Chapter XXII: Book IV (1)

Chap. I. How when Deusdedit died, Wighard was sent to Rome to receive the episcopate; but he dying there, Theodore was ordained archbishop, and sent into Britain with the Abbot Hadrian. [664-669 A.D.]

In the above-mentioned year of the aforesaid eclipse(515) and of the pestilence which followed it immediately, in which also Bishop Colman, being overcome by the united effort of the Catholics, returned home,(516) Deusdedit,(517) the sixth bishop of the church of Canterbury, died on the 14th of July. Earconbert,(518) also, king of Kent, departed this life the same month and day; leaving his kingdom to his son Egbert, who held it for nine years. The see then became vacant for no small time, until, the priest Wighard,(519) a man of great learning in the teaching of the Church, of the English race, was sent to Rome by King Egbert and Oswy, king of the Northumbrians, as was briefly mentioned in the foregoing book,(520) with a request that he might be ordained Archbishop of the Church of England; and at the same time presents were sent to the Apostolic pope, and many vessels of gold and silver. Arriving at Rome, where Vitalian(521) presided at that time over the Apostolic see, and having made known to the aforesaid Apostolic pope the occasion of his journey, he was not long after carried off, with almost all his companions who had come with him, by a pestilence which fell upon them.

But the Apostolic pope having consulted about that matter, made diligent inquiry for some one to send to be archbishop of the English Churches. There was then in the monastery of Niridanum, which is not far from Naples in Campania, an abbot called Hadrian,(522) by nation an African, well versed in Holy Scripture, trained in monastic and ecclesiastical teaching, and excellently skilled both in the Greek and Latin tongues. The pope, sending for him, commanded him to accept the bishopric and go to Britain. He answered, that he was unworthy of so great a dignity, but said that he could name another, whose learning and age were fitter for the episcopal office. He proposed to the pope a certain monk named Andrew, belonging to a neighbouring nunnery(523) and he was by all that knew him judged worthy of a bishopric; but the weight of bodily infirmity prevented him from becoming a bishop. Then again Hadrian was urged to accept the episcopate; but he desired a respite, to see whether in time he could find another to be ordained bishop.

There was at that time in Rome, a monk, called Theodore,(524) known to Hadrian, born at Tarsus in Cilicia, a man instructed in secular and Divine writings, as also in Greek and Latin; of high character and venerable age, being sixty-six years old. Hadrian proposed him to the pope to be ordained bishop, and prevailed; but upon the condition that he should himself conduct him into Britain, because he had already travelled through Gaul twice upon different occasions, and was, therefore, better acquainted with the way, and was, moreover, sufficiently provided with men of his own; as also, to the end that, being his fellow labourer in teaching, he might take special care that Theodore should not, according to the custom of the Greeks, introduce any thing contrary to the truth of the faith into the Church where he presided.(525) Theodore, being ordained subdeacon, waited four months for his hair to grow, that it might be shorn into the shape of a crown; for he had before the tonsure of St. Paul,(526) the Apostle, after the manner of the eastern people. He was ordained by Pope Vitalian, in the year of our Lord 668, on Sunday, the 26th of March, and on the 27th of May was sent with Hadrian to Britain.(527)

They proceeded together by sea to Marseilles, and thence by land to Arles, and having there delivered to John, archbishop of that city,(528) Pope Vitalian’s letters of recommendation, were by him detained till Ebroin,(529) the king’s mayor of the palace, gave them leave to go where they pleased. Having received the same, Theodore went to Agilbert, bishop of Paris,(530) of whom we have spoken above, and was by him kindly received, and long entertained. But Hadrian went first to Emme, Bishop of the Senones,(531) and then to Faro,(532) bishop of the Meldi, and lived in comfort with them a considerable time; for the approach of winter had obliged them to rest wherever they could. King Egbert, being informed by sure messengers that the bishop they had asked of the Roman prelate was in the kingdom of the Franks, sent thither his reeve,(533) Raedfrid, to conduct him. He, having arrived there, with Ebroin’s leave took Theodore and conveyed him to the port called Quentavic;(534) where, falling sick, he stayed some time, and as soon as he began to recover, sailed over into Britain. But Ebroin detained Hadrian, suspecting that he went on some mission from the Emperor to the kings of Britain, to the prejudice of the kingdom of which he at that time had the chief charge; however, when he found that in truth he had never had any such commission, he discharged him, and permitted him to follow Theodore. As soon as he came to him, Theodore gave him the monastery of the blessed Peter the Apostle,(535) where the archbishops of Canterbury are wont to be buried, as I have said before; for at his departure, the Apostolic lord had enjoined upon Theodore that he should provide for him in his province, and give him a suitable place to live in with his followers.

Chap. II. How Theodore visited all places; how the Churches of the English began to be instructed in the study of Holy Scripture, and in the Catholic truth; and how Putta was made bishop of the Church of Rochester in the room of Damianus. [669 A.D.]

Theodore came to his Church in the second year after his consecration, on Sunday, the 27th of May, and spent in it twenty-one years, three months, and twenty-six days. Soon after, he visited all the island, wherever the tribes of the English dwelt, for he was gladly received and heard by all persons; and everywhere attended and assisted by Hadrian, he taught the right rule of life, and the canonical custom of celebrating Easter. This was the first archbishop whom all the English Church consented to obey. And forasmuch as both of them were, as has been said before, fully instructed both in sacred and in secular letters, they gathered a crowd of disciples, and rivers of wholesome knowledge daily flowed from them to water the hearts of their hearers; and, together with the books of Holy Scripture, they also taught them the metrical art, astronomy, and ecclesiastical arithmetic. A testimony whereof is, that there are still living at this day some of their scholars, who are as well versed in the Greek and Latin tongues as in their own, in which they were born. Nor were there ever happier times since the English came into Britain; for having brave Christian kings, they were a terror to all barbarous nations, and the minds of all men were bent upon the joys of the heavenly kingdom of which they had but lately heard; and all who desired to be instructed in sacred studies had masters at hand to teach them.

From that time also they began in all the churches of the English to learn Church music, which till then had been only known in Kent. And, excepting James, of whom we have spoken above,(536) the first teacher of singing in the churches of the Northumbrians was Eddi, surnamed Stephen,(537) invited from Kent by the most reverend Wilfrid, who was the first of the bishops of the English nation that learned to deliver to the churches of the English the Catholic manner of life.(538)

Theodore, journeying through all parts, ordained bishops in fitting places, and with their assistance corrected such things as he found faulty. Among the rest, when he charged Bishop Ceadda with not having been duly consecrated,(539) he, with great humility, answered, “If you know that I have not duly received episcopal ordination, I willingly resign the office, for I never thought myself worthy of it; but, though unworthy, for obedience sake I submitted, when bidden to undertake it.” Theodore, hearing his humble answer, said that he should not resign the bishopric, and he himself completed his ordination after the Catholic manner. Now at the time when Deusdedit died, and a bishop for the church of Canterbury was by request ordained and sent, Wilfrid was also sent from Britain into Gaul to be ordained; and because he returned before Theodore, he ordained priests and deacons in Kent till the archbishop should come to his see. But when Theodore came to the city of Rochester, where the bishopric had been long vacant by the death of Damian,(540) he ordained a man named Putta,(541) trained rather in the teaching of the Church and more addicted to simplicity of life than active in worldly affairs, but specially skilful in Church music, after the Roman use, which he had learned from the disciples of the blessed Pope Gregory.(542)

Chap. III. How the above-mentioned Ceadda was made Bishop of the province of Mercians. Of his life, death, and burial. [669 A.D.]

At that time, the province of the Mercians was governed by King Wulfhere, who, on the death of Jaruman,(543) desired of Theodore that a bishop should be given to him and his people; but Theodore would not ordain a new one for them, but requested of King Oswy that Ceadda might be their bishop. He then lived in retirement at his monastery, which is at Laestingaeu,(544) while Wilfrid administered the bishopric of York, and of all the Northumbrians, and likewise of the Picts, as far as King Oswy was able to extend his dominions. And, seeing that it was the custom of that most reverend prelate to go about the work of the Gospel everywhere on foot rather than on horseback, Theodore commanded him to ride whenever he had a long journey to undertake; and finding him very unwilling, in his zeal and love for his pious labour, he himself, with his own hands, lifted him on horseback; for he knew him to be a holy man, and therefore obliged him to ride wherever he had need to go. Ceadda having received the bishopric of the Mercians and of Lindsey,(545) took care to administer it with great perfection of life, according to the example of the ancient fathers. King Wulfhere also gave him land of the extent of fifty families, to build a monastery, at the place called Ad Barvae,(546) or “At the Wood,” in the province of Lindsey, wherein traces of the monastic life instituted by him continue to this day.

He had his episcopal see in the place called Lyccidfelth,(547) in which he also died, and was buried, and where the see of the succeeding bishops of that province continues to this day. He had built himself a retired habitation not far from the church, wherein he was wont to pray and read in private, with a few, it might be seven or eight of the brethren, as often as he had any spare time from the labour and ministry of the Word. When he had most gloriously governed the church in that province for two years and a half, the Divine Providence so ordaining, there came round a season like that of which Ecclesiastes says, “That there is a time to cast away stones, and a time to gather stones together;”(548) for a plague fell upon them, sent from Heaven, which, by means of the death of the flesh, translated the living stones of the Church from their earthly places to the heavenly building. And when, after many of the Church of that most reverend prelate had been taken away out of the flesh, his hour also drew near wherein he was to pass out of this world to the Lord, it happened one day that he was in the aforesaid habitation with only one brother, called Owini,(549) his other companions having upon some due occasion returned to the church. Now Owini was a monk of great merit, having forsaken the world with the sole desire of the heavenly reward; worthy in all respects to have the secrets of the Lord revealed to him in special wise, and worthy to have credit given by his hearers to what he said. For he had come with Queen Ethelthryth(550) from the province of the East Angles, and was the chief of her thegns, and governor of her house. As the fervour of his faith increased, resolving to renounce the secular life, he did not go about it slothfully, but so entirely forsook the things of this world, that, quitting all that he had, clad in a plain garment, and carrying an axe and hatchet in his hand, he came to the monastery of the same most reverend father, which is called Laestingaeu. He said that he was not entering the monastery in order to live in idleness, as some do, but to labour; which he also confirmed by practice; for as he was less capable of studying the Scriptures, the more earnestly he applied himself to the labour of his hands. So then, forasmuch as he was reverent and devout, he was kept by the bishop in the aforesaid habitation with the brethren, and whilst they were engaged within in reading, he was without, doing such things as were necessary.

One day, when he was thus employed abroad, his companions having gone to the church, as I began to tell, and the bishop was alone reading or praying in the oratory of that place, on a sudden, as he afterwards said, he heard a sweet sound of singing and rejoicing descend from heaven to earth. This sound he said he first heard coming from the sky in the south-east, above the winter sunrise, and that afterwards it drew near him gradually, till it came to the roof of the oratory where the bishop was, and entering therein, filled all the place and encompassed it about. He listened attentively to what he heard, and after about half an hour, perceived the same song of joy to ascend from the roof of the said oratory, and to return to heaven in the same way as it came, with unspeakable sweetness. When he had stood some time amazed, and earnestly considering in his mind what this might be, the bishop opened the window of the oratory, and making a sound with his hand, as he was often wont to do, bade anyone who might be without to come in to him. He went hastily in, and the bishop said to him, “Make haste to the church, and cause those seven brothers to come hither, and do you come with them.” When they were come, he first admonished them to preserve the virtue of love and peace among themselves, and towards all the faithful; and with unwearied earnestness to follow the rules of monastic discipline, which they had either been taught by him, and had seen him observe, or had found in the words and actions of the former fathers. Then he added that the day of his death was at hand; for, said he, “that gracious guest, who was wont to visit our brethren, has vouchsafed also to come to me this day, and to call me out of this world. Return, therefore, to the church, and speak to the brethren, that in their prayers they commend my departure to the Lord, and that they be mindful to prepare for their own, the hour whereof is uncertain, by watching, and prayer, and good works.”

When he had spoken thus much and more to the same end, and they, having received his blessing, had gone away in great sorrow, he who had heard the heavenly song returned alone, and prostrating himself on the ground, said, “I beseech you, father, may I be permitted to ask a question?”—“Ask what you will,” answered the bishop. Then he said, “I beseech you to tell me what was that song which I heard as of a joyful company coming from heaven upon this oratory, and after some time returning to heaven?” The bishop answered: “If you heard the singing, and know of the coming of the heavenly company, I command you, in the Name of the Lord, that you tell it not to any before my death. But in truth they were angelic spirits, who came to call me to my heavenly reward, which I have always loved and longed after, and they promised that they would return seven days hence, and take me away with them.” Which was indeed fulfilled, as had been said to him; for being presently seized with bodily infirmity, and the same daily increasing, on the seventh day, as had been promised to him, when he had prepared for death by receiving the Body and Blood of our Lord, his saintly soul being delivered from the prison of the body, led, as may justly be believed, by the attendant angels, he departed to the joys of Heaven.

It is no wonder that he joyfully beheld the day of his death, or rather the day of the Lord, the coming whereof he had always been mindful to await with earnest expectation. For with all his merits of continence, humility, teaching, prayer, voluntary poverty, and other virtues, he was so filled with the fear of the Lord, so mindful of his latter end in all his actions, that, as I was wont to hear from one of the brothers who instructed me in the Scriptures, and who had been bred in his monastery, and under his direction, whose name was Trumbert, if it happened that there blew a sudden strong gust of wind, when he was reading or doing any other thing, he forthwith called upon the Lord for mercy, and begged that it might be granted to all mankind. If the wind grew stronger, he closed his book, and fell on his face, praying still more earnestly. But, if a violent storm of wind or rain came on, or if the earth and air were filled with the terror of thunder and lightning, he would go to the church, and anxiously devote himself with all his heart to prayers and psalms till the weather became calm. Being asked by his brethren why he did so, he answered, “Have not you read—‘The Lord also thundered in the heavens, and the Highest gave his voice. Yea, he sent out his arrows and scattered them; and he shot out lightnings, and discomfited them.’(551) For the Lord moves the air, raises the winds, hurls lightning, and thunders from heaven, to rouse the inhabitants of the earth to fear him; to put them in mind of judgement to come; to dispel their pride, and confound their boldness, by recalling to their thoughts that dread time, when the heavens and the earth being on fire, He will come in the clouds, with great power and majesty, to judge the quick and the dead. Wherefore,” said he, “it behoves us to respond to His heavenly admonition with due fear and love; that, as often as the air is moved and He puts forth His hand threatening to strike, but does not yet let it fall, we may immediately implore His mercy; and searching the recesses of our hearts, and casting out the dregs of our sins, we may carefully so act that we may never deserve to be struck down.”

With this revelation and narrative of the aforesaid brother, concerning the death of this prelate, agrees the account of the most reverend Father Egbert, above spoken of,(552) who long and zealously led a monastic life with the same Ceadda, when both were youths, in Ireland, in prayer and self-denial and meditation on the Holy Scriptures. But whereas Ceadda afterwards returned into his own country, Egbert continued to live abroad for the Lord’s sake till the end of his life. A long time after, Hygbald, a man of great holiness and continence, who was an abbot in the province of Lindsey,(553) came from Britain to visit him, and whilst, as became holy men, they were discoursing of the life of the former fathers, and rejoicing to imitate the same, mention was made of the most reverend prelate, Ceadda; whereupon Egbert said, “I know a man in this island, still in the flesh, who, when Ceadda passed away from this world, saw the soul of his brother Cedd, with a company of angels, descending from heaven, who, having taken Ceadda’s soul along with them, returned again to the heavenly kingdom.” Whether he said this of himself, or some other, we do not certainly know; but because it was said by so great a man, there can be no doubt of the truth thereof.

Ceadda died on the 2nd of March,(554) and was first buried by St. Mary’s Church, but afterwards, when the church of the most blessed chief of the Apostles, Peter, was built in the same place, his bones were translated into it. In both which places, as a testimony of his virtue, frequent miracles of healing are wont to be wrought. And of late, a certain man that had a frenzy, wandering about everywhere, arrived there in the evening, unperceived or disregarded by the keepers of the place, and having rested there the whole of the night, came forth in his right mind the next morning, to the surprise and joy of all, and told what a cure had been wrought on him through the goodness of God. The place of the sepulchre is a wooden monument, made like a little house, covered, having a hole in the wall, through which those that go thither for devotion are wont to put in their hand and take out some of the dust. This they put into water and give to sick cattle or men to drink, whereupon they are presently eased of their infirmity, and restored to their desired health.

In his place, Theodore ordained Wynfrid,(555) a man of good and sober life, to preside, like his predecessors, over the bishoprics of the Mercians, the Midland Angles, and Lindsey, of all which, Wulfhere, who was still living, was king. Wynfrid was one of the clergy of the prelate he succeeded, and had for no small time filled the office of deacon under him.

Chap. IV. How Bishop Colman, having left Britain, built two monasteries in the country of the Scots; the one for the Scots, the other for the English whom he had taken along with him. [667 A.D.]

In the meantime, Colman, the Scottish bishop, departing from Britain,(556) took along with him all the Scots whom he had gathered about him in the isle of Lindisfarne, and also about thirty of the English nation, for both these companies had been trained in duties of the monastic life; and leaving some brothers in his church, he went first to the isle of Hii,(557) whence he had been sent to preach the Word of God to the English nation. Afterwards he retired to a small island, which is to the west of Ireland, and at some distance from it, called in the language of the Scots, Inisboufinde,(558) the Island of the White Heifer. Arriving there, he built a monastery, and placed in it the monks he had brought of both nations. But they could not agree among themselves, by reason that the Scots, in the summer season, when the harvest was to be brought in, leaving the monastery, wandered about through places known to them; but returned again the next winter, and desired to use in common what the English had provided. Colman sought to put an end to this dissension, and travelling about far and near, he found a place in the island of Ireland fitted to be the site of a monastery, which, in the language of the Scots, is called Mageo.(559) He bought a small part of it of the chief to whom it belonged, to build his monastery thereon; upon condition, that the monks dwelling there should pray to the Lord for him who let them have the place. Then at once building a monastery, with the assistance of the chief and all the neighbouring people, he placed the English there, leaving the Scots in the aforesaid island. This monastery is to this day occupied by English inhabitants; being the same that, grown from a small beginning to be very large, is commonly called Muigeo; and as all have long since been brought to adopt better customs, it contains a notable society of monks, who are gathered there from the province of the English, and live by the labour of their own hands, after the example of the venerable fathers, under a rule and a canonical abbot, in much continence and singleness of life.

Chap. V. Of the death of the kings Oswy and Egbert, and of the synod held at the place Herutford,(560) in which Archbishop Theodore presided. [670-673 A.D.]

In the year of our Lord 670,(561) being the second year after Theodore arrived in England, Oswy, king of the Northumbrians, fell sick, and died, in the fifty-eighth year of his age.(562) He at that time bore so great affection to the Roman Apostolic usages, that he had designed, if he recovered from his sickness, to go to Rome, and there to end his days at the holy places, having asked Bishop Wilfrid, with a promise of no small gift of money, to conduct him on his journey. He died on the 15th of February, leaving his son Egfrid(563) his successor in the kingdom. In the third year of his reign, Theodore assembled a council of bishops, along with many other teachers of the church, who loved and were acquainted with the canonical statutes of the fathers. When they were met together, he began, in the spirit which became a bishop, to enjoin the observance of such things as were in accordance with the unity and the peace of the Church. The purport of the proceedings of this synod is as follows:—(564)

“In the name of our Lord God and Saviour Jesus Christ, Who reigns for ever and governs His Church, it was thought meet that we should assemble, according to the custom prescribed in the venerable canons, to treat about the necessary affairs of the Church. We met on the 24th day of September, the first indiction,(565) at the place which is called Herutford: I, Theodore, albeit unworthy, appointed by the Apostolic see bishop of the church of Canterbury; our fellow priest and brother, the most reverend Bisi, bishop of the East Angles; and with us also our brother and fellow priest, Wilfrid, bishop of the nation of the Northumbrians, represented by his proxies. There were present also our brothers and fellow priests, Putta, bishop of the Kentish castle, called Rochester; Leutherius, bishop of the West Saxons, and Wynfrid, bishop of the province of the Mercians.(566) When we were all met together, and had sat down in order, I said, ‘I beseech you, most dear brothers, for the fear and love of our Redeemer, that we may all treat in common on behalf of our faith; to the end that whatsoever has been decreed and defined by holy and approved fathers, may be inviolably observed by all of us.’ This and much more I spoke tending to charity and the preservation of the unity of the Church; and when I had ended my preface, I asked every one of them in order, whether they consented to observe the things that had been of old canonically decreed by the fathers? To which all our fellow priests answered, ‘Most assuredly we are all resolved to observe willingly and heartily whatsoever is laid down in the canons of the holy fathers.’ Then forthwith I produced the said book of canons,(567) and in the presence of them all showed ten articles in the same, which I had marked in several places, because I knew them to be of the most importance to us, and entreated that these might be most particularly received by them all.

“Article I. That we all in common keep the holy day of Easter on the Sunday after the fourteenth moon of the first month.

“II. That no bishop intrude into the diocese of another, but be satisfied with the government of the people committed to him.

“III. That it shall not be lawful for any bishop to disturb in any matter monasteries dedicated to God, nor to take away forcibly any part of their property.

“IV. That the monks themselves do not move from one place to another, that is, from monastery to monastery, unless with the consent of their own abbot; but that they continue in the obedience which they promised at the time of their conversion.

“V. That no clerk, forsaking his own bishop, shall wander about, or be anywhere received without commendatory letters from his diocesan. But if he shall be once received, and will not return when summoned, both the receiver, and he that is received shall be under excommunication.

“VI. That bishops and clergy, when travelling, shall be content with the hospitality that is afforded them; and that it be not lawful for any one of them to exercise any priestly function without leave of the bishop in whose diocese he is known to be.

“VII. That a synod be assembled twice a year; but on account of divers hindrances, it was approved by all, that we should meet once a year, on the 1st of August, at the place called Clofeshoch.(568)

“VIII. That no bishop, through ambition, shall set himself above another; but that they shall all observe the time and order of their consecration.

“IX. The ninth Article was discussed in common, to the effect that more bishops should be made, as the number of the faithful increased; but this matter for the present was passed over.(569)

“X. Of marriages; that nothing be allowed but lawful wedlock; that none commit incest; no man leave his own wife, except it be, as the holy Gospel teaches, for fornication. And if any man shall put away his own wife, lawfully joined to him in matrimony, that he take no other, if he wishes to be a true Christian, but continue as he is, or else be reconciled to his own wife.

“These articles being thus discussed and defined in common, to the end, that for the future, no stumbling-block of contention might arise from any one of us, or that things be falsely set forth, it was thought fit that every one of us should, by the subscription of his own hand, confirm all the particulars so defined. Which judgement, as defined by us, I dictated to be written by Titillus our notary. Given in the month and indiction aforesaid. Whosoever, therefore, shall attempt in any way to oppose or infringe this decision, confirmed by our consent, and by the subscription of our hands, according to the decree of the canons, must know, that he is excluded from all sacerdotal functions, and from our fellowship. May the Grace of God keep us in safety, living in the unity of His Holy Church.”

This synod was held in the year of our Lord 673. In which year Egbert, king of Kent,(570) died in the month of July; his brother Hlothere(571) succeeded him on the throne, which he held eleven years and seven months. Bisi, the bishop of the East Angles, who is said to have been in the aforesaid synod, a man of great saintliness and piety, was successor to Boniface,(572) before spoken of; for when Boniface died, after having been bishop seventeen years, he was ordained by Theodore and made bishop in his place. Whilst he was still alive, but hindered by grievous infirmity from administering his episcopal functions, two bishops, Aecci and Badwin, were elected and consecrated in his place; from which time to the present, that province has had two bishops.(573)

Chap. VI. How Wynfrid being deposed, Sexwulf received his bishopric, and Earconwald was made bishop of the East Saxons. [675 A.D.]

Not long after these events, Theodore, the archbishop, taking offence at some act of disobedience of Wynfrid, bishop of the Mercians,(574) deposed him from his bishopric when he had held it but a few years, and in his place ordained Sexwulf bishop,(575) who was founder and abbot of the monastery which is called Medeshamstead,(576) in the country of the Gyrwas.(577) Wynfrid, thus deposed, returned to his monastery which is called Ad Barvae,(578) and there ended his life in holy conversation.

Theodore then also appointed Earconwald,(579) bishop of the East Saxons, in the city of London, over whom at that time reigned Sebbi and Sighere, of whom mention has been made above.(580) This Earconwald’s life and conversation, as well when he was bishop as before that time, is said to have been most holy, as is even now testified by heavenly miracles; for to this day, his horse-litter, in which he was wont to be carried when sick, is kept by his disciples, and continues to cure many of fevers and other ailments; and not only sick persons who are laid under that litter, or close by it, are cured; but the very splinters cut from it, when carried to the sick, are wont immediately to bring healing to them.

This man, before he was made bishop, had built two famous monasteries, the one for himself, and the other for his sister Ethelburg,(581) and established them both in regular discipline of the best kind. That for himself was in the district of Sudergeona, by the river Thames, at a place called Cerotaesei,(582) that is, the Island of Cerot; that for his sister in the province of the East Saxons, at a place called In Berecingum,(583) wherein she might be a mother and nurse of women devoted to God. Being put into the government of that monastery, she showed herself in all respects worthy of her brother the bishop, by her own holy life and by her regular and pious care of those under her rule, as was also manifested by heavenly miracles.

Chap. VII. How it was indicated by a light from heaven where the bodies of the nuns should be buried in the monastery of Berecingum. [675 A.D.?]

In this monastery many miracles were wrought, accounts of which have been committed to writing by those who were acquainted with them, that their memory might be preserved, and succeeding generations edified, and these are in the possession of many persons; some of them we also have taken pains to include in our History of the Church. At the time of the pestilence, already often mentioned,(584) which ravaged all the country far and wide, it had also seized on that part of this monastery where the men abode, and they were daily hurried away to the Lord. The careful mother of the community began often to inquire of the sisters, when they were gathered together; in what part of the monastery they desired to be buried and a cemetery to be made, when the same affliction should fall upon that part of the monastery in which the handmaids of the Lord dwelt together apart from the men, and they should be snatched away out of this world by the same destruction as the rest. Receiving no certain answer from the sisters, though she often questioned them, she and all of them received a most certain answer from the Divine Providence. For one night, after matins had been sung, and those handmaids of Christ had gone out of their chapel to the tombs of the brothers who had departed this life before them, and were singing the customary songs of praise to the Lord, on a sudden a light from heaven, like a great sheet, came down upon them all, and struck them with such amazement, that, in consternation, they even left off singing their hymn. But that resplendent light, in comparison wherewith the sun at noon-day might seem dark, soon after, rising from that place, removed to the south side of the monastery, that is, to the westward of the chapel, and having continued there some time, and rested upon those parts, in the sight of them all withdrew itself again to heaven, leaving no doubt in the minds of all, but that the same light, which was to lead or to receive the souls of those handmaids of Christ into Heaven, also showed the place in which their bodies were to rest and await the day of the resurrection. The radiance of this light was so great, that one of the older brethren, who at the same time was in their chapel with another younger than himself, related in the morning, that the rays of light which came in at the crannies of the doors and windows, seemed to exceed the utmost brightness of daylight.

Chap. VIII. How a little boy, dying in the same monastery, called upon a virgin that was to follow him; and how another nun, at the point of leaving her body, saw some small part of the future glory. [675 A.D.?]

There was, in the same monastery, a boy, not above three years old, called Aesica; who, by reason of his tender age, was being brought up among the virgins dedicated to God, there to learn his lessons. This child being seized by the aforesaid pestilence, when his last hour was come, called three times upon one of the virgins consecrated to Christ, speaking to her by her own name, as if she had been present, Eadgyth! Eadgyth! Eadgyth! and thus ending his temporal life, entered into that which is eternal. The virgin, to whom he called, as he was dying, was immediately seized, where she was, with the same sickness, and departing this life the same day on which she had been summoned, followed him that called her into the heavenly kingdom.

Likewise, one of the same handmaids of God, being smitten with the same disease, and reduced to the last extremity, began on a sudden, about midnight, to cry out to them that ministered to her, desiring they would put out the lamp that was lighted there. And, when she had done this many times, and yet no one did her will, at last she said, “I know that you think I am raving, when I say this, but be assured that it is not so; for I tell you truly, that I see this house filled with so great a light, that that lamp of yours seems to me to be altogether dark.” And when still no one replied to what she said, or did her bidding, she added, “Burn your lamp, then, as long as you will; but know, that it is not my light, for my light will come to me at the dawn of day.” Then she began to tell, that a certain man of God, who had died that same year, had appeared to her, telling her that at the break of day she should depart to the eternal light. The truth of which vision was speedily proved by the maiden’s death as soon as the day appeared.

Chap. IX. Of the signs which were shown from Heaven when the mother of that community departed this life. [675 A.D.?]

Now when Ethelburg herself, the pious mother of that community devoted to God, was about to be taken out of this world, a wonderful vision appeared to one of the sisters, called Tortgyth; who, having lived many years in that monastery, always endeavoured, in all humility and sincerity, to serve God herself, and to help the mother to maintain regular discipline, by instructing and reproving the younger ones. Now, in order that her virtue might, according to the Apostle, be made perfect in weakness, she was suddenly seized with a most grievous bodily disease, under which, through the merciful providence of our Redeemer, she was sorely tried for the space of nine years; to the end, that whatever stain of evil remained amidst her virtues, either through ignorance or neglect, might all be purified in the furnace of long tribulation. This woman, going out of the chamber where she abode one night, at dusk, plainly saw as it were a human body, which was brighter than the sun, wrapped in fine linen, and lifted up on high, being taken out of the house in which the sisters used to sleep. Then looking earnestly to see what it was that drew up that appearance of the glorious body which she beheld, she perceived that it was raised on high as it were by cords brighter than gold, until, entering into the open heavens, it could no longer be seen by her. Reflecting on this vision, she made no doubt that some one of the community would soon die, and her soul be lifted up to heaven by the good works which she had wrought, as it were by golden cords. And so in truth it befell; for a few days after, the beloved of God, Ethelburg, mother of that community, was delivered out of the prison of the flesh; and her life is proved to have been such that no one who knew her ought to doubt that an entrance into the heavenly country was open to her, when she departed from this life.

There was also, in the same monastery, a certain nun, of noble origin in this world, and still nobler in the love of the world to come; who had, for many years, been so disabled in all her body, that she could not move a single limb. When she heard that the body of the venerable abbess had been carried into the church, till it should be buried, she desired to be carried thither, and to be placed bending towards it, after the manner of one praying; which being done, she spoke to her as if she had been living, and entreated her that she would obtain of the mercy of our pitiful Creator, that she might be delivered from such great and long-continued pains; nor was it long before her prayer was heard: for being delivered from the flesh twelve days after, she exchanged her temporal afflictions for an eternal reward.

For three years after the death of her Superior, the aforesaid handmaid of Christ, Tortgyth, was detained in this life and was so far spent with the sickness before mentioned, that her bones scarce held together. At last, when the time of her release was at hand, she not only lost the use of her other limbs, but also of her tongue; in which state having continued three days and as many nights, she was, on a sudden, restored by a spiritual vision, and opened her lips and eyes, and looking up to heaven, began thus to speak to the vision which she saw: “Very acceptable to me is thy coming, and thou art welcome!” Having so said, she was silent awhile, as it were, waiting for the answer of him whom she saw and to whom she spoke; then, as if somewhat displeased, she said, “I can in no wise gladly suffer this;” then pausing awhile, she said again, “If it can by no means be to-day, I beg that the delay may not be long;” and again holding her peace a short while, she concluded thus; “If it is certainly so determined, and the decree cannot be altered, I beg that it may be no longer deferred than this next night.” Having so said, and being asked by those about her with whom she talked, she said, “With my most dear mother, Ethelburg;” by which they understood, that she was come to acquaint her that the time of her departure was at hand; for, as she had desired, after one day and night, she was delivered alike from the bonds of the flesh and of her infirmity and entered into the joys of eternal salvation.

Chap. X. How a blind woman, praying in the burial-place of that monastery, was restored to her sight. [675 A.D.?]

Hildilid, a devout handmaid of God, succeeded Ethelburg in the office of abbess and presided over that monastery with great vigour many years, till she was of an extreme old age,(585) in the observance of regular discipline, and carefully providing all things for the common use. The narrowness of the space where the monastery is built, led her to determine that the bones of the servants and handmaidens of Christ, who had been there buried, should be taken up, and should all be translated into the church of the Blessed Mother of God, and interred in one place. How often a brightness of heavenly light was seen there, when this was done, and a fragrancy of wonderful sweetness arose, and what other signs were revealed, whosoever reads will find in the book from which we have taken these tales.(586)

But in truth, I think it by no means fit to pass over the miracle of healing, which the same book informs us was wrought in the cemetery of that community dedicated to God. There lived in that neighbourhood a certain thegn, whose wife was seized with a sudden dimness in her eyes, and as the malady increased daily, it became so burdensome to her, that she could not see the least glimpse of light. Having continued some time wrapped in the night of this blindness, on a sudden she bethought herself that she might recover her lost sight, if she were carried to the monastery of the nuns, and there prayed at the relics of the saints. Nor did she lose any time in fulfilling that which she had conceived in her mind: for being conducted by her maids to the monastery, which was very near, and professing that she had perfect faith that she should be there healed, she was led into the cemetery, and having long prayed there on her knees, she did not fail to be heard, for as she rose from prayer, before she went out of the place, she received the gift of sight which she had desired; and whereas she had been led thither by the hands of her maids, she now returned home joyfully without help: as if she had lost the light of this world to no other end than that she might show by her recovery how great a light is vouchsafed to the saints of Christ in Heaven, and how great a grace of healing power.

Chap. XI. How Sebbi, king of the same province, ended his life in a monastery. [694 A.D.]

At that time, as the same little book informs us, Sebbi,(587) a very devout man, of whom mention has been made above, governed the kingdom of the East Saxons. His mind was set on religious acts, frequent prayer and pious fruits of almsgiving; he esteemed a private and monastic life better than all the wealth and honours of his kingdom, and he would have long before left his kingdom and adopted that life, had not his wife firmly refused to be divorced from him; for which reason many were of opinion and often said that a man of such a disposition ought rather to have been made a bishop than a king. When he had spent thirty years as a king and a soldier of the heavenly kingdom, he fell into great bodily infirmity, of which he afterwards died, and he admonished his wife, that they should then at least together devote themselves to the service of God, since they could no longer together enjoy, or rather serve, the world. Having with much difficulty obtained this of her, he went to Waldhere, bishop of London, who had succeeded Earconwald,(588) and with his blessing received the religious habit, which he had long desired. He also carried to him a considerable sum of money, to be given to the poor, reserving nothing to himself, but rather coveting to remain poor in spirit for the sake of the kingdom of Heaven.

When the aforesaid sickness increased, and he perceived the day of his death to be drawing near, being a man of a royal disposition, he began to apprehend lest, when in great pain, at the approach of death, he might commit anything unworthy of his character, either by word or gesture. Wherefore, calling to him the aforesaid bishop of London, in which city he then was, he entreated him that none might be present at his death, besides the bishop himself, and two of his own attendants. The bishop having promised that he would most willingly grant his request, not long after the man of God composed himself to sleep, and saw a consoling vision, which took from him all anxiety concerning the aforesaid uneasiness; and, moreover, showed him on what day he was to end his life. For, as he afterwards related, he saw three men in shining garments come to him; one of whom sat down by his bed, whilst his companions who had come with him stood and inquired about the state of the sick man they had come to visit, and he said that the king’s soul should quit his body without any pain, and with a great splendour of light; and told him that he should die the third day after. Both these things came to pass, as he had learnt from the vision; for on the third day after, at the ninth hour, he suddenly fell, as it were, into a light slumber, and without any sense of pain he gave up the ghost.

A stone coffin had been prepared for his burial, but when they came to lay him in it, they found his body a span longer than the coffin. Hereupon they chipped away as much of the stone as they could, and made the coffin about two inches longer; but not even so would it contain the body. Wherefore because of this difficulty of entombing him, they had thoughts either to get another coffin, or else to shorten the body, by bending it at the knees, if they could, so that the coffin might contain it. But Heaven interposed and a miracle prevented the execution of either of those designs; for on a sudden, in the presence of the bishop and Sighard, who was the son of that same king and monk, and who reigned after him jointly with his brother Suefred,(589) and of no small number of men, that coffin was found to fit the length of the body, insomuch that a pillow might even be put in at the head; and at the feet the coffin was four inches longer than the body. He was buried in the church of the blessed teacher of the Gentiles,(590) by whose doctrine he had learned to hope for heavenly things.

Chap. XII. How Haedde succeeded Leutherius in the bishopric of the West Saxons; how Cuichelm succeeded Putta in the bishopric of the church of Rochester, and was himself succeeded by Gebmund; and who were then bishops of the Northumbrians. [673-681 A.D.]

Leutherius was the fourth bishop of the West Saxons; for Birinus was the first, Agilbert the second, and Wini the third.(591) When Coinwalch,(592) in whose reign the said Leutherius was made bishop, died, the sub-kings took upon them the government of the nation, and dividing it among themselves, held it for about ten years; and during their rule he died, and Haedde(593) succeeded him in the bishopric, having been consecrated by Theodore, in the city of London. During his episcopate, Caedwalla,(594) having subdued and removed the sub-kings, took upon himself the supreme authority. When he had held it for two years, and whilst the same bishop still governed the church, at length impelled by love of the heavenly kingdom, he quitted it and, going away to Rome, ended his days there, as shall be said more fully hereafter.

In the year of our Lord 676, when Ethelred, king of the Mercians,(595) ravaged Kent with a hostile army, and profaned churches and monasteries, without regard to pity, or the fear of God, in the general destruction he laid waste the city of Rochester; Putta,(596) who was bishop, was absent at that time, but when he understood that his church was ravaged, and everything taken away from it, he went to Sexwulf, bishop of the Mercians,(597) and having received of him a certain church, and a small piece of land, ended his days there in peace; in no way endeavouring to restore his bishopric, for, as has been said above, he was more industrious in ecclesiastical than in worldly affairs; serving God only in that church, and going wherever he was desired, to teach Church music. Theodore consecrated Cuichelm bishop of Rochester in his stead; but he, not long after, departing from his bishopric for want of necessaries, and withdrawing to other parts, Gebmund was put in his place by Theodore.(598)