Book II
B O O K I I
Here are the contents of the second book of the history of the Church of the English people.
1 . Concerning the death of the blessed Pope Gregory.
2. How Augustine gave warning to the British bishops on the sub ject of catholic peace and also performed a miracle in their presence; and the vengeance which overtook them because they despised him.
3. How he consecrated Mellitus and Justus bishops; and about his death.
4. How Laurence and his fellow bishops warned the Irish about preserving the unity of the holy Church, especially in the matter of keeping Easter; and how Mellitus went to Rome.
5. How, on the deaths of Æthelberht and Sæberht, their successors restored idolatry; for which reason Mellitus and Justus left
Britain.
6. How Laurence was reproved by the apostle Peter and converted King Eadbald to Christ; and how the king recalled Mellitus and Justus.
7. How Bishop Mellitus, when his city was on fire, extinguished the flames by his prayers.
8. How Pope Boniface sent the pallium and a letter to Justus, the successor of Mellitus.
9. About Edwin's reign and how Paulinus came to preach the gospel to him; how he first administered the sacraments of the Christian faith to Edwin's daughter as well as to others.
10. How Pope Boniface sent a letter urging the king to embrace the faith.
1 1 . How he sent a letter to Edwin's wife urging her to use her best endeavours for his salvation.
12. How Edwin was encouraged to believe by a vision which he had once seen when in exile.
13. How he took counsel with his chief men about receiving the faith of Christ; and how their chief priest profaned his own altars.
The Ecclesiastical History II 14. How King Edwin and his nation became believers; and where
Paulinus baptized them.
15. How the kingdom of the East Angles received the faith of Christ.
16. How Paulinus preached in the kingdom of Lindsey; and about the character of Edwin's reign.
17. How Edwin received a letter of encouragement from Pope Honorius, who also sent Paulinus the pallium.
18. How Honorius, who succeeded Justus as bishop of the church at Canterbury, received the pallium and also a letter from Pope
Honorius.
19. How Pope Honorius and afterwards Pope John sent letters to the Irish about the observance of Easter and about the Pelagian heresy.
20. How, after Edwin was killed, Paulinus returned to Kent and became bishop of the church at Rochester.
B E G I N N I N G O F B O O K II
G O O D L U C K T O T H E R E A D E R !
6 4
C H A P T E R 1
A b o u t this time, in the year of our Lord 605,* Pope St Gregory, who had reigned in great glory over the apostolic
Roman see for thirteen years, six months, and ten days, died and was taken up to reign for ever in the kingdom of heaven.
Well indeed may we, the English nation converted by his efforts from the power of Satan to the faith of Christ, give a somewhat full account* of him in our History of the Church.
We can and should by rights call him our apostle, for though he held the most important see in the whole world and was head of Churches which had long been converted to the true faith, yet he made our nation, till then enslaved to idols, into a Church of Christ, so that we may use the apostle's words about him, 'If he is not an apostle to others yet at least he is to us, for we are the seal of his apostleship in the Lord.'
He was of Roman race, his father's name being Gordianus.
He traced his descent from ancestors who were not only noble but also devout. Felix,* for example, who was once bishop of the apostolic see and a man of great reputation both in Christ and in the Church, was his forefather. That ancestral tradition of religion he followed with the same religious devotion as his parents and kinsmen, while the noble position which was accounted his, according to the standards of the world, was by God's grace entirely sacrificed to winning glory and honour of a higher kind. He promptly renounced his secular habit and entered a monastery,* in which he proceeded to live with such grace and perfection— as he used afterwards to declare with tears—that his soul was then above all transitory things; and that he rose superior to all things subject to change. He used to think nothing but thoughts of heaven, so that, even though still imprisoned in the body, he was able to pass in contem plation beyond the barriers of the flesh. He loved death, which in the eyes of almost everybody is a punishment, be cause he held it to be the entrance to life and the reward of his labours. He used to relate all this, not boasting over his progress towards moral perfection, but rather bewailing the
The Ecclesiastical History IL I loss which he seemed to have incurred as the result of his pastoral cares. Once, for instance, when he was talking pri vately with his deacon Peter and enumerating the former virtues of his soul, he added mournfully that now on account of his pastoral cares, he had to trouble himself with the business of men of this world, and after the enjoyment of peace so lovely, he was soiled by the dust of earthly activities.
After dissipating his strength on outward things by descend ing to the affairs of all and sundry, even when he sought the things of the spirit, he inevitably returned to them impaired.
'I realize', he said, 'what I endure and what I have lost; and when my mind turns to what I have lost, then what I endure becomes so much the more burdensome.'
The holy man said all this in a spirit of great humility. We need not believe, however, that he had lost any of his mon astic perfection by reason of his pastoral cares. It would appear that he profited more by his efforts over the conversion of many than he had done from the quiet retirement of his earlier way of life. This was largely because, while fulfilling his pontifical duties, he turned his own house into a monastery; and when he was first taken from the monastery and was ordained to the ministry of the altar, having been sent to Constantinople as delegate of the apostolic see, he never ceased from his heavenly manner of life, though he had to live in an earthly palace. He even used some of the brothers from his monastery who had followed him out of brotherly love to the royal city to protect him in his observance of the Rule.
Thus, as he himself writes, through their unremitting example he could bind himself, as it were by an anchor cable, to the calm shores of prayer, while he was being tossed about on the ceaseless tide of secular affairs. So his mind, shaken by worldly business, could be strengthened by the encourage ment derived from daily reading and contemplation in their company. By their fellowship he was thus not only defended against worldly assaults, but was also encouraged more and more to the activities of the heavenly life.
They urged him to unfold by spiritual interpretation the book of Job, a work which is shrouded in great obscurity. Nor could he refuse the task imposed on him by his loving breth
The Ecclesiastical History n. i ren, seeing that it was likely to be of great use to many. So in thirty-five books* of exposition he taught in a marvellous manner the literal meaning of the book, its bearing on the mysteries of Christ and the Church, and the sense in which it applies to each of the faithful. He began this work while he was delegate in the royal city (Constantinople) and finished it after he was made pope at Rome. While he was still in the royal city, helped by the grace of the catholic truth, he crushed at its birth a new heresy which arose there concerning our state at the resurrection. Eutychius, the bishop of the city, taught that our body in its resurrection glory, would be impal pable and more subtle than wind or air. When Gregory heard this he proved both by sound reasoning and by the example of our Lord's resurrection that this dogma was contrary in every particular to the orthodox belief. For the catholic faith maintains that our body, while it is indeed exalted by the glory of immortality and made subtle by the effectual working of the spirit, is palpable by the reality of its nature as was our
Lord's body, concerning which he said to his disciples, when it had been raised from the dead, 'Handle me and see, for a spirit has not flesh and bones as you see me have.' The venerable father Gregory strove so earnestly in his declaration of the faith against this newborn heresy and, with the help of the most religious emperor Tiberius Constantine,* sup pressed it with such resolution, that no one has since been found to resuscitate it.
He composed another remarkable book called the Pastoral Care, in which he set forth in the clearest manner what sort of persons should be chosen to rule the Church and how these rulers ought to live; with how much discrimination they should instruct different types of listeners and how earnestly they ought each day to reflect on their own frailty. He com posed forty Homilies on the Gospel, which he divided into two volumes of equal size, and made four books of Dialogues in which, at the request of Peter his deacon, he collected the virtues of the most famous saints he knew or could learn of in Italy, as an example of life to posterity: as in his expository works he taught what virtues men ought to strive after, so, by describing the miracles of the saints, he showed how glorious
i i . I The Ecclesiastical History those virtues are. He also showed in twenty-two homilies how much inner light is to be found within the most obscure sections of the prophet Ezekiel, namely the first part and the last. There is also a useful Synodal book which he composed in collaboration with the bishops of Italy, dealing with some of the Church's vital problems, together with familiar letters to certain individuals, not to mention the book of answers to the questions of St Augustine, the first bishop of the English race, which I have described above and of which the whole is included in this History. It is all the more wonderful that he was able to produce so many books and of such length since almost continually throughout his early manhood he had been, to use his own words, tortured with frequent pains in the bowels and every moment of the day he was exhausted by a weakness of the internal organs, and his breathing was affected by a low but unremitting fever. Yet always amid these troubles, when he carefully reflected on the testimony of the scriptures that, 'He scourgeth every son whom he receiveth', the more severely he was oppressed by present evils, the more surely he was refreshed by eternal hope.
This much may be said of his immortal spirit, which could not be quenched by so much bodily pain. Other popes applied themselves to the task of building churches and adorning them with gold and silver, but he devoted himself entirely to winning souls. Whatever money he had, he took diligent care to distribute it and give to the poor, that his righteousness might endure for ever and his horn be exalted with honour, so that the words of the blessed Job might truly be said of him:
'When the ear heard me, then it blessed me and when the eye saw me it gave witness to me because I delivered the poor that cried and the fatherless also that had none to help him. The blessing of him that was ready to perish came upon me and I consoled the widow's heart. I put on righteousness and I clothed myself with my judgement as with a robe and a diadem. I was eyes to the blind and feet was I to the lame. I was a father to the poor and the cause which I knew not, I diligently searched out. I broke the jaws of the wicked and plucked the spoil out of his teeth.' And again a little further on he says, 'If I have withheld their desire from the poor or have
The Ecclesiastical History n. i caused the eyes of the widow to fail; if I have eaten my morsel myself alone and the fatherless has not eaten thereof; for from my youth my compassion grew up with me and from my mother's womb it came forth with me.'
To his works of piety and justice this also belongs, that he snatched our race from the teeth of the ancient foe and made them partakers of everlasting freedom by sending us preachers. Rejoicing in their faith and commending them with worthy praise he says in his commentary on the blessed
Job: 'Lo, the mouth of Britain, which once only knew how to gnash its barbarous teeth, has long since learned to sing the praises of God with the alleluia of the Hebrews. See how the proud Ocean has become a servant, lying low now before the feet of the saints, and those barbarous motions, which earthly princes could not subdue with the sword, are now, through the fear of God, repressed with a simple word from the lips of priests; and he who, as an unbeliever, did not flinch before troops of warriors, now, as a believer, fears the words of the humble. For having received the heavenly
Word and being enlightened by miracles as well, he is filled with the grace and the knowledge of God. He is restrained by the fear of God so that he dreads to do evil and with all his heart he longs to attain to everlasting grace.' In these words St Gregory also declares that St Augustine and his companions led the English race to the knowledge of the truth, not only by preaching the Word but also by showing heavenly signs.
Amongst other things Pope St Gregory arranged that masses should be celebrated in the churches of the apostles St Peter and St Paul over their bodies. And in the celebration of the mass, he added three quite perfect petitions, 'Dispose our days in peace, and command that we be saved from eternal damnation, and that we be numbered among the flock of thine elect'.
He ruled the Church during the days of the Emperors Maurice* and Phocas. He departed this life in the second year of Phocas and passed to the true life in heaven. His body was buried in the church of St Peter the Apostle, before the sanctuary, on 12 March; and in that body he will one day rise
6 9
The Ecclesiastical History II. I again in glory together with the other pastors of the Church.
His epitaph written on his tomb runs as follows:
Earth, take this corse— 'tis dust of thine own dust:
When God shall give new life, restore thy trust.
Star-bound his soul: for Death's writ does not run Where grave's but gateway to life new-begun.
A great high-priest this sepulchre inherits, Who lives for ever by uncounted merits; Hunger with meat, winter with clothes he ended,
Souls with sound learning from the foe defended; Whate'er he taught, himself fulfilled in act—
Mystic his words, but his example fact.
Anglia to Christ at piety's dictation He turned, won thousands from an unknown nation.
Thus that great shepherd laboured, thus he wrought; To increase his Master's flock was all his thought.
Take thy reward in triumph and in joy, Who in G od's council sit'st eternally!
We must not fail to relate the story about St Gregory which has come down to us as a tradition of our forefathers. It explains the reason why he showed such earnest solicitude for the salvation of our race. It is said that one day, soon after some merchants had arrived in Rome, a quantity of merchan dise was exposed for sale in the market-place. Crowds came to buy and Gregory too amongst them. As well as other merchandise he saw some boys put up for sale, with fair complexions, handsome faces, and lovely hair. On seeing them he asked, so it is said, from what region or land they had been brought. He was told that they came from the island of Britain, whose inhabitants were like that in appearance. He asked again whether those islanders were Christians or still entangled in the errors of heathenism. He was told that they were heathen. Then with a deep-drawn sigh he said, 'Alas that the author of darkness should have men so bright of face in his grip, and that minds devoid of inward grace should bear so graceful an outward form.' Again he asked for the name of the race. He was told that they were called Angli. 'Good', he said, 'they have the face of angels, and such men should be fellow-heirs of the angels in heaven'. 'What is the name', he
The Ecclesiastical History n. 1-2 asked, 'of the kingdom from which they have been brought?'
He was told that the men of the kingdom were called Deiri.
'Deir? , he replied, 'De ira! good! snatched from the wrath of Christ and called to his mercy. And what is the name of the king of the land?' He was told that it was Ælle;* and playing on the name, he said, 'Alleluia! the praise of God the Creator must be sung in those parts.' So he went to the bishop of Rome and of the apostolic see, for he himself had not yet been made pope, and asked him to send some ministers of the word to the race of the Angles in Britain to convert them to Christ. He added that he himself was prepared to carry out the task with the help of the Lord provided that the pope was willing. But he was unable to perform this mission, because although the pope was willing to grant his request, the citizens of Rome could not permit him to go so far away from the city.
Soon after he had become pope, he fulfilled the task which he had long desired. It is true that he sent other preachers, but he himself helped their preaching to bear fruit by his encourage ment and prayers. I have thought it proper to insert this story* into this Church History, based as it is on the tradition which we have received from our ancestors.
C H A P T E R 2
M e a n w h i l e Augustine, making use of the help of King Æthelberht, summoned the bishops and teachers of the neighbouring British kingdom to a conference at a place
_ r which is still called in English Augustinces Ac, that is Augus tine's oak, on the borders of the Hwicce* and the West
Saxons. He proceeded to urge them with brotherly admoni tions, that they should preserve catholic peace with him and undertake the joint labour of evangelizing the heathen for the Lord's sake. They did not keep Easter Sunday* at the proper time, but from the fourteenth to the twentieth day of the lunar month; this reckoning is based on an 84-year cycle. They did other things too which were not in keeping with the unity of the Church. After a long dispute they were unwilling, in spite of the prayers, exhortations, and rebukes of Augustine and his
i l 2 The Ecclesiastical History companions to give their assent, preferring their own tra ditions to those in which all the churches throughout the world agree in Christ. The holy father Augustine brought the long and wearisome struggle to an end by saying, 'Let us pray
God who makes men to be of one mind in his Father's house to vouchsafe to show us by heavenly signs which tradition is to be followed and by what paths we must hasten to enter his kingdom. Let some sick man be brought, and let the faith and practice of him by whose prayers he is healed be considered as in accordance with God's will and proper for us all to follow.'
His adversaries agreed unwillingly and a man of English race was brought forward who was blind. He was presented to the British bishops, but no healing or benefit was obtained from their ministry. Then Augustine, compelled by genuine necessity, prayed, bowing his knees to the Father of our Lord
Jesus Christ, that he would restore his lost sight to the blind man and, through the bodily enlightenment of one man, would bring the grace of spiritual light to the hearts of many believers. At once the blind man's sight was restored and all acknowledged Augustine to be a true herald of the heavenly light. Then the Britons confessed that they realized that it was the true way of righteousness which Augustine preached but that they could not disown their former customs without the consent and approval of their own people. They therefore asked that a conference should be held for a second time and that more should attend.
When this had been decided upon, it is related that seven British bishops and many learned men came, chiefly from their most famous monastery which the English call
Bancomaburg* (Bangor Iscoed). At that time it is said to have been ruled over by Abbot Dinoot. As they were about to set out for the conference, they went first to a certain holy and prudent man who lived as a hermit among them to consult him as to whether they ought to forsake their own traditions at the bidding of Augustine. He answered, 'If he is a man of God, follow him.' They replied, 'But how can we tell?' He answered, 'The Lord said: Take my yoke upon you and learn of me, for I am meek and lowly of heart. If this Augustine is meek and lowly of heart, it is to be supposed that he himself
The Ecclesiastical History n. 2 bears the yoke of Christ and is offering it to you to bear; but if he is harsh and proud, it follows that he is not from God and we have no need to regard his words.' Once more they said,
'But how can we know even this?' He said, 'Contrive that he and his followers arrive first at the meeting place and, if he rises on your approach, you will know that he is a servant of Christ and will listen to him obediently; but if he despises you and is not willing to rise in your presence, even though your numbers are greater, you should despise him in return.' They did as he had said. Now it happened that Augustine remained seated while they were coming in; when they saw this, they forthwith became enraged and, setting him down as a proud man, strove to contradict everything he said. Then he said to them, 'You do many things which are contrary to our customs or rather to the customs of the universal Church; neverthe less, if you are willing to submit to me in three points, we will gladly tolerate all else that you do, even though it is contrary to our customs. The three points are: to keep Easter at the proper time; to perform the sacrament of baptism, whereby we are bom again to God, according to the rites of the holy
Roman and apostolic Church; and to preach the word of the Lord to the English people in fellowship with us.' They answered that they would do none of these things nor would they accept him as their archbishop, saying between them selves that if he was even unwilling to rise at their approach now, he would despise them much more if they were to begin to give way to him. It is said that Augustine, the man of God, warned them with threats that, if they refused to accept peace from their brethren, they would have to accept war from their enemies; and if they would not preach the way of life to the English nation, they would one day suffer the vengeance of death at their hands. This, through the workings of divine judgement, came to pass in every particular as he had foretold.
For later on, that very powerful king of the English, Æthelfrith, whom we have already spoken of, collected a great army against the city of the legions which is called Legacœstir by the English and more correctly Caerlegion (Chester) by the Britons, and made a great slaughter of that nation of heretics.
ii. 2-3 The Ecclesiastical History When he was about to give battle and saw their priests, who had assembled to pray to God on behalf of the soldiers taking part in the fight, standing apart in a safer place, he asked who they were and for what purpose they had gathered there. Most of them were from the monastery of Bangor, where there was said to be so great a number of monks that, when it was divided into seven parts with superiors over each, no division had less than 300 men, all of whom were accustomed to live by the labour of their hands. After a three days' fast, most of these had come to the battle in order to pray with the others.
They had a guard named Brocmail, whose duty it was to protect them against the barbarians' swords while they were praying. When Æthelfrith heard why they had come he said,
'If they are praying to their God against us, then, even if they do not bear arms, they are fighting against us, assailing us as they do with prayers for our defeat.' So he ordered them to be attacked first and then he destroyed the remainder of their wicked host, though not without heavy losses. It is said that in this battle about twelve hundred men were slain who had come to pray and only fifty escaped by flight. Brocmail and his men at the first enemy attack turned their backs on those whom they should have defended, leaving them unarmed and helpless before the swords of their foes. Thus the prophecy of the holy Bishop Augustine was fulfilled, although he had long been translated to the heavenly kingdom, namely that those heretics would also suffer the vengeance of temporal death because they had despised the offer of everlasting salvation.
C H A P T E R 3
I n the year of our Lord 604 Augustine, archbishop of Britain, consecrated two bishops, namely Mellitus and Justus. He consecrated Mellitus to preach in the province of the East
Saxons, which is divided from Kent by the river Thames and borders on the sea to the east. Its chief city is London, which is on the banks of that river and is an emporium* for many nations who come to it by land and sea. At that time Sæberht, nephew of Æthelberht and son of his sister Ricule, ruled over the nation although he was under the dominion of
The Ecclesiastical History n. 3-4 Æthelberht's who, as already said, held sway over all the English nations as far as the Humber. After this race had accepted the word of truth through the preaching of Mellitus,
King Æthelberht built the church of the apostle St Paul in the city of London, in which Mellitus and his successors were to have their episcopal seat. Augustine consecrated Justus in Kent itself, in the city of Dorubrevis which the English call
Hrofcesccestrce (Rochester), after one of their former chiefs whose name was Hrof. It is about twenty-four miles west of Canterbury and in it King Æthelberht built the church of the apostle St Andrew;* he later bestowed many gifts on the bishops of each of these churches and that of Canterbury; and he also added both lands and possessions for the maintenance of the bishops' retinues.
On the death* of our father Augustine, a man beloved of God, his body was buried outside but close to the church of the apostles St Peter and St Paul mentioned already, for it was not yet either finished or consecrated. But as soon as it was consecrated, the body was carried inside and honourably buried in the chapel on the north side. In it the bodies of all succeeding archbishops have been buried with the excep tion of two, Theodore and Berhtwald, whose bodies were placed in the church itself because there was no more room in the chapel. Almost in the middle of the chapel is an altar dedicated in honour of the pope St Gregory, at which a priest of that place celebrates a solemn mass in their memory every
Saturday. This is the epitaph inscribed on Augustine's tomb:
'Here lies the most reverend Augustine, first archbishop of Canterbury, who was formerly sent hither by St Gregory, bishop of Rome; being supported by God in the working of miracles, he led King Æthelberht and his nation from the worship of idols to faith in Christ and ended the days of his office in peace; he died on the twenty-sixth day of May during the reign of the same king.'
C H A P T E R 4
A u g u s t i n e was succeeded in the episcopate by Laurence, whom he had consecrated during his lifetime* lest, when he
i i . 4
The Ecclesiastical History was dead, the church, being in so raw a condition, might begin to falter if deprived of its shepherd even for an hour.
Herein he followed the example of the first pastor of the Church, St Peter, chief of the apostles, who, when the Church of Christ was founded at Rome, is said to have consecrated
Clement to help him in evangelistic work and at the same time to be his successor. When Laurence had acquired the rank of archbishop, he strove to build up the foundations of the church which had been so magnificently laid and to raise it to its destined height; this he did by frequent words of holy exhortation and by continually setting a pattern of good works. For example, he not only undertook the charge of the new Church which had been gathered from among the English, but he also endeavoured to bestow his pastoral care upon the older inhabitants of Britain as well as upon those
Irish who live in Ireland, which is an island close to Britain.
He came to realize that in Ireland, as well as in Britain, the life and profession of the people was not in accordance with church practice in many things. He noticed especially that they did not celebrate the festival of Easter at the proper time but, as we have said before, held that the day of the Lord's resurrection should be observed from the fourteenth to the twentieth day of the paschal moon. So he wrote a letter of exhortation in conjunction with his fellow bishops, beseech ing and warning them to keep the unity of peace and of catholic observance with the Church of Christ which is scattered over the whole world. This is the beginning of the letter:
To our most beloved brethren the bishops and abbots throughout the whole realm of Ireland, Bishops Laurence, Mellitus, and Justus, servants of the servants of God.
The apostolic see, according to its custom in all parts of the world, directed us to preach to the heathen in these western regions, and it was our lot to come to this island of Britain; before we knew them we held the holiness both of the Britons and of the Irish in great esteem, thinking that they walked according to the customs of the universal
Church: but on becoming acquainted with the Britons, we still thought that the Irish would be better. But now we have learned from Bishop Dagan* when he came to this island and from Abbot
The Ecclesiastical History n. 4-5 Columban* when he came to Gaul that the Irish did not differ from the Britons in their way of life. For when Bishop Dagan came to us he refused to take food, not only with us but even in the very house where we took our meals.
This Laurence with his fellow bishops also sent a letter, of a sort befitting his rank, to the British priests, striving to bring them into catholic unity. But the present state of affairs shows how little he succeeded.
About this time Mellitus, bishop of London, went to Rome to confer with Pope Boniface* about the needs of the English
Church. The holy father had summoned a synod of the bishops of Italy to draw up regulations concerning monastic life and harmony. Mellitus himself took his place among them in the eighth year of the Emperor Phocas, on 27 February and in the thirteenth indiction in order that he might subscribe to the formal decisions and ratify them by his authority, bringing them back with him to Britain for the information of the English Churches and for their observance. The pope also sent with them letters written to Archbishop Laurence, the beloved of God, and to all the clergy, as well as a letter to King Æthelberht and to the English people. St Boniface was the fourth bishop of Rome after St Gregory. He obtained for the Church of Christ from the Emperor Phocas the gift of the temple at Rome anciently known as the Pantheon because it represented all the gods. After he had expelled every abomi nation from it, he made a church of it dedicated to the holy
Mother of God and all the martyrs of Christ, so that, when the multitudes of devils had been driven out, it might serve as a shrine for a multitude of saints.
C H A P T E R 5
I n the year of our Lord 616, the twenty-first year after Augustine and his companions had been sent to preach to the English nation, King Æthelberht of Kent, after ruling his temporal kingdom gloriously for fifty-six years, entered upon the eternal joys of the heavenly kingdom. He was the third
English king to rule over all the southern kingdoms,* which
i l 5 The Ecclesiastical History are divided from the north by the river Humber and the surrounding territory; but he was the first to enter the king dom of heaven. The first king to hold the like sovereignty was Ælle,* king of the South Saxons; the second was Cælin, king of the West Saxons, known in their own language as Ceawlin;* the third, as we have said, was Æthelberht, king of Kent; the fourth was Rædwald, king of the East Angles, who even during the lifetime of Æthelberht was gaining the leadership* for his own race; the fifth was Edwin, king of the Northumbrians, the nation inhabiting the district north of the Humber. Edwin had still greater power and ruled over all the inhabitants of Britain, English and Britons alike, except for Kent only. He even brought under English rule the Mevanian Islands (Anglesey and Man) which lie between England and Ireland and belong to the Britons. The sixth to rule within the same bounds was Oswald, the most Christian king of the Northumbrians, while the seventh was his brother
Oswiu who for a time held almost the same territory. The latter overwhelmed and made tributary even the tribes of the Piets and Irish who inhabit the northern parts of Britain; but of this more later.
King Æthelberht died on 24 February, twenty-one years after he had accepted the faith, and was buried in the chapel of St Martin, within the church of the Apostles St Peter and St Paul, where his queen, Bertha, also lies. Among other benefits which he conferred upon the race under his care, he established with the advice of his counsellors a code of laws* after the Roman manner. These are written in English and are still kept and observed by the people. Among these he set down first of all what restitution must be made by anyone who steals anything belonging to the church or the bishop or any other clergy; these laws were designed to give protection to those whose coming and whose teaching he had welcomed.
Now Æthelberht was the son of Eormenric, the son of Octa, the son of Oeric whose surname was Oise, whence the kings of Kent were known as oiscingas.* Oise's father was Hengest who with his son Oise first entered Britain at the invitation of Vortigem, as related above.
7 8
The Ecclesiastical History n. 5
But after the death of Æthelberht, when his son Eadbald had taken over the helm of state, there followed a severe setback to the tender growth of the Church. Not only had he refused to receive the faith of Christ but he was polluted with such fornication as the apostle declares to have been not so much as named among the Gentiles, in that he took his father's wife. By both of these crimes he gave the occasion to return to their own vomit to those who had accepted the laws of faith and continence during his father's reign either out of fear of the king or to win his favour. The apo state king, however, did not escape the scourge of divine punishment in chastisement and correction; for he was afflicted by frequent fits of madness and possessed by an unclean spirit.
On the death of Sæberht, king of the East Saxons, the tempest of troubles became yet more violent, for when he departed to the eternal kingdom he left three sons* as heirs to his temporal kingdom who had all remained heathen. They quickly began to practise openly the idolatry which, during their father's lifetime, they had apparently given up to some extent and they allowed their subjects to worship idols. There is a story that when they saw the bishop, who was celebrating solemn mass in church, give the Eucharist to the people, they said to him, puffed up as they were with barbarian pride,
'Why do you not offer us the white bread which you used to give to our father Saba' (for so they used to call him) 'and yet you still give it to the people in church?' The bishop answered them, 'If you are willing to be cleansed in the same font of salvation asyour father was, you may also partake of the holy bread as he did. But if you despise its life-giving waters, you certainly shall not receive the bread of life.' They answered,
'We will not enter the font because we know that we have no need of it, but all the same we wish to be refreshed by the bread.' In vain were they warned earnestly and often that this could not be done and that without that holy cleansing no one could share in the sacred oblation; at last in their rage they exclaimed, 'If you will not oblige us in so trifling a matter as this, you cannot remain in our kingdom.'
i i . 5 -6 The Ecclesiastical History So they expelled him and ordered him and his companions to leave the realm. After he had been driven out, he went to Kent to consult with his fellow bishops Laurence and Justus as to what ought to be done in these circumstances. It was decided by common consent that they should all return to their own country and serve God with a free conscience, rather than remain fruitlessly among these barbarians who had rebelled against the faith. So first of all Mellitus and Justus departed to Gaul, there to await the outcome of events.
But not for long did the kings who had driven away the herald of truth worship their devils unpunished. They went out to fight against the Gewisse* and they and all their army perished together. But thought the instigators perished, the people, once they had been encouraged to do evil, could not be converted and recalled to the simplicity of faith and love which is in Christ.
C H A P T E R 6
Now when Laurence was about to follow Mellitus and Justus and to leave Britain, he ordered a bed to be prepared for him that night in the church of the Apostles St Peter and St Paul, which we have frequently mentioned. After he had poured forth many prayers and tears to God for the state of the Church, he lay down to rest and slept. As he slept the blessed prince of the apostles appeared to him and in the dead of night scourged him hard* and long. Then St Peter asked him with apostolic severity why he had left the flock which he himself had entrusted to him; or to what shepherd he would commit the sheep of Christ when he ran away and left them in the midst of wolves. Then he added, 'Have you forgotten my example? For the sake of the little ones whom Christ himself entrusted to me as a token of his love, I endured chains, blows, imprisonment, and every affliction. Finally I suffered death, even the death of the cross, at the hands of infidels and enemies of Christ that I might be crowned with Him.' Deeply moved by the scourgings and exhortations of St Peter, Christ's servant Laurence went to the king as soon as
The Ecclesiastical History n. 6 -7 morning had come, drew back his robe and showed him the marks of his stripes. The king was amazed and asked who had dared to inflict such injuries on so great a man. When he heard that it was for the sake of his salvation that the bishop had suffered such torments and wounds at the hands of the apostle of Christ, he was greatly afraid. So he banned all idolatrous worship, gave up his unlawful wife, accepted the Christian faith, and was baptized; and thereafter he promoted and furthered the interests of the Church to the best of his ability.
He also sent to Gaul and recalled Mellitus and Justus, bidding them return and govern their churches in freedom.
They came back one year after they had left, Justus returning to Rochester over which he had formerly ruled. But the people of London refused to receive Mellitus, preferring to serve idolatrous high priests. For King Eadbald had less royal power than his father had and was unable to restore the bishop to his church against the will and consent of the heathen. Nevertheless after he and his race had turned to the Lord, they strove to follow God's commandments, and in the monastery of the blessed chief of the apostles he built a church dedicated to the holy Mother of God, which was afterwards consecrated by Archbishop Mellitus.
C H A P T E R 7
D u r in g this king's reign, the blessed Archbishop Laurence entered the heavenly kingdom* and was buried on 2 February in the church and monastery of St Peter the Apostle near to his predecessor Augustine. Thereupon Mellitus who was bishop of London succeeded to the see of Canterbury, the third after Augustine. Justus, who was still living, ruled over the church at Rochester. While guiding the English Church with great care and energy they received letters of exhortation from Rome from Pope Boniface,* who had succeeded
Deusdedit* in the year of our Lord 619. Now Mellitus suf fered from a bodily infirmity, the gout, yet in mind he was sound and active enough; indeed he leapt lightly over all
i i . 7 -8 The Ecclesiastical History earthly affairs and flew towards those heavenly concerns which he had always loved, pursued, and sought after. He was noble by birth but nobler still in loftiness of spirit.
I will relate, for example, one instance of his power from which the rest may be inferred. On a certain occasion the city of Canterbury had been carelessly set on fire and was rapidly being consumed by the growing blaze. It could not be quenched by throwing water on it and no small part of the city had already been destroyed, while the raging fire was spread ing towards the bishop's house. Mellitus, trusting in divine help since human aid had failed, ordered them to carry him into the path of the furious flames where tongues of fire were flying about hither and thither. The church of the Four
Crowned Martyrs* stood just where the fury of the flames was at its height; the bishop was carried to this spot by his followers, and, weak as he was, proceeded to avert by his prayers the peril which had defeated strong men in spite of all their efforts. Immediately the south wind, which had spread the conflagration over the city, veered round to the north and first of all prevented the fury of the flames from destroying those places which were in its path; then it soon ceased entirely and there was a calm, while the flames also sank and died out. So brightly did the man of God bum with the fire of divine love, so often had he repelled the stormy powers of the air from harming him and his people by his prayers and exhortations, that it was right for him to be able to prevail over earthly winds and flames and to ensure that they should not injure him or his people.
He, too, after ruling over the church for five years went to heaven during Eadbald's reign and was buried with his fathers in the monastery and church of the blessed chief of the apostles so often mentioned, on 24 April in the year of our
Lord 624.
C H A P T E R 8
J u s t u s , bishop of the church of Rochester, immediately succeeded Mellitus in the archbishopric. He consecrated
The Ecclesiastical History n. 8
Romanus, bishop of Rochester, in his own place, having been granted licence to consecrate bishops by Pope Boniface whom we have referred to above as the successor to Deusdedit. This is the form of the licence:
Boniface to our most beloved brother Justus.
The devotion and indeed the vigilance, my dear brother, with which you have toiled for the gospel of Christ are known to us not only from the contents of your letter but still more from the success ful fruition which heaven has bestowed upon your work. Almighty
God has not failed either to uphold the honour of his name or to grant fruit to your labours, in accordance with his faithful promise to those who preach the gospel, 'Lo, I am with you always, even unto the end of the world.' This promise he has in his mercy specially fulfilled in the ministry he has given you, opening the hearts of the Gentiles to receive the wondrous mystery of the gospel you preach.
For by his grace and favour he has crowned the gratifying progress of your toils with a great reward, and he has prepared an abundant harvest for the faithful employment of those talents entrusted to you, having bestowed on you what you can hand back to him in the form of a multitude of souls bom again. This is conferred upon you in compensation for the praiseworthy patience with which you have awaited the redemption of that nation, continually persevering in your appointed mission: and salvation has been bestowed upon them so that they too might profit by your merits. For our Lord says, 'He that endureth to the end shall be saved.' You have been saved by your patient hope and courageous endurance in the work of cleans ing the hearts of unbelievers from their inherent disease of supersti tion, so that they might win the mercy of the Saviour. We have leamt from the letters received from our son King Eadbald* how you, brother, by your learning and holy eloquence have guided his soul to the assurance of true conversion and a state of real faith. For this reason and because we have complete faith in the long-suffering mercy of God, we are certain that the result of your ministry will be the complete conversion not only of the peoples subject to him, but also of their neighbours. In this way, as it is written, you will receive the reward of a finished task from the Lord and Giver of all good things: and indeed all nations will confess having received the mystery of the Christian faith and will declare in truth that 'their sound is gone out into all the earth, and their words unto the end of the world.' Moved by your zeal we are sending you a pallium by the bearer of this present letter and confer upon you permission to use it only when celebrating the sacred mysteries. We also grant you the
i i . 8 - 9 The Ecclesiastical History privilege of consecrating bishops as occasion demands and as the Lord in his mercy guides you: so that the gospel of Christ may be spread abroad by the preaching of many among all those peoples who are not yet converted. And, my brother, see to it that with unim paired integrity of heart you preserve what you have received through the favour of the apostolic see, remembering the significance of this honourable vestment which you have been given to wear on your shoulders. Seek G od's mercy and study to show yourself such that, before the tribunal of the great Judge who is to come, you may display this honour which has been granted you, not only without stain or guilt, but also enriched by your reward of souls converted.
M ay God keep you safe, most beloved brother.
C H A P T E R 9
A t this time the Northumbrian race, that is the English race which dwelt north of the river Humber, together with their king Edwin,* also accepted the word of faith through the preaching of Paulinus already mentioned. The king's earthly power had increased as an augury that he was to become a believer and have a share in the heavenly kingdom. So, like no other English king before him, he held under his sway the whole realm of Britain, not only English kingdoms but those ruled over by the Britons as well. He even brought the islands of Anglesey and Man under his power as we have said before.
The former of these, which is to the south, is larger in size and more fruitful, containing 960 hides* according to the English way of reckoning, while the latter has more than 300.
The occasion of the conversion of this race was that Edwin became related* to the kings of Kent, having married King
Æthelberht's daughter Æthelburh, who was also called Tate.
When he first sent ambassadors to ask her in marriage from her brother Eadbald, who was then king of Kent, the answer was that it was not lawful for a Christian maiden to be given in marriage to a heathen for fear that the faith and mysteries of the heavenly King might be profaned by a union with a king who was an utter stranger to the worship of the true God.
When Edwin heard the messengers' reply he promised that he would put no obstacles of any kind in the way of the Christian
8 4
The Ecclesiastical History 11. 9 worship which the maiden practised; on the other hand, he would allow her and all who came with her, men and women, priests or retainers, to follow the faith and worship of their religion after the Christian manner; nor did he deny the possibility that he might accept the same religion himself if, on examination, it was judged by his wise men to be a holier worship and more worthy of God.
Thereupon the maiden was betrothed and sent to Edwin and, in accordance with the agreement, Paulinus, a man beloved of God, was consecrated bishop to accompany her and to make sure by daily instruction and the celebration of the heavenly sacraments that she and her companions were not polluted by contact with the heathen.
Paulinus was consecrated bishop by Archbishop Justus, on 21 July in the year of our Lord 625, and so in the princess's train he came to Edwin's court, outwardly bringing her to her marriage according to the flesh. But more truly his whole heart was set on calling the people to whom he was coming to the knowledge of the truth; his desire was to present it, in the words of the apostle, as a pure virgin to be espoused to one husband, even Christ. On his arrival in the kingdom he set vigorously to work, not only, with the Lord's help, to prevent those who had come with him from lapsing from the faith, but also to convert some of the heathen, if he could, to grace and faith by his preaching. But although he toiled hard and long in preaching the word, yet as the apostle says, '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 following year there came to the kingdom an assassin whose name was Eomer, who had been sent by Cwichelm,* king of the West Saxons, hoping to deprive King Edwin of his kingdom and his life. He carried a short sword, double-edged and smeared with poison, to ensure that if the sword wound was not enough to kill the king, the deadly poison would do its work. He came on Easter Day to the king's hall which then stood by the river Derwent. He entered the hall on the pre tence of delivering a message from his lord, and while the cunning rascal was expounding his pretended mission, he suddenly leapt up, drew the sword from beneath his cloak,
ii. 9
The Ecclesiastical History and made a rush at the king. Lilia, a most devoted thegn,* saw this, but not having a shield in his hand to protect the king from death, he quickly interposed his own body to receive the blow. His foe thrust the weapon with such force that he killed the thegn and wounded the king as well through his dead body. Swords were drawn and the assassin was at once attacked from every quarter, but in the tumult he slew with his hideous weapon yet another of the king's retainers named
Forthhere.
On the same night, the holy night of Easter Day, the queen had borne the king a daughter named Eanflaed. The king, in the presence of Bishop Paulinus, gave thanks to his gods for the birth of his daughter; but the bishop, on the other hand, began to thank the Lord Christ and to tell the king that it was in answer to his prayers to God that the queen had been safely delivered of a child, and without great pain. The king was delighted with his words, and promised that if God would grant him life, and victory over the king who had sent the assassin who wounded him, he would renounce his idols and serve Christ; and as a pledge that he would keep his word, he gave his infant daughter to Bishop Paulinus to be consecrated to Christ. She was baptized on the holy day of Pentecost, the first of the Northumbrian race to be baptized, together with eleven others of his household.
When in due course the king had been healed of his wound, he summoned his army and marched against the West
Saxons. During the course of the campaign he either slew all whom he discovered to have plotted his death or forced them to surrender. So he returned victorious to his own country; but he was unwilling to accept the mysteries of the Christian faith at once and without consideration, even though he no longer worshipped idols after he had promised that he would serve Christ. But first he made it his business, as opportunity occurred, to learn the faith systematically from the venerable Bishop Paulinus, and then to consult with the counsellors whom he considered the wisest, as to what they thought he ought to do. He himself being a man of great natural sagacity would often sit alone for long periods in silence, but in his innermost thoughts he was deliberating
The Ecclesiastical History n. 9 -1 0 with himself as to what he ought to do and which religion he should adhere to.
C H A P T E R 10
A t that time he received a letter* from Boniface, bishop of the apostolic see, exhorting him to accept the faith. It ran as follows:
Copy of the letter of the most blessed and apostolic pope of the Church of the city of Rome, Boniface, addressed to the most illustrious Edwin, king of the English.
T o Edwin, the illustrious king of the English, Bishop Boniface, servant of the servants of God.
Human speech can never explain the power of the most high God, consisting as it does in its own invisible, unsearchable, and eternal greatness, so that no wisdom can comprehend or express how great it is. Yet, in His goodness, He opens the doors of the heart so that He
Himself may enter, and by His secret inspiration pours into the human heart a revelation of Himself. So we have undertaken to extend our pastoral responsibilities so far as to declare to you the fullness of the Christian faith, so that we may bring to your notice the Gospel of Christ, which our Saviour has bidden us preach to all the nations, and so that the means of salvation may be put before you. Thus the goodness of the Divine Majesty who, by his word of command alone, made and created all things, both heaven and earth, the sea and all that is in them, ordaining the orders in which they subsist, and who, by the counsel of the co-etemal Word in the unity of the Holy Spirit, has made man in His own image and likeness, fashioning him out of clay, has also granted him the high privilege and distinction of placing him over all things, so that if he keeps within the bounds of G od's commands, he may be granted eternal life. This God, the Father, Son, and Holy Spirit, an undivided
Trinity, is adored and worshipped through faith and confession unto salvation by all the human race, from the rising to the setting of the sun, as the Maker of all things and its own Creator. T o Him also the greatest empires and the powers of the world are subject, because it is by His disposition that all rule is bestowed. It has pleased Him therefore, in His mercy and loving-kindness towards all His creation to melt, by the fire of His Holy Spirit, the frozen hearts of races even in the far comers of the earth to knowledge of Himself, and that in a marvellous manner.
8 7
The Ecclesiastical History II. IO We suppose that your Majesty is fully aware of what has been accomplished by the mercy of the Redeemer in the enlightenment of our illustrious son King Eadbald and the nations which are subject to him, for your lands are close to one'another. We confidendy trust that, through the mercy of heaven, this wonderful gift will also be conferred upon you and more especially as we learn that your illus trious consort, who is indeed one flesh with you, has been en lightened by the gift of eternal life through the regeneration of holy baptism. So we have undertaken in this letter to exhort your Majesty with all affection and deepest love, to hate idols and idol worship, to spurn their foolish shrines and the deceitful flatteries of their soothsaying, and to believe in God the Father Almighty and in his
Son Jesus Christ and the Holy Spirit, so that you may be freed from the devil's fetters and, by the power of the holy and undivided
Trinity, become a partaker of eternal life.
The great guilt of those who cling to the pernicious superstitions of idolatrous worship is seen in the damnable form of their gods. O f these the psalmist says, 'All the gods of the nations are devils; but the Lord made the heavens.' And again, 'Eyes have they but they see not; they have ears but they hear not; noses have they but they smell not; they have hands but they handle not; feet have they but they walk not; and those who put their trust in them therefore become like them.' How can they have power to help anyone, when they are made from corruptible material by the hands of your own servants and subjects and, by means of such human art, you have provided them with the inanimate semblance of the human form? They cannot walk unless you move them, but are like a stone fixed in one place, and, being so constructed, have no understanding, are utterly insen sible, and so have no power to harm or help. We cannot understand in any way how you can be so deluded as to worship and follow those gods to whom you yourselves have given the likeness of the human form.
So you should take upon you the sign of the holy cross, by which the human race has been redeemed, and cast out of your hearts the accursed wiles and cunning of the devil, who is the jealous foe of the works of G od's goodness. Then set your hand vigorously to the task of breaking and destroying the gods which up till now you have fashioned from material substances. In fact the very destruction and decay of those things which have never had the breath of life nor could by any means acquire understanding from their makers, should show you clearly the worthless nature of what you have worshipped up to now. You may certainly consider yourselves who have received the breath of life from the Lord to be better made than they. For
The Ecclesiastical History
IL I O - I I
Almighty God has appointed your descent through many ages and countless generations, from the first man he created. So come to the knowledge of Him who created you and breathed into you the breath of life, who sent His only-begotten Son for your redemption and to save you from original sin, so that He might deliver you from the power of the devil's perversity and wickedness, and bestow heavenly rewards upon you.
Accept the teaching of the preachers and the gospel of God which they proclaim to you, so that, as we have often said, you may believe in God the Father Almighty and in Jesus Christ His Son and the Holy
Spirit, the indivisible Trinity. Then when you have put to flight devilish thoughts and driven from you the temptations of the venom ous and deceitful foe, having been bom again by water and the Holy
Spirit, may you through his bountiful aid dwell with Him in whom you have believed, in the splendour of eternal glory.
We are sending you the blessing of your protector, St Peter, chief of the apostles, in the form of a robe embroidered with gold and a garment from Ancyra, asking your Majesty to accept these gifts in the same spirit of goodwill as that in which they were sent by us.
C H A P T E R 1 1
T he Pope also sent a letter to King Edwin's consort Æthelburh to this effect:
Copy of the letter of the most blessed and apostolic pope of the church of the city of Rome, Boniface, addressed to Æthelburh,
King Edwin's queen.
T o his daughter the most illustrious lady, Queen Æthelburh, Bishop Boniface, servant of the servants of God.
Our Redeemer, in His goodness, has here furnished providential means of salvation for the human race, freeing us from the bonds of enslavement to the devil, by shedding His precious blood: so that when He had made his name known in various ways to the Gentiles, they might acknowledge their Creator by accepting the mystery of the Christian faith. And this has plainly been conferred on your Majesty's own soul, by the gift of God in your mystical purification and regeneration. Our heart has been greatly rejoiced by the goodness and bounty of the Lord, because He has deigned to kindle by your conversion the spark of orthodox religion; that thereby He could the more easily inflame with His love not only the 8 9
ii. 11
The Ecclesiastical History mind of your illustrious husband but of all the nation that is subject to you.
We have been informed by those who came to tell us of the happy conversion of our illustrious son King. Eadbald, that your Majesty, who had also accepted the wondrous mystery of the Christian faith, continually shines in pious works pleasing to God and diligently avoids the worship of idols and the enticements of shrines and soothsaying; that, with unimpaired devotion, you occupy yourself so much with the love of your Redeemer that you never cease from lending your aid in spreading the Christian faith. But when, in our fatherly love, we inquired earnestly about your illustrious husband, we learned that he was still serving abominable idols and hesitated to hear and obey the words of the preachers. This caused us no small grief, that he who is one flesh with you should remain a stranger to the knowledge of the supreme and undivided Trinity. Therefore we do not hesitate, in accordance with our fatherly duty, to send a warning to your Christian Highness; we urge you that, being imbued with the Holy Spirit, you should not hesitate, in season and out of season, to labour so that, through the power of our Lord and Saviour
Jesus Christ, he may be added to the number of the Christians, so that you may thereby enjoy the rights of marriage in undefiled union.
For it is written, 'They twain shall be one flesh' : how then can it be said that there is unity between you if he continues a stranger to your shining faith, seeing that the darkness of detestable error remains between you?
So, applying yourself continually to prayer, do not cease to pray to God to grant him, in His long-suffering mercy, the benefits of His illumination: so that those who have been united by the bonds of earthly marriage may also, when this life has passed, be for ever united in the bonds of faith. Therefore, my illustrious daughter, persevere with all your might to soften his hard heart as soon as possible, by piously teaching him G od's commandments. Pour into his mind a knowledge of the greatness of the mystery in which you have believed and the wonder of the reward which, by the new birth, you have been accounted worthy to receive. Inflame his cold heart by teaching him about the Holy Spirit, so that he may lose that numbness which an evil religion produces and so that the warmth of divine faith may, through your frequent exhortations, kindle his understanding. Then the testimony of holy scripture will be clearly and abundantly fulfilled in you: 'The unbelieving husband shall be saved by the believing wife.' For this reason you have obtained the mercy of the Lord, in order that you might restore to your Redeemer an abtmdant harvest of faith in return for the benefits bestowed upon
The Ecclesiastical History il 11-12 you. We never cease to pray that, with G od's merciful help, you may fulfil this task. We have mentioned these matters, prompted by our duty and our fatherly love for you: now we urge you that as soon as a messenger is available you should, with all speed, comfort us with the good news of the wonders which the Almighty has seen fit to work through you, in the conversion of your husband and of the peoples subject to him; so that our anxiety for the salvation of the souls of you all may be set at rest by your letter. Then, as we see the enlightenment of G od's redemption more widely spread among you, we may give our abundant thanks, as is right, in joyful acknowledgement to God the giver of all good things and to St Peter, chief of the apostles.
As well as the blessing of St Peter, chief of the apostles and your protector, we send a silver mirror and an ivory comb adorned with gold. We beseech your Majesty to accept it in the same kindly spirit as that in which it is sent.
C H A P T E R 12
S u c h was the letter Pope Boniface wrote concerning the salvation of King Edwin and his race. But a heavenly vision which God in His mercy had deigned to reveal to Edwin when he was once in exile at the court of Rædwald, king of the Angles, helped him in no small measure to understand and accept in his heart the counsels of salvation. Paulinus saw how difficult it was for the king's proud mind to turn humbly to the way of salvation and accept the mystery of the life-giving cross; yet he continued to labour for the salvation of the king and also the people he ruled, uttering words of exhortation to men as well as words of prayer to the merciful Lord. At length, as seems most probable, he was shown in spirit the nature of the vision which God had once revealed to the king.
Nor did he lose any time in warning the king to fulfil the vows which, when he saw the vision, he had undertaken to perform if he should be delivered from the trouble he was then in and should ascend the royal throne.
This was his vision: when he was being persecuted by his predecessor Æthelfrith,* he wandered secretly as a fugitive for many years through many places and kingdoms, until at last
9 1
ii. 12
The Ecclesiastical History he came to Rædwald and asked him for protection against the plots of his powerful persecutor. Rædwald received him gladly, promising to do what he asked. But when Æthelffith learned that he had been seen in that kingdom and was living on intimate terms with the king among his retainers, he sent messengers offering Rædwald large sums of money to put
Edwin to death. But it had no effect. He sent a second and third time, offering even larger gifts of silver and further threatening to make war on him if Rædwald despised his offer. The king, being either weakened by his threats or corrupted by his bribes, yielded to his request and promised either to slay Edwin or to give him up to the messengers. A very faithful friend of Edwin's found this out and entered his room where he was preparing to sleep, for it was the first hour of the night. He called him outside and told him what the king had promised to do with him, adding, 'If you are willing I will take you from this kingdom this very hour and guide you to a place where neither Rædwald nor Æthelfrith will ever be able to find you.' Edwin answered, 'I thank you for your goodwill, but I cannot do what you say, as I should have to be the first to break the compact which I made with this great king; he has done me no wrong nor shown any enmity towards me so far. If I am to die, let me rather die by his hand than at the hands of some meaner person. Whither am I now to fly seeing that I have been wandering for long years throughout all the kingdoms of Britain, trying to avoid the snares of my enemies?' So his friend went away, but Edwin remained alone outside, sitting sadly in front of the palace with his mind in a tumult, not knowing what to do or which way to turn.
He remained long in silent anguish of spirit and 'consumed with inward fire', when suddenly at dead of night, he saw a man silently approach him whose face and attire were strange to him. When he saw this unexpected stranger, he was not a little alarmed. But the stranger approached and greeted him, asking why he was sitting so sadly upon a stone, watchful and alone, when everyone else was resting and fast asleep. Edwin asked in return what concern it was of his, whether he passed the night indoors or out. The stranger replied, 'Do not think
I am unaware of the cause of your sorrow and sleeplessness 9 2
The Ecclesiastical History il 12 and why you sit alone outside, for I know quite well who you are and why you grieve and the ills which you fear will soon come upon you. But tell me what reward you are willing to give )to anyone who would free you from these troubles and persuade Rædwald not to do you any wrong himself nor give you over to your enemies to perish.' Edwin answered that he would give such a person all that he was able in return for such a service. 'And what', said the stranger, 'if he assured you that your enemies would be destroyed and that you would be a king who surpassed in power not only all your ancestors, but also all who have reigned before you over the English?' Edwin, encouraged by his questions, did not hesitate to promise that he would be suitably grateful to anyone who offered him such benefits. Then he asked him a third time, 'If the one who truly foretold all these great and wonderful benefits could also give you better and more useful counsel as to your salvation and your way of life than any of your parents and kinsmen ever heard, would you consent to obey him and to accept his saving advice?' Edwin did not hesitate to promise at once that he would follow in every particular the teaching of that one who could rescue him from so many troubles and raise him to the throne. Upon this answer the one who was speaking to him immediately laid his right hand on Edwin's head and said, 'When this sign shall come to you, remember this occasion and our conversation, and do not hesitate to fulfil what you are now promising.' On these words it is related* that he suddenly disappeared so that Edwin might realise that it was not a man but a spirit who had appeared to him.
The young prince continued to sit there alone, rejoicing in the consolation he had received but much concerned and anxiously wondering who the person might be who had conversed with him and whence he came. Meanwhile his friend already mentioned returned, joyfully greeted him, and said, 'Rise and come inside; put away your anxieties and let both your mind and your body rest in peace. The king has changed his mind and intends to do you no wrong but to keep faith with you. When he secretly revealed to the queen the plan I told you of, she dissuaded him from it, warning him
9 3
ii. 12-13 The Ecclesiastical History that it was in no way fitting for so great a king to sell his best friend for gold when he was in such trouble, still less to sacrifice his own honour, which is more precious than any ornament, for the love of money/ To be brief, the king did as he had said and not only did he not betray the exile to the enemy messengers but he even assisted Edwin to gain the throne. As soon as the messengers had returned home, he raised a large army to overthrow Æthelfrith. Not giving him time to summon and assemble his whole army, Rædwald met him with a much greater force and slew him on the Mercian border on the east bank of the river Idle.* In this battle
Rædwald's son, Regenhere, was killed. Thus Edwin, in ac cordance with the vision he had received, not only avoided the snares of the king his enemy but after he was killed succeeded him on the throne.
King Edwin hesitated to accept the word of God which Paulinus preached but, as we have said, used to sit alone for hours at a time, earnestly debating within himself what he ought to do and what religion he should follow. One day
Paulinus came to him and, placing his right hand on the king's head, asked him if he recognized this sign. The king began to tremble and would have thrown himself at the bishop's feet but Paulinus raised him up and said in a voice that seemed familiar, 'First you have escaped with God's help from the hands of the foes you feared; secondly you have acquired by His gift the kingdom you desired; now, in the third place, remember your own promise; do not delay in fulfilling it but receive the faith and keep the commandments of Him who rescued you from your earthly foes and raised you to the honour of an earthly kingdom. If from henceforth you are willing to follow His will which is made known to you through me, He will also rescue you from the everlasting torments of the wicked and make you a partaker with Him of His eternal kingdom in heaven.'
C H A P T E R 13
W h e n the king had heard his words, he answered that he was both willing and bound to accept the faith which Paulinus
9 4
The Ecclesiastical History n. 13 taught. He said, however, that he would confer about this with his loyal chief men and his counsellors so that, if they agreed with him, they might all be consecrated together in the waters of life. Paulinus agreed and the king did as he had said.
A meeting of his council* was held and each one was asked in turn what he thought of this doctrine hitherto unknown to them and this new worship of God which was being proclaimed.
Coifi, the chief of the priests, answered at once, 'Notice carefully, King, this doctrine which is now being expounded to us. I frankly admit that, for my part, I have found that the religion which we have hitherto held has no virtue nor profit in it. None of your followers has devoted himself more earnestly than I have to the worship of our gods, but nevertheless there are many who receive greater benefits and greater honour from you than I do and are more suc cessful in all their undertakings. If the gods had any power they would have helped me more readily, seeing that I have always served them with greater zeal. So it follows that if, on examination, these new doctrines which have now been explained to us are found to be better and more effectual, let us accept them at once without any delay.'
Another of the king's chief men agreed with this advice and with these wise words and then added, 'This is how the present life of man on earth, King, appears to me in comparison with that time which is unknown to us. You are sitting feasting with your ealdormen and thegns in winter time; the fire is burning on the hearth in the middle of the hall and all inside is warm, while outside the wintry storms of rain and snow are raging; and a sparrow flies swiftly through the hall. It enters in at one door and quick ly flies out through the other. For the few moments it is inside, the storm and wintry tempest cannot touch it, but after the briefest moment of calm, it flits from your sight, out of the wintry storm and into it again. So this life of man appears but for a moment; what follows or indeed what went before, we know not at all. If this new doctrine brings us more certain information, it seems right that we should accept it.' Other elders and counsellors of the king
ii. 1 3 The Ecclesiastical History continued in the same manner, being divinely prompted to do so.
Coifi added that he would like to listen still more carefully to what Paulinus himself had to say about God. The king ordered Paulinus to speak, and when he had said his say,
Coifi exclaimed, 'For a long time now I have realized that our religion is worthless; for the more diligently I sought the truth in our cult, the less I found it. Now I confess openly that the truth shines out clearly in this teaching which can bestow on us the gift of life, salvation, and eternal happiness.
Therefore I advise your Majesty that we should promptly abandon and commit to the flames the temples and the altars which we have held sacred without reaping any benefit.'
Why need I say more? The king publicly accepted the gospel which Paulinus preached, renounced idolatry, and confessed his faith in Christ. When he asked the high priest of their religion which of them should be the first to profane the altars and the shrines of the idols, together with their precincts,
Coifi answered, 'I will; for through the wisdom the true God has given me no one can more suitably destroy those things which I once foolishly worshipped, and so set an example to all.' And at once, casting aside his vain superstitutions, he asked the king to provide him with arms and a stallion; and mounting it he set out to destroy the idols.
Now a high priest of their religion was not allowed to carry arms or to ride except on a mare. So, girded with a sword, he took a spear in his hand and mounting the king's stallion he set off to where the idols were. The common people who saw him thought he was mad. But as soon as he ap proached the shrine, without any hesitation he profaned it by casting the spear which he held into it; and greatly rejoicing in the knowledge of the worship of the true God, he ordered his companions to destroy and set fire to the shrine and all the enclosures. The place where the idols once stood is still shown, not far from York, to the east, over the river
Derwent. Today it is called Goodmanham,* the place where the high priest, through the inspiration of the true God, profaned and destroyed the altars which he himself had consecrated.
9 6
The Ecclesiastical History ii. 14
C H A P T E R 14
So King Edwin, with all the nobles of his race and a vast number of the common people, received the faith and regen eration by holy baptism* in the eleventh year of his reign, that is in the year of our Lord 627 and about 180 years after the coming of the English to Britain. He was baptized at York on Easter Day, 12 April, in the church of St Peter the Apostle, which he had hastily built of wood while he was a catechumen and under instruction before he received baptism. He estab lished an episcopal see for Paulinus, his instructor and bishop, in the same city. Very soon after his baptism, he set about building a greater and more magnificent church of stone,* under the instructions of Paulinus, in the midst of which the chapel which he had first built was to be enclosed. The foundations were laid and he began to build this square church surrounding the former chapel. But before the walls were raised to their full height, the king was slain by a cruel death and the work left for his successor Oswald to finish.
Paulinus continued to preach the word of the Lord in that kingdom for six years, that is, until the end of the king's reign, with his consent and favour. As many as were foreordained to eternal life believed and were baptized, among whom were
Osffith and Eadfrith, sons of King Edwin, their mother being Cwenburh, daughter of Ceorl,* king of the Mercians; they were bom while he was in exile.
Other children of his by Queen Æthelburh were baptized later on, namely Æthelhun and a daughter Æthelthryth and a second son Uscffea; the first two were snatched from this life while they were still wearing the chrisom* and are buried in the church at York. Yffi, son of Osffith, was also baptized and not a few others of noble and royal stock. So great is said to have been the fervour of the faith of the Northumbrians and their longing for the washing of salvation, that once when
Paulinus came to the king and queen in their royal palace at Yeavering,* he spent thirty-six days there occupied in the task of catechizing and baptizing. During these days, from morning till evening, he did nothing else but instruct the
ii. 14-15 Ecclesiastical History crowds who flocked to him from every village and district in the teaching of Christ. When they had received instruction he washed them in the waters of regeneration in the river Glen, which was close at hand. This palace was left deserted in the time of the kings who followed Edwin, and another was built instead in a place called Mcelmin.
All this happened in the kingdom of Bemicia; but also in the kingdom of Deira where he used to stay very frequently with the king, he baptized in the river Swale which flows beside the town of Catterick. For they were not yet able to build chapels or baptistries there in the earliest days of the church. Nevertheless in Cambodonum where there was also a royal dwelling, he built a church which was afterwards burnt down, together with the whole of the buildings, by the heathen who slew King Edwin. In its place, later kings built a dwelling for themselves in the region known as Loidis. The altar escaped from the fire because it was of stone, and is still preserved in the monastery of the most reverend abbot and priest Thrythwulf, which is in the forest of Elmet.*
C H A P T E R 15
So great was Edwin's devotion to the true worship, that he also persuaded Eorpwald,* son of Rædwald* and king of the East Angles, to abandon his idolatrous superstitions and, together with his kingdom, to accept the Christian faith and sacraments. Indeed his father Rædwald had long before been initiated into the mysteries of the Christian faith in Kent, but in vain; for on his return home, he was seduced by his wife and by certain evil teachers and perverted from the sincerity of his faith, so that his last state was worse than his first. After the manner of the ancient Samaritans, he seemed to be serv ing both Christ and the gods whom he had previously served; in the same temple he had one altar for the Christian sacrifice and another small altar on which to offer victims to devils.
Ealdwulf, who was ruler of the kingdom up to our time, used to declare that the temple lasted until his time and that he saw it when he was a boy. Rædwald, who was noble by birth
The Ecclesiastical History n. 15-16 though ignoble in his deeds, was the son of Tytil, whose father was Wuffa, from whom the kings of the East Angles are called
Wuffings.* Eorpwold was killed not long after he had accepted the faith, by a heathen called Ricberht. Thereupon the kingdom remained in error for three years, until Eorpwold's brother
Sigeberht* came to the throne. The latter was a devout Chris tian and a very learned man in all respects; while his brother was alive he had been in exile in Gaul, where he had been initiated into the mysteries of the Christian faith. As soon as he began to reign he made it his business to see that the whole kingdom shared his faith. Bishop Felix* most nobly supported his efforts. This bishop, who had been bom and consecrated in Burgundy, came to Archbishop Honorius, to whom he expressed his longings; so the archbishop sent him to preach the word of life to this nation of the Angles. Nor were his wishes in vain, for the devoted husbandman reaped an abundant harvest of believers in this spiritual field. Indeed, as his name signified, he freed the whole of this kingdom from long-lasting evil and unhappiness, brought it to the faith and to the works of righteousness and bestowed on it the gift of everlasting felicity. He received the seat of his bishopric in the city of Dommoc (Dunwich);* and when he had ruled over the kingdom as bishop for seventeen years, he ended his life there in peace.
C H A P T E R 16
Now Paulinus also preached the word in the kingdom of Lindsey,* the first land on the south bank of the river
Humber, bordering on the sea. His first convert was the reeve of the city of Lincoln called Blæcca,* he and his household. In this city he built a stone church* of remarkable workmanship; its roof has now fallen either through long neglect or by the hand of the enemy, but its walls are still standing and every year miracles of healing are performed in this place, for the benefit of those who seek them in faith. After Justus had departed to Christ, in his place Paulinus consecrated
il. 16-17 77*e Ecclesiastical History Honorius bishop in this church, as we shall relate in due course.
A priest and abbot of the monastery of Partney,* named Deda, a most truthful man, told me this, regarding the faith of the kingdom; a certain old man told him that he had been baptized at noon by Bishop Paulinus, in the presence of King
Edwin together with a great crowd of people, in the river Trent, near a city which the English call Tiowulfingaccestir
(Littleborough). He also used to describe the appearance of Paulinus: he was tall, with a slight stoop, black hair, a thin face, a slender aquiline nose, and at the same time he was both venerable and awe-inspiring in appearance. He had also a deacon named James associated with him in the ministry, a man of zeal* and great reputation with both Christ and the church, who survived right up to our days.
It is related that there was so great a peace in Britain, wherever the dominion of King Edwin reached, that, as the proverb still runs, a woman with a newborn child could walk throughout the island from sea to sea and take no harm.* The king cared so much for the good of the people that, in various places where he had noticed clear springs near the highway, he caused stakes to be set up and bronze drinking cups to be hung on them for the refreshment of travellers. No one dared to lay hands on them except for their proper purpose because they feared the king greatly nor did they wish to, because they loved him dearly. So great was his majesty in his realm that not only were banners carried before him in battle, but even in time of peace, as he rode about among his cities, estates, and kingdoms with his thegns, he always used to be preceded by a standard-bearer. Further, when he walked anywhere along the roads, there used to be carried before him the type of standard which the Romans call a tufa and the English call a thuf.*
C H A P T E R 17
A t that time Honorius,* the successor of Boniface, was bishop of the apostolic see. When he heard that the Northum-
ii. 1 7 The Ecclesiastical History brian race and its king had been converted to the faith and the confession of Christ by the preaching of Paulinus, he sent the latter a pallium. He also sent King Edwin letters of exhor tation encouraging him and his people with fatherly love, to persevere and increase in the true faith which they had accepted. This is the tenor of the letter:
T o my most excellent lord and noble son, Edwin, king of the English, Bishop Honorius, servant of the servants of God, sends greeting.
The zeal of your Christian Majesty in the worship of your Creator bums so brightly with the fire of faith that it shines far and wide and the report of it, carried throughout the world, tells of an abundant fruit for your labours. You know that you are a king, only on condi tion that you have faith in your King and Creator (as you have been instructed by orthodox teaching to do) and, by offering worship to God, pay Him, so far as human conditions allow, the sincere devo tion of your heart. For what more can we offer to God than a hearty desire to persevere in good deeds, to worship Him and pay Him our vows, confessing Him to be the Creator of the human race?
And therefore, most excellent son, we exhort you with fatherly love, as is fitting, that you labour in every way with earnest intention and constant prayer to preserve the privilege you have had of being called by divine mercy to receive His grace, so that He who has deigned to free you from all error and lead you to a knowledge of His name in this present world may prepare a mansion for you in the heavenly fatherland. So employ yourself in frequent readings from the works of Gregory, your evangelist and my lord, and keep before your eyes the love of that teaching which he gladly gave you for the sake of your souls: so his prayers may exalt both your kingdom and your people and present you faultless before Almighty God.
We are preparing to concede you willingly and without delay those rights which you hoped we should grant your bishops: we do this on account of the sincerity of your faith which has been abundantly declared to us in terms of praise by the bearers of this letter. We are also sending a pallium for each of the two metropolitans, that is for Honorius and Paulinus, so that when either of them is summoned from the world into the presence of his Creator, the other may put a bishop in his place by this our authority. This we have been led to do, not only for the sake of our love and affection for you, but also because of the great extent of the kingdoms which, as we are aware, lie between us and you, so that IOI
ii. 1 7 - 1 8 The Ecclesiastical History in all things we may show our readiness to accept your love and to fulfil your desires.
M ay the grace of heaven preserve your Excellency in safety.
C H A P T E R 18
M e a n w h i l e Archbishop Justus was translated to the heav enly kingdom on 10 November* and Honorius was elected to the archbishopric in his place. He came to Paulinus to be consecrated, meeting him at Lincoln, and there was conse crated bishop of the church at Canterbury, the fifth from Augustine. Pope Honorius sent a pallium to him also, with a letter in which he prescribes what he had already previously laid down in the letter sent to King Edwin, namely that when the archbishop of Canterbury or York* departed this life, the survivor, being his colleague and of the same rank, should have the right to consecrate another bishop in the place of the one who had passed away; so that it should be unnecessary always to make a toilsome journey to Rome, over great dis tances of land and sea, for the purpose of consecrating an archbishop. We have thought it proper to insert the text of the letter into our History:
Honorius to his most beloved brother Honorius.
Among the many good gifts which the Redeemer in His mercy deigns to bestow upon His servants, His munificent bounty and kindness has granted us this special gift that we are permitted to show our mutual love by brotherly intercourse, even as if it were face to face. For this gift we continually offer thanks to G od's Majesty; and we humbly beseech Him perpetually to strengthen you, beloved brother, as you labour in preaching the gospel, bearing much finit and following the rule of your master and head, St Gregory; praying also that, through you, He may bring forth more abundant fruit for the increase of the Church; so, through faith and works, in the fear and love of God, the increase which you and your predecessors have already gained from the seeds sown by our lord Gregory may grow in strength and extend still further; so too may the promises spoken by our Lord be fulfilled in you so that these words of His may summon you to eternal happiness, 'Come unto M e all ye that labour and are heavy laden and I will refresh you'; and again, 'Well done, good and
The Ecclesiastical History n. 18-19 faithful servant; because thou hast been faithful over few things, I will make thee ruler over many things; enter into the joy of thy Lord.'
And we, most beloved brethren, sending you first these words of exhortation out of our enduring love, do not fail to grant those things which again we realize may befit the privileged position of your
Churches.
So in accordance with your request and that of the kings our sons, we grant you authority by these presents, in the name of St Peter, the prince of the apostles, that when God in His divine grace shall summon one of you to His presence, the one who remains may consecrate another bishop in place of the dead man. For this reason we have sent a pallium to each of you, beloved, so that you may carry out the consecration as God wills, by our authority and command. It is a long distance by sea and land which lies between us and you, which has compelled us to grant you this so that no loss may befall your church on any pretext whatever; but rather that the devotion of the people committed to your charge may be increased. M ay God keep you safe beloved brother.
Given on 11 June in the 24th year of the reign of our most religious emperor Heraclius* and the 23rd year after his consulship, the 23rd year of his son Constantine and the 3rd year after his consulship; in the 3rd year of the most illustrious Caesar his son Heraclius, in the 7th indiction.
That was in the year of our Lord 634.
C H A P T E R 19
P ope H onorius also wrote a letter to the Irish race, whom he had found to have erred over the keeping of Easter, as we explained above, urging them with much shrewdness not to consider themselves, few as they were and placed on the extreme boundaries of the world, wiser than the ancient and modem Churches of Christ scattered throughout the earth; nor should they celebrate a different Easter contrary to the paschal tables and the decrees of the bishops of all the world met in synod.
But John* who succeeded Severinus,* the successor of Honorius, while he was yet pope-elect, sent them a letter* of great authority and learning to correct the error; he showed clearly that Easter Sunday ought to be looked for between the
The Ecclesiastical History IL 1 9 fifteenth and twenty-first day of the moon, as was approved in the Synod of Nicaea. He took care to warn them, in the same letter, to guard against the Pelagian heresy and reject it, for he had been informed that there was a revival of it in their midst; this is the beginning of the letter:
To our well-beloved and holy Tontine, Columban, Crônân, Dima and Baetân, bishops; to Crônân, Emene, Laisréne, Sillan and Ségéne, priests; to Saran and the other Irish teachers and abbots;*
Hilarus the archpriest and vicegerent of the holy apostolic see; also John the deacon and pope-elect in the name of the Lord, and John, chief secretary and vicegerent of the holy apostolic see, and John, servant of God and counsellor of the same.
The writings which were brought by envoys to Pope Severinus of holy memory, were left with the questions contained in them unan swered when he departed this life. These we re-opened so that no obscurity should remain uncleared in questions of such import and we discovered that certain men of your kingdom were attempting to revive a new heresy out of an old one and, befogged with mental blindness, to reject our Easter in which Christ was sacrificed for us, contending with the Hebrews that it should be celebrated on the fourteenth day of the moon.
At the beginning of this letter it is clearly asserted that this heresy had sprung up among them very recently and that not all the race but only certain of them were implicated in it.
After they had explained the method of observing Easter they added this in the same letter about the Pelagians:
And this also we have leamt that the poison of the Pelagian heresy* has of late revived amongst you; we therefore exhort you utterly to put away this kind of poisonous and criminal superstition from your minds. You cannot be unaware that this execrable heresy has been condemned; and not only has it been abolished for some two hundred years but it is daily condemned by us and buried beneath our perpetual ban. We exhort you then not to rake up the ashes amongst you of those whose weapons have been burnt. For who can fail to execrate the proud and impious attempt of those who say that a man can live without sin and that, not by the grace of God, but by his own will? In the first place it is foolish and blasphemous to say that any man is without sin: it is impossible except for that one mediator between God and men, the man Christ Jesus, who was conceived and brought forth without sin. For all other men were
1 0 4
The Ecclesiastical History
IL I 9 - 2 O
bom with original sin and are known to bear the mark of Adam 's transgression, even though they are without actual sin, in accordance with the prophet's words: 'Behold, I was shapen in iniquity and in sin did my mother bring me forth.'
C H A P T E R 20
E d w i n had reigned most gloriously over the English and the British race for seventeen years, for six of which, as we have said, he was also a soldier in the kingdom of Christ, when
Cædwalla,* king of the Britons, rebelled against him. He was supported by Penda,* a most energetic member of the royal house of Mercia, who from that date ruled over that nation for twenty-two years with varying success. A fierce battle was fought on the plain called Hcethfelth (Hatfield Chase) and Edwin was killed on 12 October in the year of our Lord 633, in his forty-eighth year. The whole of his army was either slain or scattered. In this war too, one of his sons, Osfrith, a warlike youth, fell before him while the other, Eadfrith, was com pelled to desert to King Penda; the latter, in spite of an oath, afterwards murdered him, during the reign of Oswald.
At this time there was a great slaughter both of the Church and of the people of Northumbria, one of the perpetrators being a heathen and the other a barbarian who was even more cruel than the heathen. Now Penda and the whole Mercian race were idolaters and ignorant of the name of Christ; but Cædwalla, although a Christian by name and profession, was nevertheless a barbarian in heart and disposition and spared neither women nor innocent children. With bestial cruelty he put all to death by torture and for a long time raged through all their land, meaning to wipe out the whole English nation from the land of Britain. Nor did he pay any respect to the Christian religion which had sprung up amongst them. In deed to this very day it is the habit of the Britons to despise the faith and religion of the English and not to co-operate with them in anything any more than with the heathen. The head of King Edwin* was brought to York and afterwards placed in the church of the apostle St Peter, which he himself
The Ecclesiastical History II. 20 had begun to build and his successor Oswald completed, as we have said before. It was placed in the chapel of the holy
Pope Gregory from whose disciples he himself had received the word of life.
As the affairs of Northumbria had been thrown into con fusion at the time of this disaster and as there seemed no safety except in flight, Paulinus took with him Queen
Æthelburh, whom he had previously brought thither, and returned by boat to Kent, where he was most honourably received by Archbishop Honorius and King Eadbald. He came thither in the charge of Bass, a very brave thegn of King
Edwin. He had with him also Edwin's daughter, Eanflæd, and his son Uscfrea, and Yfifi, the son of Osffith, Edwin's son.
Æthelburh, fearing Kings Eadbald and Oswald, afterwards sent these children to Gaul to be brought up by King
Dagobert,* who was her friend. Both children died there in infancy and were buried in the church with the honour due to royal children and Christian innocents. Paulinus also brought with him much precious treasure belonging to King Edwin, including a great golden cross and a golden chalice, conse crated to the service of the altar. These are still preserved and are to be seen in the church of the Kentish people.
At that time the Church at Rochester had no pastor be cause its bishop, Romanus, who had been sent on an embassy to Pope Honorius by Archbishop Justus, had been drowned in the Italian sea. Paulinus therefore took charge of it at the invitation of Bishop Honorius and King Eadbald and held it until his time came to ascend to the heavenly kingdom, bear ing with him the fruits of his glorious labours. When he died he left in the church the pallium which he had received from the pope at Rome.
Now Paulinus had left in the church at York a certain James, a deacon, a true churchman and a saintly man; he remained for a long time in the church and, by teaching and baptizing, rescued much prey from the ancient foe. There is a village near Catterick in which he often used to dwell, which is still called by his name. He was very skilful in church music and when peace was restored to the kingdom and the number of believers grew, he also began to instruct many in singing,
The Ecclesiastical History IL 20 after the manner of Rome and the Kentish people; and when he was old and full of days, as the Scripture says, he went the way of his fathers.
E N D O F T H E S E C O N D B O O K
IO7