Book 3

How the first successors of king Edwin both did forsake the faith of their nation, and further how the most Christian king Oswald restored both kingdoms [623-634].

Now king Edwin being slain in battle, the son of Elfric his uncle by his father's side, called Osric (who after hearing Paulinus preach was instructed in the mysteries of the faith), succeeded to the kingdom of the Deirans in Edwin's stead, of the which province he had had the pedigree of his parentage and the first beginnings of his kingdom. Furthermore, the realm of the Bcrnicians (for the nation of the Northumbrians had been divided of old time into these two provinces) 1 was ruled by Ethelfrith's son, named Eanfrid, who had of that province the beginning of his kindred and kingdom. For in all the time of Edwin's reign the sons of the aforenamed king Ethelfrith, who had reigned before Edwin, were banished with a great number of young nobles and so lived amongst the Scots and Redshanks, 2 and there they were instructed and renewed by the grace of baptism according to the doctrine of the Scots. And these princes as being suffered after the death of the king their enemy to return to their country, the eldest of them, whom we have named, Eanfrid took the kingdom of the Bernicians. Each of which kings, when the lot of the diadem of an earthly kingdom fell to him, execrated and forsook the mysteries of the heavenly kingdom in which he had been initiated, and yielded himself again to be defiled and lost with the former old filth of idolatry.

And without delay Cadwallon, the king of the Britons, slew both of them, with pitiless might but righteous vengeance. And first, the next summer ensuing, he destroyed Osric with his whole army, bursting out upon him with all his men and taking him unprepared, after Osric had pended him in the fenced town.1 Then afterward by the space of a whole year he held the provinces of the people of Northumberland, not as a king that were a conqueror but as an outrageous cruel tyrant, destroying them and with tragical slaughter rending them to pieces; and at length by a like fate he condemned Eanfrid to death when he came unto him unadvisedly with 12 chosen thanes, minding to entreat upon peace. That year continueth also unto this day unhappy and hateful to all good men, as well for the apostasy of the English kings, whereby they had put from them the mysteries of the faith, as for the British king's furious tyranny. Wherefore all they that reckon the chronicles of the kings, have thought it best to take away from the midst the memory of the apostate kings, and assign the same year to the reign of the king that followed next, that is to say, Oswald, a man beloved of God: who, after that his brother Eanfrid was slain, coming unlooked for with a small army, but fenced with the faith of Christ, the Britons' cursed captain and that innumerable host, whereof he made his vaunt that nothing could be able to withstand it, were slain in the place which in the tongue of the English is called Denisesburna,1 that is the river of Denise.

How of the wood of the cross which the same king had set up, when he was going to fight against the barbarians, innumerable miracles of healing were, wrought, and among them a certain man was cured of the feebleness of an afflicted arm.

Now that place is shewed until this day and is had in great reverence, where Oswald, when he should come to this battle, did set up the sign of the holy cross, and beseeched the Lord on bended knees, that with His heavenly help He should succour His worshippers being in so sore a strait. In short, the report is that (the cross being made with quick speed and the hole prepared wherein it should be set), the king himself, being fervent in faith, did take it in haste and did put it in the hole, and further held it with both his hands when it was set up until it was fastened to the earth with dust which the soldiers heaped about it. And when this was done, he lifted up his voice and cried out aloud to the whole army: Let us all bend our knees and together pray earnestly the almighty, living and true God of His mercy to defend us from the proud and cruel enemy: for He knoweth that we have enterprised warfare in a rightful quarrel for the safeguard of our nation. All did as he had commanded; and thus in the dawning of the day they marched forward against the enemy, and according to the merit of their faith achieved the victory. In the place of which prayer manifold mighty works of healing are known to have been wrought, questionless in token and remembrance of the king's faith. For even until this present day many men do customably cut chips from the very wood of the holy cross, and when they have put them into water and given thereof to sick men or beasts to drink, or sprinkled them therewith, the sick are shortly restored to health.

That place is in the English tongue called Hefenfelth, which in the Latin can have the meaning Heaven's Field, which got its name so long before not without a sure and certain foresight of things to come, as signifying undoubtedly that in the same place a heavenly memorial was to be set up, a heavenly victory should be begun, heavenly miracles should be ever wrought even unto our days. Now the place is near to that wall which standeth towards the north, wherewith the Romans did once compass all whole Britain from sea to sea to keep off the invasions of the barbarians, as we have declared before.1 In the which very place the brethren of Hexham church, which is not far from thence, do, of custom now long time established, come every year, the day before that upon which the same king Oswald was slain, to keep dirges there for his soul, and after many psalms of praise being said solemnly, to offer for him in the morning the sacrifice of holy oblation. And they too, as this good custom increased in fame, made the place more holy and more honoured of all men by reason of the church that was lately builded in the same place. And not without a cause, considering that (as we have learned), no sign of the

Christian faith, no church, no altar was set up in all the country of the Bernicians, before that this new captain of warfare, at the bidding of his devout faith, did set up this banner of the holy cross, as he was going to give battle to his terrible enemy.

And it is not amiss to relate fully one marvellous mighty work out of many which have been wrought at this cross. One of the brethren of Hexham church, called Bothelm, who liveth yet at this day, a few years past, when in the nigh the was stepping heedlessly upon ice, suddenly falling down crushed his arm, and began to be so vexed with the grievous trouble of the hurt thereof, that for vehemency of pain he was not even able to bring his arm in any way to his mouth. And this man,hearing one morning that one of the brethren had appointed to go up to the place of the same holy cross, prayed him that at his return he would bring him a piece of that venerable wood, saying that he believed that he could thereby by the gift of the Lord gain his health. The brother did as he was desired; and when he was come home again about evening, the brethren being now set at the table to eat, he gave the afflicted party some of the old moss that was grown upon the over most part of the wood. Who sitting then at table and having at hand no better place to lay up the gift wherewith he was presented, put it into his bosom. And when he went to bed, forgetting to put this moss anywhere else he let it remain in his bosom. But at midnight he waked, and feeling a cold thing lying near to his side and moving his hand thereto to find what that should be, he found his arm and hand whole and sound, as if he had never had aught of such great feebleness.

How the same king asking for a bishop from the Scottish nation received Aidan, and gave the same the see of a bishopric in the isle of Lindisfarne.

THE same Oswald therefore, as soon as he was come to the throne, being desirous that all the people whom he began to rule, should be filled with the grace of the Christian faith, whereof he had now gotten very great proofs in vanquishing the barbarians, sent to the aldermen of the Scots, among whom he, living in banishment and the soldiers which were with him, had obtained the sacraments of baptism; making request unto them that they would send him a prelate, by whose teaching and ministry the English people which he ruled might both learn the gifts of our Lord's faith and receive the sacraments. And not long after he obtained what he sought: for he received Aidan as bishop, a man of marvellous meekness, godliness, and sobriety, and one that had the zeal of God, though not fully according to knowledge. For he was wont to keep Easter Sunday from the 14th day after the change of the moon until the 20th 1 according to the custom of his nation, whereof we have divers times made mention. For the north province of the Scots 2 and all the nation of the Redshanks did at that time still solemnize Easter Sunday by that rule, thinking that in this keeping of Easter they had followed the advertisement written by the holy and praiseworthy father Anatolius. 3 And whether this be true, everyone that is skilled very readily knoweth. Furthermore, the Scottish nations which dwelt in the southern parts of the isle of Ireland had long agone learned to keep Easter by the canonical approved custom, being advised thereto by the bishop of the apostolic sec.

To bishop Aidan then, upon his coming, the king appointed his episcopal see in the island of Lindisfarne, 1 where the bishop himself desired it to be. Which same place with flowing and ebbing of the tide is twice every day environed like an island with the surges, twice joined on the mainland, the shore being voided again of the sea waves; and so following humbly and readily in all things the advice of the bishop, the king set himself very diligently to build up and enlarge the Church of Christ in his realm. Wherein it often fell out that there was a gracious and pleasant sight seen, when the bishop, who was unskilful of the English tongue, was preaching the Gospel, and the king himself was interpreter of the heavenly word to his aldermen and thanes: for that by reason of his long banishment in Scotland 2 he had by now come to understand the tongue quite well. Hereupon a greater number began as the days went on to come from the country of the Scots to Britain, and with great devotion to preach the word of faith to those provinces of the English over which king Oswald reigned, and as many of them as were endowed with the degree of priesthood to minister the grace of baptism to them that believed. Therefore churches were builded throughout the districts, the people flocked joyfully to hear the word, possessions were given by the king's bountifulness and pieces of land for the foundation of religious houses, and the little children of the English along with elder folks were instructed under Scottish teachers in the studies and observation of monastic rule.

For they were for the most part monks who had come to preach. Aidan the bishop was himself a monk, seeing that he had been sent from the island which is called Hy 1: the monastery of which island was no small time the head house of all the monasteries almost of the northern Scots 2 and of all the Redshanks, and had the sovereignty in ruling of all their people. The which isle in very deed belongeth to the right of Britain, being severed from it with a narrowed sea, but by the free gift of the Redshanks, who inhabit those coasts of Britain, had been long ago handed over to the Scottish monks, in consideration that by the preaching of those monks they received the faith of Christ.

When the nation of the Redshanks received the faith of Christ.

FOR in the 565th year of the Lord's incarnation (at which time Justin the younger, succeeding Justinian, received the governance of the Roman empire), there came to Britain from Ireland a priest and abbot notable by his dress and life of a monk, called Columba, to preach the word of God to the provinces of the northern Redshanks, that is to say. to those that by high and hideous ridges of hills 3 were dissevered from the southern regions inhabited by Redshanks. For these same southern Redshanks who have their dwelling-places inside of the same mountains, had as they say, long before abandoned the error of idolatry and received the true faith, at what time the word was preached unto them by the most reverend bishop and holy man Ninian, a Briton born, who had been fully taught at Rome according to rule the faith of the mysteries of the truth; whose episcopal see, made notable for the name and church of the holy bishop Martin (where Ninian himself doth rest in the body along together with many holy men), the English nation holdeth at this very time. Which place appertaining to the Bernicians' province, is commonly called At White Building,1 for so much as there be made a church of stone, after another fashion than the Britons were wont to build.

Now Columba came to Britain when the most puissant king Bruide, Maelchon's son, reigned over the Redshanks in the 9th year of his reign, and did by word and example convert that nation to the faith of Christ: in consideration whereof too the aforesaid isle was given to him in possession to make a monastery. For the isle is not great either, but as though it were of 5 households by estimation of the English 2; and his successors keep it until this day, and there he himself lieth buried, dying at the age of 77 years, about 32 years after that he came to Britain to preach. But before that he travelled to Britain, he had made a famous monastery in Ireland, which for the great store of oaks is in the Scottish tongue called Dearmach, that is to say, the field of oaks.3 Of both the which monasteries very many more religious houses were afterwards built in addition by his scholars both in Britain and in Ireland: of all the which, the same monastery that is m the isle wherein his body lieth, is the head house.

Moreover, the same isle is always wont to have an abbot that is a priest to be the ruler, to whose law both the whole district 1 and also the bishops themselves ought, after an unaccustomed order, to be subject, according to the example of that first teacher who was no bishop, but a priest and a monk: of whose life and sayings the report is that some things remain written by his scholars.2 But yet what manner of man so ever he was, we know this of him for a surety, that he left successors, men that excelled in continency and love of God and practice of religious lift: in observing in deed the time of the high feast of Easter they followed uncertain cycles, and no marvel, considering that, being men set so far removed from the rest of the world, no man sent unto them the decrees made in synods 3 for the keeping thereof: they diligently observed only such works of devotion and chaste conversation as they could learn in the Prophets, the Gospels and in the Apostles' writings. Now this keeping of Easter remained no small time with them, that is to wit, until the 715th year of the Lord's incarnation, by the space of 150 years.

But when the most reverend and holy father and priest Egbert 4 came to them from the English nation, living in Christ's quarrel in exile long time in Ireland, and being a man very well learned in the Scriptures and singular for the perfect life he led for many years, they were reformed by him and brought to keep Easter on the true and lawful day; nevertheless, they did not even before that time solemnize and keep it always upon the 14th day after the change of the moon, according to the Jews' custom (as some men supposed), but on the Sunday, though yet in another week than was convenient. For they knew, as Christian men do, that the resurrection of our Lord, which was on the first day of the week, ought always to be celebrated on the first day of the week: but as ignorant and high up landish men, they had no wise learned when the same first day of the week, which is now named Sunday, should come. Yet forasmuch as they have not ceased to be fervent in the grace of charity, they have also deserved to attain the perfect knowledge of this thing too, according as the apostle promiseth, saying:1 And if in anything ye be otherwise minded, God shall reveal even this also unto you. But hereof we must treat more at large hereafter in a place convenient.

Of the life of Aidan the bishop.

FROM this isle therefore, from the convent of these monks, Aidan was sent to instruct the province of the English in Christ, after he had received the order of bishop. At which time Seghine, abbot and priest, was head of the same monastery. Whereby among other lessons of living, Aidan left the clerks a most wholesome example of abstinence and continence; and this thing did chiefly commend his doctrine to all men, that the learning which he taught was correspondent to the life he led with his brethren.1 For he took no thought to gain anything of this world or to be enamoured of it. His joy was forthwith to give away to the poor that might meet him all that was granted him of kings or wealthy men of the world. He was wont to travel abroad through all places both in towns and country, not riding on horseback but walking on foot, except peradventure a greater need had forced him to ride: in order that, wherever he had espied any, whether rich or poor, as he walked, incontinent turning aside to these, either he allured them to the mystery of receiving the faith, if they were out of the faith, or strengthened them in their faith, if they were in it, and exhorted them no less in deeds than in words to almsgiving and the execution of good works.

Moreover, his life was so far removed from the slackness of our time, that all they which walked with him, were they professed into religion or were they laymen, must needs study; that is, bestow then-time either in reading Scripture or in learning the Psalter. This was the daily exercise of him and of all who were with him, to what place so ever they came. And if by chance it had happened (which yet happened seldom) that he were bidden to the king's banquet, he went in accompanied with one or two clerks; and after a short repast, he made speedily haste to read with his brethren or else went forth to pray. All men and women under religious rule, being at that time taught by his examples, took a custom all the year through, saving only the 50 days after Easter, to prolong their fasting the 4th and 6th days of the week until the ninth hour.2 If rich men had done anything amiss, he never for hope of honour or fear of displeasure spared to tell them of it; but with sharp rebuking amended them. Never was he wont to give any money to the great men of the world (making them only good cheer, if he had received any to hospitality), but rather such gifts as in money were liberally given him by rich men, he did either (as we have said) give them in a dole for the relief of the poor, or else he laid them out for the ransoming of those that had been wrongfully sold.1 Finally, many of such as he had ransomed by payment of money he made after his scholars, and by bringing them up in learning and virtue advanced them to the degree of priesthood.

Now the report is that when king Oswald desired first to have a prelate out of the province of the Seots, who might preach the word of faith to him and his people, another man of a more austere stomach was first sent, who (when after a while preaching to the English people he did nothing prevail nor was willingly heard of the people) returned to his own country, and so in the assembly of the elders he made relation that in teaching he had been able to do the people no good, to whom he had been sent, forasmuch as they were folk that might not be tamed, and of a hard capacity and fierce nature. Then the elders (as they say) began in council to treat at long what were best to be done; being in deed desirous that the people should have the salvation which they were asked to give them, but sorry that the preacher whom they had sent was not welcomed. Then Aidan (for he also was himself present at the council) saith unto the priest whose ease was in question: Methinketh, brother, that you have been more rigorous than reason would have with unlearned hearers, and that you have not, according to the apostle's instruction,1 first given them the milk of milder doctrine, until by little and little, nourished with the word of God, they were able to receive the more perfect things and fulfil the higher commandments of God. This being heard, all that were at the assembly turned their faces, and looking at the speaker debated diligently his saying, and concluded that he was himself worthy of the bishopric, and should himself be sent to instruct the unbelieving and unlearned, who before all things was tried to be filled with the grace of discretion, the mother of all virtues; and so ordaining 2 him they sent him to preach. Who, when he had taken the opportunity given, even as before he was seen to be guided by discretion, so did he afterwards shew himself to be beautified with all other virtues.

Of king Oswald's wonderful religion and passing piety.

KING Oswald therefore with that part of the English nation of whom he was sovereign governor, being instructed in this prelate's doctrine, did not only learn to hope for the heavenly kingdoms unknown to his forefathers; but also won earthly kingdoms more than any of his ancestors did, by the power of the same one God who make heaven and earth. Briefly, all the nations and provinces of Britain which had four divers languages,3 that is to say, those of the Britons, the Redshanks, the Scots and English, became subject unto him.

And being advanced to so royal a majesty he was ever, notwithstanding (which is marvellous to be reported), lowly, gracious and bountiful to the poor and strangers. In short it is reported that at a certain time when on the holy day of Easter the king with the foresaid bishop were set down to dinner, and a silver dish replenished with princely dainties was set on the table before him, and they were now on the point of putting forth their hands to bless the bread, suddenly there entered in his officer to whom was committed the charge to relieve the needy, and told the king that a very great number of poor people arriving from all places did sit in the public ways, desiring some alms from the king: who by and by gave commandment that the delicacies which were set before his own person should be bestowed on the. poor, and moreover the dish of silver be broken and by piecemeal parted among the same. At the sight whereof the bishop set by the king, being delighted with such an act of goodness, took him by the right hand and said: May this hand never wax old. Which thing came even so to pass according to the prayer of his blessing. For whereas, after that the king was slain in battle (his hands, with his arms being cut off from the residue of his body),it happened that his hands to this day continue uncorrupted. In fact they are preserved within a silver shrine in the church of St. Peter, and are worshipped by all men with worthy honour in the king's city,1 which hath his name of a lady sometime queen, called Bebba.

By this king's travail the provinces of the Deirans and Bernicians, which until that time were at variance with one another, were reconciled, and as it were joined together into one people. Now Oswald was king Edwin's nephew by his sister Aeha's side, and it was meet that so noble a predecessor should have so worthy an heir, as well of his religion as of his realm, and that of his own kindred.

How the province of the West Saxons received the word of God by Birinus' preaching; and of Agilbert and Lothere his successors.

AT that time the people of the West Saxons (who of old time were called Gewissas) received the faith of Christ in the reign of Cynegils, Birinus the bishop preaching to them the word, who had come to Britain with the consent of pope Honorius, promising in his presence that he would sow the seeds of the holy faith in the heart of the coasts of the English beyond, whither no teacher had gone before him. In consideration whereof too at the commandment of the same pope, he was consecrated to the order of bishop by the hands of Asterius bishop of Genoa.1 But at his arrival into Britain and first entering among the folk of the Gewissas, whereas he found all the inhabitants in the same country utterly paynim, he thought it more expedient to preach the word there,-rather than in travelling further to search for such as he should preach unto.

And thus at his preaching of the Gospel in the foresaid province, when the king himself, after being taught, was cleansed in the font of baptism with his people, it happened at that time that Oswald, the most holy and very victorious king of Northumberland was present and lifted Cynegils up as he came forth from the laver, in an alliance most lovely altogether and worthy of God, in that Oswald took for his godson the very man whose daughter he was to take to wife, after this man had been first dedicated to God by a second birth. Moreover, both kings gave the same bishop the city which is called Dorcic 1 to make there his episcopal see; where, after that he had builded and dedicated churches and by his godly pains brought much people to the Lord, he passed to the Lord and was buried in the same city, and many years after, when Heddi was bishop, he was conveyed from thence over to the city of Wenta,2 and laid in the church of the blessed apostles Peter and Paul.

But when the king too died, his son Cenwalh succeeded him in the kingdom, who refused to receive the faith and sacraments of the kingdom of heaven, and shortly after lost the power of his earthly kingdom also. For putting away the sister of Penda, king of the Marchmen, whom he had married, he took another wife: and for that cause he was by Penda assaulted with battle and deposed from his kingdom, and departed to the king of the East English, who was called Anna: with whom living in banishment by the space of three years he learned and received the true faith. For the king with whom he lived in banishment was both himself a virtuous man and was blessed with virtuous and holy issue, as we shall declare hereafter.3

Now when Cenwalh had been restored to his kingdom, there came out of Ireland into his province a certain prelate,4 named Agilbert, a Frenchman born, yet having made long abode in Ireland for the sake of reading the Scriptures; and this bishop joined

A GILBERT AND WINI himself to the king, taking upon him of his own accord the ministry of preaching: and the king, seeing his learning and industry, entreated him to receive the see of a bishopric there and remain as bishop of his people; which he consenting to his prayers accepted, and ruled the same people many years with the authority of bishop. At the length the king, who could only speak the Saxon tongue, being weary with Agilbert's foreign way of speech, did privily bring into the province another bishop of his own language named Wini, the which also was ordained in France; and dividing the province into two dioceses gave to this bishop his see in the city of Wenta which is called by the Saxon folk Wintancaestir: wherefore Agilbert, being highly displeased because the king did this without his counsel, returned to France,1 and after he had received the bishopric of the city of Paris, died in the same place an old man and full of days. Moreover, when not many years had past after his departure from Britain, Wini was by the same king driven from his bishopric: who departing to the king of the Marchmen, called Wulfhere, bought of the same with money the see of the city of London,2 and continued bishop thereof up to the end of his life. And so the province of the West Saxons lacked no small time a bishop.

At which time also the foresaid king of the selfsame nation, being very often distressed with grievous losses which in his kingdom he sustained by his enemies, called at last to his mind that the falling away from the faith long ago drove him from his kingdom, while the acknowledgment of Christ's faith brought him back again: and he understood, that also at that time the province, being forsaken of a prelate, was rightfully withal forsaken of divine help. Therefore he sent ambassadors into France to Agilbert, offering to make satisfaction, and beseeching him to return and resume the bishopric of his people. But Agilbert excusing himself testified that he could not repair thither because he was fast bound to abide at his bishopric which he had in his own city and diocese; nevertheless, to the end he might somewhat help him who did most earnestly desire him, he sent thither in his stead Lothere, a priest, his own nephew, who should be ordained bishop for him, if it were the king's pleasure; affirming that he deemed him to be well worthy of the bishopric. Which Lothere was honourably received of the people and the king, and they entreated Theodore,1 then archbishop of the church of Canterbury, that Lothere should be consecrated their bishop: who, being consecrated in that same city, by the space of many years exercised his office as sole bishop of the Gewissas with diligent direction in accordance with the decree of the synod.2

How Earconbert, King of the Kentish men, gave commandment for idols to be destroyed; and of his daughter Earcongota and kinswoman Ethelberga, virgins dedicated to God.

In the 640th year of the Lord's incarnation Eadbald, King of the men of Kent, passing out of this life left the direction of the kingdom to his son Earconbert: which, when he had undertaken, he did prosperously hold by the space of 24 years and certain months. This was the first King of England who of his princely authority commanded that the idols in all his whole realm should be forsaken and destroyed, and at the same time that the fast of 10 days 1 should be kept. And, that this his authority might not lightly be despised by any man, he appointed meet and convenient punishments for the transgressors thereof. Earcongota, this prince's daughter, as a worthy child of such a father, was a virgin that did mighty works, serving the Lord in the monastery that was builded in the country of the Franks by an honourable abbess called Fara in the place named In Brige.2 For in those days, when many monasteries were not yet builded in the country of the English, many were wont for the sake of religious life to go to the religious houses of the Franks or Gaul; moreover, they 3 sent their daughters to the same to be brought up and married to the heavenly bridegroom; chiefly in the monastery of Brige and of Cale 4 and of Andilegum,5 among whom Saethryd, daughter to the wife of Anna, King of the East English (of which king we have made mention before), and Ethelberga the said king's natural 6 daughter: who, though strangers, were both made abbesses of the same monastery of Brige by reason of their worthy virtues. And this king's elder daughter Sexberg, wife of Earconbert, King of Kent, had a daughter Earcongota, and of her we will now treat.

Now the inhabitants of that place are wont even at this day to tell of many mighty works and miraculous signs wrought by this virgin dedicated to God. But let us be contented to speak somewhat shortly only of her departure and passage to the heavenly kingdoms. The day then of her calling being at hand, she began to visit in the monastery the cells of the sick handmaids of Christ, and especially of such her sisters as either for advanced age or for virtuous conversation were more notable than other: unto the prayers of all whom lowly commending herself, she hid not from them that, as she had learned by revelation, her death would very shortly come to pass: and this revelation, certes, she related to be of this manner: she said she had seen a company of men apparelled in white enter into the same monastery; and that these when asked by her what they sought for or what they would there, answered that they were sent thither to the end that they might take with them that golden coin 1 which had come from Kent to that place. And on the selfsame night (in the last part whereof, that is to say, when dawn was beginning, she passing over the darkness of the present world departed to the light that is above) many of the brethren of the same monastery 2 which were in other houses, reported that they heard el early the melody of angels harping together, and, moreover, the noise as it were of a very great multitude coming into the monastery: whereupon they, by and by going forth to know what manner of thing it were, saw that there was an exceeding great light sent forth from heaven, which led that holy soul, delivered out of the prison of the flesh, to the everlasting joys of the heavenly country. Besides this they report of other miracles which were shewn by the hand of God that very night in the same monastery: but we, passing to other things, do leave these to the religious persons of the monastery to relate. Further, the honourable body of Christ's virgin and spouse was buried in the church of the blessed first martyr Stephen: and it was thought good three days after the burial that the stone wherewith the grave was covered should be laid aside and reared up higher in the very same place: at the doing whereof such a sweet-smelling savour did break forth from the bottom of the earth, that to all the brethren and sisters that stood by there seemed as though there were store chambers of balm natural opened.

Yea, furthermore, Ethelberga, aunt by the mother's side to this Earcongota of whom we have treated, even she also in great chastity of body preserved the glory beloved of God, that resteth in perpetual virginity: and how virtuous a virgin she was, it was better known after her death. For when she was abbess, she began in her monastery to build a church in honour of all the apostles, wherein she willed her body to be buried. But, the work being well near half done, she was snatched away by death, that she might not complete it, and was buried in that very place of the church where she desired. After whose death, the brethren more intending upon other things, the building of this church ceased by the space of 7 years, which being expired, they determined utterly to leave off the building of it, for the excessive labour thereof; yet appointed to convey into another church, which had been completed and dedicated, the bones of the abbess that were taken up out of that place. And opening her grave they found her body so undeeayed as it was free from the corruption of carnal concupiscence: and so when they had washed it once again and clad it in other attire, they carried it over into the church of the blessed martyr Stephen; the day of which martyr's birth is there customably kept solemn in great glory the seventh day of July.

How that many miracles in doing of cures were wrought in the place where King Oswald was slain; and how that first the horse of a certain traveller was healed, and afterwards a young girl was healed of the palsy.

Now Oswald, the most Christian king of Northumberland, reigned 9 years, that year being also reckoned in, which both the deadly cruelty of the king of the Britons and the mad apostasy of the English kings had made abominable. For (as we have declared before 1), it was agreed upon with one accord by all, that the name and memory of them that fell away should be utterly razed out of the roll of Christian kings, neither any year be registered in their reign. And when the course of his years was fulfilled, Oswald was slain in the field, in a cruel battle, by the same paynim people and paynim king of the Marchmen by whom also his predecessor Edwin had been killed,- in a place which in the tongue of the English is called Maserfelth,3 in the,'58th year of his age, on the fifth day of the month August.

And how great the faith of this king was in God, what devotion of mind he had, appeared also after his death, by the miracles due to his virtues. For to this day cures of the sick, both men and beasts, cease not to be continually wrought in the place where he was slain of the heathen, fighting for his country. Whereof it came to pass that many carried away the very dust where his body fell upon the earth, and easting it into water brought much comfort to their sick thereby. Which custom indeed was so often practised that by little and little, as the earth was taken away from there, a hole was made to the measure of a man's height. And no marvel that sick people are healed in the place where he died, who always during his lifetime ceased not to consider the sick and needy, to bestow alms and to give help. And, verily, many miracles due to his virtues are related to have been done in that place or from the dust of that place; but we have thought it sufficient to rehearse only two 1 which we have heard of our elders.

Not long time having passed after this prince's death, it fortuned a man on horseback to journey near that place, whose horse began suddenly to become tired, to stand still, to hang down his head to the earth, to foam at the mouth, and with increase of excessive pain to fall to the earth. The rider lighted down, and taking off the saddle began to tarry for the hour when either he should get back the horse in better case or leave it dead. But the beast being of long time troubled with grievous pain, as it tumbled itself this way and that, wallowed in the end of a sudden to that place where the king of worthy memory fell. And incontinent the pain ceasing, the horse left the inordinate motions of his limbs, and after the customable manner of horses rolling itself, as if it had been weary, upon either side in turn and forthwith rising as if whole in all ways, it began more greedily than wont to crop the green grass of the field.

At the sight whereof the rider, as a man of quick wit, understood that some singular holiness was in that place where the horse was healed; and putting a mark there, he shortly after mounted his horse and rode to the inn whither he had purposed to travel: upon reaching which he found a damsel there, granddaughter to the good man of the house, of a long time diseased with a grievous palsy: and whereas the household of the inn did complain in his presence of the damsel's sore sickness, he began to tell them of the place where his horse had been healed. What need many words? They set her on a cart, and brought her to the place and laid her down upon the spot. But she, when set in the place, slept for a small time; and when she waked, feeling herself cured of that her helplessness of body, she called for water and herself washed her face, dressed up her hair, covered her head with a linen cloth 1 and walking soundly on her feet returned with them who had brought her thither.

How the dust of that place prevailed against fire.

ABOUT the same time there came a certain other traveller of the British nation, journeying, as the bruit is, near the very place wherein the foresaid battle was brought to its end; and he espied one plot more green and pleasant than was the residue of the field: and began of quickness of wit to guess, that there should be no other cause of the unwonted greenness of that place, save that on that same spot some one man holier than the rest of the army had been slain. Accordingly he stole away with him some of the dust of that earth, knitting it up in a linen cloth, deeming with himself, as indeed was to come to pass, that the same dust might be profitable for the remedy of sick persons; and continuing with his journey he came in the evening to a certain village, and entered into a house in which the villagers were at feast supping; and being received by the masters of the house, sat down himself also at their entertainment, hanging upon one of the posts of the wall the linen cloth with the dust which he had brought. And as they set themselves further to feasting and drinking, a great fire being lighted in the midst, it happened that, the sparks flying up aloft, the roof of the house, which was built of twigs and thatched, was suddenly caught on fire and filled with flames. And when the guests espied this with sudden distress of panic, they fled out of doors, having no power to save the house now on fire and on the point of being consumed. The house, therefore, being destroyed with the flames, only the post (whereon the dust hanged, enclosed in the cloth) continued safe from the fire and therewith not hurt at all. At the sight of which mighty work they marvelled much, and with diligent inquiry and examination found out that the dust had been taken from that place where king Oswald's blood had been shed. And after that these miracles had been manifestly known and bruited abroad, much people began, as the days passed, to resort to that place and obtain there the grace of cures for themselves and their kin.

How that a light from heaven stood all night over king Oswald's relics; and how that they which were possessed with evil spirits were healed by those relics.

AND amongst these things it must, I think, in no wise be passed over in silence how mighty a work and heavenly miracle was shewed when king Oswald's bones were found and conveyed to the church wherein they are now kept. Now this was done by the diligence of Osthryth, 1 the queen of the Marchmen, who was daughter of Oswald's brother, that is to say, of Oswy who after Oswald held the headship of the kingdom, as we shall declare in the process that followeth.

There is a famous monastery in the province of Lindsey named Beardaneu,2 which the same queen and her husband Ethelred did greatly love, honour and reverence, wherein she desired to lay up her uncle's honoured bones: and when the chariot was come, wherein the same bones were brought at the fall of the evening unto the foresaid monastery, the men that were in the monastery would not gladly admit them: because, although they knew him to be a holy man, notwithstanding, forasmuch as he was sprung from another province and took upon him to be king over them, they pursued him also after his death with the hatred they had of old. Whereby it came to pass that that same night the relics that were brought thither did remain still without, only a pavilion larger than ordinary being stretched out over the chariot wherein the relics were. But the showing of a heavenly miracle did manifestly declare

A PILLAR OF LIGHT with how great reverence those relics ought to be received of all faithful people. For all that night long a pillar of light reaching from that chariot unto heaven stood so that it was plainly seen in all places almost of the same province of Lindsey. Wherefore, when the morning was come, the brethren of that monastery, who on the day before had denied, began of themselves earnestly to desire that the same relics, holy and beloved of God, might be laid up in their house. Therefore the bones were washed and after enclosed in a shrine which they had provided for this purpose, and placed in the church with honour convenient: and to the end that the holy man's princely personage might always be remembered, they placed besides over his tomb his standard fashioned of purple and gold, and the very water wherein they washed his bones they poured out in.1 corner of the cemetery. From -which time forward it came to pass, that the earth itself that received the venerable washing had effect of health giving grace for driving away of devils from the bodies that were possessed.

Finally, in process of time, when the foresaid queen abode in the same monastery, there came to greet her a certain honourable abbess which liveth until this day, by name Ethelhild, sister of the holy men Ethelwin and Aldwin, the first of which was bishop in the province of Lindsey, the second was abbot in the monastery which is called Peartaneu,1 not far from which she also had her monastery. When then the abbess coming communed with the queen, and among other matters, after they began to fall in talk of Oswald, said that she herself too had seen on that night the light above his relics, which in height

A DEMONIAC GUEST reached up to heaven, the queen thereto added that many sick folk had already been healed with the dust of the pavement on the which the water of the washing of his bones was poured out. Then the abbess desired to have some deal of the health-giving dust bestowed on her; and as soon as she received it she knit it up in a cloth and laid it up in a little casket, and returned home. And after some time had passed, when she was in her own monastery, a certain stranger came thither, who in the night season was wont divers times to be troubled suddenly with a foul spirit and that most grievously. And this guest, when he had been liberally entertained and had laid his limbs to rest upon a bed after supper, on a sudden being seized by the devil began to cry out, to gnash with his teeth, to foam at the mouth, and twist his limbs, flinging them now one way, now another. And when no man had been able to hold or bind him, a servant ran and knocking at the gate told the abbess. Then she opening the door of the monastery came forth herself with one of the nuns to the place where the brethren lay, and calling forth a priest required him to go with her to the patient. Where, when at their coming they saw many men present who, for all their endeavour to keep down the party afflicted and to stay his inordinate movements, availed nothing, the priest pronounced exorcisms 1 and did all that he could for the appeasing of the rage that this piteous creature was in. But neither was the priest himself, for all his much travail, able to avail aught. And when it seemed that no way of amendment was left for the mad body, the abbess suddenly remembered that aforesaid dust, and forthwith commanded a handmaid to go and bring her the little casket wherein the dust was. And she bringing it as she was commanded, as she entered the court of the house (in the inward part whereof the man that was possessed with the evil spirit was tormented), the man suddenly held his peace and laid down his head as though he were fallen asleep, and settled all his limbs to rest.

Whist were they all and set their faces attentive,1 carefully looking to see what end the matter would have. And after some hour's space the man that was before disquieted sat up and fetching a deep sigh said: Now I feel myself whole, for I have come to my wits again. Whereupon they inquired of him earnestly how this had happened. And he said: Incontinent as soon as this maid, with the little casket which she was bringing, was come nigh to the court of this house, all the wicked spirits that troubled me departed and leaving me appeared no more. Then did the abbess give him a little piece of that dust; and so, when the priest there had offered prayer, he passed the night in most quiet rest: neither from that time forth did he suffer any night alarm or trouble from his old enemy.

How a little boy sitting hard by Oswald's tomb was healed of an ague.

IN the time following after this there was a certain little boy in the same monastery, who had been a great while sorely distressed with trouble of fevers: who on a certain day looking heavily for the hour of the attack, one of the brethren coming in to him saith: Wilt thou, my son, that I teach thee how thou mayest be delivered of the grief of this sickness? Rise, go into the church, and when thou comest to Oswald's sepulchre, sit down there and abiding quietly cleave unto the tomb! Beware thou go not from thence nor stir from the place until the hour of the abatement of the fever shall be past! Then will I come myself and bring thee forth from thence. The child did as the religious man had counselled him, and when he was sitting hard by the holy man's tomb, the sickness 1 did in no wise presume to touch him; nay, it fled away so far in fear that neither the next day nor the third day nor ever afterward did it dare to come nigh him. And that this was so done, the brother who came from thence reported to me and said furthermore, that at the time of his talk with me that young man, on whom as a child this miracle of healing was then done, was now still alive in the same monastery. And it is not to be wondered at that the prayers of that king now reigning with the Lord avail to do much with Him, being a man who having sometime the governance of a temporal realm accustomed himself rather to travail always and pray earnestly for the everlasting kingdom.

Finally, men report that he oftentimes continued in prayer from the time of early morning praise 2 until it were day, and by reason of his common custom of prayer and giving thanks to the Lord he was wont always, wheresoever he did sit, to have his hands with the palms turned upward above his knees. Yea, it is commonly said, and turned into usage of a proverb, that he also ended his life as he was saying his devotions. For whiles he was compassed about with the weapons of his enemies and saw that he should be slain immediately, he prayed for the souls of his army. Of the which occasion came up this proverb: God have mercy on their souls, quoth Oswald, as he fell to the ground.

Therefore his bones were conveyed away and buried in the monastery that we have said: furthermore, the king who had killed him commanded that his head and his hands with his arms cut off from the body should be hanged on poles. And thither a year after, Oswy his successor in the kingdom came with an army and took them away, burying his head in the churchyard of the church of Lindisfarne, but his hands with his arms in his royal city.1

How in Ireland a certain man was by his relics recalled from the point of death.

NOR did the renown of this famous man pass only over all the borders of Britain, but also, spreading afar the beams of wholesome light beyond the ocean sea, came to the coasts of Germany and Ireland likewise. In short, the most reverend bishop Acca 2 is wont to tell that in his journey to Rome, as he abode along with his prelate Wilfrid in the house of the most holy Wilbrord, archbishop of the Frisian nation, he heard him oftentimes report of the wondrous works which were done in that province at the relics of the same most reverend king. Moreover, too, in Ireland, at what time he, being but yet a priest, led the life of a pilgrim for the love he had to the everlasting country, he reported that the bruit of the king's holiness was by that time far abroad spread in that isle also: and one miracle of those wrought, which he rehearsed among other, we have thought good to put in our present History.

In a time of mortal sickness, 1 said he, which wasted Britain and Ireland with a wide havock, a certain scholar of the Scottish nation was stricken amongst other with the calamity of the same plague, a man skilful certes in the study of learning, but one that used no diligence and labour at all for the care of his own everlasting salvation: who, when he saw himself to be at death's door, began to fear and quake, lest being shortly dead he should, as his lewd life deserved, be hurried away to the dungeons of hell: and therewith he cried to me (as I was lodged not far off), and trembling in the midst of sorrowful sighs, with a lamentable voice made thus his moan in my company: ' You see,' quoth he, ' that at this very time by the increase of my bodily grief I am being driven to the point of meeting death: and I doubt not that after the death of the body I must be hurried away to the everlasting death of the soul, and endure the torments of hell: I who no small time occupied in study of reading Holy Writ was accustomed to be a slave to the entanglements of sin rather than be obedient to the commandments of God. But, if the heavenly goodness will grant me some leisure to live, I propose to amend my sinful manners and turn my whole mind and life anew to the direction of the divine will. Yet I know that it is not in my deserving either to obtain or hope to obtain a truce and respite to live, except peradventure by the help of them which have faithfully served God, He will vouchsafe to be reconciled to me that am a wretch unworthy of pardon. Now we have heard and it is very commonly reported that there hath been in your nation a king of wonderful holiness, called Oswald, the excellency of whose faith and virtue, yea, after death, hath become well known by the performance of many mighty works: and I beseech you, if you have any of his relics in your keeping, to bring it to me, in case it may be so that the Lord will be pleased to have mercy upon me through his merits.' Whereupon I made answer: ' Forsooth, I have some of the tree whereupon his head was stuck after that he was slain of the paynims; and if thou wilt believe steadfastly in thine heart, the merciful goodness of God by the merits of so worthy a person can both grant thee longer time to lead this life and also make thee a meet man to enter into the life everlasting.' And he answered me incontinent that he did perfectly believe so.

Then I blessed water, and casting in a chip of the foresaid oak-wood did give to the sick man to drink. And forthwith he did begin to amend and recovering his health from that sickness lived a long time after: and being turned to God in all heart and deed, did publicly declare to all men, wherever he came, the graciousness of our merciful Maker and the glory of His faithful servant.

How that, when Paulinus was dead, Ithamar received the prelacy of the church of Rochester in his stead; and of the marvellous humility of king Oswin, who by cruel murder was slain of Oswy [644-651].

OSWALD then being transported to the kingdoms of heaven, his brother Oswy, a young man about 30 years old, took in his stead the place of the earthly kingdom, and held it with great disquietude and trouble the space of eight-and-twenty years, being assailed certes both by the paynim people of the Marchmen which had slain his brother, and also by his own son Alchfrid, as well as by his nephew Ethelwald, 1 that is to say, the son of his brother Oswald that reigned before him.

In the second year of which Oswy's reign, that is, to wit, in the 644th year from the incarnation of our Lord, the most reverend father Paulinus, sometime bishop of York but then bishop of the city of Rochester, passed to the Lord the tenth day of October: who held the bishopric 19 years two months and 21 days; and was buried in the sacristy of the blessed apostle Andrew, which king Ethelbert builded up from the foundations in the same city of Hrof. In whose place Honorius the archbishop ordained Ithamar,2 a man sprung from the nation of the men of Kent, yet comparable in life and learning to his predecessors.

Now Oswy at the beginning of his reign had a partaker of his estate royal, named Oswin, who descended of king Edwin's blood 3 (that is to say, he was son of Osric of whom we have made mention before), a marvellous devout and godly man: who by the space of seven years ruled the province of the Deirans in most plenty of all things and with the love of all his subjects. But Oswy who governed the other part of the Northumbrian nation on the north, to wit the province of the Bernicians, could not live peaceably with him; nay, rather forging and increasing causes of debate he murdered him most cruelly. For, an army being on both parts assembled opposite, Oswin, seeing that he was not able to join battle with him that had a greater host of men, thought it more expedient to give over his purpose of fighting at that time and keep himself until better occasion served. Therefore he discharged his army which he had gathered together, and commanded them severally to return home again from the place which is called Wilfaraesdun,1 that is Wilfar's Hill, and standeth almost ten mile from the village of Cataract, being-withdrawn over against the setting of the sun in summer: and Oswin conveyed himself out of the way with one only that was his most faithful thane, named Tondher, to hide himself in the house of Hunwald, a retainer 2 whom also he took to be of himself a very friend to him. But alas, sad to say! he was far otherwise: for, being by the same retainer betrayed, Oswin, along with his aforesaid thane, was slain of Oswy through the means of his reeve 3 Ethelwin, by a death that was abominable in the eyes of all. And this was done the 20th day of August in the ninth year of his reign in the place which is called Ingetlingum; 4 where afterward for the satisfaction of this heinous act there was a monastery builded: 5 in the which daily prayers should be offered to the Lord for the redemption of both the kings' souls, to wit, both the soul of him that was slain and of him that gave command to slay him.

Now king Oswin was of countenance beautiful and of stature high, and in talk pleasant and courteous in manner, and bountiful to all, that is to say to men of high as well as men of low degree: whereby it happened that for the princely worthiness of his mind and visage and deserving acts he had the love of all men, and from all the provinces on all sides near, men even of the highest degree flocked to his service. Among all whose other honourable qualities of excellence and sobriety and, that I may so speak, of peculiar blessing, his humility is said to have been the chiefest, as one example will be sufficient to prove.

He had given to bishop Aidan a very fair horse on which the bishop (though he used most to travel on foot) might pass over flowing streams, or bring his journey to the end if any other necessity constrained: but when after a short space of time a certain poor man met the bishop and craved an alms of him, he lighted off and commanded the horse, gorgeously trapped as he was, to be given to the poor man: for he was passing pitiful, a lover of the poor and as it were a father of the wretched. When this had been reported to the king, he said to the bishop, as it chanced they were about to enter in to dinner: What meant you, my lord bishop, to give to the poor man that royal horse which it was fitting for you to keep for your own use? Had we not store of horses of less price and other kind to be sufficient for gifts to the poor, though you should not give them that horse which I chose to be your peculiar possession? To whom the bishop at once said: Why talketh your Grace thus? Is that son of a mare dearer in your sight than that son of God? Which being said they entered for to dine. And the bishop for his part took his place appointed. Then the king, for he had come from hunting, standing with his thanes at the hearth began to warm himself: and suddenly, as he warmed himself, recalling the word which the bishop had spoken unto him, he ungirded his sword, giving it to a thane, and came in haste to the bishop, falling down at his feet and beseeching him to be reconciled to him: Because, said he, I will never hereafter speak of this, or measure what or how much of our money thou bestowest upon the sons of God. At which sight the bishop was much afraid, and rising at once lifted up the king, professing that he was right well reconciled with him, provided only he should sit down to the feast and cast away heaviness. And whilst the king at the bishop's bidding and entreaty did recover cheerfulness, the bishop contrariwise began to be made heavy even to the shedding of tears. Of whom, when his chaplain, in his mother tongue which the king and his court knew not, had demanded why he wept: I know, said he, that the king is not to live long: for never before this time have I seen an humble king. Whereby I perceive that he must speedily be taken out of this life: for this people is not worthy to have such a governor. And shortly after, the bishop's dreadful abodement was fulfilled with the king's cruel death, of which we have spoken before.

Moreover, bishop Aidan himself also was taken out of the world and received of the Lord the everlasting reward of his labours, even not longer than the 12th day after the king whom he loved was slain, that is to wit the 31st day of August.

How that bishop Aidan both told the shipmen beforehand of a storm that was to come, and gave them holy oil wherewith to calm it [642-6441.

And how worthy a man Aidan was, the secret Judge of men's hearts hath fully declared by the signs of miracles, three of the which let it be sufficient to recite for remembrance' sake. A certain priest called Utta, a man of great gravity and truth, and for that reason much esteemed of all, even of the princes of this world themselves, at what time he was sent to Kent to fetch thence a wife to King Oswy (to wit Eanfled, daughter of King Edwin, who after the slaying of her father had been taken thither), appointing for his journey to travel thither by land but to return with the maiden by ship, went to bishop Aidan, beseeching him to make his humble prayer to the Lord to prosper him and his who were about to venture on so hazardous a journey. And the bishop, blessing them and committing them to the Lord, gave them also hallowed oil, saying: I know that when you shall have shipping, a tempest and a contrary wind shall rise upon you suddenly: but do thou remember that thou cast into the sea this oil that I give thee; and anon the wind being laid, comfortable fair weather will attend you and send you home again by the way you have desired. All which things were fulfilled in order as the bishop had prophesied: and truly at the beginning, when the surges of the sea did rage, the shipmen assayed to hold back the ship by casting anchors into the sea, but by doing so availed nothing: and when the waves swept the ship on all sides and it began to fill, and all saw that death threatened them and was at that instant upon them, at length the priest, remembering the bishop's words, took the oil pot and did cast of the oil into the sea, and forthwith, as had been prophesied, the sea abated of his violence. And so it was that the man of God both by the spirit of prophecy foreshewed the tempest to come, and by the virtue of the same spirit, though absent in the body, calmed it when it was arisen. And no common reporter of uncertain rumour but a very credible man, a priest of our church,1 Cynimund by name, told me the process of that miracle, who said that he had heard it of Utta the priest himself in whom and through whom the miracle was wrought.

How the same bishop by player put away the fire that enemies had put to the king's city.

ANOTHER miracle worthy remembrance wrought by the same father is reported of many who were able to have knowledge thereof. For in the time of his bishopric the army of the Marchmen that were enemies, with Penda for captain, wasting the country of the Northumbrians with cruel destruction far and wide, came even to the royal city 2 which is called after the name of Bebba, one time queen, and forasmuch as he was not able neither by battle nor by siege to win it, Penda endeavoured to destroy it by fire: and pulling in pieces the hamlets which he found in the neighbourhood of the city, carried thither a very great quantity of beams, rafters, partitions, wattles and thatch, and therewith he compassed the city on the side that adjoineth to the land, in a great height: and when he saw the wind to serve, he kindled the fire and sought to consume the city. At the which time the most reverend bishop Aidan was dwelling in Farne island which is almost two miles distant from the city. For thither he oftentimes was used to depart for the sake of secret prayer and silent meditation. Indeed to this day they are wont to shew in the same island the place where he would sit to be alone. Who beholding the masses of fire and the smoke raised aloft over the city (as the wind bare them along), lifting up his eyes and hands to heaven, with tears (as is reported), said: Behold, Lord, how great mischief Penda worketh! Which being said, the winds, being forthwith shifted from the city, turned back again the burning of the flames upon them who had kindled it, insomuch that some being hurt, all made afraid, they were fain to leave the further assault of the city which they saw to be holpen by the hand of God.

How a buttress of the church whereunto the same bishop leaning departed this life could not be consumed of the fames, when the rest of the house was burning; and of his inward life.

THIS bishop at what time the day of death compelled him to depart from this life, having brought to an end 16 years of his bishopric, was in a township of the king, not far from the city of which we have before spoken. For having there a church and a chamber he was oftentimes accustomed to betake himself there and abide, and so from thence to go forth all about to preach: which selfsame thing he was wont to do in other townships of the king also, as having no possession of his own but his church only and small pieces of land lying thereabout. Therefore, as he was sick, they pitched him a pavilion on the western side of the church, in such fashion that the pavilion was fastened hard to the church wall. Whereupon it came to pass that, leaning to a prop which was set against the outside of the church to fortify it, he breathed out the last breath of life. Now he died in the 17th year of his bishoprie the last day of August. And his body was by and by from thence carried over to the island of Lindisfarne, and in the churchyard of the brethren buried. But after some space of time, a greater building being there erected and dedicated in the honour of the most blessed chief of the apostles, his bones were transposed thither, and laid at the right side of the altar with the honour that so virtuous a bishop deserved.

There succeeded him of a truth in his bishopric Finan, himself too directed thither from the island and monastery of Iona in Scotland, and he remained in the bishoprie no small time. Moreover, it fortuned some years after, that Penda king of the March-men invading these parts with an armed host, while destroying with fire and sword all that he could, consumed with flames also that village in which the bishop Aidan died, along with the church before spoken of. But in a marvellous manner that only prop, whereunto he leaned at the moment of his departure, could not be consumed of the flames that swallowed all things round. Which miracle becoming known abroad, the church was shortly builded up again in the selfsame place, and this same prop set against the church on the outside to fortify the wall as before. And again, after some time had passed, it came to pass, by the oversight of the inhabitants, that the same village and along with it the church itself were consumed with fire. But not even then had the flame the power to touch the same prop: and whereas by a marvel assuredly great the flame entered and eat through the very openings of that prop, whereby it was fastened to the building, yet the fire was not suffered to injure the prop itself at all. Whereupon the church being builded a third time, that prop was no more set without to bolster up the fabric as before, but for remembrance of the miracle it was had into the church itself and laid where people entering in should have to kneel and make supplication to the heavenly mercy. And it is well known that sithen that time many have in the same place obtained the grace of health: nay, also with chips cut from the selfsame prop and cast into water, more beside have gotten cures of sickness for themselves and their belongings.

Now this much have I written of the person and works of the aforesaid man; by no manner of means choosing out this for commendation in him that he had imperfect understanding of the observation of Easter: nay, rather much abhorring him in this, as I have evidently declared in the book I have written concerning times; but as a true historian setting down in singleness of heart those things which were done of him or through him, and praising those things in his acts which are deserving of praise, and com- mending them also to be remembered of readers for their profit: to wit, his love of peace and charity, continence and lowliness; a mind that was conqueror of wrath and covetousness, as well as despiser of pride and vainglory; diligence in keeping as well as in teaching the heavenly commandments, devotion to reading and watching, his gravity worthy of the priesthood in rebuking the proud and powerful, and likewise his mild demeanour in comforting the weak and refreshing or defending the poor. Who, to bring-together many things in brief, so far as we have learned from them who knew him, laboured to neglect nothing of all the things which in the Gospels or apostolical and prophetical writings he had learned should be done, but to fulfil them all by his works according to the measure of his might. These things in the aforesaid bishop I do much embrace and love, because I question not that they were undoubtedly pleasing to God. But that he observed not Easter in his due time, either as ignorant of the canonical time thereof, or overcome with the authority of his nation from following that he wot, this I approve not nor commend. In whom nevertheless this I approve, that in the solemnization of his Easter he kept in his heart, reverenced and preached no other thing than we do, that is, the redemption of mankind by the passion, resurrection and ascension to the heavens of the mediator between God and men, the man Jesus Christ. And therefore he kept this day not (as some falsely do suppose) on the 14th of the moon on any day in the week, like the Jews, but always upon the Sunday from the 14th day of the moon to the 20th; for the faith undoubtedly which he had in our lord's resurrection, believing it to have been the first day of the week,1 and for the hope of our resurrection which with the holy Chureh he believed would verily happen on the same first day of the week, which is now called the Lord's day.

Of the life and death of the devout king Sigbert [631-634].

ABOUT this time after Earpwald, Redwald's successor, Sigbert his brother, a virtuous and devout man, reigned over the East English nation: which prince, while he lived in banishment in France, flying the enmity of Redwald, had long since taken the laver of baptism, and after his return to his country, when he obtained possession of the throne, desiring by and by to follow that goodly order which he saw practised in France, set up a school in the which boys should be instructed in letters, by the help of bishop Felix whom he had gotten from Kent, and who appointed them masters and teachers after the manner of the men of Kent.

And so deeply was that king a lover of the heavenly kingdom, that leaving at the last the affairs of his realm and entrusting them to his kinsman Egric, who also before held part of the same kingdom, he entered to a monastery which he had made for himself, where being shoren in he laboured rather to make war for the everlasting kingdom. And whilst he was so busied a long time, it happened that the nation of the Marchmen, with their captain, king Penda, came forth to war against the East English, who seeing themselves to be too weak for their enemies in fight, beseech Sigbert for the encourage- ment of their soldiers to come unto the battle with them. When of his own accord he would not agree thereto, they plucked him by force out of the monastery and brought him against his will unto the field, hoping that the soldiers in the presence of their old most valiant and excellent captain might be less afraid in their hearts and think less upon flight. But he, remembering his profession, being set in the midst of the goodly host would carry only a little rod in his hand: and was slain along with king Egric, and all their army by the setting on of the heathen was killed or scattered.

Now Anna, son to Eni, of the king's blood, was their successor in the kingdom, a man of great virtue and the father of a virtuous issue, of whom we must speak in their proper time hereafter: and this king himself also was afterwards slain of the same heathen captain of the Marchmen, by whom too his predecessors were slain.

1

How Fursa builded a monastery among the East English; and of his visions and holiness, and how his flesh remaining after his death uncorrupted provided witness for him [c. 630-648].

But in the time that Sigbert yet held the crown of his kingdom; there came over from Ireland a holy man called Fursa, renowned for his sayings and doings and, moreover, notable for his excellent virtues, desiring to lead a pilgrim's life in the Lord's quarrel, wheresoever he might find himself occasion.

Who coming to the country of the East English was honourably received of the said king, and pursuing his accustomed work of preaching the Gospel he wrought with many, both by the example of his goodness and the urgency of his preaching, either converting unbelievers to Christ or strengthening further in the faith and love of Christ them that already believed.

And being seized there with a certain sickness of body he was counted worthy to have the joy of an angelic vision wherein he was warned to press on earnestly in the ministry of the word, which he had begun, and persevere unweariedly in his accustomed watching and praying; for that his end was certain, but the coming hour of the same end was uncertain, according to the saying of the Lord:1 Watch therefore, for ye know not the day nor the hour. Being strengthened with which vision he hastened with all speed to build up a monastery in the place king Sigbert had given him and to give instruction therein to regular discipline. Now the monastery was pleasantly situated for the woods and sea adjoining, being erected in a castle which in the tongue of the English is called Cnobheresburg, that is the city of Cnobhere; 2 which afterwards Anna the king of that country and all the noble men enriched with buildings of more majesty and with offerings. Moreover, this Fursa came of the noblest race of the Scots, but he was far nobler of mind than of birth of the flesh. From the very time of his childhood he gave no small pains to the reading of the Scriptures and monastical discipline, and as especially becometh holy men, all things that he had learned ought to be done, he was diligent in endeavouring to execute.

Why make a long story? In process of time he both builded himself a monastery wherein he might with more liberty attend to the study of heavenly things: and therein being stricken with sickness he was taken out of the body,1 as the book written of his life doth sufficiently testify: and from evening until cockcrow being out of the body he was thought worthy to behold the sight of the angelical company, and to hear their blessed thanksgivings. Further, he was wont to tell that among other things he openly heard them sing: Holy men shall go from virtue to virtue. 2 And again: The God of gods shall be seen in Sion. And this man, being restored again to the body and within three days after taken out again, saw not only greater joys of the blessed, but also mighty conflicts of wicked spirits which without rest went about to stop him of his journey toward heaven with their often accusations, but yet by the warding of the angels availed naught against him: of all the which things if any listeth more at large to be instructed, as with what spiteful subtleties the evil spirits unfolded his doings and superfluous words as well as his very thoughts, as if they had been written in a book; what glad and heavy tidings he learned of the holy angels, and what things of righteous men appearing unto him amongst the angels, let him read the little book itself of his life, of which I have spoken, and heshall receive therefrom, as I think, much spiritual advantage.

Among the which yet one thing there is that we have thought profitable to many to set down in this History. At what time then he was carried away heavenward, he was commanded of the angels who conducted him, to look back upon the world.

Whereon he, bending down his eyes to the things below him, saw as if it were a dark valley lying underneath him at the bottom. He saw too in the air four fires not far distant one from the other. And asking the angels what fires these were, he was told that these were the fires which should kindle and consume the world. One was the fire of lying, when we no way fulfil the promise which we have made in baptism to renounce Satan and all his works. The second is the fire of covetousness, when we prefer the riches of the world before the love of heavenly matters: the third is the fire of debate, when we stick not to offend the mind of our neighbour even in trifling matters: the fourth is the fire of pitilessness, when we think it a light matter to despoil them that are weaker and to do them injury. These fires truly increasing by little and little reached so far to one another that they were joined together into one howgy 1 flame. And when they had approached nigh unto him, he said to the angel in great fear: Lord, behold! the fire draweth to me. Then the angel said: That which thou hast not kindled shall not burn in thee: for though that furnace there seemeth dreadful and howgy, yet it trieth everyone according to the deserts of his works; because the desire that each one hath shall burn in this fire. For as a man burneth in the body by unlawful inclination, so, when freed from the body, he shall burn by deserved pain. 2 Then he saw one of the three angels (which in both his visions throughout were with him as his guides) to go before and divide the flames, and the other two to fly round on either side and ward him from the danger of the fires. Moreover, he saw the devils flying through the fire heap up the burnings of wars against the just. After, follow the accusations of the wicked spirits against himself, the defence of the good spirits, a more abundant sight of the heavenly company; moreover, too, the sight of holy men of his own nation who had formerly held the degree of priesthood not unworthily, as he had learned by report already being spread abroad; of whom he heard not a few things, such as to be very profitable either for himself or for all that should be ready to hear. Who, after they had ended their communication and returned to heaven themselves also with the angelic spirits, there remained with blessed Fursa the three angels, of whom we have spoken, to bring him back to the body. And when they approached the great foresaid fire, the angel in deed parted the fire of the flame as before. But when the man of God was come to the entrance opened onward between the flames, the unclean spirits snatching up one of them which they tormented in the fires, threw him at Fursa and touching him burned his shoulder and cheek: and he knew the person and recalled to memory that at his death he had taken of him a garment. And the holy angel, immediately taking hold of the tormented soul, threw him again to the fire. And the wicked enemy saith: Repel him not now whom ye received before! for as ye took the goods of that sinner, so ought ye also to take part of his pains. Unto whom the angel answering saith: He took it not of covetousness but for the sake of saving the other's soul! and the fire ceased. And the angel turning to Fursa said: This that thou hast kindled hath burned in thee. For if thou hadst not taken the money of this man dead in his sins, neither would his pains burn in thee. And with more words he taught him in wholesome discourse what was to be done concerning their salvation which did repent in the hour of death. And he afterwards being restored to the body bore all the time of his life the sign of the burning which he suffered in soul, evident to all men in his shoulder and cheek: and the flesh marvellously openly shewed that which the soul privately suffered. But he endeavoured ever after, as he was also wont before, both by example to shew to all men the work of a virtuous life and to preach it in his words. Moreover, the due course of his visions he was willing to set forth only to them who of longing brought of prick of conscience used to question him. There remaineth yet a certain elder brother of our monastery, who is wont to relate that a certain very truthful and devout man told him, that he saw Fursa in person in the country of the East English and heard of his own mouth these visions: adding thereto that it was bitter time of winter and frostbound, when this man, sitting but in a slight garment as he recounted the tale, through the great fear and delight conceived by the remembrance thereof, did so sweat as if it had been in the middle of the heat of summer.

When then, to return to former matters, Fursa, preaching the word of God to all many years in Scotland,1 did not easily endure the commotion of the crowds that pressed in upon him, he left all that he seemed to have and departed also from the very island that was his native country: and with a few brethren came from thence through the Britons to the country of the English, and there preaching the word (as we touched before), he builded a noble monastery. All winch things duly performed, desiring to abandon all the business of this world and also that of the monastery itself, he left the charge of the monastery and care of souls to his brother Foillan 1 and to Gobban and Dieul, priests, and purposed himself, being free from all the things of the world, to end his days in the life of an anchorite. He had a second brother, called Ultan, 2 who after long proof and trial of the monastery had gone to lead the life of an eremit. To him then Fursa went alone, living a whole year with him in continence and prayer and working-daily with his hands.

After, seeing the country disquieted by the invasion of the heathen 3 and forecasting danger to threaten also the monasteries, leaving all things in good order, he sailed to France, and there being honourably received of Clovis,4 the king of the Franks, and of Ercinwald, the patrician,5 he builded a monastery in a place called Latineacum, 6 and not long after being seized with sickness he brought his last day to a close. Whose body the same Ercinwald, the patrician, taking kept it in a side chapel of the church which he was making in his township which has the name of Péronne, until the church itself should be dedicated. Which being done 27 days after and the body itself taken from the side chapel to be laid anew by the altar, it was found to be so uninjured as if the man had the same hour departed from the light of day. Moreover, four years after a shrine being erected at the east side of the altar, where the body of the same man should more honourably be tombed, it was found still without blemish of corruption and transferred to the same spot with fitting respect; in the which place it is well known that his merits have been often renowned with many mighty works by the power of God. Thus much of the incorruption of his body we have briefly touched, that the reader might more clearly understand the greatness of the man's excellency. All which things, and moreover of other his fellow-soldiers, whoso readeth shall find more ample mention made in the little book of his life.

How after the death of Honorius, Deusdedit had the charge of the bishopric; and who in that time were bishops of the East English and of the church of Rochester [65-1].

IN the meantime Felix, the bishop of the East English, having died after 17 years holding of the bishopric, Honorius ordained in his place Thomas, the deacon of Felix, of the province of the Gyrwas:1 and when he, after five years of his bishopric, was taken from this life, Honorius put in his room Bertgils, surnamed Boniface, a Kentish man born. And Honorius also the archbishop, after he had completed the measure of his course, passed from the light of life in the 653rd year of the Lord's incarnation, the last day of September: and Deusdedit of the nation of the West Saxons 2 was chosen the sixth archbishop of the cathedral of Canterbury, the see being vacant for a year and six months: for whose ordination Ithamar, bishop of the church of Rochester, came to Canterbury. Now he was ordained the 26th of March and governed the church 9 years, 7 months 3 and 2 days;

and he it was who after the death of Ithamar consecrated in his place Damian, a Sussex man born.

How the province of the Uplandish English was made Christian under king Peada [653].

AT this time the Middle Englishmen,1 that is the Uplandish English, received the faith and the mysteries of truth under their prince Peada, the son of king Penda: who being an excellent young man, and worthy of the name and dignity of king, was of his father advanced to the government of that nation; and he came to Oswy king of the Northumbrians, requiring Alchfled his daughter to be given him to wife: but could in no otherwise obtain his suit unless he would receive the faith of Christ and baptism, together with the nation over which he was set. Thereon, having heard the preaching of the truth, the promise of the heavenly kingdom and the hope of resurrection and immortality to come, he willingly avouched that he was ready to become a Christian, even though he should not win the maiden: being chiefly persuaded to receive the faith by king Oswy's son, called Alchfrid, who was his brother-in-law 2 and friend, having to wife Peada's sister, by name Cyneburg, king Penda's daughter.

He was therefore baptized by Finan the bishop, with all the retainers and thanes who had come with him, and the whole of their servants, in a famous town of the king's which is called At Wall.3 And he returned home with much joy, having taken four priests who seemed fit both by learning and conduct to teach and baptize his nation. Now the priests were Cedd, Adda, Betti and Diuma, of whom the last was a Scotsman born, the rest were English. Now Adda was brother of Utta, the notable priest and abbot of the monastery which is called At Goat's Head,1 of whom we have before made mention. The foresaid priests therefore entering the province with the prince preached the word and were gladly heard, and many daily, as well noble as of the base sort, renouncing the filth of idolatry were cleansed in the font of faith.

Neither did king Penda withstand the preaching of the word even in his own nation, that is to say. the Marchmen, if any would hear it. Nay, he rather hated and despised those instructed in the faith of Christ, whom he discovered to have not the works of faith, saying that such men were worthily to be spited and wretched, which regarded not to obey their God in whom they believed. These things began two years before the death of king Penda. But after Penda was slain, when Oswy, a Christian king, succeeded to his kingdom as Ave shall hereafter tell. Diuma, one of the four foresaid priests, was ordained by bishop Finan to be bishop of the Uplandish English as well as of the Marchmen. For the scarcity of priests made that one bishop was set over the two nations. Who, after winning to the Lord in short time no small number of folk, died among the Uplandish Englishmen in the country that is called Infeppingum: 2 and Ceollach succeeded to the bishopric in his room, himself also a Scottish man born, who, not long after, leaving the bishopric, returned to the island of Iona, where the Scots had the chief and principal of very many convents: his successor in the bishopric being Trumhere, a devout man and brought up in monastic life, an Englishman born but ordained bishop of the Scots; which thing took place in the days of king Wulfhere, of whom we shall speak hereafter.

How the East Saxons at the preaching of Cedd received again under king Sigbert the faith which they had before abandoned [653].

AT that time also the East Saxons 1 by the importunity of king Oswy received again the faith which formerly, expelling the bishop Mellitus out of the country, they had abandoned.2 For the king of the said nation was Sigbert 3 (who reigned after the Sigbert surnamed the Little), a friend of the same king Oswy who, when Sigbert oftentimes came to the country of the Northumbrians to visit him, used eftsoons to persuade with him to understand that such could not be gods which had been made with men's hands; that wood or stone could not be matter to make a god, the pieces whereof were either wasted with fire, or served to make any kind of vessels for the use of man, or anyway being regarded as naught worth were cast forth abroad and trodden underfoot and turned into earth. God rather,4 said he, must be understanded to be of majesty incomprehensible, to men's eyes invisible, almighty, everlasting, who had made heaven and earth and mankind, governed them and should judge the world in equity; whose everlasting mansion must be believed to be, not in base and perishable metal but in the heavens: and rightly must be so understanded, because all such as learned and performed the will of Him by Whom they were created should receive of Him everlasting rewards. Such things and many of such sort being with friendly and as it were brotherly counsel from time to time pressed upon king Sigbert by king Oswy. at length (with the help of his friends agreeing thereto) he came to believe, and advice being taken with his company and having encouragement (they all approving and consenting to the faith), he was baptized along with them of Finan the bishop in the royal township, of which we have made mention above, which is named At Wall.1 For it is nigh unto the wall wherewith the Romans formerly fenced the island of Britain to protect it, at a distance of 12 miles from the East sea.

King Sigbert then, being now made a citizen of the everlasting kingdom, returned to the seat of his earthly kingdom, requiring of king Oswy that he would give him some teachers to convert his people to the faith of Christ and cleanse them in the health-giving font. Thereat he, sending to the country of the Uplandish Englishmen, called unto him Cedd the man of God, and giving him a certain second priest to be his companion, sent them to preach the word to the nation of the East Saxons. Where, when going about all that country they had collected together a mighty Church for the Lord, it befell upon a time that the same Cedd departed home again and came to the church of Lindisfarne to talk with Finan the bishop; who, when he found that the work of preaching the Gospel had prospered with Cedd, called unto him two other bishops 2 for the ministry of ordination, and made Cedd bishop unto the nation of the East Saxons. And he, having now taken the degree of bishop, returned to his province, and perfecting with more authority the work he had begun, he made churches in divers places, ordained priests and deacons to aid him in the word of faith and the ministry of baptizing, especially in the city which in the Saxon tongue is called Ythancaestir,1 and, moreover, in that which is named Tilaburg: 2 of which the first is a place on the bank of the river Penta,3 the second on the bank of the Thames: in which places, assembling together a multitude of servants of Christ, he instructed them for the keeping of the rules of monastic life, as far as their tender capacity could then conceive.

And when in no small time the instruction of heavenly living gat daily increase in the aforesaid province, to the joy of the king and the joy of the whole people with him, it fell out that, by the instinct of the enemy of all good, the king was himself murdered by the hands of his own alliance. Now the executors of this heinous act were two brothers german; who, being examined upon what motion they committed this act, were able to answer nothing-else save that they were angered with the king and made his enemies for this cause, that he was wont to shew overmuch clemency to his enemies and meekly to let be offences done by them, when presently they entreated him. Such was the fault of the king, for which he was murdered, because with a devout heart he observed the commandments of the Gospel: in the which his guiltless death nevertheless, a true fault of his was punished, according as the man of God had foretold him. For one of these retainers who murdered him had lived in unlawful wedlock, and when the bishop was not able to let or amend it, he excommunicated him and commanded all that should be ready to hear him, not to enter that offender's house or partake of his meat. But the king set at nought the sentence of the bishop, and when invited by the retainer, entered his house to feast there: and after departing therefrom he met with the bishop. Thereon the king looking upon him, by and by being much afeared, lighted off from his horse and fell down before the bishop's feet, asking pardon for his offence. For the bishop too lighted off his horse at the same time as the king: for he was himself too on horseback. But in anger he touched the king, as he lay on the ground, with the rod he held in his hand and protested unto him with bishoply authority, saying: I tell thee, because thou wouldest not refrain from the house of that wicked and damnable person, thou hast to die in that very house. Yet it is to be thought that such a death of a devout man not only did wipe away such a fault but also increased his merit: because he came to his death for his goodness' sake, for observing the commandments of Christ.

Now there succeeded Sigbert in the kingdom. Swidhelm, son to Sexbald, who was baptized by the selfsame Cedd in the province of the East Englishmen in a town of the king's called Rendlesham, 1 that is to say, Rendil's Steading; and Ethelwald king of the selfsame nation of the East English, brother to Anna, former king of the same, lifted him up as he was rising from the sacred font.2

How the same bishop Cedd, obtaining a place to build a monastery of king Ethelwald, by prayer and fasting did consecrate it to the Lord; and of his death [664].

Now the same man of the Lord, in performing the duty of his bishopric among the East Saxons, used also oftentimes to visit again his own country, that is to say, the province of the Northumbrians for the sake of exhortation: whom, when Ethelwald, son to king Oswald, who reigned in the coasts of the Derans, saw to be a holy, wise and virtuous man, he required him to take of his gift a piece of ground towards the building of a monastery wherein the king himself should have to resort to pray to the Lord and hear the word, and be buried when he died. For he truly believed that he should be much holpen by their daily prayers, who in that place served the Lord. Now the same king had had in his house the brother german of the same bishop, by name Caelin, a man of no less devotion to God, who used to minister the word and sacraments of faith (for he was a priest), to the king and his court, by the knowledge of whom the king came to be acquainted with the bishop and learned to love him. Agreeing, therefore, to the requests of the king, the bishop chose out a place to erect a monastery in the high desert mountains, where there seemed to be rather starting-holes for thieves and dens for wild beasts than mansion places for men: that according to the prophecy of Isaiah,1 in the couches, wherein aforetime dragons had their habitation, might come the green of reeds and rushes. meaning that the fruits of good works should there spring, where before either beasts or men beastly Uving had been used to make their abode.

Now the man of the Lord, desiring first by prayer and fasting to cleanse the place he had obtained for the monastery from the former filth of iniquities there committed, and so to set thereon the foundations of the monastery, required of the king that he would grant him opportunity and leave to abide in that same place to pray all the time of the 40 days of Lent that then approached. In all which days, except the Lord's day, prolonging his fast until the evening, as the manner is, not even then did he take aught but a little bread and one hen's egg with a little milk mingled with water. For, as he said, the custom of them of whom he learned the trade of monastical life 1 was that, when places had been newly obtained for making a monastery or a church, they should first consecrate them to the Lord with prayer and fasting. In this his fast, 10 days only remaining of the 40, there came one to call him to the king. But, to th z intent the godly work might not be interrupted by occasion of the prince's business, he entreated his priest Cynibill, who was also his brother german, to make an end of the good work begun. And when his brother readily agreed thereto, applying himself to fasting and prayers until they were fulfilled, Cedd made there the monastery which is now called Lastingham, 2 giving it rules and orders of religion according to the practice of Lindisfarne where he was brought up in.

Thus governing many a year both his bishopric in the foresaid province,3 and keeping the charge of this monastery too by setting provosts 1 therein, it came to pass that as he visited the selfsame monastery in the time of a mortal sickness,2 being taken with illness of body in the same place he died: 3 and at first indeed he was buried abroad, but as time went on, a church being there builded of stone in the honour of the blessed mother of God, his body was taken up and laid therein at the right side of the altar.

Moreover, the bishop left the monastery to be governed after him of his brother Chad who after was made a bishop, as we shall anon declare. For these four brothers german whom we have spoken of, Cedd, Cynibill, Caelin and Chad, were all (which is a rare thing) notable priests of the Lord, and two of them also in the highest degree of the priesthood held the office of bishop. When it was known in the province of Northumberland that their bishop was dead and buried, about 30 brethren of the monastery, which he erected in the province of the East Saxons, came to Lastingham from their own monastery, desiring by the body of their father either to live, if it should so please God, or to die and be buried there: who, being gladly received of their brethren and fellow-soldiers, all died in that spot with the coming upon them of the destruction of the foresaid plague, except one little boy, who (as is well known), was saved from death by the prayers of his father.4 For living long time after this and giving his time to reading Scripture, he learned at length that he had not been born again of the water of baptism, and, being shortly cleansed by the fount of the health-giving laver, was also afterwards advanced to the order of priest and was profitable to many in the Church: of whom I should not believe it to be doubted but that, as I said, by the intercessions of his father, whose body out of the love he bare him he came to visit, he was held back from the point of death, that he might both himself escape everlasting-death and also extend to other brethren the ministry of life and salvation by his doctrine.

How the province of the Marchmen received the faith of Christ, Penda their king being slain: and how Oswy for the victory gained gave possessions and lands to the building of monasteries [655-658].

IN those days king Oswy, after suffering cruel invasions and grievous to be borne of the often before named king of the Marchmen, who had slain his brother, forced at the last by necessity promised that he would bestow upon him an infinite number of the royal treasures and presents exceeding belief, to purchase peace, provided only he would return home and cease to waste the provinces of Oswy's kingdom even to destruction. And when the unbelieving king yielded nothing in any way to his petition,having determined utterly to root out and destroy the whole nation from the highest to the lowest, Oswy turned him to look for the help of divine mercy, whereby he might be delivered from the pitilessness of his barbarous enemy and binding himself by a vow he saith: Sith the heathen knoweth not how to take our presents, let us offer them to him that knoweth, the Lord our God. Therefore he vowed, that 1 if he had the upper hand of his enemy, he would present his daughter to be consecrated in holy virginity to the Lord; and would grant twelve estates of bocland 1 withal to the erecting of monasteries: and this being said he prepared himself to battle with a very small army. In short, the army of the heathen is reported to have been thirty times more in number; seeing that it contained thirty legions well appointed in war and governed with most noble princes,2 against the which king Oswy with Alehfrid his son marched, though with a very small army, as I said, yet with a sure confidence in Christ their captain. For another son of his, Egfrid, was at that time kept in hostage in the province of the Marchmen at the court of queen Cynwise. Moreover, Ethelwald, son of king Oswald, who ought to have stood with his countrymen, was on the side of their enemies and was become a captain for the same when they were to fight against his country and his uncle, although, when the field was begun, at that very time he had withdrawn himself from the fighting and getting him to a hold hard by awaited the issue of the battle. The armies thus meeting therefore and coupling together, the heathen were put to flight and slain, the thirty royal captains which had come to aid them were almost all killed: among the which was Ethelhere, brother to Anna king of the East English, then reigning after his brother, and himself the principal mover 3 of the war, who was slain with loss of his soldiers and alliance: and whereas the field was fought nigh to the river Winwaed, 4 which at that time from abundance of rain had overflowed his bed, nay all his banks to a wide space, it came about that in the flight far more were lost in the water than were slain by the sword in the fighting. Then king Oswy rendering thanks to God for the victory bestowed upon him, according to the vow he had made to the Lord gave his daughter Eltled, which was yet scant one year old, to be consecrated to Him in perpetual virginity: granting thereto beside the 12 little boclands where, instead of the practice of earthly warfare, place and opportunity might be furnished to the devout zeal of monks for the waging of heavenly warfare and making supplication for the everlasting peace of his nation. Of the which twelve territories to wit, six he appointed in the province of the Derans, six in the province of the Bernicians. Each territory contained ten households, making, that is to say, in all together six score. Now the aforesaid daughter of king Oswy entered the monastery called Heruteu, 1 that is, the Isle of the Hart, over which at that time Hild ruled as abbess, there to be consecrated to God: which abbess two years after, purchasing a territory of ten households in the place called Streanaeshalch, 2 builded there a monastery; in the which the said king's daughter was at the first a learner, afterward also a teacher 3 of monastical life, until at the age of fully 59 years the blessed virgin passed to be united in marriage to her heavenly Spouse. And in this monastery both she herself and her father Oswy and her mother Eanfled and her mother's father Edwin and many other noble personages were buried in the church of the holy apostle Peter. Now this walking Oswy brought to an end in the country of Leeds, the 13th year of his reign, the 15th day of November, to the great commodity of both countries. For he both delivered his own people from the ravages of his heathen enemy, and the people of the Marchmen themselves and of the neighbouring provinces he brought over to the grace of the Christian faith, when their unbelieving head was once cut off. Now the first bishop made in the province of the Marchmen, as well as of the Lindisfaras and of the Middle Englishmen, was (as we said before) Diuma who died and was buried in the country of the Middle Englishmen: the second was Ceollach, who, leaving the charge of his bishopric yet living, returned to Scotland. Both these were Scottish born. The third bishop was Trumhere, of English birth but fully instructed and ordained of the Scots, who was abbot of the monastery which is named Ingetlingum. This is the very place where king Oswin was slain, as we have before recorded. For queen Eanfled, being alliant to him,1 required of king Oswy in part of satisfaction of Oswin's unjust murder, that he would grant there a place for the erecting of a monastery for the use of the aforesaid servant of God, Trumhere, because he was himself also of kin to the slain king: to the intent that in that monastery continual prayers might be had for the eternal salvation of both kings, that is to say, as well of the slain as of him who commanded to slay. Now the same king Oswy had authority 2 by the space of three years after the death of king Penda over the people of the Marchmen as well as over the other countries of the southern provinces: subduing also the nation of the Redshanks for the most part to the allegiance of the English.

At which time he granted to the aforenamed Peada, son of king Penda, because he was his brother-in-law, the kingdom of the South March-men, containing, as men say, 5000 households and divided by the river Trent from the North Marchmen.

whose land containeth 7000 households. But the same Peada the next spring was very foully slain by the treason (as they say) of his wife, in the very time of the Easter festival. Moreover, three years after the death of king Penda the nobility of the nation of the Marchmen, Immin, Eafa, and Eadbert rebelled against king Oswy, advancing to the throne Wulfhere, son of the same Penda, a young man whom they had kept privy; and expelling the governors of Oswy, who was not their natural king, they stoutly recovered again their boundaries as well as their freedom: and so, living free under a king of their own, they served joyfully the true king Christ, to be at length partakers of the everlasting kingdom in heaven. Now the same king reigned over the nation of the Marchmen 17 years, and had for his first bishop Trumhere (of whom we have spoken above), the second Jaruman, the third Chad, the fourth Wynfrid. All these in continual succession executed the office of bishop of the nation of the Marchmen under king Wulfhere.

How the controversy about the time of Easter was moved against those who had come from Scotland [664].

IN the meanwhile, after the bishop Aidan was taken from this life, Finan in his room had received the degree of bishop, being ordained and sent of tin Scots: who in the isle of Lindisfarne made a church meet for a bishop's see; the which nevertheless after the manner of the Scots he builded not of stone but all of sawed oaken timber and thatched it with reed, and afterwards the most reverend archbishop Theodore dedicated it in the honour of the blessed apostle Peter. But the bishop of the selfsame place, Eadbert, took off the reeds and set to cover it all with plates of lead, that is to say, both the roof and also the walls thereof themselves.

About this time there was raised a hot and constant disputation touching the observance of Easter, they who had come from Kent or from France affirming that the Scots kept the Easter Lord's day contrary to the accustomed manner of the universal Church. Among these there was a very earnest defender of the true Easter, one named Ronan,a Scot born but yet instructed fully in the rule of ecclesiastical truth in the parts of France and Italy; who coupling and disputing with Finan set many aright or inflamed them to a more careful inquiry of the truth: yet was he able in no way to correct Finan; nay, rather he exasperated him by his reproof, being a man of hasty nature,1 and made him an open adversary of the truth. On the other hand James, once deacon (as we have shewn before) of the venerable archbishop Paulinus, with all whom he was able to instruct in the better way, observed the true and catholic Easter. Eanfled also, the queen, with her train observed after the same manner as she had seen it practised in Kent, having with her a priest of catholic observation out of Kent, by name Romanus: whereby, as is said, it happened sometimes in those days that in one year Easter was kept twice, and when the king was breaking his fast and solemnizing the Lord's Easter, then the queen and her company continued yet the fast and kept the day of palms. Yet this diversity of keeping Easter, as long as Aidan lived, was borne in patience of all men, who had come to know very well, that though he was not able to celebrate Easter contrary to the custom of those who had sent him, yet he set himself diligently to perform works of faith, mercy, and love according to the manner customable with all holy men: upon which consideration he was deservedly beloved of all men, even of those which varied from him about Easter: and was held in reverence not only of the common sort but also of the bishops themselves, Honorius of the men of Kent and Felix of the East English.

But after the death of Finan which came after Aidan, when Colman succeeded to the bishopric, who also himself was sent from Scotland, there arose a sharper disputation about the observance of Easter as well as upon other rules of ecclesiastical life: by occasion whereof this inquiry rightly stirred the minds and hearts of many from fear, lest, having gained the name of Christians, they did run or had run in vain.1 The dispute reached too to the ears of the princes themselves, to wit of king Oswy and his son Alchfrid; of whom Oswy, being brought up and baptized of the Scots and right skilful also in their tongue, thought nothing better than the manner which they had taught. In his turn Alchfrid, having for his teacher in Christian instruction Wilfrid, a man of great learning (for he had both travelled to Rome on his first visit for the sake of ecclesiastical teaching and spent a long time at Lyons with Dalfinus, archbishop of France, of whom also he had taken the crown 2 of ecclesiastical tonsure), knew that Wilfrid's teaching was rightly to be chosen rather than all the traditions of the Scots: wherefore also he had granted him a monastery of 40 households in the place which is called Inhrypum;1 which place indeed a little before he had given to those which followed the Scots, to have in possession for a monastery. But because afterwards, when choice was offered to them, they preferred to depart and yield up the place rather than to change their accustomed manner, it was given by the prince to him whose life and teaching he held to be worthy thereof. About that time Agilbert, bishop of the West Saxons, of whom we have made mention before,2 a friend of king Alehfrid and of Wilfrid the abbot, had come to the province of Northumberland and was staying with them for a space; who also at the request of Alehfrid made Wilfrid a priest in his monastery aforesaid. Now Agilbert had with him a priest named Agatho. The question therefore concerning Easter and the tonsure and other ecclesiastical matters being there raised, it was agreed on both sides that in the monastery called Strenaeshalc (which is by interpretation Lighthouse Bay,3 over which Hild, a woman vowed to God, was abbess), a synod 4 should be kept for the deciding of this question. And thither came both the kings, namely, the father and the son; the bishops, Colman with his clergy of Scotland, and Agilbert with Agatho and Wilfrid, priests. On the part of these last were James and Romanus: Hild the abbess with her company were of the Scottish part, whereon also was the venerable bishop Cedd long since ordained of the Scots, as we have shewn before, who in that assembly came forward also as a most watchful interpreter on both sides.

And first king Oswy said beforehand by way of preparation that it behoved those who were united in serving God to keep one rule of living and not to vary in celebrating the heavenly sacraments, who looked all for one kingdom in the heavens; but rather they should search out what was the truer tradition and this should be followed uniformly of everyone: and first he commanded his bishop Colman to declare what his observation was, and from whence he drew the source thereof and whom he followed therein. Then Colman saith: The Easter which I am accustomed to observe I have received of my elders of whom I was sent hither bishop, and this all our fathers, men beloved of God, are known to have solemnized after the same manner. And this observation, that none may think it a light matter or to be rejected, is the selfsame which the blessed evangelist John, the disciple whom the Lord specially loved, kept, as we read, with all the churches over the which he was head. And when he spake these and such like words the king commanded also Agilbert to declare before them all the manner of his observation, whence it was that it had beginning and by what authority he followed it. Agilbert answered: Let, I beseech you, my scholar, the priest Wilfrid, speak herein for me, for we both, along with all the other followers after the ecclesiastical tradition, who sit here, are of one mind; beside, he can better and more clearly express our opinion in the very tongue of the English, than I am able to do, using an interpreter. Then Wilfrid, the king commanding him to speak, thus began: The Easter which we follow we have seen to be kept by all at Rome where the blessed apostles Peter and Paul lived, taught, suffered and were buried: this manner we have noted to be practised of all in Italy, and in France, countries which we have passed through in pursuit of knowledge or desire to pray: this manner we have found to be performed in Africa, Asia, Egypt, Greece and all the world (wherever the Church of Christ hath been spread, throughout different nations and tongues), after one order of time and that without variableness: apart only from these men and them that are partakers of their obstinacy, the Redshanks I mean and the Britons, with whom, being natives of the two farthermost islands of the Ocean sea, and yet not the whole of them neither, these men with fond endeavour do contend against the whole world. To whom so speaking Colman replied: I marvel wherefore you be ready to term our endeavour fond, wherein we follow the example of so excellent an apostle who was worthy to lean upon the Lord's breast; seeing that all the world accounteth him to have lived most wisely. Whereat Wilfrid saith: God forbid we should charge John with fondness for keeping the decrees of the Mosaic law literally, according as the Church followed yet in many things the Jewish manner, and the apostles had not power upon the sudden to renounce all observance of the law ordained of God (in the way that all that come to the faith must of necessity abandon idols invented of devils), lest forsooth they might cause offence to those Jews which lived among the Gentiles. For in the like consideration Paul did circumcise Timothy,1 offered sacrifices in the temple,2 shaved his head at Corinth with Aquila and Priscilla:3 truly to no other intent but that the Jews might not be offended. Upon this consideration James said unto the same Paul:1 ' Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law.' Notwithstanding, the light of the Gospel now shining throughout the world, it is neither necessary, no, nor lawful for believers to be circumcised or to offer up to God sacrifices of the flesh of beasts. And so John, according to the custom of the law, in the 14th day of the first month at evening began to celebrate the Paschal Festival, not regarding whether it fell out the Sabbath day or any other day of the week. But in truth Peter preaching at Rome,2 remembering that the Lord rose again from the dead the first day after the Sabbath and gave therewith the hope of resurrection to the world, understood that Easter must be kept in such sort that, according to the custom and commandments of the Law, he ever looked (even as John did) for the rising of the moon at evening in the 14th day of his age, in the first month: and at the rising thereof, if Sunday (which then was called the first day after the Sabbath) was to come on the morrow, he began on that very evening to observe the Lord's Pasch, as we too are wont to do to-day. But if the Sunday were not to come the next morrow after the 14th day of the change of the moon, but the 16th or 17th or any other day of the moon until the one-and-twentieth, he tarried for that Sunday, and the sabbath before, upon the evening, he began the most holy solemnity of Easter; and so it came to pass that the Easter Sunday was kept only between the 15th day of the change of the moon until the one-and-twentieth and no day else. Neither doth this tradition of the Gospel and of the apostles break the Law but rather fulfil it, for in the Law it is commanded that the Passover should be solemnized from the evening of the 14th day of the change of the moon of the first month until the one-and-twentieth day of the same moon at evening: to the following of which observation all the successors of blessed John in Asia after his death and all the Church throughout the world were converted. And it was by the Nieene Council not newly decreed but confirmed (as the ecclesiastical history witnesseth), that this is the true Easter, this only is to be celebrated by believing men. Whereby it is clear, my lord Colman, that you neither follow the example of John (as you suppose), neither of Peter, whose tradition you wittingly withstand, nor do you agree with the Law nor the Gospel in the observation of your Easter. For John observing the Paschal time according to the decrees of the Mosaie law had no regard to the first day after the Sabbath; and this you do not follow, who keep Easter only on the first day after the Sabbath. Peter celebrated the Lord's Easter day from the 15th day of the change of the moon until the one-and-twentieth day; which you follow not, which keep the Lord's Easter day from the 14th day of the moon until the 20th: so that oftentimes you begin Easter in the 13th day of the change of moon at evening, of which neither hath the Law made any mention, neither did the Lord, the maker and giver of the Gospel, on that day, but on the 14th, eat either the old Passover in the evening, or hand down the sacraments of the New Testament to be celebrated of the Church in commemoration of His passion. Likewise the one-and-twentieth day of the moon, which the Law expressly commanded for celebration, you do utterly exclude from the celebrating of your Easter: and thus, as I said, in the observation of the highest festival you agree neither with John, nor Peter, nor the Law, nor the Gospel.

To this Colman replied and said: How think ye? Did Anatolius,1 a holy man and much commended in the ecclesiastical history before of you alleged, think contrary to the Law and the Gospel, writing that Easter ought to be celebrated from the 11th unto the 20th day of the moon? Is it to be believed that our most reverend father Columba and his successors, men beloved of God, who after the same manner kept their Easter, thought or acted contrary to the divine pages? Seeing there were very many among them, to whose holiness witness was borne by heavenly signs and miracles of mighty works wrought by them: and as I doubt not but they were holy men, so I cease not myself ever to follow their life, manners and trade of discipline.

In good sooth, saith Wilfrid thereupon, it is well known that Anatolius was a right holy man, very well learned and worthy of much praise; but what have ye to do with him, seeing ye keep not his rulings neither? For Anatolius in his Easter, following assuredly the rule of truth, accounted the compass of nineteen years,2 which you are either ignorant of or if ye know it, yet though it be close kept by the whole Church of Christ, ye set light In it. He reckoned the 14th day of the moon to fall on the Lord's Easter in such a way that he allowed that same day at evening to be the 15th of the change, after the manner of the Egyptians. He also assigned the 20th day to the Lord's Easter in such a way that he held it for the one-and-twentieth when the sun had set. Which his rule and distinction, that ye be ignorant of is manifest by this, that some time ye keep your Easter clean before the full of the moon, that is upon the 13th day of the change. Moreover, as touching your father Columba and those which followed him, whose holiness ye claim to copy and whose rule and commandments ye say that ye follow, as the which have been confirmed by heavenly signs, to this I could have answered, that in the day of Judgment when many say unto the Lord 1 that they have prophesied and cast out devils and done many wonderful works in His name, the Lord will answer that He never knew them. But God forbid that I should say this of your fathers: for it is much more righteous to think well of such as we know not than to think evil. Wherefore also I deny not that they were servants of God and beloved of God, as the which loved God, though in rude simplicity, yet with a godly intention. Neither do I think that the manner of their observation of Easter is much prejudicial against them, as long as none had come to shew them the decrees of more perfect practice, the which they should follow: of whom I verily believe that had any catholic reckoner then come unto them, they would have followed his admonitions in the same manner in which they are shewn to have followed those commands of God which they knew and had learned. But as for thee and thy companions, if hearing the decrees of the apostolic see, nay, rather of the universal Church and these eon-firmed by Holy Writ, you scorn to follow them, you sin herein undoubtedly. For though thy fathers were holy men, is yet their fewness proceeding from one corner of the uttermost island of the earth to be put above the universal Church of Christ dispersed throughout the world? 1 And if he your father Columba (yea, and our father if he was Christ's) was holy and mighty in works, can he by any means be chosen above the most blessed chief of the apostles, to whom our Lord said:2 Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it, and I will give unto thee the keys of the kingdom of heaven?

When Wilfrid thus concluded the king said: Were these things, Colman, indeed spoken to that Peter of our Lord? And the bishop said: They were indeed, my lord king. Whereat the king saith: Can you bring forward any so special authority given your Columba? Whereon the bishop said: No. Again the king said: Whether do ye both agree in this without any question, that these words were principally spoken unto Peter, and that unto him the keys of the kingdom of heaven were given of the Lord? They answered: Yea, certainly. Whereon the king thus concluded and said: And I say unto you that I will not gainsay such a porter as this is; but as I know and have power, I covet in all points to obey his ordinances; lest it may be, when I come to the doors of the kingdom of heaven, I find none to open unto me, having his displeasure who is proved to hold the keys thereof.

When the king so spake, all that sat or stood by, the greater along with them of mean degree, gave their consent thereto; and abandoning their former imperfect usage hastened to change over to those things which they had learned to be better.

How Colman being overcome returned home; and Tuda took the charge of the bishopric in his place; and what trade of life the Church led under those teachers [664].

AND the strife being thus ended and the assembly dissolved, Agilbert returned home.1 Colman, seeing his doctrine contemned and sect reproved, taking those which would follow him, that is, which refused to accept the catholic Easter and the bearing of a shaven crown (for of this matter also there was no small disputation), returned unto Scotland, minding to deliberate there with his countrymen,2 what he ought to do concerning these matters. Cedd, forsaking the following of the Scots, returned to his see, inasmuch as he had embraced the observance of the catholic Easter. Now this controversy was moved in the 664th year of the Lord's incarnation, which was the 22nd year of king Oswy; but in the 30th year after the Scots had been made bishops in the province of the English. For Aidan occupied his bishopric 17 years, Finan 10 and Colman 3.

Now after the return of Colman to his country, there succeeded to the bishopric of the Northumbrians in his place Tuda, the servant of Christ, who had been instructed and ordained bishop among the South Scots,3 bearing after the manner of that country the round crown of ecclesiastical tonsure and observing the catholic rule of the time of Easter: he was a man of virtue and holiness, but he governed the Church a very small time. Now he had come from Scotland, while Colman yet occupied the bishopric, and dili- gently taught all men both in word and with example the things which belong to the true faith. Furthermore, at the departure of the Scots, Eata, a most reverend and meek person, was set over the brethren which chose to remain in the church at Lindisfarne, with authority of abbot, and he before was abbot in the monastery which is named Mailros 1: and this it is said was obtained of king Oswy by the suit of Colman at the point of his departure, because that the same Eata was one of the twelve scholars of Aidan, which at his first coming as bishop he took out of the English nation to be brought up in Christ. For the same bishop Colman was dearly loved of king Oswy tor the wisdom that was natural to him. This Eata is he which not long after was made bishop of the same church at Lindisfarne. Now Colman at his departing homeward took with him a portion of the bones of the most reverend father Aidan; but part he left in the church which he ruled,2 and commanded that they be laid in the saeristy thereof.

But how spareful persons he and his predecessors were and how greatly they abstained from all pleasures, even the place where they bare rule did witness, in the which at their departure very few houses were found beside the church; that is to say, those houses only without which the conversation of common life could nowise be maintained. They had no money, but cattle. For, if they took any money of rich men, by and by they gave it to poor people. For neither was it needful that either money should be gathered or houses provided for the entertainment of the powerful of this world, who never used to come to the church but only to pray and hear the word of God. The king himself, when occasion had required it, came accompanied with only five or six persons, and after prayer ended in the church departed. But if by chance, it fortuned that they refreshed themselves there, they contented themselves only with the brethren's simple daily fare, looking for nothing farther. For then 1 all the desire with those teachers was to serve God, not the world; their whole care was to comfort the heart, not the paunch. Whereof it came to pass that in that time even the habit of religious men was had in great reverence; so that wherever any of the clergy or monks came, he was joyfully received of all men, like the servant of God: again, if any were found going on a journey, they ran unto him and making low obeisance rejoiced either to receive the sign 2 from his hand or a blessing from his mouth; also they would diligently give ear to their words of exhortation. Moreover, too, upon the Sundays ordinarily the people flocked eagerly either to the church or to the monasteries, not for belly cheer but to hear the word of God: and if any of the priests came by chance abroad into the village, the inhabitants thereof would by and by gather together about him and set themselves to desire of him the word of life. For neither had either the priests themselves or the clergy other reason to come into the villages but only to preach, to baptize, to visit the sick, and (to speak all in one word) for the cure of souls: who were so far chastened from all the infection of covetousness, that none of them would take pieces of land and possessions toward the building of monasteries but through the constraint of the powerful of this world. Which custom in all points was maintained a long time hereafter in the churches of Northumbria. But thus much of these matters.

How Egbert, a holy man, English born, led a religious life in Ireland [664-729],

Now in the same 664th year of the Lord's incarnation an eclipse of the sun happened on the third 1 day of the month of May about the tenth hour of the day: in the which year a sudden destructive plague,2 consuming first the southern regions of Britain, took hold also of the province of the Northumbrians; and raging far and wide with much continuance brought low in grievous ruin an infinite number of men. In the which affliction the foresaid priest of the Lord, Tuda, was carried off from the world and honourably buried in the monastery called Paegnalaech.3 Moreover, this affliction pressed sore on the island of Ireland with a like destruction. There were in that same place at that time many nobles as well as common sort of English race, who in the time of the bishops Finan and Colman had left their native island and departed aside thither either to read sacred writings or to live more strictly. And certain of them forthwith bound themselves faithfully to the monastical life, while others wandering rather about the cells of such as taught 4 gladly gave good heed to reading: all of whom the Scots entertained cheerfully and were forward to give them daily sustenance free, also books for reading and teaching without payment.

Among these, two young men of the English nobility were of great towardness, Ethelhun and Egbert, of the which two the former was brother unto Ethelwin, a man no less beloved of God, who himself too in the age following went to Ireland for study's sake, and being well taught returned to his country and was made bishop in the province of Lindsey and ruled the church honourably for a long time. These youths then living in the monastery which in the Scottish tongue is called Rathmalsigi, 1 all their companions either being carried off from the world by the mortality or scattered abroad in divers places, were both of them seized of the same mortal sickness and grievously tormented: and of the two, Egbert (as I learned by the report of a most trusty and venerable gray-headed priest which told me he heard the story at Egbert's own mouth), thinking he was at the point to die, departed very early out of his chamber where the sick were wont to lie,2 and sitting down alone in a commodious place began diligently to think upon his former life, and being pricked with the remembrance of his sins washed his face with tears and beseeched God from the bottom of his heart that he might not have yet to die, before he should either more completely, as occasion served, amend his former failings which he had committed in his boyhood and infancy, or exercise himself more fully in good works. He vowed also a vow that he would be ready to live so much a pilgrim that he would never return to the island where he was born, that is to say, to Britain; that beside the ordinary service of the canonical hours, if weakness of body letted him not, he would recite every day the whole Psalter 1 for a remembrance of the praise of God; and that in every week he would pass a day and a night fasting. And his tears, his prayers and his vows thus being ended he returned home and found his fellow asleep: and himself too getting to bed began to lay his limbs to rest. And a little after as he rested, his fellow, waking and looking upon him, said: O brother Egbert, what have ye done? My hope was that together we should enter into life everlasting. But now understand ye, ye shall have your request. For by a vision it was revealed unto him both what the other's petition had been, and that he had obtained it. What need many words? Ethelhun himself the night following departed: but in truth Egbert casting off the trouble of his sickness recovered, and living long time after and being made bishop adorned his station with a life worthy of his vocation, and after many virtuous good deeds, as he himself desired, passed to the heavenly kingdoms of late, to wit, in the 729th year of the Lord's incarnation, when he himself was 90 years of age. Now he led his life in great perfection of lowliness, meekness, continency, innocency and righteousness. Whereby he profited much both his own people and the nations wherein he lived in banishment, the Scots and Redshanks, in example of living, in diligence of teaching, in authority of correcting and in bountifulness of bestowing of the gifts which he had received from the rich. Moreover, beside his vows mentioned before, he made other, as that in Lent he never ate more than once in the day, tasting then nothing else but bread and very thin milk, and that with a certain measure: to wit, milk which the day before he was wont to set fresh in a vial and when night was past, skimming away the cream, he would drink what was left along with a small portion of bread, as we have said. And this kind of abstinence he was careful to observe 40 days before Christmas, as also for as many days after the festival of Pentecost was over, that is, 50 days after Easter.

How after the death of Tuda, Wilfrid in France, Chad, among the West Saxons were ordained bishops of the province of Northumbria [665].

IN the meantime king Alehfrid sent the priest Wilfrid unto the king of France 1 to have him consecrated for himself and his household. Whereupon the king of France sent him unto Agilbert to be ordained, of whom we have made mention before, and who having left Britain was made bishop of the city of Paris; and of him Wilfrid was consecrated with great honour, a number of bishops meeting together in a manor of the king's which is called Compiègne. And Wilfrid making yet some abode in parts beyond the seas by reason of his ordination, king Oswy following the example of his son's forwardness sent into Kent a holy man, of virtuous behaviour, sufficiently learned in reading of Seriptures, and a diligent performer in deed of that he had learned in the Scriptures should be done, to be ordained bishop of the church of York. Now this man was a priest named Chad, brother to the most reverend bishop Cedd of whom we have often made mention, and abbot of the monastery which is called Lastingham.

And the king sent with him his priest, Eadhed by name, who after in the reign of king Egfrid was made prelate of the church of Ripon. But they at their arrival in Kent found that the archbishop Deusdedit had now passed from the world and no other was yet appointed bishop in his room. Whereby they stroke over to the province of the West Saxons where Wini was bishop; and of him the foresaid Chad was consecrated bishop, having with him to assist and accompany him at the ordination two bishops of the British race, who celebrate the Lord's Easter day, as hath often been said before, contrary to 1 the canonical order from the 14th to the 20th moon. For there was not at this time, beside this bishop Wini, any bishop canonically ordained in all Britain.2 Chad then being consecrated bishop began shortly to be zealous in care for ecclesiastical truth and purity of doctrine; to apply his heart to lowliness, abstinency and study; to visit continually the towns, country places, cottages, villages, houses for the sake of preaching the Gospel, not making his journey on horseback but going on foot as the apostles used. For he was one of Aidan's scholars and laboured to instruct his hearers in the same way of life and behaviour after the example of Aidan and his own brother Cedd. Wilfrid also coming to Britain, now made a bishop, did himself too by his teaching bring into the churches of the English very many rules of catholic observance. Whereby it came to pass that the catholic practice daily continuing to increase, the whole company of the Scots which lived among the Englishmen either yielded to the same or returned back to their country.

How Wighard, priest, was sent to Rome from Britain to be ordained archbishop: and how he died in that same place, according as by letter shortly sent back-by the apostolic pope it was specified [6671.

AT this time the most renowned kings of the English, Oswy of the province of Northumberland and Egbert of Kent, deliberating between themselves what was to be done concerning the condition of the Church of the English (for Oswy had now truthfully learned, though brought up of the Scots, that the Church of Rome was the catholic and apostolic Church), with the choice and consent of the holy Church of the English nation called unto them a priest named Wighard, a good man and worthy to be a bishop, one of the clergy 1 under Deusdedit the bishop, and sent him to Rome to be ordained bishop, to the intent that he, having received the office of archbishop, might himself be able re ordain catholic bishops for the churches of the English throughout all Britain.

But Wighard, reaching Rome, before he could be consecrated to the bishopric, was snatched away of untimely death, and a letter as followeth was sent back to Britain to king Oswy.

To the excellent lord, our son Oswy king of the Saxons, Vitalian, 2 bishop, servant of the servants of God. We have received your excellency's wishful letter, by the perusal whereof we perceived your most godly devotion and the fervent zeal you have to attain everlasting life; hoping that, as you now reign over your own people, so in the time to come you shall reign with Christ, forasmuch as under the protection of the Lord's right hand you are now converted to the true apostolic faith. Blessed therefore is the people which hath been found worthy to have a prince of such wisdom and desire of God's honour: as the which not only is found, to honour God himself, but also studieth day and night for the conversion of all his subjects to the catholic and apostolic faith, purchasing thereby the salvation of his own soul. For who hearing this pleasant report would not rejoice thereat? Who would not leap for joy at these godly works? Forasmuch as your nation also hath believed in Christ the almighty God, according to the oracles of the divine prophets, as it is written in Isaiah:1 'In that day the root of Jesse which standeth for an ensign of the people, it shall the Gentiles call upon.' And again: Listen, O isles, and hearken ye people, from afar.' And a little after he saith: ' It is not enough that thou shouldest be my servant to raise up the tribes of Jacob and to convert the dregs of Israel. I have given thee for a light to the Gentilesthatthou mayest be my salvation unto the end of the earth.' And again: ' Kings shall see and princes shall arise and worship.' And a very little after: ' I have given thee for a covenant of the people that thou shouldest raise up the earth and possess the scattered inheritages, and say to the prisoners, Go forth; and to them that are in darkness, Shew yourselves.' And again: ' I the Lord have called thee in righteousness and have taken thine hand and kept thee; and I have set thee for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind and to bring out the prisoner from the prison and them that sit in darkness out of the prison house.' Behold, most excellent son, how by the verdict of the prophets it is clearer than day, not only of you but also of all nations that they shall believe in Christ, the Maker of all. Wherefore it behoveth your highness, being now a member of Christ, to follow in all things and all times the godly rule of the chief of apostles, whether for observing Easter or in all things delivered by the holy apostles Peter and Paul, whose doctrine doth so daily lighten the hearts of men that believe, as the two lights of the element give light to the world.

And after some words in which he speaketh touching the celebration of the one true Easter throughout the whole world he saith:

Finally, as touching one apt for learning and adorned with all qualities to be bishop, according to the tenor of your letters,1 we could by no means find any now, the journey being so long to you. For assuredly, as soon as we shall espy out a meet person of this character, we shall direct him after instruction to your country, that both by his own preaching and by the divine oracles he may thoroughly root out all the tares of the enemy from all your island with the will of God. The presents which your highness directed to the blessed chief of the apostles, for his perpetual memory we have received, and thank your highness therefor, and beseech God with the clergy of Christ incessantly for your highness' preservation. Accordingly, the bearer 2 of these presents, who hath been taken from this life, is laid at the church of the apostles, we much lamenting at his departure here. But to your messengers, the bearers of this our letter, we have caused to be given the benefits of the saints, that is to say, the relies of the blessed apostles Peter and Paul, and of the holy martyrs, Laurence, John and Paul and of Gregory and Pancras,1 all to be delivered truly to your excellency. For beside to your lady wife,2 our spiritual daughter, we have sent by the said bearers a cross having a golden key taken from the most holy chains of the blessed apostles Peter and Paul: of whose godly zeal we understanding and along with us the whole apostolic see as far rejoice as her godly works do smell sweet and blossom in the sight of God. We beseech therefore your highness, according to our wish, to hasten to dedicate all your island to God Christ. For assuredly you lack not herein a protector, our Lord Jesus Christ, the Redeemer of mankind, who will prosper you in all things, to the heaping up the number of the new people of Christ, and establishing there the catholic apostolic faith. For it is written 3: ' Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.' For undoubtedly your highness seeketh and hath obtained, and all your islands (as we wish) shall be set under you. And so we salute your excellency with fatherly affection, beseeching continually the mercy of God that it vouchsafe to assist you and yours in all good works, that in the world to come ye may reign with Christ. May the grace from above have your excellency in its safe keeping!

In the next book following we shall have better occasion to declare who it was that was found and dedicated bishop in place of Wighard.

How the East Saxons in the time of mortal sickness returned to idolatry, but by the urgency of Jaruman their bishop were soon amended of their error [665].

ABOUT the same time Sighere and Sebbi were kings over the province of the East Saxons after Swidhelm (of whom we have spoken before), although they were themselves under the allegiance of Wulfhere king of the Marchmen. And this province to wit being visited with the disaster of the foresaid mortal sickness, Sighere with the people over whom he ruled, forsaking the sacraments of the Christian faith, fell to apostasy. For both the king himself and number of the people as well as of the nobles, loving this present life and not seeking after the life to come, or even not believing any such life at all, began to renew their temples which stood desolate and to worship idols, as though they could thereby be protected from the mortal sickness. Farthermore, Sebbi his companion and fellow-heir of the same kingdom with all under him kept the faith he had received with great devotion and ended his faithful life, as we shall hereafter declare, in great felicity. And king Wulfhere, when he understood that the faith of the province, in part that is, had been profaned, for to amend their error and call the province back to the true faith sent unto them bishop Jaruman, the successor of Trumhere: who dealing very discreetly (as was reported to me by a priest, who waited upon him in his travel and had helped him in preaching of the word, for he was a devout and virtuous man), and journeying far and wide through