Book Cards
Bede’s Ecclesiastical History traces England’s conversion from Roman Britain through the Gregorian mission and Northumbrian church, stressing miracles and episcopal succession. The deck covers Roman campaigns, Pope Gregory’s instructions, Augustine’s disputes, royal conversions, Oswald’s miracles, and the East Saxons’ relapse.
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Chapter 1 · Question
Who first brought Roman arms into Britain, and who later subdued the Orcades?
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Chapter 1 · Answer
Bede states that Caius Julius Caesar was the first Roman to come into Britain. Claudius was the second Roman to come, and he brought the islands Orcades into subjection to the Roman empire; Vespasian, sent by Claudius, reduced the Isle of Wight under Roman dominion.
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Bede states that Caius Julius Caesar was the first Roman to come into Britain. Claudius was the second Roman to come, and he brought the islands Orcades into subjection to the Roman empire; Vespasian, sent by Claudius, reduced the Isle of Wight under Roman dominion.
Chapter 1
Bede records that Lucius, king of Britain, wrote to Pope Eleutherus desiring to be made a Christian. This is presented as an early episode in the chapter's sequence of British church history, placed before the account of Severus dividing off part of Britain by a rampart.
Chapter 1
Bede relates that Germanus, bishop, sailed into Britain with Lupus and first quelled a sea tempest, then the Pelagian heresy, by Divine power. Later the same bishops brought help from Heaven to the Britons in a battle before returning home. Germanus returned with Severus when the heresy sprang up afresh.
Chapter 1
In the letter copied by Bede, Gregory directs that idols be destroyed but the temples themselves sprinkled with holy water and reused, since the people will more readily frequent places they know. He also advises that festivals be converted into celebrations of martyrs, so outward joys remain while hearts turn to true inward joy.
Chapter 1
Augustine urged the British bishops to keep Catholic peace and unity with the Roman mission, particularly on the dating of Easter. When they refused, Bede reports that a heavenly miracle was wrought in their presence, and vengeance later pursued them for their contempt. The chapter frames their rejection as the cause of subsequent calamity.
Chapter 2
Their successors restored idolatry, so both Mellitus and Justus departed from Britain. The chapter presents this pagan reaction as the direct consequence of the new kings' policy, showing how quickly the mission's position depended on royal favour. Bede then moves to Laurentius's later correction and the recall of the two bishops.
Chapter 2
Bede relates that Laurentius, preparing to leave Britain, was reproved by the Apostle Peter in a vision, reportedly with a scourging. Convinced by this, he stayed and converted King Eadbald to Christ, after which the king soon recalled Mellitus and Justus to preach the Word. The author presents the vision as the decisive cause.
Chapter 2
According to the chapter, Mellitus quenched a fire in his city by prayer. Bede presents this as a heavenly miracle worked through the bishop, placing it among the signs that authenticate the Roman mission in England. The account attributes the deliverance to divine power rather than human effort.
Chapter 2
Bede relates that Oswald asked the Scottish (Irish) church for a bishop, and Aidan was sent to him. Oswald granted Aidan an episcopal see on the Isle of Lindisfarne, close to the royal residence, so the bishop could preach in the king's own tongue through an interpreter. The chapter presents this arrangement as the foundation of the church's growth in Northumbria under Aidan's ministry.
Chapter 3
Bede reports that Oswald, about to fight the barbarians, set up the wood of the holy cross and prayed with his army. A miracle of healing is then told: a certain man who had injured his arm was healed by the wood of that cross. Bede places this among innumerable other miracles of healing attributed to the cross Oswald erected before the battle.
Chapter 3
Bede states that miracles of healing were frequently wrought at the place where King Oswald was killed. He gives examples: first a traveller's horse was restored, and afterwards a young girl was cured of the palsy. Later chapters add that dust from the place prevailed against fire, and that a light from Heaven stood all night over his relics.
Chapter 3
Bede relates that during a pestilence the East Saxons returned to idolatry, abandoning the faith they had received. Bishop Jaruman then brought them back from their error by his zeal. The episode shows that Bede presents relapse into paganism as tied to the plague, and recovery as the work of a bishop's active preaching rather than royal decree alone.
Chapter 3
After Wighard died at Rome before consecration, Theodore was ordained archbishop and sent to Britain with Abbot Hadrian. Bede reports that Theodore visited all places, and that the churches of the English began to be instructed in the study of Holy Scripture and in Catholic truth. Putta was made bishop of Rochester in place of Damianus.
Chapter 4
Bede relates that Bishop Wilfrid converted the province of the South Saxons to Christ. The chapter also concerns a pestilence that ceased through the intercession of King Oswald. Wilfrid's missionary work among the South Saxons is presented as the decisive turning of that province to the faith.
Chapter 4
Bede relates that Queen Ethelthryth always preserved her virginity, and that her body suffered no corruption in the grave. A hymn concerning her follows in the next chapter. Bede presents both her lifelong virginity and the incorruption of her buried body as noteworthy signs associated with her.
Chapter 4
The Introduction says the first translation is the Anglo-Saxon version, executed either by Alfred himself or under his immediate supervision. Dr. Hodgkin notes Alfred allowed himself less liberty here than in some other translations, omitting some letters and epitaphs and almost completely erasing chapters on the Paschal controversy. Plummer, however, finds it rarely useful for settling minute differences of reading.
Chapter 5
Bede sketches early British history: the country and its races, the Roman occupation, Pictish and Scottish invasions, British appeals to Rome, the Romans' final departure, and the Saxon arrival. He also gives shadowy British church history—the legend of King Lucius, St. Alban's persecution, the Arian and Pelagian heresies, Germanus and Lupus, and a brief mention of Palladius.
Chapter 6
The chapters on Britain's early history are introductory; the main subject, the History of the English Church, begins in Chapter 23 with St. Augustine's mission in 597 A.D. The remaining chapters of Book I treat the reception of Christianity in Kent and the foundation of a national Church.
Chapter 6
Bede offers the legendary account of King Lucius's conversion and the story of St. Alban, which he treats as evidence of a great persecution of Christians under the Romans. He also alludes to the Arian and Pelagian heresies and to the mission of Germanus and Lupus, with only a brief mention of Palladius for the Irish Church.
Chapter 6
Book I closes with Northumbrian history: Ethelfrid's conquests of the Britons and the defeat of Aedan, king of the Dalriadic Scots, at Degsastan in 603 A.D. Bede also gives at length various letters of Pope Gregory about the mission and Gregory's answers to Augustine's questions.
Chapter 6
Bede presents Augustine's negotiations with the British Church over the Paschal question and other matters as a failure, apparently largely due to Augustine's own want of tact in dealing with the susceptible Celtic temperament. Fresh attempts at union later show a failure of courtesy on one side met by obstinate pride on the other.
Chapter 7
The deaths of Ethelbert in Kent (616 A.D.) and Sabert in Essex soon after led to a pagan reaction in both provinces. Mellitus and Justus took refuge on the Continent. Laurentius, intending to follow, was stopped by a vision that led to King Eadbald's conversion and Kent's recovery for Christianity, but Essex continued pagan.
Chapter 7
Edwin's marriage to the Kentish princess Ethelberg brought about Northumbria's conversion through Paulinus's preaching, culminating in the debate at Goodmanham and Edwin's baptism at Easter, 627 A.D. After Edwin's overthrow and death at Hatfield in 633 A.D., Paulinus fled to Kent with Ethelberg and Eanfled, and his Northumbrian work seemed wholly overthrown; only James the Deacon remained.
Chapter 7
Through Edwin's influence, Earpwald, king of East Anglia, was converted, but on his death the people lapsed into paganism for three years. Christianity was finally established by Bishop Felix's labours under King Sigbert, who had himself been drawn to the faith in Gaul.
Chapter 7
At King Oswald's request, the Celtic mission was sent from Iona, and Aidan led it. Aidan fixed his see at Lindisfarne. Bede describes Oswald as nobly co-operating with Aidan in evangelization. The chapter also notes the earlier mission of St. Columba to the Northern Picts in 565 and St. Ninian's mission to the Southern Picts long before.
Chapter 8
The Synod of Whitby settled the Easter question for the English Church. Wilfrid came to the front as champion of the Catholic rules, and the opposing party either retired or conformed. Bede highly praises the self-denial and devotion of the Celtic missionaries despite their error on Easter, which he severely condemns. The chapter also mentions English students studying in Ireland and Egbert's self-dedication.
Chapter 8
Bede tells us Oswald died at Maserfelth in 642, and relates at length various miracles wrought by his relics. Oswy succeeded him in Bernicia, while Oswin succeeded in Deira. Oswin was later treacherously murdered by Oswy, and his character is described. Aidan's death in 651 immediately followed that of his beloved king, and Bede pays warm tribute to Aidan despite his Easter error.
Chapter 8
In 653 the Middle Angles were converted, their prince Peada persuaded chiefly by his brother-in-law Alchfrid, son of Oswy. Four priests were sent: Cedd, Adda, Betti, and Diuma, and Diuma became bishop of the Middle Angles and Mercians. King Sigbert of Essex, urged by his friend Oswy, listened to Cedd's preaching, and the East Saxons received the faith a second time, with Cedd as their bishop.
Chapter 8
Theodore of Tarsus was consecrated Archbishop of the English in 668 and arrived at Canterbury in 669. With Abbot Hadrian he gave a vigorous impulse to education there. He completed Ceadda's irregular ordination and made him Bishop of the Mercians, likely in 669, with his see at Lichfield. He also pursued reforms in the episcopate, subdividing the great Northumbrian diocese and expelling Wilfrid in 678.
Chapter 9
Held in 673, the Council of Hertford was the first English provincial council. According to the chapter, it marks the strength and independence of the Church. It came in the same year as the death of Egbert and succession of Hlothere in Kent, and formed part of Theodore's broader program of reform in the episcopate, including the division of the East Anglian diocese around this time.
Chapter 9
After Wilfrid was expelled from his Northumbrian diocese in 678, the chapter relates that he evangelized the South Saxons and extended his labours to the Isle of Wight. Through this work the last of the English provinces was won for the faith, completing the conversion of the English kingdoms described in the chapter.
Chapter 9
The Council of Hatfield in 680 saw the English Church assert its orthodoxy and unite with the continental Churches in repudiating the heresy of the Monothelites. The chapter presents this as a key moment of doctrinal alignment between the English Church and the wider Church, following Theodore's organizational reforms and the evangelization of the last English province.
Chapter 9
Ethelwald succeeded Cuthbert as anchorite at Farne, and a miracle is said to have been wrought through his intercession. Bede places this story at the opening of Book V, before turning to John of Beverley, Bishop of Hexham, and the miracles attributed to him in chapters 2 through 6.
Chapter 10
Caedwalla, King of Wessex, went to Rome to receive baptism there after a life of war and bloodshed, and died immediately after his admission into the Church in 689 A.D. He was succeeded by Ini, who likewise ended his days at Rome in 725.
Chapter 10
Adamnan, Abbot of Iona, converted the Northern Irish to the Roman usages concerning the Paschal question. Bede also describes Adamnan's book on the Holy Places in chapters 16 and 17. This change is presented as affecting the greater part of the Celtic Church's attitude toward the Paschal question around that time.
Chapter 10
Ceolfrid, Abbot of Wearmouth and Jarrow, wrote a letter to the Pictish king Naiton on the Roman rules for Easter and the tonsure, which Bede quotes at length; the Northern Picts accepted these rules. Soon after, Iona yielded to the preaching of Egbert and received the Catholic usages. Egbert died in 729.
Chapter 10
In the year of our Lord 156, while holy Eleutherus presided over the Roman Church, Lucius, king of Britain, sent him a letter entreating that by his mandate he might be made a Christian. Bede says he soon obtained his pious request, and the Britons preserved the faith they had received uncorrupted and entire, in peace and tranquillity, until the time of the Emperor Diocletian.
Chapter 11
Bede says Severus divided the recovered part of Britain from the unconquered nations not with a wall, as some imagine, but with a rampart. A wall is made of stones, whereas a rampart is made of sods cut from the earth, raised high like a wall, with the trench whence the sods were taken in front and strong wooden stakes fixed above it.
Chapter 11
The Picts, having no wives, asked them of the Scots, who would not consent on any other terms than that when any question should arise, the Picts should choose a king from the female royal race rather than from the male. Bede says this custom was well known to have been observed among the Picts to this day.
Chapter 11
On his first crossing with about eighty ships, Caesar was roughly handled in battle, then caught in a storm, losing part of his fleet, many foot-soldiers, and almost all his cavalry. He built six hundred sail and crossed again in spring, but ships at anchor were wrecked, forty lost. His cavalry was defeated at the first encounter, and the tribune Labienus was slain.
Chapter 11
The executioner who was to have killed Alban cast away his drawn sword and fell at the martyr's feet, praying to suffer with him or instead of him. He was beheaded alongside Alban. Bede says that though he was not purified by baptism, he was cleansed by the washing of his own blood and made worthy of heaven.
Chapter 12
The judge, astonished at the unusual sight of so many heavenly miracles, ordered the persecution to cease immediately and began to honour the death of the saints, by which he had once thought they might be turned from their zeal for the Christian faith. Bede also notes that the executioner who struck Alban's neck was blinded, his eyes falling to the ground as the head fell.
Chapter 12
The Romans advised the Britons to build a wall between the two seas, but the islanders built it of sods rather than stone, since they had no workmen capable of such work, so it was of no use. When the Roman soldiers left, the enemies came by sea, broke in, and overran everything. A second legion was then sent, and the Romans built a strong stone wall eight feet broad and twelve high.
Chapter 12
Bede says the peace of the British churches lasted until the Arian madness, which had corrupted the whole world, infected the island with the poison of its error. He adds that once a sea route opened for that plague, all taint of heresy fell on the island, ever desirous to hear some new thing and never holding firm to any sure belief. The heresy was condemned at the Council of Nicaea.
Chapter 12
Bede names Saxons, Angles, and Jutes. From the Jutes came the Kentish people and the Isle of Wight settlers, plus those opposite Wight still called Jutes. From the Saxons came the East-, South-, and West-Saxons. From the Angles came the East-Angles, Midland-Angles, Mercians, and all the Northumbrians north of the Humber.
Chapter 13
Bede says the first commanders were the brothers Hengist and Horsa. Horsa was afterwards slain in battle by the Britons, and a monument bearing his name still stood in eastern Kent. Bede traces their descent from Victgilsus, Vitta, Vecta, and Woden, from whose stock many provinces' royal lines claimed descent.
Chapter 13
The Pelagian heresy, brought by Agricola, had corrupted British faith. The Britons refused the doctrine but could not confute it by argument, so they asked the Gallican prelates for aid. A synod chose Germanus of Auxerre and Lupus of Troyes to go to Britain to confirm the people's faith in God's grace.
Chapter 13
The bishops let the heretics speak first, then answered with Scripture and apostolic testimony until the heretics confessed their errors. Afterwards a tribune brought his blind ten-year-old daughter; Germanus applied a casket of saints' relics to her eyes and she was healed, after which the heresy was widely abandoned.
Chapter 13
Bede says that after setting out in obedience to Gregory, the monks were seized with craven terror and thought of returning home rather than face a barbarous, fierce, unbelieving nation whose language they did not know. By common consent they judged return the safer course, and sent Augustine back to beg Gregory to release them from so dangerous and uncertain a journey.
Chapter 14
Gregory wrote that it would have been better not to begin a good work than to desist from one begun, and urged them not to be discouraged by the toil of the journey or evil-speaking men. He named Augustine their abbot, to be humbly obeyed in all things, and promised that great labour is followed by the greater glory of an eternal reward.
Chapter 14
Bede reports that Ethelbert had heard of the Christian religion, having a Christian Frankish wife, Bertha, with Bishop Liudhard. He ordered the missionaries to stay on Thanet, then came to confer with them outdoors, taking precaution that they should not enter a house, lest by an ancient superstition they practise magic arts and impose on him.
Chapter 14
Ethelbert said the promises were fair but new and of uncertain import, so he would not forsake what he had long observed with the whole English nation; still he allowed them lodging in Canterbury, sustenance, and liberty to preach. Bede says the king later believed and was baptized, yet compelled none to embrace Christianity, since Christ's service ought to be voluntary, not by compulsion.
Chapter 14
Bede argues that although John was not ordered to deny Christ and was not killed for confessing Christ, he still shed his blood for Christ. Bede's reasoning rests on Jesus' words, "I am the Truth": because John was killed for the truth, he thereby died for Christ.
Chapter 15
Gregory says those who entered such unions as heathens are to be admonished to abstain and taught it is grievous sin, but they are not to be deprived of Communion, lest they seem punished for ignorance before Baptism. Those who sin knowingly, however, are to be excluded from the Body and Blood of Christ.
Chapter 15
Since Augustine is as yet the only bishop in England and bishops from Gaul cannot easily come as witnesses, Gregory says he cannot ordain otherwise than without other bishops present. Once bishops are ordained near one another, no ordination should occur without assembling three or four bishops.
Chapter 15
Gregory says a pregnant woman may be baptized, since the fruitfulness of the flesh is no offence to God. A woman after childbirth may enter church even the same hour without sin, and baptism of mother or infant in danger of death is not prohibited. A menstruating woman is not forbidden church or Communion, since nature's infirmity is not her crime.
Chapter 15
Gregory says all sin is committed in three ways: by suggestion, by delight, and by consent. Suggestion comes from the Devil, delight from the flesh, and consent from the spirit. He illustrates with the Fall: the serpent suggested, Eve as flesh delighted, and Adam as spirit consented. The seed of sin is in suggestion, its nourishment in delight, and its maturity in consent.
Chapter 16
Gregory instructed that idols be destroyed but the temples preserved, sprinkled with holy water, furnished with altars and relics. If the temples are well built, they should be converted from devil-worship to the true God, so the nation, seeing their accustomed places remain, may more freely come to worship there. He held it impossible to cut off everything at once from rude natures, since one rises by steps, not leaps.
Chapter 16
Gregory granted Augustine use of the pall for the solemn service of the Mass, and empowered him to ordain twelve bishops subject to his jurisdiction. The bishop of London was to be consecrated by his own synod and receive the pall from the Apostolic see. A bishop at York, if the region received the Word, could ordain twelve bishops and be metropolitan, subject to Augustine during his life, but after Augustine's death not subject to London.
Chapter 16
Gregory told Augustine to rejoice with fear and fear with joy: rejoice that the English are drawn to inward grace by outward miracles, but fear lest the weak mind be puffed up by self-esteem. He cited Christ's reply to the disciples, that they should rejoice not in miracles but that their names are written in heaven, noting all the elect do not work miracles. Augustine should recall his sins to crush vanity.
Chapter 16
The chapter states that Ethelbert erected the church of the blessed Apostles Peter and Paul from the foundation by Augustine's advice and enriched it with gifts, intending it as a burial place for Augustine, the bishops of Canterbury, and the kings of Kent. Yet it was not Augustine who consecrated it, but Laurentius, his successor.
Chapter 17
Peter, the first abbot of that monastery and a priest, was sent on a mission into Gaul and drowned in a sea bay called Amfleat. The local inhabitants buried him in a humble tomb, but a light from Heaven was seen over his grave every night, so the neighbours removed the body and interred it in the church at Boulogne with honour.
Chapter 17
Bede calls Ethelfrid brave and ambitious, saying he ravaged the Britons more than all the chiefs of the English, conquering more territory than any other chieftain or king, either making inhabitants tributary or driving them out and planting the English in their places. Bede compares him to Saul of old, except that Ethelfrid was ignorant of Divine religion.
Chapter 17
Aedan, king of the Scots in Britain, alarmed by Ethelfrid's success, came against him with a great army but was defeated and fled with few followers; almost all his army was cut to pieces at Degsastan, or Degsa Stone. Theodbald, Ethelfrid's brother, was killed there with almost all his forces. Bede dates the war's end to 603, Ethelfrid's eleventh year.
Chapter 17
Bede argues Gregory must be called the English apostle because, as soon as he held the pontifical office, he made the nation then enslaved to idols into the Church of Christ. Bede applies the Apostle's words: if he is not an apostle to others, yet he is to us, for the seal of his apostleship are we in the Lord.
Chapter 18
Eutychius, bishop of Constantinople, taught that the risen body would be impalpable, subtler than wind and air. Gregory refuted this by the instance of the Lord's Resurrection, holding that the body is made subtile by spiritual power yet remains palpable by the reality of nature, citing Christ's words: handle Me and see, a spirit hath not flesh and bones.
Chapter 18
Gregory wrote the Liber Pastoralis on who should rule the Church and how; forty Gospel homilies in two volumes; four books of Dialogues on Italian saints; twenty-two homilies on Ezekiel; the Book of Answers to Augustine; a Synodical Book; and letters. Bede notes he produced these despite internal pain, weak digestion, and persistent fever, seeing chastisement as assurance of eternal hope.
Chapter 18
Bede says other popes applied themselves to building or adorning churches with gold and silver, but Gregory was wholly intent on gaining souls. Whatever money he had, he distributed diligently to the poor, so that, as Bede applies Job's words, he was eyes to the blind, feet to the lame, and a father to the poor.
Chapter 18
Augustine warned that if the Britons would not accept peace with their brethren, they would have war from their enemies, and if they would not preach the way of life to the English, they would suffer vengeance of death at English hands. Bede says this fell out exactly as predicted when Ethelfrid slaughtered the heretical nation at the city of Legions.
Chapter 19
Ethelfrid learned the monks had gathered to pray for his enemies. He declared that though they bore no arms, they fought against him by assailing him with curses, so he commanded them attacked first before destroying the rest of the army. About twelve hundred of those who came to pray were reportedly killed, and only fifty escaped.
Chapter 19
In 604 Augustine ordained Mellitus bishop to preach to the East-Saxons, whose metropolis is London, and Justus bishop in Kent at Dorubrevis (Hrofescaestrae), about twenty-four miles west of Canterbury. Ethelbert built St. Paul's in London for Mellitus's see and dedicated a church to St. Andrew at Hrofescaestrae for Justus.
Chapter 19
After Ethelbert died, his son Eadbald refused the faith of Christ and was defiled with fornication the Apostle says is not named among the Gentiles—taking his father's wife. By both crimes he caused those who had submitted under his father, through favour or fear, to return to former uncleanness. Bede says he was also troubled with fits of madness and an unclean spirit.
Chapter 19
The city of Canterbury caught fire through carelessness and water thrown on it failed. Mellitus, weak, had himself carried to the church of the four crowned Martyrs where the fire raged most. By his prayer the south wind veered north, then ceased entirely, and the flames sank and were extinguished. Bede presents this as divine power granted to a man who burned with divine love.
Chapter 20
Eadbald refused to give a Christian maiden to a pagan husband lest the faith be profaned. Edwin promised he would not oppose the Christian faith, would let Ethelberg and all her companions, bishops and clergy, follow Christian custom, and would not refuse to accept the religion himself if, examined by wise men, it were found more holy and worthy of God.
Chapter 20
Eumer, sent by Cuichelm of the West-Saxons, came on the first day of Easter pretending to deliver a message, then attacked with a poisoned two-edged dagger. Lilla, the king's devoted servant, had no buckler, so interposed his own body and was killed; Edwin was wounded through him. Forthhere was also slain. That same Easter night the queen bore Eanfled.
Chapter 20
Boniface sent Justus the pall, to be used only in celebrating the Sacred Mysteries, and granted him authority to ordain bishops when occasion arose, so the Gospel might spread through many preachers. Boniface's letter praises Justus's labour and endurance, cites Christ's promise to be with preachers to the end, and urges him to bear the honour worthily before the Supreme Judge.
Chapter 20
Boniface wrote to urge the Christian queen to strive for her husband's conversion, since Edwin still served idols and remained a stranger to the Trinity. He cites 'the unbelieving husband shall be saved by the believing wife' and asks her to soften Edwin's heart through prayer and instruction, so the two who are one flesh might share perpetual fellowship in faith.
Chapter 21
The stranger asked what reward Edwin would give one who delivered him from trouble, then promised his enemies would be destroyed and he would become a greater king than his ancestors, and finally asked whether Edwin would follow counsel better than his fathers'. Edwin promised a fitting return, and to submit to and follow that man's teaching in all things.
Chapter 21
Paulinus, perceiving the vision's nature, told Edwin to fulfill the vow made when he received it. Later he laid his right hand on the king's head and asked if Edwin knew that sign. Edwin trembled and was ready to fall at his feet. Paulinus then urged him not to delay his third promise: accept the faith and keep Christ's precepts.
Chapter 21
Bede reports that Paulinus, staying thirty-six days at the royal township of Adgefrin with the king and queen, catechized and baptized people from morning till night, washing them in the river Glen nearby. In the province of the Deiri he baptized in the river Swale, since, as Bede notes, oratories or baptisteries could not yet be built in the early infancy of the Church there.
Chapter 22
Redwald had been initiated into Christianity in Kent but was turned aside by his wife and perverse teachers. Bede says his latter state was worse than the former: like the Samaritans of old, he seemed to serve Christ and the gods he served before, keeping in one temple an altar for the Christian Sacrifice and a smaller one for offerings to devils. Bede calls him noble by birth though ignoble in his actions.
Chapter 22
Earpwald, son of Redwald, was persuaded by Edwin to accept Christianity but was soon slain by the pagan Ricbert, and the province remained in error three years. Sigbert, his brother, a Christian and learned man who had lived in Gaul, succeeded and worked to convert his province, aided by Bishop Felix of Burgundy, sent by Archbishop Honorius. Felix reaped a great harvest of believers and held his see at Dommoc for seventeen years.
Chapter 22
Pope Honorius sent palls to both Honorius of Canterbury and Paulinus of York, ordaining that when either archbishop died, the survivor, being of the same degree, should have power to ordain a replacement. The stated reason was the great distance by sea and land to Rome, so that no loss might happen to the Church through the toilsome journey. Bede dates the letter to 634.
Chapter 22
Paulinus took Queen Ethelberg, whom he had brought to Northumbria, along with Edwin's daughter Eanfled and Edwin's son Wuscfrea, plus Yffi, son of Edwin's son Osfrid. He traveled under the conduct of Bassus, a valiant thegn of King Edwin, and was honourably received in Kent by Archbishop Honorius and King Eadbald.
Chapter 23
Ethelberg, fearing Kings Eadbald and Oswald, sent Wuscfrea and Yffi to Gaul to be raised by King Dagobert, her friend. Both boys died in infancy there and were buried in a church with the honour due to royal children and to Christ's innocents.
Chapter 23
Rochester had no pastor because its bishop Romanus, sent on a mission to Pope Honorius by Archbishop Justus, drowned in the Italian Sea. At the request of Archbishop Honorius and King Eadbald, Paulinus took charge of Rochester and held it until his death, leaving there the pall he had received from the Pope of Rome.
Chapter 23
James the deacon, a true churchman and holy man, remained in the church at York after Paulinus left, teaching and baptizing and rescuing much prey from the ancient enemy. He was skilled in church singing, and when peace returned he taught church music to many, following Roman or Cantuarian custom. A village near Cataract is named for him.
Chapter 23
Osric, son of Edwin's uncle Aelfric, received the kingdom of the Deiri, while Eanfrid, son of Ethelfrid, became king of the Bernicians. Both had been baptized, but as soon as they gained their earthly kingdoms they abjured the mysteries of the heavenly kingdom and returned to the defilements of their former idolatry. Caedwalla, king of the Britons, soon slew them both.
Chapter 24
Oswald erected the Holy Cross, held it upright with his own hands while soldiers heaped earth around it, and called his whole army to kneel and beseech God for defense, saying they had undertaken a just war for their nation's safety. They advanced at dawn and won, as their faith deserved. The place, Hefenfelth or Heavenly Field, later became known for many healing miracles.
Chapter 24
Oswald wanted all his nation to receive the Christian faith, which he had found effective in defeating the barbarians. He asked the elders of the Scots, among whom he and his followers had been baptized in exile, to send a bishop. They sent Aidan, a man of singular gentleness, piety, and moderation, and Oswald gave him the episcopal see of Lindisfarne.
Chapter 24
Bede says Aidan kept Easter according to his country's custom, from the fourteenth to the twentieth of the moon, having zeal for God but not fully according to knowledge. Since Aidan was not fully skilled in English, Oswald himself interpreted the Word of God to his ealdormen and thegns, having learned the Scots' language during his long banishment.
Chapter 24
Bede relates that when a servant announced a crowd of poor begging alms during Easter dinner with the bishop, Oswald immediately ordered the meat set before him carried to the poor and the silver dish broken in pieces and divided among them. The bishop, rejoicing at this piety, clasped his right hand and prayed it would never decay.
Chapter 25
Bede says the West Saxons, formerly called Gewissae, received the faith through Bishop Birinus, who came to Britain by counsel of Pope Honorius, having promised to sow the faith in the farthest inland regions. Consecrated by Asterius of Genoa, he found the Gewissae pagan and preached there instead. King Cynegils was baptized, and Oswald of Northumbria stood as his sponsor.
Chapter 25
Bede says King Coinwalch, who understood only the Saxon tongue, grew weary of Agilbert's barbarous speech and privately brought in Wini, also ordained in Gaul, dividing the province into two dioceses with Wini's see at Venta. Agilbert, offended that this was done without consulting him, returned to Gaul and died bishop of Paris. Wini was later expelled too.
Chapter 25
Bede says Earconbert, who succeeded Eadbald in 640 and ruled twenty-four years, was the first English king to command by his supreme authority that idols throughout his kingdom be forsaken and destroyed and the forty-day fast observed, appointing punishments for offenders. His daughter Earcongota served God in the Frankish monastery at In Brige under Abbess Fara.
Chapter 25
The abbess fetched the casket of dust from the pavement washed with water from Oswald's bones. As the maiden carrying it entered the hall, the evil spirits departed and the man became silent, then declared himself restored to his senses. The abbess gave him some dust, the priest prayed, and he was never again troubled at night.
Chapter 26
A brother advised him to rise, enter the church, sit quietly by Oswald's tomb, and not leave until the time of his fever fit had passed. The boy obeyed, and the disease did not dare assail him there, neither that day nor the second or third, nor ever after. The brother who reported it said the healed young man still lived in the monastery.
Chapter 26
Bede says Oswald often continued in prayer from morning thanksgiving until daybreak, and wherever he sat he held his hands on his knees with palms turned upward. It passed into a proverb that he ended his life in prayer, praying for the souls of his army as he fell. His bones were translated to the monastery; Oswy later buried the severed head at Lindisfarne and the hands in his royal city.
Chapter 26
Oswin objected that the bishop gave away a horse chosen for his own use when cheaper gifts were available. Aidan replied, "Is that son of a mare more dear to you than that son of God?" Oswin, warming himself at the fire, then ungirt his sword, fell at the bishop's feet, and vowed never again to judge how much of their money the bishop gave to the sons of God.
Chapter 26
Bede says he does not approve or praise Aidan's keeping of Easter at the wrong time, whether from ignorance of the canonical time or from pressure of his nation's authority. Yet Bede commends Aidan's love of peace, charity, continence, humility, zeal in teaching, and care for the poor, and notes Aidan kept Easter on the Lord's day from the fourteenth to the twentieth of the moon, not on the fourteenth like the Jews.
Chapter 27
Aidan died outside the church at the king's township, leaning against a buttress on the west wall. When Penda's Mercians burned the village and church, the buttress survived the fire. After a second careless burning, it survived again, even through the nail holes. At the third rebuilding it was placed inside the church as a memorial, and Bede reports healings there and through splinters put in water.
Chapter 27
Sigbert, baptized in Gaul during exile, founded a school for boys with Bishop Felix's help. He later resigned the kingdom to his kinsman Ecgric and entered a monastery he had built. When Penda's Mercians attacked, the East Angles dragged him out to encourage the army; still mindful of his monastic profession, he carried only a wand and was killed together with King Ecgric.
Chapter 27
Fursa saw four fires in the air that would kindle and consume the world: falsehood, when baptismal promises to renounce the Devil are not fulfilled; covetousness, when worldly riches are preferred to heavenly things; discord, when a neighbour is needlessly offended; and ruthlessness, when robbing or defrauding the weak is thought a light thing. The fires grew and merged into one flame that tries each person according to his works.
Chapter 27
Peada was baptized by Bishop Finan at the king's township called At the Wall, along with his nobles, thegns, and their servants. He received four priests to instruct and baptize his nation: Cedd, Adda, Betti, and Diuma. Diuma was a Scot by nation; the others were English. Adda was brother to Utta, abbot of the monastery called At the Goat's Head.
Chapter 28
Bede states that Penda did not forbid preaching among the Mercians, but hated and despised those he perceived to be without the works of faith after receiving Christ's faith. He called them contemptible and wretched for scorning to obey the God in whom they believed. These events began two years before Penda's death.
Chapter 28
Two brothers among his own kindred murdered Sigbert. Asked their motive, they said only that they hated him because he was too apt to spare his enemies and calmly forgave wrongs done to him upon entreaty. Bede presents this as the crime for which he was killed, since he observed the Gospel precepts with a devout heart.
Chapter 28
Cedd chose a place among steep, distant mountains and asked the king for leave to spend all of Lent there in prayer, to cleanse it of former crimes. Except Sundays he fasted till evening, taking only a small piece of bread, one hen's egg, and a little milk and water. With ten days left, a messenger called him to the king, so his brother Cynibill completed the fast and built the monastery, later called Laestingaeu.
Chapter 28
Bede says Finan built a church on Lindisfarne fit for the episcopal see, but after the manner of the Scots he made it not of stone but entirely of hewn oak, covered with reeds. It was later dedicated to St Peter by Archbishop Theodore, and Bishop Eadbert later replaced the thatch, covering roof and walls with lead plates.
Chapter 29
Because Queen Eanfled and her followers kept the Catholic Easter as practised in Kent, while King Oswy followed the Scots, Bede says Easter was sometimes celebrated twice in one year: when the king, having ended his fast, kept Easter, the queen and her followers were still fasting and celebrating Palm Sunday.
Chapter 29
Colman said he received his Easter from his elders who sent him as bishop, that his forefathers celebrated it the same way, and that it was the observance of the blessed John the Evangelist, the disciple specially beloved of the Lord, with all the churches over which he presided.
Chapter 29
Wilfrid argued John kept the Mosaic Law literally while the Church was still Jewish, and that Peter at Rome waited for the Lord's day between the fifteenth and twenty-first moon. On Columba, the author has Wilfrid say he will not deny that those with rude simplicity but pious intentions were God's servants, since no more perfect rule had been shown them.
Chapter 29
Egbert vowed to spend all his life abroad and never return to Britain, to repeat the whole Psalter daily in addition to the canonical hours unless prevented by bodily infirmity, and to fast one whole day and night each week. He later added that during Lent he would eat one meal daily of bread and thin milk, and kept the same abstinence forty days before Christmas and forty after Pentecost.
Chapter 30
King Oswy sent Ceadda, abbot of Laestingaeu and brother of Cedd, to Kent to be ordained bishop of York. Finding Archbishop Deusdedit dead and no replacement appointed, they went to the West Saxons, where Bishop Wini consecrated him. Two British bishops who kept Easter contrary to canonical custom assisted, since Wini was then the only canonically ordained bishop in Britain.
Chapter 30
Vitalian wrote that Wighard died at Rome before consecration and was buried at the threshold of the Apostles, to the pope's great grief. No suitable replacement could be found due to the journey's length, but one would be sent when found. He sent relics of the Apostles and martyrs, and to Oswy's queen a cross with a gold key made from the chains of Peter and Paul.
Chapter 30
Pope Vitalian ordained Theodore archbishop on the condition that Hadrian accompany him to Britain, because Hadrian had already travelled through Gaul twice and knew the way, was provided with men of his own, and could serve as a fellow labourer in teaching to ensure Theodore did not, according to Greek custom, introduce anything contrary to the truth of the faith.
Chapter 31
Bede says both were fully instructed in sacred and secular letters, so they gathered a crowd of disciples and taught them the books of Holy Scripture along with the metrical art, astronomy, and ecclesiastical arithmetic. Some of their scholars still living, Bede notes, were as versed in Greek and Latin as in their native tongue.
Chapter 31
Theodore charged Ceadda with not having been duly consecrated. Ceadda answered with great humility that he would willingly resign, never having thought himself worthy, but had submitted in obedience when bidden. Hearing this, Theodore said he should not resign and himself completed Ceadda's ordination after the Catholic manner.
Chapter 31
Owini, working outside while the bishop prayed alone, said he heard a sweet sound of singing and rejoicing descend from heaven in the south-east, draw near, and enter the oratory, filling it. After about half an hour he perceived the same song ascend from the roof back to heaven with unspeakable sweetness.
Chapter 31
Colman brought both Scots and about thirty English monks from Lindisfarne to Inisboufinde. The Scots left the monastery each summer to wander familiar places and returned in winter to share what the English had provided, causing dissension. Colman found land at Mageo in Ireland, bought it on condition the monks pray for the donor, and placed the English there, leaving the Scots on the island.
Chapter 32
The tenth article, on marriages, allowed only lawful wedlock, forbade incest, and permitted no man to leave his own wife except, as the Gospel teaches, for fornication. If a man put away a wife lawfully joined to him in matrimony, he was to take no other if he wished to be a true Christian, but remain as he was or be reconciled to her.
Chapter 32
Theodore, archbishop, took offence at some act of disobedience by Wynfrid, bishop of the Mercians, and deposed him after only a few years, ordaining Sexwulf in his place. Sexwulf was founder and abbot of the monastery called Medeshamstead among the Gyrwas. Wynfrid returned to his monastery called Ad Barvae and ended his life there in holy conversation.
Chapter 32
Tortgyth, a handmaid of Christ, was carried to the church where Ethelburg's body lay and prayed bending toward it as if Ethelburg were alive, asking deliverance from her long pains. Her prayer was heard: she was delivered from the flesh twelve days later, exchanging temporal afflictions for an eternal reward, after three years of severe illness following her superior's death.
Chapter 33
After losing her limbs and tongue for three days and nights, Tortgyth was restored by a spiritual vision. She greeted a visitor, negotiated a delay, and finally asked that her departure not be deferred beyond the next night. Asked who she spoke with, she named her most dear mother, Ethelburg, come to announce her departure. After one day and night she died.
Chapter 33
A thegn's wife near the monastery lost her sight to increasing dimness until she could see no light. Believing she could recover sight at the nuns' monastery, she was led there by her maids, prayed long on her knees in the cemetery, and rose healed before leaving the place. She returned home joyfully without help, having been led thither by hand.
Chapter 33
Sebbi, a devout king who preferred monastic life but was blocked by his wife's refusal to be divorced, ruled thirty years. In final illness he persuaded her to devote themselves to God, received the religious habit from Bishop Waldhere of London, and gave his money to the poor. Fearing unworthy words or gestures in dying pain, he asked that only the bishop and two attendants be present; a vision promised a painless death in three days, which came to pass.
Chapter 33
The vision said God had heard the community's prayers, devotion, and fasting, and that no one else would die of the plague in the monastery or nearby lands; all the sick would recover except the boy himself, who would die that day. This favour was granted through the intercession of King Oswald, who was killed that same day and taken to Heaven.
Chapter 34
He believed the boy, confirmed from his chronicle that King Oswald had been killed that very day, then called the brethren, ordered dinner, had Masses said, and all communicated as usual. He also sent part of the Lord's Oblation to the sick boy, who died that same day, proving the words true.
Chapter 34
They were brothers of Arwald, king of the Isle of Wight, and fled to the Jutes, but were betrayed and ordered killed. Abbot Cynibert obtained the king's consent to instruct and baptize them first, assuring them of Heaven. They then joyfully underwent temporal death, believing they would pass to everlasting life.
Chapter 34
Theodore convened bishops and learned men because Eutyches' heresy troubled Constantinople's church, and he wanted the English churches free of taint. The synod confessed the Father, Son, and Holy Ghost as a consubstantial Trinity of equal glory, and accepted five general councils plus the Roman synod under Pope Martin, neither adding nor taking away.
Chapter 34
Cynifrid, present at her death and exhumation, had lanced a large tumour under her jaw. Years later, when her bones were taken up, he found the body laid out like one asleep, and the incision he had made was healed, leaving only the slightest trace of a scar instead of the open wound with which she was buried. The linen wrappings also appeared fresh and entire.
Chapter 35
Bede reports she took pleasure in the sickness, saying she deservedly bore the trouble on her neck because as a young maiden she had worn needless weight of necklaces there. She believed Divine goodness let her endure neck pain to be absolved of that levity, having fiery heat of a tumour instead of gold and pearls.
Chapter 35
Imma, a king's thegn captured after the battle near the Trent, could not be bound. His brother Tunna, a priest-abbot, believing him dead, said frequent Masses for his soul. Imma's bonds were most often loosed at the third hour, when Masses were wont to be said. Bede says many were stirred to prayer, alms, and offering the Sacrifice for departed friends.
Chapter 35
After the battle near the river Trent in Egfrid's ninth year, where Egfrid's brother Aelfwine was slain, Theodore relied on Divine aid and by wholesome admonitions extinguished the dangerous fire breaking out. The kings and peoples on both sides were appeased; no man was put to death, only the due mulct paid to the king avenging his brother, and peace long continued.
Chapter 35
Bregusuid dreamed that, while searching anxiously for her banished husband Hereric, she found a most precious necklace under her garment that shone so brightly it filled all Britain with its brilliance. Bede says the dream was fulfilled in her daughter Hilda, whose life was an example of the works of light, blessed to herself and to many who desired to live aright.
Chapter 36
The nun Begu, resting in the dormitory, heard the familiar death-bell and saw the roof open with a light from above; in that light she saw Hilda's soul carried to heaven by angels. She told Frigyth, who roused the sisters to pray. At dawn brothers arrived with news of the death, confirming the vision occurred at the same hour. The monasteries were about thirteen miles apart.
Chapter 36
Caedmon, advanced in years and never taught versifying, left a banquet when the harp came to him. In the stable he slept and a figure called him by name, bidding him sing the beginning of creation. He sang verses he had never heard, praising God the Creator. Awaking, he remembered them and added more. Bede says he learned poetry not from men but by God's grace.
Chapter 36
They all judged that heavenly grace had been granted him by the Lord. They expounded a passage of sacred history or doctrine and asked him to render it in verse; returning next morning, he produced excellent verse. The abbess, recognizing God's grace, instructed him to quit the secular habit and take monastic vows, received him into the community, and ordered that he be taught the whole course of sacred history.
Chapter 36
In 684 Egfrid sent general Berct into Ireland and laid waste that friendly nation, sparing not even churches or monasteries. The next year, against the advice of friends and of Cuthbert, he led an army against the Picts. The enemy feigned retreat and drew him into a narrow mountain pass, where he was slain on 20 May with most of his forces, in his fortieth year.
Chapter 37
Cuthbert taught by authority and example, and laboured to convert people from foolish custom to heavenly joys. Many profaned the faith by wicked actions, and some during a pestilence turned to idolatry, using incantations and amulets. He often went out, sometimes on horseback but oftener on foot, preaching in townships, and chiefly sought remote villages amid steep mountains that other teachers dreaded to visit.
Chapter 37
A synod near the river Alne, presided over by Archbishop Theodore in the presence of King Egfrid, unanimously chose Cuthbert as bishop of Lindisfarne. He refused to leave his hermitage despite messengers and letters. The king, Bishop Trumwine, and others sailed to the island and knelt with tears until he came, also weeping. He was consecrated at Easter in York by seven bishops.
Chapter 37
They found the whole body intact, as if he were still alive, with limbs flexible like a sleeping person rather than a dead one. The vestments were not only undefiled but appeared fresh and bright as when first worn. The brothers were struck with great dread and hurried to inform Bishop Eadbert of what they had discovered.
Chapter 38
Eadbert accepted the garment fragments thankfully, kissed them affectionately as if still on his father's body, and told the brothers to put new garments on the body and lay it in the prepared coffin. He said he knew the place would not long remain empty, and called happy whoever would be granted rest there.
Chapter 38
Badudegn, who served guests in the monastery, was struck with palsy on one side of his body after washing blankets in the sea. He went to Cuthbert's tomb and prayed to be delivered or to bear the affliction patiently. While praying he seemed to fall asleep and felt a large broad hand touch his head and pass down his body; he awoke in perfect health.
Chapter 38
In Suidbert's monastery by the river Dacore, a youth had a growing tumour on his eyelid that ointments could not help. When Cuthbert's body was found uncorrupted, some hair was taken as relics. The priest Thruidred gave the youth the remaining hairs to replace; the youth applied them to his eyelid, and by the sixth hour his eye was completely sound.
Chapter 38
Guthfrid testified that when Ethelwald saw the brethren in distress, he knelt in prayer to the Father of our Lord Jesus Christ; as he finished praying, the swelling water calmed, the storm ceased on all sides, and fair winds carried them over a smooth sea to shore. The storm resumed and raged all day once they landed, showing the calm was granted for their escape.
Chapter 39
John had the youth brought and housed in a hut within his enclosure, fed daily with alms. After a week of Lent, he made the sign of the cross on the youth's tongue and told him to say 'gae' (yes), then taught him letters, syllables, and sentences. The youth's tongue was loosed, he spoke continually, and with the bishop's blessing and prayers his scalp healed and hair grew.
Chapter 39
John asked when the maiden had been let blood and, hearing it was the fourth day of the moon, said they acted indiscreetly and unskilfully. He recalled Archbishop Theodore saying blood-letting then was very dangerous, when the moon's light waxes and the ocean tide rises. He still prayed over her; her pain left at once, and afterward the swelling subsided.
Chapter 39
The thegn Puch urged John to dine at his house; John at first declined, then agreed after vows of alms to the poor. John sent holy water blessed for the church consecration by a brother, ordering the wife to drink some and wash her most painful part with it. She rose whole and sound at once, recovered her lost strength, and served them at table.
Chapter 39
Bede says Caedwalla gave up his crown after ruling two years to seek baptism at the threshold of the Apostles, having learned that Baptism alone opens the entrance to heavenly life. He was baptized by Pope Sergius on Holy Saturday before Easter in 689, took the name Peter, and died soon after on 20 April still in his white garments.
Chapter 40
Bede reports Theodore told friends long beforehand, from a dream revelation, that he would live to eighty-eight. He died in 690 at that age, having held the bishopric twenty-two years, and was buried in St. Peter's church at Canterbury. Bede claims the English Churches gained more spiritual increase under him than ever before.
Chapter 40
A brother who had been Boisil's disciple reported that Boisil appeared twice, saying Egbert could not make the journey; God willed he instead teach the monasteries of Columba, whose ploughs were not driven straight. Egbert still prepared to sail, but a violent storm damaged the ship, so he withdrew, quoting the prophet about the tempest.
Chapter 40
Bede says Wictbert, an Englishman who had lived as a hermit in Ireland, preached for two years to the Frisians and their king Rathbed but reaped no fruit among his barbarous hearers. He returned to his place of pilgrimage and resumed his life of silence, aiming to profit his own people by the example of his virtue instead.
Chapter 40
Pippin, with the consent of the missionaries, sent the venerable Wilbrord to Rome while Sergius was pope, desiring that he be consecrated archbishop over the Frisian nation. Sergius consecrated him in the church of the Holy Martyr Cecilia on her festival in 696, gave him the name Clement, and sent him back to his bishopric fourteen days after his arrival. Pippin gave him a see at Wiltaburg, called Trajectum in the Gallic tongue.
Chapter 41
The householder of Incuneningum, who died at nightfall and revived at dawn, told his terrified wife he was truly risen and must live differently. He went to the oratory and prayed until day, then divided all his substance into three parts: one to his wife, one to his children, and the third, kept for himself, he distributed among the poor. Soon after he entered the monastery of Mailros.
Chapter 41
The guide said the valley of raging flames and freezing snow is where souls are tried who delay confessing and amending until death, yet repent at the end; they are received into Heaven at judgement, many helped sooner by the prayers, alms, fasting of the living, and especially Masses. The foul flaming pit is the mouth of Hell, from which whoever falls is never delivered.
Chapter 41
The flowery plain with white-robed companies is not the kingdom of Heaven; it receives souls who did good works but were not perfect enough for immediate admission, and they shall all behold Christ at judgement. The brighter place with sweet singing and fragrance, near the kingdom, is where the perfect enter forthwith on leaving the body. The man was told he might join those troops if he lived righteously.
Chapter 41
He saw Hell opened, Satan sunk in its depths, and Caiaphas with those who slew the Lord, and saw a place of eternal perdition prepared for himself. He refused repentance, saying his judgement was already passed, and died without receiving the saving Viaticum. His body was buried in the farthest parts of the monastery, and no one dared say Masses, sing psalms, or even pray for him.
Chapter 42
Adamnan, abbot of Hii, was sent on a mission to King Aldfrid and saw the canonical rites of the English Church. Admonished by learned men, he preferred what he had seen there to his people's customs. He converted many Scots in Ireland, especially those free of Hii's dominion, but could not prevail on his own monastery at Hii. He died before the next Easter.
Chapter 42
Adamnan wrote from the dictation of Arculf, a Gaulish bishop who had travelled to Jerusalem. The book describes Bethlehem's cave and church, Constantine's Martyrium, Golgotha, and the round Anastasis with the rock-cut tomb, seven feet long, its entrance stone cleft in two. On the Mount of Olives, the last Footprints of the Lord remain open to the sky, though earth is daily carried away by believers.
Chapter 42
In the year of our Lord 705, Aldfrid, king of the Northumbrians, died before the end of the twentieth year of his reign. His son Osred, a boy about eight years of age, succeeded him on the throne and reigned eleven years. In the beginning of his reign, Haedde was bishop of the West Saxons.
Chapter 42
The chapter says Wilfrid, a youth of good understanding serving in a monastery, perceived that the way of virtue delivered by the Scots was in no wise perfect, so he resolved to go to Rome to see what ecclesiastical or monastic rites were in use at the Apostolic see. The brethren commended his design and advised him to carry it out.
Chapter 43
Delighted with Wilfrid's prudent discourse, comely countenance, eager activity and mature thoughts, Dalfinus supplied him and his companions with all necessaries and offered to commit to him the government of no small part of Gaul, give him his brother's daughter to wife, and regard him as his adopted son. Wilfrid thanked him but said he had resolved on another course of life and had left his country for Rome.
Chapter 43
At Rome Wilfrid gave himself daily to prayer and the study of ecclesiastical matters and gained the friendship of the most holy and learned Boniface, archdeacon and counsellor to the Apostolic Pope. By his instruction Wilfrid learned in their order the four Gospels and the true computation of Easter, and acquired many other things appertaining to ecclesiastical discipline which he could not learn in his own country.
Chapter 43
Wilfrid lay four days and nights as if dead at Maeldum in Gaul. On the fifth day he revived and told the priest Acca that Michael the Archangel stood by him in white raiment and said he was sent to call him back from death, since the Lord granted him life through the prayers and tears of his disciples and brethren and the intercession of Mary; he would recover, but Michael would return at the end of four years, and in his country he would recover most of his taken possessions and end his days in peace.
Chapter 43
The chapter states three rules: two from the law of Moses—that Passover be kept in the first month of the year and in the third week of that month (from the fifteenth to the twenty-first day)—and a third added in the Gospel by Apostolic institution, that we wait for the Lord's day within that third week and begin the Paschal season on it. Whoever rightly observes these three will never err in fixing the Paschal feast.
Chapter 44
The chapter argues that although the fourteenth day is mentioned, Scripture does not command the Passover to be kept on it; rather the lamb was killed on the evening of the fourteenth, when the fifteenth moon appears. It cites Numbers that Israel departed from Rameses on the fifteenth day, the morrow after the Passover, showing the seven days of unleavened bread run from the fifteenth to the twenty-first.
Chapter 44
The chapter says the vernal equinox, held by Eastern nations and especially the Egyptians to fall on March 21, reliably identifies the first month. Any full moon before the equinox belongs to the last month of the previous year and is unfit for Easter; a full moon on or after the equinox belongs to the first month, when the ancients kept Passover and we keep Easter on the coming Sunday.
Chapter 44
The chapter identifies two opposing errors. One group keeps Easter from the fourteenth to the twentieth moon, beginning the vigil on the evening of the thirteenth, thereby anticipating the law and excluding the twenty-first day. The other keeps it from the sixteenth to the twenty-second, excluding the fourteenth day the Law chiefly commends and beginning Easter on the evening of the day the Law says it should end.
Chapter 44
Bede argues the crown-shaped tonsure of Peter is worthiest because it recalls Christ's crown of thorns and his Passion, and signifies hope of an eternal crown. The tonsure linked to Simon Magus he detests, since Simon tried to buy the Holy Ghost and was anathematized by Peter. Bede still insists the difference of tonsure does not harm those whose faith is pure and charity sincere.
Chapter 45
Adamnan told Bede that although he wore the tonsure of Simon according to his country's custom, he detested Simon's heresy with all his soul and wished to follow the Apostle Peter's footsteps. Bede answered that Adamnan should then imitate Peter's outward form too. Later Adamnan's preaching led many Scots to the catholic observance of Easter, though he could not reform the monks of Hii.
Chapter 45
Naiton rejoiced greatly, knelt on the ground among his nobles, and thanked God for such a gift from the land of the English. He declared he would observe the catholic Easter with all his nation and decreed that the reasonable tonsure be received by all clerks in his kingdom. He then had nineteen-year Paschal cycles sent throughout the Pictish provinces, replacing the eighty-four-year cycles.
Chapter 45
In 716, under Abbot Dunchad, Egbert came from Ireland and by pious exhortations converted the monks of Hii from their deep-rooted ancestral tradition, teaching them the catholic Easter and the crown-like tonsure. He remained thirteen years in the island. In 729, after celebrating Mass on Easter, a date never before kept there, he died that same day.
Chapter 45
Bede records that in the year 596 Pope Gregory sent Augustine with monks into Britain to preach the Word of God to the English nation. The teachers arrived in Britain in 597, about the 150th year after the English came into Britain. In 601 Gregory sent the pall to Augustine, already made bishop, along with more ministers of the Word, including Paulinus.
Chapter 46
Bede states that in the year 716, along with the killing of Osred and the death of Ceolred, Egbert the man of God brought the monks of Hii to observe the Catholic Easter and the ecclesiastical tonsure. This resolved the long-standing divergence in Easter observance at Iona. Bede also records Egbert's death in 729, the same year comets appeared.
Chapter 46
Bede says he was born in the territory of the monastery of Wearmouth and Jarrow and given at age seven to be educated by Abbot Benedict and later Ceolfrid. He spent the rest of his life in that monastery, devoted to Scripture, and took delight in learning, teaching, and writing. He received deacon's orders in his nineteenth year and the priesthood in his thirtieth, both through Bishop John at Abbot Ceolfrid's bidding.
Chapter 46
Bede lists commentaries on Genesis, the Tabernacle, Samuel, the Temple, Kings, Proverbs, Song of Songs, Isaiah, Daniel, the twelve Prophets, Jeremiah, Ezra, Nehemiah, Habakkuk, and Tobias, plus works on the Pentateuch, Joshua, Judges, Chronicles, Job, and Ecclesiastes. He also wrote on Mark, Luke, homilies, the Apostle, Acts, the Catholic Epistles, and Revelation, plus letters, lives of saints, the History of the Abbots, the Ecclesiastical History in five books, a Martyrology, hymns, epigrams, and works on nature, times, orthography, and poetry.
Chapter 46
The index lists Bede as author, called "Venerable," with a life spanning xxxiii–xliii; born near Wearmouth, trained under Benedict Biscop, spending his life at Wearmouth and Jarrow. It catalogs his writings, including the Ecclesiastical History, Life of Cuthbert, De Temporibus, and De temporum Ratione, and notes his death and burial at Jarrow.
Chapter 47
Augustine was sent by Pope Gregory to convert the English. He was ordained abbot, landed in Thanet, was received by Ethelbert and Bertha, settled at Canterbury, and was ordained Archbishop of the English at Arles. He received the pall, called a Synod, disputed with the British bishops, ordained Mellitus and Justus, and was buried in the Church of SS. Peter and Paul.
Chapter 47
The index notes the British Church's attitude towards the Easter question, citing its refusal of allegiance to Augustine and its treatment in the Ecclesiastical History. It also references Anatolius, Bishop of Laodicea, as an authority on the Easter question, and lists the British Church's approach alongside Roman practice as a point of contention.
Chapter 47
The index records Boniface IV as pope who issued pastoral letters to the English Church and introduced the Festival of All Saints, later called All Martyrs. It also lists Boniface V's letters, gifts to Edwin and Ethelberg, and the pall sent to Justus, distinguishing the two popes' separate contributions to the English mission.
Chapter 47
Coenred, King of Mercia after Ethelred and son of Wulfhere, gave up his throne and went to Rome, where he became a monk. The chapter also notes he was reconciled to Wilfrid. His thegn's visions are recorded, and his abdication is listed alongside his pilgrimage to Rome.
Chapter 48
Cuthbert foretold his own death to Herebert, died, and was buried at Lindisfarne. The chapter notes his body was preserved from corruption, and that his relics were later removed. It also lists his miracles and his time as Bishop of Hexham and then Lindisfarne.
Chapter 48
Drythelm, a Northumbrian, experienced visions of Death, Hell, and Judgement. After these visions he retired into the monastery of Melrose, where he later died. The chapter presents his visions as the catalyst for his monastic retirement.
Chapter 48
Ethelthryth, daughter of Anna, was wife of Tondbert and then of King Egfrid. She obtained a divorce and retired into the Monastery of Coldingham, later founded the Monastery of Ely, and died of a tumour. The index also notes her virginity, virtues, gift of prophecy, and that her flesh was preserved from corruption.
Chapter 49
Ethelred, son of Penda and King of Mercia, defeated Egfrid at the battle of the Trent and was later reconciled to him by Theodore. He ravaged Kent, recovered Lindsey, venerated Bardney Monastery, and appointed Oftfor Bishop of Worcester. He was reconciled to Wilfrid, resigned his throne to Coinred, became a monk and Abbot of Bardney, and reconciled Coinred to Wilfrid.
Chapter 49
Gregory sent Augustine on a mission to convert the English and sent Paulinus to Britain. He wrote letters to Augustine and the English mission, to Vergilius, to Mellitus, and to Ethelbert, and sent the pall to Augustine. He also answered Augustine's questions on discipline. The index notes his meeting with Anglian slaves, his weak health, death, and burial.
Chapter 49
Hilda, daughter of Hereric, was Abbess of Hartlepool and afterwards of Whitby. She built the monastery of Streanaeshalch or Whitby, and the index notes her attitude on the Easter question and her opposition to Wilfrid. It records her character, her pupils, her friendship for Aidan, and her illness and death.
Chapter 49
Mellitus was sent by Gregory to Augustine and became Bishop of London, later Archbishop of Canterbury. He went to Rome, was expelled by the East Saxons and took refuge with Justus in Gaul, then returned. He succeeded Laurentius as Archbishop, suffered from gout, and died and was buried, praised for his character.
Chapter 50
Oswald became King of Northumbria after Eanfrid and Osric and was the sixth Bretwalda. He united Bernicia and Deira, defeated Caedwalla at Hefenfelth and erected a cross there, invited Aidan to restore Christianity, was baptized, and made Aidan Bishop of Lindisfarne. He was slain at Maserfelth, and his posthumous miracles are recorded.
Chapter 50
Oswy, son of Ethelfrid, was King of Bernicia and later of Northumbria, the seventh Bretwalda. He murdered Oswin, buried Oswald's head and arms, and his reign and extensive dominions are described. The chapter also notes his struggle with and defeat of Penda.
Chapter 50
Oswald invited Aidan to restore Northumbria to Christianity, and Oswald appointed him Bishop of Lindisfarne. Aidan's miracles are recorded, and he is associated with Oswin's love for him. Lindisfarne became his see, and the chapter lists him among the bishops of Lindisfarne.
Chapter 50
Putta was Bishop of Rochester, attended the Hertford Synod, and later left Rochester for Mercia. The index notes his unworldliness, that he taught Church music, and his death. A separate Putta is listed as Bishop of Hereford.
Chapter 51
Redwald is listed as the fourth Bretwalda and King of the East Angles. He protected Edwin, led an army against Ethelfrid, banished Sigbert, and is noted for his conversion and perversion, with his genealogy and queen also recorded.
Chapter 51
Sebbi was joint King of Essex and brother of Sigbert the Little. The index records his piety, his queen, his retirement into a monastery, his vision, death, burial, and a posthumous miracle. His sons Sighard and Suefred reigned jointly after him.
Chapter 51
Sigbert was half-brother to Earpwald and was driven into exile by Redwald before returning home. He restored Christianity in East Anglia, was noted for piety and good works, abdicated into a monastery, and was killed in battle against the Mercians.
Chapter 51
The Synod of Whitby is listed with numerous page references, and Whitby itself is described as the Bay of the Lighthouse or Streanaeshalch, where Hilda built a monastery. The index also notes Wilfrid's participation at the Whitby Synod, tying the council to his career.
Chapter 52
Bede presents Gregory the Great as sending Augustine to Britain. Augustine was prior of St. Gregory's Monastery, dedicated to St. Andrew, in Rome. The notes add that Gregory's original scheme made London, not Canterbury, the intended seat of the southern primacy, and that Augustine was consecrated under the general title "Archbishop of the English" rather than as bishop of either city.
Chapter 53
The notes state that though Vortigern is the subject of many legends, he is doubtless a historical figure, a ruler of south-eastern Britain. Bede's form of the name, Uurtigernus, is said to be correct. It is a British word meaning "supreme lord," according to Rhys. The notes also observe that Bede only professes to give the date of the invasion approximately, calculating in round numbers.
Chapter 53
Germanus and Lupus were sent to Britain and met the Pelagians in a conference said to have been held at Verulam. Bede's authority, Constantius, is noted as showing the first trace of early historians' acquaintance with the story of St. Alban. Maes-y-Garmon near Mold in Flintshire has been proposed as the scene of the Hallelujah Victory, but the notes say the story is generally regarded as legendary.
Chapter 53
The pallium is described as a long strip of fine cloth ornamented with crosses, made from wool of lambs reared at the convent of St. Agnes in Rome and laid overnight on St. Peter's tomb. It was worn over the shoulders like the letter Y. The notes state Gregory's symmetrical scheme, with London and York as metropolitan sees, was never carried out, and York did not become a metropolitan see until 735.
Chapter 53
The Celts held the third week to run from the 14th to the 20th of the moon inclusive. The Roman Church originally reckoned it from the 16th to the 22nd, but ultimately fixed it from the 15th to the 21st. The Celts also retained an eighty-four-year cycle, while the Romans had adopted a nineteen-year cycle.
Chapter 54
The chapter says the real importance of the Easter and other differences settled at Whitby lay in whether England would conform to the practice of the Catholic Church or isolate herself by local peculiarities. It cites the British reply to Augustine that they would do none of those things nor receive him as their archbishop.
Chapter 54
The Romans shaved only the top of the head, letting the hair grow in the form of a crown. The Celts shaved the whole front of the head from ear to ear, leaving the hair at the back. A third method, the Oriental, consisted in shaving the whole head. The chapter notes the tonsure was a more controversial point than ritual differences.
Chapter 54
The chapter's notes state there was no diocesan episcopate in the early Irish Church; it was organized on a monastic system. Bishops performed episcopal functions such as ordination but lived in the monastery under the abbot's supreme authority, aided by a council of senior monks. Bishops were also sent out as missionaries. Abbot and bishop might be combined in one man, but an abbot as such could discharge no episcopal duties.
Chapter 55
Columba was of Irish birth, connected with the Dalriadic Scots and of royal descent on both sides. He was ordained priest at Clonard but was never a bishop. Many ecclesiastical and monastic foundations in Ireland and Scotland are attributed to him. In his earlier years his excitable, impatient temperament is said to have involved him in various wars, and it has been supposed his mission to the Picts was undertaken in expiation of bloodshed.
Chapter 55
The chapter says much of the account of St. Ninian is legendary and Bede only professes to give the tradition. He was a Briton, probably from Strathclyde, studied and was consecrated bishop at Rome, came under St. Martin of Tours' influence, and returned as a missionary to Britain. Whithern was named for the white stone church, unusual amid wooden buildings; its dedication must postdate Martin's death around 397.
Chapter 55
The note says Iona is supposed to have arisen from a mistaken reading of Ioua, an adjectival form used by Adamnan, feminine and agreeing with insula, formed from the Irish name I, Ii, Hii, whose forms vary greatly. 'Iona' was then fancifully regarded as the Hebrew equivalent for Columba, meaning a dove, and this helped preserve the name.
Chapter 55
Bede describes Whitby as a mixed monastery, mentioned in connection with Hilda, who was abbess there at the time of the Synod. Her daughter Eanfled is named as joint-abbess with her mother. The chapter also notes that Ælfflæd, daughter of Oswy, was a virgin held in high esteem, called by Eddius 'sapientissima virgo' and a consoler and counsellor of the province.
Chapter 56
The chapter notes that the churches of Asia traditionally derived from St. John the practice of disregarding the day of the week and observing the 14th of Nisan as Easter Day. Therefore the Celtic claim to St. John's authority was inaccurate and gave some colour to the charge, often brought against them, of being Quartodecimans.
Chapter 56
Wulfhere is described as a vigorous ruler who freed Mercia from Northumbria, reconquered Lindsey, established supremacy over the East Saxons, and curtailed the power of Wessex. His attempt to extend power north of the Humber ended in 675 in disastrous defeat by Egfrid of Northumbria, and his death followed immediately. He was the first Christian king of all Mercia and zealous in putting down idolatry.
Chapter 56
The chapter calls it the 'Yellow Pest' from the colour of its victims, describing it as a bubonic plague that probably came from the East and was the same as that which raged in Europe in Justinian's reign. There were several outbreaks in England in the seventh century, but this was the most virulent. Subsequent visitations are noted elsewhere.
Chapter 56
Wilfrid desired the canonical number of three bishops at his consecration. Bede's notes explain that Boniface of Dunwich was the only English prelate whose orders Wilfrid would regard as entirely satisfactory, since Wini might be considered a usurper and Cedd and Jaruman had been consecrated by schismatics. Archbishop Deusdedit was dead and Damian of Rochester probably was too.
Chapter 57
The ceremony was specially magnificent: Wilfrid was carried in a golden chair by twelve bishops in choral procession, according to an ancient custom of the Gallican Church. It took place at Compiègne, a royal villa. The notes add that Oswy had consented to Wilfrid's consecration, and why he later acted otherwise is not clear.
Chapter 57
Bede's notes say the reason is not clear. Probably it implies that the Celtic party, during Wilfrid's prolonged absence, had to some extent recovered their ascendency. If Alchfrid rebelled against his father at this time and was deprived of his kingdom, Wilfrid would have lost his warmest supporter.
Chapter 57
The notes state that Ceadda's consecration was afterwards regarded as of doubtful validity and was completed by Theodore. The British, probably Cornish, bishops were schismatical, Wini's position was irregular, and the see to which Ceadda was consecrated was not vacant. Boniface of Dunwich is also ignored in the account.
Chapter 57
Bede's notes explain that the Picts north of the Forth were subject to Northumbria when the monastery of Abercorn on the Forth served as a see. After Egfrid's disastrous expedition in 685, the Picts freed themselves from Northumbrian rule, the see was abandoned, and Trumwine retired to Whitby.
Chapter 58
The notes describe the Council of Hatfield (680) as, under an Eastern archbishop's auspices, a clear enunciation of the doctrine that later divided east and west: the Double Procession of the Holy Spirit. The filioque clause was not part of the Nicene Creed nor its Constantinopolitan recension, but had been adopted at the Third Council of Toledo in 589 and later Spanish councils; the English prelates were probably influenced by that precedent.
Chapter 58
The notes identify him as of noble birth, a thegn of King Oswy born in 628, and a companion of Wilfrid on his first journey to Rome. His ecclesiastical surname was Benedict; Baducing was probably his patronymic. In Northumbria he founded the monasteries of Wearmouth in 674 and Jarrow around 681, where Bede's life was passed, enriching them with furniture, vestments, relics, pictures, and a library of valuable books from the Continent. He died January 12, 689.
Chapter 58
The notes state that 'Audrey' is the popular form of Ethelthryth, and a 'tawdry lace' meant St. Audrey lace, a necklace. Hence the word 'tawdry,' which possibly derives its meaning only from the cheap necklaces sold at St. Audrey's fair at Ely on the saint's day, October 17, though it may also be a reminiscence of the anecdote about her.
Chapter 58
Bede reports that Egfrid was defeated and killed by the Picts at Nechtansmere, identified with Dunnichen near Forfar, and was buried in Iona. Cuthbert is said to have had a mysterious intimation of the disaster at the hour of the king's defeat and death, and to have warned Queen Eormenburg, who was with him at Carlisle. He is also said to have prophesied the king's death a year earlier to Elfled, Egfrid's sister.
Chapter 59
As a boy Cuthbert was remarkable for high spirits and love of athletic exercises. A rebuke from a little boy of three is said to have turned his thoughts toward a more serious life, and a vision he saw while watching sheep on the Lammermuir Hills on the night of Aidan's death led him to resolve to enter a monastery. He went to Melrose, where Boisil exclaimed on seeing him, "Behold a servant of the Lord!"
Chapter 59
Bede gives John's episcopate as thirty-three years, eight months, and thirteen days, dating it from August 687 to May 721, with May 7th observed as his festival at Beverley. He had studied under Theodore and was trained in the School of Canterbury. He died in 721 and was buried in St. Peter's Church; his relics were later removed and eventually interred at Durham.
Chapter 59
Wilfrid's second restoration came at the Synod on the Nidd in 705, when he recovered Hexham and the monastery of Ripon. The chapter notes that Wilfrid had earlier administered the bishopric of Hexham during the vacancy between Eata's death and John's consecration in 687. It also mentions that Wilfrid gave eight hides of land for a manuscript Benedict Biscop had brought from Rome.
Chapter 59
A council of fifty bishops held in the Lateran in 679 decided that Wilfrid should be reinstated in his bishopric and the intruding bishops removed. It further ruled that he should afterwards appoint coadjutors, who were to be consecrated by the Archbishop. Theodore had sent documents stating his side in charge of a monk named Coenwald.
Chapter 60
Bede omits important events here. On his return Wilfrid was accused of procuring his acquittal by bribery and was imprisoned for nine months, first at Bromnis (unidentified) and then at Dunbar. Released at the request of Aebba, Abbess of Coldingham and Egfrid's aunt, he went to Mercia and then Wessex, but was expelled from both provinces.
Chapter 60
Aldhelm was a West Saxon of royal blood, born about 639, who studied under Hadrian at Canterbury and then Maildufus, and became Abbot of Malmesbury about 675. He later became Bishop of Sherborne in 705 and died in 709. The notes state his style is turgid and grandiloquent, and that his influence on contemporary writing was harmful.
Chapter 60
Dionysius Exiguus, a sixth-century Western monk whose surname "Exiguus" refers to humbleness of heart rather than stature, revived the cycle of Victorius of Aquitaine. It was a cycle of 532 years, being the lunar cycle of 19 multiplied by the solar cycle of 28. The notes also credit him with beginning the method of dating from the Birth of Christ.
Chapter 61
Theophilus, great Archbishop of Alexandria from 412 to 444, shortened the cycle of his predecessor by making a cycle of ninety-five years, that is 19 multiplied by 5, for the sake of convenience. Part of his "Computus Paschalis" remains. Earlier, Theodosius had made a cycle of 418 years (19 × 22) and reckoned Easter days for 100 years from 380 A.D.
Chapter 61
The note, citing Acts viii, 20 in the Vulgate, states that the origin of this form of tonsure was attributed to Simon Magus. The passage appears among Bede's scriptural citations, which also include Job i, 20; Genesis xli, 14; Matthew xvi, 18; Galatians v, 24; and James i, 12.
Chapter 61
The note identifies the passage as referring to the battle of Tours in 732, where Charles Martel defeated the Saracens. Since the Ecclesiastical History was finished in 731, this passage must be regarded as a later insertion. Bede believed the Saracens to be descendants of Ishmael, a view found throughout his theological works.
Chapter 61
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