No More Learning

Once having done so and gone out of the house where the banquet was, to
the stable, where he had to take care of the cattle that night, he there
composed himself to rest at the proper time. Thereupon one stood by him in
his sleep, and saluting him, and calling him by his name, said, “Cædmon,
sing me something. ” But he answered, “I cannot sing, and for this cause I
left the banquet and retired hither, because I could not sing. ” Then he
who talked to him replied, “Nevertheless thou must needs sing to me. ”
“What must I sing? ” he asked. “Sing the beginning of creation,” said the
other. Having received this answer he straightway began to sing verses to
the praise of God the Creator, which he had never heard, the purport
whereof was after this manner: “Now must we praise the Maker of the
heavenly kingdom, the power of the Creator and His counsel, the deeds of
the Father of glory. How He, being the eternal God, became the Author of
all wondrous works, Who being the Almighty Guardian of the human race,
first created heaven for the sons of men to be the covering of their
dwelling place, and next the earth. ” This is the sense but not the order
of the words as he sang them in his sleep; for verses, though never so
well composed, cannot be literally translated out of one language into
another without loss of their beauty and loftiness. Awaking from his
sleep, he remembered all that he had sung in his dream, and soon added
more after the same manner, in words which worthily expressed the praise
of God.

In the morning he came to the reeve(710) who was over him, and having told
him of the gift he had received, was conducted to the abbess, and bidden,
in the presence of many learned men, to tell his dream, and repeat the
verses, that they might all examine and give their judgement upon the
nature and origin of the gift whereof he spoke. And they all judged that
heavenly grace had been granted to him by the Lord. They expounded to him
a passage of sacred history or doctrine, enjoining upon him, if he could,
to put it into verse. Having undertaken this task, he went away, and
returning the next morning, gave them the passage he had been bidden to
translate, rendered in most excellent verse. Whereupon the abbess,
joyfully recognizing the grace of God in the man, instructed him to quit
the secular habit, and take upon him monastic vows; and having received
him into the monastery, she and all her people admitted him to the company
of the brethren, and ordered that he should be taught the whole course of
sacred history. So he, giving ear to all that he could learn, and bearing
it in mind, and as it were ruminating, like a clean animal,(711) turned it
into most harmonious verse; and sweetly singing it, made his masters in
their turn his hearers. He sang the creation of the world, the origin of
man, and all the history of Genesis, the departure of the children of
Israel out of Egypt, their entrance into the promised land, and many other
histories from Holy Scripture; the Incarnation, Passion, Resurrection of
our Lord, and His Ascension into heaven; the coming of the Holy Ghost, and
the teaching of the Apostles; likewise he made many songs concerning the
terror of future judgement, the horror of the pains of hell, and the joys
of heaven; besides many more about the blessings and the judgements of
God, by all of which he endeavoured to draw men away from the love of sin,
and to excite in them devotion to well-doing and perseverance therein. For
he was a very religious man, humbly submissive to the discipline of
monastic rule, but inflamed with fervent zeal against those who chose to
do otherwise; for which reason he made a fair ending of his life.

For when the hour of his departure drew near, it was preceded by a bodily
infirmity under which he laboured for the space of fourteen days, yet it
was of so mild a nature that he could talk and go about the whole time. In
his neighbourhood was the house to which those that were sick, and like to
die, were wont to be carried. He desired the person that ministered to
him, as the evening came on of the night in which he was to depart this
life, to make ready a place there for him to take his rest. The man,
wondering why he should desire it, because there was as yet no sign of his
approaching death, nevertheless did his bidding. When they had lain down
there, and had been conversing happily and pleasantly for some time with
those that were in the house before, and it was now past midnight, he
asked them, whether they had the Eucharist within? (712) They answered,
“What need of the Eucharist? for you are not yet appointed to die, since
you talk so merrily with us, as if you were in good health. ”
“Nevertheless,” said he, “bring me the Eucharist. ” Having received It into
his hand, he asked, whether they were all in charity with him, and had no
complaint against him, nor any quarrel or grudge. They answered, that they
were all in perfect charity with him, and free from all anger; and in
their turn they asked him to be of the same mind towards them. He answered
at once, “I am in charity, my children, with all the servants of God. ”
Then strengthening himself with the heavenly Viaticum, he prepared for the
entrance into another life, and asked how near the time was when the
brothers should be awakened to sing the nightly praises of the Lord? (713)
They answered, “It is not far off. ” Then he said, “It is well, let us
await that hour;” and signing himself with the sign of the Holy Cross, he
laid his head on the pillow, and falling into a slumber for a little
while, so ended his life in silence.

Thus it came to pass, that as he had served the Lord with a simple and
pure mind, and quiet devotion, so he now departed to behold His Presence,
leaving the world by a quiet death; and that tongue, which had uttered so
many wholesome words in praise of the Creator, spake its last words also
in His praise, while he signed himself with the Cross, and commended his
spirit into His hands; and by what has been here said, he seems to have
had foreknowledge of his death.




Chap. XXV. Of the vision that appeared to a certain man of God before the
monastery of the city Coludi was burned down.


At this time, the monastery of virgins, called the city of Coludi,(714)
above-mentioned, was burned down, through carelessness; and yet all that
knew it might have been aware that it happened by reason of the wickedness
of those who dwelt in it, and chiefly of those who seemed to be the
greatest. But there wanted not a warning of the approaching punishment
from the Divine mercy whereby they might have been led to amend their
ways, and by fasting and tears and prayers, like the Ninevites, have
averted the anger of the just Judge.

For there was in that monastery a man of the Scottish race, called
Adamnan,(715) leading a life entirely devoted to God in continence and
prayer, insomuch that he never took any food or drink, except only on
Sundays and Thursdays; and often spent whole nights in watching and
prayer. This strictness in austerity of life he had first adopted from the
necessity of correcting the evil that was in him; but in process of time
the necessity became a custom.

For in his youth he had been guilty of some sin for which, when he came to
himself, he conceived a great horror, and dreaded lest he should be
punished for the same by the righteous Judge. Betaking himself, therefore,
to a priest, who, he hoped, might show him the way of salvation, he
confessed his guilt, and desired to be advised how he might escape the
wrath to come. The priest having heard his offence, said, “A great wound
requires greater care in the healing thereof; wherefore give yourself as
far as you are able to fasting and psalms, and prayer, to the end that
thus coming before the presence of the Lord in confession,”(716) you may
find Him merciful. But he, being oppressed with great grief by reason of
his guilty conscience, and desiring to be the sooner loosed from the
inward fetters of sin, which lay heavy upon him, answered, “I am still
young in years and strong of body, and shall, therefore, easily bear all
whatsoever you shall enjoin me to do, if so be that I may be saved in the
day of the Lord, even though you should bid me spend the whole night
standing in prayer, and pass the whole week in abstinence. ” The priest
replied, “It is much for you to continue for a whole week without bodily
sustenance; it is enough to observe a fast for two or three days; do this
till I come again to you in a short time, when I will more fully show you
what you ought to do, and how long to persevere in your penance. ” Having
so said, and prescribed the measure of his penance, the priest went away,
and upon some sudden occasion passed over into Ireland, which was his
native country, and returned no more to him, as he had appointed. But the
man remembering this injunction and his own promise, gave himself up
entirely to tears of penitence, holy vigils and continence; so that he
only took food on Thursdays and Sundays, as has been said; and continued
fasting all the other days of the week. When he heard that his priest had
gone to Ireland, and had died there, he ever after observed this manner of
abstinence, which had been appointed for him as we have said; and as he
had begun that course through the fear of God, in penitence for his guilt,
so he still continued the same unremittingly for the love of God, and
through delight in its rewards.

Having practised this carefully for a long time, it happened that he had
gone on a certain day to a distance from the monastery, accompanied by one
the brothers; and as they were returning from this journey, when they drew
near to the monastery, and beheld its lofty buildings, the man of God
burst into tears, and his countenance discovered the trouble of his heart.
His companion, perceiving it, asked what was the reason, to which he
answered: “The time is at hand when a devouring fire shall reduce to ashes
all the buildings which you here behold, both public and private. ” The
other, hearing these words, when they presently came into the monastery,
told them to Aebba,(717) the mother of the community. She with good cause
being much troubled at that prediction, called the man to her, and
straitly questioned him concerning the matter and how he came to know it.
He answered, “Being engaged one night lately in watching and singing
psalms, on a sudden I saw one standing by me whose countenance I did not
know, and I was startled at his presence, but he bade me not to fear, and
speaking to me like a friend he said, ‘You do well in that you have chosen
rather at this time of rest not to give yourself up to sleep, but to
continue in watching and prayer. ’ I answered, ‘I know I have great need to
continue in wholesome watching and earnest prayer to the Lord to pardon my
transgressions. ’ He replied, ‘You speak truly, for you and many more have
need to redeem their sins by good works, and when they cease from temporal
labours, then to labour the more eagerly for desire of eternal blessings;
but this very few do; for I, having now gone through all this monastery in
order, have looked into the huts(718) and beds of all, and found none of
them except yourself busy about the health of his soul; but all of them,
both men and women, are either sunk in slothful sleep, or are awake in
order to commit sin; for even the cells that were built for prayer or
reading, are now converted into places of feasting, drinking, talking, and
other delights; the very virgins dedicated to God, laying aside the
respect due to their profession, whensoever they are at leisure, apply
themselves to weaving fine garments, wherewith to adorn themselves like
brides, to the danger of their state, or to gain the friendship of strange
men; for which reason, as is meet, a heavy judgement from Heaven with
raging fire is ready to fall on this place and those that dwell
therein. ’ ” The abbess said, “Why did you not sooner reveal to me what you
knew? ” He answered, “I was afraid to do it, out of respect to you, lest
you should be too much afflicted; yet you may have this comfort, that the
blow will not fall in your days. ” This vision being made known, the
inhabitants of that place were for a few days in some little fear, and
leaving off their sins, began to do penance; but after the death of the
abbess they returned to their former defilement, nay, they committed worse
sins; and when they said “Peace and safety,” the doom of the aforesaid
judgement came suddenly upon them.

That all this fell out after this manner, was told me by my most reverend
fellow-priest, Aedgils, who then lived in that monastery. Afterwards, when
many of the inhabitants had departed thence, on account of the
destruction, he lived a long time in our monastery,(719) and died there.
We have thought fit to insert this in our History, to admonish the reader
of the works of the Lord, how terrible He is in His doing toward the
children of men, lest haply we should at some time or other yield to the
snares of the flesh, and dreading too little the judgement of God, fall
under His sudden wrath, and either in His righteous anger be brought low
with temporal losses, or else be more strictly tried and snatched away to
eternal perdition.




Chap. XXVI. Of the death of the Kings Egfrid and Hlothere. [684-685 A. D. ]


In the year of our Lord 684, Egfrid, king of the Northumbrians, sending
his general, Berct,(720) with an army into Ireland, miserably laid waste
that unoffending nation, which had always been most friendly to the
English; insomuch that the invading force spared not even the churches or
monasteries. But the islanders, while to the utmost of their power they
repelled force with force, implored the assistance of the Divine mercy,
and with constant imprecations invoked the vengeance of Heaven; and though
such as curse cannot inherit the kingdom of God, yet it was believed, that
those who were justly cursed on account of their impiety, soon suffered
the penalty of their guilt at the avenging hand of God. For the very next
year, when that same king had rashly led his army to ravage the province
of the Picts,(721) greatly against the advice of his friends, and
particularly of Cuthbert,(722) of blessed memory, who had been lately
ordained bishop, the enemy made a feigned retreat, and the king was drawn
into a narrow pass among remote mountains,(723) and slain, with the
greater part of the forces he had led thither, on the 20th of May, in the
fortieth year of his age, and the fifteenth of his reign. (724) His
friends, as has been said, advised him not to engage in this war; but
since he had the year before refused to listen to the most reverend
father, Egbert,(725) advising him not to attack the Scots, who were doing
him no harm, it was laid upon him as a punishment for his sin, that he
should now not listen to those who would have prevented his death.

From that time the hopes and strength of the Anglian kingdom “began to ebb
and fall away;”(726) for the Picts recovered their own lands, which had
been held by the English, and so did also the Scots that were in Britain;
and some of the Britons(727) regained their liberty, which they have now
enjoyed for about forty-six years. Among the many English that then either
fell by the sword, or were made slaves, or escaped by flight out of the
country of the Picts, the most reverend man of God, Trumwine,(728) who had
been made bishop over them, withdrew with his people that were in the
monastery of Aebbercurnig,(729) in the country of the English, but close
by the arm of the sea which is the boundary between the lands of the
English and the Picts. Having commended his followers, wheresoever he
could, to his friends in the monasteries, he chose his own place of abode
in the monastery, which we have so often mentioned, of servants and
handmaids of God, at Streanaeshalch;(730) and there for many years, with a
few of his own brethren, he led a life in all monastic austerity, not only
to his own benefit, but to the benefit of many others, and dying there, he
was buried in the church of the blessed Peter the Apostle,(731) with the
honour due to his life and rank. The royal virgin, Elfled,(732) with her
mother, Eanfled, whom we have mentioned before, then presided over that
monastery; but when the bishop came thither, that devout teacher found in
him the greatest help in governing, and comfort in her private life.
Aldfrid(733) succeeded Egfrid in the throne, being a man most learned in
the Scriptures, said to be brother to Egfrid, and son to King Oswy; he
nobly retrieved the ruined state of the kingdom, though within narrower
bounds.

The same year, being the 685th from the Incarnation of our Lord,
Hlothere,(734) king of Kent, died on the 6th of February, when he had
reigned twelve years after his brother Egbert,(735) who had reigned nine
years: he was wounded in battle with the South Saxons, whom Edric,(736)
the son of Egbert, had raised against him, and died whilst his wound was
being dressed. After him, this same Edric reigned a year and a half. On
his death, kings of doubtful title, or of foreign origin,(737) for some
time wasted the kingdom, till the lawful king, Wictred,(738) the son of
Egbert, being settled in the throne, by his piety and zeal delivered his
nation from foreign invasion.




Chap. XXVII. How Cuthbert, a man of God, was made bishop; and how he lived
and taught whilst still in the monastic life. [685 A. D. ]


In the same year in which King Egfrid departed this life,(739) he, as has
been said, caused the holy and venerable Cuthbert(740) to be ordained
bishop of the church of Lindisfarne. He had for many years led a solitary
life, in great continence of body and mind, in a very small island, called
Farne,(741) in the ocean about nine miles distant from that same church.
From his earliest childhood(742) he had always been inflamed with the
desire of a religious life; and he adopted the name and habit of a monk
when he was quite a young man: he first entered the monastery of
Mailros,(743) which is on the bank of the river Tweed, and was then
governed by the Abbot Eata,(744) a man of great gentleness and simplicity,
who was afterward made bishop of the church of Hagustald or
Lindisfarne,(745) as has been said above. The provost of the monastery at
that time was Boisil,(746) a priest of great virtue and of a prophetic
spirit. Cuthbert, humbly submitting himself to this man’s direction, from
him received both a knowledge of the Scriptures, and an example of good
works.

After he had departed to the Lord, Cuthbert became provost of that
monastery, where he instructed many in the rule of monastic life, both by
the authority of a master, and the example of his own behaviour. Nor did
he bestow his teaching and his example in the monastic life on his
monastery alone, but laboured far and wide to convert the people dwelling
round about from the life of foolish custom, to the love of heavenly joys;
for many profaned the faith which they held by their wicked actions; and
some also, in the time of a pestilence, neglecting the mysteries of the
faith which they had received, had recourse to the false remedies of
idolatry, as if they could have put a stop to the plague sent from God, by
incantations, amulets, or any other secrets of the Devil’s art. In order
to correct the error of both sorts, he often went forth from the
monastery, sometimes on horseback, but oftener on foot, and went to the
neighbouring townships, where he preached the way of truth to such as had
gone astray; which Boisil also in his time had been wont to do. It was
then the custom of the English people, that when a clerk or priest came to
a township, they all, at his summons, flocked together to hear the Word;
willingly heard what was said, and still more willingly practised those
things that they could hear and understand. And such was Cuthbert’s skill
in speaking, so keen his desire to persuade men of what he taught, such a
light shone in his angelic face, that no man present dared to conceal from
him the secrets of his heart, but all openly revealed in confession what
they had done, thinking doubtless that their guilt could in nowise be
hidden from him; and having confessed their sins, they wiped them out by
fruits worthy of repentance, as he bade them. He was wont chiefly to
resort to those places and preach in those villages which were situated
afar off amid steep and wild mountains, so that others dreaded to go
thither, and whereof the poverty and barbarity rendered them inaccessible
to other teachers. But he, devoting himself entirely to that pious labour,
so industriously ministered to them with his wise teaching, that when he
went forth from the monastery, he would often stay a whole week, sometimes
two or three, or even sometimes a full month, before he returned home,
continuing among the hill folk to call that simple people by his preaching
and good works to the things of Heaven.

This venerable servant of the Lord, having thus spent many years in the
monastery of Mailros, and there become conspicuous by great tokens of
virtue, his most reverend abbot, Eata, removed him to the isle of
Lindisfarne, that he might there also, by his authority as provost and by
the example of his own practice, instruct the brethren in the observance
of regular discipline; for the same reverend father then governed that
place also as abbot. From ancient times, the bishop was wont to reside
there with his clergy, and the abbot with his monks, who were likewise
under the paternal care of the bishop; because Aidan, who was the first
bishop of the place, being himself a monk, brought monks thither, and
settled the monastic institution there;(747) as the blessed Father
Augustine is known to have done before in Kent, when the most reverend
Pope Gregory wrote to him, as has been said above, to this effect: “But in
that you, my brother, having been instructed in monastic rules, must not
live apart from your clergy in the Church of the English, which has been
lately, by the will of God, converted to the faith, you must establish the
manner of conversation of our fathers in the primitive Church, among whom,
none said that aught of the things which they possessed was his own; but
they had all things common. ”(748)




Chap. XXVIII. How the same St. Cuthbert, living the life of an Anchorite,
by his prayers obtained a spring in a dry soil, and had a crop from seed
sown by the labour of his hands out of season. [676 A. D. ]


After this, Cuthbert, as he grew in goodness and intensity of devotion,
attained also to a hermit’s life of contemplation in silence and solitude,
as we have mentioned. But forasmuch as many years ago we wrote enough
concerning his life and virtues, both in heroic verse and prose,(749) it
may suffice at present only to mention this, that when he was about to go
to the island, he declared to the brothers, “If by the grace of God it
shall be granted to me, that I may live in that place by the labour of my
hands, I will willingly abide there; but if not, God willing, I will very
soon return to you. ” The place was quite destitute of water, corn, and
trees; and being infested by evil spirits, was very ill suited for human
habitation; but it became in all respects habitable, at the desire of the
man of God; for at his coming the wicked spirits departed. When, after
expelling the enemy, he had, with the help of the brethren, built himself
a narrow dwelling, with a mound about it, and the necessary cells in it,
to wit, an oratory and a common living room, he ordered the brothers to
dig a pit in the floor of the room, although the ground was hard and
stony, and no hopes appeared of any spring. When they had done this
relying upon the faith and prayers of the servant of God, the next day it
was found to be full of water, and to this day affords abundance of its
heavenly bounty to all that resort thither. He also desired that
instruments for husbandry might be brought him, and some wheat; but having
prepared the ground and sown the wheat at the proper season, no sign of a
blade, not to speak of ears, had sprouted from it by the summer. Hereupon,
when the brethren visited him according to custom, he ordered barley to be
brought him, if haply it were either the nature of the soil, or the will
of God, the Giver of all things, that such grain rather should grow there.
He sowed it in the same field, when it was brought him, after the proper
time of sowing, and therefore without any likelihood of its bearing fruit;
but a plentiful crop immediately sprang up, and afforded the man of God
the means which he had desired of supporting himself by his own labour.

When he had here served God in solitude many years, the mound which
encompassed his dwelling being so high, that he could see nothing from it
but heaven, which he thirsted to enter, it happened that a great synod was
assembled in the presence of King Egfrid, near the river Alne, at a place
called Adtuifyrdi,(750) which signifies “at the two fords,” in which
Archbishop Theodore, of blessed memory, presided, and there Cuthbert was,
with one mind and consent of all, chosen bishop of the church of
Lindisfarne. They could not, however, draw him from his hermitage, though
many messengers and letters were sent to him. At last the aforesaid king
himself, with the most holy Bishop Trumwine,(751) and other religious and
powerful men, sailed to the island; many also of the brothers from the
isle of Lindisfarne itself, assembled together for the same purpose: they
all knelt, and conjured him by the Lord, with tears and entreaties, till
they drew him, also in tears, from his beloved retreat, and forced him to
go to the synod. When he arrived there, he was very reluctantly overcome
by the unanimous resolution of all present, and compelled to take upon
himself the duties of the episcopate; being chiefly prevailed upon by the
words of Boisil, the servant of God, who, when he had prophetically(752)
foretold all things that were to befall him, had also predicted that he
should be a bishop. Nevertheless, the consecration was not appointed
immediately; but when the winter, which was then at hand, was over, it was
carried out at Easter,(753) in the city of York, and in the presence of
the aforesaid King Egfrid; seven bishops coming together for his
consecration, among whom, Theodore, of blessed memory, was Primate. He was
first elected bishop of the church of Hagustald, in the place of
Tunbert,(754) who had been deposed from the episcopate; but because he
chose rather to be placed over the church of Lindisfarne, in which he had
lived, it was thought fit that Eata should return to the see of the church
of Hagustald, to which he had been first ordained, and that Cuthbert
should take upon him the government of the church of Lindisfarne. (755)

Following the example of the blessed Apostles, he adorned the episcopal
dignity by his virtuous deeds; for he both protected the people committed
to his charge by constant prayer, and roused them, by wholesome
admonitions, to thoughts of Heaven. He first showed in his own life what
he taught others to do, a practice which greatly strengthens all teaching;
for he was above all things inflamed with the fire of Divine charity, of
sober mind and patient, most diligently intent on devout prayers, and
kindly to all that came to him for comfort. He thought it stood in the
stead of prayer to afford the weak brethren the help of his exhortation,
knowing that he who said “Thou shalt love the Lord thy God,” said
likewise, “Thou shalt love thy neighbour. ” He was noted for penitential
abstinence, and was always through the grace of compunction, intent upon
heavenly things. And when he offered up to God the Sacrifice of the saving
Victim, he commended his prayer to the Lord, not with uplifted voice, but
with tears drawn from the bottom of his heart.




Chap. XXIX. How this bishop foretold that his own death was at hand to the
anchorite Herebert. [687 A. D. ]


Having spent two years in his bishopric, he returned to his island and
hermitage,(756) being warned of God that the day of his death, or rather
of his entrance into that life which alone can be called life, was drawing
near; as he, at that time, with his wonted candour, signified to certain
persons, though in words which were somewhat obscure, but which were
nevertheless afterwards plainly understood; while to others he declared
the same openly.

There was a certain priest, called Herebert, a man of holy life, who had
long been united with the man of God, Cuthbert, in the bonds of spiritual
friendship. This man leading a solitary life in the island of that great
lake from which the river Derwent flows at its beginning,(757) was wont to
visit him every year, and to receive from him the teaching of everlasting
salvation. Hearing that Bishop Cuthbert was come to the city of
Lugubalia,(758) he went thither to him, according to his custom, seeking
to be more and more inflamed in heavenly desires through his wholesome
admonitions. Whilst they alternately entertained one another with draughts
of the celestial life, the bishop, among other things, said, “Brother
Herebert, remember at this time to ask me and speak to me concerning all
whereof you have need to ask and speak; for, when we part, we shall never
again see one another with bodily eyesight in this world. For I know of a
surety that the time of my departure is at hand, and that shortly I must
put off this my tabernacle. ” Hearing these words, Herebert fell down at
his feet, with tears and lamentations, and said, “I beseech you, by the
Lord, not to forsake me; but to remember your most faithful companion, and
entreat the mercy of God that, as we have served Him together upon earth,
so we may depart together to behold His grace in Heaven. For you know that
I have always endeavoured to live according to the words of your lips, and
likewise whatsoever faults I have committed, either through ignorance or
frailty, I have instantly sought to amend according to the judgement of
your will. ” The bishop applied himself to prayer, and having presently had
intimation in the spirit that he had obtained what he asked of the Lord,
he said, “Rise, brother, and do not weep, but rejoice greatly because the
mercy of Heaven has granted what we desired. ”

The event established the truth of this promise and prophecy, for after
their parting, they never again saw one another in the flesh; but their
spirits quitting their bodies on one and the same day, to wit, the 20th of
March,(759) were immediately united in fellowship in the blessed vision,
and together translated to the heavenly kingdom by the ministry of angels.
But Herebert was first wasted by a long-continued infirmity, through the
dispensation of the Lord’s mercy, as may be believed, to the end that if
he was in any wise inferior in merit to the blessed Cuthbert, that which
was lacking might be supplied by the chastening pain of a long sickness,
that being thus made equal in grace to his intercessor, as he departed out
of the body at one and the same time with him, so he might be accounted
worthy to be received into the like abode of eternal bliss.

The most reverend father died in the isle of Farne, earnestly entreating
the brothers that he might also be buried there, where he had served no
small time under the Lord’s banner. But at length yielding to their
entreaties, he consented to be carried back to the isle of Lindisfarne,
and there buried in the church. (760) This being done, the venerable Bishop
Wilfrid held the episcopal see of that church one year,(761) till such
time as a bishop should be chosen to be ordained in the room of Cuthbert.
Afterwards Eadbert(762) was ordained, a man renowned for his knowledge of
the Holy Scriptures, as also for his observance of the heavenly precepts,
and chiefly for almsgiving, so that, according to the law, he gave every
year the tenth part, not only of four-footed beasts, but also of all corn
and fruit, as also of his garments, to the poor.




Chap. XXX. How his body was found altogether uncorrupted after it had been
buried eleven years; and how his successor in the bishopric departed this
world not long after. [698 A. D. ]


In order to show forth the great glory of the life after death of the man
of God, Cuthbert, whereas the loftiness of his life before his death had
been revealed by the testimony of many miracles, when he had been buried
eleven years, Divine Providence put it into the minds of the brethren to
take up his bones. They thought to find them dry and all the rest of the
body consumed and turned to dust, after the manner of the dead, and they
desired to put them into a new coffin, and to lay them in the same place,
but above the pavement, for the honour due to him. They made known their
resolve to Bishop Eadbert, and he consented to it, and bade them to be
mindful to do it on the anniversary of his burial. They did so, and
opening the grave, found all the body whole, as if he were still alive,
and the joints of the limbs pliable, like one asleep rather than dead;
besides, all the vestments in which he was clothed were not only
undefiled, but marvellous to behold, being fresh and bright as at the
first. The brothers seeing this, were struck with a great dread, and
hastened to tell the bishop what they had found; he being then alone in a
place remote from the church, and encompassed on all sides by the shifting
waves of the sea. There he always used to spend the time of Lent, and was
wont to pass the forty days before the Nativity of our Lord, in great
devotion with abstinence and prayer and tears. There also his venerable
predecessor, Cuthbert, had for some time served as the soldier of the Lord
in solitude before he went to the isle of Farne.

They brought him also some part of the garments that had covered the holy
body; which presents he thankfully accepted, and gladly heard of the
miracles, and he kissed the garments even, with great affection, as if
they had been still upon his father’s body, and said, “Let new garments be
put upon the body, in place of these you have brought, and so lay it in
the coffin which you have prepared; for I know of a surety that the place
will not long remain empty, which has been hallowed with so great grace of
heavenly miracles; and how happy is he to whom the Lord, the Author and
Giver of all bliss, shall vouchsafe to grant the privilege of resting
therein. ” When the bishop had made an end of saying this and more in like
manner, with many tears and great compunction and with faltering tongue,
the brothers did as he had commanded them, and when they had wrapped the
body in new garments, and laid it in a new coffin, they placed it above
the pavement of the sanctuary. Soon after, Bishop Eadbert, beloved of God,
fell grievously sick, and his fever daily increasing in severity, ere
long, that is, on the 6th of May,(763) he also departed to the Lord, and
they laid his body in the grave of the blessed father Cuthbert, placing
over it the coffin, with the uncorrupted remains of that father. The
miracles of healing, sometimes wrought in that place testify to the merits
of them both; of some of these we have before preserved the memory in the
book of his life. But in this History we have thought fit to add some
others which have lately come to our knowledge.




Chap. XXXI. Of one that was cured of a palsy at his tomb.


There was in that same monastery a brother whose name was Badudegn, who
had for no small time ministered to the guests of the house, and is still
living, having the testimony of all the brothers and strangers resorting
thither, of being a man of much piety and religion, and serving the office
put upon him only for the sake of the heavenly reward. This man, having
one day washed in the sea the coverings or blankets which he used in the
guest chamber, was returning home, when on the way, he was seized with a
sudden infirmity, insomuch that he fell to the ground, and lay there a
long time and could scarce at last rise again. When he got up, he felt one
half of his body, from the head to the foot, struck with palsy, and with
great trouble made his way home by the help of a staff. The disease
increased by degrees, and as night approached, became still worse, so that
when day returned, he could scarcely rise or walk alone. Suffering from
this trouble, he conceived the wise resolve to go to the church, as best
he could, and approach the tomb of the reverend father Cuthbert, and
there, on his knees, humbly beseech the mercy of God that he might either
be delivered from that disease, if it were well for him, or if by the
grace of God it was ordained for him to be chastened longer by this
affliction, that he might bear the pain which was laid upon him with
patience and a quiet mind.

He did accordingly as he had determined, and supporting his weak limbs
with a staff, entered the church. There prostrating himself before the
body of the man of God, he prayed with pious earnestness, that, through
his intercession, the Lord might be propitious to him. As he prayed, he
seemed to fall into a deep sleep, and, as he was afterwards wont to
relate, felt a large and broad hand touch his head, where the pain lay,
and likewise pass over all that part of his body which had been benumbed
by the disease, down to his feet. Gradually the pain departed and health
returned. Then he awoke, and rose up in perfect health, and returning
thanks to the Lord for his recovery, told the brothers what had been done
for him; and to the joy of them all, returned the more zealously, as if
chastened by the trial of his affliction, to the service which he was wont
before to perform with care.

Moreover, the very garments which had been on Cuthbert’s body, dedicated
to God, either while he was alive, or after his death, were not without
the virtue of healing, as may be seen in the book of his life and
miracles, by such as shall read it.




Chap. XXXII. Of one who was lately cured of a disease in his eye at the
relics of St. Cuthbert.


Nor is that cure to be passed over in silence, which was performed by his
relics three years ago, and was told me lately by the brother himself, on
whom it was wrought. It happened in the monastery, which, being built near
the river Dacore,(764) has taken its name from the same, over which, at
that time, the religious Suidbert(765) presided as abbot. In that
monastery was a youth whose eyelid was disfigured by an unsightly tumour,
which growing daily greater, threatened the loss of the eye. The
physicians endeavoured to mitigate it by applying ointments, but in vain.
Some said it ought to be cut off; others opposed this course, for fear of
greater danger. The brother having long laboured under this malady, when
no human means availed to save his eye, but rather, it grew daily worse,
on a sudden, through the grace of the mercy of God, it came to pass that
he was cured by the relics of the holy father, Cuthbert. For when the
brethren found his body uncorrupted, after having been many years buried,
they took some part of the hair, to give, as relics, to friends who asked
for them, or to show, in testimony of the miracle.

One of the priests of the monastery, named Thruidred, who is now abbot
there, had a small part of these relics by him at that time. One day he
went into the church and opened the box of relics, to give some part of
them to a friend who asked for it, and it happened that the youth who had
the diseased eye was then in the church. The priest, having given his
friend as much as he thought fit, gave the rest to the youth to put back
into its place. But he having received the hairs of the holy head,
prompted by some salutary impulse, applied them to the diseased eyelid,
and endeavoured for some time, by the application of them, to abate and
mitigate the tumour. Having done this, he again laid the relics in the
box, as he had been bidden, believing that his eye would soon be cured by
the hairs of the man of God, which had touched it; nor did his faith
disappoint him. It was then, as he is wont to relate, about the second
hour of the day; but while he was occupied with other thoughts and
business of the day, on a sudden, about the sixth hour of the same,
touching his eye, he found it and the eyelid as sound as if there never
had been any disfigurement or tumour on it.





BOOK V




Chap. I. How Ethelwald, successor to Cuthbert, leading a hermit’s life,
calmed a tempest by his prayers when the brethren were in danger at sea.
[687-699 A. D. ]


The venerable Ethelwald(766) succeeded the man of God, Cuthbert, in the
exercise of a solitary life, which he spent in the isle of Farne(767)
before he became a bishop. After he had received the priesthood, he
consecrated his office by deeds worthy of that degree for many years in
the monastery which is called Inhrypum. (768) To the end that his merit and
manner of life may be the more certainly made known, I will relate one
miracle of his, which was told me by one of the brothers for and on whom
the same was wrought; to wit, Guthfrid, the venerable servant and priest
of Christ, who also, afterwards, as abbot, presided over the brethren of
the same church of Lindisfarne, in which he was educated.

“I came,” says he, “to the island of Farne, with two others of the
brethren, desiring to speak with the most reverend father, Ethelwald.
Having been refreshed with his discourse, and asked for his blessing, as
we were returning home, behold on a sudden, when we were in the midst of
the sea, the fair weather in which we were sailing, was broken, and there
arose so great and terrible a tempest, that neither sails nor oars were of
any use to us, nor had we anything to expect but death. After long
struggling with the wind and waves to no effect, at last we looked back to
see whether it was possible by any means at least to return to the island
whence we came, but we found that we were on all sides alike cut off by
the storm, and that there was no hope of escape by our own efforts. But
looking further, we perceived, on the island of Farne, our father
Ethelwald, beloved of God, come out of his retreat to watch our course;
for, hearing the noise of the tempest and raging sea, he had come forth to
see what would become of us. When he beheld us in distress and despair, he
bowed his knees to the Father of our Lord Jesus Christ, in prayer for our
life and safety; and as he finished his prayer, he calmed the swelling
water, in such sort that the fierceness of the storm ceased on all sides,
and fair winds attended us over a smooth sea to the very shore. When we
had landed, and had pulled up our small vessel from the waves, the storm,
which had ceased a short time for our sake, presently returned, and raged
furiously during the whole day; so that it plainly appeared that the brief
interval of calm had been granted by Heaven in answer to the prayers of
the man of God, to the end that we might escape. ”

The man of God remained in the isle of Farne twelve years, and died there;
but was buried in the church of the blessed Apostle Peter, in the isle of
Lindisfarne, beside the bodies of the aforesaid bishops. (769) These things
happened in the days of King Aldfrid,(770) who, after his brother Egfrid,
ruled the nation of the Northumbrians for nineteen years.




Chap. II. How Bishop John cured a dumb man by his blessing. [687 A. D. ]


In the beginning of Aldfrid’s reign, Bishop Eata(771) died, and was
succeeded in the bishopric of the church of Hagustald by the holy man
John,(772) of whom those that knew him well are wont to tell many
miracles, and more particularly Berthun,(773) a man worthy of all
reverence and of undoubted truthfulness, and once his deacon, now abbot of
the monastery called Inderauuda,(774) that is, “In the wood of the Deiri”:
some of which miracles we have thought fit to hand on to posterity. There
is a certain remote dwelling(775) enclosed by a mound, among scattered
trees, not far from the church of Hagustald, being about a mile and a half
distant and separated from it by the river Tyne, having an oratory(776)
dedicated to St. Michael the Archangel, where the man of God used
frequently, as occasion offered, and specially in Lent, to abide with a
few companions and in quiet give himself to prayer and study. Having come
hither once at the beginning of Lent to stay, he bade his followers find
out some poor man labouring under any grievous infirmity, or want, whom
they might keep with them during those days, to receive alms, for so he
was always used to do.

There was in a township not far off, a certain youth who was dumb, known
to the bishop, for he often used to come into his presence to receive
alms. He had never been able to speak one word; besides, he had so much
scurf and scab on his head, that no hair could ever grow on the top of it,
but only some rough hairs stood on end round about it. The bishop caused
this young man to be brought, and a little hut to be made for him within
the enclosure of the dwelling, in which he might abide, and receive alms
from him every day. When one week of Lent was over, the next Sunday he
bade the poor man come to him, and when he had come, he bade him put his
tongue out of his mouth and show it him; then taking him by the chin, he
made the sign of the Holy Cross on his tongue, directing him to draw it
back so signed into his mouth and to speak. “Pronounce some word,” said
he; “say ‘gae,’ ” which, in the language of the English, is the word of
affirming and consenting, that is, yes. The youth’s tongue was immediately
loosed, and he spoke as he was bidden. The bishop then added the names of
the letters: “Say A. ” He said A. “Say B;” he said B also. When he had
repeated all the letters after the bishop, the latter proceeded to put
syllables and words to him, and when he had repeated them all rightly he
bade him utter whole sentences, and he did it. Nor did he cease all that
day and the next night, as long as he could keep awake, as those who were
present relate, to say something, and to express his private thoughts and
wishes to others, which he could never do before; after the manner of the
man long lame, who, when he was healed by the Apostles Peter and
John,(777) leaping up, stood and walked, and entered with them into the
temple, walking, and leaping, and praising the Lord, rejoicing to have the
use of his feet, which he had so long lacked. The bishop, rejoicing with
him at his cure, caused the physician to take in hand the healing of the
sores of his head. He did as he was bidden, and with the help of the
bishop’s blessing and prayers, a goodly head of hair grew as the skin was
healed. Thus the youth became fair of countenance, ready of speech, with
hair curling in comely fashion, whereas before he had been ill-favoured,
miserable, and dumb. Thus filled with joy at his recovered health,
notwithstanding that the bishop offered to keep him in his own household,
he chose rather to return home.




Chap. III. How he healed a sick maiden by his prayers. [705 A. D. ]


The same Berthun told another miracle concerning the said bishop. When the
most reverend Wilfrid, after a long banishment, was admitted to the
bishopric of the church of Hagustald,(778) and the aforesaid John, upon
the death of Bosa,(779) a man of great sanctity and humility, was, in his
place, appointed bishop of York, he himself came, once upon a time, to the
monastery of nuns, at the place called Wetadun,(780) where the Abbess
Heriburg then presided. “When we were come thither,” said he, “and had
been received with great and universal joy, the abbess told us, that one
of the nuns, who was her own daughter after the flesh, laboured under a
grievous sickness, for she had been lately let blood in the arm, and
whilst she was under treatment,(781) was seized with an attack of sudden
pain, which speedily increased, while the wounded arm became worse, and so
much swollen, that it could scarce be compassed with both hands; and she
lay in bed like to die through excess of pain. Wherefore the abbess
entreated the bishop that he would vouchsafe to go in and give her his
blessing; for she believed that she would soon be better if he blessed her
or laid his hands upon her. He asked when the maiden had been let blood,
and being told that it was on the fourth day of the moon, said, ‘You did
very indiscreetly and unskilfully to let blood on the fourth day of the
moon; for I remember that Archbishop Theodore,(782) of blessed memory,
said, that blood-letting at that time was very dangerous, when the light
of the moon is waxing and the tide of the ocean is rising. And what can I
do for the maiden if she is like to die? ’

“But the abbess still earnestly entreated for her daughter, whom she
dearly loved, and designed to make abbess in her stead,(783) and at last
prevailed with him to go in and visit the sick maiden. Wherefore he went
in, taking me with him to the maid, who lay, as I said, in sore anguish,
and her arm swelling so greatly that it could not be bent at all at the
elbow; and he stood and said a prayer over her, and having given his
blessing, went out. Afterwards, as we were sitting at table, at the usual
hour, some one came in and called me out, saying, ‘Quoenburg’ (that was
the maid’s name) ‘desires that you should immediately go back to her. ’
This I did, and entering the chamber, I found her of more cheerful
countenance, and like one in good health. And while I was sitting beside
her, she said, ‘Shall we call for something to drink? ’—‘Yes,’ said I, ‘and
right glad am I, if you can. ’ When the cup was brought, and we had both
drunk, she said, ‘As soon as the bishop had said the prayer for me and
given me his blessing and had gone out, I immediately began to mend; and
though I have not yet recovered my former strength, yet all the pain is
quite gone both from my arm, where it was most burning, and from all my
body, as if the bishop had carried it away with him; notwithstanding the
swelling of the arm still seems to remain. ’ But when we departed thence,
the cure of the pain in her limbs was followed by the assuaging of the
grievous swelling; and the maiden being thus delivered from pains and
death, returned praise to our Lord and Saviour, in company with His other
servants who were there. ”




Chap. IV. How he healed a thegn’s wife that was sick, with holy water.


The same abbot related another miracle, not unlike the former, of the
aforesaid bishop. “Not very far from our monastery,” he said, “to wit,
about two miles off, was the township(784) of one Puch, a thegn, whose
wife had lain sick of a very grievous disease for nearly forty days,
insomuch that for three weeks she could not be carried out of the chamber
where she lay. It happened that the man of God was, at that time, called
thither by the thegn to consecrate a church; and when that was done, the
thegn desired him to come into his house and dine. The bishop declined,
saying that he must return to the monastery, which was very near. The
thegn, entreating him more earnestly, vowed he would also give alms to the
poor, if so be that the bishop would vouchsafe to enter his house that day
and break his fast. I joined my entreaties to his, promising in like
manner to give alms for the relief of the poor,(785) if he would but go
and dine at the thegn’s house, and give his blessing. Having at length,
with much difficulty, prevailed, we went in to refresh ourselves. The
bishop had sent to the woman that lay sick some of the holy water, which
he had blessed for the consecration of the church, by one of the brothers
who had come with me, ordering him to give her some to drink, and wash
that part of her where he found that her pain was greatest, with some of
the same water. This being done, the woman immediately got up whole and
sound, and perceiving that she had not only been delivered from her long
sickness, but at the same time had recovered the strength which she had
lost for so great a time, she presented the cup to the bishop and to us,
and continued serving us with meat and drink as she had begun, till dinner
was over; following the example of the blessed Peter’s wife’s mother, who,
having been sick of a fever, arose at the touch of our Lord’s hand, and
having forthwith received health and strength, ministered to them. ”(786)




Chap. V. How he likewise recalled by his prayers a thegn’s servant from
death.


At another time also, being called to consecrate the church(787) of a
thegn named Addi, when he had performed the required duty, he was
entreated by the thegn to go in to one of his servants, who lay
dangerously ill, insomuch that having lost all use of his limbs, he seemed
to be at the point of death; and moreover the coffin had been made ready
wherein to bury him after his death. The thegn urged his entreaties with
tears, earnestly beseeching him that he would go in and pray for the
servant, because his life was of great moment to him; and he believed that
if the bishop would lay his hand upon him and give him his blessing, he
would soon mend. So the bishop went in, and saw him very near death, and
by his side the coffin in which he was to be laid for his burial, whilst
all mourned. He said a prayer and blessed him, and going out, spake the
wonted words of comfort, “Good health be yours and that speedily. ”
Afterwards, when they were sitting at table, the servant sent to his lord,
desiring that he would let him have a cup of wine, because he was thirsty.
The thegn, rejoicing greatly that he could drink, sent him a cup of wine,
blessed by the bishop; and, as soon as he had drunk it, he immediately got
up, and, shaking off the heaviness of his infirmity, dressed himself and
went forth, and going in to the bishop, saluted him and the other guests,
saying that he also would gladly eat and drink with them. They bade him
sit down with them at table, greatly rejoicing at his recovery. He sat
down, ate and drank and made merry, and behaved himself like the rest of
the company; and living many years after, continued in the same health
which he had gained. The aforesaid abbot says this miracle was not wrought
in his presence, but that he had it from those who were present.




Chap. VI. How, both by his prayers and blessing, he recalled from death
one of his clerks, who had bruised himself by a fall.


Nor do I think that this miracle, which Herebald,(788) the servant of
Christ, says was wrought upon himself by the bishop, is to be passed over
in silence. He was then one of that bishop’s clergy, but now presides as
abbot in the monastery at the mouth of the river Tyne. (789) “Living with
him,” said he, “and being very well acquainted with his course of life, I
found it to be in all points worthy of a bishop, as far as it is lawful
for men to judge; but I have known by the experience of others, and more
particularly by my own, how great his merit was before Him Who seeth the
heart; having been by his prayer and blessing recalled from the threshold
of death and brought back to the way of life. For, when in the prime of my
youth, I lived among his clergy, applying myself to reading and singing,
but not having yet altogether withdrawn my heart from youthful pleasures,
it happened one day that, as we were travelling with him, we came into a
plain and open road, well fitted for galloping. The young men that were
with him, and especially the laymen, began to entreat the bishop to give
them leave to gallop, and make trial of their horses one with another. He
at first refused, saying that it was an idle request; but at last,
overcome by the unanimous desire of so many, ‘Do so,’ said he, ‘if you
will, but let Herebald have no part in the trial. ’ Then I earnestly prayed
that I might have leave to compete with the rest, for I relied on an
excellent horse, which he had himself given me, but I could in no wise
obtain my request.

“When they had several times galloped backwards and forwards, the bishop
and I looking on, my wanton humour prevailed, and I could no longer
refrain, but though he forbade me, I struck in among them at their sport,
and began to ride with them at full speed; whereat I heard him call after
me with a groan, ‘Alas! how much you grieve me by riding after that
manner. ’ Though I heard him, I went on against his command; but
immediately the fiery horse taking a great leap over a hollow place in the
way, I fell, and at once lost all sense and motion, like one dying; for
there was in that place a stone, level with the ground, covered with only
a thin coating of turf, and no other stone was to be found in all that
expanse of plain; and it happened by chance, or rather by Divine
Providence so ordering it, to punish my disobedience, that my head and my
hand, which in falling I had put under my head, struck upon that stone, so
that my thumb was broken and my skull fractured, and I became, as I said,
like one dead.

“And because I could not move, they stretched a tent there for me to lie
in. It was about the seventh hour of the day, and having lain still and as
it were dead from that time till the evening, I then revived a little, and
was carried home by my companions, and lay speechless all the night,
vomiting blood, because something was broken within me by the fall. The
bishop was very much grieved at my fall and my misfortune, for he bore me
extraordinary affection. Nor would he stay that night, as he was wont,
among his clergy; but spent it alone in watching and prayer, imploring the
Divine goodness, as I suppose, for my preservation. Coming to me early in
the morning, and having said a prayer over me, he called me by my name,
and when I awoke as it were out of a heavy sleep, he asked whether I knew
who it was that spoke to me? I opened my eyes and said, ‘Yes; you are my
beloved bishop. ’—‘Can you live? ’ said he. I answered, ‘I can, through your
prayers, if the Lord will. ’

“He then laid his hand on my head, with the words of blessing, and
returned to prayer; when he came again to see me, in a short time, he
found me sitting and able to talk; and, being moved by Divine inspiration,
as it soon appeared, began to ask me, whether I knew for certain that I
had been baptized? I answered that I knew beyond all doubt that I had been
washed in the font of salvation, for the remission of sins, and I named
the priest by whom I knew that I had been baptized. He replied, ‘If you
were baptized by that priest, your baptism is not perfect; for I know him,
and that when he was ordained priest, he could in no wise, by reason of
the dulness of his understanding, learn the ministry of catechizing and
baptizing; for which reason I enjoined upon him altogether to desist from
presuming to exercise that ministry, which he could not duly perform. ’
This said, he set himself to catechize me that same hour; and it came to
pass that when he breathed on my face,(790) straightway I felt better. He
called the surgeon and ordered him to set and bind up my skull where it
was fractured; and presently having received his blessing, I was so much
better that I mounted on horseback the next day, and travelled with him to
another place; and being soon after perfectly recovered, I was washed in
the water of life. ”

He continued in his bishopric thirty-three years,(791) and then ascending
to the heavenly kingdom, was buried in St. Peter’s Chapel, in his own
monastery, which is called, “In the wood of the Deiri,”(792) in the year
of our Lord 721. For having, by his great age, become unable to govern his
bishopric, he ordained Wilfrid,(793) his priest, bishop of the church of
York, and retired to the aforesaid monastery, and there ended his days in
godly conversation.




Chap. VII. How Caedwalla, king of the West Saxons, went to Rome to be
baptized; and his successor Ini, also devoutly journeyed to the same
threshold of the holy Apostles. [688 A. D. ]


In the third year of the reign of Aldfrid,(794) Caedwalla, king of the
West Saxons, having most vigorously governed his nation for two years,
quitted his crown for the sake of the Lord and an everlasting kingdom, and
went to Rome, being desirous to obtain the peculiar honour of being
cleansed in the baptismal font at the threshold of the blessed Apostles,
for he had learned that in Baptism alone the entrance into the heavenly
life is opened to mankind; and he hoped at the same time, that being made
clean by Baptism, he should soon be freed from the bonds of the flesh and
pass to the eternal joys of Heaven; both which things, by the help of the
Lord, came to pass according as he had conceived in his mind. For coming
to Rome, at the time that Sergius(795) was pope, he was baptized on the
Holy Saturday before Easter Day,(796) in the year of our Lord 689, and
being still in his white garments,(797) he fell sick, and was set free
from the bonds of the flesh on the 20th of April, and obtained an entrance
into the kingdom of the blessed in Heaven. At his baptism, the aforesaid
pope had given him the name of Peter, to the end, that he might be also
united in name to the most blessed chief of the Apostles, to whose most
holy body his pious love had led him from the utmost bounds of the earth.
He was likewise buried in his church, and by the pope’s command an
epitaph(798) was written on his tomb, wherein the memory of his devotion
might be preserved for ever, and the readers or hearers thereof might be
stirred up to give themselves to religion by the example of what he had
done.

The epitaph was this:—

“High estate, wealth, offspring, a mighty kingdom, triumphs, spoils,
chieftains, strongholds, the camp, a home; whatsoever the valour of his
sires, whatsoever himself had won, Caedwal, mighty in war, left for the
love of God, that, a pilgrim king, he might behold Peter and Peter’s seat,
receive at his font pure waters of life, and in bright draughts drink of
the shining radiance whence a quickening glory streams through all the
world. And even as he gained with eager soul the prize of the new life, he
laid aside barbaric rage, and, changed in heart, he changed his name with
joy. Sergius the Pope bade him be called Peter, himself his father,(799)
when he rose born anew from the font, and the grace of Christ, cleansing
him, bore him forthwith clothed in white raiment to the heights of Heaven.
O wondrous faith of the king, but greatest of all the mercy of Christ,
into whose counsels none may enter! For he came in safety from the ends of
the earth, even from Britain, through many a nation, over many a sea, by
many a path, and saw the city of Romulus and looked upon Peter’s sanctuary
revered, bearing mystic gifts. He shall walk in white among the sheep of
Christ in fellowship with them; for his body is in the tomb, but his soul
on high. Thou mightest deem he did but change an earthly for a heavenly
sceptre, whom thou seest attain to the kingdom of Christ. ”

“Here was buried Caedwalla, called also Peter, king of the Saxons, on the
twentieth day of April, in the second indiction, aged about thirty years,
in the reign of our most pious lord, the Emperor Justinian,(800) in the
fourth year of his consulship, in the second year of the pontificate of
our Apostolic lord, Pope Sergius. ”

When Caedwalla went to Rome, Ini(801) succeeded to the kingdom, being of
the blood royal; and having reigned thirty-seven years over that nation,
he in like manner left his kingdom and committed it to younger men, and
went away to the threshold of the blessed Apostles, at the time when
Gregory(802) was pope, being desirous to spend some part of his pilgrimage
upon earth in the neighbourhood of the holy places, that he might obtain
to be more readily received into the fellowship of the saints in heaven.
This same thing, about that time, was wont to be done most zealously by
many of the English nation, nobles and commons, laity and clergy, men and
women.




Chap. VIII. How, when Archbishop Theodore died, Bertwald succeeded him as
archbishop, and, among many others whom he ordained, he made the learned
Tobias bishop of the church of Rochester. [690 A. D. ]


The year after that in which Caedwalla died at Rome, that is, 690 after
the Incarnation of our Lord, Archbishop Theodore, of blessed memory,
departed this life, being old and full of days, for he was eighty-eight
years of age; which number of years he had been wont long before to
foretell to his friends that he should live, the same having been revealed
to him in a dream. He held the bishopric twenty-two years,(803) and was
buried in St. Peter’s church,(804) where all the bodies of the bishops of
Canterbury are buried. Of whom, as well as of his fellows of the same
degree, it may rightly and truly be said, that their bodies are buried in
peace, and their names shall live to all generations. For to say all in
few words, the English Churches gained more spiritual increase while he
was archbishop, than ever before. His character, life, age, and death, are
plainly and manifestly described to all that resort thither, by the
epitaph on his tomb, in thirty-four heroic verses. (805) The first whereof
are these:

“Here in the tomb rests the body of the holy prelate, called now in the
Greek tongue Theodore. Chief pontiff, blest high priest, pure doctrine he
set forth to his disciples. ”

The last are as follow:

“For September had reached its nineteenth day, when his spirit went forth
from the prison-bars of the flesh. Mounting in bliss to the gracious
fellowship of the new life, he was united to the angelic citizens in the
heights of Heaven. ”

Bertwald(806) succeeded Theodore in the archbishopric, being abbot of the
monastery called Racuulfe,(807) which stands at the northern mouth of the
river Genlade. (808) He was a man learned in the Scriptures, and perfectly
instructed in ecclesiastical and monastic teaching, yet in no wise to be
compared to his predecessor. He was chosen bishop in the year of our Lord
692,(809) on the first day of July, when Wictred and Suaebhard were kings
in Kent;(810) but he was ordained the next year, on Sunday the 29th of
June, by Godwin, metropolitan bishop of Gaul,(811) and was enthroned on
Sunday the 31st of August. Among the many bishops whom he ordained was
Tobias,(812) a man instructed in the Latin, Greek, and Saxon tongues, and
otherwise of manifold learning, whom he consecrated in the stead of
Gedmund, bishop of the Church of Rochester, who had died.




Chap. IX. How the holy man, Egbert, would have gone into Germany to
preach, but could not; and how Wictbert went, but because he availed
nothing, returned into Ireland, whence he came. [Circ. 688 A. D. ]


At that time the venerable servant of Christ, and priest, Egbert,(813) who
is to be named with all honour, and who, as was said before, lived as a
stranger and pilgrim in Ireland to obtain hereafter a country in heaven,
purposed in his mind to profit many, taking upon him the work of an
apostle, and, by preaching the Gospel, to bring the Word of God to some of
those nations that had not yet heard it; many of which tribes he knew to
be in Germany, from whom the Angles or Saxons, who now inhabit Britain,
are known to have derived their race and origin; for which reason they are
still corruptly called “Garmans”(814) by the neighbouring nation of the
Britons. Such are the Frisians, the Rugini, the Danes, the Huns, the Old
Saxons, and the Boructuari. (815) There are also in the same parts many
other peoples still enslaved to pagan rites, to whom the aforesaid soldier
of Christ determined to go, sailing round Britain, if haply he could
deliver any of them from Satan, and bring them to Christ; or if this might
not be, he was minded to go to Rome, to see and adore the thresholds of
the holy Apostles and martyrs of Christ.

But a revelation from Heaven and the working of God prevented him from
achieving either of these enterprises; for when he had made choice of most
courageous companions, fit to preach the Word, inasmuch as they were
renowned for their good deeds and their learning, and when all things
necessary were provided for the voyage, there came to him on a certain day
early in the morning one of the brethren, who had been a disciple of the
priest, Boisil,(816) beloved of God, and had ministered to him in Britain,
when the said Boisil was provost of the monastery of Mailros,(817) under
the Abbot Eata, as has been said above. (818) This brother told him a
vision which he had seen that night. “When after matins,” said he, “I had
laid me down in my bed, and was fallen into a light slumber, Boisil, that
was sometime my master and brought me up in all love, appeared to me, and
asked, whether I knew him? I said, ‘Yes, you are Boisil. ’ He answered, ‘I
am come to bring Egbert a message from our Lord and Saviour, which must
nevertheless be delivered to him by you. Tell him, therefore, that he
cannot perform the journey he has undertaken; for it is the will of God
that he should rather go to teach the monasteries of Columba. ’ ”(819) Now
Columba was the first teacher of the Christian faith to the Picts beyond
the mountains northward, and the first founder of the monastery in the
island of Hii, which was for a long time much honoured by many tribes of
the Scots and Picts. The said Columba is now by some called Columcille,
the name being compounded from “Columba” and “Cella. ”(820) Egbert, having
heard the words of the vision, charged the brother that had told it him,
not to tell it to any other, lest haply it should be a lying vision. But
when he considered the matter secretly with himself, he apprehended that
it was true, yet would not desist from preparing for his voyage which he
purposed to make to teach those nations.

A few days after the aforesaid brother came again to him, saying that
Boisil had that night again appeared to him in a vision after matins, and
said, “Why did you tell Egbert so negligently and after so lukewarm a
manner that which I enjoined upon you to say? Yet, go now and tell him,
that whether he will or no, he must go to Columba’s monasteries, because
their ploughs are not driven straight; and he must bring them back into
the right way. ” Hearing this, Egbert again charged the brother not to
reveal the same to any man. Though now assured of the vision, he
nevertheless attempted to set forth upon his intended voyage with the
brethren. When they had put aboard all that was requisite for so long a
voyage, and had waited some days for fair winds, there arose one night so
violent a storm, that part of what was on board was lost, and the ship
itself was left lying on its side in the sea. Nevertheless, all that
belonged to Egbert and his companions was saved. Then he, saying, in the
words of the prophet, “For my sake this great tempest is upon you,”(821)
withdrew himself from that undertaking and was content to remain at home.

But one of his companions, called Wictbert,(822) notable for his contempt
of the world and for his learning and knowledge, for he had lived many
years as a stranger and pilgrim in Ireland, leading a hermit’s life in
great perfection, took ship, and arriving in Frisland, preached the Word
of salvation for the space of two whole years to that nation and to its
king, Rathbed;(823) but reaped no fruit of all his great labour among his
barbarous hearers. Returning then to the chosen place of his pilgrimage,
he gave himself up to the Lord in his wonted life of silence, and since he
could not be profitable to strangers by teaching them the faith, he took
care to be the more profitable to his own people by the example of his
virtue.




Chap. X. How Wilbrord, preaching in Frisland, converted many to Christ;
and how his two companions, the Hewalds, suffered martyrdom. [690 A. D. ]


When the man of God, Egbert, perceived that neither he himself was
permitted to go and preach to the nations, being withheld for the sake of
some other advantage to the holy Church, whereof he had been forewarned by
a revelation; nor that Wictbert, when he went into those parts, had
availed to do anything; he nevertheless still attempted to send holy and
industrious men to the work of the Word, among whom the most notable was
Wilbrord,(824) a man eminent for his merit and rank as priest. They
arrived there, twelve in number, and turning aside to Pippin,(825) duke of
the Franks, were gladly received by him; and as he had lately subdued the
nearer part of Frisland, and expelled King Rathbed,(826) he sent them
thither to preach, supporting them at the same time with his sovereign
authority, that none might molest them in their preaching, and bestowing
many favours on those who consented to receive the faith. Thus it came to
pass, that with the help of the Divine grace, in a short time they
converted many from idolatry to the faith of Christ.

Following their example, two other priests of the English nation, who had
long lived as strangers in Ireland, for the sake of the eternal country,
went into the province of the Old Saxons, if haply they could there win
any to Christ by their preaching. They were alike in name as in devotion,
Hewald being the name of both, with this distinction, that, on account of
the different colour of their hair, the one was called Black Hewald and
the other White Hewald. (827) They were both full of religious piety, but
Black Hewald was the more learned of the two in Scripture. When they came
into the province, these men took up their lodging in the guesthouse of a
certain township-reeve, and asked of him that he would conduct them to the
ealdorman(828) who was over him, for that they had a message concerning
matters of importance to communicate to him. For those Old Saxons have no
king, but many ealdormen set over their nation; and when any war is on the
point of breaking out, they cast lots indifferently, and on whomsoever the
lot falls, him they all follow and obey during the time of war; but as
soon as the war is ended, all those ealdormen are again equal in power. So
the reeve received and entertained them in his house some days, promising
to send them to the ealdorman who was over him, as they desired.

But when the barbarians perceived that they were of another religion,—for
they continually gave themselves to singing of psalms and prayer, and
daily offered up to God the Sacrifice of the saving Victim, having with
them sacred vessels and a consecrated table for an altar,—they began to
grow suspicious of them, lest if they should come into the presence of
their ealdorman, and converse with him, they should turn his heart from
their gods, and convert him to the new religion of the Christian faith;
and thus by degrees all their province should be forced to change its old
worship for a new. Wherefore on a sudden they laid hold of them and put
them to death; and White Hewald they slew outright with the sword; but
they put Black Hewald to lingering torture and tore him limb from limb in
horrible fashion, and they threw their bodies into the Rhine. The
ealdorman, whom they had desired to see, hearing of it, was very angry
that strangers who desired to come to him had not been suffered to come;
and therefore he sent and put to death all those villagers and burned
their village. The aforesaid priests and servants of Christ suffered on
the 3rd of October. (829)

Miracles from Heaven were not lacking at their martyrdom. For their dead
bodies, having been cast into the river by the pagans, as has been said,
were carried against the stream for the space of almost forty miles, to
the place where their companions were. Moreover, a long ray of light,
reaching up to heaven, shone every night above them wheresoever they
chanced to be, and that too in the sight of the very pagans that had slain
them. Moreover, one of them appeared in a vision by night to one of his
companions, whose name was Tilmon, a man of renown and of noble birth in
this world, who having been a thegn had become a monk, telling him that he
might find their bodies in that place, where he should see rays of light
reaching from heaven to the earth. And so it befell; and their bodies
being found, were buried with the honour due to martyrs; and the day of
their passion or of the finding of their bodies, is celebrated in those
parts with fitting veneration. Finally, Pippin, the most glorious duke of
the Franks, learning these things, caused the bodies to be brought to him,
and buried them with much honour in the church of the city of Cologne, on
the Rhine. (830) And it is said that a spring burst forth in the place
where they were killed, which to this day affords a plentiful stream in
that same place.




Chap. XI. How the venerable Suidbert in Britain, and Wilbrord at Rome,
were ordained bishops for Frisland. [692 A. D. ]


At their first coming into Frisland, as soon as Wilbrord found that he had
leave given him by the prince to preach there, he made haste to go to
Rome, where Pope Sergius(831) then presided over the Apostolic see, that
he might undertake the desired work of preaching the Gospel to the
nations, with his licence and blessing; and hoping to receive of him some
relics of the blessed Apostles and martyrs of Christ; to the end, that
when he destroyed the idols,(832) and erected churches in the nation to
which he preached, he might have the relics of saints at hand to put into
them, and having deposited them there, might accordingly dedicate each of
those places to the honour of the saint whose relics they were.