Chapter XX: Book III (2)

Oswy, during the first part of his reign, had a partner in the royal dignity called Oswin, of the race of King Edwin, and son to Osric(360) of whom we have spoken above, a man of wonderful piety and devotion, who governed the province of the Deiri seven years in very great prosperity, and was himself beloved by all men. But Oswy, who governed all the other northern part of the nation beyond the Humber, that is, the province of the Bernicians, could not live at peace with him; and at last, when the causes of their disagreement increased, he murdered him most cruelly. For when each had raised an army against the other, Oswin perceived that he could not maintain a war against his enemy who had more auxiliaries than himself, and he thought it better at that time to lay aside all thoughts of engaging, and to reserve himself for better times. He therefore disbanded the army which he had assembled, and ordered all his men to return to their own homes, from the place that is called Wilfaraesdun,(361) that is, Wilfar’s Hill, which is about ten miles distant from the village called Cataract, towards the north-west. He himself, with only one trusty thegn, whose name was Tondhere, withdrew and lay concealed in the house of Hunwald, a noble,(362) whom he imagined to be his most assured friend. But, alas! it was far otherwise; for Hunwald betrayed him, and Oswy, by the hands of his reeve, Ethilwin, foully slew him and the thegn aforesaid. This happened on the 20th of August, in the ninth year of his reign, at a place called Ingetlingum, where afterwards, to atone for this crime, a monastery was built,(363) wherein prayers should be daily offered up to God for the redemption of the souls of both kings, to wit, of him that was murdered, and of him that commanded the murder.

King Oswin was of a goodly countenance, and tall of stature, pleasant in discourse, and courteous in behaviour; and bountiful to all, gentle and simple alike; so that he was beloved by all men for the royal dignity of his mind and appearance and actions, and men of the highest rank came from almost all provinces to serve him. Among all the graces of virtue and moderation by which he was distinguished and, if I may say so, blessed in a special manner, humility is said to have been the greatest, which it will suffice to prove by one instance.

He had given a beautiful horse to Bishop Aidan, to use either in crossing rivers, or in performing a journey upon any urgent necessity, though the Bishop was wont to travel ordinarily on foot. Some short time after, a poor man meeting the Bishop, and asking alms, he immediately dismounted, and ordered the horse, with all his royal trappings, to be given to the beggar; for he was very compassionate, a great friend to the poor, and, in a manner, the father of the wretched. This being told to the king, when they were going in to dinner, he said to the Bishop, “What did you mean, my lord Bishop, by giving the poor man that royal horse, which it was fitting that you should have for your own use? Had not we many other horses of less value, or things of other sorts, which would have been good enough to give to the poor, instead of giving that horse, which I had chosen and set apart for your own use?” Thereupon the Bishop answered, “What do you say, O king? Is that son of a mare more dear to you than that son of God?” Upon this they went in to dinner, and the Bishop sat in his place; but the king, who had come in from hunting, stood warming himself, with his attendants, at the fire. Then, on a sudden, whilst he was warming himself, calling to mind what the bishop had said to him, he ungirt his sword, and gave it to a servant, and hastened to the Bishop and fell down at his feet, beseeching him to forgive him; “For from this time forward,” said he, “I will never speak any more of this, nor will I judge of what or how much of our money you shall give to the sons of God.” The bishop was much moved at this sight, and starting up, raised him, saying that he was entirely reconciled to him, if he would but sit down to his meat, and lay aside all sorrow. The king, at the bishop’s command and request, was comforted, but the bishop, on the other hand, grew sad and was moved even to tears. His priest then asking him, in the language of his country, which the king and his servants did not understand, why he wept, “I know,” said he, “that the king will not live long; for I never before saw a humble king; whence I perceive that he will soon be snatched out of this life, because this nation is not worthy of such a ruler.” Not long after, the bishop’s gloomy foreboding was fulfilled by the king’s sad death, as has been said above. But Bishop Aidan himself was also taken out of this world, not more than twelve days after the death of the king he loved, on the 31st of August,(364) to receive the eternal reward of his labours from the Lord.

Chap. XV. How Bishop Aidan foretold to certain seamen that a storm would arise, and gave them some holy oil to calm it. [Between 642 and 645 A.D.]

How great the merits of Aidan were, was made manifest by the Judge of the heart, with the testimony of miracles, whereof it will suffice to mention three, that they may not be forgotten. A certain priest, whose name was Utta,(365) a man of great weight and sincerity, and on that account honoured by all men, even the princes of the world, was sent to Kent, to bring thence, as wife for King Oswy, Eanfled,(366) the daughter of King Edwin, who had been carried thither when her father was killed. Intending to go thither by land, but to return with the maiden by sea, he went to Bishop Aidan, and entreated him to offer up his prayers to the Lord for him and his company, who were then to set out on so long a journey. He, blessing them, and commending them to the Lord, at the same time gave them some holy oil, saying, “I know that when you go on board ship, you will meet with a storm and contrary wind; but be mindful to cast this oil I give you into the sea, and the wind will cease immediately; you will have pleasant calm weather to attend you and send you home by the way that you desire.”

All these things fell out in order, even as the bishop had foretold. For first, the waves of the sea raged, and the sailors endeavoured to ride it out at anchor, but all to no purpose; for the sea sweeping over the ship on all sides and beginning to fill it with water, they all perceived that death was at hand and about to overtake them. The priest at last, remembering the bishop’s words, laid hold of the phial and cast some of the oil into the sea, which at once, as had been foretold, ceased from its uproar. Thus it came to pass that the man of God, by the spirit of prophecy, foretold the storm that was to come to pass, and by virtue of the same spirit, though absent in the body, calmed it when it had arisen. The story of this miracle was not told me by a person of little credit, but by Cynimund, a most faithful priest of our church,(367) who declared that it was related to him by Utta, the priest, in whose case and through whom the same was wrought.

Chap. XVI. How the same Aidan, by his prayers, saved the royal city when it was fired by the enemy [Before 651 A.D.]

Another notable miracle of the same father is related by many such as were likely to have knowledge thereof; for during the time that he was bishop, the hostile army of the Mercians, under the command of Penda, cruelly ravaged the country of the Northumbrians far and near, even to the royal city,(368) which has its name from Bebba, formerly its queen. Not being able to take it by storm or by siege, he endeavoured to burn it down; and having pulled down all the villages in the neighbourhood of the city, he brought thither an immense quantity of beams, rafters, partitions, wattles and thatch, wherewith he encompassed the place to a great height on the land side, and when he found the wind favourable, he set fire to it and attempted to burn the town.

At that time, the most reverend Bishop Aidan was dwelling in the Isle of Farne,(369) which is about two miles from the city; for thither he was wont often to retire to pray in solitude and silence; and, indeed, this lonely dwelling of his is to this day shown in that island. When he saw the flames of fire and the smoke carried by the wind rising above the city walls, he is said to have lifted up his eyes and hands to heaven, and cried with tears, “Behold, Lord, how great evil is wrought by Penda!” These words were hardly uttered, when the wind immediately veering from the city, drove back the flames upon those who had kindled them, so that some being hurt, and all afraid, they forebore any further attempts against the city, which they perceived to be protected by the hand of God.

Chap. XVII. How a prop of the church on which Bishop Aidan was leaning when he died, could not be consumed when the rest of the Church was on fire; and concerning his inward life. [651 A.D.]

Aidan was in the king’s township, not far from the city of which we have spoken above, at the time when death caused him to quit the body, after he had been bishop sixteen(370) years; for having a church and a chamber in that place, he was wont often to go and stay there, and to make excursions from it to preach in the country round about, which he likewise did at other of the king’s townships, having nothing of his own besides his church and a few fields about it. When he was sick they set up a tent for him against the wall at the west end of the church, and so it happened that he breathed his last, leaning against a buttress that was on the outside of the church to strengthen the wall. He died in the seventeenth year of his episcopate, on the 31st of August.(371) His body was thence presently translated to the isle of Lindisfarne, and buried in the cemetery of the brethren. Some time after, when a larger church was built there and dedicated in honour of the blessed prince of the Apostles, his bones were translated thither, and laid on the right side of the altar, with the respect due to so great a prelate.

Finan,(372) who had likewise been sent thither from Hii, the island monastery of the Scots, succeeded him, and continued no small time in the bishopric. It happened some years after, that Penda, king of the Mercians, coming into these parts with a hostile army, destroyed all he could with fire and sword, and the village where the bishop died, along with the church above mentioned, was burnt down; but it fell out in a wonderful manner that the buttress against which he had been leaning when he died, could not be consumed by the fire which devoured all about it. This miracle being noised abroad, the church was soon rebuilt in the same place, and that same buttress was set up on the outside, as it had been before, to strengthen the wall. It happened again, some time after, that the village and likewise the church were carelessly burned down the second time. Then again, the fire could not touch the buttress; and, miraculously, though the fire broke through the very holes of the nails wherewith it was fixed to the building, yet it could do no hurt to the buttress itself. When therefore the church was built there the third time, they did not, as before, place that buttress on the outside as a support of the building, but within the church, as a memorial of the miracle; where the people coming in might kneel, and implore the Divine mercy. And it is well known that since then many have found grace and been healed in that same place, as also that by means of splinters cut off from the buttress, and put into water, many more have obtained a remedy for their own infirmities and those of their friends.(373)

I have written thus much concerning the character and works of the aforesaid Aidan, in no way commending or approving his lack of wisdom with regard to the observance of Easter; nay, heartily detesting it, as I have most manifestly proved in the book I have written, “De Temporibus”;(374) but, like an impartial historian, unreservedly relating what was done by or through him, and commending such things as are praiseworthy in his actions, and preserving the memory thereof for the benefit of the readers; to wit, his love of peace and charity; of continence and humility; his mind superior to anger and avarice, and despising pride and vainglory; his industry in keeping and teaching the Divine commandments, his power of study and keeping vigil; his priestly authority in reproving the haughty and powerful, and at the same time his tenderness in comforting the afflicted, and relieving or defending the poor. To be brief, so far as I have learnt from those that knew him, he took care to neglect none of those things which he found in the Gospels and the writings of Apostles and prophets, but to the utmost of his power endeavoured to fulfil them all in his deeds.

These things I greatly admire and love in the aforesaid bishop, because I do not doubt that they were pleasing to God; but I do not approve or praise his observance of Easter at the wrong time, either through ignorance of the canonical time appointed, or, if he knew it, being prevailed on by the authority of his nation not to adopt it.(375) Yet this I approve in him, that in the celebration of his Easter, the object which he had at heart and reverenced and preached was the same as ours, to wit, the redemption of mankind, through the Passion, Resurrection and Ascension into Heaven of the Man Christ Jesus, who is the mediator between God and man. And therefore he always celebrated Easter, not as some falsely imagine, on the fourteenth of the moon, like the Jews, on any day of the week, but on the Lord’s day, from the fourteenth to the twentieth of the moon; and this he did from his belief that the Resurrection of our Lord happened on the first day of the week, and for the hope of our resurrection, which also he, with the holy Church, believed would truly happen on that same first day of the week, now called the Lord’s day.

Chap. XVIII. Of the life and death of the religious King Sigbert. [_Circ._ 631 A.D.]

At this time, the kingdom of the East Angles, after the death of Earpwald, the successor of Redwald, was governed by his brother Sigbert,(376) a good and religious man, who some time before had been baptized in Gaul, whilst he lived in banishment, a fugitive from the enmity of Redwald. When he returned home, as soon as he ascended the throne, being desirous to imitate the good institutions which he had seen in Gaul, he founded a school wherein boys should be taught letters, and was assisted therein by Bishop Felix, who came to him from Kent, and who furnished them with masters and teachers after the manner of the people of Kent.(377)

This king became so great a lover of the heavenly kingdom, that at last, quitting the affairs of his kingdom, and committing them to his kinsman Ecgric, who before had a share in that kingdom, he entered a monastery, which he had built for himself, and having received the tonsure, applied himself rather to do battle for a heavenly throne. A long time after this, it happened that the nation of the Mercians, under King Penda, made war on the East Angles; who finding themselves no match for their enemy, entreated Sigbert to go with them to battle, to encourage the soldiers. He was unwilling and refused, upon which they drew him against his will out of the monastery, and carried him to the army, hoping that the soldiers would be less afraid and less disposed to flee in the presence of one who had formerly been an active and distinguished commander. But he, still mindful of his profession, surrounded, as he was, by a royal army, would carry nothing in his hand but a wand, and was killed with King Ecgric; and the pagans pressing on, all their army was either slaughtered or dispersed.

They were succeeded in the kingdom by Anna,(378) the son of Eni, of the blood royal, a good man, and the father of good children, of whom, in the proper place, we shall speak hereafter. He also was afterwards slain like his predecessors by the same pagan chief of the Mercians.

Chap. XIX. How Fursa built a monastery among the East Angles, and of his visions and sanctity, to which, his flesh remaining uncorrupted after death bore testimony. [_Circ._ 633 A.D.]

Whilst Sigbert still governed the kingdom, there came out of Ireland a holy man called Fursa,(379) renowned both for his words and actions, and remarkable for singular virtues, being desirous to live as a stranger and pilgrim for the Lord’s sake, wherever an opportunity should offer. On coming into the province of the East Angles, he was honourably received by the aforesaid king, and performing his wonted task of preaching the Gospel, by the example of his virtue and the influence of his words, converted many unbelievers to Christ, and confirmed in the faith and love of Christ those that already believed.

Here he fell into some infirmity of body, and was thought worthy to see a vision of angels; in which he was admonished diligently to persevere in the ministry of the Word which he had undertaken, and indefatigably to apply himself to his usual watching and prayers; inasmuch as his end was certain, but the hour thereof uncertain, according to the saying of our Lord, “Watch therefore, for ye know neither the day nor the hour.”(380) Being confirmed by this vision, he set himself with all speed to build a monastery on the ground which had been given him by King Sigbert, and to establish a rule of life therein. This monastery was pleasantly situated in the woods, near the sea; it was built within the area of a fort, which in the English language is called Cnobheresburg, that is, Cnobhere’s Town;(381) afterwards, Anna, king of that province, and certain of the nobles, embellished it with more stately buildings and with gifts.

This man was of noble Scottish(382) blood, but much more noble in mind than in birth. From his boyish years, he had earnestly applied himself to reading sacred books and observing monastic discipline, and, as is most fitting for holy men, he carefully practised all that he learned to be right.

Now, in course of time he himself built a monastery,(383) wherein he might with more freedom devote himself to his heavenly studies. There, falling sick, as the book concerning his life clearly informs us, he fell into a trance, and quitting his body from the evening till cockcrow, he was accounted worthy to behold the sight of the choirs of angels, and to hear their glad songs of praise. He was wont to declare, that among other things he distinctly heard this refrain: “The saints shall go from strength to strength.”(384) And again, “The God of gods shall be seen in Sion.”(385) Being restored to his body, and again taken from it three days after, he not only saw the greater joys of the blessed, but also fierce conflicts of evil spirits, who by frequent accusations wickedly endeavoured to obstruct his journey to heaven; but the angels protected him, and all their endeavours were in vain. Concerning all these matters, if any one desires to be more fully informed, to wit, with what subtlety of deceit the devils recounted both his actions and idle words, and even his thoughts, as if they had been written down in a book; and what joyous or grievous tidings he learned from the holy angels and just men who appeared to him among the angels; let him read the little book of his life which I have mentioned, and I doubt not that he will thereby reap much spiritual profit.

But there is one thing among the rest, which we have thought it may be beneficial to many to insert in this history. When he had been taken up on high, he was bidden by the angels that conducted him to look back upon the world. Upon which, casting his eyes downward, he saw, as it were, a dark valley in the depths underneath him. He also saw four fires in the air, not far distant from each other. Then asking the angels, what fires those were, he was told, they were the fires which would kindle and consume the world. One of them was of falsehood, when we do not fulfil that which we promised in Baptism, to renounce the Devil and all his works. The next was of covetousness, when we prefer the riches of the world to the love of heavenly things. The third was of discord, when we do not fear to offend our neighbour even in needless things. The fourth was of ruthlessness when we think it a light thing to rob and to defraud the weak. These fires, increasing by degrees, extended so as to meet one another, and united in one immense flame. When it drew near, fearing for himself, he said to the angel, “Lord, behold the fire draws near to me.” The angel answered, “That which you did not kindle will not burn you; for though this appears to be a terrible and great pyre, yet it tries every man according to the merits of his works; for every man’s concupiscence shall burn in this fire; for as a man burns in the body through unlawful pleasure, so, when set free from the body, he shall burn by the punishment which he has deserved.”

Then he saw one of the three angels, who had been his guides throughout both visions, go before and divide the flaming fires, whilst the other two, flying about on both sides, defended him from the danger of the fire. He also saw devils flying through the fire, raising the flames of war against the just. Then followed accusations of the envious spirits against himself, the defence of the good spirits, and a fuller vision of the heavenly hosts; as also of holy men of his own nation, who, as he had learnt, had worthily held the office of priesthood in old times, and who were known to fame; from whom he heard many things very salutary to himself, and to all others that would listen to them. When they had ended their discourse, and returned to Heaven with the angelic spirits, there remained with the blessed Fursa, the three angels of whom we have spoken before, and who were to bring him back to the body. And when they approached the aforesaid great fire, the angel divided the flame, as he had done before; but when the man of God came to the passage so opened amidst the flames, the unclean spirits, laying hold of one of those whom they were burning in the fire, cast him against him, and, touching his shoulder and jaw, scorched them. He knew the man, and called to mind that he had received his garment when he died. The holy angel, immediately laying hold of the man, threw him back into the fire, and the malignant enemy said, “Do not reject him whom you before received; for as you received the goods of the sinner, so you ought to share in his punishment.” But the angel withstood him, saying, “He did not receive them through avarice, but in order to save his soul.” The fire ceased, and the angel, turning to him, said, “That which you kindled burned you; for if you had not received the money of this man that died in his sins, his punishment would not burn you.” And he went on to speak with wholesome counsel of what ought to be done for the salvation of such as repented in the hour of death.

Being afterwards restored to the body, throughout the whole course of his life he bore the mark of the fire which he had felt in the spirit, visible to all men on his shoulder and jaw; and the flesh openly showed, in a wonderful manner, what the spirit had suffered in secret. He always took care, as he had done before, to teach all men the practice of virtue, as well by his example, as by preaching. But as for the story of his visions, he would only relate them to those who, from desire of repentance, questioned him about them. An aged brother of our monastery is still living, who is wont to relate that a very truthful and religious man told him, that he had seen Fursa himself in the province of the East Angles, and heard those visions from his lips; adding, that though it was in severe winter weather and a hard frost, and the man was sitting in a thin garment when he told the story, yet he sweated as if it had been in the heat of mid-summer, by reason of the great terror or joy of which he spoke.

To return to what we were saying before, when, after preaching the Word of God many years in Scotland,(386) he could not well endure the disturbance of the crowds that resorted to him, leaving all that he looked upon as his own, he departed from his native island, and came with a few brothers through the Britons into the province of the English, and preaching the Word there, as has been said, built a famous monastery.(387) When this was duly carried out, he became desirous to rid himself of all business of this world, and even of the monastery itself, and forthwith left the care of it and of its souls, to his brother Fullan, and the priests Gobban and Dicull,(388) and being himself free from all worldly affairs, resolved to end his life as a hermit. He had another brother called Ultan, who, after a long monastic probation, had also adopted the life of an anchorite. So, seeking him out alone, he lived a whole year with him in self-denial and prayer, and laboured daily with his hands.

Afterwards seeing the province thrown into confusion by the irruptions of the pagans,(389) and foreseeing that the monasteries would also be in danger, he left all things in order, and sailed over into Gaul, and being there honourably entertained by Clovis, king of the Franks,(390) or by the patrician Ercinwald, he built a monastery in the place called Latineacum,(391) and falling sick not long after, departed this life. The same Ercinwald, the patrician, took his body, and kept it in the porch of a church he was building in his town of Perrona,(392) till the church itself should be dedicated. This happened twenty-seven days after, and the body being taken from the porch, to be re-buried near the altar, was found as whole as if he had died that very hour. And again, four years after, when a more beautiful shrine had been built to receive his body to the east of the altar, it was still found without taint of corruption, and was translated thither with due honour; where it is well known that his merits, through the divine operation, have been declared by many miracles. We have briefly touched upon these matters as well as the incorruption of his body, that the lofty nature of the man may be better known to our readers. All which, as also concerning the comrades of his warfare, whosoever will read it, will find more fully described in the book of his life.

Chap. XX. How, when Honorius died, Deusdedit became Archbishop of Canterbury; and of those who were at that time bishops of the East Angles, and of the church of Rochester. [653 A.D.]

In the meantime, Felix, bishop of the East Angles, dying, when he had held that see seventeen years,(393) Honorius ordained Thomas his deacon, of the province of the Gyrwas,(394) in his place; and he being taken from this life when he had been bishop five years, Bertgils, surnamed Boniface,(395) of the province of Kent, was appointed in his stead. Honorius(396) himself also, having run his course, departed this life in the year of our Lord 653, on the 30th of September; and when the see had been vacant a year and six months, Deusdedit(397) of the nation of the West Saxons, was chosen the sixth Archbishop of Canterbury. To ordain him, Ithamar,(398) bishop of Rochester, came thither. His ordination was on the 26th of March, and he ruled the church nine years, four months, and two days; and when Ithamar died, he consecrated in his place Damian,(399) who was of the race of the South Saxons.

Chap. XXI. How the province of the Midland Angles became Christian under King Peada. [653 A.D.]

At this time, the Middle Angles, that is, the Angles of the Midland country,(400) under their Prince Peada, the son of King Penda, received the faith and mysteries of the truth. Being an excellent youth, and most worthy of the name and office of a king, he was by his father elevated to the throne of that nation, and came to Oswy, king of the Northumbrians, requesting to have his daughter Alchfled(401) given him to wife; but he could not obtain his desire unless he would receive the faith of Christ, and be baptized, with the nation which he governed. When he heard the preaching of the truth, the promise of the heavenly kingdom, and the hope of resurrection and future immortality, he declared that he would willingly become a Christian, even though he should not obtain the maiden; being chiefly prevailed on to receive the faith by King Oswy’s son Alchfrid,(402) who was his brother-in-law and friend, for he had married his sister Cyneburg,(403) the daughter of King Penda.

Accordingly he was baptized by Bishop Finan, with all his nobles and thegns,(404) and their servants, that came along with him, at a noted township, belonging to the king, called At the Wall.(405) And having received four priests, who by reason of their learning and good life were deemed proper to instruct and baptize his nation, he returned home with much joy. These priests were Cedd and Adda, and Betti and Diuma;(406) the last of whom was by nation a Scot, the others English. Adda was brother to Utta, whom we have mentioned before,(407) a renowned priest, and abbot of the monastery which is called At the Goat’s Head.(408) The aforesaid priests, arriving in the province with the prince, preached the Word, and were heard willingly; and many, as well of the nobility as the common sort, renouncing the abominations of idolatry, were daily washed in the fountain of the faith.

Nor did King Penda forbid the preaching of the Word even among his people, the Mercians, if any were willing to hear it; but, on the contrary, he hated and despised those whom he perceived to be without the works of faith, when they had once received the faith of Christ, saying, that they were contemptible and wretched who scorned to obey their God, in whom they believed. These things were set on foot two years before the death of King Penda.

But when he was slain, and the most Christian king, Oswy, succeeded him in the throne, as we shall hereafter relate, Diuma,(409) one of the aforesaid four priests, was made bishop of the Midland Angles, as also of the Mercians, being ordained by Bishop Finan; for the scarcity of priests made it necessary that one prelate should be set over two nations. Having in a short time gained many people to the Lord, he died among the Midland Angles, in the country called Infeppingum;(410) and Ceollach, also of the Scottish nation, succeeded him in the bishopric. But he, not long after, left his bishopric, and returned to the island of Hii,(411) which, among the Scots, was the chief and head of many monasteries. His successor in the bishopric was Trumhere,(412) a godly man, and trained in the monastic life, an Englishman, but ordained bishop by the Scots. This happened in the days of King Wulfhere, of whom we shall speak hereafter.

Chap. XXII. How under King Sigbert, through the preaching of Cedd, the East Saxons again received the faith, which they had before cast off. [653 A.D.]

At that time, also, the East Saxons, at the instance of King Oswy, again received the faith, which they had formerly cast off when they expelled Mellitus, their bishop.(413) For Sigbert,(414) who reigned next to Sigbert surnamed The Little, was then king of that nation, and a friend to King Oswy, who, when Sigbert came to the province of the Northumbrians to visit him, as he often did, used to endeavour to convince him that those could not be gods that had been made by the hands of men; that a stock or a stone could not be proper matter to form a god, the residue whereof was either burned in the fire, or framed into any vessels for the use of men, or else was cast out as refuse, trampled on and turned into dust. That God is rather to be understood as incomprehensible in majesty and invisible to human eyes, almighty, eternal, the Creator of heaven and earth and of mankind; Who governs and will judge the world in righteousness, Whose eternal abode must be believed to be in Heaven, and not in base and perishable metal; and that it ought in reason to be concluded, that all those who learn and do the will of Him by Whom they were created, will receive from Him eternal rewards. King Oswy having often, with friendly counsel, like a brother, said this and much more to the like effect to King Sigbert, at length, aided by the consent of his friends, he believed, and after he had consulted with those about him, and exhorted them, when they all agreed and assented to the faith, he was baptized with them by Bishop Finan, in the king’s township above spoken of, which is called At the Wall,(415) because it is close by the wall which the Romans formerly drew across the island of Britain, at the distance of twelve miles from the eastern sea.

King Sigbert, having now become a citizen of the eternal kingdom, returned to the seat of his temporal kingdom, requesting of King Oswy that he would give him some teachers, to convert his nation to the faith of Christ, and cleanse them in the fountain of salvation. Wherefore Oswy, sending into the province of the Midland Angles, summoned the man of God, Cedd,(416) and, giving him another priest for his companion, sent them to preach the Word to the East Saxons. When these two, travelling to all parts of that country, had gathered a numerous Church to the Lord, it happened once that Cedd returned home, and came to the church of Lindisfarne to confer with Bishop Finan; who, finding that the work of the Gospel had prospered in his hands, made him bishop of the nation of the East Saxons, calling to him two other bishops(417) to assist at the ordination. Cedd, having received the episcopal dignity, returned to his province, and pursuing the work he had begun with more ample authority, built churches in divers places, and ordained priests and deacons to assist him in the Word of faith, and the ministry of Baptism,(418) especially in the city which, in the language of the Saxons, is called Ythancaestir,(419) as also in that which is named Tilaburg.(420) The first of these places is on the bank of the Pant, the other on the bank of the Thames. In these, gathering a flock of Christ’s servants, he taught them to observe the discipline of a rule of life, as far as those rude people were then capable of receiving it.

Whilst the teaching of the everlasting life was thus, for no small time, making daily increase in that province to the joy of the king and of all the people, it happened that the king, at the instigation of the enemy of all good men, was murdered by his own kindred. They were two brothers who did this wicked deed; and being asked what had moved them to it, they had nothing else to answer, but that they had been incensed against the king, and hated him, because he was too apt to spare his enemies, and calmly forgave the wrongs they had done him, upon their entreaty. Such was the crime for which the king was killed, because he observed the precepts of the Gospel with a devout heart; but in this innocent death his real offence was also punished, according to the prediction of the man of God. For one of those nobles(421) that murdered him was unlawfully married, and when the bishop was not able to prevent or correct the sin, he excommunicated him, and commanded all that would give ear to him not to enter this man’s house, nor to eat of his meat. But the king made light of this command, and being invited by the noble, went to a banquet at his house. As he was going thence, the bishop met him. The king, beholding him, immediately dismounted from his horse, trembling, and fell down at his feet, begging pardon for his offence; for the bishop, who was likewise on horseback, had also alighted. Being much incensed, he touched the prostrate king with the rod he held in his hand, and spoke thus with the authority of his office: “I tell thee, forasmuch as thou wouldest not refrain from the house of that sinful and condemned man, thou shalt die in that very house.” Yet it is to be believed, that such a death of a religious man not only blotted out his offence, but even added to his merit; because it happened on account of his piety and his observance of the commands of Christ.

Sigbert was succeeded in the kingdom by Suidhelm,(422) the son of Sexbald, who was baptized by the same Cedd, in the province of the East Angles, in the royal township, called Rendlaesham,(423) that is, Rendil’s Dwelling; and Ethelwald,(424) king of the East Angles, brother to Anna, king of the same people, received him as he came forth from the holy font.

Chap. XXIII. How Bishop Cedd, having a place for building a monastery given him by King Ethelwald, consecrated it to the Lord with prayer and fasting; and concerning his death. [659-664 A.D.]

The same man of God, whilst he was bishop among the East Saxons, was also wont oftentimes to visit his own province, Northumbria, for the purpose of exhortation. Oidilwald,(425) the son of King Oswald, who reigned among the Deiri, finding him a holy, wise, and good man, desired him to accept some land whereon to build a monastery, to which the king himself might frequently resort, to pray to the Lord and hear the Word, and where he might be buried when he died; for he believed faithfully that he should receive much benefit from the daily prayers of those who were to serve the Lord in that place. The king had before with him a brother of the same bishop, called Caelin, a man no less devoted to God, who, being a priest, was wont to administer to him and his house the Word and the Sacraments of the faith; by whose means he chiefly came to know and love the bishop. So then, complying with the king’s desires, the Bishop chose himself a place whereon to build a monastery among steep and distant mountains, which looked more like lurking-places for robbers and dens of wild beasts, than dwellings of men; to the end that, according to the prophecy of Isaiah, “In the habitation of dragons, where each lay, might be grass with reeds and rushes;”(426) that is, that the fruits of good works should spring up, where before beasts were wont to dwell, or men to live after the manner of beasts.

But the man of God, desiring first to cleanse the place which he had received for the monastery from stain of former crimes, by prayer and fasting, and so to lay the foundations there, requested of the king that he would give him opportunity and leave to abide there for prayer all the time of Lent, which was at hand. All which days, except Sundays, he prolonged his fast till the evening, according to custom, and then took no other sustenance than a small piece of bread, one hen’s egg, and a little milk and water. This, he said, was the custom of those of whom he had learned the rule of regular discipline, first to consecrate to the Lord, by prayer and fasting, the places which they had newly received for building a monastery or a church. When there were ten days of Lent still remaining, there came a messenger to call him to the king; and he, that the holy work might not be intermitted, on account of the king’s affairs, entreated his priest, Cynibill, who was also his own brother, to complete his pious undertaking. Cynibill readily consented, and when the duty of fasting and prayer was over, he there built the monastery, which is now called Laestingaeu,(427) and established therein religious customs according to the use of Lindisfarne, where he had been trained.

When Cedd had for many years held the office of bishop in the aforesaid province, and also taken charge of this monastery, over which he placed provosts,(428) it happened that he came thither at a time when there was plague, and fell sick and died. He was first buried without the walls; but in the process of time a church was built of stone in the monastery, in honour of the Blessed Mother of God, and his body was laid in it, on the right side of the altar.

The bishop left the monastery to be governed after him by his brother Ceadda,(429) who was afterwards made bishop, as shall be told hereafter. For, as it rarely happens, the four brothers we have mentioned, Cedd and Cynibill, and Caelin and Ceadda, were all celebrated priests of the Lord, and two of them also came to be bishops. When the brethren who were in his monastery, in the province of the East Saxons,(430) heard that the bishop was dead and buried in the province of the Northumbrians, about thirty men of that monastery came thither, being desirous either to live near the body of their father, if it should please God, or to die and be buried there. Being gladly received by their brethren and fellow soldiers in Christ, all of them died there struck down by the aforesaid pestilence, except one little boy, who is known to have been saved from death by the prayers of his spiritual father. For being alive long after, and giving himself to the reading of Scripture, he was told that he had not been regenerated by the water of Baptism, and being then cleansed in the laver of salvation, he was afterwards promoted to the order of priesthood, and was of service to many in the church. I do not doubt that he was delivered at the point of death, as I have said, by the intercession of his father, to whose body he had come for love of him, that so he might himself avoid eternal death, and by teaching, offer the ministry of life and salvation to others of the brethren.

Chap. XXIV. How when King Penda was slain, the province of the Mercians received the faith of Christ, and Oswy gave possessions and territories to God, for building monasteries, as a thank offering for the victory obtained. [655 A.D.]

At this time, King Oswy was exposed to the cruel and intolerable invasions of Penda, king of the Mercians, whom we have so often mentioned, and who had slain his brother;(431) at length, compelled by his necessity, he promised to give him countless gifts and royal marks of honour greater than can be believed, to purchase peace; provided that he would return home, and cease to waste and utterly destroy the provinces of his kingdom. The pagan king refused to grant his request, for he had resolved to blot out and extirpate all his nation, from the highest to the lowest; whereupon King Oswy had recourse to the protection of the Divine pity for deliverance from his barbarous and pitiless foe, and binding himself by a vow, said, “If the pagan will not accept our gifts, let us offer them to Him that will, the Lord our God.” He then vowed, that if he should win the victory, he would dedicate his daughter to the Lord in holy virginity, and give twelve pieces of land whereon to build monasteries. After this he gave battle with a very small army: indeed, it is reported that the pagans had thirty times the number of men; for they had thirty legions, drawn up under most noted commanders.(432) King Oswy and his son Alchfrid met them with a very small army, as has been said, but trusting in Christ as their Leader; his other son, Egfrid,(433) was then kept as a hostage at the court of Queen Cynwise,(434) in the province of the Mercians. King Oswald’s son Oidilwald,(435) who ought to have supported them, was on the enemy’s side, and led them on to fight against his country and his uncle; though, during the battle, he withdrew, and awaited the event in a place of safety. The engagement began, the pagans were put to flight or killed, the thirty royal commanders, who had come to Penda’s assistance, were almost all of them slain; among whom was Ethelhere,(436) brother and successor to Anna, king of the East Angles. He had been the occasion of the war, and was now killed, having lost his army and auxiliaries. The battle was fought near the river Winwaed,(437) which then, owing to the great rains, was in flood, and had overflowed its banks, so that many more were drowned in the flight than destroyed in battle by the sword.

Then King Oswy, according to the vow he had made to the Lord, returned thanks to God for the victory granted him, and gave his daughter Elfled,(438) who was scarce a year old, to be consecrated to Him in perpetual virginity; bestowing also twelve small estates of land, wherein the practice of earthly warfare should cease, and place and means should be afforded to devout and zealous monks to wage spiritual warfare, and pray for the eternal peace of his nation. Of these estates six were in the province of the Deiri, and the other six in that of the Bernicians. Each of the estates contained ten families, that is, a hundred and twenty in all. The aforesaid daughter of King Oswy, who was to be dedicated to God, entered the monastery called Heruteu,(439) or, “The Island of the Hart,” at that time ruled by the Abbess Hilda,(440) who, two years after, having acquired an estate of ten families, at the place called Streanaeshalch,(441) built a monastery there, in which the aforesaid king’s daughter was first trained in the monastic life and afterwards became abbess; till, at the age of fifty-nine, the blessed virgin departed to be united to her Heavenly Bridegroom. In this monastery, she and her father, Oswy, her mother, Eanfled, her mother’s father, Edwin,(442) and many other noble persons, are buried in the church of the holy Apostle Peter. King Oswy concluded this war in the district of Loidis, in the thirteenth year of his reign, on the 15th of November,(443) to the great benefit of both nations; for he delivered his own people from the hostile depredations of the pagans, and, having made an end of their heathen chief, converted the Mercians and the adjacent provinces to the grace of the Christian faith.

Diuma was made the first bishop of the Mercians, as also of Lindsey and the Midland Angles, as has been said above,(444) and he died and was buried among the Midland Angles. The second was Ceollach,(445) who, giving up his episcopal office before his death, returned into Scotland. Both these bishops belonged to the nation of the Scots. The third was Trumhere, an Englishman, but educated and ordained by the Scots. He was abbot of the monastery that is called Ingetlingum,(446) and is the place where King Oswin was killed, as has been said above; for Queen Eanfled, his kinswoman, in expiation of his unjust death, begged of King Oswy that he would give Trumhere, the aforesaid servant of God, a place there to build a monastery, because he also was kinsman to the slaughtered king; in which monastery continual prayers should be offered up for the eternal welfare of the kings, both of him that was murdered, and of him that commanded the murder. The same King Oswy governed the Mercians, as also the people of the other southern provinces, three years after he had slain King Penda; and he likewise subdued the greater part of the Picts to the dominion of the English.

At this time he gave to the above-mentioned Peada, son to King Penda, because he was his kinsman, the kingdom of the Southern Mercians,(447) consisting, as is said, of 5,000 families, divided by the river Trent from the Northern Mercians, whose land contains 7,000 families; but Peada was foully slain in the following spring, by the treachery, as is said, of his wife,(448) during the very time of the Easter festival. Three years after the death of King Penda, the Mercian chiefs, Immin, and Eafa, and Eadbert, rebelled against King Oswy, setting up for their king, Wulfhere,(449) son to the said Penda, a youth whom they had kept concealed; and expelling the ealdormen of the foreign king, they bravely recovered at once their liberty and their lands; and being thus free, together with their king, they rejoiced to serve Christ the true King, for the sake of an everlasting kingdom in heaven. This king governed the Mercians seventeen years, and had for his first bishop Trumhere,(450) above spoken of; the second was Jaruman;(451) the third Ceadda;(452) the fourth Wynfrid.(453) All these, succeeding each other in order under King Wulfhere, discharged episcopal duties to the Mercian nation.

Chap. XXV. How the question arose about the due time of keeping Easter, with those that came out of Scotland.(454) [664 A.D.]

In the meantime, Bishop Aidan being taken away from this life, Finan, who was ordained and sent by the Scots, succeeded him in the bishopric, and built a church in the Isle of Lindisfarne, fit for the episcopal see; nevertheless, after the manner of the Scots, he made it, not of stone, but entirely of hewn oak, and covered it with reeds; and it was afterwards dedicated in honour of the blessed Peter the Apostle, by the most reverend Archbishop Theodore. Eadbert,(455) also bishop of that place, took off the thatch, and caused it to be covered entirely, both roof and walls, with plates of lead.