ANNO memorato præfatæ eclipsis et mox subsequentis pestilentiæ, quo et Colmanus episcopus, unanima catholicorum intentione superatus, ad suos reversus est, Deusdedit sextus ecclesiæ Dorovernensis episcopus obiit pridie iduum Juliarum; sed et Erconbertus rex Cantuariorum eodem mense ac die defunctus Egberto filio sedem regni reliquit, quam ille susceptam per novem annos tenuit. Tunc cessante non pauco tempore episcopatu, missus est Romam ab ipso simul et a rege Northanhumbrorum Oswio, ut in præcedente libro paucis diximus, Wighardus presbyter, vir in ecclesiasticis disciplinis doctissimus, de genere Anglorum, petentibus hunc ecclesiæ Anglorum archiepiscopum ordinari; missis pariter apostolico papæ donariis, et aureis atque argenteis vasis non paucis. Qui ubi Romam pervenit, cujus sedi apostolicæ tempore illo Vitalianus præerat, postquam itineris sui causam præfato papæ apostolico patefecit, non multo post et ipse et omnes pene, qui cum eo advenerant, socii, pestilentia superveniente, deleti sunt.
At apostolicus papa, habito de his consilio, quæsivit sedulus, quem ecclesiis Anglorum archiepiscopum mitteret. Erat autem in monasterio Niridano, quod est non longe a Neapoli Campaniæ, abbas Hadrianus, vir natione Afer, sacris literis diligenter imbutus, monasterialibus simul et ecclesiasticis disciplinis institutus, Græcæ pariter et Latinæ linguæ peritissimus. Hunc ad se accitum papa jussit, episcopatu accepto, Britanniam venire. Qui indignum se tanto gradui respondens, ostendere posse se dixit alium, cujus magis ad suscipiendum episcopatum et eruditio conveniret et ætas. Cumque monachum quendam de vicino virginum monasterio, nomine Andream, pontifici offerret, hic ab omnibus, qui eum novere, dignus episcopatu judicatus est. Verum pondus corporeæ infirmitatis, ne episcopus fieri posset, obstitit. Et rursum Hadrianus ad suscipiendum episcopatum actus est; qui petiit inducias si forte alium, qui episcopus ordinaretur, ex tempore posset evenire.
Erat ipso tempore Romæ monachus Hadriano notus, nomine Theodorus, natus ex Tarso Ciliciæ, vir et seculari et divina literatura, et Græce instructus et Latine, probus moribus et ætate venerandus, id est, annos habens ætatis sexaginta et sex. Hunc offerens Hadrianus pontifici, ut episcopus ordinaretur obtinuit, his tamen conditionibus interpositis, ut ipse eum perduceret Britanniam, eo quod jam bis partes Galliarum diversis ex causis adiisset; et ob id majorem hujus itineris peragendi notitiam haberet, sufficiensque esset in possessione hominum propriorum: et ut ei doctrinæ cooperator exsistens diligenter attenderet, ne quid ille contrarium veritati fidei, Græcorum more, in ecclesiam, cui præesset, introduceret. Qui subdiaconus ordinatus quatuor exspectavit menses, donec illi coma cresceret, quo in coronam tonderi posset; habuerat enim tonsuram more Orientalium sancti apostoli Pauli. Qui ordinatus est a Vitaliano papa, anno Dominicæ incarnationis sexcentesimo sexagesimo octavo, sub die septimo kalendarum Aprilium, Dominico; et ita una cum Hadriano sexto kalendas Junias Britanniam missus est.
Qui cum pariter per mare ad Massiliam et deinde per terram Arelas pervenissent, et tradidissent Joanni archiepiscopo civitatis illius scripta commendatitia Vitaliani pontificis, retenti sunt ab eo, quousque Ebrinus Major Domus regiæ copiam pergendi quoquo vellent tribuit eis. Qua accepta, Theodorus profectus est ad Agilbertum Parisiorum episcopum, de quo superius diximus, et ab eo benigne susceptus et multo tempore habitus est. Hadrianus vero perrexit primum ad Emme Senonum et postea ad Faronem Meldorum episcopos, et bene cum eis diutius fuit; coegerat enim eos imminens hiems, ut ubicunque potuissent quieti manerent. Quod cum nuncii certi narrassent regi Egberto, adesse scilicet episcopum, quem petierant a Romano antistite, in regno Francorum, misit illo continuo Redfridum præfectum suum, ad adducendum eum; quo cum pervenisset, assumsit Theodorum cum Ebrini licentia et perduxit eum ad portum, cui nomen est Quentavic, ubi fatigatus infirmitate aliquantisper moratus est, et cum convalescere cœpisset navigavit Britanniam. Hadrianum autem Ebrinus retinuit, quoniam suspicabatur eum habere aliquam legationem Imperatoris ad Britanniæ reges adversus regnum, cujus tunc ipse maximam curam gerebat. Sed cum nihil tale illum habere vel habuisse veraciter comperisset, absolvit eum et post Theodorum ire permisit. Qui statim ut ad illum pervenit, dedit ei monasterium beati Petri apostoli, ubi archiepiscopi Cantiæ sepeliri, ut præfatus sum, solent. Præceperat enim Theodoro abeunti dominus apostolicus, ut in diœcesi sua provideret, et daret ei locum, in quo cum suis apte degere potuisset.
Pervenit autem Theodorus ad ecclesiam suam secundo postquam consecratus est anno, sub die sexto kalendarum Juniarum, Dominico; et fecit in ea annos viginti et unum, menses tres, dies viginti sex. Moxque peragrata insula tota, quaquaversum Anglorum gentes morabantur, nam et libentissime ab omnibus suscipiebatur atque audiebatur, rectum vivendi ordinem, ritum Paschæ celebrandi canonicum, per omnia comitante et cooperante Hadriano, disseminabat. Isque primus erat in archiepiscopis, cui omnis Anglorum ecclesia manus dare consentiret. Et quia literis sacris simul et secularibus, ut diximus, abundanter ambo erant instructi, congregata discipulorum caterva, scientiæ salutaris quotidie flumina irrigandis eorum cordibus emanabant; ita ut etiam metricæ artis, astronomiæ et arithmeticæ ecclesiasticæ disciplinam inter sacrorum apicum volumina suis auditoribus contraderent. Indicio est, quod usque hodie supersunt de eorum discipulis, qui Latinam Græcamque linguam æque ut propriam, in qua nati sunt, norunt. Neque unquam prorsus ex quo Britanniam petierunt Angli feliciora fuere tempora; dum et fortissimos Christianosque habentes reges cunctis barbaris nationibus essent terrori, et omnium vota ad nuper audita cœlestis regni gaudia penderent, et quicunque lectionibus sacris cuperent erudiri, haberent in promtu magistros, qui docerent.
Sed et sonos cantandi in ecclesia, quos eatenus in Cantia tantum noverant, ab hoc tempore per omnes Anglorum ecclesias discere cœperunt; primusque, excepto Jacobo, de quo supra diximus, cantandi magister Northanhumbrorum ecclesiis Eddi cognomento Stephanus fuit, invitatus de Cantia a reverendissimo viro Wilfrido, qui primus inter episcopos, qui de Anglorum gente essent, Catholicum vivendi morem ecclesiis Anglorum tradere didicit.
Itaque Theodorus perlustrans universa ordinabat locis opportunis episcopos, et ea, quæ minus perfecta reperit, his quoque juvantibus, corrigebat. In quibus et Ceaddam episcopum cum argueret non fuisse rite consecratum, respondens ipse voce humillima, “Si me,” inquit, “nosti episcopatum non rite suscepisse, libenter ab officio discedo; quippe qui neque me unquam hoc esse dignum arbitrabar, sed obedientiæ causa jussus subire hoc, quamvis indignus, consensi.” At ille audiens humilitatem responsionis ejus, dixit, non eum episcopatum dimittere debere; sed ipse ordinationem ejus denuo catholica ratione consummavit. Eo autem tempore, quo, defuncto Deusdedit, Dorovernensis ecclesiæ episcopus quærebatur, ordinabatur, mittebatur, Wilfridus quoque de Britannia Galliam ordinandus est missus; et quoniam ante Theodorum rediit, ipse etiam in Cantia presbyteros et diaconos, usquedum archiepiscopus ad sedem suam perveniret, ordinabat. At ipse veniens mox in civitatem Rhofi, ubi, defuncto Damiano, episcopatus jam diu cessaverat, ordinavit virum magis ecclesiasticis disciplinis institutum et vitæ simplicitate contentum, quam in seculi rebus strenuum, cui nomen erat Putta; maxime autem modulandi in ecclesia more Romanorum, quem a discipulis beati papæ Gregorii didicerat, peritum.
EO tempore provinciæ Merciorum rex Wulfhere præfuit, qui cum, mortuo Jarumanno, sibi quoque suisque a Theodoro episcopum dari peteret, non eis novum voluit ordinare episcopum; sed postulavit a rege Oswio, ut illis episcopus Ceadda daretur, qui tune in monasterio suo, quod est in Lestingau, quietam vitam agebat, Wilfrido administrante episcopatum Eboracensis ecclesiæ, necnon et omnium Northanhumbrorum, sed et Pictorum, quousque rex Oswius imperium protendere poterat. Et quia moris erat eidem reverendissimo antistiti opus Evangelii magis ambulando per loca, quam equitando, perficere, jussit eum Theodorus, ubicunque longius iter instaret, equitare, multumque renitentem, studio et amore pii laboris, ipse eum manu sua levavit in equum; quia nimirum sanctum esse virum comperit, atque equo vehi, quo esset necesse, compulit. Susceptum itaque episcopatum gentis Merciorum simul et Lindisfarnorum Ceadda, juxta exempla patrum antiquorum, in magna vitæ perfectione administrare curavit: cui etiam rex Wulfhere donavit terram quinquaginta familiarum ad construendum monasterium in loco, qui dicitur “Ad Barve,” id est, “Ad Nemus,” in provincia Lindissi, in quo usque hodie instituta ab ipso regularis vitæ vestigia permanent.
Habuit autem sedem episcopalem in loco, qui vocatur Licithfelth, in quo et defunctus ac sepultus est; ubi usque hodie sequentium quoque provinciæ illius episcoporum sedes est. Fecerat vero sibi mansionem non longe ab ecclesia remotiorem, in qua secretius cum paucis, id est, septem sive octo fratribus, quoties a labore et ministerio verbi vacabat, orare ac legere solebat. Qui cum in illa provincia duobus annis ac dimidio eeclesiam gloriosissime rexisset, adfuit, superno dispensante judicio, tempus, de quo loquitur Ecclesiastes, [iii. 5,] Quia tempus mittendi lapides, et tempus colligendi. Supervenit namque clades divinitus missa, quæ per mortem carnis, vivos ecclesiæ lapides de terrenis sedibus ad ædificium cœleste transferret. Cumque, plurimis de ecclesia ejusdem reverendissimi antistitis de carne subtractis, veniret hora ipsius, ut transiret ex hoc mundo ad Dominum; contigit die quadam, ut in præfata mansione forte ipse cum uno tantum fratre, cui vocabulum erat Owini, commoraretur, ceteris ejus sociis pro causa opportuna ad ecclesiam reversis. Erat autem idem Owini monachus magni meriti, et pura intentione supernæ retributionis mundum derelinquens, dignusque per omnia, cui Dominus specialiter sua revelaret arcana, dignus cui fidem narranti audientes accommodarent. Venerat enim cum regina Etheldrida de provincia Orientalium Anglorum, eratque primus ministrorum et princeps domus ejus. Qui cum, crescente fidei fervore, seculo abrenunciare disponeret, non hoc segniter fecit; sed adeo se mundi rebus exuit, ut relictis omnibus quæ habebat, simplici tantum habitu indutus, et securim atque asciam in manu ferens, veniret ad monasterium ejusdem reverendissimi patris, quo vocatur Lestingau. Non enim ad otium, ut quidam, sed ad laborem se monasterium intrare signabat; quod ipsum etiam facto monstravit, nam quo minus sufficiebat meditationi Scripturarum, eo amplius operi manuum studium impendebat. Denique, cum episcopo in præfata mansione pro suæ reverentia devotionis inter fratres habitus, cum illi intus lectioni vacabant, ipse foris, quæ opus esse videbantur, operabatur.
Qui cum die quadam tale aliquid foris ageret, digressis ad ecclesiam sociis, ut dicere cœperam, et episcopus solus in oratorio loci lectioni vel orationi operam daret, audivit repente, ut postea referebat, vocem suavissimam cantantium atque lætantium de cœlo ad terras usque descendere; quam, videlicet, vocem ab euro-austro, id est, ab alto brumalis exortus, primo se audiisse dicebat, ac deinde paulatim eam sibi appropiare, donec ad tectum usque oratorii, in quo erat episcopus, perveniret: quod ingressa, totum implevit atque in gyro circumdedit. At ille, dum solicitus in ea, quæ audiebat, animum intenderet, audivit denuo, transacto quasi dimidiæ horæ spatio, ascendere de tecto ejusdem oratorii idem lætitiæ canticum, et ipsa qua venerat via, ad cœlos usque cum ineffabili dulcedine reverti. Qui cum aliquantulum horæ quasi attonitus maneret, et quid hoc esset solerti animo scrutaretur, aperuit episcopus fenestram oratorii, et sonitum manu faciens, ut sæpe consueverat, si quis foris esset, ad se intrare præcepit. Introivit ille concitus, cui dixit antistes, “Vade cito ad ecclesiam, et hos septem fratres huc venire facito; tu quoque simul adesto.” Qui cum venissent, primo admonuit eos, ut virtutem dilectionis et pacis ad invicem et ad omnes fideles servarent; instituta quoque disciplinæ regularis, quæ vel ab ipso didicissent et in ipso vidissent, vel in patrum præcedentium factis sive dictis invenissent, indefessa instantia sequerentur. Deinde subjunxit diem sui obitus jam proxime instare. “Namque hospes,” inquit, “ille amabilis, qui fratres nostros visitare solebat, ad me quoque hodie venire, meque de seculo evocare, dignatus est. Propter quod revertentes ad ecclesiam dicite fratribus, ut et meum exitum Domino precibus commendent, et suum quoque exitum, cujus hora incerta est, vigiliis, orationibus, bonis operibus, prævenire meminerint.”
Cumque hæc et hujusmodi plura loqueretur, atque illi, percepta ejus benedictione, jam multum tristes exiissent, rediit ipse solus, qui carmen cœleste audierat, et prosternens se in terram, “Obsecro,” inquit, “pater, licet aliquid interrogare?”—“Interroga,” inquit, “quod vis.” At ille, “Obsecro,” inquit, “ut dicas, quod erat canticum illud lætantium, quod audivi, venientium de cœlis super oratorium hoc, et post tempus redeuntium ad cœlos?” Respondit ille, “Si vocem carminis audiisti, et cœlestes supervenire cœtus cognovisti, præcipio tibi in nomine Domini, ne hoc cuiquam ante meum obitum dicas. Revera autem angelorum fuere spiritus, qui me ad cœlestia, quæ semper amabam ac desiderabam, præmia vocare venerunt, et post dies septem se redituros, ac me secum adducturos esse, promiserunt.” Quod quidem ita, ut dictum ei erat, opere completum est. Nam confestim languore corporis tactus est, et hoc per dies ingravescente, septimo, ut promissum ei fuerat, die, postquam obitum suum Dominici corporis et sanguinis perceptione munivit, soluta ab ergastulo corporis anima sancta, ducentibus, ut credi fas est, angelis comitibus, æterna gaudia petivit.
Non autem mirum si diem mortis, vel potius diem Domini, lætus aspexit, quem semper, usquedum veniret, solicitus exspectare curavit. Namque inter plura continentiæ, humilitatis, doctrinæ, orationum, voluntariæ paupertatis, et ceterarum virtutum, merita, in tantum erat timori Domini subditus, in tantum novissimorum suorum in omnibus operibus suis memor, ut sicut mihi frater quidam de eis, qui me in Scripturis erudiebant et erat in monasterio ac magisterio illius educatus, vocabulo Trumbertus, referre solebat, si forte legente eo vel aliud quid agente, repente flatus venti major assurgeret, continuo misericordiam Domini invocaret, et eam generi humano propitiari rogaret. Si autem violentior aura insisteret, jam, clauso codice, procideret in faciem atque obnixius orationi incumberet. At si procella fortior, aut nimbus perurgeret, vel etiam corusci ac tonitrua terras et aera terrerent; tunc veniens ad ecclesiam solicitus orationibus ac psalmis, donec serenitas aeris rediret, fixa mente vacaret. Cumque interrogaretur a suis, quare hoc faceret; respondebat, “Non legistis, quia [Ps. xvii. 15, 16] intonuit de cœlo Dominus, et Altissimus dedit vocem suam. Misit sagittas suas, et dissipavit eos, fulgura multiplicavit, et conturbavit eos. Movet enim aera Dominus, ventos excitat, jaculatur fulgura, de cœlo intonat, ut terrigenas ad timendum se suscitet, ut corda eorum in memoriam futuri judicii revocet, ut superbiam eorum dissipet et conturbet audaciam, reducto ad mentem tremendo illo tempore, quando ipse, cœlis ac terris ardentibus, venturus est in nubibus in potestate magna et majestate ad judicandos vivos et mortuos. Propter quod,” inquit, “oportet nos admonitioni ejus cœlesti debito cum timore et amore respondere; ut quoties, aere commoto, manum quasi ad feriendum minitans exerit, nec adhuc tamen percutit, mox imploremus ejus misericordiam, et discussis penetralibus cordis nostri, atque expurgatis vitiorum ruderibus, soliciti ne unquam percuti mereamur agamus.”
Convenit autem revelationi et relationi præfati fratris de obitu hujus antistitis etiam sermo reverendissimi patris Egberti, de quo supra diximus, qui dudum cum eodem Ceadda adolescente, et ipse adolescens in Hibernia monachicam in orationibus et continentia, et meditatione divinarum Scripturarum, vitam sedulus agebat. Sed illo postmodum patriam reverso, ipse peregrinus pro Domino usque ad finem vitæ permansit. Cum ergo veniret ad eum longo post tempore, gratia visitationis, de Britannia vir sanctissimus et continentissimus, vocabulo Hygbaldus, qui erat abbas in provincia Lindissi, et, ut sanctos decebat, de vita priorum patrum sermonem facerent atque hanc æmulari gauderent, intervenit mentio reverendissimi antistitis Ceaddæ, dixitque Egbertus, “Scio hominem in hac insula adhuc in carne manentem, qui, cum vir ille de mundo transiret, vidit animam Cedd fratris ipsius cum agmine angelorum descendere de cœlo, et assumta secum anima ejus, ad cœlestia regna redire.” Quod utrum de se an de alio aliquo diceret, nobis manet incertum; dum tamen hoc, quod tantus vir dixit, quia verum sit, esse non possit incertum.
Obiit autem Ceadda sexto die nonarum Martiarum, et sepultus est primo quidem juxta ecclesiam Sanctæ Mariæ; sed postmodum, constructa ibidem ecclesia beatissimi apostolorum principis Petri, in eandem sunt ejus ossa translata. In quo utroque loco, ad indicium virtutis illius, solent crebra sanitatum miracula operari. Denique nuper phreneticus quidam, dum per cuncta errando discurreret, devenit ibi vespere, nescientibus, sive non curantibus, loci custodibus, et ibi tota nocte requiescens mane sanato sensu egressus, mirantibus et gaudentibus cunctis, quod ibi sanitatem Domino largiente consequeretur, ostendit. Est autem locus idem sepulcri tumba lignea, in modum domunculæ facta, coopertus, habens foramen in pariete, per quod solent hi, qui causa devotionis illo adveniunt, manum suam immittere, ac partem pulveris inde assumere; quam cum in aquas miserint atque has infirmantibus jumentis sive hominibus gustandas dederint, mox infirmitatis ablata molestia, ad cupitæ sospitatis gaudia redibunt. In cujus locum ordinavit Theodorus Winfridum, virum bonum ac modestum, qui, sicut prædecessores ejus, provinciis Merciorum et Mediterraneorum Anglorum et Lindisfarnorum episcopatus officio præesset; in quibus cunctis Wulfhere, qui adhuc supererat, sceptrum regni tenebat. Erat autem Winfridus de clero ejus, cui ipse successerat, antistitis, et diaconatus officio sub eo non pauco tempore fungebatur.
Interea Colmanus, qui de Scotia erat episcopus, relinquens Britanniam tulit secum omnes, quos in Lindisfarnensium insula congregaverat Scotos; sed et de gente Anglorum viros circiter triginta, qui utrique monachicæ conversationis erant studiis imbuti. Et relictis in ecclesia sua fratribus aliquot, primo venit ad insulam Hii, unde erat ad prædicandum verbum Dei Anglorum genti destinatus. Deinde secessit ad insulam quandam parvam, quæ ad occidentalem plagam ab Hibernia procul secreta, sermone Scotico Inisbofinde, id est, “Insula Vitulæ Albæ,” nuncupatur. In hanc ergo perveniens construxit monasterium, et monachos inibi, quos de utraque natione collectos adduxerat, collocavit. Qui cum invicem concordare non possent, eo quod Scoti tempore æstatis, quo fruges erant colligendæ, relicto monasterio, per nota sibi loca dispersi vagarentur, at vero, hieme succedente, redirent, et his, quæ Angli præparaverant, communiter uti desiderarent; quæsivit Colmanus huic dissensioni remedium, et circumiens omnia prope vel longe, invenit locum in Hibernia insula aptum monasterio construendo, qui lingua Scotorum Mageo nominatur; emitque partem ejus non grandem, ad construendum ibi monasterium, a comite ad cujus possessionem pertinebat; ea conditione addita, ut pro ipso etiam, qui eis locum commodaret, consistentes ibi monachi Domino preces offerrent. Et constructo statim monasterio, juvante etiam comite ac vicinis omnibus, Anglos ibidem collocavit, relictis in præfata insula Scotis; quod videlicet monasterium usque hodie ab Anglis tenetur incolis. Ipsum namque est, quod nunc grande de modico effectum, Mageo consuete vocatur, et conversis jamdudum ad meliora instituta omnibus, egregium examen continet monachorum, qui de provincia Anglorum ibidem collecti ad exemplum venerabilium patrum sub regula et abbate canonico, in magna continentia et sinceritate proprio labore manuum vivunt.
ANNO Dominicæ incarnationis sexcentesimo septuagesimo, qui est annus secundus, ex quo Britanniam venit Theodorus, Oswius rex Northanhumbrorum pressus est infirmitate, qua et mortuus est anno ætatis suæ quinquagesimo octavo; qui in tantum eo tempore tenebatur amore Romanæ et apostolicæ institutionis, ut, si ab infirmitate salvaretur, etiam Romam venire, ibique ad loca sancta vitam finire disponeret, Wilfridumque episcopum ducem sibi itineris fieri, promissa non parva pecuniarum donatione, rogaret. Qui defunctus die decimo quinto kalendarum Martiarum, Egfridum filium regni heredem reliquit; cujus anno regni tertio Theodorus cogit concilium episcoporum, una cum eis, qui canonica patrum statuta et diligerent et nossent, magistris ecclesiæ pluribus. Quibus pariter congregatis, diligenter ea, quæ unitati pacis ecclesiasticæ congruerunt, eo quo pontificem decebat animo, cœpit observanda docere. Cujus synodicæ actionis hujusmodi textus est:
“In nomine Domini Dei et Salvatoris nostri Jesu Christi, regnante in perpetuum ac gubernante suam ecclesiam eodem Domino nostro Jesu Christo, placuit convenire nos, juxta morem canonum venerabilium, tractaturos de necessariis ecclesiæ negotiis. Convenimus autem die vigesima quarta mensis Septembris, indictione prima, in loco qui dicitur Herutford. Ego quidem Theodorus, quamvis indignus, ab apostolica sede destinatus Dorovernensis ecclesiæ episcopus; et consacerdos ac frater noster reverendissimus Bisi Orientalium Anglorum episcopus; quibus etiam frater et consacerdos noster Wilfridus Northanhumbrorum gentis episcopus per proprios legatarios affuit. Affuerunt et fratres ac consacerdotes nostri, Putta episcopus Castelli Cantuariorum, quod dicitur Rhofescestir, Eleutherius episcopus Occidentalium Saxonum, Winfridus episcopus provinciæ Merciorum. Cumque in unum convenientes juxta ordinem quique suum resedissemus, ‘Rogo,’ inquam, ‘dilectissimi fratres, propter timorem et amorem Redemtoris nostri, ut in commune omnes pro nostra fide tractemus; ut quæcunque decreta ac definita sunt a sanctis et probabilibus patribus, incorrupte ab omnibus nobis serventur.’ Hæc et alia quamplura, quæ ad caritatem pertinebant, unitatemque ecclesiæ conservandam, prosecutus sum. Cumque explessem prælocutionem, interrogavi unumquemque eorum per ordinem, si consentirent ea, quæ a patribus canonice sunt antiquitus decreta, custodire. Ad quod omnes consacerdotes nostri respondentes dixerunt, ‘Optime omnibus placet, quæcunque definierunt sanctorum canones patrum, nos quoque omnes alacri animo libentissime servare.’ Quibus statim protuli eundem librum canonum, et ex eodem libro decem capitula, quæ per loca notaveram, quia maxime nobis necessaria sciebam, illis coram ostendi, et ut hæc diligentius ab omnibus susciperentur rogavi.
Primum capitulum, Ut sanctum diem Paschæ in commune omnes servemus Dominica post quartam decimam lunam mensis primi.
Secundum, Ut nullus episcoporum parochiam alterius invadat, sed contentus sit gubernatione creditæ sibi plebis.
Tertium, Ut quæcunque monasteria Deo consecrata sunt, nulli episcoporum liceat ea in aliquo inquietare, nec quicquam de eorum rebus violenter abstrahere.
Quartum, Ut ipsi monachi non migrent de loco ad locum, hoc est, de monasterio ad monasterium, nisi per demissionem proprii abbatis; sed in ea permaneant obedientia, quam tempore suæ conversionis promiserunt.
Quintum, Ut nullus clericorum relinquens proprium episcopum passim quolibet discurrat, neque alicubi veniens absque commendatitiis literis sui præsulis suscipiatur. Quod si semel susceptus noluerit invitatus redire, et susceptor et is, qui susceptus est, excommunicationi subjacebit.
Sextum, Ut episcopi atque clerici peregrini contenti sint hospitalitatis munere oblato; nullique eorum liceat ullum officium sacerdotale absque permissu episcopi, in cujus parochia esse cognoscitur, agere.
Septimum, Ut bis in anno synodus congregetur; sed quia diversæ causæ impediunt, placuit omnibus in commune, ut kalendis Augusti in loco, qui appellatur Clofeshoch, semel in anno congregentur.
Octavum, Ut nullus episcoporum se præferat alteri per ambitionem; sed omnes agnoscant tempus et ordinem consecrationis suæ.
Nonum capitulum, In commune tractatum est, ut plures episcopi, crescente numero fidelium, augerentur; sed de hac re ad præsens siluimus.
Decimum capitulum pro conjugiis, Ut nulli liceat nisi legitimum habere connubium. Nullus incestum faciat, nullus conjugem propriam, nisi, ut sanctum Evangelium docet, fornicationis causa, relinquat. Quod si quisquam propriam expulerit conjugem legitimo sibi matrimonio conjunctam, si Christianus esse recte voluerit, nulli alteri copuletur; sed ita permaneat, aut propriæ reconcilietur conjugi.
His itaque capitulis in commune tractatis ac definitis, ut nullum deinceps ab aliquo nostrum oriatur contentionis scandalum, aut alia pro aliis divulgarentur, placuit, ut quæcunque definita sunt unusquisque nostrum manus propriæ subscriptione confirmaret. Quam sententiam definitionis nostræ Titillo notario scribendam dictavi. Actum in mense et indictione supra scriptis.
Quisquis igitur contra hanc sententiam, juxta decreta canonum, nostra etiam consensione ac subscriptione manus nostræ confirmatam, quoquo modo venire eamque infringere tentaverit, noverit se ab omni officio sacerdotali et nostra societate separatum. Divina nos gratia, in unitate sanctæ suæ ecclesiæ viventes, custodiat incolumes.
Facta est autem hæc synodus anno ab incarnatione Domini sexcentesimo septuagesimo tertio, quo anno rex Cantuariorum Egbertus mense Julio obierat, succedente in regnum fratre Lothere, quod ipse annos undecim et menses septem tenuit. Bisi autem episcopus Orientalium Anglorum, qui in præfata synodo fuisse perhibetur, ipse erat successor Bonifacii, cujus supra meminimus, vir multæ sanctitatis et religionis; nam Bonifacio post decem et septem episcopatus sui annos defuncto, episcopus ipse pro eo, Theodoro ordinante, factus est. Quo adhuc superstite, sed gravissima infirmitate ab administrando episcopatu prohibito, duo sunt pro illo, Ecci et Badwini, electi et consecrati episcopi; ex quo usque hodie provincia illa duos habere solet episcopos.
Now multo post hæc elapso tempore, offensus a Winfrido Merciorum episcopo per meritum cujusdam inobedientiæ Theodorus archiepiscopus, deposuit eum de episcopatu post annos accepti episcopatus non multos; et in loco ejus ordinavit episcopum Sexwulfum, qui erat constructor et abbas monasterii, quod dicitur Medeshamsted, in regione Girviorum. Depositus vero Winfridus rediit ad monasterium suum, quod dicitur “Ad Barve,” ibique in optima vitam conversatione finivit.
Tunc etiam Orientalibus Saxonibus, quibus eo tempore præfuerunt Sebbi et Sighere, quorum supra meminimus, Earconwaldum constituit episcopum in civitate Londonia; cujus videlicet viri in episcopatu et ante episcopatum vita et conversatio fertur fuisse sanctissima, sicut etiam nunc cœlestium signa virtutum indicio sunt. Etenim usque hodie feretrum ejus caballarium, quo infirmus vehi solebat, servatum a discipulis ejus, multos febricitantes, vel alio quolibet incommodo fessos, sanare non desistit. Non solum autem suppositi eidem feretro, vel appositi, curantur ægroti, sed et astulæ de illo abscissæ atque ad infirmos allatæ, citam illis solent afferre medelam.
Hic sane priusquam episcopus factus esset duo præclara monasteria, unum sibi, alterum sorori suæ Ethelbergæ, construxerat, quod utrumque regularibus disciplinis optime instituerat. Sibi quidem in regione Suthergeona, juxta fluvium Tamensem, in loco qui vocatur “Cerotesei,” id est, “Ceroti Insula;” sorori autem in Orientali Saxonum provincia, in loco qui nuncupatur “In Berecingum,” in quo ipsa Deo devotarum mater ac nutrix posset existere feminarum. Quæ, suscepto monasterii regimine, condignam se in omnibus episcopo fratre, et ipsa recte vivendo et subjectis regulariter et pie consulendo, præbuit; ut etiam cœlestia indicio fuere miracula.
In hoc etenim monasterio plura virtutum sunt signa patrata, quæ et ad memoriam ædificationemque sequentium, ab his qui novere, descripta habentur a multis; e quibus et nos aliqua Historiæ nostræ Ecclesiasticæ inserere curavimus. Cum tempestas sæpe dictæ cladis, late cuncta depopulans, etiam partem monasterii hujus illam, qua viri tenebantur, invasisset, et passim quotidie raperentur ad Dominum, solicita mater congregationis, qua hora etiam eam monasterii partem, qua ancillarum Dei caterva a virorum erat secreta contubernio, eadem plaga tangeret, crebrius in conventu sororum perquirere cœpit, quo loci in monasterio corpora sua poni et cœmeterium fieri vellent, cum eas eodem, quo ceteros exterminio raptari e mundo contingeret. Cumque nihil certi responsi, tametsi sæpius inquirens, a sororibus accepisset, accepit ipsa cum omnibus certissimum supernæ provisionis responsum. Cum enim nocte quadam, expletis matutinæ laudis psalmodiis, egressæ de oratorio famulæ Christi ad sepulcra fratrum, qui eas ex hac luce præcesserant, solitas Domino laudes decantarent, ecce, subito lux emissa cœlitus, veluti linteum magnum, venit super omnes, tantoque eas stupore perculit, ut etiam canticum, quod canebant, tremefactæ intermitterent. Ipse autem splendor emissæ lucis, in cujus comparatione sol meridianus videri posset obscurus, non multo post illo elevatus de loco in meridianam monasterii partem, hoc est, ad occidentem oratorii secessit, ibique aliquandiu remoratus et ea loca operiens, sic videntibus cunctis, ad cœli se alta subduxit, ut nulli esset dubium quin ipsa lux, quæ animas famularum Christi esset ductura vel susceptura in cœlis, etiam corporibus earum locum, in quo requietura et diem resurrectionis essent exspectatura, monstraret. Cujus radius lucis tantus exstitit, ut quidam de fratribus senior, qui ipsa hora in oratorio eorum cum alio juniore positus fuerat, referret mane, quod ingressi per rimas ostiorum vel fenestrarum radii lucis, omnem diurni luminis viderentur superare fulgorem.
ERAT in eodem monasterio puer trium circiter, non amplius, annorum, Esica nomine, qui propter infantilem adhuc ætatem in virginum Deo dedicatarum solebat cella nutriri, ibique meditari. Hic præfata pestilentia tactus ubi ad extrema pervenit, clamavit ter unam de consecratis Christo virginibus, proprio eam nomine quasi præsentem alloquens, “Eadgyth, Eadgyth, Eadgyth;” et sic terminans temporalem vitam intravit æternam. At virgo illa, quam moriens vocabat, mox in loco, quo erat, eadem adtacta infirmitate, ipso, quo vocata est, die de hac luce subtracta, et illum, qui se vocavit, ad regnum cœleste secuta est.
Item quædam ex eisdem ancillis Dei, cum præfato tacta morbo atque ad extrema esset perducta, cœpit subito circa mediam noctem clamare his, quæ sibi ministrabant, petens ut lucernam, quæ inibi accensa erat, exstinguerent; quod cum frequenti voce repeteret, nec tamen ei aliquis obtemperaret, ad extremum intulit, “Scio quod me hæc insana mente loqui arbitramini, sed jam nunc non ita esse cognoscite; nam vere dico vobis, quod domum hanc tanta luce impletam esse perspicio, ut vestra illa lucerna mihi omnimodis esse videatur obscura.” Et cum ne adhuc quidem talia loquenti quisquam responderet, vel assensum præberet, iterum dixit, “Accendite ergo lucernam illam, quam diu vultis, attamen scitote quia non est mea lux; nam mea lux, incipiente aurora, mihi adventura est.” Cœpitque narrare quia apparuerit sibi quidam vir Dei, qui eodem anno fuerat defunctus, dicens quod, adveniente diluculo, perennem esset exitura ad lucem. Cujus veritas visionis ita circa exortum diei puellæ morte probata est.
CUM autem et ipsa mater pia Deo devotæ congregationis Ethelberga esset rapienda de mundo, apparuit visio miranda cuidam de sororibus, cui nomen erat Tortgith, quæ multis jam annis in eodem monasterio commorata, et ipsa semper in omni humilitate ac sinceritate Deo servire satagebat, et adjutrix disciplinæ regularis eidem matri exsistere, minores docendo vel castigando, curabat. Cujus ut virtus juxta apostolum in infirmitate perficeretur, tacta est repente gravissimo corporis morbo, et per annos novem pia Redemtoris nostri provisione multum fatigata; videlicet, ut quicquid in ea vitii sordidantis inter virtutes per ignorantiam vel incuriam resedisset, totum hoc caminus diutinæ tribulationis excoqueret. Hæc ergo quadam nocte, incipiente crepusculo, egressa de cubiculo, quo manebat, vidit manifeste quasi corpus hominis, quod esset sole clarius, sindone involutum in sublime ferri, elatum videlicet de domo, in qua sorores pausare solebant. Cumque diligentius intueretur quo trahente levaretur sursum hæc, quam contemplabatur, species corporis gloriosi, vidit quod quasi funibus auro clarioribus in superna tolleretur, donec, cœlis patentibus introducta, amplius ab illa videri non potuit. Nec dubium remansit cogitanti de visione, quin aliquis de illa congregatione citius esset moriturus, cujus anima per bona, quæ fecisset, opera, quasi per funes aureos, levanda esset ad cœlos; quod revera ita contigit. Nam non multis interpositis diebus, Deo dilecta mater congregationis ipsius ergastulo carnis educta est; cujus talem fuisse constat vitam, ut nemo qui eam noverit, dubitare debeat quin ei exeunti de hac vita cœlestis patriæ patuerit ingressus.
In codem quoque monasterio quædam erat femina sanctimonialis, et ad seculi hujus dignitatem nobilis et in amore futuri seculi nobilior; quæ ita multis jam annis omni corporis fuerat officio destituta, ut ne unum quidem movere ipsa membrum valeret. Hæc, ubi corpus abbatissæ venerabilis in ecclesiam delatum, donec sepulturæ daretur, cognovit, postulavit se illo afferri, et in modum orantium ad illud acclinari. Quod dum fieret, quasi viventem allocuta, rogavit, ut apud misericordiam pii Conditoris impetraret se a tantis tamque diutinis cruciatibus absolvi. Nec multo tardius exaudita est; nam post dies duodecim, et ipsa educta ex carne, temporales afflictiones æterna mercede mutavit.
Cum vero præfata Christi famula Tortgith tres adhuc annos post obitum dominæ in hac vita teneretur, in tantum ea, quam prædiximus, infirmitate decocta est, ut vix ossibus hæreret, et ad ultimum, cum tempus jam resolutionis ejus instaret, non solum membrorum ceterorum, sed et linguæ motu caruit. Quod dum tribus diebus et totidem noctibus ageretur, subito visione spirituali recreata, os et oculos aperuit; aspiciensque in cœlum sic ad eam, quam intuebatur visionem, cœpit loqui, “Gratus mihi est multum adventus tuus, et bene venisti,” et hoe dicto, parumper reticuit, quasi responsum ejus, quem videbat et cui loquebatur, exspectans. Rursumque quasi leviter indignata subjunxit, “Nequaquam hoc læta ferre queo.” Rursumque modicum silens, tertio dixit, “Si nullatenus hodie fieri potest, obsecro, ne sit longum spatium in medio,” et sicut antea, parum silens, ita sermonem conclusit, “Si omnimodis ita definitum est, neque hanc sententiam licet immutari, obsecro ne amplius quam hæc solummodo proxima nox intersit.” Quibus dictis, interrogata a circumsedentibus, cum quo loqueretur, “Cum carissima,” inquit, “mea matre Ethelberga.” Ex quo intellexere, quod ipsa ei tempus suæ transmigrationis proximum nunciare venisset. Nam et ita ut rogabat, transacta una die ac nocte, soluta carnis simul et infirmitatis vinculis, ad æternæ gaudia salutis intravit.
SUCCESSIT autem Ethelbergæ in officio abbatissæ devota Deo famula, nomine Hildelitha, multisque annis, id est, usque ad ultimam senectutem eidem monasterio strenuissime, et in observantia disciplinæ regularis et in earum, quæ ad communes usus pertinent, rerum providentia præfuit. Cui, cum propter angustiam loci, in quo monasterium constructum est, placuisset, ut ossa famulorum famularumque Christi, quæ ibidem fuerant tumulata, tollerentur, et transferrentur omnia in ecclesiam beatæ Dei Genitricis, unoque conderentur in loco; quoties ibi claritas luminis cœlestis, quanta sæpe fragrantia mirandi apparuerit odoris, quæ alia sint signa ostensa, in ipso libro, de quo hæc excerpsimus, quisquis legerit, inveniet.
Sane nullatenus prætereundum arbitror miraculum sanitatis, quod ad ipsum cœmeterium Deo dicatæ congregationis factum idem libellus refert. Erat quippe in proximo comes quidam, cujus uxor, ingruente oculis caligine subita, tantum per dies, eadem molestia crebrescente, gravata est, ut ne minimam quidem lucis alicujus posset particulam videre. Cui dum aliquandiu cæcitatis hujus nocte clausa maneret, repente venit in mentem quia si ad monasterium delata virginum sanctimonialium ad reliquias sanctorum peteret, perditam posset recipere lucem. Nec distulit quin continuo, quod mente conceperat, expleret. Perducta namque a puellis suis ad monasterium, quia in proximo erat, ubi fidem suæ sanationis integram se habere professa est, introducta est ad cœmeterium; et cum ibidem diutius flexis genibus oraret, nihilo tardius meruit exaudiri. Nam exsurgens ab oratione, priusquam exiret de loco, petitæ lucis gratiam recepit, et quæ famularum manibus adducta fuerat, ipsa libero pedum incessu domum læta reversa est; quasi ad hoc solummodo lucem amitteret temporalem, ut quanta sanctos Christi lux in cœlis, quæ gratia virtutis possideret, sua sanatione demonstraret.
Eo tempore præerat regno Orientalium Saxonum, ut idem etiam libellus docet, vir multum Deo devotus, nomine Sebbi, cujus supra meminimus. Erat enim, religiosis actibus, crebris precibus, piis eleemosynarum fructibus plurimum intentus; vitam privatam et monachicam cunctis regni divitiis et honoribus præferens, quam et olim jam, si non obstinatus conjugis animus divortium negaret, relicto regno, subiisset. Unde et multis visum et sæpe dictum est, quia talis animi virum episcopum magis quam regem ordinari deceret. Cumque annos triginta in regno miles regni cœlestis exegisset, correptus est corporis infirmitate permaxima, qua et mortuus est; admonuitque conjugem, ut vel tunc divino se servitio pariter manciparent, cum amplius pariter mundum amplecti, vel potius mundo servire, non possent. Quod dum ægre impetraret ab ea, venit ad antistitem Londoniæ civitatis, vocabulo Waldhere, qui Earconwaldo successerat; et per ejus benedictionem habitum religionis, quem diu desiderabat, accepit. Attulit autem eidem et summam pecuniæ non parvam, pauperibus erogandam, nil omnimodis sibi reservans; sed pauper spiritu magis propter regnum cœlorum manere desiderans.
Qui cum, ingravescente præfata ægritudine, diem sibi mortis imminere sensisset, timere cœpit homo animi regalis, ne ad mortem veniens tanto affectus dolore, aliquid indignum suæ personæ, vel ore proferret, vel aliorum motu gereret membrorum. Unde accito ad se præfato urbis Londoniæ, in qua tunc ipse manebat, episcopo, rogavit, ne plures, eo moriente, quam ipse episcopus et duo sui ministri adessent. Quod dum episcopus libentissime se facturum promitteret, non multo post idem vir Dei, dum membra sopori dedisset, vidit visionem consolatoriam, quæ omnem ei anxietatem memoratæ solicitudinis auferret; insuper et qua die esset hanc vitam terminaturus ostenderet. Vidit enim, ut post ipse referebat, tres ad se venisse viros claro indutos habitu; quorum unus residens ante lectulum ejus, (stantibus his, qui secum advenerant, comitibus, et interrogantibus de statu ejus, quem languentem visitare venerant,) dixit quod anima ejus, et sine ullo dolore, et cum magno lucis splendore esset egressura de corpore; sed et tertium exinde diem quo esset moriturus insinuavit. Quod ita utrumque, ut ex visione didicit, completum est; nam die dehinc tertio, completa hora nona, subito quasi leviter obdormiens sine ullo sensu doloris emisit spiritum.
Cujus corpori tumulando præparaverant sarcophagum lapideum; sed cum huic corpus imponere cœpissent, invenerunt hoc mensura palmi longius esse sarcophago. Dolantes ergo lapidem, in quantum valebant, addiderunt longitudini sarcophagi quasi duorum mensuram digitorum; sed nec sic quidem corpus capiebat. Unde facta difficultate tumulandi, cogitabant aut alium quærere loculum, aut ipsum corpus, si possent, in genibus inflectendo breviare, donec ipso loculo caperetur. Sed mira res, et non nisi cœlitus facta, ne aliquid horum fieri deberet, prohibuit; nam subito (adstante episcopo, et filio regis ejusdem ac monachi Sighardo, qui post illum cum fratre Suefredo regnavit, et turba hominum non modica,) inventum est sarcophagum illud congruæ longitudinis ad mensuram corporis, adeo, ut a parte capitis etiam cervical posset interponi; a parte vero pedum, mensura quatuor digitorum in sarcophago corpus excederet. Conditus est autem in ecclesia beati doctoris gentium, cujus edoctus monitis cœlestia sperare didicerat.
Quartus Occidentalium Saxonum antistes Eleutherius fuit. Siquidem primus Birinus, secundus Agilbertus, tertius exstitit Wine. Cumque mortuus esset Coinwalch, quo regnante, idem Eleutherius episcopus factus est, acceperunt subreguli regnum gentis, et divisum inter se tenuerunt annis circiter decem; ipsisque regnantibus, defunctus est ille, et episcopatu functus est Heddi pro eo, consecratus a Theodoro in civitate Londonia. Cujus episcopatus tempore, devictis atque amotis subregulis, Cadwalla suscepit imperium; et cum duobus annis hoc tenuisset, tandem superni regni amore compunctus reliquit, eodem adhuc præsule ecclesiam gubernante, ac Romam abiens ibi vitam finivit, ut in sequentibus latius dicendum est.
Anno autem Dominicæ incarnationis sexcentesimo septuagesimo sexto, cum Ethelredus rex Merciorum, adducto maligno exercitu, Cantiam vastaret et ecclesias ac monasteria, sine respectu pietatis vel divini timoris, fœdaret, civitatem quoque Rhofi, in qua erat Putta episcopus, quamvis eo tempore absens, communi clade absumsit. Quod ille ubi comperit, ecclesiam videlicet suam, rebus ablatis omnibus, depopulatam, divertit ad Sexwulfum Merciorum antistitem, et, accepta ab eo possessione ecclesiæ cujusdam et agelli non grandis, ibidem in pace vitam finivit, nil omnino de restaurando episcopatu suo agens; quia, sicut supra diximus, magis in ecclesiasticis, quam in mundanis rebus, erat industrius; sed in illa solum ecclesia Deo serviens et ubicunque rogabatur ad docenda ecclesiæ carmina divertens; pro quo Theodorus in civitate Rhofi Cuichelmum consecravit episcopum, sed illo post non multum temporis, præ inopia rerum, ab episcopatu decedente atque ad alia loca secedente, Gebmundum pro eo substituit antistitem.
Anno Dominicæ incarnationis sexcentesimo septuagesimo octavo, qui est annus imperii regis Egfridi octavus, apparuit mense Augusto stella, quæ dicitur cometa; et tribus mensibus permanens matutinis horis oriebatur, excelsam radiantis flammæ quasi columnam præferens. Quo etiam anno, orta inter ipsum regem Egfridum et reverendissimum antistitem Wilfridum dissensione, pulsus est idem antistes a sede sui episcopatus, et duo in locum ejus substituti episcopi, qui Northanhumbrorum genti præessent; Bosa videlicet, qui Deirorum, et Eata, qui Berniciorum, provinciam gubernaret, hic in civitate Eboraci, ille in Hagulstadensi, sive Lindisfarnensi ecclesia, cathedram habens episcopalem, ambo de monachorum collegio in episcopatus gradum adsciti. Cum quibus et Eadhedus, in provincia Lindisfarnorum, quam nuperrime rex Egfridus, superato in bello et fugato Wulfhere, obtinuerat, ordinatur episcopus; et hunc primum eadem provincia proprium accepit præsulem, secundum Ethelwinum, tertium Eadgarum, quartum Cynebertum, quem in presenti habet. Habebat enim ante Eadhedum antistitem Sexwulfum, qui etiam Merciorum et Mediterraneorum Anglorum simul episcopus fuit; unde et expulsus de Lindissi in illarum provinciarum regimine permansit. Ordinati sunt autem Eadhedus Bosa, et Eata Eboraci ab archiepiscopo Theodoro; qui etiam post tres abscessionis Wilfridi annos, horum numero duos addidit antistites, Tumbertum ad ecclesiam Hagulstadensem, remanente Eata ad Lindisfarnensem, et Trumwine ad provinciam Pictorum, quæ tunc temporis Anglorum erat imperio subjecta. Eadhedum de Lindissi reversum, eo quod Ethelredus provinciam recepisset, Ripensi ecclesiæ præfecit.
Pulsus autem ab episcopatu suo Wilfridus, et multa diu loca pervagatus, Romam adiit. Postea Britanniam rediit, et, si propter inimicitias memorati regis in patriam sive parochiam suam recipi non potuit, non tamen ab evangelizandi potuit ministerio cohiberi; siquidem divertens ad provinciam Australium Saxonum, (quæ post Cantuarios ad austrum et ad occidentem usque ad Occidentales Saxones pertingit, habens terram familiarum septem millium, et eo adhuc tempore paganis cultibus serviebat,) huic verbum fidei et lavacrum salutis ministrabat. Erat autem rex gentis ipsius Ethelwalch, non multo ante baptizatus in provincia Merciorum, præsente ac suggerente rege Wulfhere, a quo etiam egressus de fonte loco filii susceptus est; in cujus signum adoptionis, duas illi provincias donavit, Vectam videlicet insulam, et Meanwarorum provinciam in gente Occidentalium Saxonum. Itaque episcopus, concedente, imo multum gaudente rege, primos provinciæ duces ac milites sacrosancto fonte abluebat; verum presbyteri Eappa, et Padda, et Burghelm, et Eadda, ceteram plebem, vel tunc, vel tempore sequente, baptizabant. Porro regina, nomine Ebba, in sua, id est, Wicciorum provincia, fuerat baptizata; erat autem filia Eanfridi, fratris Eanheri, qui ambo cum suo populo Christiani fuere. Ceterum tota provincia Australium Saxonum divini nominis et fidei erat ignara. Erat autem ibi monachus quidam de natione Scotorum, vocabulo Dicul, habens monasteriolum permodicum in loco, qui vocatur Bosanham, silvis et mari circumdatum, et in eo fratres quinque sive sex in humili et paupere vita Domino famulantes. Sed provincialium nullus eorum vel vitam æmulari, vel prædicationem curabat audire.
Evangelizans autem genti episcopus Wilfridus, non solum eam ab ærumna perpetuæ damnationis, verum et a clade infanda temporalis interitus eripuit. Siquidem tribus annis ante adventum ejus in provinciam, nulla illis in locis pluvia ceciderat, unde et fames acerbissima plebem invadens impia nece prostravit. Denique ferunt quia sæpe quadraginta simul aut quinquaginta homines inedia macerati procederent ad præcipitium aliquod sive ripam maris, et, junctis misere manibus, pariter omnes aut ruina perituri, aut fluctibus absorbendi deciderent. Verum ipso die, quo baptisma fidei gens suscepit illa, descendit pluvia serena sed copiosa, refloruit terra, rediitque viridantibus arvis annus lætus et frugifer. Sicque, abjecta prisca superstitione, exsufflata idololatria, cor omnium et caro omnium exsultaverunt in Deum vivum; intelligentes eum, qui verus est Deus, et interioribus se bonis et exterioribus cœlesti gratia ditasse. Nam et antistes, cum venisset in provinciam tantamque ibi famis pœnam videret, docuit eos piscando victum quærere; namque mare et flumina eorum piscibus abundabant, sed piscandi peritia genti nulla, nisi ad anguillas tantum, inerat. Collectis ergo undecunque retibus anguillaribus, homines antistitis miserunt in mare, et, divina se juvante gratia, mox cepere pisces diversi generis trecentos; quibus trifariam divisis, centum pauperibus dederunt, centum his, a quibus retia acceperant, centum in suos usus habebant. Quo beneficio multum antistes cor omnium in suum convertit amorem, et libentius, eo prædicante, cœlestia sperare cœperunt, cujus ministerio temporalia bona sumserunt.
Quo tempore rex Ethelwalch donavit reverendissimo antistiti Wilfrido terram octoginta septem familiarum, ubi suos homines, qui exsules vagabantur, recipere posset, vocabulo Seleseu, quod dicitur Latine “Insula Vituli Marini.” Est autem locus ille undique mari circumdatus præter ab occidente, unde habet ingressum amplitudinis quasi jactus fundæ; qualis locus a Latinis Peninsula, a Græcis solet Cherronesos vocari. Hunc ergo locum cum accepisset episcopus Wilfridus, fundavit ibi monastorium ac regulari vita instituit, maxime ex his, quos secum adduxerat, fratribus; quod usque hodie successores ejus tenere noscuntur. Nam ipse illis in partibus annos quinque, id est, usque ad mortem Egfridi regis, merito omnibus honorabilis officium episcopatus et verbo exercebat et opere. Et quoniam illi rex cum præfata loci possessione, omnes, quæ ibidem erant, facultates cum agris et hominibus donavit, omnes fide Christi institutos unda baptismatis abluit, inter quos, servos et ancillas ducentos quinquaginta; quos omnes, non solum baptizando a servitute dæmonica salvavit, sed etiam libertatem donando humanæ jugo servitutis absolvit.
IN quo tunc monasterio nonnulla cœlestis gratiæ dona specialiter ostensa fuisse perhibentur, utpote ubi, nuper expulsa diaboli tyrannide, Christus jam regnare cœperat; e quibus unum, quod mihi reverendissimus antistes Acca sæpius referre, et a fidelissimis ejusdem monasterii fratribus sibi relatum asserere solebat, memoriæ mandare commodum duximus. Eodem ferme tempore, quo ipsa provincia nomen Christi susceperat, multas Britanniæ provincias mortalitas sæva corripiebat, (quæ cum præfatum quoque monasterium, cui tunc regendo religiosissimus Christi sacerdos, vocabulo Eappa, præfuit,) nutu divinæ dispensationis attingeret, multique sive de his, qui cum antistite illo venerant, sive de illis, qui de eadem provincia Saxonum nuper ad fidem fuerant vocati, passim de hac vita raperentur; visum est fratribus triduanum jejunium agere et divinam suppliciter obsecrare clementiam, ut misericordiam sibi dignaretur impendere, et sive periclitantes hoc morbo a præsenti morte liberaret, seu raptos e mundo a perpetua animæ damnatione servaret.
Erat tunc temporis in eodem monasterio puerulus quidam de natione Saxonum, nuper vocatus ad fidem, qui eadem tactus infirmitate non pauco tempore recubans in lectulo jacebat. Cum ergo secunda memorati jejunii ac supplicationum dies ageretur, contigit forte ipsum puerum hora ferme secunda diei in loco, in quo æger jacebat, solum inveniri; cui divina dispositione subito beatissimi apostolorum principes dignati sunt apparere. Erat enim puer multum simplicis ac mansueti animi, sinceraque devotione sacramenta fidei, quæ susceperat, servans. Salutantes ergo illum verbis piissimis apostoli dicebant, “Noli timere, fili, mortem, pro qua solicitus es; nos enim te hodierna die ad cœlestia sumus regna perducturi. Sed primum exspectare habes donec missæ celebrentur, ac viatico Dominici corporis ac sanguinis accepto, sic infirmitate simul et morte absolutus ad æterna in cœlis gaudia subleveris.”
“Clama ergo ad te presbyterum Eappam, et dicito illi quia Dominus exaudivit preces vestras, et devotionem ac jejunia propitius aspexit; neque aliquis de hoc monasterio, sive de adjacentibus ei possessiunculis, hac clade ultra moriturus est, sed omnes, qui alicubi de vestris hac ægritudine laborant, resurrecturi a languore pristina sunt sospitate recuperandi, præter te solum, qui hodierna es die liberandus a morte, et ad visionem Domini Christi, cui fideliter serviisti, perducendus in cœlum. Quod divina vobis misericordia per intercessionem religiosi ac Deo dilecti regis Oswaldi, qui quondam genti Northanhumbrorum et regni temporalis auctoritate et Christianæ pietatis, quæ ad regnum perenne ducit, devotione sublimiter præfuit, conferre dignata est. Hac etenim die idem rex ab infidelibus in bello corporaliter exstinctus, mox ad sempiterna animarum gaudia assumtus in cœlum et electorum est sociatus agminibus. Quærant in suis codicibus, in quibus defunctorum est annotata depositio, et invenient illum hac, ut diximus, die raptum esse de seculo. Celebrent ergo missas per cuncta monasterii oratoria hujus, sive pro gratiarum actione exauditæ suæ deprecationis, sive etiam in memoriam præfati regis Oswaldi, qui quondam ipsorum genti præerat. Ideoque pro eis, quasi pro suæ gentis advenis, supplex orabat ad Dominum; et, cunctis convenientibus ad ecclesiam fratribus, communicent omnes sacrificiis cœlestibus, et, ita soluto jejunio, corpus quoque suis reficiant alimentis.”
Quæ cum omnia, vocato ad se presbytero, puer verba narrasset, interrogavit eum solicitus quales essent habitu vel specie viri, qui sibi apparuissent. Respondit, “Præclari omnino habitu et vultu erant, lætissimi ac pulcherrimi, quales nunquam ante videram, neque aliquos hominum tanti decoris ac venustatis esse posse credebam. Unus quidem attonsus erat, ut clericus, alius barbam habebat prolixam; dicebantque, quod unus eorum Petrus, alius vocaretur Paulus, et ipsi essent ministri Domini et Salvatoris nostri Jesu Christi, ad tuitionem nostri monasterii missi ab ipso de cœlis.” Credidit ergo verbis pueri presbyter, ac statim egressus requisivit in Annali suo, et invenit eadem ipsa die Oswaldum regem fuisse peremtum; vocatisque fratribus, parari prandium, missas fieri, atque omnes communicare more solito præcepit, simul et infirmanti puero de eodem sacrificio Dominicæ oblationis particulam deferri mandavit.
Quibus ita gestis, non multo post, eadem ipsa die puer defunctus est, suaque morte probavit vera fuisse verba, quæ ab apostolis Christi audierat. Sed et hoc ejus verbis testimonium perhibuit, quod nemo præter ipsum tempore illo ex eodem est monasterio raptus de mundo; ex qua nimirum visione multi, qui hæc audire potuerunt, et ad exorandam in adversis divinam clementiam et ad salutaria jejuniorum remedia subeunda sunt mirabiliter accensi; et ex eo tempore non solum in eodem monasterio, sed et in plerisque locis aliis, cœpit annuatim ejusdem regis ac militis Christi natalitius dies missarum celebratione venerari.
Interea superveniens cum exercitu Ceadwalla, juvenis strenuissimus de regio genere Gewissarum, cum exsularet a patria sua, interfecit regem Ethelwalch, ac provinciam illam sæva cæde ac depopulatione attrivit; sed mox expulsus est a ducibus regis, Berthuno et Andhuno, qui deinceps regnum provinciæ tenuerunt: quorum prior postea ab eodem Ceadwalla, cum esset rex Gewissarum, occisus est, et provincia graviore servitio subacta. Sed et Ina, qui post Ceadwallam regnavit, simili provinciam illam afflictione plurimo annorum tempore mancipavit. Quare factum est, ut toto illo tempore episcopum proprium habere nequiret; sed revocato domum Wilfrido primo suo antistite, ipsi episcopo Gewissarum, id est, Occidentalium Saxonum, qui essent in Venta civitate, subjacerent.
Postquam ergo Ceadwalla regno potitus est Gewissarum, cepit et insulam Vectam, quæ eatenus erat tota idololatriæ dedita; et tragica cæde omnes indigenas exterminare ac suæ provinciæ homines pro his substituere contendit, voto se obligans, quamvis nondum regeneratus, ut ferunt, in Christo; quia, si cepisset insulam, quartam partem ejus simul et prædæ Domino daret. Quod ita solvit, ut hanc Wilfrido episcopo, qui tunc forte de gente sua superveniens aderat, utendam pro Domino offerret. Est autem mensura ejusdem insulæ, juxta æstimationem Anglorum, mille ducentarum familiarum; unde data est episcopo possessio terræ trecentarum familiarum. At ipse partem, quam accepit, commendavit cuidam de clericis suis, cui nomen Bernwine, et erat filius sororis ejus, dans illi presbyterum nomine Hiddila; qui omnibus, qui salvari vellent, verbum ac lavacrum vitæ ministraret.
Ubi silentio prætereundum non esse reor, quod in primitias eorum, qui de eadem insula credendo salvati sunt, duo regii pueri, fratres videlicet Atwaldi regis insulæ, speciali sunt Dei gratia coronati. Siquidem, imminentibus insulæ hostibus, fuga lapsi sunt de insula et in proximam Jutorum provinciam translati; ubi cum delati essent in locum, qui vocatur “Ad lapidem,” occulendos se a facie regis victoris credidissent, proditi sunt, atque occidi jussi. Quod cum audiisset abbas quidam et presbyter, vocabulo Cynebertus, habens non longe ab inde monasterium in loco, qui vocatur Reodford, id est, “Vadum Arundinis,” venit ad regem, qui tunc eisdem in partibus occultus curabatur a vulneribus, quæ ei inflicta fuerant prœlianti in insula Vecta; postulavitque ab eo, ut si necesse esset pueros interfici, prius eos liceret fidei Christianæ sacramentis imbui. Concessit rex, et ipse instructos verbo veritatis ac fonte salutari ablutos de ingressu regni æterni certos reddidit. Moxque illi, instante carnifice, mortem læti subiere temporalem, per quam se ad vitam animæ perpetuam non dubitabant esse transituros. Hoc ergo ordine, postquam omnes Britanniarum provinciæ fidem Christi susceperant, suscepit et insula Vecta, in qua tamen ob ærumnam æternæ subjectionis, nemo gradum ministerii ac sedis episcopalis ante Danielem, qui nunc Occidentalium Saxonum est episcopus, accepit.
Sita est autem hæc insula contra medium Australium Saxonum et Gewissarum, interposito pelago latitudinis trium millium, quod vocatur Solente; in quo videlicet pelago bini æstus oceani, qui circum Britanniam ex infinito oceano septentrionali erumpunt, sibimet invicem quotidie compugnantes occurrunt, ultra ostium fluminis Homelea, quod per terras Jutorum, quæ ad regionem Gewissarum pertinent, præfatum pelagus intrat; finitoque conflictu, in oceanum refusi, unde venerant, redeunt.
HIS temporibus audiens Theodorus fidem ecclesiæ Constantinopoli per hæresim Eutychetis multum esse turbatam, et ecclesias Anglorum, quibus præerat, ab hujusmodi labe immunes perdurare desiderans, collecto venerabilium sacerdotum doctorumque plurimorum cœtu, cujus essent fidei singuli sedulus inquirebat, omniumque unanimem in fide catholica reperit consensum; et hunc synodalibus literis ad instructionem memoriamque sequentium commendare curavit. Quarum videlicet literarum istud exordium est.
“In nomine Domini nostri Jesu Christi Salvatoris, imperantibus dominis piissimis nostris Egfrido rege Northanhumbrorum, anno decimo regni ejus, sub die quintadecima kalendas Octobres, indictione octava; et Ethelredo rege Mercinensium, anno sexto regni ejus; et Aldulfo rege Estanglorum, anno decimo septimo regni ejus; et Lothario rege Cantuariorum, regni ejus anno septimo: præsidente ipso Theodoro, gratia Dei archiepiscopo Britanniæ insulæ, et civitatis Dorovernensis; una cum eo sedentibus ceteris episcopis Britanniæ insulæ viris venerabilibus, præpositis sacrosanctis Evangeliis, in loco, qui Saxonico vocabulo Hethfeld nominatur, pariter tractantes, fidem rectam et orthodoxam exposuimus, sicut Dominus noster Jesus Christus incarnatus tradidit discipulis suis, qui præsentialiter viderunt et audierunt sermones ejus, atque sanctorum patrum tradidit symbolum, et generaliter omnes sancti et universales synodi, et omnis probabilium catholicæ ecclesiæ doctorum chorus. Hos itaque sequentes nos pie atque orthodoxe, juxta divinitus inspiratam doctrinam eorum, professi credimus consonanter et confitemur secundum sanctos patres, proprie et veraciter Patrem et Filium et Spiritum Sanctum, trinitatem in unitate consubstantialem, et unitatem in trinitate, hoc est, unum Deum in tribus subsistentem personis consubstantialibus, æqualis gloriæ et honoris.”
Et post multa hujusmodi, quæ ad rectæ fidei confessionem pertinebant, hæc quoque sancta synodus suis literis addidit. “Suscepimus sanctas et universales quinque synodos beatorum et Deo acceptabilium patrum; id est, qui in Nicæa congregati fuerunt trecentorum decem et octo, contra Arium impiissimum et ejusdem dogmata; et in Constantinopoli centum quinquaginta, contra vesaniam Macedonii et Eudoxii et eorum dogmata; et in Epheso primo ducentorum, contra nequissimum Nestorium et ejusdem dogmata; et in Chalcedone sexcentorum et triginta, contra Eutychen et Nestorium, et eorum dogmata; et iterum in Constantinopoli, quinto congregati sunt concilio, in tempore Justiniani minoris, contra Theodorum, et Theodoreti et Ibæ epistolas et eorum dogmata contra Cyrillum.”
Et paulo post. “Et synodum, quæ facta est in urbe Roma, in tempore Martini papæ beatissimi, indictione octava, imperante Constantino piissimo anno nono suscipimus; et glorificamus Dominum nostrum Jesum, sicut isti glorificaverunt; nihil addentes vel subtrahentes; et anathematizamus corde et ore, quos anathematizaverunt; et quos susceperunt, suscipimus: glorificantes Deum Patrem sine initio, et Filium ejus unigenitum ex Patre generatum ante secula, et Spiritum Sanctum procedentem ex Patre et Filio inenarrabiliter, sicut prædicaverunt hi, quos memoravimus supra, sancti apostoli, et prophetæ, et doctores. Et nos omnes subscripsimus, qui cum Theodoro archiepiscopo fidem catholicam exposuimus.”
Intererat huic synodo, pariterque catholicæ fidei decreta firmabat, vir venerabilis Joannes archicantator ecclesiæ sancti apostoli Petri, et abbas monasterii beati Martini, qui nuper venerat a Roma per jussionem papæ Agathonis, duce reverendissimo abbate Biscopo, cognomine Benedicto, cujus supra meminimus. Cum enim idem Benedictus construxisset monasterium Britanniæ, in honorem beatissimi apostolorum principis, juxta ostium fluminis Wiri, venit Romam cum cooperatore ac socio ejusdem operis Ceolfrido, qui post ipsum ejusdem monasterii abbas fuit, quod et ante sæpius facere consueverat, atque honorifice a beatæ memoriæ papa Agathone susceptus est; petiitque et accepit ab eo in munimentum libertatis monasterii, quod fecerat, epistolam privilegii ex auctoritate apostolica firmatam; juxta quod Egfridum regem voluisse ac licentiam dedisse noverat, quo concedente et possessionem terræ largiente, ipsum monasterium fecerat.
Accepit et præfatum Joannem abbatem Britanniam perducendum, quatenus in monasterio suo cursum canendi annuum, sicut ad sanctum Petrum Romæ agebatur, edoceret; egitque abbas Joannes ut jussionem acceperat pontificis, et ordinem videlicet ritumque canendi ac legendi viva voce præfati monasterii cantores edocendo, et ea, quæ totius anni circulus in celebratione dierum festorum poscebat, etiam literis mandando; quæ hactenus in eodem monasterio servata et a multis jam sunt circumquaque transcripta. Non solum autem idem Joannes ipsius monasterii fratres docebat, verum de omnibus pene ejusdem provinciæ monasteriis ad audiendum eum, qui cantandi erant periti, confluebant. Sed et ipsum per loca, in quibus doceret, multi invitare curabant.
Ipse autem, excepto cantandi vel legendi munere, et aliud in mandatis ab apostolico papa acceperat, ut cujus esset fidei Anglorum ecclesia diligenter edisceret, Romamque rediens referret. Nam et synodum beati papæ Martini, centum quinque episcoporum consensu non multo ante Romæ celebratam, contra eos maxime, qui unam in Christo operationem et voluntatem prædicabant, secum veniens attulit; atque in præfato religiosissimi abbatis Benedicti monasterio transcribendam commodavit. Tales namque eo tempore fidem Constantinopolitanæ ecclesiæ multum conturbaverunt; sed, Domino donante, proditi jam tunc et victi sunt. Unde volens Agatho papa, sicut in aliis provinciis, ita etiam in Britannia qualis esset status ecclesiæ, quam ab hæreticorum contagiis castus, ediscere; hoc negotium reverendissimo Abbati Joanni Britanniam destinato injunxit. Quamobrem, collecta pro hoc in Britannia synodo, quam diximus, inventa est in omnibus fides inviolata catholica; datumque illi exemplar ejus Romam perferendum.
Verum ille patriam revertens, non multo postquam oceanum transiit, arreptus infirmitate ac defunctus est; corpusque ejus ab amicis propter amorem sancti Martini, cujus monasterio præerat, Turonis delatum atque honorifice sepultum est. Nam et benigno ecclesiæ illius hospitio, cum Britanniam iret, exceptus est; rogatusque multum a fratribus, ut Romam revertens illo itinere veniret atque ad cam diverteret ecclesiam. Denique ibidem adjutores itineris et injuncti operis accepit; qui, etsi in itinere defunctus est, nihilominus exemplum catholicæ fidei Anglorum Romam perlatum est, atque ab apostolico papa omnibusque, qui audiere vel legere, gratantissime susceptum.
ACCEPIT autem rex Egfridus conjugem nomine Etheldridam, filiam Annæ regis Orientalium Anglorum, cujus sæpius mentionem fecimus, viri bene religiosi, ac per omnia mente et opere egregii; quam et alter ante illum vir habuerat uxorem, princeps videlicet Australium Girwiorum, vocabulo Tonbertus. Sed illo post modicum temporis, ex quo eam accepit, defuncto, data est regi præfato; cujus consortio cum duodecim annis uteretur, perpetua tamen mansit virginitatis integritate gloriosa, sicut mihimet sciscitanti, cum hoc an ita esset quibusdam venisset in dubium, beatæ memoriæ Wilfridus episcopus referebat, dicens se testem integritatis ejus esse certissimum; adeo ut Egfridus promiserit se ei terras ac pecunias multas esse donaturum, si reginæ posset persuadere ejus uti connubio, quia sciebat illam nullum virorum plus illo diligere. Nec diffidendum est nostra etiam ætate fieri potuisse, quod ævo præcedente aliquoties factum fideles historiæ narrant; donante uno eodemque Domino, qui se nobiscum usque in finem seculi manere pollicetur. Nam etiam signum divini miraculi, quo ejusdem feminæ sepulta caro corrumpi non potuit, indicio est quod a viri contactu incorrupta duraverit.
Quæ multum diu regem postulans, ut seculi curas relinquere atque in monasterio tantum vero regi Christo servire permitteretur; ubi vix aliquando impetravit, intravit monasterium Ebbæ abbatissæ, quæ erat amita regis Egfridi, positum in loco, quem ‘Coludi urbem’ nominant, accepto velamine sanctimonialis habitus a præfato antistite Wilfrido. Post annum vero ipsa facta est abbatissa in regione, quæ vocatur Elge; ubi, constructo monasterio, virginum Deo devotarum perplurium mater virgo et exemplis vitæ cœlestis esse cœpit et monitis. De qua ferunt, quia ex quo monasterium petiit, nunquam lineis, sed solum laneis vestimentis, uti voluerit; raroque in calidis balneis, præter imminentibus solenniis majoribus, verbi gratia Paschæ, Pentecostes, Epiphaniæ, lavari voluerit; et tunc novissima omnium, lotis prius suo suarumque ministrarum obsequio ceteris, quæ ibi essent, famulabus Christi. Raro etiam præter majora solennia, vel arctiorem necessitatem, plus quam semel per diem manducavit; semper, si non infirmitas gravior prohibuisset, ex tempore matutinæ synaxeos, usque ad ortum diei, in ecclesia precibus intenta perstiterit. Sunt etiam, qui dicant quia per prophetiæ spiritum et pestilentiam, qua ipsa esset moritura, prædixerit, et numerum quoque eorum, qui de suo monasterio hoc essent de mundo rapiendi, palam, cunctis præsentibus, intimaverit. Rapta est autem ad Dominum in medio suorum, post annos septem ex quo abbatissæ gradum susceperat; et æque, ut ipsa jusserat, non alibi quam in medio eorum, juxta ordinem quo transierat, ligneo in locello sepulta.
Cui successit in ministerium abbatissæ soror ejus Sexberga, quam habuerat in conjugem Earconbertus rex Cantuariorum. Et cum sedecim annis esset sepulta, placuit eidem abbatissæ levari ossa ejus, et in locello novo posita in ecclesiam transferri; jussitque quosdam e fratribus quærere lapidem, de quo locellum in hoc facere possent: qui ascensa navi, (ipsa enim regio Elge undique est aquis ac paludibus circumdata, neque lapides majores habet,) venerunt ad civitatulam quandam desolatam, non procul inde sitam, quæ lingua Anglorum Grantacestir vocatur; et mox invenerunt juxta muros civitatis locellum de marmore albo pulcherrime factum, operculo quoque similis lapidis aptissime tectum. Unde intelligentes a Domino suum iter esse prosperatum, gratias agentes retulerunt ad monasterium.
Cumque corpus sacræ virginis ac sponsæ Christi, aperto sepulcro, esset prolatum in lucem, ita incorruptum inventum est, ac si eodem die fuisset defuncta, sive humo condita; sicut et præfatus antistes Wilfridus et multi alii, qui novere, testantur. Sed certiori notitia medicus Cynefridus, qui et morienti illi et elevatæ de tumulo affuit; qui referre erat solitus, quod illa infirmata habuerat tumorem maximum sub maxilla. “Jusseruntque me,” inquit, “incidere tumorem illum, ut efflueret noxius humor, qui inerat; quod dum facerem, videbatur illa per biduum aliquanto levius habere, ita ut multi putarent quia sanari posset a languore. Tertia autem die, prioribus aggravata doloribus et rapta confestim de mundo, dolorem omnem ac mortem perpetua salute ac vita mutavit. Cumque post tot annos elevanda essent ossa de sepulcro, et extento desuper papilione, omnis congregatio, hinc fratrum, inde sororum, psallens circumstaret; ipsa autem abbatissa intus cum paucis ossa elevatura et delatura intrasset, repente audivimus abbatissam intus voce clara proclamare,—Sit gloria nomini Domini. Nec multo post clamaverunt me, intus reserato ostio papilionis; vidique elevatum de tumulo et positum in lectulo corpus sacræ Deo virginis, quasi dormienti simile. Sed et, discooperto vultus indumento, monstraverunt mihi etiam vulnus incisuræ, quod feceram, curatum; ita ut mirum in modum pro aperto et hiante vulnere, cum quo sepulta erat, tenuissima tunc cicatricis vestigia apparerent.”
Sed et linteamina omnia, quibus involutum erat corpus, integra apparuerunt, et ita nova, ut ipso die viderentur castis ejus membris esse circumdata. Ferunt autem, quia cum præfato tumore ac dolore maxillæ sive colli premeretur, multum delectata sit hoc genere infirmitatis, ac solita dicere, “Scio certissime, quia merito in collo pondus languoris porto, in quo juvenculam me memini supervacua monilium pondera portare; et credo quod ideo me superna pietas dolore colli voluit gravari, ut sic absolvar reatu supervacuæ levitatis; dum mihi nunc pro auro et margaritis de collo rubor tumoris ardorque promineat.” Contigit autem tactu indumentorum eorundem, et dæmonia ab obsessis effugata corporibus, et infirmitates alias aliquoties esse curatas. Sed et loculum, in quo primo sepulta est, nonnullis oculos dolentibus saluti fuisse perhibent; qui cum suum caput eidem loculo apponentes orassent, mox doloris sive caliginis incommodum ab oculis amoverent. Laverunt igitur virginis corpus, et novis indutum vestibus intulerunt in ecclesiam, atque in eo, quod allatum erat, sarcophago posuerunt, ubi usque hodie in magna veneratione habetur. Mirum vero in modum ita aptum corpori virginis sarcophagum inventum est, ac si ei specialiter præparatum fuisset; et locus quoque capitis seorsum fabrefactus ad mensuram capitis illius aptissime figuratus apparuit.
Est autem Elge in provincia Orientalium Anglorum regio familiarum circiter sexcentarum, in similitudinem insulæ, vel paludibus, ut diximus, circumdata, vel aquis, unde et a copia anguillarum, quæ in iisdem paludibus capiuntur, nomen accepit; ubi monasterium habere desideravit memorata Christi famula, quoniam de provincia eorundem Orientalium Anglorum ipsa, ut præfati sumus, carnis originem duxerat.
Videtur opportunum huic Historiæ etiam hymnum virginitatis inserere, quem ante annos plurimos in laudem ac præconium ejusdem reginæ ac sponsæ Christi (et ideo veraciter reginæ quia sponsæ Christi) elegiaco metro composuimus, et imitari morem sacræ Scripturæ, cujus historiæ carmina plurima indita; et hæc metro ac versibus constat esse composita.
ANNO regni Egfridi nono, conserto gravi prœlio inter ipsum et Ethelredum regum Merciorum juxta fluvium Treentam, occisus est Elfwinus frater regis Egfridi, juvenis circiter decem et octo annorum, utrique provinciæ multum amabilis. Nam et sororem ejus, quæ dicebatur Osthrid, rex Ethelredus habebat uxorem. Cumque materies belli acrioris et inimicitiæ longioris inter reges populosque feroces videretur exorta, Theodorus Deo dilectus antistes, divino functus auxilio, salutifera exhortatione cœptum tanti periculi funditus exstinguit incendium; adeo ut, pacatis alterutrum regibus ac populis, nullius anima hominis pro interfecto regis fratre, sed debita solummodo mulcta pecuniæ regi ultori daretur. Cujus fœdera pacis multo exinde tempore inter cosdem reges eorumque regna durarunt.
IN præfato autem prœlio, quo occisus est rex Elfwinus, memorabile quoddam factum esse constat, quod nequaquam silentio prætereundum arbitror, sed multorum saluti, si referatur, fore proficuum. Occisus est ibi inter alios de militia ejus juvenis, vocabulo Imma, qui cum die illo et nocte sequenti inter cadavera occisorum similis mortuo jaceret, tandem recepto spiritu revixit, ac residens sua vulnera, prout potuit, ipse alligavit; dein modicum requietus levavit se, et cœpit abire sicubi amicos, qui sui curam agerent, posset invenire. Quod dum faceret, inventus est et captus a viris hostilis exercitus, et ad dominum ipsorum, comitem videlicet Ethelredi regis, adductus; a quo interrogatus quis esset, timuit se militem fuisse confiteri, rusticum se potius et pauperem, atque uxoreo vinculo colligatum fuisse respondit, et propter victum militibus afferendum in expeditionem se cum sui similibus venisse testatus est. At ille suscipiens eum, curam vulneribus egit; et ubi sanescere cœpit, noctu eum, ne aufugeret, vinciri præcepit. Nec tamen vinciri potuit; nam mox ut abiere, qui vinxerant, eadem ejus sunt vincula soluta.
Habebat enim germanum fratrem, cui nomen erat Tunna, presbyterum et abbatem monasterii in civitate, quæ hactenus ab ejus nomine Tunnacestir cognominatur; qui cum eum in pugna peremtum audiret, venit quærere si forte corpus ejus invenire posset, inventumque alium illi per omnia simillimum, putavit ipsum esse, quem ad monasterium suum deferens honorifice sepelivit, et pro absolutione animæ ejus sæpius missas facere curavit. Quarum celebratione factum est quod dixi, ut nullus eum posset vincire, quin continuo solveretur. Interea comes, qui eum tenebat, mirari et interrogare cœpit quare ligari non posset, an forte literas solutorias, de qualibus fabulæ ferunt, apud se haberet, propter quas ligari non posset. At ille respondit, nihil se talium artium nosse; “sed habeo fratrem,” inquit, “presbyterum in mea provincia, et scio quia ille me interfectum putans pro me missas crebras facit; et si nunc in alia vita essem, ibi anima mea per intercessiones ejus solveretur a pœnis.”
Dumque aliquanto tempore apud comitem teneretur, animadverterunt, qui eum diligentius considerabant, ex vultu et habitu et sermonibus ejus, quia non erat de paupere vulgo, ut dixerat, sed de nobilibus. Tunc secreto advocans eum comes interrogavit eum intentius unde esset, promittens se nihil ei mali facturum pro eo, si simpliciter sibi, quis esset, proderet. Quod dum ille faceret, ministrum se regis fuisse manifestans, respondit, “Et ego per singula tua responsa cognoveram quia rusticus non eras, et nunc dignus quidem es morte, quia omnes fratres et cognati mei in illa sunt pugna interemti; nec te tamen occidam, ne fidem mei promissi prævaricem.”
Ut ergo convaluit, vendidit eum Londoniam Fresoni cuidam, sed nec ab illo cum illuc duceretur ullatenus potuit alligari; verum cum alia atque alia vinculorum ei genera hostes imponerent, dissoluta sunt cumque videret, qui emerat, vinculis eum non potuisse cohiberi, donavit ei facultatem sese redimendi, si posset. A tertia autem hora, quando missæ fieri solebant, sæpissime vincula solvebantur. At ille, dato jurejurando ut rediret, vel pecuniam illi pro se mitteret, venit Cantiam ad regem Lothere, qui erat filius sororis Etheldridæ reginæ, de qua supra dictum est, quia et ipse quondam ejusdem reginæ minister fuerat; petiitque et accepit ab eo pretium suæ redemtionis, ac suo domino pro se, ut promiserat, misit.
Qui post hæc in patriam reversus atque ad suum fratrem perveniens replicavit ex ordine cuncta, quæ sibi adversa, quæve in adversis solatia provenissent; cognovitque, referente illo, illis maxime temporibus sua fuisse vincula soluta, quibus pro se missarum fuerant celebrata solennia. Sed et alia, quæ periclitanti ei commoda contigissent et prospera, per intercessionem fraternam et oblationem hostiæ salutaris cœlitus sibi fuisse donata intellexit. Multique hæc a præfato viro audientes accensi sunt in fide ac devotione pietatis ad orandum, vel ad eleemosynas faciendas, vel ad offerendas Domino victimas sacræ oblationis, pro ereptione suorum, qui de seculo migraverant; intellexerunt enim quod sacrificium salutare ad redemtionem valeret et animæ et corporis sempiternam. Hanc mihi historiam etiam quidam eorum, qui ab ipso viro, in quo facta est, audiere, narraverunt; unde eam quia liquido comperi, indubitanter Historiæ nostræ Ecclesiasticæ inserendam credidi.
ANNO post hunc sequente, hoc est, anno Dominicæ incarnationis sexcentesimo octogesimo, religiosissima Christi famula Hilda, abbatissa monasterii, quod dicitur Streaneshalch, ut supra retulimus, post multa, quæ fecit in terris, opera cœlestia, ad percipienda præmia vitæ cœlestis de terris ablata transivit die quinta decima kalendarum Decembrium, cum esset annorum sexaginta sex; quibus æqua portione divisis, triginta tres primos in seculari habitu nobilissime conversata complevit, et totidem sequentes nobilius in monachica vita Domino consecravit. Nam et nobilis natu erat, hoc est, filia nepotis Edwini regis, vocabulo Hererici; cum quo etiam rege ad prædicationem beatæ memoriæ Paulini, primi Northanhumbrorum episcopi, fidem et sacramenta Christi suscepit, atque hæc, usquedum ad ejus visionem pervenire meruit, intemerata servavit.
Quæ cum, relicto habitu seculari, illi soli servire decrevisset, secessit ad provinciam Orientalium Anglorum; erat namque propinqua regis illius, desiderans exinde, si quo modo posset, derelicta patria et omnibus quæcunque habuerat, in Galliam pervenire, atque in monasterio Cale peregrinam pro Domino vitam ducere, quo facilius perpetuam in cœlis patriam posset mereri. Nam et in eodem monasterio soror ipsius Heresuid, mater Aldwulfi regis Orientalium Anglorum, regularibus subdita disciplinis ipso tempore coronam exspectabat æternam. Cujus æmulata exemplum et ipsa proposito peregrinandi annum totum in præfata provincia retenta est; deinde ab Aidano episcopo in patriam revocata accepit locum unius familiæ ad septentrionalem plagam Wiri fluminis, ubi æque anno uno monachicam cum perpaucis sociis vitam agebat.
Post hæc facta est abbatissa in monasterio, quod vocatur Heruteu; quod videlicet monasterium factum erat non multo ante a religiosa Christi famula Heru, quæ prima feminarum fertur in provincia Northanhumbrorum propositum vestemque sanctimonialis habitus, consecrante Aidano episcopo, suscepisse. Sed illa post non multum tempus facti monasterii secessit ad civitatem Calcariam, quæ a gente Anglorum Kalcacestir appellatur, ibique sibi mansionem instituit. Prælata autem regimini monasterii illius famula Christi Hilda, mox hoc regulari vita per omnia, prout a doctis viris discere poterat, ordinare curabat; nam et episcopus Aidanus et quicunque noverant eam religiosi, pro insita ei sapientia et amore divini famulatus, sedulo eam visitare, obnixe amare, diligenter erudire, solebant.
Cum ergo aliquot annos huic monasterio regularis vitæ institutioni multum intenta præesset, contigit eam suscipere etiam construendum sive ordinandum monasterium in loco, qui vocatur Streaneshalch, quod opus sibi injunctum non segniter implevit. Nam eisdem, quibus prius monasterium, etiam hoc disciplinis vitæ regularis instituit; et quidem multam inibi quoque justitiæ, pietatis, et castimoniæ, ceterarumque virtutum, sed maxime pacis et caritatis, custodiam docuit: ita ut in exemplum primitivæ ecclesiæ nullus ibi dives, nullus esset egens, omnibus essent omnia communia, cum nihil cujusquam esse videretur proprium. Tantæ autem erat ipsa prudentiæ, ut non solum mediocres quique in necessitatibus suis, sed etiam reges ac principes nonnunquam ab ea quærerent consilium, et invenirent. Tantum lectioni divinarum scripturarum suos vacare subditos, tantum operibus justitiæ se exercere, faciebat, ut facillime viderentur ibidem, qui ecclesiasticum gradum, hoc est, altaris officium, apte subirent, plurimi posse reperiri.
Denique, quinque ex eodem monasterio postea episcopos vidimus, et hos omnes singularis meriti ac sanctitatis viros, quorum hæc sunt nomina, Bosa, Eda, Oftfor, Joannes, et Wilfridus. De primo supra diximus, quod Eboraci fuerit consecratus antistes; de secundo breviter intimandum, quod in episcopatum Dorciccestræ fuerit ordinatus; de ultimis infra dicendum est, quod eorum primus Hagulstadensis, secundus Eboracensis ecclesiæ sit ordinatus episcopus. De medio nunc dicamus, quia cum in utroque Hildæ abbatissæ monasterio lectioni et observationi scripturarum operam dedisset, tandem perfectiora desiderans, venit Cantiam ad archiepiscopum beatæ recordationis Theodorum; ubi postquam aliquandiu lectionibus sacris vacavit, etiam Romam adire curavit, (quod eo tempore magnæ virtutis æstimabatur,) et inde cum rediens Britanniam adiisset, divertit ad provinciam Wicciorum, cui tunc rex Osric præfuit; ibique verbum fidei prædicans simul et exemplum vivendi sese videntibus atque audientibus exhibens multo tempore mansit. Quo tempore antistes provinciæ illius, vocabulo Bosel, tanta erat corporis infirmitate depressus, ut officium episcopatus per se implere non posset; propter quod omnium judicio præfatus vir in episcopatum pro eo electus ac, jubente Ethelredo rege, per Wilfridum beatæ memoriæ antistitem, qui tunc temporis Mediterraneorum Anglorum episcopatum gerebat, ordinatus est; pro eo quod archiepiscopus Theodorus jam defunctus erat, et nondum alius pro eo ordinatus episcopus. In quam videlicet provinciam paulo ante, hoc est, ante præfatum virum Dei Bosel, vir strenuissimus et doctissimus atque excellentis ingenii, vocabulo Tatfridus, de ejusdem abbatissæ monasterio electus est antistes; sed priusquam ordinari posset, morte immatura præreptus est.
Non solum vero præfata Christi ancilla et abbatissa Hilda, quam omnes, qui noverant, ob insigne pietatis et gratiæ Matrem vocare consueverant, in suo monasterio vitæ exemplo præsentibus exstitit; sed etiam plurimis longe manentibus, ad quos felix industriæ ac virtutis ejus rumor pervenit, occasionem salutis et correctionis ministravit. Oportebat namque impleri somnium, quod mater ejus Bregusuid in infantia ejus vidit: quæ (cum vir ejus Herericus exsularet sub rege Britonum Cerdice, ubi et veneno periit,) vidit per somnium, quasi subito sublatum eum quæsierit cum omni diligentia, nullumque ejus uspiam vestigium apparuerit. Verum cum solertissime illum quæsisset, extemplo se reperire sub veste sua monile pretiosissimum; quod dum attentius consideraret tanti fulgore luminis refulgere videbatur, ut omnes Britanniæ fines illius gratia splendoris impleret. Quod nimirum somnium veraciter in filia ejus, de qua loquimur, expletum est; cujus vita non sibi solummodo, sed multis bene vivere volentibus exempla operum lucis præbuit.
Verum illa cum multis annis huic monasterio præesset, placuit pio provisori salutis nostræ sanctam ejus animam longa etiam infirmitate carnis examinari, ut, juxta exemplum apostoli, virtus ejus in infirmitate perficeretur. Percussa etenim febribus acri cœpit ardore fatigari, et per sex continuos annos eadem molestia laborare non cessabat; in quo toto tempore nunquam ipsa vel Conditori suo gratias agere, vel commissum sibi gregem et publice et privatim docere, prætermittebat. Nam suo prædocta exemplo monebat omnes, et in salute accepta corporis Domino obtemperanter serviendum, et in adversis rerum sive infirmitatibus membrorum fideliter Domino esse gratias semper agendas. Septimo ergo suæ infirmitatis anno, converso ad interanea dolore, ad diem pervenit ultimum, et circa galli cantum, percepto viatico sacrosanctæ communionis, cum, accersitis ancillis Christi, quæ erant in eodem monasterio, de servanda eas invicem imo cum omnibus pace Evangelica admoneret; inter verba exhortationis læta mortem vidit, imo, ut verbis Domini loquar, de morte transivit ad vitam.
Qua videlicet nocte Dominus omnipotens obitum ipsius in alio longius posita monasterio, quod ipsa eodem anno construxerat et appellatur Hacanos, manifesta visione revelare dignatus est. Erat in ipso monasterio quædam sanctimonialis femina, nomine Begu, quæ triginta et amplius annos, dedicata Domino virginitate, in monachica conversatione serviebat. Hæc tunc in dormitorio sororum pausans audivit subito in aere notum campanæ sonum, quo ad orationes excitari vel convocari solebant, cum quis eorum de seculo fuisset evocatus; apertisque, ut sibi videbatur, oculis, aspexit, detecto domus culmine, fusam desuper lucem omnia replevisse; cui videlicet luci dum solicita intenderet, vidit animam præfatæ Dei famulæ in ipsa luce, comitantibus ac ducentibus angelis, ad cœlum ferri. Cumque somno excussa videret ceteras pausantes circa se sorores, intellexit vel in somnio vel in visione mentis ostensum sibi esse, quod viderat. Statimque exsurgens nimio timore perterrita cucurrit ad virginem, quæ tunc monasterio abbatissæ vice præfuit, cui nomen erat Frigyda, fletuque ac lacrimis multum perfusa ac suspiria longa trahens nunciavit matrem illarum omnium Hildam abbatissam jam migrasse de seculo, et, se aspectante, cum luce immensa, ducibus angelis, ad æternæ limina lucis et supernorum consortia civium ascendisse. Quod cum illa audiisset, suscitavit cunctas sorores, et in ecclesiam convocatas orationibus ac psalmis pro anima Matris operam dare monuit. Quod cum residuo noctis tempore diligenter agerent, venerunt primo diluculo fratres, qui ejus obitum nunciarent, a loco ubi defuncta est. At illæ respondentes dixerunt, se prius eadem cognovisse; et cum exponerent per ordinem quomodo hæc vel quando didicissent, inventum est, eadem hora transitum ejus illis ostensum esse per visionem, qua illam referebant exiisse de mundo. Pulchraque rerum concordia procuratum est divinitus, ut cum illi exitum ejus de hac vita viderent, tunc isti introitum ejus in perpetuam animarum vitam cognoscerent. Distant autem inter se monasteria hæc tredecim ferme millibus passuum.
Ferunt autem, quod eadem nocte, in ipso quoque monasterio, ubi præfata Dei famula obiit, cuidam virginum Deo devotarum, quæ illam immenso amore diligebat, obitus illius in visione apparuerit, quæ animam ejus cum angelis ad cœlum ire conspexerit, atque hoc ipsa, qua factum est, hora, his, quæ secum erant, famulabus Christi manifeste narraverit, easque ad orandum pro anima ejus, etiam priusquam cetera congregatio ejus obitum cognovisset, excitaverit; quod ita fuisse factum mox congregationi, mane facto, innotuit. Erat enim hæc ipsa hora, cum aliis nonnullis Christi ancillis, in extremis monasterii locis seorsum posita, ubi nuper venientes ad conversionem feminæ solebant probari, donec regulariter institutæ in societatem congregationis susciperentur.
IN hujus monasterio abbatissæ fuit frater quidam divina gratia specialiter insignis, quia carmina religioni et pietati apta facere solebat; ita ut quicquid ex divinis literis per interpretes disceret, hoc ipse post pusillum verbis poeticis maxima suavitate et compunctione compositis, in sua, id est, Anglorum lingua, proferret; cujus carminibus multorum sæpe animi ad contemtum seculi et appetitum sunt vitæ cœlestis accensi. Et quidem et alii post illum in gente Anglorum religiosa poemata facere tentabant; sed nullus eum æquiparare potuit. Namque ipse non ab hominibus, neque per hominem institutus, canendi artem didicit; sed divinitus adjutus gratis canendi donum accepit. Unde nihil unquam frivoli et supervacui poematis facere potuit; sed ea tantummodo, quæ ad religionem pertinent, religiosam ejus linguam decebant. Siquidem in habitu seculari usque ad tempora provectioris ætatis constitutus nil carminum aliquando didicerat. Unde nonnunquam in convivio, cum esset lætitiæ causa decretum, ut omnes per ordinem cantare deberent, ille ubi, appropinquare sibi citharam cernebat, surgebat a media cœna et egressus ad suam domum repedabat.
Quod cum tempore quodam faceret, et, relicta domo convivii, egressus esset ad stabula jumentorum, quorum ei custodia nocte illa erat delegata, ibique hora jam competente membra dedisset sopori, adstitit ei quidam per somnium, eumque salutans ac suo appellans nomine, “Caedmon,” inquit, “canta mihi aliquid.” At ille respondens, “Nescio,” inquit, “cantare; nam et ideo de convivio egressus huc secessi, quia cantare non poteram.” Rursum ille, qui cum eo loquebatur, “Attamen,” ait, “mihi cantare habes.”—“Quid,” inquit, “debeo cantare?” At ille, “Canta,” inquit, “principium creaturarum.” Quo accepto responso, statim ipse cœpit cantare in laudem Dei conditoris versus, quos nunquam audierat, quorum iste est sensus, “Nunc laudare debemus auctorem regni cœlestis, potentiam Creatoris et consilium illius, facta Patris gloriæ. Quomodo ille, cum sit æternus Deus, omnium miraculorum auctor exstitit, qui primo filiis hominum cœlum pro culmine tecti, dehinc terram custos humani generis omnipotens creavit.” Hic est sensus, non autem ordo ipse verborum, quæ dormiens ille canebat; neque enim possunt carmina, quamvis optime composita, ex alia in aliam linguam ad verbum sine detrimento sui decoris ac dignitatis transferri. Exsurgens autem a somno cuncta, quæ dormiens cantaverat, memoriter retinuit, et eis mox plura in eundem modum verba Deo digni carminis adjunxit.
Veniensque mane ad villicum, qui sibi præerat, quid doni percepisset indicavit, atque ad abbatissam perductus jussus est, multis doctioribus viris præsentibus, indicare somnium et dicere carmen, ut universorum judicio quid, vel unde esset, quod referebat, probaretur; visumque est omnibus cœlestem ei a Domino concessam esse gratiam. Exponebantque illi quendam sacræ historiæ sive doctrinæ sermonem, præcipientes ei, si posset, hunc in modulationem carminis transferre. At ille, suscepto negotio, abiit, et mane rediens optimo carmine, quod jubebatur, compositum reddidit. Unde mox abbatissa amplexata gratiam Dei in viro, secularem illum habitum relinquere et monachicum suscipere propositum docuit, susceptumque in monasterium cum omnibus suis fratrum cohorti associavit, jussitque illum seriem sacræ historiæ doceri. At ipse cuncta, quæ audiendo discere poterat, rememorando secum et quasi mundum animal ruminando, in carmen dulcissimum convertebat; suaviusque resonando doctores suos vicissim auditores sui faciebat. Canebat autem de creatione mundi, et origine humani generis, et tota Genesis historia, de egressu Israel ex Ægypto et ingressu in terram repromissionis, de aliis plurimis sacræ Scripturæ historiis, de incarnatione Dominica, passione, resurrectione, et ascensione in cœlum, de Spiritus Sancti adventu, et apostolorum doctrina: item, de terrore futuri judicii, et horrore pœnæ gehennalis, ac dulcedine regni cœlestis multa carmina faciebat, sed et alia perplura de beneficiis et judiciis divinis; in quibus cunctis homines ab amore scelerum abstrahere, ad dilectionem vero et solertiam bonæ actionis excitare, curabat. Erat enim vir multum religiosus et regularibus disciplinis humiliter subditus, adversum vero illos, qui aliter facere volebant, zelo magni fervoris accensus; unde et pulchro vitam suam fine conclusit.
Nam propinquante hora sui decessus, quatuordecim diebus, præveniente corporea infirmitate pressus est; adeo tamen moderate, ut et loqui toto eo tempore posset et ingredi. Erat autem in proximo casa, in qua infirmiores et qui prope morituri esse videbantur, induci solebant. Rogavit ergo ministrum suum vespere incumbente, nocte, qua de seculo erat exiturus, ut in ea sibi locum quiescendi præpararet; qui miratus cur hoc rogaret, qui nequaquam adhuc moriturus esse videbatur, fecit tamen quod dixerat. Cumque ibidem positus vicissim aliqua, gaudente animo, una cum eis, qui ibidem ante inerant, loqueretur ac jocaretur, et jam mediæ noctis tempus esset transcensum, interrogavit omnes, si Eucharistiam intus haberent. Respondebant, “Quid opus est Eucharistia? neque enim mori adhuc habes, qui tam hilariter nobiscum velut sospes loqueris.” Rursus ille, “Et tamen,” ait, “afferte mihi Eucharistiam.” Qua accepta in manu, interrogavit, si omnes placidum erga se animum et sine querela controversiæ ac rancoris haberent. Respondebant omnes, placidissimam se mentem ad illum et ab omni ira remotam habere; eumque vicissim rogabant, an placidam erga ipsos mentem gereret. Qui confestim respondit, “Placidam ego mentem, filioli, erga omnes Dei famulos gero.” Sicque se cœlesti muniens viatico vitæ alterius ingressui paravit; et interrogavit, quam prope esset hora, qua fratres ad dicendas Domino laudes nocturnas excitari deberent. Respondebant, “Non longe est.” At ille, “Bene ergo, exspectemus horam illam.” Et signans se signo sanctæ crucis reclinavit caput ad cervical, modicumque obdormiens, ita cum silentio vitam finivit.
Sicque factum est, ut quomodo simplici ac pura mente tranquillaque devotione Domino servierat, ita etiam tranquilla morte mundum relinquens ad ejus visionem veniret, illaque lingua, quæ tot salutaria verba in laudem Conditoris composuerat, ultima quoque verba in laudem ipsius, signando sese, et spiritum suum in manus ejus commendando, clauderet; qui etiam præscius sui obitus exstitisse, ex his, quæ narravimus, videtur.
HIS temporibus monasterium virginum, quod “Coludi urbem” cognominant, cujus et supra meminimus, per culpam incuriæ flammis assumtum est; quod tamen a malitia inhabitantium in eo, et præcipue illorum, qui majores esse videbantur, contigisse, omnes, qui novere, facillime potuerunt advertere. Sed non defuit puniendis admonitio divinæ pietatis, qua correcti per jejunia, fletus et preces, iram a se, instar Ninevitarum, justi Judicis averterent.
Erat namque in eodem monasterio vir de genere Scotorum, Adamnanus vocabulo, ducens vitam in continentia et orationibus multum Deo devotam, ita ut nihil unquam cibi vel potus, excepta die Dominica et quinta Sabbati, perciperet; sæpe autem noctes integras pervigil in oratione transigeret. Quæ quidem illi districtio vitæ arctioris, primo ex necessitate emendandæ suæ pravitatis obvenerat; sed, procedente tempore, necessitatem in consuetudinem verterat.
Siquidem in adolescentia sui sceleris aliquid commiserat, quod commissum, ubi ad cor suum rediit, gravissime exhorruit, et se pro illo puniendum a districto Judice timebat. Accedens ergo ad sacerdotem, a quo sibi sperabat iter salutis posse demonstrari, confessus est reatum suum, petiitque, ut consilium sibi daret, quo posset fugere a ventura Dei ira. Qui, audito ejus commisso, dixit, “Grande vulnus grandioris curam medelæ desiderat; et ideo jejuniis, psalmis et orationibus, quantum vales, insiste, quo præoccupando faciem Domini, in confessione propitium eum invenire merearis.” At ille, quem nimius reæ conscientiæ tenebat dolor, et internis peccatorum vinculis, quibus gravabatur, ocius desiderabat absolvi, “Adolescentior sum,” inquit, “ætate, et vegetus corpore; quidquid mihi imposueris agendum, dummodo salvus fiam in die Domini, totum facile feram, etiam si totam noctem stando in precibus peragere, si integram septimanam jubeas abstinendo transigere.” Qui dixit, “Multum est, ut tota septimana absque alimento corporis perdures; sed biduanum vel triduanum sat est observare jejunium. Hoc facito, donec post modicum tempus rediens ad te, quid facere debeas, et quamdiu pœnitentiæ insistere, tibi plenius ostendam.” Quibus dictis et descripta illi mensura pœnitendi, abiit sacerdos, et ingruente causa subita, secessit Hiberniam, unde originem duxerat, neque ultra ad eum juxta suum condictum rediit. At ipse memor præcepti ejus simul et promissi sui, totum se lacrimis, pœnitentiæ, vigiliis sanctis et continentiæ, mancipavit; ita, ut quinta solum Sabbati et Dominica, sicut prædixi, reficeretur, ceteris septimanæ diebus jejunus permaneret. Cumque sacerdotem suum Hiberniam secessisse ibique defunctum esse audiisset, semper ex eo tempore juxta condictum ejus memoratum, continentiæ modum observabat; et quod causa divini timoris semel ob reatum compunctus cœperat, jam causa divini amoris delectatus præmiis indefessus agebat.
Quod dum multo tempore sedulus exsequeretur, contigit eum die quadam de monasterio illo longius egressum, comitante secum uno de fratribus, peracto itinere redire; qui cum monasterio propinquarent et ædificia illius sublimiter erecta aspicerent, solutus est in lacrimas vir Dei, et tristitiam cordis vultu indice prodebat. Quod intuens comes, quare faceret inquisivit; at ille, “Cuncta,” inquit, “hæc, quæ cernis ædificia, publica vel privata, in proximo est ut ignis absumens in cinerem convertat.” Quod ille audiens mox, ut intraverunt monasterium, matri congregationis, vocabulo Ebbæ, curavit indicare. At illa merito turbata de tali præsagio, vocavit ad se virum, et diligentius ab eo rem, vel unde hoc ipse nosset, inquirebat. Qui ait, “Nuper occupatus noctu vigiliis et psalmis vidi adstantem mihi subito quendam incogniti vultus; cujus præsentia cum essem exterritus, dixit mihi, ne timerem; et quasi familiari me voce alloquens, ‘Bene facis,’ inquit, ‘qui tempore isto nocturno quietis non somno indulgere, sed vigiliis et orationibus insistere, maluisti.’ At ego, ‘Novi,’ inquam, ‘multum mihi esse necesse vigiliis salutaribus insistere, et pro meis erratibus sedulo Dominum deprecari.’ Qui adjiciens, ‘Verum,’ inquit, ‘dicis, quia et tibi et multis opus est peccata sua bonis operibus redimere, et cum cessant a laboribus rerum temporalium, tunc pro appetitu æternorum bonorum liberius laborare; sed hoc tamen paucissimi faciunt. Siquidem modo totum hoc monasterium ex ordine perlustrans, singulorum casas ac lectos inspexi, et neminem ex omnibus præter te erga sanitatem animæ suæ occupatum reperi; sed omnes prorsus et viri et feminæ aut somno torpent inerti, aut ad peccata vigilant. Nam et domunculæ, quæ ad orandum vel legendum factæ erant, nunc in commessationum, potationum, fabulationum, et ceterarum sunt illecebrarum cubilia conversæ. Virgines quoque Deo dicatæ, contempta reverentia suæ professionis, quotiescunque vacant, texendis subtilioribus indumentis operam dant, quibus aut seipsas ad vicem sponsarum in periculum sui status adornent, aut externorum sibi virorum amicitiam comparent. Unde merito loco huic et habitatoribus ejus gravis de cœlo vindicta flammis sævientibus præparata est.’ ” Dixit autem abbatissa, “Et quare non citius hoc compertum mihi revelare voluisti?” Qui respondit, “Timui propter reverentiam tuam, ne forte nimium conturbareris; et tamen hanc consolationem habeas, quod in diebus tuis hæc plaga non superveniet.” Qua divulgata visione, aliquantulum loci accolæ paucis diebus timere et seipsos, intermissis facinoribus, castigare cœperunt; verum post obitum ipsius abbatissæ redierunt ad pristinas sordes, imo sceleratiora fecerunt, et cum dicerent, Pax et securitas, extemplo præfatæ ultionis sunt pœna mulctati.
Quæ mihi cuncta sic esse facta reverendissimus meus compresbyter Edgilsus referebat, qui tunc in illo monasterio degebat; postea autem, discedentibus inde ob desolationem plurimis incolarum, in nostro monasterio plurimo tempore conversatus ibidemque defunctus est. Hæc ideo nostræ Historiæ inserenda credidimus, ut admoneremus lectorem operum Domini, quam terribilis sit in consiliis super filios hominum; ne forte nos tempore aliquo carnis illecebris servientes, minusque Dei judicium formidantes, repentina ejus ira corripiat, et vel temporalibus damnis juste sæviens affligat, vel ad perpetuam perditionem districtius examinans tollat.
ANNO Dominicæ incarnationis sexcentesimo octogesimo quarto, Egfridus rex Northanhumbrorum, misso Hiberniam cum exercitu duce Beorto, vastavit misere gentem innoxiam et nationi Anglorum semper amicissimam; ita ut ne ecclesiis quidem, aut monasteriis, manus parceret hostilis. At insulani, et quantum valuere, armis arma repellebant, et invocantes divinæ auxilium pietatis cœlitus se vindicari continuis diu imprecationibus postulabant. Et quamvis maledici regnum Dei possidere non possint, creditum est tamen quod hi, qui merito impietatis suæ maledicebantur, ocius, Domino vindice, pœnas sui reatus luerent. Siquidem anno post hunc proximo idem rex, cum temere exercitum ad vastandam Pictorum provinciam duxisset, (multum prohibentibus amicis, et maxime beatæ memoriæ Cuthberto, qui nuper fuerat ordinatus episcopus,) introductus est, simulantibus fugam hostibus, in angustias inaccessorum montium, et cum maxima parte copiarum, quas secum adduxerat, exstinctus, anno ætatis suæ quadragesimo, regni autem quinto decimo, die decima tertia kalendarum Juniarum. Et quidem, ut dixi, prohibuerunt amici, ne hoc bellum iniret; sed quoniam anno præcedente noluerat audire reverendissimum patrem Egbertum, ne Scotiam nil se lædentem impugnaret, datum est illi ex pœna peccati illius, ne nunc eos, qui ipsum ab interitu revocare cupiebant, audiret.
Ex quo tempore spes cœpit et virtus regni Anglorum fluere, ac retro sublapsa referri. Nam et Picti terram possessionis suæ, quam tenuerunt Angli et Scoti, qui erant in Britannia, Britonum quoque pars nonnulla, libertatem receperunt, quam et hactenus habent per annos circiter quadraginta sex; ubi inter plurimos gentis Anglorum vel interemtos gladio, vel servitio addictos, vel de terra Pictorum fuga lapsos, etiam reverendissimus vir Dei Trumwine, qui in eos episcopatum acceperat, recessit cum suis, qui erant in monasterio Ebbercurnig, posito quidem in regione Anglorum, sed in vicinia freti quod Anglorum terras Pictorumque disterminat; eosque, ubicunque poterat, amicis per monasteria commendans, ipse in sæpedicto famulorum famularumque Dei monasterio, quod vocatur Streaneshalch, locum mansionis elegit; ibique cum paucis suorum in monachica districtione vitam non sibi solummodo, sed et multis, utilem plurimo annorum tempore duxit; ubi etiam defunctus in ecclesia beati Petri apostoli, juxta honorem et vita et gradu ejus condignum, conditus est. Præerat quidem tunc eidem monasterio regia virgo Elfleda una cum matre Eanfleda, quarum supra fecimus mentionem; sed adveniente illuc episcopo, maximum regendi auxilium simul et suæ vitæ solatium devota Deo doctrix invenit. Successit autem Egfrido in regnum Alfridus, vir in Scripturis doctissimus, qui frater ejus et filius Oswii regis esse dicebatur; destructumque regni statum, quamvis intra fines angustiores, nobiliter recuperavit.
Quo videlicet anno, qui est ab incarnatione Dominica sexcentesimus octogesimus quintus, Lothere Cantuariorum rex, cum post Egbertum fratrem suum, qui novem annis regnaverat, ipse duodecim annis regnasset, mortuus erat octavo idus Februarias. Vulneratus namque est in pugna Australium Saxonum, quos contra eum Edricus filius Egberti aggregaverat, et inter medendum defunctus est. Ac post eum idem Edricus anno uno ac dimidio regnavit; quo defuncto, regnum illud per aliquod temporis spatium reges dubii vel externi disperdiderunt, donec legitimus rex Wictredus, id est filius Egberti, confortatus in regno, religione simul et industria gentem suam ab extranea invasione liberaret.
IPSO etiam anno, quo finem vitæ accepit rex Egfridus, episcopum, ut diximus, fecerat ordinari Lindisfarnensium ecclesiæ, virum sanctum et venerabilem Cuthbertum; qui in insula permodica, quæ appellatur Farne, et ab eadem ecclesia novem ferme millibus passuum in oceano procul abest, vitam solitariam per annos plures in magna corporis et mentis continentia duxerat. Qui quidem a prima ætate pueritiæ studio religiosæ vitæ semper ardebat; sed ab ineunte adolescentia monachicum et nomen assumsit et habitum. Intravit autem primo monasterium Mailros, quod in ripa Tuedi fluminis positum tunc abbas Eata, vir omnium mansuetissimus ac simplicissimus, regebat; qui postea episcopus Hagulstadensis, sive Lindisfarnensis ecclesiæ factus est, ut supra memoravimus: cui tempore illo præpositus Boisil magnarum virtutum et prophetici spiritus sacerdos fuit. Hujus discipulatui Cuthbertus humiliter subditus et scientiam ab eo Scripturarum et bonorum operum sumsit exempla.
Qui postquam migravit ad Dominum, Cuthbertus eidem monasterio factus præpositus plures et auctoritate magistri et exemplo suæ actionis regularem instituebat ad vitam. Nec solum ipsi monasterio regularis vitæ monita simul et exempla præbebat, sed et vulgus circumpositum longe lateque a vita stultæ consuetudinis ad cœlestium gaudiorum convertere curabat amorem. Nam et multi fidem, quam habebant, iniquis profanabant operibus; et aliqui etiam tempore mortalitatis, neglectis fidei sacramentis, quibus erant imbuti, ad erratica idololatriæ medicamina concurrebant; quasi missam a Deo conditore plagam per incantationes, vel phylacteria, vel alia quælibet dæmoniacæ artis arcana, cohibere valerent. Ad utrorumque ergo corrigendum errorem crebro ipse de monasterio egressus aliquoties equo sedens, sed sæpius pedibus incedens, circumpositas veniebat ad villas, et viam veritatis prædicabat errantibus; quod ipsum etiam Boisil suo tempore facere consueverat. Erat quippe moris eo tempore populis Anglorum, ut, veniente in villam clerico vel presbytero, cuncti ad ejus imperium verbum audituri confluerent; libenter ea, quæ dicerentur, audirent; libentius ea, quæ audire et intelligere poterant, operando sequerentur. Porro Cuthberto tanta erat dicendi peritia, tantus amor persuadendi, quæ cœperat, tale vultus angelici lumen, ut nullus præsentium latebras ei sui cordis celare præsumeret; quin omnes palam, quæ gesserant, confitendo proferrent, quia nimirum hæc eadem illum latere nullo modo putabant; et confessa dignis, ut imperabat, pœnitentiæ fructibus abstergerent. Solebat autem ea maxime loca peragrare, et illis prædicare in viculis, qui in arduis asperisque montibus procul positi aliis horrori erant ad visendum, et paupertate pariter ac rusticitate sua doctorum arcebant accessum. Quos tamen ille pio libenter mancipatus labori tanta doctrinæ solertis excolebat industria, ut de monasterio egressus sæpe hebdomada integra, aliquando duabus vel tribus, nonnunquam etiam mense pleno, domum non rediret; sed demoratus in montanis plebem rusticam verbo prædicationis simul et opere virtutis ad cœlestia vocaret.
Cum ergo venerabilis Domini famulus multos in Mailrosensi monasterio degens annos magnis virtutum signis effulgeret, transtulit eum reverendissimus abbas ipsius Eata ad insulam Lindisfarnensium, ut ibi quoque fratribus custodiam disciplinæ regularis et auctoritate præpositi intimaret, et propria actione præmonstraret. Nam et ipsum locum tunc idem reverendissimus pater abbatis jure regebat. Siquidem a temporibus antiquis ibidem et episcopus cum clero et abbas solebat manere cum monachis; qui tamen et ipsi ad curam episcopi familiariter pertinerent. Quia nimirum Aidanus, qui primus ejus loci episcopus fuit, cum monachis illuc et ipse monachus adveniens, monachicam in eo conversationem instituit; quomodo et prius beatus pater Augustinus in Cantia fecisse noscitur, scribente ei reverendissimo papa Gregorio, quod et supra posuimus. “Sed quia tua fraternitas,” inquit, “monasterii regulis erudita, seorsum fieri non debet a clericis suis; in ecclesia Anglorum, quæ nuper, auctore Deo, ad fidem perducta est, hanc debet conversationem instituere, quæ in initio nascentis ecclesiæ fuit patribus nostris; in quibus nullus eorum ex his, quæ possidebant, aliquid suum esse dicebat, sed erant illis omnia communia.”
Exin Cuthbertus, crescentibus meritis religiosæ intentionis, ad anachoreticæ quoque contemplationis, quæ diximus, silentia secreta pervenit. Verum quia de vita illius et virtutibus ante annos plures sufficienter et versibus heroicis, et simplici oratione, conscripsimus, hoc tantum in præsenti commemorare satis sit, quod aditurus insulam protestatus est fratribus, dicens, “Si mihi divina gratia in loco illo donaverit, ut de opere manuum mearum vivere queam, libens ibi morabor; sin alias, ad vos citissime, Deo volente, revertar.” Erat autem locus et aquæ prorsus et frugis et arboris inops, sed et spirituum malignorum frequentia humanæ habitationi minus accommodus; sed ad votum viri Dei habitabilis per omnia factus est, siquidem ad adventum ejus spiritus recessere maligni. Cum autem ipse sibi ibidem, expulsis hostibus, mansionem angustam, circumvallante aggere, et domos in ea necessarias, juvante fratrum manu, id est, oratorium et habitaculum commune, construxisset, jussit fratres in ejusdem habitaculi pavimento foveam facere; erat autem tellus durissima et saxosa, cui nulla omnino spes venæ fontanæ videretur inesse. Quod dum facerent, ad fidem et preces famuli Dei alio die aqua plena inventa est, quæ usque ad hanc diem, sufficientem cunctis illo advenientibus, gratiæ suæ cœlestis copiam ministrat. Sed et ferramenta sibi ruralia cum frumento afferri rogavit, quod dum, præparata terra, tempore congruo seminaret, nil omnino, non dico spicarum, sed ne herbæ quidem, ex eo germinare usque ad æstatis tempora contigit. Unde visitantibus se ex more fratribus, hordeum jussit afferri, si forte vel natura soli illius, vel voluntas esset superni Largitoris, ut illius frugis ibi potius seges oriretur. Quod dum sibi allatum, ultra omne tempus serendi, ultra omnem spem fructificandi, eodem in agro sereret; mox copiosa seges exorta desideratam proprii laboris viro Dei refectionem præbebat.
Cum ergo multis ibidem annis Deo solitarius serviret, tanta autem erat altitudo aggeris, quo mansio ejus erat vallata, ut cœlum tantum ex ea, cujus introitum sitiebat, aspicere posset, contigit ut, (congregata synodo non parva sub præsentia regis Egfridi juxta fluvium Alne, in loco, qui dicitur “Adtwiforda,” quod significat, “Ad duplex vadum,” cui beatæ memoriæ Theodorus archiepiscopus præsidebat,) uno animo omniumque consensu ad episcopatum ecclesiæ Lindisfarnensis eligeretur. Qui cum, multis legatariis ac literis ad se præmissis, nequaquam suo monasterio posset erui; tandem rex ipse præfatus una cum sanctissimo antistite Trumwine, necnon et aliis religiosis ac potentibus viris, in insulam navigavit. Conveniunt et de ipsa insula Lindisfarnensi in hoc ipsum multi de fratribus, genu flectunt omnes, adjurant per Dominum, lacrimas fundunt, obsecrant; donec ipsum quoque lacrimis plenum dulcibus extrahunt latebris atque ad synodum pertrahunt. Quo cum perveniret, quamvis multum renitens, unanima cunctorum voluntate superatur, atque ad suscipiendum episcopatus officium collum submittere compellitur; eo maxime victus sermone, quod famulus Domini Boisil, (cum ei mente prophetica cuncta, quæ ei essent superventura, patefaceret,) antistitem quoque eum futurum esse prædixerat. Nec tamen statim ordinatio decreta, sed peracta hieme, quæ imminebat, in ipsa solennitate Paschali completa est Eboraci sub præsentia præfati regis Egfridi, convenientibus ad consecrationem ejus septem episcopis, in quibus beatæ memoriæ Theodorus primatum tenebat. Electus est autem primo in episcopatum Hagulstadensis ecclesiæ pro Tunberto, qui ab episcopatu fuerat depositus; sed quoniam ipse plus Lindisfarnensi ecclesiæ, in qua conversatus fuerat, dilexit præfici, placuit, ut, Eata reverso ad sedem ecclesiæ Hagulstadensis, cui regendæ primo fuerat ordinatus, Cuthbertus ecclesiæ Lindisfarnensis gubernacula susciperet.
Qui susceptum episcopatus gradum, ad imitationem beatorum apostolorum, virtutum ornabat operibus. Commissam namque sibi plebem et orationibus protegebat assiduis, et admonitionibus saluberrimis ad cœlestia vocabat. Et, quod maxime doctores juvare solet, ea, quæ agenda docebat, ipse prius agendo præmonstrabat. Erat quippe ante omnia divinæ caritatis igne fervidus, patientiæ virtute modestus, orationum devotioni solertissime intentus, affabilis omnibus, qui ad se consolationis gratia veniebant; hoc ipsum quoque orationis loco ducens, si infirmis fratribus opem suæ exhortationis tribueret; sciens quia, qui dixit, “Diliges Dominum Deum tuum;” dixit et, “Diliges proximum.” Erat et abstinentiæ castigatione insignis, erat gratia compunctionis semper ad cœlestia suspensus. Denique, cum sacrificium Deo victimæ salutaris offerret, non elevata in altum voce, sed profusis ex imo pectore lacrimis, Domino sua vota commendabat.
Duobus autem annis in episcopatu peractis, repetiit insulam ac monasterium suum, divino admonitus oraculo, quia dies sibi mortis, vel vitæ magis illius, quæ sola vita dicenda est, jam appropiaret introitus; sicut ipse quoque tempore eodem nonnullis, sed verbis obscurioribus, quæ tamen postmodum manifeste intelligerentur, solita sibi simplicitate pandebat; quibusdam autem hoc idem etiam manifeste revelabat.
ERAT enim quidam presbyter vitæ venerabilis, nomine Herebertus, jamdudum viro Dei spiritualis amicitiæ fœdere copulatus; qui in insula stagni illius pergrandis, de quo Derwentionis fluvii primordia erumpunt, vitam ducens solitariam, annis singulis eum visitare, et monita ab eo perpetuæ salutis audire solebat. Hic, cum audiret eum ad civitatem Lugubaliam devenisse, venit ex more, cupiens salutaribus ejus exhortationibus ad superna desideria magis magisque accendi. Qui dum sese alterutrum cœlestis vitæ poculis debriarent, dixit inter alia antistes, “Memento, frater Hereberte, ut modo, quidquid opus habes, me interroges, mecumque loquaris; postquam enim ab invicem digressi fuerimus, non ultra nos in hoc seculo carnis obtutibus invicem aspiciemus. Certus sum namque, quod tempus meæ resolutionis instat, et velox est depositio tabernaculi mei.” Qui hæc audiens, provolutus est ejus vestigiis, et fusis cum gemitu lacrimis, “Obsecro,” inquit, “per Dominum, ne me deseras, sed tui memor sis fidissimi sodalis, rogesque supernam pietatem, ut cui simul in terris servivimus, ad ejus videndam gratiam simul transeamus ad cœlos. Nosti enim quia ad tui oris imperium semper vivere studui, et quicquid ignorantia vel fragilitate deliqui, æque ad tuæ voluntatis examen mox emendare curavi.” Incubuit precibus antistes, statimque edoctus in spiritu impetrasse se, quod petebat a Domino, “Surge,” inquit, “frater mi, et noli plorare, sed gaudio gaude, quia, quod rogavimus, superna nobis clementia donavit.
Cujus promissi et prophetiæ veritatem sequens rerum astruxit eventus, quia et digredientes ab invicem non se ultra corporaliter viderunt, sed uno eodemque die, hoc est, tertio decimo kalendarum Aprilium, egredientes e corpore spiritus eorum mox beata invicem visione conjuncti sunt, atque angelico ministerio pariter ad regnum cœleste translati. Sed Herebertus diutina prius infirmitate decoquitur; illa, ut credibile est, dispensatione Dominicæ pietatis, ut si quid minus haberet meriti a beato Cuthberto, suppleret hoc castigans longæ ægritudinis dolor: quatenus æquatus gratia suo intercessori, sicut uno eodemque tempore cum eo de corpore egredi, ita etiam una atque indissimili sede perpetuæ beatitudinis meruisset recipi.
Obiit autem pater reverendissimus in insula Farne, multum deprecatus fratres, ut ibi quoque sepeliretur, ubi non parvo tempore pro Domino militarat. Attamen tandem eorum precibus victus assensum dedit, ut ad insulam Lindisfarnensium relatus in ecclesia deponeretur; quod cum factum esset, episcopatum ecclesiæ illius anno uno servabat venerabilis antistes Wilfridus, donec eligeretur, qui pro Cuthberto antistes ordinari deberet. Ordinatus est autem post hæc Eadbertus vir scientia divinarum Scripturarum simul et præceptorum cœlestium observantia, ac maxime eleemosynarum operatione insignis; ita ut juxta legem, omnibus annis decimam non solum quadrupedum, verum etiam frugum omnium atque pomorum, necnon et vestimentorum partem, pauperibus daret.
Volens autem latius demonstrare divina dispensatio quanta in gloria vir Domini Cuthbertus post mortem viveret, cujus ante mortem vita sublimis crebris etiam miraculorum patebat indiciis, transactis sepulturæ ejus annis undecim, immisit in animo fratrum, ut tollerent ossa illius, quæ, more mortuorum, consumto jam et in pulverem redacto corpore reliquo, sicca invenienda putabant; atque in novo recondita loculo, in eodem quidem loco, sed supra pavimentum, dignæ venerationis gratia locarent. Quod dum sibi placuisse Eadberto antistiti suo referrent, annuit consilio eorum jussitque, ut die depositionis ejus hoc facere meminissent. Fecerunt autem ita, et aperientes sepulcrum invenerunt corpus totum quasi adhuc viveret integrum, et flexilibus artuum compagibus multo dormienti quam mortuo similius; sed et vestimenta omnia, quibus indutum erat, non solum intemerata, verum etiam prisca novitate et claritudine miranda apparebant. Quod ubi videre fratres, nimio mox timore perculsi, festinaverunt referre antistiti quæ invenerant, qui tum forte in remotiore ab ecclesia loco refluis undique pelagi fluctibus cincto solitarius manebat. In hoc etenim semper Quadragesimæ tempus agere, in hoc quadraginta ante Dominicum natale dies in magna continentiæ, orationis et lacrimarum, devotione transigere solebat; in quo etiam venerabilis prædecessor ejus Cuthbertus, priusquam insulam Farne peteret, aliquandiu secretus Domino militabat.
Attulerunt autem ei et partem indumentorum, quæ corpus sanctum ambierant, quæ cum ille et munera gratanter acciperet et miracula libenter audiret, nam et ipsa indumenta quasi patris adhuc corpori circumdata miro deosculabatur affectu, “Nova,” inquit, “indumenta corpori pro his, quæ tulistis, circumdate, et sic reponite in arca, quam parastis. Scio autem certissime, quia non diu vacuus remanebit locus ille, qui tanta miraculi cœlestis gratia sacratus est; et quam beatus est, cui in eo facultatem quiescendi Dominus totius beatitudinis auctor atque largitor præstare dignabitur.” Hæc et hujusmodi plura ubi multis cum lacrimis et magna compunctione antistes lingua etiam tremente complevit, fecerunt fratres ut jusserat, et involutum novo amictu corpus novaque in theca reconditum supra pavimentum sanctuarii posuerunt. Nec mora, Deo dilectus antistes Eadbertus morbo correptus est acerbo, ac per dies crescente multumque ingravescente ardore languoris, non multo post, id est, pridie nonas Maias etiam ipse migravit ad Dominum; cujus corpus in sepulcro benedicti patris Cuthberti ponentes apposuerunt desuper arcam, in qua incorrupta ejusdem patris membra locaverant; in quo etiam loco signa sanitatum aliquoties facta meritis amborum testimonium ferunt. E quibus aliqua in libro vitæ illius olim memoriæ mandavimus, sed et in hac Historia quædam, quæ nos nuper audiisse contigit, superadjicere commodum duximus.
Erat in eodem monasterio frater quidam, nomine Bethwegen, tempore non pauco hospitum ministerio deserviens, qui nunc usque superest, testimonium habens ab universis fratribus cunctisque supervenientibus hospitibus, quod vir esset multæ pietatis ac religionis, injunctoque sibi officio supernæ tantum mercedis gratia subditus. Hic cum quadam die lænas sive saga, quibus in hospitali utebatur, in mari lavasset, rediens domum repentina medio itinere molestia tactus est, ita ut corruens in terram et aliquandiu pronus jacens, vix tandem resurgeret; resurgens autem sensit dimidiam corporis sui partem a capite usque ad pedes paralysis languore depressam, et maximo cum labore baculo innitens domum pervenit. Crescebat morbus paulatim, et, nocte superveniente, gravior effectus est, ita ut, die redeunte, vix ipse per se exsurgere aut incedere valeret. Quo affectus incommodo, concepit utillimum mente consilium, ut ad ecclesiam quoquo modo posset perveniens intraret ad tumbam reverendissimi patris Cuthberti, ibique genibus flexis supplex supernam pietatem rogaret, ut vel ab hujuscemodi languore, si hoc sibi utile esset, liberaretur; vel si se tali molestia diutius castigari, divina providente gratia, oporteret, patienter dolorem ac placida mente sustineret illatum.
Fecit igitur ut animo disposuerat, et imbecilles artus baculo sustentans intravit ecclesiam, ac prosternens se ad corpus viri Dei, pia intentione per ejus auxilium Dominum sibi propitium fieri precabatur; atque inter preces velut in soporem solutus sensit, ut ipse postea referre erat solitus, quasi magnam latamque manum caput sibi in parte, qua dolebat, tetigisse, eodemque tactu totam illam, quæ languore pressa fuerat, corporis sui partem, paulatim fugiente dolore ac sanitate subsequente, ad pedes usque pertransisse. Quo facto, mox evigilans sanissimus surrexit, ac pro sua sanitate Domino gratias denuo referens quid erga se actum esset fratribus indicavit; cunctisque congaudentibus, ad ministerium, quod solicitus exhibere solebat, quasi flagello probante, castigatior rediit. Sed et indumenta, quibus Deo dicatum corpus Cuthberti, vel vivum antea, vel postea defunctum vestierant, etiam ipsa a gratia curandi non vacarunt, sicut in volumine vitæ et virtutum ejus quisquis legerit, inveniet.
Nec silentio prætereundum, quod ante triennium per reliquias ejus factum, nuper mihi per ipsum, in quo factum est, fratrem innotuit. Est autem factum in monasterio, quod juxta amnem Dacore constructum ab eo cognomen accepit, cui tunc vir religiosus Suidbertus abbatis jure præfuit. Erat in eo quidam adolescens, cui tumor deformis palpebram oculi fœdaverat, qui cum per dies crescens oculo interitum minaretur, curabant medici hunc, appositis pigmentorum fomentis, emollire, nec valebant. Quidam abscidendum esse dicebant; alii hoc fieri metu majoris periculi vetabant. Cumque tempore non pauco frater præfatus tali incommodo laboraret, neque imminens oculo exitium humana manus curare valeret, quin per dies augesceret, contigit eum subito divinæ pietatis gratia per sanctissimi patris Cuthberti reliquias sanari. Nam quando fratres sui corpus ipsius post multos sepulturæ annos incorruptum repererant, tulerunt partem de capillis, quam more reliquiarum rogantibus amicis dare, vel ostendere in signum miraculi possent.
Harum particulam reliquiarum eo tempore habebat penes se quidam de presbyteris ejusdem monasterii, nomine Thridredus, qui nunc ipsius monasterii abbas est. Qui cum die quadam ingressus ecclesiam aperuisset thecam reliquiarum, ut portionem earum roganti amico præstaret, contigit et ipsum adolescentem, cui oculus languebat, in eadem ecclesia tunc adesse. Cumque presbyter portionem quantam voluit amico dedisset, residuum dedit adolescenti, ut suo in loco reponeret. At ille salubri instinctu admonitus, cum accepisset capillos sancti capitis, apposuit palpebræ languenti, et aliquandiu tumorem illum infestum horum appositione comprimere ac mollire curabat. Quo facto, reliquias, ut jussus erat, sua in theca recondidit, credens suum oculum capillis viri Dei, quibus attactus erat, ocius esse sanandum. Neque eum sua fides fefellit; erat enim, ut referre erat solitus, tunc hora circiter secunda diei, sed cum alia, quæcunque dies illa exigebat, cogitaret et faceret, imminente hora ipsius diei sexta, repente contingens oculum ita sanum cum palpebra invenit, ac si nil unquam in eo deformitatis ac tumoris apparuisset.
IN the above-mentioned year of the aforesaid eclipse, which was presently followed by the pestilence, in which also Bishop Colman, being overcome by the unanimous consent of the Catholics, returned home, Deusdedit, the sixth bishop of the church of Canterbury, died on the 14th of July. Erconbert, also, king of Kent, departed this life the same month and day; leaving his kingdom to his son Egbert, which he held nine years. The see then became vacant for some considerable time, until the priest Wighard, a man skilled in ecclesiastical discipline, of the English race, was sent to Rome by the said King Egbert, and Oswy, king of the Northumbrians, as was briefly mentioned in the foregoing book, with a request that he might be ordained bishop of the church of England; sending at the same time presents to the apostolic pope, and many vessels of gold and silver. Arriving at Rome, where Vitalian presided at that time over the Apostolic See, and having made known to the aforesaid pope the occasion of his journey, he was not long after snatched away, with almost all his companions that went with him, by a pestilence which happened at that time.
But the apostolic pope having consulted about that affair, made diligent inquiry for some one to send to be archbishop of the English churches. There was then in the Niridan monastery, which is not far from the city of Naples in Campania, an abbot, called Hadrian, by nation an African, well versed in holy writ, experienced in monastical and ecclesiastical discipline, and excellently skilled both in the Greek and Latin tongues. The pope, sending for him, commanded him to accept of the bishopric, and repair into Britain; he answered, that he was unworthy of so great a dignity, but said he could name another, whose learning and age were fitter for the episcopal office. And having proposed to the pope a certain monk, belonging to a neighbouring monastery of virgins, whose name was Andrew, he was by all that knew him judged worthy of a bishopric; but bodily infirmity prevented his being advanced to the episcopal station. Then again Hadrian was pressed to accept of the bishopric; but he desired a respite for a time, to see whether he could find another fit to be ordained bishop.
There was at that time in Rome, a monk, called Theodore, well known to Hadrian, born at Tarsus in Cilicia, a man well instructed in worldly and Divine literature, as also in Greek and Latin; of known probity of life, and venerable for age, being sixty-six years old. Hadrian offered him to the pope to be ordained bishop, and prevailed; but upon these conditions, that he should conduct him into Britain, because he had already travelled through France twice upon several occasions, and was, therefore, better acquainted with the way, and was, moreover, sufficiently provided with men of his own; as also that being his fellow-labourer in doctrine, he might take special care that Theodore should not, according to the custom of the Greeks, introduce any thing contrary to the true faith into the church where he presided. Hadrian, being ordained subdeacon, waited four months for his hair to grow, that it might be shorn into the shape of a crown; for he had before the tonsure of St. Paul, the apostle, after the manner of the eastern people. He was ordained by Pope Vitalian, in the year of our Lord 668, on Sunday, the 26th of March, and on the 27th of May was sent with Hadrian into Britain.
They proceeded by sea to Marseilles, and thence by land to Arles, and having there delivered to John, archbishop of that city, Pope Vitalian’s letters of recommendation, were by him detained till Ebrin, the king’s mayor of the palace, sent them a pass to go where they pleased. Having received the same, Theodore repaired to Agilbert, bishop of Paris, of whom we have spoken above, and was by him kindly received, and long entertained. But Hadrian went first to Emme, and then to Faro, bishops of Sens and Meaux, and lived with them a considerable time; for the hard winter had obliged them to rest wherever they could. King Egbert, being informed by messengers that the bishop they had asked of the Roman prelate was in the kingdom of France, sent thither his præfect, Redfrid, to conduct him; who, being arrived there, with Ebrin’s leave, conveyed him to the port of Quentavic; where, being indisposed, he made some stay, and as soon as he began to recover, sailed over into Britain. But Ebrin detained Hadrian, suspecting that he went on some message from the emperor to the kings of Britain, to the prejudice of the kingdom, of which he at that time took especial care; however, when he found that he really had no such commission, he discharged him, and permitted him to follow Theodore. As soon as he came, he received from him the monastery of St. Peter the apostle, where the archbishops of Canterbury are usually buried, as I have said before; for at his departure, the apostolic lord had ordered that he should provide for him in his diocese, and give him a suitable place to live in with his followers.
THEODORE arrived at his church the second year after his consecration, on Sunday, the 27th of May, and held the same twenty-one years, three months, and twenty-six days. Soon after, he visited all the island, wherever the tribes of the Angles inhabited, for he was willingly entertained and heard by all persons; and every where attended and assisted by Hadrian, he taught the right rule of life, and the canonical custom of celebrating Easter. This was the first archbishop whom all the English church obeyed. And forasmuch as both of them were, as has been said before, well read both in sacred and in secular literature, they gathered a crowd of disciples, and there daily flowed from them rivers of knowledge to water the hearts of their hearers; and, together with the books of holy writ, they also taught them the arts of ecclesiastical poetry, astronomy, and arithmetic. A testimony of which is, that there are still living at this day some of their scholars, who are as well versed in the Greek and Latin tongues as in their own, in which they were born. Nor were there ever happier times since the English came into Britain; for their kings being brave men and good Christians, they were a terror to all barbarous nations, and the minds of all men were bent upon the joys of the heavenly kingdom of which they had just heard; and all who desired to be instructed in sacred reading, had masters at hand to teach them.
From that time also they began in all the churches of the English to learn sacred music, which till then had been only known in Kent. And excepting James above-mentioned, the first singing-master in the churches of the Northumbrians was Eddi, surnamed Stephen, invited from Kent by the most reverend Wilfrid, who was the first of the bishops of the English nation that taught the churches of the English the Catholic mode of life.
Theodore, visiting all parts, ordained bishops in proper places, and with their assistance corrected such things as he found faulty. Among the rest, when he upbraided Bishop Ceadda that he had not been duly consecrated, he, with great humility, answered, “If you know I have not duly received episcopal ordination, I willingly resign the office, for I never thought myself worthy of it; but, though unworthy, in obedience submitted to undertake it.” Hearing his humble answer, he said that he should not resign the bishopric, and he himself completed his ordination after the Catholic manner. At the same time when Deusdedit died, and a bishop for the church of Canterbury was by request ordained and sent, Wilfrid was also sent out of Britain into France to be ordained; and because he returned before Theodore, he ordained priests and deacons in Kent till the archbishop should come to his see. Being arrived in the city of Rochester, where the see had been long vacant by the death of Damianus, he ordained a person better skilled in ecclesiastical discipline, and more addicted to simplicity of life than active in worldly affairs. His name was Putta, and he was extraordinarily skilful in the Roman style of church music, which he had learned from the disciples of the holy Pope Gregory.
AT that time, the Mercians were governed by King Wulfhere, who, on the death of Jaruman, desired of Theodore to supply him and his people with a bishop; but Theodore would not obtain a new one for them, but requested of King Oswy that Ceadda might be their bishop. He then lived retired at his monastery, which is at Lestingau, Wilfrid filling the bishopric of York, and of all the Northumbrians, and likewise of the Picts, as far as the dominions of King Oswy extended. And, seeing that it was the custom of that most reverend prelate to go about the work of the Gospel to several places rather on foot than on horseback, Theodore commanded him to ride whenever he had a long journey to undertake, and finding him very unwilling to omit his former pious labour, he himself, with his hands, lifted him on the horse; for he thought him a holy man, and therefore obliged him to ride wherever he had need to go. Ceadda having received the bishopric of the Mercians and Lindisfarne, took care to administer the same with great rectitude of life, according to the example of the ancients. King Wulfhere also gave him land of fifty families, to build a monastery, at the place called Barve, or “The Wood,” in the province of Lindsey, wherein marks of the regular life instituted by him continue to this day.
He had his episcopal see in the place called Litchfield, in which he also died, and was buried, and where the see of the succeeding bishops of that province still continues. He had built himself a habitation not far from the church wherein he was wont to pray and read with seven or eight of the brethren, as often as he had any spare time from the labour and ministry of the word. When he had most gloriously governed the church in that province two years and a half, the Divine Providence so ordaining, there came round a season like that of which Ecclesiastes says, “That there is a time to cast stones, and a time to gather them;” for there happened a mortality sent from heaven, which, by means of the death of the flesh, translated the stones of the church from their earthly places to the heavenly building. And when, after many of the church of that most reverend prelate had been taken out of the flesh, his hour also drew near wherein he was to pass out of this world to our Lord, it happened one day that he was in the aforesaid dwelling with only one brother, called Owini, his other companion being upon some reasonable occasion returned to the church. Now Owini was a monk of great merit, having forsaken the world with the pure intention of obtaining the heavenly reward; worthy in all respects to have the secrets of our Lord revealed to him, and worthy to have credit given by his hearers to what he said, for he came with Queen Etheldrid from the province of the East Angles, and was her prime minister, and governor of her family. As the fervour of his faith increased, resolving to renounce the world, he did not go about it slothfully, but so fully forsook the things of this world, that, quitting all he had, clad in a plain garment, and carrying an axe and hatchet in his hand, he came to the monastery of that most reverend prelate, called Lestingau; denoting, that he did not go to the monastery to live idle, as some do, but to labour, which he also confirmed by practice; for as he was less capable of meditating on the Holy Scriptures, he the more earnestly applied himself to the labour of his hands. In short, he was received by the bishop into the house aforesaid, and there entertained with the brethren, and whilst they were engaged within in reading, he was without, doing such things as were necessary.
One day when he was thus employed abroad, and his companions were gone to the church, as I began to state, the bishop was alone reading or praying in the oratory of that place, when on a sudden, as he afterwards said, he heard the voice of persons singing most sweetly and rejoicing, and appearing to descend from heaven. Which voice he said he first heard coming from the south-east, and that afterwards it drew near him, till it came to the roof of the oratory where the bishop was, and entering therein, filled the same and all about it. He listened attentively to what he heard, and after about half an hour, perceived the same song of joy to ascend from the roof of the said oratory, and to return to heaven the same way it came, with inexpressible sweetness. When he had stood some time astonished, and seriously revolving in his mind what it might be, the bishop opened the window of the oratory, and making a noise with his hand, as he was often wont to do, ordered him to come in to him. He accordingly went hastily in, and the bishop said to him, “Make haste to the church, and cause the seven brothers to come hither, and do you come with them.” When they were come, he first admonished them to preserve the virtue of peace among themselves, and towards all others; and indefatigably to practise the rules of regular discipline, which they had either been taught by him, or seen him observe, or had noticed in the words or actions of the former fathers. Then he added, that the day of his death was at hand; “[Editor: illegible word],” said he, “that amiable guest, who was wont to visit the brethren, has vouchsafed also to come to me this day, and to call me out of this world. Return, therefore, to the church, and speak to the brethren, that they and their prayers recommend my passage to our Lord, and that they be careful to provide for their own, the hour whereof is uncertain, by watching, prayer, and good works.”
When he had spoken thus much and more, and they, having received his blessing, had gone away in sorrow, he, who had heard the heavenly song, returned alone, and prostrating himself on the ground, said, “I beseech you, father, may I be permitted to ask a question?”—“Ask what you will,” answered the bishop. Then he added, “I entreat you to tell me what song of joy was that which I heard coming upon this oratory, and after some time returning to heaven?” The bishop answered, “If you heard the singing, and know the coming of the heavenly company, I command you, in the name of our Lord, that you do not tell the same to any before my death. They were angelic spirits, who came to call me to my heavenly reward, which I have always longed after, and they promised they would return seven days hence, and take me away with them.” Which was accordingly fulfilled, as had been said to him; for being presently seized with a languishing distemper, and the same daily increasing, on the seventh day, as had been promised to him, when he had prepared for death by receiving the body and blood of our Lord, his soul being delivered from the prison of the body, the angels, as may justly be believed, attending him, he departed to the joys of heaven.
It is no wonder that he joyfully beheld the day of his death, or rather the day of our Lord, which he had always carefully expected till it came; for notwithstanding his many merits of continence, humility, teaching, prayer, voluntary poverty, and other virtues, he was so full of the fear of God, so mindful of his last end in all his actions, that, as I was informed by one of the brothers who instructed me in divinity, and who had been bred in his monastery, and under his direction, whose name was Trumhere, if it happened that there blew a strong gust of wind when he was reading or doing any other thing, he immediately called upon God for mercy, and begged it might be extended to all mankind. If the wind grew stronger, he closed his book, and prostrating himself on the ground, prayed still more earnestly. But, if it proved a violent storm of wind or rain, or else that the earth and air were filled with thunder and lightning, he would repair to the church, and devote himself to prayers and repeating of psalms till the weather became calm. Being asked by his followers why he did so, he answered, “Have not you read—‘The Lord also thundered in the heavens, and the Highest gave forth his voice. Yea, he sent out his arrows and scattered them; and he shot out lightnings, and discomfited them.’ For the Lord moves the air, raises the winds, darts lightning, and thunders from heaven, to excite the inhabitants of the earth to fear him; to put them in mind of the future judgment; to dispel their pride, and vanquish their boldness, by bringing into their thoughts that dreadful time, when the heavens and the earth being in a flame, he will come in the clouds, with great power and majesty, to judge the quick and the dead. Wherefore,” said he, “it behoves us to answer his heavenly admonition with due fear and love; that, as often as he lifts his hand through the trembling sky, as it were to strike, but does not yet let it fall, we may immediately implore his mercy; and searching the recesses of our hearts, and cleansing the filth of our vices, we may carefully behave ourselves so as never to be struck.”
With this revelation and account of the aforesaid brother, concerning the death of this prelate, agrees the discourse of the most reverend Father Egbert, above spoken of, who long led a monastic life with the same Ceadda, when both were youths, in Ireland, praying, observing continency, and meditating on the Holy Scriptures. But when he afterwards returned into his own country, the other continued in a strange country for our Lord’s sake till the end of his life. A long time after, Hygbald, a most holy and continent man, who was an abbot in the province of Lindsey, came out of Britain to visit him, and whilst these holy men were discoursing of the life of the former fathers, and rejoicing to imitate the same, mention was made of the most reverend prelate, Ceadda, and Egbert said, “I know a man in this island, still in the flesh, who, when that prelate passed out of this world, saw the soul of his brother Cedd, with a company of angels, descending from heaven, who, having taken his soul along with them, returned thither again.” Whether he said this of himself, or some other, we do not certainly know; but the same being said by so great a man, there can be no doubt of the truth thereof.
Ceadda died on the 2nd of March, and was first buried by St. Mary’s Church, but afterwards, when the church of the most holy prince of the apostles, Peter, was built, his bones were translated into it. In both which places, as a testimony of his virtue, frequent miraculous cures are wont to be wrought. And of late, a certain distracted person, who had been wandering about everywhere, arrived there in the evening, unknown or unregarded by the keepers of the place, and having rested there all the night, went out in his perfect senses the next morning, to the surprise and delight of all; thus showing that a cure had been performed on him through the goodness of God. The place of the sepulchre is a wooden monument, made like a little house, covered, having a hole in the wall, through which those that go thither for devotion usually put in their hand and take out some of the dust, which they put into water and give to sick cattle or men to drink, upon which they are presently eased of their infirmity, and restored to health. In his place, Theodore ordained Winfrid, a good and modest man, to preside, as his predecessors had done, over the bishoprics of the Mercians, the Midland Angles, and the Lindisfarnes, of all which, Wulfhere, who was still living, was king. Winfrid was one of the clergy of the prelate he had succeeded, and had for a considerable time filled the office of deacon under him.
IN the meantime, Colman, the Scottish bishop, departing from Britain, took along with him all the Scots he had assembled in the isle of Lindisfarne, and also about thirty of the English nation, who had been all instructed in the monastic life; and leaving some brothers in his church, he repaired first to the isle of Hii, whence he had been sent to preach the word of God to the English nation. Afterwards he retired to a small island, which is to the west of Ireland, and at some distance from its coast, called, in the language of the Scots, Inisbofinde, the Island of the White Heifer. Arriving there, he built a monastery, and placed in it the monks he had brought of both nations; who not agreeing among themselves, by reason that the Scots, in the summer season, when the harvest was to be brought in, leaving the monastery, wandered about through places with which they were acquainted; but returned again the next winter, and would have what the English had provided to be in common; Colman sought to put an end to this dissension, and travelling about far and near, he found a place in the island of Ireland fit to build a monastery, which, in the language of the Scots, is called Mageo, and bought a small part of it of the earl to whom it belonged, to build his monastery thereon; upon condition, that the monks residing there should pray to our Lord for him who let them have the place. Then building a monastery, with the assistance of the earl and all the neighbours, he placed the English there, leaving the Scots in the aforesaid island. This monastery is to this day possessed by English inhabitants; being the same that, grown up from a small beginning to be very large, is generally called Mageo; and as all things have long since been brought under a better method, it contains an exemplary society of monks, who are gathered there from the province of the English, and live by the labour of their hands, after the example of the venerable fathers, under a rule and a canonical abbot, in much continency and singleness of life.
IN the year of the incarnation of our Lord 670, being the second year after Theodore arrived in England, Oswy, king of the Northumbrians, fell sick, and died, in the fifty-eighth year of his age. He at that time bore so great affection to the Roman apostolical institution, that had he recovered of his sickness, he had designed to go to Rome, and there to end his days at the Holy Places, having entreated Bishop Wilfrid, by the promise of a considerable donation in money, to conduct him on his journey. He died on the 15th of February, leaving his son Egfrid his successor in the kingdom. In the third year of his reign, Theodore assembled a synod of bishops, and many other teachers of the church, who loved and were acquainted with the canonical statutes of the fathers. When they were met together, he began, as became a prelate, to enjoin the observation of such things as were agreeable to the unity of the peace of the church. The purport of which synodical proceedings is as follows:—
“In the name of our Lord God and Saviour Jesus Christ, who reigns for ever and for ever, and governs his church, it was thought meet that we should assemble, according to the custom of the venerable canons, to treat about the necessary affairs of the church. We met on the 24th day of September, the first indiction, at a place called Hertford, myself, Theodore, the unworthy bishop of the see of Canterbury, appointed by the Apostolic See, our fellow-priest and most reverend brother, Bisi, bishop of the East Angles; also by his proxies, our brother and fellow-priest, Wilfrid, bishop of the nation of the Northumbrians, as also our brothers and fellowpriests, Putta, bishop of the Kentish castle, called Rochester; Eleutherius, bishop of the West Saxons, and Winfrid, bishop of the province of the Mercians. When we were all met together, and were sat down in order, I said, ‘I beseech you, most dear brothers, for the love and fear of our Redeemer, that we may all treat in common for our faith; to the end that whatsoever has been decreed and defined by the holy and revered fathers, may be inviolably observed by all.’ This and much more I spoke tending to the preservation of the charity and unity of the church; and when I had ended my discourse, I asked every one of them in order, whether they consented to observe the things that had been formerly canonically decreed by the fathers? To which all our fellow-priests answered, ‘It so pleases us, and we will all most willingly observe with a cheerful mind whatever is laid down in the canons of the holy fathers.’ I then produced the said book of canons, and publicly showed them ten chapters in the same, which I had marked in several places, because I knew them to be of the most importance to us, and entreated that they might be most particularly received by them all.
“Chapter I. That we all in common keep the holy day of Easter on the Sunday after the fourteenth moon of the first month.
“II. That no bishop intrude into the diocese of another, but be satisfied with the government of the people committed to him.
“III. That it shall not be lawful for any bishop to trouble monasteries dedicated to God, nor to take any thing forcibly from them.
“IV. That monks do not remove from one place to another, that is, from monastery to monastery, unless by the consent of their own abbot; but that they continue in the obedience which they promised at the time of their conversion.
“V. That no clergyman, forsaking his own bishop, shall wander about, or be any where entertained without letters of recommendation from his own prelate. But if he shall be once received, and will not return when invited, both the receiver, and the person received, be under excommunication.
“VI. That bishops and clergymen, when travelling, shall be content with the hospitality that is afforded them; and that it be not lawful for them to exercise any priestly function without leave of the bishop in whose diocese they are.
“VII. That a synod be assembled twice a year; but in regard that several causes obstruct the same, it was approved by all, that we should meet on the 1st of August once a year, at the place called Clofeshoch.
“VIII. That no bishop, through ambition, shall set himself before another; but that they shall all observe the time and order of their consecration.
“IX. It was generally set forth, that more bishops should be made, as the number of believers increased; but this matter for the present was passed over.
“X. Of marriages, that none be allowed any but lawful wedlock; that none commit incest; no man quit his true wife, unless, as the Gospel teaches, on account of fornication. And if any man shall put away his own wife, lawfully joined to him in matrimony, that he take no other, if he wishes to be a good Christian, but continue as he is, or else be reconciled to his own wife.
“These chapters being thus treated of and defined by all, to the end, that for the future, no scandal of contention might arise from any of us, or that things be falsely set forth, it was thought fit that every one of us should, by subscribing his hand, confirm all the particulars so laid down. Which definitive judgment of ours, I dictated to be written by Titillus our notary. Done in the month and indiction aforesaid. Whosoever, therefore, shall presume in any way to oppose or infringe this decision, confirmed by our consent, and by the subscription of our hands, according to the decree of the canons, must take notice, that he is excluded from all sacerdotal functions, and from our society. May the Divine Grace preserve us in safety, living in the unity of his holy church.”
This synod was held in the year from the incarnation of our Lord 673. In which year, Egbert, king of Kent, died in the month of July; his brother Lothere succeeded him on the throne, which he had held eleven years and seven months. Bisi, the bishop of the East Angles, who is said to have been in the aforesaid synod, was successor to Boniface, before spoken of, a man of much sanctity and religion; for when Boniface died, after having been bishop seventeen years, he was by Theodore substituted in his place. Whilst he was still alive, but hindered by much sickness from administering his episcopal functions, two bishops, Ecci and Badwin, were elected and consecrated in his place; from which time to the present, that province has had two bishops.
Not long after, Theodore, the archbishop, taking offence at some disobedience of Winfrid, bishop of the Mercians, deposed him from his bishopric when he had been possessed of it but a few years, and in his place made Sexwulf bishop, who was founder and abbot of the monastery of Medeshamstead, in the country of the Girvii. Winfrid, thus deposed, returned to his monastery of Barve, and there ended his life in holy conversation.
He then also appointed Earconwald bishop of the East Saxons, in the city of London, over whom at that time presided Sebbe and Sighere, of whom mention has been made above. This Earconwald’s life and conversation, as well when he was bishop as before his advancement to that dignity, is reported to have been most holy, as is even at this time testified by heavenly miracles; for to this day, his horse-litter, in which he was wont to be carried when sick, is kept by his disciples, and continues to cure many of agues and other distempers; and not only sick persons who are laid in that litter, or close by it, are cured; but the very chips of it, when carried to the sick, are wont immediately to restore them to health.
This man, before he was made bishop, had built two famous monasteries, the one for himself, and the other for his sister Ethelberga, and established them both in regular discipline of the best kind. That for himself was in the county of Surrey, by the river Thames, at a place called Ceortesei, that is, the Island of Ceorot; that for his sister in the province of the East Saxons, at the place called Bercingum, wherein she might be a mother and nurse of devout women. Being put into the government of that monastery, she behaved herself in all respects as became the sister of such a brother, living herself regularly, and piously, and orderly, providing for those under her, as was also manifested by heavenly miracles.
IN this monastery many miracles were wrought, which have been committed to writing by many, from those who knew them, that their memory might be preserved, and following generations edified; some whereof we have also taken care to insert in our Ecclesiastical History. When the mortality, which we have already so often mentioned, ravaging all around, had also seized on that part of this monastery where the men resided, and they were daily hurried away to meet their God, the careful mother of the society began often to inquire in the convent, of the sisters, where they would have their bodies buried, and where a church-yard should be made, when the same pestilence should fall upon that part of the monastery in which God’s female servants were divided from the men, and they should be snatched away out of this world by the same destruction. Receiving no certain answer, though she often put the question to the sisters, she and all of them received a most certain answer from heaven. For one night, when the morning psalm was ended, and those servants of Christ were gone out of their oratory to the tombs of the brothers who had departed this life before them, and were singing the usual praises to our Lord, on a sudden a light from heaven, like a great sheet, came down upon them all, and struck them with so much terror, that they, in consternation, left off singing. But that resplendent light, which seemed to exceed the sun at noon-day, soon after rising from that place, removed to the south side of the monastery, that is, to the westward of the oratory, and having continued there some time, and covered those parts in the sight of them all, withdrew itself up again to heaven, leaving conviction in the minds of all, that the same light, which was to lead or to receive the souls of those servants of God into heaven, was intended to show the place in which their bodies were to rest, and await the day of the resurrection. This light was so great, that one of the eldest of the brothers, who at the same time was in their oratory with another younger than himself, related in the morning, that the rays of light which came in at the crannies of the doors and windows, seemed to exceed the utmost brightness of daylight itself.
THERE was, in the same monastery, a boy, not above three years old, called Esica; who, by reason of his infant age, was bred up among the virgins dedicated to God, and there to pursue his studies. This child being seized by the aforesaid pestilence, when he was at the last gasp, called three times upon one of the virgins consecrated to God, directing his words to her by her own name, as if she had been present, Eadgyth, Eadgyth, Eadgyth! and thus ending his temporal life, entered into that which is eternal. The virgin, whom he called, was immediately seized, where she was, with the same distemper, and departing this life the same day on which she had been called, followed him that called her into the heavenly country.
Likewise, one of those same servants of God, being ill of the same disease, and reduced to extremity, began on a sudden, about midnight, to cry out to them that attended her, desiring they would put out the candle that was lighted there; which, when she had often repeated, and yet no one did it, at last she said, “I know you think I speak this in a raving fit, but let me inform you it is not so; for I tell you, that I see this house filled with so much light, that your candle there seems to me to be dark.” And when still no one regarded what she said, or returned any answer, she added, “Let that candle burn as long as you will; but take notice, that it is not my light, for my light will come to me at the dawn of the day.” Then she began to tell, that a certain man of God, who had died that same year, had appeared to her, telling her that at the break of day she should depart to the heavenly light. The truth of which vision was made out by the virgin’s dying as soon as the day appeared.
When Ethelberga, the pious mother of that holy congregation, was about to be taken out of this world, a wonderful vision appeared to one of the sisters, called Tortgith; who, having lived many years in that monastery, always endeavoured, in all humility and sincerity, to serve God, and took care to assist the same mother in keeping up regular discipline, by instructing and reproving the young ones. Now, in order that her virtue might be perfected in affliction, according to the apostle, she was suddenly seized with a most grievous distemper, under which, through the good providence of our Redeemer, she suffered very much for the space of nine years; to the end, that whatever stain of vice remained amidst her virtues, either through ignorance or neglect, might all be eradicated by the fire of long tribulation. This person, going out of her chamber one night, just at the first dawn of the day, plainly saw as it were a human body, which was brighter than the sun, wrapped up in a sheet, and lifted up on high, being taken out of the house in which the sisters used to reside. Then looking earnestly to see what it was that drew up the glorious body which she beheld, she perceived it was drawn up as it were by cords brighter than gold, until, entering into the open heavens, it could no longer be seen by her. Reflecting on this vision, she made no doubt that some one of the society would soon die, and her soul be lifted up to heaven by her good works as it were by golden cords, which accordingly happened; for a few days after, the beloved of God, Ethelberga, mother of that society, was delivered out of the prison of the flesh; and her life is known to have been such that no person who knew her ought to question but that the heavenly kingdom was open to her, when she departed from this world.
There was also, in the same monastery, a certain nun, of noble worldly origin, and much nobler in the love of the world to come; who had, for many years, been so disabled in all her body, that she could not move a single limb. Being informed that the venerable abbess’s body was carried into the church, till it could be buried, she desired to be carried thither, and to be bowed down towards it, after the manner of one praying; which being done, she spoke to her as if she had been living, and entreated her that she would obtain of the mercy of our compassionate Creator, that she might be delivered from such great and lasting pains; nor was it long before her prayer was heard: for being taken out of the flesh twelve days after, she exchanged her temporal afflictions for an eternal reward. Three years after the death of this lady, the above-mentioned servant of Christ, Tortgith, was so far spent with the distemper before mentioned, that her bones would scarcely hang together; and, at last, when the time of her dissolution was at hand, she not only lost the use of her other limbs, but also of her tongue; which having continued three days and as many nights, she was, on a sudden, relieved by a spiritual vision, opened her mouth and eyes, and looking up to heaven, began thus to direct her discourse to the vision which she saw: “Your coming is very acceptable to me, and you are welcome!” Having so said, she was silent awhile, as it were waiting for the answer of the person she saw and spoke to; then, as if displeased, she said, “I am not pleased with this;” then pausing awhile, she said again, “If it cannot be to-day, I beg the delay may not be long;” and again holding her peace a short while, she concluded thus: “If it is positively so decreed, and the resolution cannot be altered, I beg that it may be no longer deferred than this next night.” Having so said, and being asked by those about her to whom she talked, she said, “With my most dear mother, Ethelberga;” by which they understood, that she was come to acquaint her that the time of her departure was at hand; for, as she had desired, after one day and night, she was delivered from the bonds and infirmity of the flesh, and entered the joys of eternal salvation.
HILDELITH, a devout servant of God, succeeded Ethelberga in the office of abbess, and presided over that monastery many years, till she was of an extreme old age, with exemplary conduct, in the observance of regular discipline, and in the care of providing all things for the public use. The narrowness of the place where the monastery is built, led her to think that the bones of the male and female servants of Christ, which had been there buried, should be taken up, and translated into the church of the blessed Mother of God, and interred in one place: whoever wishes to read it, may find in the book from which we have gathered these things, how often a brightness of heavenly light was seen there, and a fragrancy of wonderful odour smelled, and what other miracles were wrought.
However, I think it by no means fit to pass over the miraculous cure, which the same book informs us was wrought in the church-yard of the said religious house. There lived in that neighbourhood a certain earl, whose wife was seized with a dimness in her eyes, which at length became so bad, that she could not see the least glimpse of light; having continued some time in total darkness, on a sudden she bethought herself that she might recover her lost sight, if she were carried to the monastery of the nuns, and there pray for the same, at the relics of the saints. Nor did she lose any time in performing what she had thought of; for being conducted by her maids to the monastery, which was very near, and professing that she had perfect faith that she should be there healed, she was led into the burial-place; and having long prayed there on her knees, she did not fail to be heard, for as she rose from prayer, before she went out of the place, she received the gift of sight which she had desired; and whereas she had been led thither by her servants, she now returned home joyfully without help; as if she had lost her sight to no other end than that she might make it appear how great light the saints enjoyed in heaven, and how great was the power of their virtue.
AT that time, as the same little book informs us, Sebbi, a devout man, of whom mention has been made above, governed the kingdom of the East Saxons. He was much addicted to religious actions, almsgivings, and frequent prayer; preferring a private and monastic life to all the wealth and honours of his kingdom, which sort of life he would also long before have undertaken, had not his wife positively refused to be divorced from him; for which reason many were of opinion, and often said so, that a person of such a disposition ought rather to have been a bishop than a king. When he had been thirty years a king, and a soldier of the heavenly kingdom, he fell into a violent sickness, of which he died, and admonished his wife, that they should then at least jointly devote themselves to the service of God, since they could no longer enjoy, or rather serve, the world. Having with much difficulty obtained this of her, he repaired to Waldhere, bishop of London, who had succeeded Earconwald, and with his blessing received the religious habit, which he had long desired. He also carried to him a considerable sum of money, to be given to the poor, reserving nothing for himself, but rather coveting to remain poor in spirit for the sake of the kingdom of heaven.
When the aforesaid distemper increased upon him, and he perceived the day of his death to be drawing near, being a man of a royal disposition, he began to apprehend lest, when under pain, and at the approach of death, he might be guilty of anything unworthy of his person, either in words, or any motion of his limbs. Wherefore, calling to him the aforesaid bishop of London, in which city he then was, he entreated him that none might be present at his death, besides the bishop himself, and two of his attendants. The bishop having promised that he would most willingly perform the same, not long after the man of God composed himself to sleep, and saw a comforting vision, which took from him all anxiety for the aforesaid uneasiness; and, moreover, showed him on what day he was to depart this life. For, as he afterwards related, he saw three men in bright garments come to him; one of whom sat down before his bed, whilst his companions stood and inquired about the state of the sick man they came to see: he who was sitting in front of the bed said, that his soul should depart his body without any pain, and with a great splendour of light; and declared that he should die the third day after; both which particulars happened, as he had been informed by the vision; for on the third day after, he suddenly fell, as it were, into a slumber, and breathed out his soul without any sense or pain.
A stone coffin having been provided for burying his body, when they came to lay it in the same, they found his body a span longer than the coffin. Hereupon they hewed away the stone, and made the coffin about two fingers longer; but neither would it then contain the body. Under this difficulty of entombing him, they had thoughts either to get another coffin, or else to shorten the body, by bending it at the knees, if they could. But a wonderful event, caused by Providence, prevented the execution of either of those designs; for on a sudden, in the presence of the bishop, and Sighard, the son of the king who had turned monk, and who reigned after him jointly with his brother Suefred, and of a considerable number of men, that same coffin was found to answer the length of the body, insomuch that a pillow might also be put in at the head; and at the feet the coffin was four fingers longer than the body. He was buried in the church of the blessed Apostle of the Gentiles, by whose instructions he had learned to hope for heavenly things.
ELEUTHERIUS was the fourth bishop of the West Saxons; for Birinus was the first, Agilbert the second, and Wine the third. When Coinwalch, in whose reign the said Eleutherius was made bishop, died, his under-rulers took upon them the kingdom of the people, and dividing it among themselves, held it ten years; and during their rule he died, and Heddi succeeded him in the bishopric, having been consecrated by Theodore, in the city of London; during whose prelacy, Cadwalla, having subdued and removed those rulers, took upon him the government. When he had reigned two years, and whilst the same bishop still governed the church, he quitted his sovereignty for the love of the heavenly kingdom, and, going away to Rome, ended his days there, as shall be said more fully hereafter.
In the year of our Lord’s incarnation 676, when Ethelred, king of the Mercians, ravaged Kent with a powerful army, and profaned churches and monasteries, without regard to religion, or the fear of God, he among the rest destroyed the city of Rochester; Putta, who was bishop, was absent at that time, but when he understood that his church was ravaged, and all things taken away, he went to Sexwulf, bishop of the Mercians, and having received of him a certain church, and a small spot of land, ended his days there in peace; in no way endeavouring to restore his bishopric, because (as has been said above) he was more industrious in spiritual than in worldly affairs; serving God only in that church, and going wherever he was desired, to teach church music. Theodore consecrated Cuichelm bishop of Rochester in his stead; but he, not long after, departing from his bishopric for want of necessaries, and withdrawing to other parts, Gebmund was substituted in his place.
In the year of our Lord’s incarnation 678, which is the eighth of the reign of Egfrid, in the month of August, appeared a star, called a comet, which continued for three months, rising in the morning, and darting out, as it were, a pillar of radiant flame. The same year a dissension broke out between King Egfrid and the most reverend prelate, Wilfrid, who was driven from his see, and two bishops substituted in his stead, to preside over the nation of the Northumbrians, namely, Bosa, to preside over the nation of the Deiri; and Eata over that of the Bernicians; the latter having his see in the city of York, the former in the church of Hagulstad, or else Lindisfarne; both of them promoted to the episcopal dignity from a society of monks. With them also was Edhed ordained bishop in the province of Lindsey, which King Egfrid had but newly subdued, having overcome and vanquished Wulfhere; and this was the first bishop of its own which that province had; the second was Ethelwin; the third Eadgar; the fourth Cynebert, who is there at present. Before Edhed, Sexwulf was bishop as well of that province, as of the Mercians and Midland Angles; so that when expelled from Lindsey, he continued in the government of those provinces. Edhed, Bosa, and Eata, were ordained at York by Archbishop Theodore; who also, three years after the departure of Wilfrid, added two bishops to their number; Tumbert, in the church of Hagulstad, Eata still continuing in that of Lindisfarne; and Trumwine in the province of the Picts, which at that time was subject to the English. Edhed returning from Lindsey, because Ethelred had recovered that province, was placed by him over the church of Ripon.
BEING expelled from his bishopric, and having travelled in several parts, Wilfrid went to Rome. He afterwards returned to Britain; and though he could not, by reason of the enmity of the aforesaid king, be received into his own country or diocese, yet he could not be restrained from preaching the Gospel; for taking his way into the province of the South Saxons, which extends from Kent on the west and south, as far as the West Saxons, and contains land of 7000 families, who at that time were still pagans, he administered to them the word of faith, and the baptism of salvation. Ethelwalch, king of that nation, had been, not long before, baptized in the province of the Mercians, by the persuasion of King Wulfhere, who was present, and was also his godfather, and as such gave him two provinces, viz. the Isle of Wight, and the province of Meanwara, in the nation of the West Saxons. The bishop, therefore, with the king’s consent, or rather to his great satisfaction, baptized the principal generals and soldiers of that country; and the priests, Eappa, and Padda, and Burghelm, and Eadda, either then, or afterwards, baptized the rest of the people. The queen, whose name was Ebba, had been christened in her own island, the province of the Wiccii. She was the daughter of Eanfrid, the brother of Eanher, who were both Christians, as were their people; but all the province of the South Saxons were strangers to the name and faith of God. There was among them a certain monk of the Scottish nation, whose name was Dicul, who had a very small monastery, at the place called Bosanham, encompassed with the sea and woods, and in it five or six brothers, who served our Lord in poverty and humility; but none of the natives cared either to follow their course of life, or hear their preaching.