But Bishop Wilfrid, by preaching to them, not only delivered them from the misery of perpetual damnation, but also from an inexpressible calamity of temporal death, for no rain had fallen in that province in three years before his arrival, whereupon a dreadful famine ensued, which cruelly destroyed the people. In short, it is reported, that very often, forty or fifty men being spent with want, would go together to some precipice, or to the sea-shore, and there, hand in hand, perish by the fall, or be swallowed up by the waves. But on the very day on which the nation received the baptism of faith, there fell a soft but plentiful rain; the earth revived again, and the verdure being restored to the fields, the season was pleasant and fruitful. Thus the former superstition being rejected, and idolatry exploded, the hearts and flesh of all rejoiced in the living God, and became convinced that He who is the true God had, through his heavenly grace, enriched them with wealth, both temporal and spiritual. For the bishop, when he came into the province, and found so great misery from famine, taught them to get their food by fishing; for their sea and rivers abounded in fish, but the people had no skill to take them, except eels alone. The bishop’s men having gathered eel-nets every where, cast them into the sea, and by the blessing of God took three hundred fishes of several sorts, which, being divided into three parts, they gave a hundred to the poor, a hundred to those of whom they had the nets, and kept a hundred for their own use. By this benefit the bishop gained the affections of them all, and they began more readily at his preaching to hope for heavenly goods, seeing that by his help they had received those which are temporal.
At this time, King Ethelwalch gave to the most reverend prelate, Wilfrid, land of eighty-seven families, to maintain his company who were in banishment, which place is called Seleseu, that is, the Island of the Sea-Calf. That place is encompassed by the sea on all sides, except the west, where is an entrance about the cast of a sling in width; which sort of place is by the Latins called a peninsula, by the Greeks, a chersonesus. Bishop Wilfrid, having this place given him, founded therein a monastery, which his successors possess to this day, and established a regular course of life, chiefly of the brethren he had brought with him; for he both in word and actions performed the duties of a bishop in those parts during the space of five years, until the death of King Egfrid. And forasmuch as the aforesaid king, together with the said place, gave him all the goods that were therein, with the lands and men, he instructed them in the faith of Christ, and baptized them all. Among whom were two hundred and fifty men and women slaves, all of whom he, by baptism, not only rescued from the servitude of the Devil, but gave them their bodily liberty also, and exempted them from the yoke of human servitude.
IN this monastery, at that time, certain manifestations of the heavenly grace are said to have been shown forth; for the tyranny of the Devil having been recently exploded, the faith of Christ began to prevail therein. Of which number I have thought it proper to perpetuate the memory of one, which the most reverend Bishop Acca was wont to relate to me, affirming it had been told him by most creditable brothers of the same monastery. About the same time that this province of the South Saxons embraced the faith of Christ, a grievous mortality ran through many provinces of Britain; which, also, by the Divine dispensation, reached to the aforesaid monastery, then governed by the most reverend and religious priest of Christ, Eappa; and many, as well of those that came thither with the bishop, as of those that had been called to the faith of the same province of the South Saxons, were snatched away out of this world. The brethren, in consequence, thought fit to keep a fast of three days, and to implore the Divine goodness, that it would vouchsafe to extend mercy to them, either by delivering those that were in danger by the distemper from death, or by delivering those who departed this life from eternal damnation.
There was at that time in the monastery, a little boy, of the Saxon nation, lately called to the faith, who had been seized with the same distemper, and had long kept his bed. On the second day of the fasting and praying, it happened that the said boy was, about the second hour of the day, left alone in the place where he lay sick, and through the Divine disposition, the most blessed princes of the apostles vouchsafed to appear to him; for he was a lad of an extraordinarily mild and innocent disposition, and with sincere devotion observed the mysteries of the faith which he had received. The apostles therefore saluting him in a most affectionate manner, said, “My child, do not fear death, about which you are so uneasy; for we will this day conduct you to the heavenly kingdom; but you are first to stay till the masses are said, that having received the body and blood of our Lord, to support you on your journey, and being so discharged through sickness and death, you may be carried up to the everlasting joys in heaven.
“Call therefore to you the priest, Eappa, and tell him, that the Lord has heard your prayers and devotion, and has favourably accepted of your fast, and not one more shall die of this plague, either in the monastery or its adjacent possessions; but all your people who any where labour under this distemper, shall be eased of their pain, and restored to their former health, except you alone, who are this day to be delivered by death, and to be carried into heaven, to behold our Lord Christ, whom you have faithfully served: this favour the Divine mercy has vouchsafed to grant you, through the intercession of the godly and dear servant of God, King Oswald, who formerly ruled over the nation of the Northumbrians, with the authority of a temporal king, and such devotion of Christian piety as leads to the heavenly kingdom; for this very day that king was killed in war by the infidels, and taken up to the everlasting joys of souls in heaven, and associated among the number of the elect. Let them look in their books, wherein the departure of the dead is set down, and they will find that he was, this day, as we have said, taken out of this world. Let them, therefore, celebrate masses in all the oratories of this monastery, either in thanksgiving for their prayers being heard, or else in memory of the aforesaid King Oswald, who once governed their nation; and therefore he humbly offered up his prayers to our Lord for them, as for strangers of his nation; and let all the brethren, assembling in the church, communicate in the heavenly sacrifices, and so let them cease to fast, and refresh themselves with food.”
The boy called the priest, and repeated all these words to him; the priest particularly inquired after the habit and form of the men that had appeared to him. He answered, “Their habit was noble, and their countenances most pleasant and beautiful, such as I had never seen before, nor did I think there could be any men so graceful and comely. One of them indeed was shorn like a clerk, the other had a long beard; and they said that one of them was called Peter, the other Paul; and both of them the servants of our Lord and Saviour Jesus Christ, sent by him from heaven to protect our monastery.” The priest believed what the boy said, and going thence immediately, looked in his chronicle, and found that King Oswald had been killed on that very day. He then called the brethren, ordered dinner to be provided, masses to be said, and all of them to communicate as usual; causing also part of the Lord’s oblation of the same sacrifice to be carried to the sick boy.
Soon after this, the boy died, on that same day; and by his death proved that what he had heard from the apostles of God was true. A further testimony of the truth of his words was, that no person besides himself, belonging to the same monastery, died at that time. By which vision, many that heard of it were wonderfully excited to implore the Divine mercy in adversity, and to adopt the wholesome remedy of fasting. From that time, the day of the nativity of that king and soldier of Christ began to be yearly honoured with the celebration of masses, not only in that monastery, but in many other places.
IN the meantime, Ceadwalla, a daring young man, of the royal race of the Gewissæ, who had been banished his country, came with an army, slew Ethelwalch, and wasted that country with much slaughter and plundering; but he was soon expelled by Berthun and Andhun, the king’s commanders, who afterwards held the government of that province. The first of them was afterwards killed by the same Ceadwalla, when he was king of the Gewissæ, and the province was more entirely subdued: Ina, likewise, who reigned after Ceadwalla, kept that country under the like servitude for several years; for which reason, during all that time, they had no bishop of their own; but their first bishop, Wilfrid, having been recalled home, they were subject to the bishop of the Gewissæ, i. e. the West Saxons, in the city of Winchester.
AFTER Ceadwalla had possessed himself of the kingdom of the Gewissæ, he also took the Isle of Wight, which till then was entirely given over to idolatry, and by cruel slaughter endeavoured to destroy all the inhabitants thereof, and to place in their stead people from his own province; having bound himself by a vow, though he was not yet, as is reported, regenerated in Christ, to give the fourth part of the land, and of the booty, to our Lord, if he took the island, which he performed by giving the same for our Lord to the use of Bishop Wilfrid, who happened at the time to have accidentally come thither out of his own nation. The measure of that island, according to the computation of the English, is of twelve hundred families, and accordingly the bishop had given him land of three hundred families. The part which he received, he committed to one of his clerks called Bernwin, who was his sister’s son, assigning him a priest, whose name was Hiddila, who might administer the word and baptism of salvation to all that would be saved.
Here I think it ought not to be omitted that, as the first fruits of the natives of that island that by believing were saved, two royal youths, brothers to Atwald, king of the island, were honoured by the particular grace of God. For the enemy approaching, they made their escape out of the island, and passed over into the neighbouring province of the Jutes. Where being conducted to the place called, At the Stone, as they thought to be concealed from the victorious king, they were betrayed and ordered to be killed. This being made known to a certain abbot and priest, whose name was Cynebert, who had a monastery not far from thence, at a place called Reodford, that is, the Ford of Reeds, he came to the king, who then lay privately in those parts, to be cured of the wounds which he had received whilst he was fighting in the Isle of Wight, and begged of him, that if the lads must inevitably be killed, he might be allowed first to instruct them in the mysteries of the faith. The king consented, and the bishop having taught them the word of truth, and cleansed their souls by baptism, made the entrance into the kingdom of heaven sure to them. Then the executioner being at hand, they joyfully underwent the temporal death, through which they did not doubt they were to pass to the life of the soul which is everlasting. Thus, after all the provinces of the island of Britain had embraced the faith of Christ, the Isle of Wight also received the same; yet being under the affliction of foreign subjection, no man there received the ministry, or rank of a bishop, before Daniel, who is now bishop of the West Saxons.
The island is situated opposite the division between the South Saxons and the Gewissæ, being separated from it by a sea, three miles over, which is called Solente. In this narrow sea, the two tides of the ocean, which flow round Britain from the immense northern ocean, daily meet and oppose one another beyond the mouth of the river Homelea, which runs into that narrow sea, from the lands of the Jutes, which belong to the country of the Gewissæ; after this meeting and struggling together of the two seas, they return into the ocean from whence they come.
ABOUT this time, Theodore being informed that the faith of the church at Constantinople was much perplexed by the heresy of Eutyches, and desiring to preserve the churches of the English, over which he presided, from that infection, an assembly of many venerable priests and doctors was convened, at which he diligently inquired into their doctrines, and found they all unanimously agreed in the Catholic faith. This he took care to have committed to writing by the authority of the synod, as a memorial, and for the instruction of succeeding generations; the beginning of which instrument is as follows:—
“In the name of our Lord and Saviour Jesus Christ, in the tenth year of the reign of our most pious lord, Egfrid, king of the Northumbrians, the seventeenth of October, the eighth indiction; and in the sixth year of the reign of Ethelfrid, king of the Mercians, in the seventeenth year of the reign of Aldhulf, of the East Angles, in the seventh year of the reign of Lothair, king of Kent; Theodore, by the grace of God, archbishop of the island of Britain, and of the city of Canterbury, being president, and the other venerable bishops of the island of Britain sitting with him, the holy Gospels being laid before them, at the place which, in the Saxon tongue, is called Heathfield, we conferred together, and expounded the true and orthodox faith, as our Lord Jesus in the flesh delivered the same to his disciples, who saw him present, and heard his words, and as it is delivered in the creed of the holy fathers, and by all holy and universal synods in general, and by the consent of all approved doctors of the Catholic church; we, therefore, following them jointly and orthodoxly, and professing accordance to their divinely inspired doctrine, do believe, and do, according to the holy fathers, firmly confess, properly and truly, the Father, and Son, and Holy Ghost, a trinity consubstantial in unity, and unity in trinity, that is, one God subsisting in three consubstantial persons, of equal honour and glory.”
And after much more of this sort, appertaining to the confession of the true faith, this holy synod added to its instrument, “We have received the five holy and general councils of the blessed fathers acceptable to God; that is, of 318 bishops, who were assembled at Nice, against the most impious Arius and his tenets; and at Constantinople, of 150, against the madness of Macedonius and Eudoxius, and their tenets; and at Ephesus, first of 200, against the most wicked Nestorius, and his tenets; and at Chalcedon, of 630, against Eutyches and Nestorius, and their tenets; and again, at Constantinople, in a fifth council, in the reign of Justinian the younger, against Theodorus and Theodoret, and the epistles of Iba, and their tenets, against Cyril;” and again a little lower, “the synod held in the city of Rome, in the time of the blessed Pope Martin, in the eighth indiction, and in the ninth year of the most pious Emperor Constantine, we receive: and we glorify our Lord Jesus Christ, as they glorified him, neither adding nor diminishing any thing; anathematizing those with our hearts and mouths whom they anathematized, and receiving those whom they received, glorifying God the Father, who is without beginning, and his only begotten Son generated from eternity, and the Holy Ghost proceeding from the Father and the Son in an ineffable manner, as those holy apostles, prophets, and doctors, whom we have above-mentioned, did declare. And all we, who, with Archbishop Theodore, have thus expounded the Catholic faith, have also subscribed thereto.”
AMONG those who were present at this synod, was the venerable John, archchanter of the church of the holy Apostle Peter, and abbot of the monastery of St. Martin, who came lately from Rome, by order of Pope Agatho, together with the most reverend Abbot Biscop, surnamed Benedict, of whom mention has been made above, and this John, with the rest, signed the declaration of the Catholic faith. For the said Benedict, having built a monastery in Britain, in honour of the most blessed prince of the apostles, at the mouth of the river Were, went to Rome with Ceolfrid, his companion and fellowlabourer in that work, who was after him abbot of the same monastery; he had been several times before at Rome, and was now honourably received by Pope Agatho of blessed memory; from whom he also obtained the confirmation of the immunities of this monastery, being a bull of privilege signed by apostolical authority, pursuant to what he knew to be the will and grant of King Egfrid, by whose consent and gift of land he had built that monastery.
He then received the aforesaid Abbot John to be conducted into Britain, that he might teach in his monastery the method of singing throughout the year, as it was practised at St. Peter’s at Rome. The Abbot John did as he had been commanded by the pope, teaching the singers of the said monastery the order and manner of singing and reading aloud, and committing to writing all that was requisite throughout the whole course of the year for the celebration of festivals; all which are still observed in that monastery, and have been copied by many others elsewhere. The said John not only taught the brothers of that monastery; but such as had skill in singing resorted from almost all the monasteries of the same province to hear him; and many invited him to teach in other places.
Besides singing and reading, he had also been directed by the pope, carefully to inform himself concerning the faith of the English church, and to give an account thereof at his return to Rome. For he also brought with him the decision of the synod of the blessed Pope Martin and 105 bishops, held not long before at Rome, principally against those who taught but one will and operation in Christ, and gave it to be transcribed in the aforesaid monastery of the most religious Abbot Benedict. The men who followed such opinion, much perplexed the faith of the church of Constantinople at that time; but by the help of God they were then discovered and subdued. Wherefore, Pope Agatho, being desirous to be informed concerning the state of the church in Britain, as well as in other provinces, and to what extent it was clear from the contagion of heretics, he gave this affair in charge to the most reverend Abbot John, then appointed to go to Britain. The synod we have spoken of having been called for this purpose in Britain, the Catholic faith was found untainted in them all, and a copy of the same given him to carry to Rome.
But in his return to his own country, soon after crossing the sea, he fell sick and died; and his body, for the sake of St. Martin, in whose monastery he presided, was by his friends carried to Tours, and honourably buried; for he had been kindly entertained there when he went into Britain, and earnestly entreated by the brethren, that in his return to Rome he would take that road, and give them a visit. In short, he was there supplied with some to conduct him on his way, and assist him in the work enjoined him. Though he died by the way, yet the testimony of the faith of the English nation was carried to Rome, and most agreeably received by the apostolic pope, and all those that heard or read it.
King Egfrid took to wife, Etheldrida, the daughter of Anna, king of the East Angles, of whom mention has been often made; a man very religious, and in all respects renowned for his inward disposition and actions. She had before been given in marriage to another, viz. to Tonbert, chief of the Southern Girvii; but he died soon after he had received her, and she was given to the aforesaid king. Though she lived with him twelve years, yet she preserved the glory of perfect virginity, as I was informed by Bishop Wilfrid, of blessed memory, of whom I inquired, because some questioned the truth thereof; and he told me that he was an undoubted witness of her virginity, forasmuch as Egfrid promised he would give many lands and much money, if he could persuade the queen to consent to pay the marriage duty, for he knew the queen loved no man so much as himself; and it is not to be doubted that the same might in one instance take place in our age, which true histories tell us happened several times in former ages, through the assistance of the same Lord who has promised to continue with us unto the end of the world; for the miraculous circumstance that her flesh, being buried, could not suffer corruption, is a token that she had not been defiled by familiarity with man.
She had long requested the king, that he would permit her to lay aside worldly cares, and to serve only the true King, Christ, in a monastery; and having at length with difficulty prevailed, she went as a nun into the monastery of the Abbess Ebba, who was aunt to King Egfrid, at the place called the city Coludi, having taken the veil from the hands of the aforesaid Bishop Wilfrid; but a year after she was herself made abbess in the country called Ely, where, having built a monastery, she began, by works and examples of a heavenly life, to be the virgin mother of very many virgins dedicated to God. It is reported of her, that from the time of her entering into the monastery, she never wore any linen but only woollen garments, and would rarely wash in any hot bath, unless just before any of the great festivals, as Easter, Whitsuntide, and the Epiphany, and then she did it last of all, after having, with the assistance of those about her, first washed the other servants of God there present; besides, she seldom did eat above once a day, excepting on the great solemnities, or some other urgent occasion, unless some considerable distemper obliged her. From the time of matins she continued in the church at prayer till it was day; some also say, that by the spirit of prophecy, she, in the presence of all, not only foretold the pestilence of which she was to die, but also the number of those that should be then snatched away out of her monastery. She was taken to our Lord, in the midst of her flock, seven years after she had been made abbess; and, as she had ordered, was buried among them, in such manner as she had died, in a wooden coffin.
She was succeeded in the office of abbess by her sister Sexberga, who had been wife to Erconbert, king of Kent; who, when her sister had been buried sixteen years, thought fit to take up her bones, and putting them into a new coffin, to translate them into the church. Accordingly she ordered some of the brothers to provide a stone to make a coffin of; they accordingly went on board ship, because the country of Ely is on every side encompassed with the sea or marshes, and has no large stones, and came to a small abandoned city, not far from thence, which, in the language of the English, is called Grantchester, and presently, near the city walls, they found a white marble coffin, most beautifully wrought, and neatly covered with a lid of the same sort of stone. Concluding therefore that God had prospered their journey, they returned thanks to him, and carried it to the monastery.
The body of the holy virgin and spouse of Christ, when her grave was opened, being brought into sight, was found as free from corruption as if she had died and been buried on that very day; as the aforesaid Bishop Wilfrid, and many others that know it, can testify. But the physician, Cynefrid, who was present at her death, and when she was taken up out of the grave, was wont of more certain knowledge to relate, that in her sickness she had a very great swelling under her jaw. “And I was ordered,” said he, “to lay open that swelling, to let out the noxious matter in it, which I did, and she seemed to be somewhat more easy for two days, so that many thought she might recover from her distemper; but the third day the former pains returning, she was soon snatched out of the world, and exchanged all pain and death for everlasting life and health. And when so many years after her bones were to be taken out of the grave, a pavilion being spread over it, all the congregation of brothers were on the one side and of sisters on the other, standing about it singing, and the abbess, with a few, being gone to take up and wash the bones, on a sudden we heard the abbess within loudly cry out, ‘Glory be to the name of the Lord.’ Not long after they called me in, opening the door of the pavilion, where I found the body of the holy virgin taken out of the grave and laid on a bed, as if it had been asleep; then taking off the veil from the face, they also showed the incision which I had made, healed up; so that, to my great astonishment, instead of the open gaping wound with which she had been buried, there then appeared only an extraordinarily slender scar.
“Besides, all the linen cloths in which the body had been buried, appeared entire and as fresh as if they had been that very day wrapped about her chaste limbs.” It is reported, that when she was much troubled with the aforesaid swelling and pain in her jaw, she was much pleased with that sort of distemper, and wont to say, “I know that I deservedly bear the weight of my sickness on my neck, on which, I remember, when I was very young, I bore the needless weight of jewels; and therefore I believe the Divine goodness would have me endure the pain in my neck, that I may be absolved from the guilt of my needless levity, having now, instead of gold and precious stones, a red swelling and burning on my neck.” It happened also that by the touch of that linen, devils were expelled from bodies possessed, and other distempers were sometimes cured; and the coffin she was first buried in is reported to have cured some of distempers in the eyes, who, praying with their heads touching that coffin, presently were delivered from the pain or dimness in their eyes. They washed the virgin’s body, and having clothed it in new garments, brought it into the church, and laid it in the coffin that had been brought, where it is held in great veneration to this day. The coffin was found in a wonderful manner, as fit for the virgin’s body as if it had been made purposely for her, and the place for the head particularly cut, exactly fit for her head, and shaped to a nicety.
Ely is in the province of the East Angles, a country of about six hundred families, in the nature of an island, enclosed, as has been said, either with marshes or waters, and therefore it has its name from the great plenty of eels taken in those marshes; there the aforesaid servant of Christ desired to have a monastery, because, as we have before observed, she was descended from that same province of the East Angles.
I THINK it proper to insert in this history a hymn of virginity, which I composed in elegiac verse several years ago, in praise and honour of the same queen and spouse of Christ; and therefore truly a queen, because the spouse of Christ; and to imitate the method of the Holy Scripture, in whose history many poetical pieces are inserted which are known to be composed in metre.
IN the ninth year of the reign of King Egfrid, a great battle was fought between him and Ethelred, king of the Mercians, near the river Trent, and Elfwin, brother to King Egfrid, was slain, a youth about eighteen years of age, and much beloved by both provinces, for King Ethelred had married his sister Osthrid. There was now reason to expect a more bloody war, and more lasting enmity between those kings and their fierce nations; but Theodore, the bishop beloved of God, relying on the Divine assistance, by his wholesome admonitions extinguished the dangerous fire that was breaking out; so that the kings and their people on both sides being appeased, no man was put to death, but only the usual mulet paid to the king for his brother that had been killed; and this peace continued long after between those kings and their kingdoms.
IN the aforesaid battle, wherein Elfwin, the king’s brother, was killed, a memorable fact is known to have happened, which I think ought not to be passed by in silence; for the relation of the same will conduce to the salvation of many. In that battle, one Imma, a youth belonging to the king, was left as dead, and having lain so all that day and the next night among the dead bodies, at length he came to himself, and sitting, bound up his wounds in the best way he could. Then having rested awhile, he stood up, and began to go off to seek some friends that might take care of him; but in so doing he was discovered and taken by some of the enemy’s army, and carried before their lord, who was an earl belonging to King Ethelred. Being asked by him who he was, and fearing to own himself a soldier, he answered, “He was a peasant, poor and married, and that he came to the army with others to bring provisions to the soldiers.” The earl entertained him, and ordered his wounds to be dressed; and when he began to recover, to prevent his escaping, he ordered him to be bound; but that could not be performed, for as soon as they that bound him were gone, his bonds were all loosened.
He had a brother called Tunna, who was a priest and abbot of a monastery in the city, which from him is still called Tunnacester. Hearing that his brother had been killed in the fight, he went to see whether he could find his body; and finding another very like him in all respects, concluding it to be his, he carried the same to his monastery, and buried it honourably, and took care often to say masses for the absolution of his soul; the celebration whereof occasioned what I have said, that none could bind him but he was presently loosed again. In the meantime, the earl that kept him was amazed, and began to inquire why he could not be bound; whether he had any spells about him, as are spoken of in fabulous stories. He answered, “He knew nothing of those contrivances; but I have,” said he, “a brother who is a priest in my country, and I know that he, supposing me to be killed, causes masses to be said for me; and if I were now in the other life, my soul there, through his intercession, would be delivered from pain.”
Having continued with the earl some time, those who attentively observed him, by his countenance, mien, and discourse, took notice, that he was not of the meaner sort, as he had said, but of some quality. The earl then privately sending for him, pressed to know who he was, promising to do him no harm, if he would ingenuously confess his quality. Which when he had done, declaring that he had been the king’s servant, the earl answered, “I perceived by your answers that you were no peasant. And now you deserve to die, because all my brothers and relations were killed in that fight; yet I will not put you to death, because it will be a breach of my promise.”
As soon, therefore, as he was recovered, he sold him at London, to a Freson, but he could not be bound by him the whole way as he was led along; but though his enemies put several sorts of bonds on him, they were all loosed. The buyer, perceiving that he could in no way be bound, gave him leave to ransom himself if he could; now it was at the third hour (nine in the morning) when the masses were wont to be said, that his bonds were generally loosed. He, having taken an oath that he would either return, or send him the money for his ransom, went into Kent to King Lothaire, who was son to the sister of Queen Etheldrida, above spoken of, for he had once been her servant. From him he obtained the price of his ransom, and as he had promised, sent it to his master.
Returning afterwards into his own country, and coming to his brother, he gave him an exact account of all his fortunes, good and bad; and by his relation he understood, that his bonds had been generally loosed at those times when masses had been celebrated for him; and that other advantages which had accrued to him in his time of danger, had been conferred on him from Heaven, through the intercession of his brother, and the oblation of his saving sacrifice. Many persons, on hearing this account from the aforesaid man, were stirred up in the faith and devotion of piety either to prayer, or to alms-giving, or to offer up to our Lord the sacrifice of the holy oblation, for the deliverance of their friends who had departed this world; for they understood and knew that such saving sacrifice was available for the eternal redemption both of body and soul. This story was also told me by some of those who had heard it related by the person himself to whom it happened; therefore, I have thought fit to insert it in my Ecclesiastical History as I had it related to me.
IN the year of the incarnation of our Lord 680, the most religious servant of Christ, Hilda, abbess of the monastery that is called Streaneshalch, as above-mentioned, after having performed many heavenly works on earth, passed from thence to receive the rewards of the heavenly life, on the 17th of November, at the age of sixty-six years; the first thirty-three of which she spent living most nobly in the secular habit; and more nobly dedicated the remaining half to our Lord in a monastic life. For she was nobly born, being the daughter of Hereric, nephew to King Edwin, with which king she also embraced the faith and mysteries of Christ, at the preaching of Paulinus, the first bishop of the Northumbrians, of blessed memory, and preserved the same undefiled till she attained to the sight of him in heaven.
Resolving to quit the secular habit, and to serve him alone, she withdrew into the province of the East Angles, for she was allied to the king; being desirous to pass over from thence into France, to forsake her native country and all she had, and so live a stranger for our Lord in the monastery of Cale, that she might with more ease attain to the eternal kingdom in heaven; because her sister Heresuid, mother to Aldwulf, king of the East Angles, at that time living in the same monastery, under regular discipline, was waiting for her eternal reward. Being led by her example, she continued a whole year in the aforesaid province, with the design of going abroad; afterwards, Bishop Aidan being recalled home, he gave her the land of one family on the north side of the river Wire; where for a year she also led a monastic life, with very few companions.
After this she was made abbess in the monastery called Heruteu, which monastery had been founded, not long before, by the religious servant of Christ, Heru, who is said to have been the first woman that in the province of the Northumbrians took upon her the habit and life of a nun, being consecrated by Bishop Aidan; but she, soon after she had founded that monastery, went away to the city of Kalcacestir, and there fixed her dwelling. Hilda, the servant of Christ, being set over that monastery, began immediately to reduce all things to a regular system, according as she had been instructed by learned men; for Bishop Aidan, and other religious men that knew her and loved her, frequently visited and diligently instructed her, because of her innate wisdom and inclination to the service of God.
When she had for some years governed this monastery, wholly intent upon establishing a regular life, it happened that she also undertook either to build or to arrange a monastery in the place called Streaneshalch, which work she industriously performed; for she put this monastery under the same regular discipline as she had done the former; and taught there the strict observance of justice, piety, chastity, and other virtues, and particularly of peace and charity; so that, after the example of the primitive church, no person was there rich, and none poor, all being in common to all, and none having any property. Her prudence was so great, that not only indifferent persons, but even kings and princes, as occasion offered, asked and received her advice; she obliged those who were under her direction to attend so much to reading of the Holy Scriptures, and to exercise themselves so much in works of justice, that many might be there found fit for ecclesiastical duties, and to serve at the altar.
In short, we afterwards saw five bishops taken out of that monastery, and all of them men of singular merit and sanctity, whose names were Bosa, Eda, Oftfor, John, and Wilfrid. We have above taken notice, that the first of them was consecrated bishop at York; of the second, it is to be observed that he was appointed bishop of Dorchester. Of the two last we shall speak hereafter, as they were consecrated: the first was bishop of Hagulstad, the second of the church of York; of the third we will here take notice, that having applied himself to the reading and observation of the scriptures, in both the monasteries of Hilda, at length being desirous to attain to greater perfection, he went into Kent, to Archbishop Theodore, of blessed memory; where having spent some more time in sacred studies, he also resolved to go to Rome, which, in those days, was reckoned of great moment: returning thence into Britain, he took his way into the province of the Wiccii, where King Osric then ruled, and continued there a long time, preaching the word of faith, and making himself an example of good life to all that saw and heard him. At that time, Bosel, the bishop of that province, laboured under such weakness of body, that he could not himself perform the episcopal functions; for which reason, this Oftfor was, by universal consent, chosen bishop in his stead, and by order of King Ethelred, consecrated by Bishop Wilfrid, of blessed memory, who was then bishop of the Midland Angles, because Archbishop Theodore was dead, and no other bishop ordained in his place. Before the aforesaid man of God, Bosel, Tatfrid, a most learned and industrious man, and of excellent ability, had been chosen bishop there, from the same abbess’s monastery, but had been snatched away by an untimely death, before he could be ordained.
Thus this servant of Christ, Abbess Hilda, whom all that knew her called Mother, for her singular piety and grace, was not only an example of good life to those that lived in her monastery, but afforded occasion of amendment and salvation to many who lived at a distance, to whom the fame was brought of her industry and virtue; for it was necessary that the dream which her mother, Bregusuit, had, during her infancy, should be fulfilled. At the time that her husband, Hereric, lived in banishment, under Cerdic, king of the Britons, where he was also poisoned, she fancied, in a dream, that she was seeking for him, most carefully, and could find no sign of him any where; but, after having used all her industry to seek him, she found a most precious jewel under her garment, which, whilst she was looking on it very attentively, cast such a light as spread itself throughout all Britain; which dream was brought to pass in her daughter that we speak of, whose life was a bright example, not only to herself, but to all who desired to live well.
When she had governed this monastery many years, it pleased Him who has made such merciful provision for our salvation, to give her holy soul the trial of a long sickness, to the end that, according to the apostle’s example, her virtue might be perfected in infirmity. Falling into a fever, she fell into a violent heat, and was afflicted with the same for six years continually; during all which time she never failed either to return thanks to her Maker, or publicly and privately to instruct the flock committed to her charge; for by her own example she admonished all persons to serve God dutifully in perfect health, and always to return thanks to him in adversity, or bodily infirmity. In the seventh year of her sickness, the distemper turning inwards, she approached her last day, and about cockcrowing, having received the holy communion to further her on her way, and called together the servants of Christ that were within the same monastery, she admonished them to preserve evangelical peace among themselves, and with all others; and as she was making her speech, she joyfully saw death approaching, or if I may speak in the words of our Lord, passed from death to life.
That same night it pleased Almighty God, by a manifest vision, to make known her death in another monastery, at a distance from hers, which she had built that same year, and is called Hakenes. There was in that monastery a certain nun called Begu, who, having dedicated her virginity to God, had served him upwards of thirty years in monastical conversation. This nun being then in the dormitory of the sisters, on a sudden heard the well-known sound of a bell in the air, which used to awake and call them to prayers, when any one of them was taken out of this world, and opening her eyes, as she thought, she saw the top of the house open, and a strong light pour in from above; looking earnestly upon that light, she saw the soul of the aforesaid servant of God in that same light, attended and conducted to heaven by angels. Then awaking, and seeing the other sisters lying round about her, she perceived that what she had seen was either in a dream or a vision; and rising immediately in a great fright, she ran to the virgin who then presided in the monastery instead of the abbess, and whose name was Frigyth, and with many tears and sighs, told her that the Abbess Hilda, mother of them all, had departed this life, and had in her sight ascended to eternal bliss, and to the company of the inhabitants of heaven, with a great light, and with angels conducting her. Frigyth having heard it, awoke all the sisters, and calling them to the church, admonished them to pray and sing psalms for her soul; which they did during the remainder of the night; and at break of day, the brothers came with news of her death, from the place where she had died. They answered that they knew it before, and then related how and when they had heard it, by which it appeared that her death had been revealed to them in a vision the very same hour that the others said she had died. Thus it was by Heaven happily ordained, that when some saw her departure out of this world, the others should be acquainted with her admittance into the spiritual life which is eternal. These monasteries are about thirteen miles distant from each other.
It is also reported, that her death was, in a vision, made known the same night to one of the holy virgins who loved her most passionately, in the same monastery where the said servant of God died. This nun saw her soul ascend to heaven in the company of angels; and this she declared, the very same hour that it happened, to those servants of Christ that were with her; and awakened them to pray for her soul, even before the rest of the congregation had heard of her death. The truth of which was known to the whole monastery in the morning. This same nun was at that time with some other servant of Christ, in the remotest part of the monastery, where the women newly converted were wont to be upon trial, till they were regularly instructed, and taken into the society of the congregation.
THERE was in this abbess’s monastery a certain brother, particularly remarkable for the grace of God, who was wont to make pious and religious verses, so that whatever was interpreted to him out of Scripture, he soon after put the same into poetical expressions of much sweetness and humility, in English, which was his native language. By his verses the minds of many were often excited to despise the world, and to aspire to heaven. Others after him attempted, in the English nation, to compose religious poems, but none could ever compare with him, for he did not learn the art of poetry from men, but from God; for which reason he never could compose any trivial or vain poem, but only those which relate to religion suited his religious tongue; for having lived in a secular habit till he was well advanced in years, he had never learned any thing of versifying; for which reason being sometimes at entertainments, when it was agreed for the sake of mirth that all present should sing in their turns, when he saw the instrument come towards him, he rose up from table and returned home.
Having done so at a certain time, and gone out of the house where the entertainment was, to the stable, where he had to take care of the horses that night, he there composed himself to rest at the proper time; a person appeared to him in his sleep, and saluting him by his name, said, “Cædmon, sing some song to me.” He answered, “I cannot sing; for that was the reason why I left the entertainment, and retired to this place, because I could not sing.” The other who talked to him, replied, “However you shall sing.”—“What shall I sing?” rejoined he. “Sing the beginning of created beings,” said the other. Hereupon he presently began to sing verses to the praise of God, which he had never heard, the purport whereof was thus:—We are now to 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 miracles, who first, as almighty preserver of the human race, created heaven for the sons of men as the roof of the house, and next the earth. This is the sense, but not the words in order 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 losing much of their beauty and loftiness. Awaking from his sleep, he remembered all that he had sung in his dream, and soon added much more to the same effect in verse worthy of the Deity.
In the morning he came to the steward, his superior, and having acquainted him with the gift he had received, was conducted to the abbess, by whom he was ordered, in the presence of many learned men, to tell his dream, and repeat the verses, that they might all give their judgment what it was, and whence his verse proceeded. They all concluded, that heavenly grace had been conferred on him by our Lord. They expounded to him a passage in holy writ, either historical, or doctrinal, ordering him, if he could, to put the same into verse. Having undertaken it, he went away, and returning the next morning, gave it to them composed in most excellent verse; whereupon the abbess, embracing the grace of God in the man, instructed him to quit the secular habit, and take upon him the monastic life; which being accordingly done, she associated him to the rest of the brethren in her monastery, and ordered that he should be taught the whole series of sacred history. Thus Cædmon, keeping in mind all he heard, and as it were chewing the cud, converted the same into most harmonious verse; and sweetly repeating the same, 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; and made many verses on the departure of the children of Israel out of Egypt, and their entering into the land of promise, with many other histories from holy writ; the incarnation, passion, resurrection of our Lord, and his ascension into heaven; the coming of the Holy Ghost, and the preaching of the apostles; also the terror of future judgment, the horror of the pains of hell, and the delights of heaven; besides many more about the Divine benefits and judgments, by which he endeavoured to turn away all men from the love of vice, and to excite in them the love of, and application to, good actions; for he was a very religious man, and humbly submissive to regular discipline, but full of zeal against those who behaved themselves otherwise; for which reason he ended his life happily.
For when the time of his departure drew near, he laboured for the space of fourteen days under a bodily infirmity which seemed to prepare the way, yet so moderate that he could talk and walk the whole time. In his neighbourhood was the house to which those that were sick, and like shortly to die, were carried. He desired the person that attended him, in the evening, as the night came on in which he was to depart this life, to make ready a place there for him to take his rest. This person, wondering why he should desire it, because there was as yet no sign of his dying soon, did what he had ordered. He accordingly went there, and conversing pleasantly in a joyful manner with the rest that were in the house before, when it was past midnight, he asked them, whether they had the Eucharist there? They answered, “What need of the Eucharist? for you are not likely to die, since you talk so merrily with us, as if you were in perfect health.”—“However,” said he, “bring me the Eucharist.” Having received the same into his hand, he asked, whether they were all in charity with him, and without any enmity or rancour? They answered, that they were all in perfect charity, and free from anger; and in their turn asked him, whether he was in the same mind towards them? He answered, “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 were to be awakened to sing the nocturnal praises of our Lord? They answered, “It is not far off.” Then he said, “Well, let us wait that hour;” and signing himself with the sign of the cross, he laid his head on the pillow, and falling into a slumber, ended his life so in silence.
Thus it came to pass, that as he had served God with a simple and pure mind, and undisturbed devotion, so he now departed to his presence, leaving the world by a quiet death; and that tongue, which had composed so many holy words in praise of the Creator, uttered its last words whilst he was in the act of signing himself with the cross, and recommending himself into his hands, and by what has been here said, he seems to have had foreknowledge of his death.
AT this time, the monastery of virgins, called the city of Coludi, above-mentioned, was burned down, through carelessness; and yet all that knew the same, might observe that it happened through the malice 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 goodness, by which they might have stood corrected, and by fasting, prayers, and tears, like the Ninevites, have averted the anger of the just Judge.
There was in that monastery a man of the Scottish race, called Adamnan, 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; but often spent whole nights in prayer. This austerity of life he had first adopted from necessity to correct his evil propensities; but in process of time the necessity became a custom.
For in his youth he had been guilty of some wicked action, for which, when he came to himself, he conceived extraordinary horror, and dreaded lest he should be punished for the same by the upright Judge. Repairing, 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 avoid the future wrath of God. The priest having heard his offence, said, “A great sore requires much attention in the cure; and, therefore, give yourself up as far as you are able to fasting, reading of psalms, and prayer, to the end, that thus preventing the wrath of our Lord, in confession, you may find him merciful.” Being highly affected with the grief of a guilty conscience, and desiring, as soon as possible, to be loosed from the inward fetters of sin, which lay heavy upon him, he answered, “I am young in years, and strong of body, and shall, therefore easily bear with whatsoever you shall enjoin me to do, so that I may be saved in the day of our Lord; though you should command me to spend the whole night in prayer standing, and to pass the whole week in abstinence.” The priest replied, “It is too much for you to hold out the whole week without bodily sustenance; but it is sufficient to fast 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 are to do, and how long to continue 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, whence he derived his origin, and returned no more to him, as he had appointed. Remembering this injunction and his own promise, he totally addicted himself to tears, penance, holy watching, and continence; so that he only fed on Thursdays and Sundays, as has been said; and ate nothing all the other days of the week. When he heard that his priest was gone to Ireland, and had died there, he ever after observed that same abstinence, according to his direction; 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 Divine love, and in hope of his reward.
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 of 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 out 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 consume all these structures you behold, both public and private.” The other, hearing these words, as soon as they came into the monastery, told them to Ebba, the mother of the congregation. She, with good cause, being much concerned at that prediction, called the man to her, and narrowly inquired of him how he came to know it. He answered, “Being busy one night lately in watching and singing psalms, I on a sudden saw a person unknown standing by me, and being startled at his presence, he bade me not to fear, and speaking to me in a familiar manner, ‘You do well, said he, ‘in that you spend this night-time of rest, not in giving yourself up to sleep, but in watching and prayer.’ I answered, ‘I know I have great need of wholesome watching, and earnest praying to our Lord to pardon my trangressions.’ He replied, ‘You are in the right, for you and many more do need to redeem their sins by good works, and when they cease from labouring about temporal affairs, then to labour the more eagerly for the desire of heavenly goods; but this very few do; for I, having now visited all this monastery regularly, have looked into every one’s chambers and beds, and found none of them all besides yourself busy about the care of his soul; but all of them, both men and women, either indulge themselves in slothful sleep, or are awake in order to commit sin; for even the cells that were built for praying 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, either to use in adorning themselves like brides, to the danger of their condition, or to gain the friendship of strange men; for which reason, a heavy judgment from heaven is deservedly ready to fall on this place and its inhabitants by devouring fire.’ ” The abbess said, “Why did you not sooner acquaint me with 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 calamity will not happen in your days.” This vision being divulged abroad, the inhabitants of that place were for a few days in some little fear, and leaving off their sins, began to punish themselves; but after the abbess’s death, they returned to their former wickedness, nay, they became more wicked; and when they thought themselves in peace and security, they soon felt the effects of the aforesaid judgment.
That all this fell out thus, was told me by my most reverend fellow-priest, Edgils, 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, and died there. We have thought fit to insert this in our History, to admonish the reader of the works of our Lord, how terrible he is in his counsels on the sons of men, lest we should at some time or other indulge in the pleasures of the flesh, and dreading the judgment of God too little, fall under his sudden wrath, and either be severely afflicted with temporal losses, or else being more severely tried, be snatched away to eternal perdition.
IN the year of our Lord’s incarnation 684, Egfrid, king of the Northumbrians, sending Beort, his general, with an army, into Ireland, miserably wasted that harmless nation, which had always been most friendly to the English; insomuch that in their hostile rage they spared not even the churches or monasteries. Those islanders, to the utmost of their power, repelled force with force, and imploring the assistance of the Divine mercy, prayed long and fervently for vengeance; and though such as curse cannot possess the kingdom of God, it is believed, that those who were justly cursed on account of their impiety, did soon suffer the penalty of their guilt from the avenging hand of God; for the very next year, that same king, rashly leading his army to ravage the province of the Picts, much against the advice of his friends, and particularly of Cuthbert, of blessed memory, who had been lately ordained bishop, the enemy made show as if they fled, and the king was drawn into the straits of inaccessible mountains, and slain, with the greatest part of his forces, on the 20th of May, in the fortieth year of his age, and the fifteenth of his reign. His friends, as has been said, advised him not to engage in this war; but he having the year before refused to listen to the most reverend father, Egbert, advising him not to attack the Scots, who did him no harm, it was laid upon him as a punishment for his sin, that he should not now regard those who would have prevented his death.
From that time the hopes and strength of the English crown “began to waver, and retrograde;” for the Picts recovered their own lands, which had been held by the English and the Scots that were in Britain, and some of the Britons 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, who had been made bishop over them, withdrew with his people that were in the monastery of Ebbercuring, seated in the country of the English, but close by the arm of the sea, which parts the lands of the English and the Scots. Having recommended his followers, wheresoever he could, to his friends in the monasteries, he chose his own place of residence in the monastery, which we have so often mentioned, of men and women servants of God, at Streaneshalch; and there he, for several years, led a life in all monastical austerity, not only to his own, but to the benefit of many, with a few of his own people; and dying there, he was buried in the church of St. Peter the Apostle, with the honour due to his life and rank. The royal virgin, Elfled, with her mother, Eanfled, whom we have mentioned before, then presided over that monastery; but when the bishop came thither, this devout woman found in him extraordinary assistance in governing, and comfort to herself. Alfrid succeeded Egfrid in the throne, being a man most learned in Scripture, said to be brother to the other, 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, Lothere, king of Kent, died on the 6th of February, when he had reigned twelve years after his brother Egbert, who had reigned nine years: he was wounded in battle with the South Saxons, whom Edric, the son of Egbert, had raised against him, and died whilst his wound was being dressed. After him, the same Edric reigned a year and a half. On his death, kings of doubtful title, or foreigners, for some time wasted the kingdom, till the lawful king, Wictred, the son of Egbert, being settled in the throne, by his piety and zeal delivered his nation from foreign invasion.
THE same year that King Egfrid departed this life, he (as has been said) promoted to the bishopric of the church of Lindisfarne, the holy and venerable Cuthbert, who had for many years led a solitary life, in great continence of body and mind, in a very small island, called Farne, distant almost nine miles from that same church, in the ocean. From his very childhood he had always been inflamed with the desire of a religious life; but he took upon him the habit and name of a monk when he was a young man: he first entered into the monastery of Melros, which is on the bank of the river Twede, and was then governed by the Abbot Eata, a meek and simple man, who was afterwards made bishop of the church of Hagulstad or Lindisfarne, as has been said above, over which monastery at that time was placed Boisil, a priest of great virtue and of a prophetic spirit. Cuthbert, humbly submitting himself to this man’s direction, from him received both the knowledge of the Holy Scriptures, and example of good works.
After he had departed to our Lord, Cuthbert was placed over that monastery, where he instructed many in regular life, both by the authority of a master, and the example of his own behaviour. Nor did he afford admonitions and an example of a regular life to his monastery alone, but endeavoured to convert the people round about far and near from the life of foolish custom, to the love of heavenly joys; for many profaned the faith which they had received by their wicked actions; and some also, in the time of a mortality, neglecting the sacraments of 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 enchantments, spells, or other secrets of the hellish art. In order to correct the error of both sorts, he often went out of the monastery, sometimes on horseback, but oftener on foot, and repaired to the neighbouring towns, where he preached the way of truth to such as were gone astray; which had been also done by Boisil in his time. It was then the custom of the English people, that when a clerk or priest came into the town, they all, at his command, flocked together to hear the word; willingly heard what was said, and more willingly practised those things that they could hear or understand. But Cuthbert was so skilful an orator, so fond was he of enforcing his subject, and such a brightness appeared in his angelic face, that no man present presumed to conceal from him the most hidden secrets of his heart, but all openly confessed what they had done; because they thought the same could not be concealed from him, and wiped off the guilt of what they had so confessed with worthy fruits of penance, as he commanded. He was wont chiefly to resort to those places, and preach in such villages, as being seated high up amid craggy uncouth mountains, were frightful to others to behold, and whose poverty and barbarity rendered them inaccessible to other teachers; which nevertheless he, having entirely devoted himself to that pious labour, did so industriously apply himself to polish with his doctrine, that when he departed out of his monastery, he would often stay a week, sometimes two or three, and sometimes a whole month, before he returned home, continuing among the mountains to allure that rustic people by his preaching and example to heavenly employments.
This venerable servant of our Lord, having thus spent many years in the monastery of Melros, and there become conspicuous by many miracles, his most reverend abbot, Eata, removed him to the isle of Lindisfarne, that he might there also, by the authority of a superior and his own example, instruct the brethren in the observance of regular discipline; for the same reverend father then governed that place also as abbot; for from ancient times, the bishop was wont to reside there with his clergy, and the abbot with his monks, who were likewise under the 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; as the blessed Father Augustine is known to have done before in Kent, the most reverend Pope Gregory writing to him, as has been said above, to this effect:—“But since, my brother, having been instructed in monastic rules, you must not live apart from your clergy in the church of the English, which has been lately, through the help of God, converted to the faith; you must, therefore, establish that course of life, which was among our ancestors in the primitive church, among whom, none called any thing that he possessed his own; but all things were in common to them.”
AFTER this, Cuthbert, advancing in his meritorious and devout intentions, proceeded even to the adoption of a hermit’s life of solitude, as we have mentioned. But forasmuch as we several years ago wrote enough of his life and virtues, both in heroic verse and prose, it may suffice at present only to mention this, that when he was about to repair to the island, he made this protestation to the brothers, saying, “If it shall please the Divine goodness to grant me, that I may live in that place by the labour of my hands, I will willingly reside there; but if not, I will, by God’s permission, very soon return to you.” The place was quite destitute of water, corn, and trees; and being infested by evil spirits, very ill suited for human habitation; but it became in all respects habitable, at the desire of the man of God; for upon his arrival the wicked spirits withdrew. When he had there, after expelling the enemies, with the assistance of the brethren, built himself a small dwelling, with a trench about it, and the necessary cells, and an oratory, he ordered the brothers to dig a pit in the floor of the dwelling, although the ground was hard and stony, and no hopes appeared of any spring. Having done this upon the faith and at the request of the servant of God, the next day it appeared full of water, and to this day affords plenty of its heavenly bounty to all that resort thither. He also desired that all instruments for husbandry might be brought him, and some wheat; and having sown the same at the proper season, neither stalk, nor so much as a leaf, sprouted from it by the next summer. Hereupon the brethren visiting him according to custom, he ordered barley to be brought him, in case it were either the nature of the soil, or the Divine will, that such grain should rather grow there. He sowed it in the same field just as it was brought him, after the proper time of sowing, and consequently without any likelihood of its coming to good: but a plentiful crop immediately came up, and afforded the man of God the means which he had so ardently desired of supporting himself by his own labour.
When he had here served God in solitude many years, the mound which encompassed his habitation being so high, that he could from thence see nothing but heaven, to which he so ardently aspired, it happened that a great synod was assembled in the presence of King Egfrid, near the river Alne, at a place called Twyford, which signifies “the two fords,” in which Archbishop Theodore, of blessed memory, presided, Cuthbert was, by the unanimous consent of all, chosen bishop of the church of Lindisfarne. They could not, however, persuade him to leave his monastery, though many messengers and letters were sent to him; at last the aforesaid king himself, with the most holy Bishop Trumwine, and other religious and great men, passed over into the island; many also of the brothers of the same isle of Lindisfarne assembled together for the same purpose: they all knelt, conjured him by our Lord, and with tears and entreaties, till they drew him, also in tears, from his retreat, and forced him to the synod. Being arrived there, after much opposition, he was overcome by the unanimous resolution of all present, and submitted to take upon himself the episcopal dignity; being chiefly prevailed upon by the mention that Boisil, the servant of God, when he had prophetically foretold all things that were to befall him, had also predicted that he should be a bishop. However, the consecration was not appointed immediately; but after the winter, which was then at hand, it was performed at Easter, in the city of York, and in the presence of the aforesaid King Egfrid; seven bishops meeting on the occasion, among whom, Theodore, of blessed memory, was primate. He was first elected bishop of the church of Hagulstad, in the place of Tunbert, who had been deposed from the episcopal dignity; but in regard that 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 Hagulstad, to which he had been first ordained, and that Cuthbert should take upon him the government of the church of Lindisfarne.
Following the example of the apostles, he became an ornament to the episcopal dignity, by his virtuous actions; for he both protected the people committed to his charge, by constant prayer, and excited them, by most wholesome admonitions, to heavenly practices; and, which is the greatest help in teachers, he first showed in his behaviour what he taught was to be performed by others; for he was much inflamed with the fire of Divine charity, modest in the virtue of patience, most diligently intent on devout prayers, and affable to all that came to him for comfort. He thought it equivalent to praying, to afford the infirm brethren the help of his exhortations, well knowing that he who said “Thou shalt love the Lord thy God,” said likewise, “Thou shalt love thy neighbour as thyself.” He was also remarkable for penitential abstinence, and always intent upon heavenly things, through the grace of humility: lastly, when he offered up to God the sacrifice of the saving victim, he commended his prayer to God, not with a loud voice, but with tears drawn from the bottom of his heart.
Having spent two years in his bishopric, he returned to his island and monastery, being advertised by a Divine oracle, that the day of his death, or rather of his life, was drawing near; as he, at that time, with his usual simplicity, signified to some persons, though in terms which were somewhat obscure, but which were nevertheless afterwards plainly understood; while to others he declared the same openly.
THERE was a certain priest, venerable for the probity of his life and manners, called Herebert, 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, was wont to visit him every year, and to receive from him spiritual advice. Hearing that Bishop Cuthbert was come to the city of Lugubalia, he repaired thither to him, according to custom, being desirous to be still more and more inflamed in heavenly desires through his wholesome admonitions; whilst they alternately entertained one another with the delights of the celestial life, the bishop, among other things, said, “Brother Herebert, remember at this time to ask me all the questions you wish to have resolved, and say all you design; for we shall see one another no more in this world. For I am sure that the time of my dissolution is at hand, and I shall speedily put off this tabernacle of the flesh.” Hearing these words, he fell down at his feet, and shedding tears, with a sigh, said, “I beseech you by our Lord, not to forsake me; but that you remember your most faithful companion, and entreat the Supreme Goodness that, as we served him together upon earth, we may depart together to see his bliss in heaven. For you know that I have always endeavoured to live according to your directions, and whatsoever faults I have committed, either through ignorance or frailty, I have instantly submitted to correction according to 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, because the Heavenly Goodness has granted what we desired.”
The event proved the truth of this promise and prophecy, for after their parting at that time, they no more saw one another in the flesh; but their souls quitting their bodies on the very same day, that is, on the 20th of March, they were immediately again united in spirit, and translated to the heavenly kingdom by the ministry of angels. But Herebert was first prepared by a tedious sickness, through the dispensation of the Divine Goodness, as may be believed, to the end that if he was any thing inferior in merit to the blessed Cuthbert, the same might be made up by the chastising pain of a long sickness, that being thus made equal in grace to his intercessor, as he departed out of the body at the very same time with him, so he might be received into the same seat of eternal bliss.
The most reverend father died in the isle of Farne, earnestly entreating the brothers that he might also be buried in that same place, where he had served God a considerable time. However, at length yielding to their entreaties, he consented to be carried back to the isle of Lindisfarne, and there buried in the church. This being done accordingly, the venerable Bishop Wilfrid held the episcopal see of that church one year, till such time as one was chosen to be ordained in the room of Cuthbert. Afterwards Eadbert was consecrated, a man renowned for his knowledge in the Divine writings, as also for keeping the Divine precepts, and chiefly for almsgiving, so that, according to the law, he every year gave the tenth part, not only of four-footed beasts, but also of all corn and fruit, as also of garments, to the poor.
IN order to show with how much glory the man of God, Cuthbert, lived after death, his holy life having been before his death signalized by frequent miracles; when he had been buried eleven years, Divine Providence put it into the minds of the brethren to take up his bones, expecting, as is usual with dead bodies, to find all the flesh consumed and reduced to ashes, and the rest dried up, and intending to put the same into a new coffin, and to lay them in the same place, but above the pavement, for the honour due to him. They acquainted Bishop Eadbert with their design, and he consented to it, and ordered that the same should be done on the anniversary of his burial. They did so, and opening the grave, found all the body whole, as if it had been alive, and the joints pliable, more like one asleep than a dead person; besides, all the vestments the body had on were not only found, but wonderful for their freshness and gloss. The brothers seeing this, with much amazement hastened to tell the bishop what they had found; he being then alone in a place remote from the church, and encompassed by the sea. There he always used to spend the time of Lent, and was wont to continue there with great devotion, forty days before the birth of our Lord, in abstinence, prayer, and tears. There also his venerable predecessor, Cuthbert, had some time served God in private, before he went to the isle of Farne.
They brought him also some part of the garments that had covered his holy body; which presents he thankfully accepted, and attentively listening to the miracles, he with wonderful affection kissed those garments, as if they had been still upon his father’s body, and said, “Let the body be put into new garments in lieu of these you have brought, and so lay it into the coffin you have provided; for I am certain that the place will not long remain empty, having been sanctified with so many miracles of heavenly grace; and how happy is he to whom our Lord, the author and giver of all bliss, shall grant the privilege of lying in the same.” The bishop having said this and much more, with many tears and great humility, the brothers did as he had commanded them, and when they had dressed the body in new garments, and laid it in a new coffin, they placed it on the pavement of the sanctuary. Soon after, God’s beloved bishop, Eadbert, fell grievously sick, and his distemper daily increasing, in a short time, that is, on the 6th of May, he also departed to our Lord, and they laid his body in the grave of the holy father Cuthbert, placing the coffin over it, with the uncorrupted remains of that father. The miracles sometimes wrought in that place testify the merits of them both; some of which we before preserved the memory of in the book of his life, and have thought fit to add some more in this History, which have lately come to our knowledge.
There was in that same monastery a brother whose name was Bethwegen, who had for a considerable time waited upon 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 on a certain day washed the mantles or garments which he used in the hospital, in the sea, was returning home, when on a sudden, about half way, he was seized with a sudden distemper in his body, insomuch that he fell down, and having lain some time, he could scarcely rise again. When at last he got up, he felt one half of his body, from the head to the foot, struck with palsy, and with much difficulty got home by the help of a staff. The distemper increased by degrees, and, as night approached, became still worse, so that when day returned, he could scarcely rise or go alone. In this weak condition, a good thought came into his mind, which was to go to the church, the best way he could, to the tomb of the reverend father Cuthbert, and there, on his knees, to beg of the Divine Goodness either to be delivered from that disease, if it were for his good, or if the Divine Providence had ordained him longer to lie under the same for his punishment, that he might bear the pain with patience and a composed mind.
He did accordingly, and supporting his weak limbs with a staff, entered the church, and prostrating himself before the body of the man of God, he, with pious earnestness, prayed, that through his intercession, our Lord might be propitious to him. In the midst of his prayers, he fell as it were into a stupor, and, as he was afterwards wont to relate, felt a large and broad hand touch his head, where the pain lay, and by that touch, all the part of his body which had been affected with the distemper, was delivered from the weakness, and restored to health down to his feet. He then awoke, and rose up in perfect health, and returning thanks to God for his recovery, told the brothers what had happened to him; and to the joy of them all, returned the more zealously, as if chastened by his affliction, to the service which he was wont before so carefully to perform. The very garments which had been on Cuthbert’s body, dedicated to God, either whilst living, or after he was dead, were not exempt from the virtue of performing cures, as may be seen in the book of his life and miracles, by such as shall read it.
Nor is that cure to be passed over in silence, which was performed by his relics three years ago, and was told me by the brother himself, on whom it was wrought. It happened in the monastery, which being built near the river Dacore, has taken its name from the same, over which, at that time, the religious Suidbert presided as abbot. In that monastery was a youth whose eyelid had a great swelling on it, which growing daily, threatened the loss of the eye. The surgeons applied their medicines to ripen it, but in vain. Some said it ought to be cut off; others opposed it, for fear of worse consequences. The brother, having long laboured under this malady, and seeing no human means likely to save his eye, but that, on the contrary, it grew daily worse, was cured on a sudden, through the Divine Goodness, by the relics of the holy father, Cuthbert; for the brethren, finding his body uncorrupted, after having been many years buried, took some part of the hair, which they might, at the request of friends, give or show, in testimony of the miracle.
One of the priests of the monastery, named Thridred, who is now abbot there, had a small part of these relics by him at that time. One day in the church he opened the box of relics, to give some part to a friend that begged it, and it happened that the youth who had the distempered eye was then in the church; the priest, having given his friend as much as he thought fit, delivered the rest to the youth to put it into its place. Having received the hairs of the holy head, by some fortunate impulse, he clapped them to the sore eyelid, and endeavoured for some time, by the application of them, to soften and abate the swelling. Having done this, he again laid the relics into the box, as he had been ordered, 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 it, about the second hour of the day; but he, being busy about other things that belonged to that day, about the sixth hour of the same, touching his eye on a sudden, found it as sound with the lid, as if there never had been any swelling or deformity on it.
SUCCESSIT autem viro Domini Cuthberto in exercenda vita solitaria, quam in insula Farne ante episcopatus sui tempora gerebat, vir venerabilis Ethelwaldus, qui multis annis in monasterio, quod dicitur “Inrhypum,” acceptum presbyteratus officium condignis gradu ipse consecrabat actibus. Cujus ut meritum vel vita qualis fuerit certius clarescat, unum ejus narro miraculum, quod mihi unus e fratribus, propter quos et in quibus patratum est, ipse narravit, videlicet Guthfridus, venerabilis Christi famulus et presbyter, qui etiam postea fratribus ejusdem ecclesiæ Lindisfarnensis, in qua educatus est, abbatis jure præfuit.
“Veni,” inquit, “cum duobus fratribus aliis ad insulam Farne, loqui desiderans cum reverendissimo patre Ethelwaldo; cumque allocutione ejus refecti et benedictione petita domum rediremus, ecce subito, positis nobis in medio mari, interrupta est serenitas, qua vehebamur, et tanta ingruit tamque fera tempestatis hiems, ut neque velo neque remigio quicquam proficere, neque aliud quam mortem sperare, valeremus. Cumque diu multum cum vento pelagoque frustra certantes tandem post terga respiceremus, si forte vel ipsam, de qua egressi eramus, insulam aliquo conamine repetere possemus, invenimus nos undiqueversum pari tempestate præclusos, nullamque spem nobis in nobis restare salutis. Ubi autem longius visum levavimus, vidimus in ipsa insula Farne, egressum de latibulis suis amatissimum Deo patrem Ethelwaldum iter nostrum inspicere. Audito etenim fragore procellarum ac ferventis oceani, exierat videre quid nobis accideret; cumque nos in labore ac desperatione positos cerneret, flectebat genua sua ad patrem Domini nostri Jesu Christi pro nostra vita et salute precaturus. Et cum orationem compleret, simul tumida æquora placavit; adeo ut, cessante per omnia sævitia tempestatis, secundi nos venti ad terram usque per plana maris terga comitarentur. Cumque evadentes ad terram naviculam quoque nostram ab undis exportaremus, mox eadem, quæ nostri gratia modicum siluerat, tempestas rediit, et toto illo die multum furere non cessavit; ut palam daretur intelligi, quia modica illa, quæ provenerat, intercapedo quietis ad viri Dei preces nostræ evasionis gratia cœlitus donata esset.
Mansit autem idem vir Dei in insula Farne duodecim annis, ibidemque defunctus; sed in insula Lindisfarnensi juxta præfatorum corpora episcoporum in ecclesia beati apostoli Petri sepultus est. Gesta vero sunt hæc temporibus Alfridi regis, qui post fratrem suum Egfridum genti Northanhumbrorum decem et novem annis præfuit.
CUJUS regni principio, defuncto Eata episcopo, Joannes, vir sanctus, Hagulstadensis ecclesiæ præsulatum suscepit; de quo plura virtutum miracula, qui eum familiariter noverunt, dicere solent, et maxime vir reverendissimus ac veracissimus Berthunus, diaconus quondam ejus, nunc autem abbas monasterii, quod vocatur “Inderawuda,” id est, “In silva Deirorum;” e quibus aliqua memoriæ tradere commodum duximus. Est mansio quædam secretior, nemore raro et vallo circumdata, non longe ab Hagulstadensi ecclesia, id est, unius ferme milliarii et dimidii spatio, interfluente Tino amne, separata, habens cœmeterium sancti Michaëlis archangeli, in qua vir Dei sæpius, ubi opportunitas arridebat temporis, et maxime in Quadragesima, manere cum paucis atque orationibus ac lectioni quietus operam dare consueverat. Cumque tempore quodam, incipiente Quadragesima, ibidem mansurus adveniret, jussit suis quærere pauperem aliquem majore infirmitate vel inopia gravatum, quem secum habere illis diebus ad faciendam eleemosynam posset; sic enim semper facere solebat.
Erat autem in villa non longe posita quidam adolescens mutus, episcopo notus, nam sæpius ante illum percipiendæ eleemosynæ gratia venire consueverat, qui ne unum quidem sermonem unquam profari poterat; sed et scabiem tantam ac furfures habebat in capite, ut nil unquam capillorum ei in superiori parte capitis nasci valeret, tantum in circuitu horridi crines stare videbantur. Hunc ergo adduci præcipit episcopus, et ei in conseptis ejusdem mansionis parvum tugurium fieri, in quo manens quotidianam ab eis stipem acciperet. Cumque una Quadragesimæ esset impleta septimana, sequente Dominica jussit ad se intrare pauperem, et ei ingresso linguam proferre ex ore ac sibi ostendere jussit; et apprehendens eum de mento signum sanctæ crucis linguæ ejus impressit, quam signatam revocare in os et loqui illum præcepit, “Dicito,” inquiens, “aliquod verbum, dicito Gae,” quod est, lingua Anglorum, verbum affirmandi et consentiendi, id est, Etiam. Dixit ille statim, soluto vinculo linguæ, quod jussus erat. Addidit episcopus nomina litterarum, “Dicito A,” dixit ille A; “Dicito B,” dixit ille et hoc. Cumque, singula litterarum nomina dicente episcopo, responderet, addidit et syllabas ac verba dicenda illi proponere. Et cum in omnibus consequenter responderet, præcepit eum sententias longiores dicere, et fecit; neque ultra cessavit tota die illa et nocte sequente, quantum vigilare potuit, ut ferunt, qui præsentes fuere, loqui aliquid, et arcana suæ cogitationis ac voluntatis, quod nunquam antea potuit, aliis ostendere; in similitudinem illius diu claudi, qui curatus ab apostolis Petro et Joanne, exsiliens stetit et ambulabat, et intravit cum illis in templum ambulans, et exsiliens, et laudans Dominum; gaudens nimirum uti officio pedum, quo tanto erat tempore destitutus. Cujus sanitati congaudens episcopus præcepit medico etiam sanandæ scabredini capitis ejus curam adhibere. Fecit ut jusserat, et, juvante benedictione ac precibus antistitis, nata est cum sanitate cutis venusta species capillorum, factusque est juvenis limpidus vultu et loquela promtus, capillis pulcherrime crispis, qui ante fuerat deformis, pauper, et mutus. Sicque de percepta lætatus sospitate, offerente etiam ei episcopo, ut in sua familia manendi locum acciperet, magis domum reversus est.
Narravit idem Berthunus et aliud de præfato antistite miraculum. Quia cum reverendissimus vir Wilfridus post longum exilium in episcopatum esset Hagulstadensis ecclesiæ receptus, et idem Joannes, defuncto Bosa, viro multæ sanctitatis et humilitatis, episcopus pro eo Eboraci substitutus, venerit ipse tempore quodam ad monasterium virginum in loco, qui vocatur Wetadun, cui tunc Hereberga abbatissa præfuit. “Ubi cum venissemus,” inquit, “et magno universorum gaudio suscepti essemus, indicavit nobis abbatissa, quod quædam de numero virginum, quæ erat filia ipsius carnalis, gravissimo languore teneretur; quia phlebotomata est nuper in brachio, et cum esset in studio tacta est infirmitate repentini doloris, quo mox increscente, magis gravatum est brachium illud vulneratum, ac versum in tumorem, adeo ut vix duabus manibus circumplecti posset, ipsaque jacens in lecto præ nimietate doloris jam moritura videretur. Rogavit ergo episcopum abbatissa, ut intraret ad eam ac benedicere illam dignaretur, quia crederet eam ad benedictionem vel tactum illius mox melius habituram. Interrogans autem ille quando phlebotomata esset puella, ut cognovit quia in luna quarta, dixit, ‘Multum insipienter et indocte fecistis in luna quarta phlebotomando. Memini enim beatæ memoriæ Theodorum archiepiscopum dicere, quia periculosa sit satis illius temporis phlebotomia, quando et lumen lunæ et rheuma oceani in cremento est. Et quid ego possum puellæ, si moritura est, facere?’
“At illa instantius obsecrans pro filia, quam oppido diligebat, nam et abbatissam eam pro se facere disposuerat, tandem obtinuit, ut ad languentem intraret. Intravit ergo, me secum assumto, ad virginem, quæ jacebat multo, ut dixi, dolore constricta, et brachio in tantum grossescente, ut nihil prorsus in cubito flexionis haberet; et adstans dixit orationem super illam, ac benedicens egressus est. Cumque post hæc hora competente consederemus ad mensam, adveniens quidam clamavit me foras, et ait, ‘Postulat Coenberga, (hoc enim erat nomen virginis,) ut ocius regrediaris ad eam.’ Quod dum facerem, reperi illam ingrediens vultu hilariorem, et velut sospiti similem. Et dum assiderem illi, dixit, ‘Vis petamus bibere?’ At ego, ‘Volo,’ inquam, ‘et multum delector, si potes.’ Cumque, oblato poculo, biberemus ambo, cœpit mihi dicere, ‘quod ex quo episcopus, oratione pro me et benedictione completa, egressus est, statim melius habere incipio; et si necdum vires pristinas recepi, dolor tamen omnis et de brachio, ubi ardentior inerat, et de toto meo corpore, velut ipso episcopo foras eum exportante, funditus ablatus est, tametsi tumor adhuc brachii manere videatur.’ Abeuntibus autem nobis inde, continuo fugatum dolorem membrorum fuga quoque tumoris horrendi secuta est; et erepta morti ac doloribus virgo laudes Domino Salvatori una cum ceteris, qui ibi erant, servis illius referebat.”
ALIUD quoque non multum huic dissimile miraculum de præfato antistite narravit idem abbas, dicens, “Villa erat comitis cujusdam, qui vocabatur Puch, non longe a monasterio nostro, id est, duum ferme millium spatio separata; cujus conjux quadraginta ferme diebus erat acerbissimo languore detenta, ita ut tribus septimanis non posset de cubiculo, in quo jacebat, foras efferri. Contigit autem eo tempore virum Dei illo ad dedicandam ecclesiam ab eodem comite vocari. Cumque dedicata esset ecclesia, rogavit comes eum ad prandendum in domum suam ingredi. Renuit episcopus, dicens se ad monasterium, quod proxime erat, debere reverti. At ille obnixius precibus instans vovit etiam se eleemosynas pauperibus daturum, dummodo ille dignaretur eo die domum suam ingrediens jejunium solvere. Rogavi et ego una cum illo, promittens etiam me eleemosynas in alimoniam inopum dare, dum ille domum comitis pransurus ac benedictionem daturus intraret. Cumque hoc tarde ac difficulter impetraremus, intravimus ad reficiendum. Miserat autem episcopus mulieri, quæ infirma jacebat, de aqua benedicta, quam in dedicationem ecclesiæ consecraverat, per unum de his, qui mecum venerant, fratribus; præcipiens ut gustandam illi daret, et ubicunque maximum ei dolorem inesse didicisset, de ipsa eam aqua lavaret. Quod ut factum est, surrexit statim mulier sana, et non solum se infirmitate longa carere, sed et perditas dudum vires recepisse, sentiens, obtulit poculum episcopo ac nobis, cœptumque ministerium nobis omnibus propinandi usque ad prandium completum non omisit; imitata socrum beati Petri, quæ cum febrium fuisset ardoribus fatigata, ad tactum manus Dominicæ surrexit, et, sanitate simul ac virtute recepta, ministrabat eis.”
Alio item tempore vocatus ad dedicandam ecclesiam comitis vocabulo Addi, cum postulatum complesset ministerium, rogatus est ab eodem comite intrare ad unum de pueris ejus, qui acerrima ægritudine premebatur, ita ut deficiente penitus omni membrorum officio, jam jamque moriturus esse videretur; cui etiam loculus jam tunc erat præparatus, in quo defunctus condi deberet. Addidit autem vir etiam lacrimas precibus, diligenter obsecrans ut intraret oraturus pro illo, quia multum necessaria sibi esset vita ipsius; crederet vero quia si ille ei manum imponere atque eum benedicere voluisset, statim melius haberet. Intravit ergo illo episcopus, et vidit eum, mœstis omnibus, jam morti proximum, positumque loculum juxta eum, in quo sepeliendus poni deberet; dixitque orationem ac benedixit eum, et egrediens dixit solito consolantium sermone, “Bene convalescas et cito.” Cumque post hæc sederent ad mensam, misit puer ad dominum suum, rogans sibi poculum vini mittere, quia sitiret. Gavisus ille multum quia bibere posset, misit ei calicem vini benedictum ab episcopo; quem ut bibit, surrexit continuo, et veterno infirmitatis discusso, induit se ipse vestimentis suis; et egressus inde intravit ac salutavit episcopum et convivas, dicens, quod ipse quoque delectaretur manducare et bibere cum eis. Jusserunt eum sedere secum ad epulas, multum gaudentes de sospitate illius. Residebat, vescebatur, bibebat, lætabatur, quasi unus e convivis agebat; et multis post hæc annis vivens in eadem, quam acceperat, salute permansit.” Hoc autem miraculum memoratus abbas, non se præsente, factum, sed ab his, qui præsentes fuere, sibi perhibet esse relatum.
Neque hoc silentio prætereundum arbitror, quod famulus Christi Herebaldus in seipso ab eo factum solet narrare miraculum, qui tunc quidem in clero illius conversatus, nunc monasterio, quod est juxta ostium Tini fluminis, abbatis jure præest. “Vitam,” inquit, “illius, quantum hominibus æstimare fas est, quam præsens optime cognovi, per omnia episcopo dignam esse comperi. Sed et cujus meriti apud internum judicem habitus sit, et in multis aliis, et in meipso maxime expertus sum; quipe quem ab ipso, ut ita dicam, mortis limite revocans, ad viam vitæ sua oratione ac benedictione reduxit. Nam cum primævo adolescentiæ meæ tempore in clero illius degerem legendi quidem canendique studiis traditus, sed non adhuc animum perfecte a juvenilibus cohibens illecebris, contigit die quadam nos iter agentes cum illo devenisse in viam planam et amplam, aptamque cursui equorum; cœperuntque juvenes, qui cum ipso erant, maxime laici, postulare episcopum, ut cursu majore equos suos invicem probare liceret. At ille primo negavit, otiosum dicens esse, quod desiderabant; sed ad ultimum multorum unanima intentione devictus, ‘Facite,’ inquit, ‘si vultis, ita tamen ut Herebaldus ab illo se certamine funditus abstineat.’ Porro ipse diligentius obsecrans, ut et mihi certandi cum illis copia daretur, (fidebam namque equo, quem mihi ipse optimum donaverat,) nequaquam impetrare potui.
“At cum sæpius huc atque illuc, spectante me et episcopo, concitatis in cursum equis, reverterentur; et ipse lascivo superatus animo non me potui cohibere, sed, prohibente licet illo, ludentibus me miscui et simul cursu equi contendere cœpi. Quod dum agerem, audivi illum post tergum mihi cum gemitu dicentem, O quam magnum væ facis mihi sic equitando!’ Et ego audiens nihilominus cœptis institi vetitis. Nec mora, dum fervens equus quoddam itineris concavum valentiore impetu transiliret, lapsus decidi et mox velut emoriens sensum penitus motumque omnem perdidi. Erat namque illo in loco lapis terræ æqualis obtectus cespite tenui, neque ullus alter in tota illa campi planitie lapis inveniri poterat; casuque evenit, vel potius divina provisione ad puniendam inobedientiæ meæ culpam, ut hunc capite ac manu, quam capiti ruens supposueram, tangerem, atque, infracto pollice, capitis quoque junctura solveretur; et ego, ut dixi, simillimus mortuo fierem.
“Et quia moveri non poteram, tetenderunt ibidem papilionem, in qua jacerem. Erat autem hora diei circiter septima, a qua ad vesperum usque quietus et quasi mortuus permanens tunc paululum revivisco, ferorque domum a sociis, ac tacitus tota nocte perduro. Vomebam autem sanguinem, eo quod et interanea essent ruendo convulsa. At episcopus gravissime de casu et interitu meo dolebat, eo quod me speciali diligeret affectu; nec voluit nocte illa juxta morem cum clericis suis manere, verum solus in oratione persistens noctem ducebat pervigilem, pro mea, ut reor, sospitate supernæ pietati supplicans. Et mane primo ingressus ad me, ac dicta super me oratione, vocavit me nomine meo, et quasi de somno gravi excitatum interrogavit si nossem quis esset, qui loqueretur ad me. At ego aperiens oculos aio, ‘Etiam: tu es antistes meus amatus.’—‘Potes,’ inquit, ‘vivere?’ Et ego, ‘Possum,’ inquam, ‘per orationes vestras, si voluerit Dominus.’
“Qui imponens capiti meo manum cum verbis benedictionis rediit ad orandum, et post pusillum me revisens invenit sedentem et jam loqui valentem; cœpitque me interrogare, divino, ut mox patuit, admonitus instinctu, an me esse baptizatum absque scrupulo nossem: cui ego absque ulla me hoc dubietate scire respondi, quod salutari fonte in remissionem peccatorum essem ablutus, et nomen presbyteri, a quo me baptizatum noveram, dixi. At ille, ‘Si ab hoc,’ inquit, ‘sacerdote baptizatus es, non es perfecte baptizatus; novi namque eum, et quia cum esset presbyter ordinatus, nullatenus propter ingenii tarditatem potuit catechizandi vel baptizandi ministerium discere, propter quod et ipse illum ab hujus præsumtione ministerii, quod regulariter implere nequibat, omnino cessare præcepi.’ Quibus dictis, eadem hora me cateohizare ipse curavit; factumque est ut, exsufflante illo in faciem meam, confetim me melius habere sentirem. Vocavit autem medicum, et dissolutam mihi cranii juncturam componere atque alligare jussit; tantumque mox, accepta ejus benedictione, convalui, ut in crastinum ascendens equum cum ipso iter in alium locum facerem, nec multo post plene curatus vitali etiam unda perfusus sum.”
Mansit autem in episcopatu annos triginta tres, et sic cœlestia regna conscendens sepultus est in porticu sancti Petri in monasterio suo, quod dicitur ‘In Silva Deirorum,’ anno ab incarnatione Dominica septingentesimo vicesimo primo. Nam cum, præ majore senectute, minus episcopatui administrando sufficeret, ordinato in episcopatum Eboracensis ecclesiæ Wilfrido presbytero suo, secessit ad monasterium præfatum, ibique vitam in Deo digna conversatione complevit.
ANNO autem regni Alfridi tertio, Ceadwalla rex Occidentalium Saxonum, cum genti suæ duobus annis strenuissime præesset, relicto imperio propter Dominum regnumque perpetuum, venit Romam, hoc sibi gloriæ singularis desiderans adipisci, ut ad limina beatorum apostolorum fonte baptismatis ablueretur, in quo solo didicerat generi humano patere vitæ cœlestis introitum; simul etiam sperans quia mox baptizatus, carne solutus ad æterna gaudia jam mundus transiret: quod utrumque, ut mente disposuerat, Domino juvante, completum est. Etenim illo perveniens, pontificatum agente Sergio, baptizatus est die sancto Sabbati Paschalis, anno ab incarnatione Domini sexcentesimo octuagesimo nono; et in albis adhuc positus, languore correptus, duodecimo kalendarum Maiarum die solutus est a carne, et beatorum regno sociatus in cœlis. Cui etiam tempore baptismatis papa memoratus Petri nomen imposuerat, ut beatissimo apostolorum principi, ad cujus sacratissimum corpus a finibus terræ pio ductus amore venerat, etiam nominis ipsius consortio jungeretur; qui in ejus quoque ecclesia sepultus est, et, jubente pontifice, epitaphium in ejus monumento scriptum, in quo et memoria devotionis ipsius fixa per secula maneret, et legentes quoque vel audientes exemplum facti, ad studium religionis accenderet. Scriptum est ergo hoc modo;
Hic depositus est Ceadwalla, qui et Petrus, rex Saxonum, sub die duodecimo kalendarum Maiarum, indictione secunda; qui vixit annos plus minus triginta, imperante domino Justiniano piissimo Augusto, anno ejus consulatus quarto, pontificante apostolico viro domino Sergio papa anno secundo.
Abeunte autem Romam Ceadwalla, successit in regnum Ina de stirpe regia; qui cum triginta et septem annis imperium tenuisset gentis illius, et ipse, relicto regno ac junioribus commendato, ad limina beatorum apostolorum, Gregorio pontificatum tenente, profectus est, cupiens in vicinia sanctorum locorum ad tempus peregrinari in terris, quo familiarius a sanctis recipi mereretur in cœlis; quod his temporibus plures de gente Anglorum, nobiles, ignobiles, laici, clerici, viri ac feminæ, certatim facere consueverunt.
Anno autem post hunc, quo Ceadwalla Romæ defunctus est, proximo, id est, sexcentesimo nonagesimo incarnationis Dominicæ, Theodorus beatæ memoriæ archiepiscopus senex et plenus dierum, id est, annorum octoginta octo, defunctus est; quem se numerum annorum fuisse habiturum ipse jamdudum somnii revelatione edoctus suis prædicere solebat. Mansit autem in episcopatu annis viginti duobus, sepultusque est in ecclesia sancti Petri, in qua omnium episcoporum Dorovernensium sunt corpora deposita; de quo una cum consortibus ejusdem sui gradus recte ac veraciter dici potest, quia corpora ipsorum in pace sepulta sunt, et nomen eorum vivet in generationes et generationes. Ut enim breviter dicam, tantum profectus spiritualis tempore præsulatus illius Anglorum ecclesiæ, quantum nunquam antea potuere e ceperunt. Cujus personam, vitam, ætatem, et obitum, epitaphium quoque monumenti ipsius versibus heroicis triginta et quatuor palam ac lucide cunctis illo advenientibus pandit; quorum primi sunt hi,
Ultimi autem hi,
Successit autem Theodoro in episcopatu Berthwaldus, qui erat abbas in monasterio, quod juxta ostium aquilonale fluminis Genlade positum Raculfe nuncupatur; vir et ipse scientia Scripturarum imbutus, et ecclesiasticis simul ac monasterialibus disciplinis summe instructus, tametsi prædecessori suo minime comparandus. Qui electus est quidem in episcopatum anno Dominicæ incarnationis sexcentesimo nonagesimo secundo, die primo mensis Julii, regnantibus in Cantia Withredo et Suebhardo; ordinatus autem anno sequente, tertio die kalendarum Juliarum Dominica, a Godwino, metropolitano episcopo Galliarum; et sedit in sede sua pridie kalendarum Septembrium Dominica; qui inter multos, quos ordinavit antistites, etiam Gebmundo Rhofensis ecclesiæ præsule defuncto, Tobiam pro illo consecravit, virum Latina, Græca et Saxonica lingua, atque eruditione multiplici instructum.
Eo tempore venerabilis et cum omni honorificentia nominandus famulus Christi et sacerdos Egbertus, (quem in Hibernia insula peregrinam ducere vitam pro adipiscenda in cœlis patria retulimus,) proposuit animo pluribus prodesse, id est, inito opere apostolico, verbum Dei aliquibus earum, quæ nondum audierant, gentibus evangelizando committere; quarum in Germania plurimas noverat esse nationes, a quibus Angli vel Saxones, qui nunc Britanniam incolunt, genus et originem duxisse noscuntur; unde hactenus a vicina gente Britonum corrupte Garmani nuncupantur. Sunt autem Fresones, Rugini, Dani, Hunni, Antiqui Saxones, Boructuarii; sunt alii perplures iisdem in partibus populi, paganis adhuc ritibus servientes, ad quos venire præfatus Christi miles, circumnavigata Britannia, disposuit, si quos forte ex illis ereptos Satanæ ad Christum transferre valeret; vel, si hoc fieri non posset, Romam venire ad videnda atque adoranda beatorum apostolorum ac martyrum Christi limina cogitavit.
Sed ne aliquid horum perficeret, superna illi oracula simul et opera restiterunt. Siquidem electis sociis strenuissimis et ad prædicandum verbum idoneis, utpote actione simul et eruditione præclaris, præparatisque omnibus, quæ navigantibus esse necessaria videbantur, venit die quadam mane primo ad eum unus de fratribus, discipulus quondam in Britannia et minister Deo dilecti sacerdotis Boisili, (cum esset idem Boisil præpositus monasterii Mailrosensis sub abbate Eata, ut supra narravimus,) referens ei visionem, quæ sibi eadem nocte apparuisset. “Cum expletis,” inquiens, “hymnis matutinalibus, in lectulo membra posuissem, ac levis mihi somnus obrepsisset, apparuit magister quondam meus et nutritor amantissimus Boisil, interrogavitque me, an eum cognoscere possem. Aio, ‘Etiam, tu es enim Boisil.’ At ille, ‘Ad hoc,’ inquit, ‘veni, ut responsum Domini Salvatoris Egberto afferam, quod, te tamen referente, oportet ad illum venire. Dic ergo illi quia non valet iter, quod proposuit, implere; Dei enim voluntas est, ut ad Columbæ monasteria magis docenda pergat.’ ” Erat autem Columba primus doctor fidei Christianæ Transmontanis Pictis ad aquilonem, primusque fundator monasterii, quod in Hii insula multis diu Scotorum Pictorumque populis venerabile mansit. Qui, videlicet, Columba nunc a nonnullis, composito a Cella et Columba nomine, Columcelli vocatur. Audiens autem verba visionis Egbertus præcepit fratri, qui retulerat, ne cuiquam hæc alteri referret, ne forte illusoria esset visio. Ipse autem tacitus rem considerans veram esse timebat; nec tamen a præparando itinere, quo ad gentes docendas iret, cessare volebat.
At post dies paucos rursum venit ad eum præfatus frater, dicens quia et ea nocte sibi post expletas matutinas Boisil per visum apparuerit, dicens, “Quare tam negligenter ac tepide dixisti Egberto, quæ tibi dicenda præcepi? At nunc vade, et dic illi quia, velit nolit, debet ad monasteria Columbæ venire, quia aratra eorum non recte incedunt, oportet autem eum ad rectum hæc tramitem revocare.” Qui hæc audiens denuo præcepit fratri, ne hæc cuiquam patefaceret. Ipse vero, tametsi certus est factus de visione, nihilominus tentavit iter dispositum cum fratribus memoratis incipere. Cumque jam navi imposuissent quæ tanti itineris necessitas poscebat, atque opportunos aliquot dies ventos exspectarent, facta est nocte quadam tam sæva tempestas, quæ perditis nonnulla ex parte his, quæ in navi erant, rebus, ipsam in littus jacentem inter undas relinqueret; salvata sunt tamen omnia, quæ erant Egberti et sociorum ejus. Tum ipse quasi propheticum illud dicens, “Quia propter me est tempestas hæc,” subtraxit se illi profectioni, et remanere domi passus est.
At vero unus de sociis ejus, vocabulo Wictbertus, cum esset et ipse contemtu mundi ac doctrinæ scientia insignis, (nam multos annos in Hibernia peregrinus anachoreticam in magna perfectione vitam egerat,) ascendit navem, et Fresiam perveniens duobus annis continuis genti illi ac regi ejus Rathbedo verbum salutis prædicabat, neque aliquem tanti laboris fructum apud barbaros invenit auditores. Tunc reversus ad dilectæ locum peregrinationis, solito in silentio vacare Domino cœpit; et quoniam externis prodesse ad fidem non poterat, suis amplius ex virtutum exemplis prodesse curabat.
Ut autem vidit vir Domini Egbertus, quia nec ipse ad prædicandum gentibus venire permittebatur, retentus ob aliam sanctæ ecclesiæ utilitatem, de qua oraculo fuerat præmonitus; nec Wictbertus illas deveniens in partes quicquam proficiebat; tentavit adhuc in opus verbi mittere viros sanctos et industrios, in quibus eximius Wilbrordus presbyterii gradu et merito præfulgebat. Qui cum illo advenissent, (erant autem numero duodecim,) divertentes ad Pipinum ducem Francorum gratanter ab illo suscepti sunt; et quia nuper citeriorem Fresiam, expulso inde Rathbedo rege, ceperat, illo eos ad prædicandum misit; ipse quoque imperiali auctoritate juvans, ne quis prædicantibus quicquam molestiæ inferret; multisque eos, qui fidem suscipere vellent, beneficiis attollens. Unde factum est, opitulante gratia divina, ut multos in brevi ab idololatria ad fidem converterent Christi.
Horum secuti exempla duo quidam presbyteri de natione Anglorum, qui in Hibernia multo tempore pro æterna patria exsulaverant, venerunt ad provinciam Antiquorum Saxonum, si forte aliquos ibidem prædicando Christo acquirere possent. Erant autem unius ambo, sicut devotionis, sic etiam vocabuli, nam uterque eorum appellabatur Hewaldus; ea tamen distinctione, ut pro diversa capillorum specie unus Niger, alter Albus Hewaldus, diceretur; quorum uterque pietate religionis imbutus, sed Niger Hewaldus magis sacrarum litterarum erat scientia institutus. Qui venientes in provinciam intraverunt hospitium cujusdam villici, petieruntque ab eo, ut transmitterentur ad satrapam, qui super eum erat, eo quod haberent aliquid legationis et causæ utilitatis, quod deberent ad illum perferre. Non enim habent regem iidem Antiqui Saxones, sed satrapas plurimos suæ genti præpositos, qui, ingruente belli articulo, mittunt æqualiter sortes, et quemcunque sors ostenderit, hunc tempore belli ducem omnes sequuntur, et huic obtemperant; peracto autem bello, rursum æqualis potentiæ omnes fiunt satrapæ. Suscepit ergo eos villicus, et promittens se mittere eos ad satrapam, qui super se erat, ut petebant, aliquot diebus secum retinuit.
Qui cum cogniti essent a barbaris quod essent alterius religionis, (nam hymnis et psalmis semper atque orationibus vacabant, et quotidie sacrificium Deo victimæ salutaris offerebant, habentes secum vascula sacra et tabulam altaris vice dedicatam,) suspecti sunt habiti, quia si pervenirent ad satrapam et loquerentur cum illo, averterent illum a diis suis, et ad novam Christianæ fidei religionem transferrent, sicque paulatim omnis eorum provincia veterem cogeretur in novam mutare culturam. Itaque rapuerunt eos subito, et interemerunt; Album quidem Hewaldum veloci occisione gladii, Nigellum autem longo suppliciorum cruciatu et horrenda membrorum omnium discerptione; quos interemtos in Rhenum projecerunt. Quod cum satrapa ille, quem videre volebant, audiisset, iratus est valde, quod ad se venire volentes peregrini non permitterentur; et mittens occidit vicanos illos omnes, vicumque incendio consumsit. Passi sunt autem præfati sacerdotes et famuli Christi, quinto nonarum Octobrium die.
Nec martyrio eorum cœlestia defuere miracula. Nam cum peremta eorum corpora amni, ut diximus, a paganis essent injecta, contigit, ut hæc contra impetum fluvii decurrentis, per quadraginta fere millia passuum, ad ea usque loca, ubi illorum erant socii, transferrentur. Sed et radius lucis permaximus atque ad cœlum usque altus omni nocte supra locum fulgebat illum, ubicunque ea pervenisse contingeret, et hoc etiam paganis, qui eos occiderant, intuentibus. Sed et unus ex eis in visione nocturna apparuit cuidam de sociis suis, cui nomen erat Tilmon, viro illustri, et ad seculum quoque nobili, qui de milite factus fuerat monachus; indicans, quod eo loci corpora eorum posset invenire, ubi lucem de cœlo terris radiasse conspiceret. Quod ita completum est. Inventa namque eorum corpora juxta honorem martyribus condignum recondita sunt, et dies passionis vel inventionis eorum congrua illis in locis veneratione celebratur. Denique, gloriosissimus dux Francorum Pipinus, ubi hæc comperit, misit, et adducta ad se eorum corpora condidit cum multa gloria in ecclesia Coloniæ civitatis, juxta Rhenum. Fertur autem quod in loco, in quo occisi sunt, fons ebullierit, qui in eodem loco usque hodie copiosa fluenti sui dona profundat.
Primis sane temporibus adventus eorum in Fresiam, mox ut comperit Wilbrordus datam sibi a principe licentiam ibidem prædicandi, acceleravit venire Romam, cujus sedi apostolicæ tunc Sergius papa præerat, ut cum ejus licentia et benedictione desideratum evangelizandi gentibus opus iniret; simul et reliquias beatorum apostolorum ac martyrum Christi ab eo se sperans accipere, ut dum in gente, cui prædicaret, destructis idolis, ecclesias institueret, haberet in promtu reliquias sanctorum, quas ibi introduceret; quibusque ibidem depositis, consequenter in eorum honorem, quorum essent illæ, singula quæque loca dedicaret. Sed et alia perplura, quæ tanti operis negotium quærebat, vel ibi discere, vel inde accipere, cupiebat. In quibus omnibus cum sui voti compos esset effectus, ad prædicandum rediit.
Quo tempore fratres, qui erant in Fresia verbi ministerio mancipati, elegerunt ex suo numero virum modestum moribus et mansuetum corde Suidbertum, qui eis ordinaretur antistes, quem Britanniam destinatum ad petitionem eorum ordinavit reverendissimus Wilfridus episcopus, qui tunc forte patria pulsus in Merciorum regionibus exulabat. Non enim eo tempore habebat episcopum Cantia, defuncto quidem Theodoro, sed necdum Berthwaldo successore ejus, qui trans mare ordinandus ierat, ad sedem episcopatus sui reverso.
Qui videlicet Suidbertus, accepto episcopatu, de Britannia regressus non multo post ad gentem Boructuariorum secessit, ac multos eorum prædicando ad viam veritatis perduxit. Sed expugnatis non longo post tempore Boructuariis a gente Antiquorum Saxonum, dispersi sunt quolibet hi, qui verbum receperant; ipseque antistes cum quibusdam Pipinum petiit, qui, interpellante Blithryda conjuge sua, dedit ei locum mansionis in insula quadam Rheni, quæ lingua eorum vocatur “In litore;” in qua ipse, constructo monasterio, quod hactenus heredes ejus possident, aliquandiu continentissimam gessit vitam, ibique diem clausit ultimum.
Postquam vero per annos aliquot in Fresia, qui advenerant docuerunt, misit Pipinus, favente omnium consensu, virum venerabilem Wilbrordum Romam, cujus adhuc pontificatum Sergius habebat, postulans, ut eidem Fresonum genti archiepiscopus ordinaretur. Quod ita ut petierat impletum est, anno ab incarnatione Domini sexcentesimo nonagesimo sexto. Ordinatus est autem in ecclesia sanctæ martyris Ceciliæ, die natalis ejus, imposito sibi a papa memorato nomine Clementis; ac mox remissus ad sedem episcopatus sui, id est, post dies quatuordecim, ex quo in urbem venerat.
Donavit autem ei Pipinus locum cathedræ episcopalis in castello suo illustri, quod antiquo gentium illarum vocabulo Wiltaburg, id est, Oppidum Wiltorum, lingua autem Gallica Trajectum, vocatur; in quo, ædificata ecclesia, reverendissimus pontifex longe lateque verbum fidei prædicans multosque ab errore revocans, plures per illas regiones ecclesias, et monasteria nonnulla construxit. Nam non multo post alios quoque illis in regionibus ipse constituit antistites ex eorum numero fratrum, qui vel secum, vel post se, illo ad prædicandum venerant; ex quibus aliquanti jam dormierunt in Domino. Ipse autem Wilbrordus cognomento Clemens, adhuc superest longa jam venerabilis ætate, utpote tricesimum et sextum in episcopatu habens annum, et post multiplices militiæ cœlestis agones ad præmia remunerationis supernæ tota mente suspirans.
His temporibus miraculum memorabile, et antiquorum simile, in Britannia factum est. Namque, ad excitationem viventium de morte animæ, quidam aliquandiu mortuus ad vitam resurrexit corporis, et multa memoratu digna, quæ viderat, narravit; e quibus hic aliqua breviter perstringenda esse putavi. Erat ergo paterfamilias in regione Northanhumbrorum, quæ vocatur Incuningum, religiosam cum domo sua gerens vitam; qui infirmitate corporis tactus et, hac crescente per dies, ad extrema perductus, primo tempore noctis defunctus est; sed diluculo reviviscens ac repente residens omnes, qui corpori flentes assederant, timore immenso perculsos in fugam convertit: uxor tantum, quæ amplius amabat, quamvis multum tremens et pavida, remansit; quam ille consolatus, “Noli,” inquit, “timere, quia jam vere resurrexi a morte, qua tenebar, et apud homines sum iterum vivere permissus; non tamen ea mihi, qua ante consueram, conversatione, sed multum dissimili ex hoc tempore vivendum est.” Statimque surgens abiit ad villulæ oratorium, et usque ad diem in oratione persistens mox omnem, quam possederat, substantiam in tres divisit portiones, e quibus unam conjugi, alteram filiis, tradidit, tertiam sibi ipse retentans statim pauperibus distribuit. Nec multo post seculi curis absolutus ad monasterium Mailros, quod Tuedæ fluminis circumflexu maxima ex parte clauditur, pervenit; acceptaque tonsura, locum secretæ mansionis, quam præviderat abbas, intravit; et ibi usque ad diem mortis in tanta mentis et corporis contritione duravit, ut multa illum, quæ alios laterent, vel horrenda, vel desideranda, vidisse, etiam si lingua sileret, vita loqueretur.
Narrabat autem hoc modo quod viderat; “Lucidus,” inquiens, “aspectu, et clarus erat indumento, qui me ducebat. Incedebamus autem tacentes, ut videbatur mihi, contra ortum solis solsticialem, cumque ambularemus, devenimus ad vallem multæ latitudinis ac profunditatis, infinitæ autem longitudinis; quæ ad lævam nobis sita, unum latus flammis ferventibus nimium terribile, alterum furenti grandine ac frigore nivium omnia perflante atque verrente, non minus intolerabile præferebat. Utrumque autem erat animabus hominum plenum, quæ vicissim hinc inde videbantur quasi tempestatis impetu jactari. Cum enim vim fervoris immensi tolerare non possent, prosiliebant miseræ in medium frigoris infesti; et cum neque ibi quippiam requiei invenire valerent, resiliebant rursus urendæ in medium flammarum inextinguibilium. Cumque hac infelici vicissitudine longe lateque, prout aspicere poteram, sine ulla quietis intercapedine innumerabilis spirituum deformium multitudo torqueretur; cogitare cœpi quod hic fortasse esset infernus, de cujus tormentis intolerabilibus narrare sæpius audivi. Respondit cogitationi meæ ductor, qui me præcedebat; ‘Non hoc,’ inquiens, ‘suspiceris; non enim hic infernus est ille, quem putas.’
“At cum me hoc spectaculo tam horrendo perterritum paulatim in ulteriora produceret, vidi subito ante nos obscurari incipere loca, et tenebris omnia repleri. Quas cum intraremus, in tantum paulisper condensatæ sunt, ut nihil præter ipsas aspicerem, excepta duntaxat specie et veste ejus, qui me ducebat. Et cum progrederemur sola sub nocte per umbras, ecce, subito apparent ante nos crebri flammarum tetrarum globi, ascendentes quasi de puteo magno, rursumque decidentes in eundem. Quo cum perductus essem, repente ductor meus disparuit, ac me solum in medio tenebrarum et horrendæ visionis reliquit. At cum iidem globi ignium sine intermissione modo alta peterent, modo ima barathri repeterent, cerno omnia, quæ ascendebant, fastigia flammarum plena esse spiritibus hominum, qui instar favillarum cum fumo ascendentium nunc ad sublimiora projicerentur, nunc retractis ignium vaporibus relaberentur in profundum. Sed et fœtor incomparabilis cum eisdem vaporibus ebulliens, omnia illi tenebrarum loca replebat.
“Et cum diutius ibi pavidus consisterem, utpote incertus quid agerem, quo verterem gressum, qui me finis maneret; audio subito post terga sonitum immanissimi fletus ac miserrimi, simul et cachinnum crepitantem, quasi vulgi indocti captis hostibus insultantis. Ut autem sonitus idem clarior redditus ad me usque pervenit, considero turbam malignorum spirituum, quæ quinque animas hominum mœrentes ejulantesque, ipsa multum exultans et cachinnans, medias illas trahebat in tenebras; e quibus videlicet hominibus, ut dignoscere potui, quidam erat attonsus ut clericus, quidam laicus, quædam femina. Trahentes autem eos maligni spiritus descenderunt in medium barathri illius ardentis; factumque est, ut cum longius subeuntibus eis, fletum hominum et risum dæmoniorum clare discernere nequirem, sonum tamen adhuc promiscuum in auribus haberem. Interea ascenderunt quidam spirituum obscurorum de abysso illa flammivoma, et accurrentes circumdederunt me, atque oculis flammantibus et de ore ac naribus ignem putidum efflantes angebant; forcipibus quoque igneis, quos tenebant in manibus, minitabantur me comprehendere, nec tamen me ullatenus contingere, tametsi terrere præsumebant. Qui cum undiqueversum hostibus et cæcitate tenebratum conclusus huc illucque oculos circumferrem, si forte alicunde quid auxilii, quo salvarer, adveniret, apparuit retro via, qua veneram, quasi fulgor stellæ micantis inter tenebras, qui paulatim crescens et ad me ocius festinans ubi appropinquavit, dispersi sunt et aufugerunt omnes, qui me forcipibus rapere quærebant spiritus infesti.
“Ille autem, qui adveniens eos fugavit, erat ipse, qui me ante ducebat; qui mox conversus ad dexterum iter, quasi contra ortum solis brumalem, me ducere cœpit. Nec mora exemptum tenebris in auras me serenæ lucis eduxit; cumque me in luce aperta duceret, vidi ante nos murum permaximum, cujus neque longitudini hinc vel inde, neque altitudini, ullus esse terminus videretur. Cœpi autem mirari quare ad murum accederemus, cum in eo nullam januam, vel fenestram, vel ascensum, alicubi conspicerem. Cum ergo pervenissemus ad murum, statim nescio quo ordine fuimus in summitate ejus. Et ecce, ibi campus erat latissimus ac lætissimus, tantaque fragrantia vernantium flosculorum plenus, ut omnem mox fœtorem tenebrosæ fornacis, qui me pervaserat, effugaret admirandi hujus suavitas odoris. Tanta autem lux cuncta ea loca perfuderat, ut omni splendore diei, sive solis meridiani radiis, videretur esse præclarior. Erantque in hoc campo innumera hominum albatorum conventicula, sedesque plurimæ agminum lætantium. Cumque inter choros felicium incolarum medios me duceret, cogitare cœpi quod hoc fortasse esset regnum cœlorum, de quo prædicari sæpius audivi. Respondit ille cogitatui meo; ‘Non,’ inquiens, ‘non hoc est regnum cœlorum, quod autumas.’
“Cumque procedentes transiissemus et has beatorum mansiones spirituum, aspicio ante nos multo majorem luminis gratiam quam prius, in qua etiam vocem cantantium dulcissimam audivi, et odoris fragrantia miri tanta de loco effundebatur, ut is, quem antea degustans quasi maximum rebar, jam permodicus mihi odor videretur; sicut etiam lux illa campi florentis eximia in comparatione ejus, quæ nunc apparuit, lucis, tenuissima prorsus videbatur et parva. In cujus amœnitatem loci cum nos intraturos sperarem, repente ductor substitit; nec mora, gressum retorquens ipsa me via, qua venimus, reduxit.
“Cumque reversi perveniremus ad mansiones illas lætas spirituum candidatorum, dixit mihi, ‘Scis, quæ sint ista omnia, quæ vidisti?’ Respondi ego, ‘Non.’ Et ait, ‘Vallis illa, quam aspexisti flammis ferventibus et frigoribus horrenda rigidis, ipse est locus in quo examinandæ et castigandæ sunt animæ illorum, qui differentes confiteri et emendare scelera, quæ fecerunt, in ipso tandem mortis articulo ad pœnitentiam confugiunt, et sic de corpore exeunt; qui tamen quia confessionem et pœnitentiam vel in morte habuerunt, omnes in die judicii ad regnum cœlorum perveniunt. Multos autem preces viventium et eleemosynæ et jejunia, et maxime celebratio missarum, ut etiam ante diem judicii liberentur, adjuvant. Porro puteus ille flammivomus ac putidus, quem vidisti, ipsum est os gehennæ, in quo quicunque semel inciderit nunquam inde liberabitur in ævum. Locus vero iste florifer, in quo pulcherrimam hanc juventutem jocundari ac fulgere conspicis, ipse est, in quo recipiuntur animæ eorum, qui in bonis quidem operibus de corpore exeunt, non tamen sunt tantæ perfectionis, ut in regnum cœlorum statim mereantur introduci; qui tamen omnes in die Judicii ad visionem Christi et gaudia regni cœlestis intrabunt. Nam quicunque in omni verbo et opere et cogitatione perfecti sunt, mox de corpore egressi ad regnum cœleste perveniunt; ad cujus viciniam pertinet locus ille, ubi sonum cantilenæ dulcis cum odore suavitatis ac splendore lucis audiisti. Tu autem, quia nunc ad corpus reverti et rursum inter homines vivere debes, si actus tuos curiosius discutere et mores sermonesque tuos in rectitudine ac simplicitate servare studueris, accipies et ipse post mortem locum mansionis inter hæc, quæ cernis, agmina lætabunda spirituum beatorum. Namque ego, cum ad tempus abscessissem a te, ad hoc feci, ut quid de te fieri deberet agnoscerem.’ Hæc mihi cum dixisset, multum detestatus sum reverti ad corpus, delectatus nimirum suavitate ac decore loci illius, quem intuebar, simul et consortio eorum, quos in illo videbam. Nec tamen aliquid ductorem meum rogare audebam; sed inter hæc, nescio quo ordine, repente me inter homines vivere cerno.”
Hæc et alia, quæ viderat, idem vir Domini, non omnibus passim desidiosis ac vitæ suæ incuriosis referre volebat, sed illis solummodo, qui vel tormentorum metu perterriti, vel spe gaudiorum perennium delectati, profectum pietatis ex ejus verbis haurire volebant. Denique, in vicinia cellæ illius habitabat quidam monachus, nomine Hemgilsus, presbyteratus etiam, quem bonis operibus adornabat, gradu præeminens, qui adhuc superest, et in Hibernia insula solitarius ultimam vitæ ætatem pane cibario et frigida aqua sustentat. Hic sæpius ad eundem virum ingrediens audivit ab eo repetita interrogatione, quæ et qualia essent quæ exutus corpore videret; per cujus relationem ad nostram quoque agnitionem pervenere, quæ de his pauca perstrinximus. Narrabat autem visiones suas etiam regi Alfrido, viro undecunque doctissimo; et tam libenter tamque studiose ab illo auditus est, ut ejus rogatu monasterio supra memorato inditus ac monachica sit tonsura coronatus, atque ad eum audiendum sæpissime, cum illas in partes devenisset, accederet. Cui videlicet monasterio tempore illo religiosæ ac modestæ vitæ abbas et presbyter Ethelwaldus præerat, qui nunc episcopalem Lindisfarnensis ecclesiæ cathedram condignis gradu actibus servat.
Accepit autem in eodem monasterio locum mansionis secretiorem, ubi liberius continuis in orationibus famulatui sui conditoris vacaret. Et quia locus ipse super ripam fluminis erat situs, solebat hunc creber ob magnum castigandi corporis affectum ingredi, ac sæpius in eo supermeantibus undis immergi; sicque ibidem quamdiu sustinere posse videbatur, psalmis vel precibus insistere fixusque manere, ascendente aqua fluminis usque ad lumbos, aliquando et usque ad collum; atque inde egrediens ad terram nunquam ipsa vestimenta uda atque algida deponere curabat, donec ex suo corpore calefierent et siccarentur. Cumque tempore hiemali, defluentibus circa eum semifractarum crustis glacierum, quas et ipse aliquando contriverat quo haberet locum standi sive immergendi se in fluvio, dicerentque qui videbant. “Mirum, frater Drithelme,” (hoc enim erat viro nomen,) “quod tantam frigoris asperitatem ulla ratione tolerare prævales!” respondebat ille simpliciter, erat namque homo simplicis ingenii ac moderatæ naturæ, “Frigidiora ego vidi.” Et cum dicerent, “Mirum quod tam austeram tenere continentiam velis!” respondebat, “Austeriora ego vidi.” Sicque usque ad diem suæ vocationis infatigabili cœlestium bonorum desiderio corpus senile inter quotidiana jejunia domabat, multisque et verbo et conversatione saluti fuit.
AT contra, fuit quidam in provincia Merciorum, cujus visiones ac verba, et conversatio, plurimis, sed non sibimetipsi, profuit. Fuit autem temporibus Coenredi, qui post Ethelredum regnavit, vir in laico habitu atque officio militari positus; sed quantum pro industria exteriori regi placens, tantum pro interna suimet negligentia displicens. Admonebat ergo illum sedulo, ut confiteretur et emendaret ac relinqueret scelera sua, priusquam subito mortis superventu tempus omne pœnitendi et emendandi perderet. Verum ille, frequenter licet admonitus, spernebat verba salutis, seseque tempore sequente pœnitentiam acturum esse promittebat. Hæc inter tactus infirmitate decidit in lectum, atque acri cœpit dolore torqueri. Ad quem ingressus rex, diligebat enim eum multum, hortabatur, ut vel tunc antequam moreretur pœnitentiam ageret commissorum. At ille respondit, non se tunc velle confiteri peccata sua, sed cum ab infirmitate resurgeret, ne exprobrarent sibi sodales, quod timore mortis faceret ea, quæ sospes facere noluerat; fortiter quidem, ut sibi videbatur, locutus, sed miserabiliter, ut postea patuit, dæmonica fraude seductus est.
Cumque, morbo ingravescente, denuo ad eum visitandum ac docendum rex intraret, clamavit statim miserabili voce, “Quid vis modo? quid huc venisti? non enim mihi aliquid utilitatis aut salutis potes ultra conferre.” At ille, “Noli,” inquit, “ita loqui, vide ut sanum sapias.”—“Non,” inquit, “insanio, sed pessimam mihi conscientiam certus præ oculis habeo.”—“Et quid,” inquit, “hoc est?”—“Paulo ante,” inquit, “intraverunt domum hanc duo pulcherrimi juvenes et resederunt circa me, unus ad caput et unus ad pedes; protulitque unus libellum perpulcrum, sed vehementer modicum, ac mihi ad legendum dedit, in quo omnia, quæ unquam bona feceram intuens scripta repperi, et hæc erant nimium pauca et modica. Receperunt codicem, neque aliquid mihi dicebant. Tum subito supervenit exercitus malignorum et horrendorum vultu spirituum, domumque hanc et exterius obsedit et intus maxima ex parte residens implevit. Tunc ille, qui et obscuritate tenebrosæ faciei et primatu sedis major esse videbatur eorum, proferens codicem horrendæ visionis et magnitudinis enormis et ponderis pene importabilis, jussit uni ex satellitibus suis mihi ad legendum deferre. Quem cum legissem, inveni omnia scelera, non solum quæ opere vel verbo, sed etiam quæ tenuissima cogitatione peccavi, manifestissime in eo tetris esse descripta litteris. Dicebatque ad illos, qui mihi assederant, viros albatos et præclaros, ‘Quid hic sedetis, scientes certissime quia noster est iste?’ Responderunt, ‘Verum dicitis; accipite et in cumulum damnationis vestræ ducite.’ Quo dicto, statim disparuerunt; surgentesque duo nequissimi spiritus, habentes in manibus furcas, percusserunt me, unus in capite et alius in pede; qui, videlicet, modo cum magno tormento irrepunt in interiora corporis mei, moxque ut ad se invicem perveniunt moriar, et paratis ad rapiendum me dæmonibus, in inferni claustra pertrahar.”
Sic loquebatur miser desperans, et non multo post defunctus pœnitentiam, quam ad breve tempus cum fructu veniæ facere supersedit, in æternum sine fructu pœnis subditus facit. De quo constat quia, sicut beatus papa Gregorius de quibusdam scribit, non pro se ista, cui non profuere, sed pro aliis, viderit, qui ejus interitum cognoscentes, differre tempus pœnitentiæ, dum vacat, timerent, ne improviso mortis articulo præventi impœnitentes perirent. Quod autem codices diversos per bonos sive malos spiritus sibi vidit offerri, ob id superna dispensatione factum est, ut meminerimus facta et cogitationes nostras non in ventum diffluere, sed ad examen summi Judicis cuncta servari; sive per amicos angelos in fine nobis ostendenda, sive per hostes. Quod vero prius candidum codicem protulerunt angeli, deinde atrum dæmones, illi perparvum, isti enormem, animadvertendum est, quod in prima ætate bona aliqua fecit, quæ tamen universa prave agendo juvenis obnubilavit. Qui si e contrario errores pueritiæ corrigere in adolescentia, ac bene faciendo a Dei oculis abscondere, curasset, posset eorum numero sociari, de quibus ait Psalmus, [xxxi. 1,] Beati, quorum remissæ sunt iniquitates, et quorum tecta sunt peccata. Hanc historiam, sicut a venerabili antistite Pechthelmo didici, simpliciter ob salutem legentium, sive audientium, narrandam esse putavi.
Novi autem ipse fratrem, quem utinam non nossem, cujus etiam nomen, si hoc aliquid prodesset, dicere possem, positum in monasterio nobili, sed ipsum ignobiliter viventem. Corripiebatur quidem sedulo a fratribus ac majoribus loci, atque ad castigatiorem vitam converti admonebatur; et quamvis eos audire noluisset, tolerabatur tamen ab eis longanimiter ob necessitatem operum ipsius exteriorum; erat enim fabrili arte singularis. Serviebat autem multum ebrietati et ceteris vitæ remissioris illecebris; magisque in officina sua die noctuque residere, quam ad psallendum atque orandum in ecclesia, audiendumque cum fratribus verbum vitæ, concurrere consueverat. Unde accidit illi, quod solent dicere quidam, quia, qui non vult ecclesiæ januam sponte humiliatus ingredi, necesse habet in januam inferni non sponte damnatus introduci. Percussus enim languore atque ad extrema perductus vocavit fratres, et multum mœrens ac damnato similis cœpit narrare, quia videret inferos apertos et Satanam immersum in profundum Tartari, Caiphanque cum ceteris, qu iocciderunt Dominum, juxta eum flammis ultricibus contraditum; “in quorum vicinia,” inquit, “heu misero mihi locum aspicio æternæ perditionis esse præparatum.” Audientes hæc fratres cœperunt diligenter exhortari, ut vel tunc positus adhuc in corpore pœnitentiam ageret. Respondebat ille desperans, “Non est mihi modo tempus vitam mutandi, cum ipse viderim judicium meum jam esse completum.”
Talia dicens sine viatico salutis obiit, et corpus ejus in ultimis est monasterii locis humatum, neque aliquis pro eo vel missas facere, vel psalmos cantare, vel saltem orare, præsumebat. O quam grandi distantia divisit Deus inter lucem et tenebras! Beatus protomartyr Stephanus passurus mortem pro veritate vidit cœlos apertos, vidit gloriam Dei, et Jesum stantem a dextris Dei; et ubi erat futurus ipse post mortem, ibi oculos mentis ante mortem, quo lætior occumberet, misit. At contra, faber iste tenebrosæ mentis et actionis, imminente morte, vidit aperta Tartara, vidit damnationem diaboli et sequacium ejus; vidit etiam suum infelix inter tales carcerem, quo miserabilius ipse, desperata salute, periret, sed viventibus, qui hæc cognovissent, causam salutis sua perditione relinqueret. Factum est hoc nuper in provincia Berniciorum; ac longe lateque diffamatum multos ad agendam, et non differendam, scelerum suorum pœnitudinem provocavit. Quod utinam exhinc etiam nostrarum lectione literarum fiat.
Quo tempore plurima pars Scotorum in Hibernia, et nonnulla etiam de Britonibus in Britannia, rationabile et ecclesiasticum Paschalis observantiæ tempus, Domino donante, suscepit. Siquidem Adamnanus presbyter et abbas monachorum, qui erant in insula Hii, cum legationis gratia missus a sua gente venisset ad Alfridum regem Anglorum, et aliquandiu in ea provincia moratus videret ritus ecclesiæ canonicos; sed et a pluribus, qui erant eruditiores, esset solerter admonitus, ne contra universalem ecclesiæ morem, vel in observantia Paschali, vel in aliis quibusque decretis, cum suis paucissimis et in extremo mundi angulo positis vivere præsumeret, mutatus mente est; ita ut ea, quæ viderat et audierat in ecclesiis Anglorum, suæ suorumque consuetudini libentissime præferret. Erat enim vir bonus et sapiens, et scientia Scripturarum nobilissime instructus.
Qui cum domum rediisset, curavit suos, qui erant in Hii, quive eidem erant subditi monasterio, ad eum, quem cognoverat, quemque ipse toto ex corde susceperat, veritatis callem perducere, nec valuit. Navigavit itaque Hiberniam, et prædicans eis ac modesta exhortatione declarans legitimum Paschæ tempus, plurimos eorum et pene omnes, qui ab Hiiensium dominio erant liberi, ab errore avito correctos ad unitatem reduxit catholicam, ac legitimum Paschæ tempus observare perdocuit. Qui cum, celebrato in Hibernia canonico Pascha, ad suam insulam revertisset suoque in monasterio catholicam temporis Paschalis observantiam instantissime prædicaret, nec tamen perficere, quod conabatur, posset, contigit eum ante expletum anni circulum migrasse de seculo. Divina utique gratia disponente, ut vir unitatis ac pacis studiosissimus ante ad vitam raperetur æternam, quam, redeunte tempore Paschali, graviorem cum eis, qui eum ad veritatem sequi nolebant, cogeretur habere discordiam.
Scripsit idem vir De Locis Sanctis librum legentibus multis utillimum; cujus auctor erat docendo ac dictando Galliarum episcopus Arculfus, qui locorum gratia sanctorum venerat Hierosolymam, et, lustrata omni terra Repromissionis, Damascum quoque, Constantinopolim, Alexandriam, multasque maris insulas, adierat; patriamque navigio revertens vi tempestatis in occidentalia Britanniæ littora delatus est; ac post multa ad memoratum Christi famulum Adamnanum perveniens, ubi doctus in Scripturis sanctorumque locorum gnarus esse compertus est, libentissime est ab illo susceptus, libentius auditus; adeo, ut quæcunque ille se in locis sanctis memoratu digna vidisse testabatur, cuncta mox ille litteris mandare curaverit. Fecitque opus, ut dixi, multum utile, et maxime illis, qui longius ab eis locis, in quibus patriarchæ et apostoli erant, secreti, ea tantum de his, quæ lectione didicerint, norunt. Porrexit autem librum hunc Adamnanus Alfrido regi, ac per ejus est largitionem etiam minoribus ad legendum contraditus. Scriptor quoque ipse multis ab eo muneribus donatus in patriam remissus est. De cujus scriptis aliqua decerpere ac nostræ huic Historiæ inserere commodum fore legentibus reor.
SCRIPSIT ergo de loco Dominicæ nativitatis in hunc modum; “Bethleem, civitas David, in dorso sita est angusto ex omni parte vallibus circumdato, ab occidente in orientem mille passibus longa, humili sine turribus muro per extrema plani verticis instructo; in cujus orientali angulo quasi quoddam naturale semiantrum est, cujus exterior pars nativitatis Dominicæ fuisse dicitur locus; interior ‘Præsepe Domini’ nominatur. Hæc spelunca tota interius pretioso marmore tecta supra locum, ubi Dominus natus specialius traditur, sanctæ Mariæ grandem gestat ecclesiam.” Scripsit item hoc modo de loco Passionis ac Resurrectionis illius; “Ingressis a septentrionali parte urbem Hierosolymam, primum de locis sanctis pro conditione platearum divertendum est ad ecclesiam Constantinianam, quæ Martyrium appellatur. Hanc Constantinus imperator, eo quod ibi crux Domini ab Helena ejus matre reperta sit, magnifico et regio cultu construxit. Dehinc ab occasu Golgothana videtur ecclesia, in qua etiam rupis apparet illa, quæ quondam ipsam affixo Domini corpore crucem pertulit, argenteam modo pergrandem sustinens crucem, pendente magna desuper ærea rota cum lampadibus. Infra ipsum vero locum Dominicæ crucis, excisa in petra crypta est, in qua super altare pro defunctis honoratis sacrificium solet offerri, positis interim in platea corporibus. Hujus quoque ad occasum ecclesiæ, Anastasis, hoc est, resurrectionis Dominicæ rotunda ecclesia, tribus cincta parietibus, duodecim columnis sustentatur; inter parietes singulos latum habens spatium viæ, quæ tria altaria in tribus locis parietis medii continet, hoc est, australi, aquilonali, et occidentali. Hæc bis quaternas portas, id est in introitus, per tres e regione parietes habet, e quibus quatuor ad vulturnum et quatuor ad eurum spectant. Hujus in medio monumentum Domini rotundum in petra excisum est, cujus culmen intrinsecus stans homo manu contingere potest, ab oriente habens introitum, cui lapis ille magnus appositus est, quod intrinsecus ferramentorum vestigia usque in præsens ostendit; nam extrinsecus usque ad culminis summitatem totum marmore tectum est. Summum vero culmen auro ornatum auream magnam gestat crucem. In hujus ergo monumenti aquilonali parte sepulcrum Domini in eadem petra excisum, longitudinis septem pedum, trium mensura palmarum pavimento altius eminet; introitum habens a latere meridiano, ubi die noctuque duodecim lampades ardent, quatuor intra sepulcrum, octo supra in margine dextro. Lapis, qui ad ostium monumenti positus erat, nunc fissus est; cujus pars minor quadratum altare ante ostium nihilominus ejusdem monumenti stat; major vero pars in orientali ejusdem ecclesiæ loco quadrangulum aliud altare sub linteaminibus exstat. Color autem ejusdem monumenti et sepulcri albo et rubicundo permixtus esse videtur.”
DE loco quoque Dominicæ ascensionis præfatus auctor hoc modo refert. “Mons Olivarum altitudine monti Sion par est, sed latitudine et longitudine præstat, exceptis vitibus et olivis, raræ ferax arboris, frumenti quoque et hordei fertilis. Neque enim brucosa, sed herbosa et florida, soli illius est qualitas; in cujus summo vertice, ubi Dominus ad cœlos ascendit, ecclesia rotunda grandis ternas per circuitum cameratas habet porticus desuper tectas. Interior namque domus propter Dominici corporis meatum camerari et tegi non potuit; altare ad orientem habens angusto culmine protectum, in cujus medio ultima Domini vestigia, cœlo desuper patente, ubi ascendit, visuntur. Quæ cum quotidie a credentibus terra tollatur, nihilominus manet, candemque adhuc speciem veluti impressis signata vestigiis servat. Hæc circa ærea rota jacet, usque ad cervicem alta, ab occasu habens introitum, pendente desuper in trochleis magna lampade tota die et nocte lucente. In occidentali ejusdem ecclesiæ parte sunt fenestræ octo, totidemque e regione lampades in funibus pendentes usque Hierosolymam per vitrum fulgent; quarum lux corda intuentium cum quadam alacritate et compunctione pavefacere dicitur. In die ascensionis Dominicæ per annos singulos, missa peracta, validi flaminis procella desursum venire consuevit, et omnes, qui in ecclesia affuerint, terræ prosternere.”
De situ etiam Hebron et monumentis Patrum ita scribit; “Hebron quondam civitas et metropolis regni David, nunc ruinis tantum quid tunc fuerit ostendens. Uno ad orientem stadio speluncam duplicem in valle habet, ubi sepulcra patriarcharum quadrato muro circumdantur, capitibus versis ad aquilonem; et hæc singula singulis tecta lapidibus instar basilicæ dolatis; trium patriarcharum candidis, Adam obscurioris et vilioris operis, qui haud longe ab illis ad borealem extremamque muri illius partem pausat. Trium quoque feminarum viliores et minores memoriæ cernuntur. Mamre etiam collis mille passibus est a monumentis his ad boream, herbosus valde et floridus, campestrem habens in vertice planitiem; in cujus aquilonali parte quercus Abrahæ, duorum hominum altitudinis truncus, ecclesia circumdata est.”
Hæc de opusculis excerpta præfati scriptoris, ad sensum quidem verborum illius, sed brevioribus strictisque comprehensa sermonibus, nostris ad utilitatem legentium Historiis indere placuit. Plura voluminis illius, si quem scire delectat, vel in ipso illo volumine, vel in eo, quod de illo dudum strictim excerpsimus, epitomate requirat.
ANNO Dominicæ incarnationis septingentesimo quinto, Alfridus rex Northanhumbrorum defunctus est anno regni sui vicesimo necdum impleto; cui succedens in imperium filius suus Osredus, puer octo circiter annorum, regnavit annis undecim. Hujus regni principio antistes Occidentalium Saxonum Heddi cœlestem migravit ad vitam; bonus quippe erat vir ac justus et episcopalem vitam, sive doctrinam, magis insito sibi virtutum amore, quam lectionibus, institutus exercebat. Denique, reverendissimus antistes Pechthelmus, de quo in sequentibus suo loco dicendum est, qui cum successore ejus Aldhelmo multo tempore adhuc diaconus sive monachus fuit, referre est solitus, quod in loco, quo defunctus est, ob meritum sanctitatis ejus multa sanitatum sint patrata miracula, hominesque provinciæ illius solitos ablatum inde pulverem propter languentes in aquam mittere, atque hujus gustum, sive aspersionem, multis sanitatem ægrotis et hominibus et pecoribus conferre; propter quod frequenti ablatione pulveris sacri fossa sit ibidem facta non minima.
Quo defuncto, episcopatus provinciæ illius in duas parochias divisus est; una data Danieli, quam usque hodie regit, altera Aldhelmo, cui annis quatuor strenuissime præfuit; ambo et in rebus ecclesiasticis, et in scientia Scripturarum, sufficienter instructi. Denique, Aldhelmus, cum adhuc esset presbyter et abbas monasterii, quod Maildufi Urbem nominant, scripsit, jubente synodo suæ gentis, librum egregium adversus errorem Britonum, quo vel Pascha non suo tempore celebrant, vel alia perplura ecclesiasticæ castitati et paci contraria gerunt, multosque eorum, qui Occidentalibus Saxonibus subditi erant Britones, ad catholicam Dominici Paschæ celebrationem hujus lectione perduxit. Scripsit et De Virginitate librum eximium, quem in exemplum Sedulii geminato opere, et versibus hexametris et prosa, composuit. Scripsit et alia nonnulla, utpote vir undecunque doctissimus: nam et sermone nitidus et Scripturarum, ut dixi, tam liberalium quam ecclesiasticarum, erat eruditione mirandus. Quo defuncto, pontificatum pro eo suscepit Forthere, qui usque hodie superest; vir et ipse in Scripturis sanctis multum eruditus.
Quibus episcopatum administrantibus, statutum est synodali decreto, ut provincia Australium Saxonum, quæ eatenus ad civitatis Ventanæ, cui tunc Daniel præerat, parochiam pertinebat, et ipsa sedem episcopalem ac proprium haberet episcopum; consecratusque est eis primus antistes Eadbertus, qui erat abbas monasterii beatæ memoriæ, Wilfridi episcopi, quod dicitur Seleseu; quo defuncto, Eolla suscepit officium pontificatus. Ipso autem ante aliquot annos ex hac luce subtracto, episcopatus usque hodie cessavit.
ANNO autem imperii Osredi quarto, Coinredus, qui regno Merciorum nobilissime tempore aliquanto præfuerat, nobilius multo regni sceptra reliquit. Nam venit Romam, ibique attonsus, pontificatum habente Constantino, ac monachus factus, ad limina apostolorum, in precibus, jejuniis et eleemosynis, usque ad diem permansit ultimum; succedente in regnum Ceolredo filio Ethelredi, qui ante ipsum Coinredum idem regnum tenebat. Venit autem cum illo et filius Sighere regis Orientalium Saxonum, cujus supra meminimus, vocabulo Offa, juvenis amantissimæ ætatis et venustatis, totæque suæ genti ad tenenda servandaque regni sceptra exoptatissimus. Qui pari ductus devotione mentis reliquit uxorem, agros, cognatos et patriam, propter Christum et propter Evangelium, ut in hac vita centuplum acciperet, et in seculo venturo vitam æternam. Et ipse ergo, ubi ad loca sancta Romam pervenerunt, attonsus, et in monachico vitam habitu complens, ad visionem beatorum apostolorum in cœlis diu desideratam pervenit.
Eodem sane anno, quo hi Britanniam reliquere, antistes eximius Wilfridus, post quadraginta et quinque annos accepti episcopatus, diem clausit extremum in provincia, quæ vocatur Inundalum; corpusque ejus loculo inditum perlatum est in monasterium ipsius, quod dicitur Inrhypum, et juxta honorem tanto pontifici congruum, in ecclesia beati apostoli Petri sepultum. De cujus statu vitæ, ut ad priora repedantes, paucis, quæ sunt gesta, memoremus. Cum esset puer bonæ indolis, atque vitam in probis moribus transigens, ita se modeste et circumspecte in omnibus gerebat, ut merito a majoribus quasi unus ex ipsis amaretur, et veneraretur. Ubi quartum decimum ætatis contigit annum, monasticam seculari vitam prætulit: quod ubi patri suo narravit, jam enim mater obierat, libenter ejus votis ac desideriis cœlestibus annuit, eumque cœptis insistere salutaribus jussit. Venit ergo ad insulam Lindisfarnensem, ibique monachorum famulatui se contradens diligenter ea, quæ monasticæ castitatis ac pietatis erant, et discere curabat et agere. Et quia acris erat ingenii, didicit citissime psalmos et aliquot codices; necdum quidem attonsus, verum eis, quæ tonsura majores sunt, virtutibus, id est humilitatis et obedientiæ, non mediocriter insignitus; propter quod et a senioribus et coætaneis suis justo colebatur affectu. In quo, videlicet, monasterio cum aliquot annos Deo serviret, animadvertit paulatim adolescens animi sagacis minime perfectam esse virtutis viam, quæ tradebatur a Scotis, proposuitque animo venire Romam, et qui ad sedem apostolicam ritus ecclesiastici sive monasteriales servarentur videre. Quod cum fratribus referret, laudaverunt ejus propositum, eumque id, quod mente disposuerat, perficere suadebant. At ille confestim veniens ad reginam Eanfledam, quia notus erat ei, ejusque consilio et suffragiis præfato fuerat monasterio sociatus, indicavit ei desiderium sibi inesse beatorum apostolorum limina visitandi; quæ delectata bono adolescentis proposito misit eum Cantiam ad regem Erconbertum, qui erat filius avunculi sui, postulans, ut eum honorifice Romam transmitteret. Quo tempore ibi gradum archiepiscopi Honorius, unus ex discipulis beati papæ Gregorii, vir in rebus ecclesiasticis sublimiter institutus, servabat. Ubi cum aliquandiu demoratus adolescens animi vivacis diligenter his, quæ inspiciebat, discendis operam daret, supervenit illo alius adolescens, nomine Biscop, cognomento Benedictus, de nobilibus Anglorum, cupiens et ipse Romam venire; cujus supra meminimus.
Hujus ergo comitatui rex sociavit Wilfridum, atque illum secum Romam perducere, jussit. Qui cum Lugdunum pervenissent, Wilfridus a Dalfino civitatis episcopo ibi retentus est, Benedictus cœptum iter gnaviter Romam usque complevit. Delectabatur enim antistes prudentia verborum juvenis, gratia venusti vultus, alacritate actionis, et constantia ac maturitate cogitationis; unde et omnia, quæ necesse habebat, abundanter ipsi cum sociis suis, quamdiu secum erant, donabat: et insuper offerebat, ut si vellet, partem Galliarum non minimam illi regendam committeret, ac filiam fratris sui virginem illi conjugem daret, eumque ipse loco adoptivi semper haberet. At ille gratias agens pietati, quam erga eum, cum esset peregrinus, habere dignaretur, respondit propositum se magis alterius conversationis habere, atque ideo, patria relicta, Romam iter agere cœpisse.
Quibus auditis, antistes misit eum Romam, dato duce itineris et cunctis simul, quæ necessitas poscebat itineris, largiter subministratis; obsecrans sedulo, ut cum patriam reverteretur, per se iter facere meminisset. Veniens vero Wilfridus Romam, et orationibus ac meditationi rerum ecclesiasticarum, ut animo proposuerat, quotidiana mancipatus instantia, pervenit ad amicitiam viri doctissimi ac sanctissimi, Bonifacii, videlicet, archidiaconi, qui etiam consiliarius erat apostolici papæ; cujus magisterio quatuor Evangeliorum libros ex ordine didicit, computum Paschæ rationabilem et alia multa, quæ in patria nequiverat, ecclesiasticis disciplinis accommoda, eodem magistro tradente, percepit; et cum menses aliquot ibi studiis occupatus felicibus exegisset, rediit ad Dalfinum in Galliam, et tres annos apud eum commoratus attonsus est ab eo, et in tanto habitus amore, ut heredem sibi illum facere cogitaret. Sed ne hoc fieri posset, antistes crudeli morte præreptus est, et Wilfridus ad suæ potius, hoc est, Anglorum, gentis episcopatum reservatus. Namque Baldhilda regina, missis militibus, episcopum jussit interfici; quem ad locum quidem quo decollandus erat secutus est Wilfridus clericus illius, desiderans cum eo, tametsi ipso multum prohibente, pariter occumbere. Sed hunc ubi peregrinum atque oriundum de natione Anglorum cognovere carnifices, pepercere illi, neque eum trucidare cum suo voluere pontifice.
At ille Britanniam veniens conjunctus est amicitiis Alfridi regis, qui catholicas ecclesiæ regulas sequi semper et amare didicerat. Unde et ille, quia catholicum eum esse comperit, mox donavit terram decem familiarum in loco, qui dicitur Stanford, et non multo post monasterium triginta familiarum in loco, qui vocatur Inhrypum; quem, videlicet, locum dederat pridem ad construendum inibi monasterium his, qui Scotos sequebantur. Verum quia illi postmodum, optione data, maluerunt loco cedere, quam Pascha catholicum ceterosque ritus canonicos juxta Romanæ et apostolicæ ecclesiæ consuetudinem recipere, dedit hoc illi, quem melioribus imbutum disciplinis ac moribus vidit.
Quo in tempore, ad jussionem præfati regis, presbyter ordinatus est in eodem monasterio ab Agilberto episcopo Gewissarum, cujus supra meminimus, desiderante rege, ut vir tantæ eruditionis ac religionis sibi specialiter individuo comitatu sacerdos esset ac doctor. Quem non multo post (detecta et eliminata, ut et supra docuimus, Scotorum secta,) Galliam mittens, cum consilio atque consensu patris sui Oswii, episcopum sibi rogavit ordinari, cum esset annorum circiter triginta, eodem Agilberto tunc episcopatum agente Parisiacæ civitatis; cum quo et alii undecim episcopi ad dedicationem antistitis convenientes multum honorifice ministerium impleverunt. Quo adhuc in transmarinis partibus demorante, consecratus est in episcopatum Eboraci, jubente rege Oswio, Ceadda vir sanctus, ut supra memoratum est, et tribus annis ecclesiam sublimiter regens dehinc ad monasterii sui, quod est in Lestingau, curam secessit, accipiente Wilfrido episcopatum totius Northanhumbrorum provinciæ.
Qui deinde, regnante Egfrido, pulsus est episcopatu, et alii pro illo consecrati antistites, quorum supra meminimus; Romamque iturus et coram apostolico papa causam dicturus, ubi navem conscendit, flante Favonio, pulsus est Fresiam, et honorifice susceptus a barbaris ac rege illorum Aldgilso, prædicabat eis Christum, et multa eorum millia verbo veritatis instituens a peccatorum suorum sordibus fonte Salvatoris abluit; et quod postmodum Wilbrordus reverendissimus Christi pontifex in magna devotione complevit, ipse primus ibi opus evangelicum cœpit. Ibi ergo hiemem cum nova Dei plebe feliciter exigens sic Romam veniendi iter repetiit; et ubi causa ejus ventilata est, præsente Agathone papa et pluribus episcopis, universorum judicio absque crimine accusatus fuisse et episcopatu esse dignus inventus est.
Quo in tempore idem papa Agatho, cum synodum congregaret Romæ centum viginti quinque episcoporum adversus eos, qui unam in Domino Salvatore voluntatem atque operationem dogmatizabant, vocari jussit et Wilfridum, atque inter episcopos considentem dicere fidem suam simul et provinciæ sive insulæ, de qua venerat; cumque catholicus fide cum suis esset inventus, placuit hoc inter cetera ejusdem synodi gestis inseri, scriptumque est hoc modo: “Wilfridus Deo amabilis episcopus Eboracensis civitatis apostolicam sedem de sua causa appellans, et ab hac potestate de certis incertisque rebus absolutus, et cum aliis centum viginti quinque episcopis in synodo in judicii sede constitutus, et pro omni aquilonali parte, Britanniæ et Hiberniæ insulis, quæ ab Anglorum et Britonum, necnon Scotorum et Pictorum, gentibus incoluntur, veram et catholicam fidem confessus est, et cum subscriptione sua corroboravit.”
Post hæc reversus Britanniam provinciam Australium Saxonum ab idololatriæ ritibus ad Christi fidem convertit. Vectæ quoque insulæ Verbi ministros destinavit; et secundo anno Alfridi, qui post Egfridum regnavit, sedem suam et episcopatum, ipso rege invitante, recepit. Sed post quinque annos denuo accusatus ab eodem ipso rege et plurimis episcopis præsulatu pulsus est; veniensque Romam, cum, præsentibus accusatoribus, acciperet locum se defendendi, considentibus episcopis pluribus cum apostolico papa Joanne, omnium judicio probatum est accusatores ejus nonnulla in parte falsas contra eum machinasse calumnias, scriptumque a præfato papa regibus Anglorum Ethelredo et Alfrido, ut eum in episcopatum suum, eo quod injuste fuerit condemnatus, facerent recipi.
Juvit autem causam absolutionis ejus lectio synodi beatæ memoriæ papæ Agathonis, quæ quondam, ipso præsente in urbe atque in eodem concilio inter episcopos residente, ut prædiximus, acta est. Cum ergo, causa exigente, synodus eadem coram nobilibus et frequentia populi, jubente apostolico papa, diebus aliquot legeretur, ventum est ad locum, ubi scriptum erat, “Wilfridus, Deo amabilis, episcopus Eboracensis civitatis, apostolicam sedem de sua causa appellans, et ab hac potestate de certis incertisque rebus absolutus,” et cetera, quæ supra posuimus. Quod ubi lectum est, stupor apprehendit audientes; et, silente lectore, cœperunt alterutrum requirere, quis esset ille Wilfridus episcopus? Tunc Bonifacius consiliarius apostolici papæ et alii perplures, qui eum temporibus Agathonis papæ ibi viderant, dicebant ipsum esse episcopum, qui nuper Roman accusatus a suis atque ab apostolica sede judicandus advenerat, “qui jamdudum,” inquiunt, “æque accusatus huc adveniens, mox audita ac dijudicata causa et controversia utriusque partis, a beatæ memoriæ papa Agathone probatus est contra fas a suo episcopatu repulsus; et tanto apud eum habitus est honore ut ipsum in concilio, quod congregarat, episcoporum, quasi virum incorruptæ fidei et animi probi residere præciperet.” Quibus auditis, dicebant omnes una cum ipso pontifice, virum tantæ auctoritatis, qui per quadraginta prope annos episcopatu fungebatur, nequaquam damnari debere, sed ad integrum culpis accusationum absolutum patriam cum honore reverti.
Qui cum Britanniam remeans in Galliarum partes devenisset, tactus est infirmitate repentina, et, ea crescente, adeo pressus, ut neque equo vehi posset, sed manibus ministrorum portaretur in grabato. Sic delatus in Meldum civitatem Galliæ, quatuor diebus ac noctibus quasi mortuus jacebat, halitu tantum pertenui quia viveret demonstrans. Cumque ita sine cibo et potu, sine voce et auditu, quatriduo perseveraret, quinta demum illucescente die, quasi de gravi experrectus somno exurgens resedit; apertisque oculis, vidit circa se choros psallentium simul et flentium fratrum; ac modicum suspirans interrogavit, ubi esset Acca presbyter, qui statim vocatus intravit et videns eum melius habentem ac loqui jam valentem, flexis genibus gratias egit Deo cum omnibus, qui aderant, fratribus. Et cum parum consedissent ac de supernis judiciis trepidi aliquantum confabulari cœpissent, jussit pontifex ceteros ad horam egredi, et ad Accam presbyterum ita loqui exorsus est.
“Visio mihi modo tremenda apparuit, quam te audire ac silentio tegere volo, donec sciam quid de me fieri velit Deus. Astitit enim mihi quidam candido præclarus habitu, dicens se Michaëlem esse archangelum; et ‘ob hoc,’ inquit, ‘missus sum, ut te a morte revocem; donavit enim tibi Dominus vitam per orationes ac lacrimas discipulorum ac fratrum tuorum, et per intercessionem beatæ suæ genitricis semperque virginis Mariæ. Quapropter dico tibi, quia modo quidem ab infirmitate hac sanaberis, sed paratus esto, quia post quadriennium revertens visitabo te; patriam vero perveniens maximam possessionum tuarum, quæ tibi ablatæ sunt, portionem recipies, atque in pace tranquilla vitam terminabis.’ ” Convaluit igitur episcopus, cunctis gaudentibus ac Deo gratias agentibus, cœptoque itinere Britanniam venit.
Lectis autem epistolis, quas ab apostolico papa advexerat, Bertwaldus archiepiscopus, et Ethelredus quondam rex, tunc autem abbas, libentissime faverunt; qui, videlicet, Ethelredus accitum ad se Coinredum, quem pro se regem fecerat, amicum episcopo fieri petiit et impetravit. Sed Alfridus Northanhumbrorum rex eum suscipere contempsit, nec longo tempore superfuit; unde factum est ut, regnante Osredo filio ejus, mox synodo facta juxta fluvium Nidd, post aliquantum utriusque partis conflictum, tandem, cunctis faventibus, in præsulatum sit suæ receptus ecclesiæ. Sicque quatuor annis, id est, usque ad diem obitus sui, vitam duxit in pace. Defunctus est autem [quarta Idus Octobris] in monasterio suo, quod habebat in provincia Undalum sub regimine Cuthbaldi abbatis; et ministerio fratrum perlatus in primum suum monasterium, quod vocatur Inhrypum, positus est in ecclesia beati apostoli Petri, juxta altare ad austrum, ut et supra docuimus; et hoc de illo supra epitaphium scriptum:
ANNO post obitum præfati patris proximo, id est, quinto Osredi regis, reverendissimus pater Hadrianus abbas, cooperator in verbo Dei Theodori beatæ memoriæ episcopi, defunctus est, et in monasterio suo in ecclesia beatæ Dei genitricis sepultus; qui est annus quadragesimus primus ex quo a Vitaliano papa directus est cum Theodoro, ex quo autem Britanniam venit tricesimus nonus. Cujus doctrinæ simul et Theodori inter alia testimonium perhibet, quod Albinus discipulus ejus, qui monasterio ipsius in regimine successit, in tantum studiis Scripturarum institutus est, ut Græcam quidem linguam non parva ex parte, Latinam vero non minus quam Anglorum, quæ sibi naturalis est, noverit.
Suscepit vero pro Wilfrido episcopatum Hagulstadensis ecclesiæ Acca presbyter ejus, vir et ipse strenuissimus et coram Deo et hominibus magnificus; qui et ipsius ecclesiæ suæ, quæ in beati Andreæ apostoli honorem consecrata est, ædificium multifario decore ac mirificis ampliavit operibus. Dedit namque operam, quod et hodie facit, ut acquisitis undecunque reliquiis beatorum apostolorum et martyrum Christi, in venerationem illorum poneret altaria, distinctis porticibus in hoc ipsum intra muros ejusdem ecclesiæ, sed et historias passionum eorum, una cum ceteris ecclesiasticis voluminibus, summa industria congregans, amplissimam ibi ac nobilissimam bibliothecam fecit, necnon et vasa sancta et luminaria aliaque hujusmodi, quæ ad ornatum domus Dei pertinent, studiosissime paravit. Cantatorem quoque egregium, vocabulo Maban, qui a successoribus discipulorum beati papæ Gregorii in Cantia fuerat cantandi sonos edoctus, ad se suosque instituendos accersiit ac per annos duodecim tenuit; quatenus et ea, quæ illi non noverant, carmina ecclesiastica doceret; et ea, quæ quondam cognita longo usu vel negligentia inveterare cœperant, hujus doctrina priscum renovarentur in statum. Nam et ipse episcopus Acca cantator erat peritissimus, quomodo etiam in literis sanctis doctissimus et in catholicæ fidei confessione castissimus, in ecclesiasticæ quoque institutionis regulis solertissimus exstiterat; et usquedum præmia piæ devotionis acciperet, exsistere non destitit: utpote, qui a pueritia in clero sanctissimi ac Deo dilecti Bosæ, Eboracensis episcopi, nutritus atque eruditus est, deinde ad Wilfridum episcopum spe melioris propositi adveniens omnem in ejus obsequio usque ad obitum illius explevit ætatem; cum quo etiam Romam veniens multa illic, quæ in patria nequiverat, ecclesiæ sanctæ institutis utilia didicit.
EO tempore Naitanus rex Pictorum, qui septentrionales Britanniæ plagas inhabitant, admonitus ecclesiasticarum frequenti meditatione Scripturarum, abrenunciavit errori. quo eatenus in observatione Paschæ cum sua gente tenebatur; et se suosque omnes ad catholicum Dominicæ resurrectionis tempus celebrandum perduxit. Quod ut facilius et majori auctoritate perficeret, quæsivit auxilium de gente Anglorum, quos jamdudum ad exemplum sanctæ Romanæ et apostolicæ ecclesiæ suam religionem instituisse cognovit. Siquidem misit legatarios ad virum venerabilem Ceolfridum, abbatem monasterii beatorum apostolorum Petri et Pauli, quod est ad ostium Wiri amnis, et juxta amnem Tinam, in loco, qui vocatur “In Gyrvum,” cui ipse post Benedictum, de quo supra diximus, gloriosissime præfuit; postulans, ut exhortatorias sibi literas mitteret, quibus potentius confutare posset eos, qui Pascha non suo tempore observare præsumerent; simul et de tonsuræ modo vel ratione, qua clericos insigniri deceret; excepto, quod etiam ipse in his non parva ex parte esset imbutus. Sed et architectos sibi mitti petiit, qui juxta morem Romanorum ecclesiam de lapide in gente ipsius facerent, promittens hanc in honorem beati apostolorum principis dedicandam; se quoque ipsum cum suis omnibus morem sanctæ Romanæ et apostolicæ ecclesiæ semper imitaturum, in quantum duntaxat tam longe a Romanorum loquela et natione segregati hunc ediscere potuissent. Cujus religiosis votis ac precibus favens reverendissimus abbas Ceolfridus misit architectos, quos petebatur, misit illi et literas scriptas in hunc modum:
“Domino excellentissimo et gloriosissimo regi Naitano, Ceolfridus abbas, in Domino salutem.
“Catholicam sancti Paschæ observantiam, quam a nobis, rex Deo devote, religioso studio quæsisti, promptissime ac libentissime tuo desiderio, juxta quod ab apostolica sede didicimus, patefacere satagimus. Scimus namque cœlitus sanctæ ecclesiæ donatum, quoties ipsi rerum Domini discendæ, docendæ, custodiendæ, veritati operam impendunt. Nam et vere omnino dixit quidam secularium scriptorum, quod felicissimo mundi statu ageretur, si vel reges philosopharentur, vel regnarent philosophi. Quod si de philosophia hujus mundi vere intelligere, de statu hujus mundi merito diligere potuit homo hujus mundi; quanto magis civibus patriæ cœlestis in hoc mundo peregrinantibus optandum est et totis animi viribus supplicandum, ut quo plus in mundo quique valent, eo amplius ejus, qui super omnia est, Judicis mandatis auscultare contendant, atque ad hæc observanda secum eos quoque, qui sibi commissi sunt, exemplis simul et auctoritate instituant?
“Tres sunt ergo regulæ sacris inditæ literis, quibus Paschæ celebrandi tempus nobis præfinitum, nulla prorsus humana licet auctoritate mutari; e quibus duæ in lege Moysi divinitus statutæ, tertia in Evangelio per effectum Dominicæ passionis et resurrectionis adjuncta est. Præcepit enim Lex, ut Pascha primo mense anni, et tertia ejusdem mensis septimana, id est, a quinta decima die usque ad vicesimam primam, fieri deberet; additum est per institutionem apostolicam ex Evangelio, ut in ipsa tertia septimana diem Dominicam exspectare, atque in ea temporis Paschalis initium tenere, debeamus. Quam, videlicet, regulam triformem quisquis rite custodierit, nunquam in annotatione festi Paschalis errabit. Verum si de his singulis enucleatius ac latius audire desideras, scriptum est in Exodo, ubi liberandus de Ægypto populus Israel primum Pascha facere jubetur, quia dixerit Dominus ad Moysen et Aaron, [Ex. vii. 2, 3, 6,] Mensis iste vobis principium mensium, primus erit in mensibus anni. Loquimini ad universum cœtum filiorum Israel, et dicite eis, Decima die mensis hujus tollat unusquisque agnum per familias et domos suas. Et paulo post, Et servabitis eum usque ad quartamdecimam diem mensis hujus; immolabitque eum universa multitudo filiorum Israel ad vesperam. Quibus verbis manifestissime constat, quod ita in observatione Paschali mentio fit diei quartædecimæ, ut non tamen in ipsa die quartadecima Pascha fieri præcipiatur; sed adveniente tandem vespera dici quartædecimæ, id est, quintadecima luna, quæ initium tertiæ septimanæ faciat, in cœli faciem prodeunte, agnus immolari jubeatur; et quod ipsa sit nox quintædecimæ lunæ, in qua, percussis Ægyptiis, Israel est a longa servitute redemptus. Septem, inquit, [Ex. xii. 15,] diebus azyma comedetis. Quibus item verbis tota tertia septimana ejusdem primi mensis decernitur solennis esse debere. Sed ne putaremus easdem septem dies a quartadecima usque ad vicesimam esse computandas, continuo subjecit, [Ex. xii. 15,] In die primo non erit fermentum in domibus vestris; quicunque comederit fermentum a die primo usque ad diem septimum, peribit anima illa de Israel, et cetera, usquedum ait, [Ex. xii. 17,] In eadem enim ipsa die educam exercitum vestrum de terra Ægypti.
“Primum ergo diem azymorum appellat eum, in quo exercitum eorum esset educturus de Ægypto. Constat autem quia non quartadecima die, in cujus vespera agnus est immolatus, et quæ propriæ Pascha sive phase dicitur; sed quintadecima sunt educti ex Ægypto, sicut in libro Numerorum apertissime scribitur. Profecti igitur de Ramesse quintadecima die mensis primi, altera die fecerunt phase filii Israel in manu excelsa. Septem ergo dies azymorum, in quarum prima eductus est populus Domini ex Ægypto, ab initio, ut diximus, tertiæ septimanæ, hoc est, a quintadecima die mensis primi, usque ad vicesimam primam ejusdem mensis diem completam computari oportet. Porro, dies quartadecima extra hunc numerum separatim sub Paschæ titulo prænotatur, sicut Exodi sequentia patenter edocent; ubi cum dictum esset, [Ex. xii. 17, 18, 19,] In eadem enim ipsa die educam exercitum vestrum de terra Ægypti; protinus adjunctum est, Et custodietis diem istum in generationes vestras ritu perpetuo. Primo mense, quartadecima die mensis comedetis azyma usque ad diem vicesimam primam ejusdem mensis ad vesperam. Septem diebus fermentatum non invenietur in domibus vestris. Quis enim non videat, a quartadecima usque ad vicesimam primam, non septem solummodo, sed octo potius esse dies, si et ipsa quartadecima annumeretur? Sin autem, ut diligentius explorata Scripturæ veritas docet, a vespera diei quartædecimæ usque ad vesperam vicesimæ primæ computaverimus, videbimus profecto quod ita dies quartadecima vesperam suam in festi Paschalis initium prorogat, ut non amplius tota sacra solennitas quam septem tantummodo noctes cum totidem diebus comprehendat; unde et vera esse probatur nostra definitio, qua tempus Paschale primo mense anni, et tertia ejus hebdomada, celebrandum esse diximus. Veraciter enim tertia agitur hebdomada, quod a vespera quartædecimæ diei incipit, et in vespera vicesimæ primæ completur.
“Postquam vero Pascha nostrum immolatus est Christus, diemque nobis Dominicam, quæ apud antiquos Una vel Prima Sabbati, sive Sabbatorum, vocatur, gaudio suæ resurrectionis fecit esse solennem; ita hanc apostolica traditio festis Paschalibus inseruit, ut nil omnino de tempore Paschæ legalis præoccupandum, nihil minuendum, esse decerneret. Quin potius statuit, ut exspectaretur juxta præceptum Legis idem primus anni mensis, exspectaretur quartadecima dies illius, exspectaretur vespera ejusdem. Et cum hæc dies in Sabbatum forte inciderit, tolleret unusquisque agnum per familias et domos suas, et immolaret eum ad vesperam, id est, præpararent omnes ecclesiæ per orbem, quæ unam catholicam faciunt, panem et vinum in mysterium carnis et sanguinis Agni immaculati, qui abstulit peccata mundi; et præcedente congrua lectionum, orationum, cæremoniarum Paschalium, solennitate, offerrent hæc Domino in spem futuræ suæ redemptionis. Ipsa est enim eadem nox, in qua de Ægypto per sanguinem agni Israelitica plebs erepta est; ipsa est, in qua per resurrectionem Christi liberatus est a morte æterna populus omnis Dei. Mane autem illucescente die Dominica, primam Paschalis festi diem celebrarent. Ipsa est enim dies, in qua resurrectionis suæ gloriam Dominus multifario piæ revelationis gaudio discipulis patefecit. Ipsa prima dies azymorum, de qua multum distincte in Levitico scriptum est, [xxiii. 5,] Mense primo, quartadecima die mensis, ad vesperam, phase Domini est, et quintadecima die mensis hujus solennitas azymorum Domini est. Septem diebus azyma comedetis. Dies primus erit celeberrimus sanctusque.
“Si ergo fieri posset, ut semper in diem quintumdecimum primi mensis, id est, in lunam quintamdecimam, Dominica dies incurreret, uno semper eodemque tempore cum antiquo Dei populo, quanquam sacramentorum genere discreto, sicut una eademque fide, Pascha celebrare possemus. Quia vero dies septimanæ non æquali cum luna tramite procurrit, decrevit apostolica traditio, quæ per beatum Petrum Romæ prædicata, per Marcum evangelistam et interpretem ipsius Alexandriæ confirmata est, ut adveniente primo mense, adveniente in eo vespera diei quartædecimæ, exspectetur etiam dies Dominica, a quintadecima usque ad vicesimam primam diem ejusdem mensis. In quacunque enim harum inventa fuerit, merito in ea Pascha celebrabitur; quia, nimirum, hæc ad numerum pertinet illarum septem dierum, quibus azyma celebrari jubetur. Itaque fit, ut nunquam Pascha nostrum a septimana mensis primi tertia in utramvis partem declinet; sed vel totam eam, id est, omnes septem legalium azymorum dies, vel certe aliquos de illis, teneat. Nam etsi saltem unum ex eis, hoc est, ipsum septimum apprehenderit, quem tam excellenter Scriptura commendat, Dies autem, inquiens, septimus erit celebrior et sanctior, nullumque servile opus fiet in eo; nullus arguere nos poterit, quod non recte Dominicum Paschæ diem, quem de Evangelio suscepimus, in ipsa, quam Lex statuit, tertia primi mensis hebdomada celebremus.
“Cujus observantiæ catholica ratione patefacta, patet e contrario error irrationabilis eorum, qui præfixos in Lege terminos, nulla cogente necessitate, vel anticipare, vel transcendere, præsumunt. Namque sine ratione necessitatis alicujus anticipant illi tempus in Lege præscriptum, qui Dominicum Paschæ diem a quartadecima mensis primi usque ad vicesimam putant lunam esse servandum. Cum enim a vespera diei tertiædecimæ vigilias sanctæ noctis celebrare incipiunt, claret, quod illam in exordio sui Paschæ diem statuunt, cujus nullam omnino mentionem in decreto Legis inveniunt. Et cum vicesima prima die mensis Pascha Dominicum celebrare refugiunt, patet profecto, quod illam per omnia diem a sua solennitate secernunt, quam Lex majore præ ceteris festivitate memorabilem sæpenumero commendat. Sicque diem Paschæ ordine perverso, et aliquando in secunda hebdomada totam compleant, et nunquam in hebdomadæ tertiæ die septimo ponant; rursumque, qui a sextadecima die mensis sæpedicti usque ad vicesimam secundam Pascha celebrandum magis autumant, non minore utique errore, tametsi altero latere a recto veritatis tramite, divertunt, et veluti naufragia Scyllæ fugientes in Charybdis voraginem submergendi decidunt. Nam cum a luna sextadecima primi mensis oriente, id est, a vespera diei quintædecimæ, Pascha incipiendum doceant; nimirum constat, quod quartamdecimam diem mensis ejusdem, quam Lex primitus et præcipue commendat, a sua prorsus solennitate secludunt; ita ut quintædecimæ, in qua populus Dei ab Ægyptiaca servitute redemptus est, et in qua Dominus suo mundum sanguine a peccatorum tenebris liberavit, in qua etiam sepultus spem nobis post mortem beatæ quietis tribuit, vix vesperam tangant.
“Iidemque pœnam erroris sui in semetipsos recipientes, cum in vicesima secunda die mensis Paschæ diem statuunt Dominicum, legitimos utique terminos Paschæ aperta transgressione violant, utpote qui ab illius diei vespera Pascha incipiunt, in qua hoc Lex consummari et perfici debere decrevit. Illam in Pascha diem assignent primam, cujus in Lege mentio nulla usquam reperitur, id est, quartæ primam septimanæ. Qui utrique non solum in definitione et computo lunaris ætatis, sed et in mensis primi nonnunquam inventione, falluntur. Quæ disputatio major est, quam epistola hac vel valeat comprehendi, vel debeat. Tantum hoc dicam, quod per æquinoctium vernale semper inerrabiliter possit inveniri, qui mensis juxta computum lunæ primus anni, qui esse debeat ultimus. Æquinoctium autem, juxta sententiam omnium Orientalium, et maxime Ægyptiorum, qui præ ceteris doctoribus calculandi palmam tenent, duodecimo kalendarum Aprilium die provenire consuevit, ut etiam ipsi horologica inspectione probamus. Quæcunque ergo luna ante æquinoctium plena est, quartadecima videlicet, vel quintadecima, exsistens, hæc ad præcedentis anni novissimum pertinet mensem, ideoque Paschæ celebrando, habilis non est. Quæ vero post æquinoctium, vel in ipso æquinoctio, suum plenilunium habet, in hac absque ulla dubietate, quia primi mensis est, et antiquos Pascha celebrare solitos, et nos, ubi Dominica dies advenerit, celebrare debere noscendum est. Quod ita fieri oportere illa nimirum ratio cogit, quia in Genesi scriptum est, [i. 16,] quod fecit Deus duo luminaria magna; luminare majus, ut præesset diei; et luminare minus, ut præesset nocti: vel, sicut alia dicit editio, luminare majus in inchoationem diei, et luminare minus in inchoationem noctis. Sicut ergo prius sol a medio procedens orientis æquinoctium vernale suo præfixit exortu; deinde luna, sole ad vesperam occidente, et ipsa plena a medio secuta est orientis: ita omnibus annis idem primus lunæ mensis eodem necesse est ordine reservari, ut non ante æquinoctium, sed vel ipso æquinoctii die, sicut in principio factum est, vel eo transcenso, plenilunium habere debeat. At si uno saltem die plenilunium tempus æquinoctii præcesserit, non hanc primo mensi anni incipientis, sed ultimo potius præteriti, lunam esse adscribendam; et ideo festis Paschalibus inhabilem, memorata ratio probat.