to be warned that they dare not to do any such thing. And if there be any that then do so, they are to be restrained from the communion of the Lord's body and blood: for as they are somewhat to be borne withal, which of ignorance hath offended, so they are sharply to be corrected, which wittingly fear not to sin.

VI. Question of Augustine. If the bishops are so far apart from the other that they cannot conveniently assemble together, whether one may be ordained a bishop without the presence of other bishops.

Gregory answereth. It is true that in the Church of the English in which thou only art as yet found to be bishop, thou canst ordain none but without other bishops. For when come there any bishops out of France that might be present as witnesses at the ordination of a bishop? But we will your brotherhood to ordain bishops, yet so that the selfsame bishops be the least distance separated one from the other; in order that there be no lack but that there ought easily to come together at the ordination of a bishop other pastors also, whose presence is right useful. When then by the help of God the bishops shall be so ordained that they be not far asunder one from the other, there ought not to be made anywhere ordination of bishops without three or four bishops assemble together. For in spiritual matters themselves, how they may be wisely and providently disposed, we may take example even from carnal matters. For assuredly when marriages are solemnized in the world, all that are married are called thereunto, that such as have gone forward already in the way of wedlock should have their part in the joy of such as are married after. Why then may it not be like also in this spiritual ordinance (in the which by spiritual ministry a man is joined unto God), that such then should resort together, which either may rejoice in the promotion of him that is made bishop, or may pour forth prayers together unto Almighty God for his keeping of his charge?

VII. Question of Augustine. How ought we to deal with the bishops of the provinces of France and Britain?

Gregory answereth. We give thee none authority over the bishops of France: for that of ancient time of my predecessors the bishop of Aries received his pall,1 whom we must not in the least degree deprive of the authority he hath obtained. If therefore it chance that your brotherhood go over to France, you shall treat with the said bishop of Aries how such defaults as are in the bishops may be redressed. Who if perchance he be lukewarm in the execution of discipline, your brotherhood must move him and prick him forward thereunto. To whom also we have written that, joyning with your holiness being there present, he will also himself with all readiness of mind help to restrain from the manners of the bishops all such ways as are contrary to the command of our Creator. But you yourself outside your own authority shall not be able to give judgment upon the bishops of France; but by persuading, by courteously entreating, by giving example also of good works for them to follow, reform to the pursuits of holiness the minds of the evil disposed: for why? it is written in the Law: ' He that passeth through another man's field shall not thrust his sickle in the corn, but rub the ears with his hand and so eat them.' For thou canst not thrust the sickle of thy judgment into the corn that seemeth to have been committed to the other man's charge; but with the love of thy well-doing rub off from the Lord's corn the chaff of the sins found therein, and by treating and persuading with them convert them in the body of the Church as a man doth the meat he eateth in his own body. But whatsoever there is to be done by authority, let it be done along with the aforesaid bishop of Aries, lest that order should be neglected which was devised by the ancient institution of our forefathers. But as for all the bishops of the Britains,1 we commit them unto the charge of your brotherhood, that the unlearned may be instructed, the weak by good persuasions be strengthened, the froward be corrected by authority.

VIII. Question of Augustine. Whether a woman that is great with child ought to be baptized? Or how long, after she is brought a-bed shall she tarry ere she can enter a church? Or also the child that is born, how many days shall it tarry before it may receive the sacrament of holy baptism, lest it be prevented by death? Or how long after she is brought a-bed shall her husband forbear her carnal company? Or if she be in her monthly custom, whether she may come to the church or receive the sacrament of holy communion? Or the man, after he hath carnally known his wife, whether he may enter the church before he be washed with water? or also may draw near to the mystery of holy communion? Of all the which the rude nation of the English hath need to be informed.

Gregory answereth. I doubt not but your brotherhood hath been required counsel in these matters, and I think also I have made you already answer therein. Yet that which yourself could say and judge therein I think you would have it confirmed with my answer. For instance, the woman with child, why should she not be baptized, seeing to be teeming is no blame before the eyes of Almighty God? For our first parents, when they had sinned in Paradise, by the right judgment of God lost the immortality which they had received. For so much as accordingly Almighty God would not utterly destroy mankind for his sin, in punishment for his sin he also took from man the benefit of immortality; and yet of His mercy and goodness He reserved unto him the increase of issue. That then which of the gift of Almighty God is reserved unto the nature of man, by what reason can it be restrained from the grace of holy baptism? For in that mystery, in the which all blame is utterly taken away, it, is great folly to think that the gift seem able to be contrary to the grace.

Further, when the woman is delivered, how many days after she should enter the church, you have learnt by the commandment of the Old Testament,1 that for a man child she should forbear 33 days, but for a female child, 66 days. Which yet is to be known that it is taken as said in a parable. For if the same hour that she is delivered she entereth the church to give thanks, she is burdened with the weight of no sin: for it is the pleasure of the flesh, not the pain that is to be blamed. But the pleasure is in the carnal begetting, for in the travail of bearing is the suffering. Whereupon it is said also to the first mother of all herself,2 ' Thou shalt bring-forth in sorrow.' If then we forbid the woman that is delivered to come to the church, we reckon her punishment itself for a blame to her.

Moreover, by no ways is it forbidden to baptize either the woman that is delivered or the child whereof she is delivered, if it be beset with peril of death, or the woman herself the same hour that she beareth, either that which is brought forth in the same hour it be born: for the grace of the holy mystery, as it is to be given unto the living and such as are discerning with great discretion, so it is to be offered without any delay to them which draweth towards their death; lest while time convenient to give the mystery of our redemption is yet sought for, by means of a small moment of delay the party that should be redeemed have not strength to be found.

Moreover, the man shall not carnally accompany with his wife until the child that is born be weaned. But a corrupt custom hath risen up in the manners of them that are married, that the women think scorn to nurse the sons born of their own body and commit them to the charge of other women to nurse, which thing surely seemeth to have been found out only of incontinence: for therefore they refuse to give suck to their own children, because they will not forbear the company of their husbands. Wherefore such as of an evil custom do put our their children to nurse, shall not lie with their husband until the day of their purification be fully complete: seeing that also without excuse of childbirth they are forbid to keep company with their husbands in the time of their flowers; so that the holy Law 1 doth punish with death them which hath to do with a woman in that case. Which woman yet is not to be forbidden to come to church whilst she suffereth the monthly custom; because the superfluity of nature cannot be imputed to her for sin: and for that she suffereth that against her will, it is no reason she should be restrained from coming into the church. For we know that the woman which was diseased with the bloody flux, coming humbly behind our Lord touched the hem of His garment, and thereby forthwith her malady departed. If then the woman which had the bloody flux might laudably touch the garment of the Lord, why may not she enter into the church, that suffereth her monthly flowers? But you say: ' As for her, her malady forced her to seek remedy; but she of whom we speak is taken of her customable weakness.' Consider, however, this with thyself, my dear brother, that all that we suffer in this mortal flesh by feebleness of nature, it was by the just judgment of God ordained after fault committed;

as hunger, thirst, heat, cold, weariness proceedeth of the infirmity of nature. And what other thing is it to seek food against hunger, drink against thirst, open air against heat, garment against cold, rest against weariness, but to search out a remedy in deed against distresses? And so unto the woman that monthly flow of her blood is a distress. If then she did well presume, which being sick touched the garment of the Lord, that which is granted to one woman having a malady, why should it not be granted to all women which have malady by the fault of their nature?

Moreover, she ought not to be forbidden in the said days to receive the mystery of the holy communion. But if of a great reverence she hath thereunto, she doth not presume to receive she is to be praised; but if she shall receive it, she is not to be judged. For it is the point of well-disposed minds even there to acknowledge their fault in some way, where there is no fault; for many times that is committed without fault which yet proceeded of a fault: whereupon too to eat when we are hungry is no fault, and yet hunger in us began and sprang first of the fault of the first man. As that monthly custom is not any fault to the woman, for that it cometh naturally. But yet because nature itself is so corrupted, that even without inclination of will it seemeth to be defiled, corruption cometh of fault, to the intent human nature might therein know of itself what it is become through the judgment of God. And that man which did commit fault with his will should bear the accusation of blame against his will. And further, therefore, let women consider with themselves herein, and if in the monthly custom they should meeky refuse to come to the sacrament of the Lord's body and blood, they are to be commended of their good consideration; whiles, however, of the custom of religious life 1 they have a fervent love of the said mystery by receiving the same, they are not to be forbidden, as we have said before.

For as in the Old Testament outward works are observed, so in the New Testament that is not regarded so straitly and carefully which is outwardly done, as that which is inwardly thought, so that it may be punished with discerning judgment. For whereas the Law forbiddeth us to eat many things as unclean; yet in the Gospel the Lord saith: 2 ' Not that which entereth into the mouth defileth the man, but that which cometh out of the mouth, this defileth the man.' And shortly after He addeth, expounding the same: 'Out of the heart cometh evil thoughts.'3 Where it is abundantly declared, that that is shewn by the Almighty God to be unclean in deed which springeth out of the root of an unclean heart. Whereupon the Apostle Paul also saith:4 ' Unto the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure.' And soon after declaring farther the cause of the said defilement, he addeth: ' For even their mind and conscience is defiled.' If then the meat be not unclean unto him which hath not an unclean mind, why is that which the woman, having a clean mind, doth suffer of nature to be reckoned unto her as impurity?

Now as for the man which sleepeth with his own wife, he shall not come into the church except he be washed with water; but he shall not either, if he be washed, enter forthwith. Moreover, the Law commanded the old people that the man which hath had to do with a woman shall both wash himself with water and not enter the church before the going down of the sun: which saying may yet be spiritually construed; for then the man hath to do with the woman when the mind doth delight himself in being joined in thought to unlawful lust; for, except the fire of lust be first quenched in the mind, he shall not think himself worthy the company of the brethren, which findeth himself under tin-burden of the iniquity of unchaste desire. Though of this thing divers countries are of divers minds, and some keepeth one way, some another; yet the manner of the Romans was ever of ancient time, after the company of their own wives, both to purify themselves in the bath and of reverence awhile to forbear coming into the church.

And we say not this for that we reckon marriage to be blame; but, for that the very lawful company of man and wife cannot be without pleasure of the flesh, he should forbear from entering a holy place; for that pleasure itself can in no way be without blame. For he was not born of adultery or fornication but of lawful wedlock, which said: ' Behold, I was shapen in iniquity and in sin did my mother conceive me.' For he which knew himself to have been shapen in iniquity mourned to remember Iris sinful birth: seeing the tree doth bear in his branch the corrupt humour which he drew of the root. In the which words yet he doth not call the carnal company of man and wife iniquity, but only assuredly the pleasure therein. For there be many things which are approved to be lawful and allowable, and yet in the doing of them we are somewhat defiled; as oftentimes being angry we punish other men's faults, whereby the calmness of our mind is troubled: and though it be well done that we do, yet it is not commendable that in doing it our mind is put out of quiet. For he was angry with the vice of the offenders which said:1 ' Mine eye is troubled with anger.' For whereas the mind cannot lift himself up to the light of contemplation except it be still and quiet, therefore he sorrowed to see his eye distempered in his anger: for while he looked downward to punish the transgressions, he was forced to be withdrawn in his trouble from the contemplation of things which are above. And therefore it is a commendable thing to be angry against error, and yet it is a grief, by the trouble of which he judged that he fell under some accusation of guilt.

Accordingly the right use of carnal union is to breed offspring, not pleasure; and the carnal company between man and wife is for the sake of the procreation of children, not the satisfaction of lusts. If however any man doth use his wife (not being carried away by desire of pleasure, but to the end of procreation only), this man truly is to be left unto his own discretion, whether for coming into the church, whether for the taking of the mystery of the Lord's body and blood; for he is not to be kept from receiving by us, which being in the fire cannot be burned. But when, not the love of begetting issue, but pleasure beareth the chiefest rule in the work of copulation, they have both cause also to bewail their coining together. For though holy declaration doth grant them so much, yet doth it not so grant it them that their mind be not shaken with fear. For when Paul the Apostle said: ' He that cannot contain, let him have his wife;'1 he was careful straight to say farther: ' Now this I say by permission, not of commandment.' 2 For there is no permission of that which is lawful, seeing it is right. Wherefore in that he used this word permission he shewed it to be faulty.

Moreover, it is to be pondered with good heed that the Lord intending to speak to the people in the mount of Sinai, first gave commandment that the same people should abstain from women. And if the purity of the body was there so earnestly required, where the Lord by means of a creature made subject to Him did speak unto men, that they which should hear the words of God should be free from women; how much more the women which receive the body of the Almighty Lord shall seek to preserve in themselves the cleanness of the flesh, lest they may take hurt by the very greatness of that inestimable mystery. Hereof also it is said by the priest 3 unto David as touching his servants, that, if they were clean from women, they should eat of the Shew Bread, which otherwise they should no way be suffered to take, except David would first say that they were clean from women. Then, moreover, the man who hath been washed with water after the carnal knowledge of his wife may also receive the mystery of the holy Communion, when according to the judgment before laid down he may come also to the church.

IX. Question of Augustine. Whether after the illusion which is wont to befall unto a man in his dream, either anyone may receive the body of the Lord or, if he be priest, celebrate the holy mysteries?

Gregory answereth. The Testament of the old Law indeed, as we have said already under a former head, saith him to be defiled, and suffereth him not to enter the church before evening, and not but first bathed. Which thing yet the spiritual people otherwise understanding, shall take it in like sense as we have above declared: for he is deluded as it were by dream, which being tempted with uncleanness is defiled with true imaginations in his thoughts: but he is to be washed with water that so he may cleanse with tears the faults of his thoughts: and except the fire of temptation go out, let him take himself guilty, as it were, unto the evening. But there is in this same manner of illusion a difference very much to be had, for a man must narrowly examine of what cause this thing cometh into his mind when he is asleep: for sometimes it cometh of surfeit, sometimes of superfluity or weakness of nature, sometimes of thought.

It is true that when it cometh of superfluity or infirmity of nature, this illusion is nothing to be feared; for the mind is more to be pitied that it hath unwittingly suffered, than that it hath anything committed. When, however, the man is carried away through inordinate gluttonous desire in diet, whereby the vessels of the humours are overburdened, the mind thereby is not clear of fault, yet it is not guilty of so great fault that the man thereby is to be withholden either from receiving the holy mystery, either from celebrating the solemnity of mass: when it may happen that either holy-day requireth, either of necessity the party is forced to show the mystery, for that there is no other priest to be gotten in his place. For if there be other at hand able to fulfil the ministry, yet the illusion coming only of surfeit is no sufficient cause to make a man forbear the receipt of the holy mystery; yet from the sacrifice of the holy mystery he ought (as I think) meekly forbear; though not from receiving, except the mind in sleep be troubled with foul phantasies. For there be some to whom the illusion cometh for the most part in such manner that their mind, even in his place in the sleeping body, is not defiled with foul phantasies. Wherein one thing is clearly there shewn, to wit, that the mind of itself is guilty, and (when the person, albeit with the body asleep, doth not remember that he hath seen anything, yet, with the body awake, remembereth that he hath offended in gluttonous feeding) is not clear notwithstanding by his own judgment. But if indeed the illusion in sleep riseth of foul thoughts which he had waking, his offence is manifest to the mind: for he doth see out of what root that pollution did spring, for the evil that he wittingly thought upon, this unwittingly he suffered.

But we must consider whether the selfsame thought befell of suggestion or delight or, which is weightier, by sinful consent. For in three ways all manner of sin is fulfilled, to wit, suggestion, delight, consent. For suggestion is by the devil, delight by the flesh, consent by the spirit: for that also the serpent was prompter to the first fault. Eve, as it were the flesh, took delight therein, but Adam, as it were the spirit, consented: and herein is requisite great discretion, that the mind as judge over himself should discern betwixt suggestion and delight, betwixt delight and consent. For when the evil spirit doth raise the motion unto sin in the mind, if there shall follow no delight in sin, there is no sin at. all committed: but when the flesh beginneth to take delight therein, then sin beginneth to spring: if, moreover, advisedly he doth also agree thereunto, then sin is found to be perfected.

So then in suggestion is the beginning, in delight comes the feeding, in consent the finishing of sin. And it oft chanceth that the evil that the wicked spirit soweth in the thought, the flesh draweth unto delight, and yet the soul doth not agree to the same delight. And though the flesh can feel no delight without the mind, yet the mind himself striving against the pleasures of the flesh is in a measure against his will bound in the pleasure of the flesh, in such sort that with reason he doth gainsay it, lest he should agree unto it; and yet is bound with delight, but so that he much lamenteth his band. Whereupon that principal champion of the heavenly army, Saint Paul, bewaileth himself, saying,1' I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.' Now if he was in captivity, least of all did he fight; but yet too he did fight: wherefore he was both in captivity and therefore strove with the law of his mind, against the which the law, which is in our members, did fight. But if he fought, he was not in captivity. Lo! then man, that I may so speak, is in captivity and free; free through righteousness which he loveth, in captivity through delight which he beareth against his will.

How the pope Gregory sent a letter unto the bishop of Aries, that he should aid Augustine in the work of God.

Thus far the answers of the blessed pope Gregory unto the demands of the most reverend prelate Augustine. The epistle of a truth which he saith he had addressed unto the bishop of Aries he had sent to Vergilius the successor of Etherins, and is of this fashion. Gregory, the servant of the servants of God, unto the most reverend and holy brother, Vergilius, his fellow bishop.

With what affection our brothers coming of their own accord unto us are to be entertained, it may thereby well appear, for that many times we are wont to bid them unto our house for charity's sake. And therefore if it chanceth to your brother and mine, Augustine, bishop, to come unto you, I pray your love to receive him with such hearty and friendly entertainment, that both he himself may be refreshed to the good of his comfort, and other taught how brotherly charity is to be maintained. And for that it often times chanceth that they which be far off shall sooner learn by report of other, such things as are to be reformed: if it be so that your brotherhood hear by him of faults among your priests or other, sitting in examination along with him make all diligent search and scruting thereof, and in such things as offendeth God and provoketh His wrath, shew yourselves so careful and hard to be entreated that, both to the correction of other, the offender be stricken with punishment, and the

A PALL SENT innocent through false surmise be not oppressed. God keep you in safety, most reverend brother!

Given the 22nd of June, the 19th year of the reign of our lord Maurice Tiberius, the most religious Augustus, the 18th year after the consulship of the same lord, in the 4th indiction.

How the same sent unto August hie a pall with a letter and more ministers of the word.

FURTHERMORE the said pope (for so much that Augustine had advertised him that the harvest truly was great but the labourers were few l) sent unto the bishop with his aforenamed emissaries 2 more helpers and ministers of-the word: among whom the first and chiefest were Mellitus, Justus, Paulinus, Rufinianus; and by them he sent in general all things that were necessary for the furniture and ministry of the Church, as holy vessels and altar-cloths, ornaments also for the churches and apparel for the priests or clergy, relics too of the holy apostles and martyrs as well as many books. lie sent him also a letter, by the which he signifieth unto him that he hath sent him a pall, and at the same time maketh him to know what order he should keep in making of bishops in Britain; of which letter this is the tenor. To his most reverend and holy brother Augustine and fellow bishop, Gregory servant of the servants of God.

Though it be assured that for such as labour in the work of Almighty God He doth reserve unspeak- able reward in the eternal kingdom, we nevertheless stand bound to shew them honour and favour, that they may by way of recompense be the more earnestly bent to take more manifold pains in furthering their spiritual work. And for so much as by the goodness of the Lord and your travail the new Church of the English is brought unto the grace of Almighty God, we grant unto -you therein the use_of the pall (that to wear such times only as you celebrate the solemnity of mass), to the intent that you ordain 12 bishops, one to each place, to he_ under your jurisdiction, but so that the bishop of the town of London must be ever hereafter consecrated of his own synod, and receive the pall of honour of this holy and apostolic see wherein I by the authority of God do now serve. Moreover, we will that you send a bishop unto the city of York,1 whom you yourself shall think worthy to be appointed; on such condition only that, if the said town with the country about receive the word of God, he himself be authorized to make 12 bishops more and enjoy the honour to be their metropolitan; for we purpose to give him also a pall by the favour of the Lord, if life attend us. whom nevertheless we will to be subject to the disposition of your brotherhood: but after your death so have the oversight of the bishops whom he hath ordained, that he be in no case subject unto the authority of the bishop of London. But betwixt the bishops of the towns of London and York let this be the difference hereafter, that he be held highest that is first ordained: moreover, all things that is done for zeal of Christ let them with one mind dispose to be done with common counsel and mutual concord: let them think rightly, and such things as they have rightly thought, accomplish without variance. We will farther that unto your brotherhood be subject not. only the bishops which you shall make yourself, or such only as-shall be made by the bishop of York, but also all the priests of Britain by the authority of God our Lord Jesus Christ; in order that from the conversation and life of your holiness they may receive a pattern both to believe aright and to lead a good life, and executing their offices in integrity of faith and conduct they may attain to the. kingdom of heaven when the Lord shall so please. God keep you in safety, most reverend brother.

Given the 22nd of June, the 19th year of the reign of our lord Maurice Tiberius the most religious Augustus, the 18th year of the consulship of the same lord, in the fourth indiction.

The copy of a letter which he sent to Mellitus the abbot going to Britain.

When now the said emissaries were in their journey abroad, the blessed father Gregory sent a letter after them worthy of memory, in the which he openly_declared how earnestly he watched over the salvation of our country, writing thus: Unto his dearly beloved son Mellitus, abbot, Gregory the servant of the servants of God.

After the departure of you and the company 1 which is with you we were brought into much uncertainty of mind, for that we happened to hear nothing how you sped in your journey. When then

Almighty God shall bring you unto our most reverend brother Augustine, bishop, tell him what I have long time devised with myself of the cause of the. English: that is, to wit, that the temples, of the idols in the said country ought not to be. broken; but the idols alone which be in them; that holy water be made and sprinkled about the same temples, altars builded, relics placed: for if the said temples be well built, it is needful that they be altered from the worshipping of devils into the service of the true God; that whiles the people doth not see these their said temples spoilt, they may forsake their error of heart and be moved with more readiness to haunt their wonted place to the knowledge and honour of the true God. And for that they are wont to kill many oxen in sacrifice to the devils, some solemnity shall be granted also by way of exchange in this matter: as that in the dedication days or birthdays of holy martyrs of whom the relics be there placed, they make them bowers of branches of trees about the said churches which have been changed from temples, and hold solemn feast together after a religious sort; and that they no more sacrifice animals to the devil but kill them to the refreshing of themselves to the praise of God, and render thanks to the Giver of all things for their abundance: that whiles some outward comforts are reserved unto them, they may be brought the more readily to agree to accept the inward comforts. For it is doubtless impossible to cut off all abuses at once from rough hearts, seeing that he too that laboureth to climb up into a high place, goeth upward by steps and paces but not by leaps. So unto the children of Israel, being in Egypt, the Lord did indeed make Himself known; but yet he retained unto them the use of the sacrifices (which they were wont to offer to the devil) in His own worship, by requiring them to slay the animals in sacrifice to Him; in order that with change of heart they should lose one thing in the sacrifice but preserve another: that is, that the beasts they offered before they should now offer still, but yet in slaying them unto the true God and not unto idols they should not be the same sacrifices as they were before. These then be the things which I think it expedient for your love to declare unto our said brother, to the intent that he being there at this present may consider with himself how each thing is to be disposed. God keep you in safety, my dearly beloved son.

Given the 18th day of July, the 19th year of the reign of our lord Maurice Tiberius, the most religious Augustus, the 18th year after the consulship of the same lord, in the fourth indiction.

How he exhorted Augustine by a letter that he should not glory in himself of his miracles.

About this time he sent also to Augustine an epistle touching such miracles as he had known to be done by the said Augustine, in the which epistle he exhorteth him that he should not come into danger of pride of mind for the number of them, in these words:

I know, my dear brother, that it pleaseth Almighty God to shew by thy love great miracles among the people whom He hath willed to be chosen: whereupon it is needful that of the same heavenly gift both thou joyest with fear and fearest with joy. Thou hast to joy, namely, for that by means of outward miracles the souls of the English are won to inward grace: but thou hast to fear, lest, in the midst of the miracles which be done, thy weak heart be lifted up in exaltation of thyself, falling as far inwardly by vainglory as thou art outwardly raised to honour. For we must remember that the disciples returning with joy from their preaching, when they said unto their heavenly Master:1 'Lord, even the devils are subject unto us through thy name; ' forthwith heard the words: ' In this rejoice not, but rather rejoice, because your names are written in heaven.' For they had fastened their mind upon a private and temporal joy, when they joyed of their miracles; but they are called back from private joy unto common, and from temporal to eternal, to whom it is said: ' In this rejoice, because your names are written in heaven.' For not all the chosen of God doth miracles; but yet all their names are recorded in heaven. For why? They which be the disciples of the truth ought to joy in nothing, but only in that good thing which they have in common with all, and whereof they have joy without end. This therefore remaineth, dear beloved brother, that of the things which by the power of God thou workest outwardly, thou exactly ever discuss with thyself inwardly, and accurately understand both thyself who thou art, and what plenty of grace there is in that same country for whose sake (to the intent it might be the rather converted) thou hast received the gift of working miracles. And if thou remember that thou hast at any time either by word or deed offended our Creator, call that ever back to thy remembrance, that the oft thinking upon thy guilt may press down the mounting pride of thy heart. And whatsoever grace thou either hast received or shalt receive to work miracles, think that they have been granted not unto thee but unto them for whose salvation they have been bestowed upon thee.

How he sent a letter and presents to the Icing Ethelbert.

The said blessed pope Gregory at the selfsame time also sent unto king Ethelbert a letter as well as a number of gifts withal of divers sorts: being much occupied also to glorify the king with temporal honours, which through his diligent travail he rejoiced was grown to knowledge of the glory of heaven. Now the copy of the said letter is this: Unto the right honourable and his most worthy son, Ethelbert, King of the English, Gregory bishop.

God Almighty for this cause doth call all that are good to the governance of His people, that by their hands He may distribute the gifts of His goodness unto all such over whom they have the governance. Which thing we know to have been done among the nation of the English over whom your glory is therefore set to rule, that by the gifts employed upon you, the blessings from on high might be given to all such as are under your dominion. And therefore, O noble son, labour diligently to keep the grace which you have received from God. seek with speed to set forth the faith of Christ to the people subject unto you, increase the zeal of your righteousness in their conversion, set yourself against the worshipping of idols, overthrow the buildings of their temples,1 edify the manners of your subjects by the great purity of your life, with words of exhortation, fear, fair speech, correction and shewing example of well-doing: that you may find Him to be your rewarder in heaven, whose knowledge and name you make to be enlarged upon the earth. For He will Himself also make your name the more famous unto posterity, whose honour you seek and maintain among the nations.

For so Constantine, being sometimes a most religious emperor, called the Roman commonwealth from the corrupt worshipping of idols and brought it with himself under the obeisance of the Almighty God our Lord Jesus Christ, turning to Him with his whole mind together with them that were subject to his rule. Whereby it was brought to pass that his name was of higher renown than any of the princes that went before him, and so much in glory excelled his ancestors, how much also he passed them in well-doing. Wherefore let your highness also hasten now to spread among the kings and countries subject to your dominion the knowledge of one God, the Father, the Son and the Holy Ghost, to the intent thereby you may pass in honourable fame the ancient kings of your nation, and how much the more you wipe out also the sins of other among your subjects, you may have also so much the less fear of your own sins before the dreadful bench of Almighty God's justice.

Our most reverend brother Augustine, bishop, being brought up in the rule of a monastery, filled with the knowledge of Holy Scripture, and endued by the grace of God with good works, whatsoever he adviseth you to do, gladly hear it, devoutly do it, diligently remember it: for if you hear him in that he speaketh unto you in the Almighty Lord's behalf, the same Almighty God the sooner heareth him entreating for you. For if (as God forbid) you forbear to give heed to his words, when can Almighty God hear him in your behalf, whom you despise to hear in God's behalf? Wherefore with all your heart join yourself closely with him in zealousness of faith, and assist his endeavour with the excellency that God hath given you, that He may Himself make you partaker of His kingdom Whose faith you in your kingdom cause to be received and observed.

Furthermore, we will your highness to know that (according as we are taught in the Holy Scriptures by the words of the Almighty Lord) the end of the present world now draweth onward, and the kingdom of the saints shall follow, which can never have an end. And the same end of the world approaching, many things are at hand which have not been heard of before: that is, to wit, changes of the air, terrible sights from the heaven, tempests contrary to the ordering of seasons, wars, famines, pestilences, earthquakes in divers places; all which yet shall not fall in our days, but all shall follow close after our days. Wherefore if you know any of these to be in your land, let not your mind in any way be dismayed therewith; for therefore are these signs of the end of the world sent before the time, to the intent we should the more diligently tender the health of our souls, live in expectation of the hour of death and be found ready prepared in good works for the coming of our Judge. Thus much have I now said in few words, right honourable son, intending also to speak more at large as I shall hear the Christian faith to be enlarged in your kingdom, and being so much the more ready to speak, how much the more manifold comfort I shall conceive by the conversions of your country when it is completed.

I have sent you, moreover, small presents 1 which shall not seem small unto you, if you shall accept them as hallowed with the blessing of the blessed apostle Peter. And so Almighty God make perfect in you His grace according as He hath begun, and prolong your life, both here through the course of many years, and after long time receive you in the assembly of the heavenly country. The grace from on high keep your highness in safety, my lord son!

Given the 22nd of June in the 19th year of the reign of our lord Maurice Tiberius, the most religious Augustus, in the 18th year after the consulate of our same Lord, in the 4th indiction.

flow Augustine repaired the church of our Saviour, and builded the monastery of the blessed apostle Peter; and concerning Peter, first abbot thereof.

But Augustine, after he had obtained to have a bishop's see appointed him in the king's city, as is above said, being stayed by the support of the king, he recovered there a church which he had learned to have been there built of old by the work of Romans which believed, and did dedicate it in the name of the Holy Saviour God and our Lord Jesus Christ, and there made a house for him and all his successors.1 And not far from the city itself eastward he builded also a monastery 2 in the which Ethelbert through his advice builded from the foundations a church in the honour of the blessed apostles Peter and Paul, and enriched it with sundry gifts, in which both the body of Augustine himself and of all the bishops of Canterbury as well as also of the kings of Kent might be interred. Which church yet not Augustine himself, but Laurentius his successor did consecrate. Moreover, the first abbot of the same monastery was one Peter, a priest, which being sent legate unto Gaul was drowned in a creek of the sea called Amfleat,3 and buried after a homely manner of the inhabitants of the same place. But Almighty God intending to have it known how worthy a man he was, made that every night there appeared a light from heaven upon the place where he lay buried, until the neighbours about, which saw the light, gathering thereby that he was some holy man that was buried there, and searching out what and from whence he was, removed his body from thence, and buried it in the church 4 in the town of Boulogne according to the honour convenient for so worthy a person.

How Ethelfrith king of the Northumbers did crash the tribes of the Scots in battle and drove them from the boundaries of the English.

About this time Ethelfrith. a man very valiant and much desirous of renown, was king of Northumberland, one that more wasted the people of the Britons than any of the princes of the English; so that it seemed he might be compared unto Saul, sometimes king of the Israelite people, save only that he was ignorant of God's religion. For none of all the colonels,1 none of all the kings did conquer more of the land of the Britons (either driving the natives clean out of the country or subduing them, or making them tributary or planting the Angles in their places) than did this Ethelfrith. To whom that might be well applied that the patriarch said 2 when he gave his son his blessing in the person of Saul: Benjamin is a ravening wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.

Whereby Aedan,3 king of the Scots which dwell in Britain, much grudging to see him go forward after this sort, assembled a main and a strong army against him; but with a few men he fled away vanquished, seeing that in that famous place of Degsastan, 4 that is Degsa's stone, well-nigh all his army was slain. In which field also Theodbald, brother to Ethelfrith, was killed, with all that part of the army whereof he was general. Which war namely Ethelfrith brought to an end in the year of the Lord's incarnation 603 and the 11th year of his own reign, which lasted 21 years: further in the first year of Phocas who then wore the crown of the Roman kingdom. And from that, time forward unto this present never was there king of Scots 1 in Britain which durst meet the English in the field.