Chapter I: Part 1

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THE WELDING OF THE RACE

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THE WELDING OF THE RACE

(“449”—1066)

COMPILED BY THE

REV. JOHN E. W. WALLIS, B.A. (OXON.)

ASSISTANT MASTER AT CHRIST’S HOSPITAL

LONDON

G. BELL & SONS, LTD.

1913

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INTRODUCTION

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NOTE TO THIS VOLUME

(“449”-1066)

The following extracts have been taken, where possible, from contemporary authorities. I have attempted to make this selection in some degree a companion book to the late Dr. Thomas Hodgkin’s Volume I. in Messrs. Hunt and Poole’s _Political History of England_—a book to which my obligations are great, as the reader may easily perceive. I am responsible for the translations marked “W.” I am greatly indebted to Mr. E. Barker, of New College, and Mr. W. H. Stevenson, of St. John’s College, Oxford, who have very kindly looked through the proofs, and corrected many blunders. A brief note on the chief authorities for the period has been added.

JOHN E. W. WALLIS.

SAYERS FARM,
TWO MILE ASH, HORSHAM.
_September, 1913._

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TABLE OF CONTENTS

PAGE

INTRODUCTION v

“449.” THE COMING OF THE ENGLISH:—

1. CONTEMPORARY EVIDENCE:

(_a_) CHRONICA GALLICA

(_b_) CONSTANTIUS 1

2. LATER EVIDENCE:

(i.) A BRITON’S ACCOUNT _Gildas_ 3

(ii.) THE ENGLISH
TRADITION:

(_a_) BEDE 6

(_b_) THE WESSEX _A.-S. Chronicle_ 8
ACCOUNT

597. THE MISSION OF AUGUSTINE _Bede_ 10

_c._ 600. ETHELBERT’S DOOMS _Thorpe_ 13

601. POPE GREGORY’S LETTER TO 15
AUGUSTINE ON THE ORGANISATION
OF THE CHURCH

603. AUGUSTINE’S ATTEMPT TO UNITE _Bede_ 17
THE ROMAN AND THE CELTIC
CHURCHES

625. PAULINUS AND EDWIN _Bede_ 19

627. EDWIN OF NORTHUMBRIA HOLDS A _Bede_ 22
CONFERENCE

635. THE CHARACTER OF BISHOP AIDAN _Bede_ 24

642. OSWIN OF NORTHUMBRIA AND _Bede_ 25
AIDAN

664. THE SYNOD OF WHITBY _Bede_ 27

664. ABBOT BENEDICT BISCOP’S ZEAL _Bede_ 28
FOR RELIGIOUS ART

673. THE SYNOD OF HERTFORD _Bede_ 31

678. THEODORE AND WILFRID _Eddius Stephanus_ 34

680. THE STORY OF CÆEDMON _Bede_ 35

681. WILFRID CONVERTS THE SOUTH _Bede_ 37
SAXONS

687. SAINT CUTHBERT (1) AS ABBOT, _Bede_ 39
(2) AS ANCHORITE

_c._ 700. THE DOOMS OF INE _Thorpe_ 41

716. CEOLFRID, ABBOT OF JARROW _Bede_ 44

720-730. A RIDDLE OF CYNEWULF 48

722. POPE GREGORY II. COMMENDS 49
BONIFACE

731. THE STATE OF ENGLAND _Bede_ 50

731. BEDE’S ACCOUNT OF HIMSELF, _Bede_ 52
HIS HISTORICAL AUTHORITIES
AND METHODS

786. THE FAITHFUL THEGNS _A.-S. Chronicle_ 54

787-870. THE COMING OF THE DANES _A.-S. Chronicle_ 56

796. A LETTER FROM CHARLES THE 59
GREAT TO OFFA

827. THE BRETWALDAS _A.-S. Chronicle_ 61

871-878. ALFRED AND THE DANES _A.-S. Chronicle_ 62

_c._ 885. ALFRED AND GUTHRUM’S PEACE _Thorpe_ 66

_c._ 890. ALFRED’S DOOMS _Thorpe_ 67

_c._ 890. OHTHERE’S VOYAGE OF _Alfred’s “Orosius”_ 70
EXPLORATION, TOLD TO KING
ALFRED

907-925. EDWARD’S POLICY _A.-S. Chronicle_ 73

_c._ 930. ATHELSTAN’S DOOM CONCERNING _Thorpe_ 76
HOT IRON AND WATER

937. THE BATTLE OF BRUNANBURH _A.-S. Chronicle_ 77

940. A LAND BOC _Earle_ 79

946. DUNSTAN IS MADE ABBOT OF “_B._” 82
GLASTONBURY BY KING EDMUND

973. EDGAR’S CORONATION, WHITSUN _Anon._ 84
DAY

978. THE MURDER OF EDWARD AT CORFE _Anon._ 86

980-1002. THE REDELESS KING AND THE _A.-S. Chronicle_ 88
DANES

991. THE BATTLE OF MALDON _A.-S. Poem_ 92

_c._ 1000. COUNTRY LIFE AT THE END OF _Ælfric_ 95
THE TENTH CENTURY

1016. EDMUND AND CANUTE _A.-S. Chronicle_ 100

_c._ 1025. PEOPLES’ DUTIES AND RIGHTS IN _Thorpe_ 103
THE TIME OF CANUTE

1027. CANUTE’S LETTER FROM ROME _William of Malmesbury_ 107

1029-1060. RANKS AMONG THE ENGLISH _Thorpe_ 110

1051. SAXON AND NORMAN _A.-S. Chronicle_ 110

CHARACTERISTICS OF THE _William of Malmesbury_ 113
ENGLISH BEFORE THE CONQUEST

1066. A NORMAN ACCOUNT OF THE _William of Malmesbury_ 115
BATTLE OF HASTINGS

1066. THE LAST OF THE NORTHMEN AND _A.-S. Chronicle_ 117
OF THE ENGLISH

NOTE ON THE CHIEF AUTHORITIES 119

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THE WELDING OF THE RACE
(“449”-1066)

THE COMING OF THE ENGLISH (“449”).

1. CONTEMPORARY EVIDENCE.

=Source.=—_Chronica Gallica_, written up to 511, probably early in the
sixth century. _Mon. Germ. Hist., Auct. Antiq._, ix., 2, pp. 653,
660.

The sixteenth year of Arcadius and Honorius [_i.e._, A.D. 410]: at this time the strength of the Romans was utterly wasted by sickness, and the provinces of Britain were laid waste by the incursion of the Saxons.

The eighteenth year of Theodosius II. [_i.e._, A.D. 441]: the provinces of Britain, which up to this time had been torn by various slaughters and disasters, are brought under the dominion of the Saxons.

=Source.=—Constantius, _Life of St. Germanus_, written about A.D. 480,
quoted by Bede, bk. i., c. 20. Translated by J. A. Giles. Bohn’s
Antiquarian Library.

A.D. 429.—In the meanwhile the Saxons and the Picts, driven into one camp by the same necessity, with conjoined force undertook war against the Britons, who, thinking themselves unequal to their enemies, implored the assistance of the holy bishops; who, hastening to them as they had promised, inspired so much confidence into these fearful people, that one would have thought they had been joined by a mighty army. Thus, by these apostolic leaders, Christ Himself commanded in their camp. The holy days of Lent were also at hand, and were rendered more sacred by the presence of the bishops, insomuch that the people being instructed by daily sermons, resorted in crowds to be baptised; for most of the army desired admission to the saving waters; a church was prepared with boughs for the feast of the Resurrection of our Lord, and so fitted up in that martial camp, as if it were in a city. The army advanced, still wet with the baptismal water; the faith of the people was strengthened; and whereas human power had before been despaired of, the Divine assistance was now relied upon. The enemy received advice of the state of the army, and not questioning their success against an unarmed multitude, hastened forwards, but their approach was, by the scouts, made known to the Britons; the greater part of whose forces being just come from the font, after the celebration of Easter, and preparing to arm and carry on the war, Germanus declared he would be their leader. He picked out the most active, viewed the country round about, and observed, in the way by which the enemy was expected, a valley encompassed with hills. In that place he drew up his inexperienced troops, himself acting as their general. A multitude of fierce enemies appeared, whom as soon as those that lay in ambush saw approaching, Germanus, bearing in his hands the standard, instructed his men all in a loud voice to repeat his words, and the enemy advancing securely, as thinking to take them by surprise, the priests three times cried Hallelujah. A universal shout of the same word followed, and the hills resounding the echo on all sides, the enemy was struck with dread, fearing, that not only the neighbouring rocks, but even the very skies were falling upon them; and such was their terror, that their feet were not swift enough to deliver them from it. They fled in disorder, casting away their arms, and well satisfied if, with their naked bodies, they could escape the danger; many of them, in their precipitate and hasty flight, were swallowed up by the river which they were passing. The Britons, without the loss of a man, beheld their vengeance complete, and became inactive spectators of their victory. The scattered spoils were gathered up, and the pious soldiers rejoiced in the success which heaven had granted them. The prelates thus triumphed over the enemy without bloodshed, and gained a victory by faith, without the aid of human force; and, having settled the affairs of the island, and restored tranquillity by the defeat, as well as of the invisible, as of the carnal enemies, prepared to return home. Their own merits, and the intercession of the holy martyr Alban, obtained them a safe passage, and the happy vessel restored them in peace to their rejoicing people.

2. LATER EVIDENCE.

(i.) _A Briton’s Account._

=Source.=—Gildas, _Liber Querulus_, §§ 22-26, written about A.D.
540-560. Translated by J. A. Giles. _Six Old English Chronicles_,
Bohn’s Antiquarian Library.

A vague rumour, suddenly as if on wings, reaches the ears of all, that their inveterate foes [the Picts and Scots] were rapidly approaching to destroy the whole country, and to take possession of it, as of old, from one end to the other.... A council was called to settle what was best and most expedient to be done, in order to repel such frequent and fatal irruptions and plunderings of the above-named nations. Then all the councillors, together with that proud tyrant [Vortigern], were so blinded, that, as a protection to their country, they sealed its doom by inviting in among them (like wolves into the sheep fold), the fierce and impious Saxons, a race hateful both to God and men, to repel the invasions of the northern nations. Nothing was ever so pernicious to our country, nothing was ever so unlucky. What palpable darkness must have enveloped their minds—darkness desperate and cruel! Those very people whom, when absent, they dreaded more than death itself, were invited to reside, as one may say, under the selfsame roof. A multitude of whelps came forth from the lair of this barbaric lioness, in three cyuls, as they call them, that is, in three ships of war, with their sails wafted by the wind and with omens and prophecies favourable, for it was foretold by a certain soothsayer among them, that they should occupy the country to which they were sailing three hundred years; and half of that time, a hundred and fifty years, should plunder and despoil the same. They first landed on the eastern side of the island, by the invitation of the unlucky king, and there fixed their sharp talons, apparently to fight in favour of the island, but, alas! more truly against it. Their motherland, finding her first brood thus successful, sends forth a larger company of her wolfish offspring, which, sailing over, join themselves to their bastard-born comrades.... The barbarians being thus introduced as soldiers into the island, to encounter, as they falsely said, any dangers in defence of their hospitable entertainers, obtain an allowance of provisions, which, for some time being plentifully bestowed, stopped their doggish mouths. Yet they complain that their monthly supplies are not furnished in sufficient abundance, and they industriously aggravate each occasion of quarrel, saying that unless more liberality is shown them, they will break the treaty and plunder the whole island. In a short time they follow up their threats with deeds. For the fire of vengeance, justly kindled by former crimes, spread from sea to sea, fed by the hands of our foes in the east, and did not cease, until, destroying the neighbouring towns and lands, it reached the other side of the island, and dipped its red and savage tongue in the western ocean.... So that all the columns were levelled with the ground by the frequent strokes of the battering ram, all the husbandmen routed, together with their bishops, priests, and people, whilst the sword gleamed, and the flames crackled around them on every side. Lamentable to behold, in the midst of the streets lay the tops of lofty towers, tumbled to the ground, stones of high walls, holy altars, fragments of human bodies, covered with livid clots of coagulated blood, looking as if they had been squeezed together in a wine-press; and with no chance of being buried save in the ruins of the houses, or in the ravening bellies of wild beasts and birds.... Some, therefore, of the miserable remnant, being taken in the mountains, were murdered in great numbers; others, constrained by famine, came and yielded themselves to be slaves for ever to their foes, running the risk of being instantly slain, which truly was the greatest favour that could be offered them: some others passed beyond the seas with loud lamentations instead of the voice of exhortation.... Others, committing the safeguard of their lives, which were in continual jeopardy, to the mountains, precipices, thickly wooded forests, and to the rocks of the seas (albeit with trembling hearts), remained still in their country. But in the meanwhile, an opportunity happening, when these most cruel robbers were returned home, the poor remnants of our nation (to whom flocked, from divers places round about, our miserable countrymen as fast as bees to their hives, for fear of an ensuing storm), being strengthened by God, calling upon him with all their hearts that they might not be brought to utter destruction, took arms under the conduct of Ambrosius Aurelianus, a modest man, who of all the Roman nation was then alone, in the confusion of this troubled period, by chance left alive. His parents, who for their merit were adorned with the purple, had been slain in these same broils, and now his progeny in these our days, although shamefully degenerated from the worthiness of their ancestors, provoke to battle their cruel conquerors, and by the goodness of our Lord obtain the victory. After this, sometimes our countrymen, sometimes the enemy, won the field, to the end that our Lord might in this land try after His accustomed manner these His Israelites, whether they loved Him or not, until the year of the siege of Bath-hill [Mons Badonicus], when took place also the last almost, though not the least slaughter of our cruel foes, which was (as I am sure) forty-four years and one month after the landing of the Saxons, and also the time of my own nativity. And yet neither to this day are the cities of our country inhabited as before, but, being forsaken and overthrown, still lie desolate.

(ii.) _The English Tradition_—(_a_) _Bede_.

=Source.=—_Eccl. Hist._, i. 15. A.D. 731. Translated by J. A. Giles.
Bohn’s Library.

The Britons consulted what was to be done, and where they should seek assistance to prevent or repel the cruel and frequent incursions of the northern nations; and they all agreed with their King Vortigern to call over to their aid, from the parts beyond the sea, the Saxon nation; which, as the event still more evidently showed, appears to have been done by the appointment of our Lord Himself, that evil might fall upon them for their wicked deeds.

In the year of our Lord 449, Martian being made emperor with Valentinian, and the forty-sixth from Augustus, ruled the empire seven years. Then the nation of the Angles, or Saxons, being invited by the aforesaid king, arrived in Britain with three long ships, and had a place assigned them to reside in by the same king, in the eastern part of the island, that they might thus appear to be fighting for their country, whilst their real intentions were to enslave it. Accordingly they engaged with the enemy, who were come from the north to give battle, and obtained the victory; which, being known at home in their own country, as also the fertility of the country, and the cowardice of the Britons, a more considerable fleet was quickly sent over, bringing a still greater number of men, which, being added to the former, made up an invincible army. The newcomers received of the Britons a place to inhabit, upon condition that they should wage war against their enemies for the peace and security of the country, whilst the Britons agreed to furnish them with pay. Those who came over were of the three most powerful nations of Germany—Saxons, Angles, and Jutes. From the Jutes are descended the people of Kent, and of the Isle of Wight, and those also in the province of the West Saxons who are to this day called Jutes, seated opposite to the Isle of Wight. From the Saxons, that is, the country which is now called Old Saxony, came the East Saxons, the South Saxons, and the West Saxons. From the Angles, that is, the country which is called Anglia, and which is said, from that time, to remain desert to this day, between the provinces of the Jutes and the Saxons, are descended the East Angles, the Midland Angles, Mercians, all the race of the Northumbrians, that is, of those nations that dwell on the north side of the river Humber, and the other nations of the English. The two first commanders are said to have been Hengist and Horsa. Of whom Horsa, being afterwards slain in battle by the Britons, was buried in the eastern parts of Kent, where a monument, bearing his name, is still in existence. They were the sons of Victgilsus, whose father was Vitta, son of Vecta, son of Woden; from whose stock the royal race of many provinces deduce their original. In a short time, swarms of the aforesaid nations came over into the island, and they began to increase so much, that they became terrible to the natives themselves who had invited them. Then, having on a sudden entered into league with the Picts, whom they had by this time repelled by the force of their arms, they began to turn their weapons against their confederates. At first, they obliged them to furnish a greater quantity of provisions; and, seeking an occasion to quarrel, protested, that unless more plentiful supplies were brought them, they would break the confederacy, and ravage all the island; nor were they backward in putting their threats in execution. For the barbarous conquerors plundered all the neighbouring cities and country, spread the conflagration from the eastern to the western sea, without any opposition, and covered almost every part of the devoted island. Public as well as private structures were overturned; the priests were everywhere slain before the altars; the prelates and the people, without any respect of persons, were destroyed with fire and sword; nor was there any to bury those who had been thus cruelly slaughtered. Some of the miserable remainder, being taken in the mountains, were butchered in heaps. Others, spent with hunger, came forth and submitted themselves to the enemy for food, being destined to undergo perpetual servitude, if they were not killed even upon the spot. Some, with sorrowful hearts, fled beyond the seas. Others, continuing in their own country, led a miserable life among the woods, rocks, and mountains, with scarcely enough food to support life, and expecting every moment to be their last.

When the victorious army, having destroyed and dispersed the natives, had returned home to their own settlements, the Britons began by degrees to take heart, and gather strength, sallying out of the lurking places where they had concealed themselves, and unanimously imploring the Divine assistance, that they might not utterly be destroyed. They had at that time for their leader, Ambrosius Aurelianus, a modest man, who alone, by chance, of the Roman nation had survived the storm, in which his parents, who were of the royal race, had perished. Under him the Britons revived, and offering battle to the victors, by the help of God, came off victorious. From that day, sometimes the natives, and sometimes their enemies, prevailed, till the year of the siege of Bath-hill, when they made no small slaughter of those invaders, about forty-four years after their arrival in England.

(_b_) _The Wessex Account_.

=Source.=—_Anglo-Saxon Chronicle._ Compiled probably in Alfred’s reign.
Translated by J. A. Giles. Bohn’s Library.

ANNO 449.—This year Martianus and Valentinus succeeded to the empire and reigned seven years. And in their days Hengist and Horsa, invited by Vortigern, King of the Britons, landed in Britain in three keels on the shore which is called Heopwines-fleet [Ebbsfleet]; at first in aid of the Britons, but afterwards they fought against them. King Vortigern gave them land in the south-east of this country, on condition that they should fight against the Picts. Then they fought against the Picts, and had the victory wheresoever they came. They then sent to the Angles; desired larger forces to be sent, and caused them to be told the worthlessness of the Britons, and the excellencies of the land. Then they soon sent thither a larger force in aid of the others. At that time there came men from three tribes in Germany; from the Old Saxons, from the Angles, from the Jutes. From the Jutes came the Kentishmen and the Wightwarians, that is, the tribe which now dwells in Wight, and that race among the West Saxons which is still called the race of Jutes. From the Old Saxons came the men of Essex and Sussex and Wessex. From Anglia, which has ever since remained waste betwixt the Jutes and Saxons, came the men of East Anglia, Middle Anglia, Mercia, and all Northumbria. Their leaders were two brothers, Hengist and Horsa: they were the sons of Wihtgils, the son of Witta, the son of Wecta, the son of Woden: from this Woden sprang all our royal families, and those of the Southumbrians also.

ANNO 455.—This year Hengist and Horsa fought against King Vortigern at the place which is called Ægelesthrep [Aylesford], and his brother Horsa was there slain, and after that Hengist obtained the kingdom, and Æsc his son.

ANNO 456.—This year Hengist and Æsc slew four troops of Britons with the edge of the sword, in the place which is called Crecganford [Crayford].

ANNO 477.—This year Ælle and his three sons, Cymen, and Wlencing, and Cissa, came to the land of Britain with three ships, at a place which is named Cymenesora, and there slew many Welsh, and some they drove in flight into the wood that is named Andredesleag.

ANNO 491.—This year Ælle and Cissa besieged Andredesceaster, and slew all that dwelt therein, so that not a single Briton was there left.

ANNO 495.—This year two ealdormen came to Britain, Cerdic and Cynric, his son, with five ships, at the place which is called Cerdicesora.

ANNO 514.—This year the West Saxons came to Britain with three ships, at the place which is called Cerdicesora, and Stuf and Whitgar fought against the Britons, and routed them.

ANNO 519.—This year Cerdic and Cynric obtained the kingdom of the West Saxons; and the same year they fought against the Britons where it is now named Cerdicesford [Charford].

ANNO 530.—This year Cerdic and Cynric conquered the Island of Wight, and slew many men at Wihtgaræsbyrg [Carisbrooke].

ANNO 552.—This year Cynric fought against the Britons at the place which is called Searobyrig [Old Sarum], and he put the Britons to flight.

ANNO 556.—This year Cynric and Ceawlin fought against the Britons at Beranbyrig [Barbury].

ANNO 571.—This year Cuthulf fought against the Britons at Bedcanford [Bedford], and took four towns, Lygeanbirg [Lenbury], and Ægelesbirg [Aylesbury], and Bænesington [Benson], and Egonsham [Eynsham]; and the same year he died.

ANNO 577.—This year Cuthwine and Ceawlin fought against the Britons, and they slew three kings, Coinmail, and Condidan, and Farinmail, at the place which is called Deorham, and took three cities from them, Gloucester, and Cirencester, and Bath.

ANNO 584.—This year Ceawlin and Cutha fought against the Britons at the place which is called Fethanlea, and there was Cutha slain; and Ceawlin took many towns, and spoils innumerable; and wrathful he thence returned to his own.

THE MISSION OF AUGUSTINE (597).

=Source.=—Bede, _Eccl. Hist._, i. 25, 26. A.D. 731. Translated by J. A.
Giles. Bohn’s Library.

Augustine, thus strengthened by the confirmation of the blessed Father Gregory, returned to the work of the word of God, with the servants of Christ, and arrived in Britain. The powerful Ethelbert was at that time king of Kent; he had extended his dominions as far as the great river Humber, by which the Southern Saxons are divided from the Northern. On the east of Kent is the large Isle of Thanet, containing, according to the English way of reckoning, 600 families, divided from the other land by the river Wantsum, which is about three furlongs over, and fordable only in two places, for both ends of it run into the sea. In this island landed the servant of our Lord, Augustine, and his companions, being, as is reported, nearly forty men. They had, by order of the blessed Pope Gregory, taken interpreters of the nation of the Franks, and sending to Ethelbert, signified that they were come from Rome, and brought a joyful message, which most undoubtedly assured to all that took advantage of it everlasting joys in heaven, and a kingdom that would never end, with the living and true God. The king having heard this, ordered them to stay in that island where they had landed, and that they should be furnished with all necessaries, till he should consider what to do with them. For he had before heard of the Christian religion, having a Christian wife of the royal family of the Franks, called Bertha; whom he had received from her parents, upon condition that she should be permitted to practise her religion with the Bishop Luidhard, who was sent with her to preserve her faith. Some days after, the king came into the island, and sitting in the open air, ordered Augustine and his companions to be brought into his presence. For he had taken precaution that they should not come to him in any house, lest, according to an ancient superstition, if they practised any magical arts, they might impose upon him, and so get the better of him. But they came furnished with Divine, not with magic virtue, bearing a silver cross for their banner, and the image of our Lord and Saviour painted on a board; and singing the litany, they offered up their prayers to the Lord for the eternal salvation both of themselves and of those to whom they were come. When he had sat down, pursuant to the king’s commands, and preached to him and his attendants there present, the word of life, the king answered thus:—“Your words and promises are very fair, but as they are new to us, and of uncertain import, I cannot approve of them so far as to forsake that which I have so long followed with the whole English nation. But because you are come from far into my kingdom, and, as I conceive, are desirous to impart to us those things which you believe to be true, and most beneficial, we will not molest you, but give you favourable entertainment, and take care to supply you with your necessary sustenance; nor do we forbid you to preach and gain as many as you can to your religion.” Accordingly he permitted them to reside in the city of Canterbury, which was the metropolis of all his dominions, and, pursuant to his promise, besides allowing them sustenance, did not refuse them liberty to preach. It is reported that, as they drew near to the city, after their manner, with the holy cross, and the image of our sovereign Lord and King, Jesus Christ, they, in concert, sung this litany: “We beseech Thee, O Lord, in all Thy mercy, that Thy anger and wrath be turned away from this city, and from the holy house, because we have sinned. Hallelujah.”

As soon as they entered the dwelling-place assigned them, they began to imitate the course of life practised in the primitive church; applying themselves to frequent prayer, watching and fasting; preaching the word of life to as many as they could; despising all worldly things, as not belonging to them; receiving only their necessary food from those they taught; living themselves in all respects conformably to what they prescribed to others, and being always disposed to suffer any adversity, and even to die for that truth which they preached. In short, several believed and were baptised, admiring the simplicity of their innocent life, and the sweetness of their heavenly doctrine. There was on the east side of the city a church dedicated to the honour of St. Martin, built whilst the Romans were still in the island, wherein the queen, who, as has been said before, was a Christian, used to pray. In this they first began to meet, to sing, to pray, to say mass, to preach, and to baptise, till the king, being converted to the faith, allowed them to preach openly, and build or repair churches in all places.

When he, among the rest, induced by the unspotted life of these holy men, and their delightful promises, which, by many miracles, they proved to be most certain, believed and was baptised, greater numbers began daily to flock together to hear the word, and, forsaking their heathen rites, to associate themselves, by believing, to the unity of the church of Christ. Their conversion the king so far encouraged, as that he compelled none to embrace Christianity, but only showed more affection to the believers, as to his fellow-citizens in the heavenly kingdom. For he had learned from his instructors and leaders to salvation, that the service of Christ ought to be voluntary, not by compulsion. Nor was it long before he gave his teachers a settled residence in his metropolis of Canterbury, with such possessions of different kinds as were necessary for their subsistence.

ETHELBERT’S DOOMS (_circa 600_).

=Source.=—Thorpe, _Ancient Laws and Institutes of England_.

These are the dooms which Ethelbert the King gave forth in Augustine’s days:

1. The property of God and of the church, twelve-fold; a bishop’s property, eleven-fold; a priest’s property, nine-fold; a deacon’s property, six-fold; a clerk’s property, three-fold; right of sanctuary, two-fold.

2. If the king call his people to him, and any one there do them evil, a two-fold amends, and 50 shillings to the king.

5. If a man slay another in the king’s “tun,” let him make amends with 50 shillings.

6. If any one slay a freeman, 50 shillings to the king as a fine.

8. The king’s fine for a breach of the peace, 50 shillings.

9. If a freeman steal from a freeman, let him make three-fold amends, and let the king have the fine and all the chattels.

13. If a man slay another in an eorl’s tun, let him make amends with 12 shillings.

15. A ceorl’s fine for a breach of the peace, 6 shillings.

17. If any one be the first to break into a man’s tun, let him make amends with 6 shillings; let him who follows, with 3 shillings; afterward, each man a shilling.

19. If highway robbery be done, let the amends be 6 shillings.

20. If a man then slay a man, let him make amends with 20 shillings.

28. If any man take indoor-property, let him make a three-fold amends.

33. If there be seizing of the hair, let there be 50 sceatts for amends.

34. If there be an exposure of the bone, let amends be made with 3 shillings.

35. If there be a bite into the bone, let amends be made with 4 shillings.

38. If a shoulder be lamed, let amends be made with 30 shillings.

39. If an ear be struck off, let amends be made with 12 shillings.

43. If an eye be out, let amends be made with 50 shillings.

45. If the nose be pierced, let amends be made with 9 shillings.

50. Let him who breaks the jaw-bone pay for it with 20 shillings.

51. For each of the four front teeth, 6 shillings, for the tooth which stands next to them, 4 shillings; for that which stands next to that, 3 shillings; and then afterwards, for each, a shilling.

52. If the speech be injured, 12 shillings.

53. Let him who stabs through an arm make amends with 6 shillings. If an arm be broken, let him make amends with 6 shillings.

54. If a thumb be struck off, 20 shillings. If a thumb-nail be off, let amends be made with 3 shillings. If the shooting-finger [fore-finger] be struck off, let amends be made with 8 shillings. If the middle finger be struck off, let amends be made with 4 shillings. If the gold-finger [ring-finger] be struck off, let amends be made with 6 shillings. If the little finger be struck off, let amends be made with 11 shillings.

55. For every nail, a shilling.

57. If any one strike another with his fist on the nose, 3 shillings.

69. If a foot be cut off, let 50 shillings be paid.

75. For the “mund” [money paid by a bridegroom to the bride’s father] of a widow of the best class, of an eorl’s degree, let the fine be 50 shillings; of the second, 20 shillings; of the third, 12 shillings; of the fourth, 6 shillings.

86. If one esne slay another unoffending, let him pay for him at his full worth.

87. If an esne’s eye and foot be struck out or off, let him be paid for at his full worth.

89. Let the highway robbery of a slave be 3 shillings.

90. If a slave steal, let him make twofold amends.

POPE GREGORY’S LETTER TO AUGUSTINE
ON THE ORGANISATION OF THE CHURCH (601).

=Source.=—Bede, _Eccl. Hist._, i. 29. A.D. 731. Translated by J. A.
Giles. Bohn’s Library.

“_To his most reverend and holy brother and fellow bishop, Augustine; Gregory, the servant of the servants of God._ Though it be certain that the unspeakable rewards of the eternal kingdom are reserved for those who labour for Almighty God, yet it is requisite that we bestow on them the advantage of honours, to the end that they may by this recompense be enabled the more vigorously to apply themselves to the care of their spiritual work. And in regard that the new church of the English is, through the goodness of the Lord, and your labours, brought to the grace of God, we grant you the use of the pall in the same, only for the performing of the solemn service of the mass; so that you in several places ordain twelve bishops, who shall be subject to your jurisdiction, so that the bishop of London shall, for the future, be always consecrated by his own synod, and that he receive the honour of the pall from this holy and apostolical see, which I, by the grace of God, now serve. But we will have you send to the city of York such a bishop as you shall think fit to ordain; yet so, that if that city, with the places adjoining, shall receive the word of God, that bishop shall also ordain twelve bishops, and enjoy the honour of a metropolitan; for we design, if we live, by the help of God, to bestow on him also the pall; and yet we will have him to be subservient to your authority; but after your decease, he shall so preside over the bishops he shall ordain, as to be in no way subject to the jurisdiction of the bishop of London. But for the future let this distinction be between the bishops of the cities of London and York, that he may have the precedence who shall be first ordained. But let them unanimously dispose, by common advice and uniform conduct, whatsoever is to be done for the zeal of Christ; let them judge rightly, and perform what they judge convenient in a uniform manner.

“But to you, my brother, shall, by the authority of our God, and Lord Jesus Christ, be subject not only those bishops you shall ordain, and those that shall be ordained by the bishop of York, but also all the priests in Britain; to the end that from the mouth and life of your holiness they may learn the rule of believing rightly, and living well, and fulfilling their office in faith and good manners, they may, when it shall please the Lord, attain the heavenly kingdom. God preserve you in safety, most reverend brother.

“Dated the 22nd of June, in the nineteenth year of the reign of our most pious lord and emperor, Mauritius Tiberius, the eighteenth year after the consulship of our said lord. The fourth indiction.”

AUGUSTINE’S ATTEMPT TO UNITE THE ROMAN AND THE CELTIC CHURCHES (603).

=Source.=—Bede, _Eccl. Hist._, ii. 2. A.D. 731. Translated by J. A.
Giles. Bohn’s Library.

Augustine, with the assistance of King Ethelbert, drew together to a conference the bishops, or doctors, of the next province of the Britons, at a place which is to this day called Augustine’s Ac, that is, Augustine’s Oak, on the borders of the Wiccii and West Saxons; and began by brotherly admonitions to persuade them, that preserving Catholic unity with him, they should undertake the common labour of preaching the Gospel to the Gentiles. For they did not keep Easter Sunday at the proper time, but from the fourteenth to the twentieth moon; which computation is contained in a revolution of eighty-four years. Besides, they did several other things which were against the unity of the church. When, after a long disputation, they did not comply with the entreaties, exhortations, or rebukes of Augustine and his companions, but preferred their own traditions before all the churches in the world, which in Christ agree among themselves, the holy father, Augustine, put an end to this troublesome and tedious contention, saying: “Let us beg of God, who causes those who are of one mind to live in his Father’s house, that He will vouchsafe, by his heavenly tokens, to declare to us, which tradition is to be followed; and by what means we are to find our way to his heavenly kingdom. Let some infirm person be brought, and let the faith and practice of those, by whose prayers he shall be healed, be looked upon as acceptable to God, and be adopted by all.” The adverse party unwillingly consenting, a blind man of the English race was brought, who having been presented to the priests of the Britons, found no benefit or cure from their ministry; at length, Augustine, compelled by real necessity, bowed his knees to the Father of our Lord Jesus Christ, praying that the lost sight might be restored to the blind man, and by the corporeal enlightening of one man, the light of spiritual grace might be kindled in the hearts of many of the faithful. Immediately the blind man received sight, and Augustine was by all declared the preacher of the Divine truth. The Britons then confessed, that it was the true way of righteousness which Augustine taught; but that they could not depart from their ancient customs without the consent and leave of their people. They therefore desired that a second synod might be appointed, at which more of their number would be present.

This being decreed, there came (as is asserted) seven bishops of the Britons, and many most learned men, particularly from their most noble monastery, which, in the English tongue, is called Bancornaburg [Bangor-is-Coed], over which the Abbot Dinoot is said to have presided at that time. They that were to go to the aforesaid council, repaired first to a certain holy and discreet man, who was wont to lead an eremitical life among them, advising with him, whether they ought, at the preaching of Augustine, to forsake their traditions. He answered, “If he is a man of God, follow him.”—“How shall we know that?” said they. He replied, “Our Lord saith, Take my yoke upon you, and learn of me, for I am meek and lowly in heart; if therefore, Augustine is meek and lowly of heart, it is to be believed that he has taken upon him the yoke of Christ, and offers the same to you to take upon you. But, if he is stern and haughty, it appears that he is not of God, nor are we to regard his words.” They insisted again, “And how shall we discern even this?”—“Do you contrive,” said the anchorite, “that he may first arrive with his company at the place where the synod is to be held; and if at your approach he shall rise up to you, hear him submissively, being assured that he is the servant of Christ; but if he shall despise you, and not rise up to you, whereas you are more in number, let him also be despised by you.”

They did as he directed; and it happened that when they came, Augustine was sitting on a chair, which they observing, were in a passion, and charging him with pride, endeavoured to contradict all he said. He said to them, “You act in many particulars contrary to our custom, or rather the custom of the universal church, and yet, if you will comply with me in these three points, viz. to keep Easter at the due time; to administer baptism, by which we are again born to God, according to the custom of the holy Roman Apostolic Church; and jointly with us to preach the word of God to the English nation, we will readily tolerate all the other things you do, though contrary to our customs.” They answered they would do none of those things, nor receive him as their archbishop; for they alleged among themselves, that “if he would not now rise up to us, how much more will he contemn us, as of no worth, if we shall begin to be under his subjection?” To whom the man of God, Augustine, is said, in a threatening manner, to have foretold, that in case they would not join in unity with their brethren, they should be warred upon by their enemies; and, if they would not preach the way of life to the English nation, they should at their hands undergo the vengeance of death. All which, through the dispensation of the Divine judgment, fell out exactly as he had predicted.

PAULINUS AND EDWIN (625).

=Source.=—Bede, _Eccl. Hist._, ii. 9. Translated by J. A. Giles. Bohn’s
Library.

The occasion of this [the Northumbrian] nation’s embracing the faith was their aforesaid king, being allied to the kings of Kent, having taken to wife Ethelberga, otherwise called Tate, daughter to King Ethelbert. He having by his ambassadors asked her in marriage of her brother Eadbald, who then reigned in Kent, was answered, “That it was not lawful to marry a Christian virgin to a pagan husband, lest the faith and the mysteries of the heavenly King should be profaned by her living with a king that was altogether a stranger to the worship of the true God.” This answer being brought to Edwin by his messengers, he promised in no manner to act in opposition to the Christian faith, which the virgin professed; but would give leave to her, and all that went with her, men or women, priests or ministers, to follow their faith and worship after the custom of the Christians. Nor did he deny, but that he would embrace the same religion, if, being examined by wise persons, it should be found more holy and more worthy of God.

Hereupon the virgin was promised, and sent to Edwin, and pursuant to what had been agreed on, Paulinus, a man beloved of God, was ordained bishop, to go with her, and by daily exhortations, and celebrating the heavenly mysteries, to confirm her and her company, lest they should be corrupted by the company of the pagans. Paulinus was ordained bishop by the Archbishop Justus, on the 21st day of July, in the year of our Lord, 625, and so he came to King Edwin with the aforesaid virgin. But his mind was wholly bent upon reducing the nation to which he was sent to the knowledge of truth.... Being come into that province, he laboured much, not only to retain those that went with him, by the help of God, that they should not revolt from the faith, but, if he could, to convert some of the pagans to a state of grace by his preaching. But, as the apostle says, though he laboured long in the word, “The god of this world blinded the minds of them that believed not, lest the light of the glorious Gospel of Christ should shine unto them.”

The next year there came into the province a certain assassin, called Eumer, sent by the king of the West Saxons, whose name was Cuichelm, in hopes at once to deprive King Edwin of his kingdom and his life. He had a two-edged dagger, dipped in poison, to the end, that if the wound were not sufficient to kill the king, it might be performed by the venom. He came to the king on the first day of Easter, at the river Derwent, where then stood the regal city, and being admitted as if to deliver a message from his master, whilst he was in an artful manner delivering his pretended embassy, he started on a sudden, and drawing the dagger from under his garment, assaulted the king; which Lilla, the king’s beloved thegn, observing, having no buckler at hand to secure the king from death, interposed his own body to receive the stroke; but the wretch struck so home, that he wounded the king through the thegn’s body. Being then attacked on all sides with swords, he in that confusion also slew another soldier, whose name was Forthhere.

On that same holy night of Easter Sunday, the queen had brought forth to the king a daughter, called Eanfled. The king, in the presence of Bishop Paulinus, gave thanks to his gods for the birth of his daughter; and the bishop, on the other hand, returned thanks to Christ.... The king, delighted with his words, promised, that in case God would grant him life and victory over the king by whom the assassin had been sent, he would cast off his idols, and serve Christ; and as a pledge that he would perform his promise, he delivered up that same daughter to Paulinus, to be consecrated to Christ. She was the first baptised of the nation of the Northumbrians, on Whitsunday, with twelve others of her family. At that time, the king, being recovered of the wound which he had received, marched with his army against the nation of the West Saxons; and having begun the war, either slew or subdued all those that he had been informed had conspired to murder him. Returning thus victorious unto his own country, he would not immediately and unadvisedly embrace the mysteries of the Christian faith, though he no longer worshipped idols, ever since he made the promise that he would serve Christ; but thought fit first at leisure to be instructed, by the venerable Paulinus, in the knowledge of the faith, and to confer with such as he knew to be the wisest of his chief men, to advise what they thought was fittest to be done in that case. And being a man of extraordinary sagacity, he often sat alone by himself a long time, silent as to his tongue, but deliberating in his heart how he should proceed, and which religion he should adhere to.

EDWIN OF NORTHUMBRIA HOLDS A CONFERENCE, AT WHICH IT IS AGREED
TO DESTROY THE IDOLS AND EMBRACE CHRISTIANITY (627).

=Source.=—Bede, _Eccl. Hist._, ii. 13. A.D. 731. Translated by J. A.
Giles. Bohn’s Library.

The king, hearing the words of Paulinus, answered, that he was both willing and bound to receive the faith which he taught; but that he would confer about it with his principal friends and counsellors, to the end that if they also were of his opinion, they might all together be cleansed in Christ the Fountain of Life. Paulinus consenting, the king did as he said; for, holding a council with the wise men, he asked of every one in particular what he thought of the new doctrine, and the new worship that was preached? To which the chief of his own priests, Coifi, immediately answered, “O king, consider what this is which is now preached to us; for I verily declare to you, that the religion which we have hitherto professed has, as far as I can learn, no virtue in it. For none of your people has applied himself more diligently to the worship of our gods than I; and yet there are many who receive greater favours from you, and are more preferred than I, and are more prosperous in all their undertakings. Now if the gods were good for any thing, they would rather forward me, who have been more careful to serve them. It remains, therefore, that if upon examination you find those new doctrines, which are now preached to us, better and more efficacious, we immediately receive them without any delay.”

Another of the king’s chief men, approving of his words and exhortations, presently added: “The present life of man, O king, seems to me, in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter, with your commanders and ministers, and a good fire in the midst, whilst the storms of rain and snow prevail abroad; the sparrow, I say, flying in at one door, and immediately out at another, whilst he is within, is safe from the wintry storm; but after a short space of fair weather, he immediately vanishes out of your sight, into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, or what is to follow, we are utterly ignorant. If, therefore, this new doctrine contains something more certain, it seems justly to deserve to be followed.” The other elders and king’s counsellors, by Divine inspiration, spoke to the same effect.