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   Title: Bede's Ecclesiastical History of England
   Creator(s): Bede, St. ("The Venerable," c. 673-735)
   (Translator)
   Print Basis: London: George Bell and Sons, 1907
   Rights: Public Domain
   CCEL Subjects: All; History; Classic
   LC Call no: BR746
   LC Subjects:

   Christianity

   History

   By Region or Country
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                                     BEDE'S

                             ECCLESIASTICAL HISTORY

                                   OF ENGLAND

  A REVISED TRANSLATION


  WITH INTRODUCTION, LIFE, AND NOTES BY


A. M. SELLAR

    LATE VICE-PRINCIPAL OF LADY MARGARET HALL, OXFORD



    LONDON


    GEORGE BELL AND SONS

    1907
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  EDITOR'S PREFACE

   The English version of the "Ecclesiastical History" in the following
   pages is a revision of the translation of Dr. Giles, which is itself a
   revision of the earlier rendering of Stevens. In the present edition
   very considerable alterations have been made, but the work of Dr. Giles
   remains the basis of the translation. The Latin text used throughout is
   Mr. Plummer's. Since the edition of Dr. Giles appeared in 1842, so much
   fresh work on the subject has been done, and recent research has
   brought so many new facts to light, that it has been found necessary to
   rewrite the notes almost entirely, and to add a new introduction. After
   the appearance of Mr. Plummer's edition of the Historical Works of
   Bede, it might seem superfluous, for the present at least, to write any
   notes at all on the "Ecclesiastical History." The present volume,
   however, is intended to fulfil a different and much humbler function.
   There has been no attempt at any original work, and no new theories are
   advanced. The object of the book is merely to present in a short and
   convenient form the substance of the views held by trustworthy
   authorities, and it is hoped that it may be found useful by those
   students who have either no time or no inclination to deal with more
   important works.

   Among the books of which most use has been made, are Mr. Plummer's
   edition of the Ecclesiastical History, Messrs' Mayor and Lumby's
   edition of Books III and IV, Dr. Bright's "Early English Church
   History," and Dr. Hunt's "History of the English Church from its
   foundation to the Norman Conquest." Many of the articles in the
   "Dictionary of Christian Biography " and the "Dictionary of Christian
   Antiquities," Dr. Mason's "Mission of St. Augustine," Dr. Rhys's
   "Celtic Britain," and a number of other books, mentioned in the notes,
   have been consulted.

   For help received in different ways I wish to express my gratitude to
   various correspondents and friends. I am particularly indebted to Mr.
   Edward Bell, who has kindly revised my proofs and made many valuable
   suggestions. For information on certain points I have to thank the Rev.
   Charles Plummer, Fellow of Corpus Christi College, Oxford, Professor
   Lindsay of St. Andrews University, Miss Wordsworth, Principal, and Miss
   Lodge, Vice-Principal of Lady Margaret Hall, Oxford; and in a very
   special sense I wish to acknowledge my obligations to Miss Paterson,
   Assistant Librarian at the University Library, St. Andrews, whose
   unfailing kindness in verifying references, and supplying me with
   books, has greatly lightened my labours.
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  INTRODUCTION AND OVERVIEW

   There are, it has been estimated, in England and on the Continent, in
   all about 140 manuscripts of the "Ecclesiastical History." Of these,
   four date from the eighth century: the Moore MS. (Cambridge), so
   called, because, after being sold by auction in the reign of William
   III, it came into the possession of Bishop Moore, who bequeathed it to
   the University of Cambridge; Cotton, Tiberius A, xiv; Cotton, Tiberius
   C, ii; and the Namur MS. A detailed account of these, as well as of a
   great number of other manuscripts, will be found in Mr. Plummer's
   Introduction to his edition of Bede's Historical Works. He has been the
   first to collate the four oldest MSS., besides examining numerous
   others and collating them in certain passages. He has pointed out that
   two of the MSS. dating from the eighth century (the century in which
   Bede died), the Moore MS. and Cotton, Tiberius A, xiv, point to a
   common original which cannot be far removed from Bede's autograph. We
   are thus brought very near to our author, and may have more than in
   most cases the assurance that we have before us what he actually meant
   to say.

   The earliest editions were printed on the Continent; the "editio
   princeps" is believed to date from 1475. A number of editions followed
   in the sixteenth and seventeenth centuries; the first in England was
   published by Abraham Whelock at Cambridge in 1643-4. Smith's edition in
   1722 marked a new era in the history of the book. It was the first
   critical edition, the text being based on the Moore MS. collated with
   three others, of which two were eighth century MSS.; and succeeding
   editors, Stevenson (1841), Giles (1842), Hussey (1846), the editor in
   the "Monumenta Historica Britannica" (1848), Moberly (1869), Holder
   (1882), base their work mainly on Smith's. Mr. Mayor and Mr. Lumby
   together edited Books III and IV with excellent notes in 1878. Their
   text "reproduces exactly the Moore MS." which they collated with some
   other Cambridge MSS. (cf. Mayor and Lumby, Excursus II). In 1896 the
   Rev. C. Plummer published his edition of Bede's Historical Works, the
   first critical edition since Smith's, and "the very first which
   exhibits in an apparatus criticus the various readings of the MSS. on
   which the text is based." For the student of Bede this admirable book
   is of the highest value, and the labours of all succeeding editors are
   made comparatively light. Besides the most minute and accurate work on
   the text, it contains a copious and interesting commentary and the
   fullest references to the various sources upon which the editor has
   drawn.

   The first translation of the "Ecclesiastical History" is the
   Anglo-Saxon version, executed either by Alfred himself or under his
   immediate supervision. Of this version Dr. Hodgkin says: "As this book
   had become a kind of classic among churchmen, Alfred allowed himself
   here less liberty than in some of his other translations. Some letters,
   epitaphs, and similar documents are omitted, and there is an almost
   complete erasure of the chapters relating to the wearisome Paschal
   controversy. In other respects the king's translation seems to be a
   fairly accurate reproduction of the original work." Mr. Plummer,
   however, finds it "very rarely available for the settlement of minute
   differences of reading."

   The first modern English translation is Thomas Stapleton's (1565),
   published at Antwerp. It is a controversial work, intended to point out
   to Queen Elizabeth "in how many and weighty pointes the pretended
   refourmers of the Church . . . have departed from the patern of that
   sounde and Catholike faith planted first among Englishmen by holy S.
   Augustine, our Apostle, and his vertuous company, described truly and
   sincerely by Venerable Bede, so called in all Christendom for his
   passing vertues and rare lerning, the Author of this History." To save
   Elizabeth's time "in espying out the particulars," the translator has
   "gathered out of the whole History a number of diversities between the
   pretended religion of Protestants and the primitive faith of the
   English Church." If charm and appropriateness of style were the only
   qualities to be aimed at in a translation, we might well content
   ourselves with this rendering, which fills with despair the translator
   of to-day, debarred by his date from writing Elizabethan English.

   The work was again translated by John Stevens (1723), and a third time
   (with some omissions) by W. Hurst in 1814. In 1840 Dr. Giles published
   a new edition of Stevens's translation with certain alterations; and a
   second edition of the same volume was published in 1842, and
   incorporated in the collected works of Bede, edited by Dr. Giles. In
   1870 a literal translation by the Rev. L. Gidley was published. The
   present volume is a revision of the translation of Dr. Giles.

   A brief analysis of the work may be of some use to the student in
   keeping distinct the different threads of the narrative, as owing to
   the variety of subjects introduced, and the want of strict
   chronological order, it is difficult to grasp the sequence of events as
   a coherent whole.

   The sources from which Bede draws his material are briefly indicated in
   the dedication to King Ceolwulf which forms the Preface, and in it he
   acknowledges his obligations to the friends and correspondents who have
   helped and encouraged him. For the greater part of Book I (cc. 1-22),
   which forms the introduction to his real subject, he depends on earlier
   authors. Here he does not specify his sources, but indicates them
   generally as priorum scripta. These authors are mainly Pliny, Solinus,
   Orosius, Eutropius, and the British historian Gildas. In the story of
   Germanus and Lupus he follows closely the Life of Germanus by
   Constantius of Lyons. Prosper of Aquitaine also supplies him with some
   materials. When he comes to his main subject, the History of the
   English Church, he appears to rely but little upon books. Only a very
   few are referred to here and there, e.g., The Life of St. Fursa, The
   Life of St. Ethelburg, Adamnan's work on the Holy Places, and the
   Anonymous Life of St. Cuthbert. That some form of annalistic records
   existed before his time, and that these were consulted by him, we may
   infer from some of his chronological references (cf. iii, I, 9). Local
   information with regard to provinces other than Northumbria he obtains
   from his correspondents in various parts of England, and these are
   expressly mentioned in the Preface.

   For the history of the Roman mission and of Kent generally, as well as
   some particulars with regard to the conversion of other provinces, his
   chief source is the Church of Canterbury, which apparently possessed,
   besides oral tradition, written documents relating to the first
   beginnings of the Church. Moreover, Nothelm, who was the bearer of much
   important material, had been to Rome and had permission to search the
   papal archives. But it is in dealing with the history of Northumbria,
   as is natural, that Bede's information is most varied and copious. Much
   of it is apparently obtained directly from eye-witnesses of the events,
   much would doubtless be preserved in the records of the Church of
   Lindisfarne, to which he had access, perhaps also in his own monastery.
   We know that the monasteries kept calendars in which the death-days of
   saints and others were entered, and other records of similar nature
   (cf. iv, 14), and that these were used as materials for history.

   Passing to the history itself, we may trace a division of subjects or
   periods roughly analogous to the division into books. Book I contains
   the long introduction, the sending of the Roman mission, and the
   foundation of the Church; Books II and III, the period of missionary
   activity and the establishment of Christianity throughout the land.
   Book IV may be said to describe the period of organization. In Book V
   the English Church itself becomes a missionary centre, planting the
   faith in Germany, and. drawing the Celtic Churches into conformity with
   Rome.

   BOOK I.-- In Book I, cc. 1-22, Bede sketches the early history of
   Britain, describing the country and giving some account of the various
   races by whom it was inhabited. The story of the Roman occupation is
   narrated at some length, the invasions of the Picts and Scots and
   consequent miseries of the Britons, their appeals for help to the
   Romans, the final departure of their protectors, and the coming of the
   ,Saxons are described. We have some shadowy outlines of British Church
   History in the legendary account of the conversion of King Lucius, in
   the story of St. Alban, affording evidence of a great persecution of
   Christians during the Roman occupation, in the allusions to the Arian
   and Pelagian heresies, and in the mission of Germanus and Lupus. A
   brief allusion to the mission of Palladius is all that we hear of the
   Irish Church at this period.

   These chapters are introductory to the main subject, the History of the
   English Church, which begins in Chapter 23 with the mission of St.
   Augustine in 597 AD. The reception of the Christian faith in the
   kingdom of Kent and the foundation of a national Church occupy the
   remaining chapters of the book. Various letters of Pope Gregory
   relating to the mission and his answers to the questions of Augustine
   are given at length ;and the Book concludes with a piece of
   Northumbrian history, Ethelfrid's conquests of the Britons and the
   defeat of Aedan, king of the Dalriadic Scots, at Degsastan in 603 A.D.

   BOOK II.-- Book II opens with a biographical sketch of Gregory the
   Great, the founder of the Mission. This is followed by an account of
   Augustine's negotiations with the leaders of the British Church with
   regard to the Paschal question and some other matters, his failure to
   win them over (a failure apparently largely due to his own want of tact
   in dealing with the susceptible Celtic temperament), his alleged
   prophecy of disaster and its fulfilment some time after at the battle
   of Chester. Then we have the consecration of Mellitus to London, as
   Bishop of the East Saxons, and Justus to Rochester (604 A.D.); the
   evangelization of the East Saxons by Mellitus; the death of Augustine
   and succession of Laurentius as Archbishop (no date is given; it may
   have been in 605); fresh attempts at union with the Celtic Churches, in
   which again we can perceive a failure of courtesy on the one side met
   by an obstinate pride on the other. The death of Ethelbert in Kent (616
   A.D.) and that of Sabert in Essex, soon after, lead to a pagan reaction
   in both provinces; Mellitus apd Justus take refuge on the Continent;
   Laurentius, intending to follow them, is stopped by a vision which
   leads to the conversion of King Eadbald and the recovery of Kent for
   Christianity. Essex, however, continues to be pagan. On the death of
   Laurentius (619 A.D.), Mellitus succeeds to Canterbury and is himself
   succeeded by Justus (in 624). In Chapter 9 we enter upon a new
   development of the highest importance in the work of the mission. The
   marriage of Edwin, king of Northumbria, and the Kentish princess,
   Ethelberg, brings about the conversion of Northumbria through the
   preaching of Paulinus. The story is told in detail. Letters from Pope
   Boniface to Edwin and his consort are quoted at length, Edwin's early
   history with its bearing on the great crisis of his life is related;
   finally we have the decisive debate in the Witenagemot at Goodmanham
   and the baptism of the king at Easter, 627 A.D. Through the influence
   of Edwin on Earpwald, king of East Anglia, that province is next
   converted, but on the death of Earpwald the people lapse into paganism
   for three years, till Christianity is finally established by the
   labours of Bishop Felix, under the enlightened King Sigbert, who had
   himself been drawn to the faith in Gaul.

   Meanwhile, peace and prosperity reign in Northumbria, and Paulinus
   extends his preaching to Lindsey. He receives the pall from Pope
   Honorius, in accordance with the original intention of Gregory that the
   Bishop of York should rank as a metropolitan. At Canterbury, Justus is
   succeeded by Archbishop Honorius. Parenthetically we have extracts from
   letters, probably of the year 640 A.D., addressed by the Roman see to
   the Irish clergy on the Paschal question and the Pelagian heresy.

   In Chapter 20 we have a dramatic climax to the book in the overthrow
   and death of Edwin at the battle of Hatfield in 633 A.D.; the
   devastation of Northumbria by the British king, Caedwalla, and Penda of
   Mercia; and the flight of Paulinus, taking with him Ethelberg and
   Eanfled to Kent, where he ends his life in charge of the Church of
   Rochester. His work in Northumbria seems for the time, at least, wholly
   overthrown. Only James the Deacon remains heroically at his post to
   keep alive the smouldering embers of the faith.

   BOOK III.--Book III opens with the story of the apostasy of the
   Northumbrian kings and the miseries of the "Hateful Year," terminated
   by the victory of Oswald at Heavenfield in 634 A.D. Christianity is
   brought again to Northumbria (635 A.D.) by the Celtic Mission, sent
   from lona at the request of Oswald, who nobly cooperates with Aidan in
   the work of evangelization. Aidan fixes his see at Lindisfarne. The
   mention of lona leads to a short account of the mission of St. Columba
   to the Northern Picts in 565 A.D., and incidentally of St. Ninian's
   mission to the Southern Picts "long before the grant of Iona to St.
   Columba, and its constitution, the character of its monks and their
   error with regard to Easter. The characters of Aidan and Oswald are
   described; and the union of Deira and Bernicia under Oswald is briefly
   mentioned.

   In Chapter 7 we pass to a fresh missionary enterprise. Birinus, sent to
   Britain by Pope Honorius, converts the West Saxons. Their king,
   Cynegils, is baptized, and a see is established at Dorchester, in
   Oxfordshire. Under Coinwalch, the successor of Cynegils, the province
   passes through various vicissitudes, political and ecclesiastical, and
   finally the West Saxon see is fixed at Winchester.

   In Kent, Earconbert succeeds Eadbald in 640 A.D., and takes vigorous
   measures for the suppression of idolatry. His daughter, Earcongota, and
   many other high-born English ladies enter the religious life in Gaul,
   for convents are still scarce in England.

   In Chapter 9, reverting to the history of Northumbria, Bede tells us of
   the death of Oswald at Maserfelth in 642, and relates at length various
   miracles wrought by his relics. Oswald is succeeded by Oswy in Bernicia
   and in Deira by Oswin. The latter is treacherously murdered by Oswy;
   his character is described. The death of Aidan (in 651) immediately
   follows that of his beloved king; Aidan's miracles are related, and a
   warm tribute is paid to his character, in spite of the inevitable error
   with regard to Easter, which is severely condemned.

   In Chapter 18, passing again to East Anglian history, we hear of King
   Sigbert's services to education, and of his retirement to a monastery
   from which he was forcibly drawn to fall in battle against the
   Mercians. (The chronology is here very vague.) A vision of the Irish
   St. Fursa, who founded the monastery of Cnobheresburg in East Anglia is
   told in detail. Changes in the episcopate in East Anglia and elsewhere
   are mentioned. Deusdedit succeeds Honorius as Archbishop of Canterbury
   in 654.

   Again, a Northumbrian prince gives a fresh impulse to the spread of
   Christianity. In 653 the Middle Angles (who occupied a part of Mercia)
   are converted, their prince, Peada, being persuaded chiefly by his
   brother-in-law, Alchfrid, a son of Oswy. Four priests are sent to them
   to preach and baptize, Cedd, Adda, Betti, and Diuma, and Diuma becomes
   bishop of the Middle Angles and Mercians. Similarly, at this time, King
   Sigbert of Essex listens to the exhortations of his friend, King Oswy,
   and, at the preaching of Cedd, the East Saxons receive the faith a
   second time. Cedd becomes their bishop. Sigbert's tragic death is
   related. His successor, Suidhelm, receives baptism at the hands of
   Cedd. The foundation of Lastingham by Ethelwald of Deira and its
   consecration by Cedd are described. Cedd dies of the plague of 664.

   Meanwhile, important political changes have taken place in the north:
   the defeat and death of Penda at the Winwaed in 655 are followed by
   Oswy's rule, which established Christianity in Mercia, in spite of a
   successful rebellion after three years, when the Mercians threw off the
   yoke of Northumbria and set up Penda's son, Wuifhere, as their king.

   In Chapter 25 we come to the Synod of Whitby (664 A.D.), which settled
   the Easter question for the English Church. Wilfrid comes to the front
   as a champion of the Catholic rules. The opposing party either retire
   or conform. The self-denial and devotion of the Celtic missionaries are
   highly praised, and some account of the life led by English students in
   Ireland follows, with the story of the self-dedication of Egbert, who
   is destined to play a prominent part afterwards in the history of the
   Church.

   The consecration of both Wilfrid and Ceadda (664 A.D.), as bishops of
   Northumbria leads to complications in the episcopate. An important step
   towards the unity of the English nation in ecclesiastical matters is
   taken when Wighard is sent to Rome by the kings Oswy and Egbert, acting
   in concert, to be consecrated as Archbishop of Canterbury (667 A.D.).
   Wighard dies there, and Pope Vitalian undertakes to find an archbishop
   for the English Church.

   The book ends with a fresh apostasy in Essex during the miseries of the
   great plague of 664. Mercia, so lately itself evangelized, becomes a
   new missionary centre, King Wulfhere sending Bishop Jaruman to recall
   the East Saxons to the faith.

   BOOK IV.--In all but one of the kingdoms of England Christianity is
   now, at least in name, established, and the Church settles down to the
   work of organization. The man for this task is found in Theodore of
   Tarsus, consecrated Archbishop of the English in 668. He arrives at
   Canterbury in 669. We hear at once of the vigorous impulse given by him
   and Abbot Hadrian to the various departments of education there.
   Finding an irregularity in Ceadda's orders, he completes his ordination
   and makes him Bishop of the Mercians (probably in 669), with his see at
   Lichfield. Ceadda's death (672 A.D.), his character, and the miracles
   and visions connected with him are described. Parenthetically we get an
   account of Colman's activity in Ireland after his retirement, in
   consequence of the decision at Whitby. The most important political
   events at this time are the death of Oswy and succession of Egfrid in
   Northumbria in 670 or 671, and the death of Egbert and succession. of
   Hlothere in Kent in 673.

   In the same year the Council of Hertford, the first English provincial
   council, is held, and marks the strength and independence of the
   Church. Theodore proceeds with his reforms in the episcopate. Various
   events of ecclesiastical importance follow; the East Anglian diocese is
   divided about this time, and other changes are effected.

   Essex, so long prone to lapses into paganism, becomes at this time a
   centre of religious life under its Bishop Earconwald and its king
   Sebbi. Earconwald, whose holiness is attested by many miraculous
   circumstances, was the founder of the monasteries of Chertsey and
   Barking, the latter of which was ruled by his sister, the saintly
   Ethelburg. Various miracles are related in connection with her and her
   monastery. The king of the East Saxons, Sebbi, is a man of unusual
   piety who resigns his kingdom and receives the tonsure.

   After a brief allusion to West Saxon history, the devastation of Kent
   by Ethelred of Mercia in 676, and certain changes in the episcopate, we
   come to an important step in the organization of the Church taken by
   Theodore. In pursuance of his policy of increasing the number of
   bishops, he subdivides the great Northumbrian diocese. Wilfrid is
   expelled (678 AD.). From these events we pass summarily to the
   evangelization of the South Saxons by Wilfrid, who extends his labours
   to the Isle of Wight, and thus the last of the English provinces is won
   for the faith.

   In the Council of Hatfield (68o A.D.) the English Church asserts its
   orthodoxy and unites with the continental Churches in repudiating the
   heresy of the Monothelites. Turning to Northumbrian history, we have
   the story of Egfrid's queen, Ethelthryth, and a hymn composed in her
   honour by Bede. The war between Mercia and Northumbria in 679 is ended
   by the mediation of Theodore, and a miracle in connection with the
   battle of the Trent is related.

   The remainder of the book is occupied mainly with Northumbrian history,
   the life and death of Hilda, Abbess of Whitby, the story of the poet
   Caedmon, the destruction of Coldingham, prophesied by the monk Adamnan,
   Egfrid's invasion of Ireland (684 A.D.) and of the country of the Picts
   (685 A.D.), his defeat and death in that year, the decline of
   Northumbria, the flight of Bishop Trumwine from Abercorn, and the
   succession of Aldfrid to the kingdom. The death of Hlothere of Kent
   (685 A.D.) is followed by anarchy in that province, till Wictred
   succeeds and restores peace.

   In Chapters 27-32 we have an account of the life of St. Cuthbert and
   stories of the miracles wrought by his relics.

   Book V.--Book V opens with the story of the holy Ethelwald, who
   succeeded Cuthbert as anchorite at Fame, and a miracle wrought through
   his intercession. This is followed (cc. 2-6) by an account of John of
   Beverley, Bishop of Hexham, and the miracles attributed to him. In
   Chapter 7 we have a piece of West Saxon history: Caedwalla, King of
   Wessex, after a life of war and bloodshed, goes to Rome to receive
   baptism there, and dies immediately after his admission into the Church
   (689 A.D.). He is succeeded by Ini, who in 725 likewise ended his days
   at Rome.

   In 690 Theodore dies, after an episcopate of twenty-two years. Bertwald
   succeeds him at Canterbury in 693.

   At this time Englishmen begin to extend their missionary enterprise
   abroad. Various missions are undertaken by men who have lived long in
   Ireland and caught the Celtic zeal for the work of evangelization. The
   story is told of the attempted mission of Egbert to Germany and the
   unsuccessful venture of Witbert. Wilbrord (in 690) and others plant the
   faith among the German tribes.

   The vision of Drytheim is inserted here, probably on chronological
   grounds ("his temporibus"), and other visions of the future world
   follow.

   Apparently about the same time a change is effected in the attitude of
   the greater part of the Celtic Church towards the Paschal question. The
   Northern Irish are converted to the Roman usages by Adamnan, Abbot of
   lona, whose book on the "Holy Places" is here described.

   The death of Aldfrid and succession of Osred in Northumbria in 705 are
   the next events narrated.

   About this time the division of the West Saxon diocese is carried out,
   Aldhelm being appointed to Sherborne and Daniel to Winchester; the
   South Saxons receive a bishop of their own for the first time. In 709
   A.D. Coenred of Mercia and Offa of Essex receive the tonsure at Rome,
   and in the same year Bishop Wilfrid dies. The story of his life is
   told.

   Not long after, Hadrian dies and is succeeded by Albinus as Abbot of
   St. Augustine's. Bede's friend, Acca, succeeds Wilfrid as Bishop of
   Hexham. His services to the Church are enumerated.

   An important step is taken at this time by the Northern Picts in the
   acceptance of the Roman rules with regard to Easter and the tonsure.
   The letter of Abbot Ceolfrid of Wearmouth and Jarrow to the Pictish
   king Naiton on this subject is quoted at length. Soon after, lona
   yields to the preaching of Egbert, and receives the Catholic usages.
   Egbert dies in 729. In Chapter 23 a number of events are briefly
   mentioned; the death of Wictred of Kent in 725, and the succession of
   his sons, the death of the learned Tobias, Bishop of Rochester, in 726,
   the appearance of two comets in 729, followed by the devastation of
   Gaul by the Saracens, the death of the Northumbrian king Osric, and
   succession of Ceolwulf in 729; finally, the death of Archbishop
   Bertwald in 731 and the succession of Tatwine. Then follows an account
   of the state of the English episcopate in 731, the year in which Bede
   finished the History. The relations of the English with Picts, Scots,
   and Britons are described, and some allusion is made to the growth of
   monasticism in this time of external peace.

   The book closes in Chapter 24 with a chronological summary of the whole
   work, an autobiographical sketch of the author, and a list of his
   works.
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  LIFE OF BEDE

   Few lives afford less material for the biographer than Bede's; few seem
   to possess a more irresistible fascination. Often as the simple story
   has been told, the desire to tell it afresh appears to be perennial.
   And yet it is perhaps as wholly devoid of incident as any life could
   be. The short autobiographical sketch at the end of the "Ecclesiastical
   History" tells us practically all: that he was born in the territory of
   the twin monastery of Wearmouth and Jarrow; that at the age of seven he
   was sent by his kinsfolk to be brought up, first under the Abbot
   Benedict, afterwards under Ceolfrid; that in his nineteenth year (the
   canonical age was twenty-five) he was admitted to the diaconate, and
   received priest's orders in his thirtieth year, in both instances at
   the hands of John, Bishop of Hexham, and by order of the Abbot
   Ceolfrid; that he spent his whole life in the monastery in learning, in
   teaching, and in writing, and in the observance of the monastic rule
   and attendance at the daily services of the Church. Of his family we
   know nothing; the name Beda appears to have been not uncommon. The fact
   that he was handed over by kinsmen ("cura propinquorum") to Abbot
   Benedict would seem to imply that he was an orphan when he entered the
   monastery at the age of seven, but it was not unusual for parents to
   dedicate their infant children to the religious life, in many cases
   even at an earlier age than Bede's. We may compare the story of the
   little boy, Aesica, at Barking, related by Bede, and of Elfied, the
   daughter of Oswy, dedicated by her father before she was a year old.

   The epithet "Venerable," commonly attached to his name, has given rise
   to more than one legend. It was apparently first applied to him in the
   ninth century, and is said to have been an appellation of priests. The
   best known of these legends is Fuller's story of a certain "dunce monk"
   who set about writing Bede's epitaph, and being unable to complete the
   verse, "Hic sunt in fossa Bedae . . . ossa," went to bed with his task
   unfinished. Returning to it in the morning, he found that an angel had
   filled the gap with the word "venerabilis." Another account tells how
   Bede, in his old age, when his eyes were dim, was induced by certain
   "mockers" to preach, under the mistaken belief that the people were
   assembled to hear him. As he ended his sermon with a solemn invocation
   of the Trinity, the angels (in one version it is the stones of a rocky
   valley) responded "Amen, very venerable Bede."

   The land on which Bede was born was granted by Egfrid to Benedict
   Biscop for the foundation of the monasteries a short time after the
   birth of Bede. Wearmouth was founded in 674, Jarrow in 681 or 682. Bede
   was among those members of the community who were transferred to Jarrow
   under Abbot Ceolfrid, and under his rule and that of his successor,
   Huaetbert, he passed his life. With regard to the chief dates, the
   authorities differ, Simeon of Durham and others placing his birth as
   late as 677. Bede himself tells us that he was in his fifty-ninth year
   when he wrote the short autobiography at the end of the History. That
   work was finished in 731, and there seems to be no good reason to
   suppose that the autobiographical sketch was written at a later time.
   We may infer then that he was born in 673, that he was ordained deacon
   in 691 and priest in 702. For his death, 735, the date given in the
   "Continuation," seems to be supported by the evidence of the letter of
   Cuthbert to Cuthwin (v. infra). From this it appears that he died on a
   Wednesday, which nevertheless is called Ascension Day, implying,
   doubtless, that his death occurred on the eve, after the festival had
   begun, according to ecclesiastical reckoning. It is further explained
   that Ascension Day was on the 26th of May ("VII Kal. Junii") which was
   actually the case in the year 735.

   Beyond the testimony borne to his exceptional diligence as a student in
   a letter from Alcuin to the monks of Wearmouth and Jarrow, we hear
   nothing of his childhood and early youth. One anecdote in the Anonymous
   History of the Abbots may perhaps refer to him, though no name is
   given. It tells how, when the plague of 686 devastated the monastery,
   the Abbot Ceolfrid, for lack of fit persons to assist at the daily
   offices, decided to recite the psalms without antiphons, except at
   vespers and matins. But after a week's trial, unable to bear it any
   longer, he restored the antiphons to their proper place, and with the
   help of one little boy carried on the services in the usual manner.
   This little boy is described as being, at the time the History was
   written, a priest of that monastery who "duly, both by his words and
   writings, commends the Abbot's praiseworthy deeds to all who seek to
   know them," and he has generally been supposed to be Bede.

   In the "Ecclesiastical History" (IV, 3) there is an allusion to Bede's
   teachers, one of whom, Trumbert, educated at Lastingham under Ceadda,
   is mentioned by name. The monastery of Wearmouth and Jarrow must have
   offered exceptional facilities for study. Benedict had enriched it with
   many treasures which he brought with him from his travels. Chief among
   these was the famous library which he founded and which was enlarged by
   Abbot Ceolfrid. Here Bede acquired that wide and varied learning
   revealed in his historical, scientific, and theological works. He
   studied with particular care and reverence the patristic writings; his
   theological treatises were, as he says, "compiled out of the works of
   the venerable Fathers." He must have had a considerable knowledge of
   Greek, probably he knew some Hebrew. Though he is not wholly free from
   the mediaeval churchman's distrust of pagan authors, he constantly
   betrays his acquaintance with them, and the sense of form which must
   unconsciously influence the student of classical literature has passed
   into his own writings and preserved him from the barbarism of monkish
   Latin. His style is singularly clear, simple, and fluent, as free from
   obscurity as from affectation and bombast.

   Thus was the foundation laid of that sound learning upon which his
   widespread influence both as a teacher and writer was reared. "I always
   took delight," he tells us, "in learning, or teaching, or writing."
   Probably his writing was, as is so often the case, the outcome of his
   teaching; his object in both is to meet "the needs of the brethren."
   One of his pupils was Archbishop Egbert, the founder of the school of
   York, which gave a fresh impulse to learning, not only in England, but
   through Alcuin in France, at a time when a revival was most to be
   desired.

   It was to Egbert that he paid one of the only two visits which he
   records. In the "Epistola ad Ecgbertum" he alludes to a short stay he
   had made with him the year before, and declines, on account of the
   illness which proved to be his last, an invitation to visit him again.
   He visited Lindisfarne in connection with his task of writing the life
   of Cuthbert. Otherwise we have no authentic record of any absence from
   the monastery. The story that he went to Rome at the request of Pope
   Sergius, founded on a statement of William of Malmesbury, is now
   regarded as highly improbable. The oldest MS. of the letter of Sergius,
   requesting Ceolfrid to send one of his monks to Rome, has no mention of
   the name of Bede. If such an event had ever disturbed his accustomed
   course of life, it is inconceivable that he should nowhere allude to
   it. Still less is the assertion that he lived and taught at Cambridge
   one which need be seriously debated by the present generation. We may
   fairly assume that, except for a few short absences such as the visits
   to York and Lindisfarne, his whole life was spent in the monastery. It
   must have been a life of unremitting toil. His writings, numerous. as
   they are, covering a wide range of subjects and involving the severest
   study, can only have been a part of his work; he had, besides, his
   duties as priest, teacher, and member of a religious community to
   fulfil. Even the manual labour of his literary work must have been
   considerable. He did not employ an amanuensis, and he had not the
   advantages with regard to copyists which a member of one of the larger
   monasteries might have had. "Ipse mihi dictator simul notarius
   (=shorthand writer) et librarius (=copyist)," he writes. Yet he never
   flags. Through all the outward monotony of his days his own interest
   remains fresh. He "takes delight" ("dulce habui") in it all. It is a
   life full of eager activity in intellectual things, of a keen and
   patriotic interest in the wider life beyond the monastery walls, which
   shows itself sadly enough in his reflections on the evils of the times,
   of the ardent charity which spends itself in labour for the brethren,
   and, pervading the whole, that spirit of quiet obedience and devotion
   which his own simple words describe as "the observance of monastic rule
   and the daily charge of singing in the Church." We can picture him, at
   the appointed hours, breaking off his absorbing occupations to take his
   place at the daily offices, lest, as he believed, he should fail to
   meet the angels there. Alcuin records a saying of his, "I know that
   angels visit the canonical hours and the congregations of the brethren.
   What if they do not find me among the brethren? May they not say, Where
   is Bede?'"

   It is probably here, in this harmony of work and devotion, that we may
   find the secret of the fascination in the record of his uneventful
   days. It reconciles the sharp antithesis between the active and the
   contemplative life. It seems to attain to that ideal of "toil unsever'd
   from tranquillity" which haunts us all, but which we have, almost
   ceased to associate with the life of man under present conditions.
   Balance, moderation, or rather, that rare quality which has been well
   called "the sanity of saintliness," these give a unity to the life of
   Bede and preserve him from the exaggerations of the conventual ideal.
   With all his admiration for the ascetic life, he recognizes human
   limitations. It is cheering to find that even he felt the need of a
   holiday. "Having completed," he writes, "the third book of the
   Commentary on Samuel, I thought I would rest awhile, and, after
   recovering in that way my delight in study and writing, proceed to take
   in hand the fourth." Intellectual power commands his homage, but his
   mind is open to the appreciation of all forms of excellence. It is the
   unlearned brother, unfit for study and occupied in manual labour, to
   whom, in his story, it is vouchsafed to hear the singing of the angels
   who came to summon Ceadda to his rest. The life of devotion ranks
   highest in his estimation, but he records with approval how St.
   Cuthbert thought "that to afford the weak brethren the help of his
   exhortation stood in the stead of prayer, knowing that He Who said Thou
   shalt love the Lord thy God,' said likewise, Thou shalt love thy
   neighbour as thyself.'" He tells us how St. Gregory bewailed his own
   loss in being forced by his office to be entangled in worldly affairs.
   "But," adds the human-hearted biographer, "it behoves us to believe
   that he lost nothing of his monastic perfection by reason of his
   pastoral charge, but rather that he gained greater profit through the
   labour of converting many, than by the former calm of his private
   life." Yet he holds that this immunity from the evil influence of the
   world was chiefly due to Gregory's care in organizing his house like a
   monastery and safeguarding the opportunities for prayer and devotional
   study, even while he was immersed in affairs at the court of
   Constantinople, and afterwards, when he held the most onerous office in
   the Church.

   This quality of sanity shows itself again in an unusual degree of
   fairness to opponents. The Paschal error, indeed, moves his indignation
   in a manner which is incomprehensible and distasteful to the modern
   reader, but even in the perverse and erring Celts he can recognize "a
   zeal of God, though not according to knowledge." Aidan's holiness of
   life wins from him a warm tribute of admiration. In the monks of lona,
   the stronghold of the Celtic system, he can perceive the fruit of good
   works and find an excuse for their error in their isolated situation.
   In the British Church it is the lack of missionary zeal, rather than
   their attitude towards the Easter question, which calls forth his
   strongest condemnation.

   A characteristic akin to this is his love of truth. As a historian, it
   shows itself in his scrupulous care in investigating evidence and in
   acknowledging the sources from which he draws. Nowhere is his
   intellectual honesty more apparent than in dealing with what he
   believes to be the miraculous element in his history. In whatever way
   we may regard these anecdotes, there can be no doubt that Bede took the
   utmost pains to assure himself of their authenticity. He is careful to
   acquire, if possible, first-hand evidence; where this cannot be
   obtained, he scrupulously mentions the lack of it. He admits only the
   testimony of witnesses of high character and generally quotes them by
   name.

   These are but a few of the glimpses afforded us of the personality of
   Bede, a personality never obtruded, but everywhere unconsciously
   revealed in his work. Everywhere we find the impress of a mind of wide
   intellectual grasp, a character of the highest saintliness, and a
   gentle refinement of thought and feeling. The lofty spirituality of
   Bede, his great learning and scholarly attainment are the more striking
   when we reflect how recently his nation had emerged from barbarism and
   received Christianity and the culture which it brought with it to these
   shores.

   The letter in which he declines Egbert's invitation on the plea of
   illness is dated November, 734. If we may assume that his death took
   place on the eve of Ascension Day in 735, no long period of enfeebled
   health clouded the close of his life, and weakness never interrupted
   his work. His death has been described by his pupil, Cuthbert, who
   afterwards became Abbot of Wearmouth and Jarrow in succession to
   Huaetbert, in the letter quoted below. He was first buried at Jarrow
   but, according to Simeon of Durham, his relics were stolen by the
   priest, Elfred, and carried to Durham. In 1104, when the bones of
   Cuthbert were translated to the new Cathedral, those of Bede were found
   with them. Not long after, Hugh de Puisac erected a shrine of gold and
   silver, adorned with jewels, in which he placed them, along with the
   relics of many other saints. The shrine disappeared at the Reformation,
   and only the stone on which it rested remains.

   Letter of Cuthbert to Cuthwin.

   "To his fellow-lector, Cuthwin, beloved in Christ, Cuthbert, his
   fellow-student, greeting and salvation for ever in the Lord. I have
   very gladly received the gift which thou sentest to me, and with much
   joy have read thy devout and learned letter, wherein I found that which
   I greatly desired, to wit, that masses and holy prayers are diligently
   offered by you for our father and master Bede, beloved of God.
   Wherefore I rejoice, rather for love of him than from confidence in my
   own power, to relate in few words after what manner he departed out of
   this world, understanding also that thou hast desired and asked this of
   me. He was troubled with weakness and chiefly with difficulty in
   breathing, yet almost without pain, for about a fortnight before the
   day of our Lord's Resurrection; and thus he afterwards passed his time,
   cheerful and rejoicing, giving thanks to Almighty God every day and
   night, nay, every hour, till the day of our Lord's Ascension, to wit,
   the twenty-sixth day of May, and daily gave lessons to us, his
   disciples; and whatsoever remained of the day he spent in singing
   psalms, as far as he was able; he also strove to pass all the night
   joyfully in prayer and thanksgiving to God, save only when a short
   sleep prevented it; and then he no sooner awoke than he straightway
   began again to repeat the well-known sacred songs, and ceased not to
   give thanks to God with uplifted hands. I declare with truth that I
   have never seen with my eyes, or heard with my ears, any man so earnest
   in giving thanks to the living God. O truly blessed man! He repeated
   the words of St. Paul the Apostle, It is a fearful thing to fall into
   the hands of the living God,' and much more out of Holy Scripture;
   wherein also he admonished us to think of our last hour, and to arise
   out of the sleep of the soul; and being learned in our native poetry,
   he said also in our tongue, concerning the dread parting of souls from
   the body:

     Fore then neidfaerae
     naenig uiuurthit
     thonc suotturra
     than him tharf sie
     to ymb hycggannae
     aer his hin iongae
     huaet his gastae
     godaes aeththa yflaes
     aefter deothdaege
     doemid uueorthae.

   Which being interpreted is: Before the inevitable journey hence, no man
   is wiser than is needful that he may consider, ere the soul departs,
   what good or evil it hath done and how it shall be judged after its
   departure.'

   "He also sang antiphons for our comfort and his own. One of these is, O
   King of Glory, Lord of all power, Who, triumphing this day, didst
   ascend above all the heavens, leave us not comfortless, but send to us
   the promise of the Father, even the Spirit of Truth--Hallelujah.' And
   when he came to the words, leave us not comfortless,' he burst into
   tears and wept much. And an hour after, he fell to repeating what he
   had begun. And this he did the whole day, and we, hearing it, mourned
   with him and wept. Now we read and now we lamented, nay, we wept even
   as we read. In such rapture we passed the fifty days' festival^ till
   the aforesaid day; and he rejoiced greatly and gave God thanks, because
   he had been accounted worthy to suffer such weakness. And he often
   said, God scourgeth every son whom He receiveth; and the words of St.
   Ambrose, I have not so lived as to be ashamed to live among you; but
   neither do I fear to die, because we have a merciful Lord.' And during
   those days, besides the lessons we had daily from him, and the singing
   of the Psalms, there were two memorable works, which he strove to
   finish; to wit, his translation of the Gospel of St. John, from the
   beginning, as far as the words, But what are they among so many?' into
   our own tongue, for the benefit of the Church of God; and some
   selections from the books of Bishop Isidore, saying, I would not have
   my boys read a lie, nor labour herein without profit after my death.'

   "When the Tuesday before the Ascension of our Lord came, he began to
   suffer still more in his breathing, and there was some swelling in his
   feet. But he went on teaching all that day and dictating cheerfully,
   and now and then said among other things, Learn quickly, I know not how
   long I shall endure, and whether my Maker will not soon take me away.'
   But to us it seemed that haply he knew well the time of his departure;
   and so he spent the night, awake, in giving of thanks. And when the
   mornino dawned, that is, on the Wednesday, he bade us write with all
   speed what we had begun. And this we did until the third hour. And from
   the third hour we walked in procession with the relics of the saints,
   according to the custom of that day.^1 And there was one of us with him
   who said to him, There is still one chapter wanting of the book which
   thou hast been dictating, but I deem it burdensome for thee to be
   questioned any further.' He answered, Nay, it is light, take thy pen
   and make ready, and write quickly.' And this was done. But at the ninth
   hour he said to me, I have certain treasures in my coffer, some spices,
   napkins and incense; run quickly and bring the priests of our monastery
   to me; that I may distribute among them the gifts which God has
   bestowed on me.' And this I did trembling, and when they were come, he
   spoke to every one of them, admonishing and entreating them that they
   should diligently offer masses and prayers for him, and they promised
   readily. But they all mourned and wept, sorrowing most of all for the
   words which he spake, because they thought that they should see his
   face no long time in this world. But they rejoiced for that he said, It
   is time for me, if it be my Maker's will, to be set free from the
   flesh, and come to Him Who, when as yet I was not, formed me out of
   nothing. I have lived long; and well has my pitiful judge disposed my
   life for me; the time of my release is at hand; for my soul longs to
   see Christ my King in His beauty.' Having said this and much more for
   our profit and edification, he passed his last day in gladness till the
   evening; and the aforesaid boy, whose name was Wilbert, still said,
   Dear master, there is yet one sentence not written.' He answered, It is
   well, write it.' Soon after, the boy said, Now it is written.' And he
   said, It is well, thou hast said truly, it is finished. Take my head in
   thy hands, for I rejoice greatly to sit facing my holy place where I
   was wont to pray, that I too, sitting there, may call upon my Father.'
   And thus on the pavement of his little cell, chanting Glory be to the
   Father, and to the Son, and to the Holy Ghost,' and the rest, he
   breathed his last.

   "And without doubt we must believe that inasmuch as he had always been
   devout and earnest on earth in the praise of God, his soul was carried
   by angels to the joys of Heaven which he desired. And all who heard him
   or beheld the death of our father Bede, said that they had never seen
   any other end his life in so great devotion and peace. For, as thou
   hast heard, so long as the soul abode in the body, he chanted the
   Gloria Patri' and other words to the glory of God, and with
   outstretched hands ceased not to give thanks to God.

   "But know this, that much could be told and written concerning him, but
   my want of learning cuts short my words. Nevertheless, with the help of
   God, I purpose at leisure to write more fully concerning him, of those
   things which I saw with my own eyes and heard with my own ears."

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BOOK I
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  CHAP. I. Of the Situation of Britain and Ireland, and of their ancient
  inhabitants

   Britain, an island in the Atlantic, formerly called Albion, lies to the
   north-west, facing, though at a considerable distance, the coasts of
   Germany, France, and Spain, which form the greatest part of Europe. It
   extends 800 miles in length towards the north, and is 200 miles in
   breadth, except where several promontories extend further in breadth,
   by which its compass is made to be 4,875 miles. To the south lies
   Belgic Gaul. To its nearest shore there is an easy passage from the
   city of Rutubi Portus, by the English now corrupted into Reptacaestir.
   The distance from here across the sea to Gessoriacum, the nearest shore
   in the territory of the Morini, is fifty miles, or as some writers say,
   450 furlongs. On the other side of the island, where it opens upon the
   boundless ocean, it has the islands called Orcades. Britain is rich in
   grain and trees, and is well adapted for feeding cattle and beasts of
   burden. It also produces vines in some places, and has plenty of land
   and water fowl of divers sorts; it is remarkable also for rivers
   abounding in fish, and plentiful springs. It has the greatest plenty of
   salmon and eels; seals are also frequently taken, and dolphins, as also
   whales; besides many sorts of shell-fish, such as mussels, in which are
   often found excellent pearls of all colours, red, purple, violet and
   green, but chiefly white. There is also a great abundance of snails, of
   which the scarlet dye is made, a most beautiful red, which never fades
   with the heat of the sun or exposure to rain, but the older it is, the
   more beautiful it becomes. It has both salt and hot springs, and from
   them flow rivers which furnish hot baths proper for all ages and both
   sexes, in separate places, according to their requirements. For water,
   as St. Basil says,^ receives the quality of heat, when it runs along
   certain metals, and becomes not only hot but scalding. Britain is rich
   also in veins of metals, as copper, iron, lead, and silver; it produces
   a great deal of excellent jet, which is black and sparkling, and burns
   when put to the fire, and when set on fire, drives away serpents; being
   warmed with rubbing, it attracts whatever is applied to it, like amber.
   The island was formerly distinguished by twenty-eight famous cities,
   besides innumerable forts, which were all strongly secured with walls,
   towers, gates, and bars. And, because it lies almost under the North
   Pole, the nights are light in summer, so that at midnight the beholders
   are often in doubt whether the evening twilight still continues, or
   that of the morning has come; since the sun at night returns to the
   east in the northern regions without passing far beneath the earth. For
   this reason the days are of a great length in summer, and on the other
   hand, the nights in winter are eighteen hours long, for the sun then
   withdraws into southern parts. In like manner the nights are very short
   in summer, and the days in winter, that is, only six equinoctial hours.
   Whereas, in Armenia, Macedonia, Italy, and other countries of the same
   latitude, the longest day or night extends but to fifteen hours, and
   the shortest to nine.

   There are in the island at present, following the number of the books
   in which the Divine Law was written, five^ languages of different
   nations employed in the study and confession of the one self-same
   knowledge, which is of highest truth and true sublimity, to wit,
   English, British, Scottish, Pictish, and Latin, the last having become
   common to all by the study of the Scriptures. But at first this island
   had no other inhabitants but the Britons, from whom it derived its
   name, and who, coming over into Britain, as is reported, from Armorica,
   [Editor's note: In Caesar's time, the whole district lying along the
   northwestern coast of Gaul, afterwards narrowed down to the modern
   Brittany. That the Britons (or Brythons)came from Gaul is doubtless a
   fact. Another branch of the Celtic race, the Goidels or Gaels, appears
   to have been in possession in Britain before them. They possessed
   themselves of the southern parts thereof. Starting from the south, they
   had occupied the greater part of the island, when it happened, that the
   nation of the Picts, putting to sea from Scythia,^ as is reported, in a
   few ships of war, and being driven by the winds beyond the bounds of
   Britain, came to Ireland and landed on its northern shores. [Editors
   note: By Scythia Bede means Scandinavia. He only mentions this account
   as a tradition. The problem of the Picts has not been solved yet.
   According to one view, they belonged to the pre-Aryan inhabitants of
   Britain, pushed westward and northward by the Celtic invaders. In
   Scotland they held their own for a considerable time in a wide tract of
   country, and they may have to some extent amalgamated with the Celts
   who dispossessed them (Rhys). Others regard them as Celts of the same
   branch as Welsh, Cornish, and Britons, being probably nearest to
   Cornish. The absence of all but the scantiest remains of their language
   makes the question of their origin one of great difficulty.] There,
   finding the nation of the Scots, they begged to be allowed to settle
   among them, but could not succeed in obtaining their request. Ireland
   is the largest island next to Britain, and lies to the west of it; but
   as it is shorter than Britain to the north, so, on the other hand, it
   runs out far beyond it to the south, over against the northern part of
   Spain, though a wide sea lies between them. The Picts then, as has been
   said, arriving in this island by sea, desired to have a place granted
   them in which they might settle. The Scots answered that the island
   could not contain them both; but "We can give you good counsel," said
   they, "whereby you may know what to do; we know there is another
   island, not far from ours, to the eastward, which we often see at a
   distance, when the days are clear. If you will go thither, you can
   obtain settlements; or, if any should oppose you, we will help you."
   The Picts, accordingly, sailing over into Britain, began to inhabit the
   northern parts thereof, for the Britons had possessed themselves of the
   southern. Now the Picts had no wives, and asked them of the Scots; who
   would not consent to grant them upon any other terms, than that when
   any question should arise, they should choose a king from the female
   royal race rather than from the male: which custom, as is well known,
   has been observed among the Picts to this day. In process of time,
   Britain, besides the Britons and the Picts, received a third nation,
   the Scots, who, migrating from Ireland under their leader, Reuda,
   either by fair means, or by force of arms, secured to themselves those
   settlements among the Picts which they still possess. From the name of
   their commander, they are to this day called Dalreudini; for, in their
   language, Dal signifies a part.

   Ireland is broader than Britain and has a much healthier and milder
   climate; for the snow scarcely ever lies there above three days: no man
   makes hay in the summer for winter's provision, or builds stables for
   his beasts of burden. No reptiles are found there, and no snake can
   live there; for, though snakes are often carried thither out of
   Britain, as soon as the ship comes near the shore, and the scent of the
   air reaches them, they die. On the contrary, almost all things in the
   island are efficacious against poison. In truth, we have known that
   when men have been bitten by serpents, the scrapings of leaves of books
   that were brought out of Ireland, being put into water, and given them
   to drink, have immediately absorbed the spreading poison, and assuaged
   the swelling. The island abounds in milk and honey, nor is there any
   lack of vines, fish, or fowl; and it is noted for the hunting of stags
   and roe-deer. It is properly the country of the Scots, who, migrating
   from thence, as has been said, formed the third nation in Britain in
   addition to the Britons and the Picts.

   There is a very large gulf of the sea, which formerly divided the
   nation of the Britons from the Picts; it runs from the west far into
   the land, where, to this day, stands a strong city of the Britons,
   called Alcluith.^ The Scots, arriving on the north side of this bay,
   settled themselves there.
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  CHAP. II. How Caius Julius Caesar was the first Roman that came into Britain.
  [54 AD]

   Now Britain had never been visited by the Romans, and was entirely
   unknown to them before the time of Caius Julius Caesar, who, in the
   year 693 after the foundation of Rome, but the sixtieth year before the
   Incarnation of our Lord, was consul with Lucius Bibulus. While he was
   making war upon the Germans and the Gauls, who were divided only by the
   river Rhine, he came into the province of the Morini, whence is the
   nearest and shortest passage into Britain. Here, having provided about
   eighty ships of burden and fast-sailing vessels, he sailed over into
   Britain; where, being first roughly handled in a battle, and then
   caught in a storm, he lost a considerable part of his fleet, no small
   number of foot-soldiers, and almost all his cavalry. Returning into
   Gaul, he put his legions into winter-quarters, and gave orders for
   building six hundred sail of both sorts. With these he again crossed
   over early in spring into Britain, but, whilst he was marching with the
   army against the enemy, the ships, riding at anchor, were caught in a
   storm and either dashed one against another, or driven upon the sands
   and wrecked. Forty of them were lost, the rest were, with much
   difficulty, repaired. Caesar's cavalry was, at the first encounter,
   defeated by the Britons, and there Labienus, the tribune, was slain. In
   the second engagement, with great hazard to his men, he defeated the
   Britons and put them to flight. Thence he proceeded to the river
   Thames, where a great multitude of the enemy had posted themselves on
   the farther side of the river, under the command of Cassobellaunus,^
   and fenced the bank of the river and almost all the ford under water
   with sharp stakes: the remains of these are to be seen to this day,
   apparently about the thickness of a man's thigh, cased with lead, and
   fixed immovably in the bottom of the river. This being perceived and
   avoided by the Romans, the barbarians, not able to stand the charge of
   the legions, hid themselves in the woods, whence they grievously
   harassed the Romans with repeated sallies. In the meantime, the strong
   state of the Trinovantes,^ with their commander Androgius,^ surrendered
   to Caesar, giving him forty hostages. Many other cities, following
   their example, made a treaty with the Romans. Guided by them, Caesar at
   length, after severe fighting, took the town of Cassobellaunus,^
   situated between two marshes, fortified by sheltering woods, and
   plentifully furnished with all necessaries. After this, Caesar returned
   from Britain into Gaul, but he had no sooner put his legions into
   winter quarters, than he was suddenly beset and distracted with wars
   and sudden risings on every side.
     __________________________________________________________________

  CHAP. III. How Claudius, the second of the Romans who came into Britain,
  brought the islands Orcades into subjection to the Roman empire; and
  Vespasian, sent by hint, reduced the Isle of Wight under the dominion of the
  Romans. [44 AD]

   In the year of Rome 798, Claudius, fourth emperor from Augustus, being
   desirous to approve himself a prince beneficial to the republic, and
   eagerly bent upon war and conquest on every side, undertook an
   expedition into Britain, which as it appeared, was roused to rebellion
   by the refusal of the Romans to give up certain deserters. No one
   before or after Julius Caesar had dared to land upon the island.
   Claudius crossed over to it, and within a very few days, without any
   fighting or bloodshed, the greater part of the island was surrendered
   into his hands. He also added to the Roman empire the Orcades,^ which
   lie in the ocean beyond Britain, and, returning to Rome in the sixth
   month after his departure, he gave his son the title of Britannicus.
   This war he concluded in the fourth year of his reign, which is the
   forty-sixth from the Incarnation of our Lord. In which year there came
   to pass a most grievous famine in Syria, which is recorded in the Acts
   of the Apostles to have been foretold by the prophet Agabus.

   Vespasian, who was emperor after Nero, being sent into Britain by the
   same Claudius, brought also under the Roman dominion the Isle of Wight,
   which is close to Britain on the south, and is about thirty miles in
   length from east to west, and twelve from north to south; being six
   miles distant from the southern coast of Britain at the east end, and
   three at the west. Nero, succeeding Claudius in the empire, undertook
   no wars at all; and, therefore, among countless other disasters brought
   by him upon the Roman state, he almost lost Britain; for in his time
   two most notable towns were there taken and destroyed.
     __________________________________________________________________

  CHAP. IV. How Lucius, king of Britain, writing to Pope Eleutherus, desired to
  be made a Christian.

   In the year of our Lord 156, Marcus Antoninus Verus, the fourteenth
   from Augustus, was made emperor, together with his brother, Aurelius
   Commodus. [Editor's note: Marcus Antoninus Verus, commonly called
   Marcus Aurelius, succeeded in 161 A.D. His colleague in the empire was
   his adopted brother, Lucius Verus, whose full adoptive name was Lucius
   Aurelius Antoninus Verus Commodus. He died in 169. Eleutherus became
   Pope between 171 and 177. Bede's chronology is therefore wrong.] In
   their time, whilst the holy Eleutherus presided over the Roman Church,
   Lucius, king of Britain, sent a letter to him, entreating that by a
   mandate from him he might be made a Christian.^ He soon obtained his
   pious request, and the Britons preserved the faith, which they had
   received, uncorrupted and entire, in peace and tranquillity until the
   time of the Emperor Diocletian.
     __________________________________________________________________

  CHAP. V. How the Emperor Severus divided from the rest by a rampart that part
  of Britain which had been recovered.

   In the year of our Lord 189, Severus, an African, born at Leptis, in
   the province of Tripolis, became emperor. He was the seventeenth from
   Augustus; and reigned seventeen years. Being naturally of a harsh
   disposition, and engaged in many wars, he governed the state
   vigorously, but with much trouble. Having been victorious in all the
   grievous civil wars which happened in his time, he was drawn into
   Britain by the revolt of almost all the confederated tribes; and, after
   many great and severe battles, he thought fit to divide that part of
   the island, which he had recovered, from the other unconquered nations,
   not with a wall, as some imagine, but with a rampart.^ For a wall is
   made of stones, but a rampart, with which camps are fortified to repel
   the assaults of enemies, is made of sods, cut out of the earth, and
   raised high above the ground, like a wall, having in front of it the
   trench whence the sods were taken, with strong stakes of wood fixed
   above it. Thus Severus drew a great trench and strong rampart,
   fortified with several towers, from sea to sea. And there, at York, he
   fell sick afterwards and died, leaving two sons, Bassianus and Geta; of
   whom Geta died, adjudged an enemy of the State; but Bassianus, having
   taken the surname of Antonius, obtained the empire.
     __________________________________________________________________

  CHAP. VI. Of the reign of Diocletian, and how he persecuted the Christians.
  [286 AD]

   In the year of our Lord 286, Diocletian, the thirty-third from
   Augustus, and chosen emperor by the army, reigned twenty years, and
   created Maximian, surnamed Herculius, his colleague in the empire. In
   their time, one Carausius,^ of very mean birth, but a man of great
   ability and energy, being appointed to guard the sea-coasts, then
   infested by the Franks and Saxons, acted more to the prejudice than to
   the advantage of the commonwealth, by not restoring to its owners any
   of the booty taken from the robbers, but keeping all to himself; thus
   giving rise to the suspicion that by intentional neglect he suffered
   the enemy to infest the frontiers. When, therefore, an order was sent
   by Maximian that he should be put to death, he took upon him the
   imperial purple, and possessed himself of Britain, and having most
   valiantly conquered and held it for the space of seven years, he was at
   length put to death by the treachery of his associate Allectus.^ The
   usurper, having thus got the island from Carausius, held it three
   years, and was then vanquished by Asclepiodotus, the captain of the
   Praetorian guards, who thus at the end of ten years restored Britain to
   the Roman empire.

   Meanwhile, Diocletian in the east, and Maximian Herculius in the west,
   commanded the churches to be destroyed, and the Christians to be
   persecuted and slain. This persecution was the tenth since the reign of
   Nero, and was more lasting and cruel than almost any before it; for it
   was carried on incessantly for the space of ten years, with burning of
   churches, proscription of innocent persons, and the slaughter of
   martyrs. Finally, Britain also attained to the great glory of bearing
   faithful witness to God.
     __________________________________________________________________

  CHAP. VIII. How, when the persecution ceased, the Church in Britain enjoyed
  peace till the time of the Arian heresy. [325 AD]

   When the storm of persecution ceased, the faithful Christians, who,
   during the time of danger, had hidden themselves in woods and deserts
   and secret caves, came forth and rebuilt the churches which had been
   levelled to the ground; founded, erected, and finished the cathedrals
   raised in honour of the holy martyrs, and, as if displaying their
   conquering standards in all places, celebrated festivals and performed
   their sacred rites with pure hearts and lips. This peace continued in
   the Christian churches of Britain until the time of the Arian madness,
   which, having corrupted the whole world, infected this island also, so
   far removed from the rest of the world, with the poison of its error;
   and when once a way was opened across the sea for that plague,
   straightway all the taint of every heresy fell upon the island, ever
   desirous to hear some new thing, and never holding firm to any sure
   belief.

   At this time Constantius, who, whilst Diocletian was alive, governed
   Gaul and Spain, a man of great clemency and urbanity, died in Britain.
   This man left his son Constantine [Constantine the Great] born of
   Helena, his concubine, emperor of the Gauls. Eutropius writes that
   Constantine, being created emperor in Britain, succeeded his father in
   the sovereignty. In his time the Arian heresy broke out, and although
   it was exposed and condemned in the Council of Nicaea,^ nevertheless,
   the deadly poison of its evil spread, as has been said, to the Churches
   in the islands, as well as to those of the rest of the world.
     __________________________________________________________________

  CHAP. IX. How during the reign of Gratian, Maximus, being created Emperor in
  Britain, returned into Gaul with a mighty army. [377 AD]

   In the year of our Lord 377, Gratian, the fortieth from Augustus, held
   the empire for six years after the death of Valens; though he had long
   before reigned with his uncle Valens, and his brother Valentinian.
   Finding the condition of the commonwealth much impaired, and almost
   gone to ruin, and impelled by the necessity of restoring it, he
   invested the Spaniard, Theodosius, with the purple at Sirmium, and made
   him emperor of Thrace and the Eastern provinces. At that time,
   Maximus,^a man of energy and probity, and worthy of the title of
   Augustus, if he had not broken his oath of allegiance, was made emperor
   by the army somewhat against his will, passed over into Gaul, and there
   by treachery slew the Emperor Gratian, who in consternation at his
   sudden invasion, was attempting to escape into Italy. His brother, the
   Emperor Valentinian, expelled from Italy, fled into the East, where he
   was entertained by Theodosius with fatherly affection, and soon
   restored to the empire, for Maximus the tyrant, being shut up in
   Aquileia, was there taken by them and put to death.
     __________________________________________________________________

  CHAP. X. How, in the reign of Arcadius, Pelagius, a Briton, insolently
  impugned the Grace of God. [395 AD]

   In the year of our Lord 394, Arcadius, the son of Theodosius, the
   forty-third from Augustus, succeeding to the empire, with his brother
   Honorius, held it thirteen years. In his time, Pelagius, [Pelagius, the
   founder of the heresy known as Pelagianism, was probably born in 370
   A.D., and is said to have been a Briton. His great opponent, St.
   Augustine, speaks of him as a good and holy man; later slanders are to
   be attributed to Jerome's abusive language. The cardinal point in his
   doctrine is his denial of original sin, involving a too great reliance
   on the human will in achieving holiness, and a limitation of the action
   of the grace of God] a Briton, spread far and near the infection of his
   perfidious doctrine, denying the assistance of the Divine grace, being
   seconded therein by his associate Julianus of Campania,^ who was
   impelled by an uncontrolled desire to recover his bishopric, of which
   he had been deprived. St . Augustine, and the other orthodox fathers,
   quoted many thousand catholic authorities against them, but failed to
   amend their folly; nay, more, their madness being rebuked was rather
   increased by contradiction than suffered by them to be purified through
   adherence to the truth; which Prosper, the rhetorician,^ has
   beautifully expressed thus in heroic" verse :--

   "They tell that one, erewhile consumed with gnawing spite, snake-like
   attacked Augustine in his writings. Who urged the wretched viper to
   raise from the ground his head, howsoever hidden in dens of darkness?
   Either the sea-girt Britons reared him with the fruit of their soil, or
   fed on Campanian pastures his heart swells with pride."
     __________________________________________________________________

  CHAP. XI. How during the reign of Honorius, Gratian and Constantine were
  created tyrants in Britain; and soon after the former was slain in Britain,
  and the latter in Gaul. [407 A.D.]

   IN the year of our Lord 407, Honorius, the younger son of Theodosius,
   and the forty-fourth from Augustus, being emperor, two years before the
   invasion of Rome by Alaric, king of the Goths, when the nations of the
   Alani, Suevi, Vandals, and many others with them, having defeated the
   Franks and passed the Rhine, ravaged all Gaul, Gratianus, a citizen of
   the country, was set up as tyrant in Britain and killed. In his place,
   Constantine, one of the meanest soldiers, only for the hope afforded by
   his name, and without any worth to recommend him, was chosen emperor.
   As soon as he had taken upon him the command, he crossed over into
   Gaul, where being often imposed upon by the barbarians with
   untrustworthy treaties, he did more harm than good to the
   Commonwealth.^Whereupon Count Constantius,^ by the command of Honorius,
   marching into Gaul with an army, besieged him in the city of Arles,
   took him prisoner, and put him to death. His son Constans, a monk, whom
   he had created Caesar, was also put to death by his own follower Count
   Gerontius, at Vienne.

   Rome was taken by the Goths, in the year from its foundation, 1164.
   Then the Romans ceased to rule in Britain, almost 470 years after Caius
   Julius Caesar came to the island. They dwelt within the rampart, which,
   as we have mentioned, Severus made across the island, on the south side
   of it, as the cities, watch-towers,^ bridges, and paved roads there
   made testify to this day; but they had a right of dominion over the
   farther parts of Britain, as also over the islands that are beyond
   Britain.
     __________________________________________________________________

  CHAP. XII. How the Britons, being ravaged by the Scots and Picts, sought
  succour from the Romans, who coming a second time, built a wall across the
  island; but when this was broken down at once by the aforesaid enemies, they
  were reduced to greater distress than before. [410-420 AD]

   FROM that time, the British part of Britain, destitute of armed
   soldiers, of all military stores, and of the whole flower of its active
   youth, who had been led away by the rashness of the tyrants never to
   return, was wholly exposed to rapine, the people being altogether
   ignorant of the use of weapons. Whereupon they suffered many years from
   the sudden invasions of two very savage nations from beyond the sea,
   the Scots from the west, and the Picts from the north. We call these
   nations from beyond the sea, not on account of their being seated out
   of Britain, but because they were separated from that part of it which
   was possessed by the Britons, two broad and long inlets of the sea
   lying between them, one of which runs into the interior of Britain,
   from the Eastern Sea, and the other from the Western, though they do
   not reach so far as to touch one another. The eastern has in the midst
   of it the city Giudi.^ On the Western Sea, that is, on its right shore,
   stands the city of Alcluith,^ which in their language signifies the
   Rock Cluith, for it is close by the river of that name.

   On account of the attacks of these nations, the Britons sent messengers
   to Rome with letters piteously praying for succour, and promising
   perpetual subjection, provided that the impending enemy should be
   driven away. An armed legion was immediately sent them, which, arriving
   in the island, and engaging the enemy, slew a great multitude of them,
   drove the rest out of the territories of their allies, and having in
   the meanwhile delivered them from their worst distress, advised them to
   build a wall between the two seas across the island, that it might
   secure them by keeping off the enemy. So they returned home with great
   triumph. But the islanders building the wall which they had been told
   to raise, not of stone, since they had no workmen capable of such a
   work, but of sods, made it of no use. Nevertheless, they carried it for
   many miles between the two bays or inlets of the sea of which we have
   spoken;^ to the end that where the protection of the water was wanting,
   they might use the rampart to defend their borders from the irruptions
   of the enemies. Of the work there erected, that is, of a rampart of
   great breadth and height, there are evident remains to be seen at this
   day. It begins at about two miles distance from the monastery of
   Aebbercurnig,^ west of it, at a place called in the Pictish language
   Peanfahel, but in the English tongue, Penneltun, and running westward,
   ends near the city of Aicluith.

   But the former enemies, when they perceived that the Roman soldiers
   were gone, immediately coming by sea, broke into the borders, trampled
   and overran all places, and like men mowing ripe corn, bore down all
   before them. Hereupon messengers were again sent to Rome miserably
   imploring aid, lest their wretched country should be utterly blotted
   out, and the name of a Roman province, so long renowned among them,
   overthrown by the cruelties of foreign races, might become utterly
   contemptible. A legion was accordingly sent again, and, arriving
   unexpectedly in autumn, made great slaughter of the enemy, obliging all
   those that could escape, to flee beyond the sea; whereas before, they
   were wont yearly to carry off their booty without any opposition. Then
   the Romans declared to the Britons, that they could not for the future
   undertake such troublesome expeditions for their sake, and advised them
   rather to take up arms and make an effort to engage their enemies, who
   could not prove too powerful for them, unless they themselves were
   enervated by cowardice. Moreover, thinking that it might be some help
   to the allies, whom they were forced to abandon, they constructed a
   strong stone wall from sea to sea, in a straight line between the towns
   that had been there built for fear of the enemy, where Severus also had
   formerly built a rampart. This famous wall, which is still to be seen,
   was raised at public and private expense, the Britons also lending
   their assistance. It is eight feet in breadth, and twelve in height, in
   a straight line from east to west, as is still evident to beholders.
   This being presently finished, they gave the dispirited people good
   advice, and showed them how to furnish themselves with arms. Besides,
   they built towers to command a view of the sea, at intervals, on the
   southern coast, where their ships lay, because there also the invasions
   of the barbarians were apprehended, and so took leave of their allies,
   never to return again.

   After their departure to their own country, the Scots and Picts,
   understanding that they had refused to return, at once came back, and
   growing more confident than they had been before, occupied all the
   northern and farthest part of the island, driving out the natives, as
   far as the wall. Hereupon a timorous guard was placed upon the
   fortification, where, dazed with fear, they became ever more dispirited
   day by day. On the other side, the enemy constantly attacked them with
   barbed weapons, by which the cowardly defenders were dragged in piteous
   fashion from the wall, and dashed against the ground. At last, the
   Britons, forsaking their cities and wall, took to flight and were
   scattered. The enemy pursued, and forthwith followed a massacre more
   grievous than ever before; for the wretched natives were torn in pieces
   by their enemies, as lambs arc torn by wild beasts. Thus, being
   expelled from their dwellings and lands, they saved themselves from the
   immediate danger of starvation by robbing and plundering one another,
   adding to the calamities inflicted by the enemy their own domestic
   broils, till the whole country was left destitute of food except such
   as could be procured in the chase.
     __________________________________________________________________

  CHAP. XIII. How in the reign of Theodosius the younger, in whose time
  Palladius was sent to the Scots that believed in Christ, the Britons begging
  assistance of Aetius, the consul, could not obtain it. [446 A.D.]

   In the year of our Lord 423, Theodosius, the younger, the forty-fifth
   from Augustus, succeeded Honorius and governed the Roman empire
   twenty-six years. In the eighth year of his reign, Palladius was sent
   by Celestinus, the Roman pontiff, to the Scots that believed in Christ,
   to be their first bishop. In the twenty-third year of his reign,
   Aetius,^ a man of note and a patrician, discharged his third consulship
   with Symmachus for his colleague. To him the wretched remnant of the
   Britons sent a letter, which began thus :--"To Aetius, thrice Consul,
   the groans of the Britons." And in the sequel of the letter they thus
   unfolded their woes:--" The barbarians drive us to the sea; the sea
   drives us back to the barbarians: between them we are exposed to two
   sorts of death; we are either slaughtered or drowned." Yet, for all
   this, they could not obtain any help from him, as he was then engaged
   in most serious wars with Bledla and Attila, kings of the Huns. And
   though the year before this^ Bledla had been murdered by the treachery
   of his own brother Attila, yet Attila himself remained so intolerable
   an enemy to the Republic, that he ravaged almost all Europe, attacking
   and destroying cities and castles. At the same time there was a famine
   at Constantinople, and soon after a plague followed; moreover, a great
   part of the wall of that city, with fifty-seven towers, fell to the
   ground. Many cities also went to ruin, and the famine and pestilential
   state of the air destroyed thousands of men and cattle.
     __________________________________________________________________

  CHAP. XIV. How the Britons, compelled by the great famine, drove the
  barbarians out of the their territories, and soon after there ensued, along
  with abundance of corn, decay of morals, pestilence, and the downfall of the
  nation.

   IN the meantime, the aforesaid famine distressing the Britons more and
   more, and leaving to posterity a lasting memory of its mischievous
   effects, obliged many of them to submit themselves to the depredators;
   though others still held out, putting their trust in God, when human
   help failed. These continually made raids from the mountains, caves,
   and woods, and, at length, began to inflict severe losses on their
   enemies, who had been for so many years plundering the country. The
   bold Irish robbers thereupon returned home, intending' to come again
   before long. The Picts then settled down in the farthest part of the
   island and afterwards remained there; but they did not fail to plunder
   and harass the Britons from time to time.

   Now, when the ravages of the enemy at length abated, the island began
   to abound with such plenty of grain as had never been known in any age
   before; along with plenty, evil living increased, and this was
   immediately attended by the taint of all manner of crime; in
   particular, cruelty, hatred of truth, and love of falsehood; insomuch,
   that if any one among them happened to be milder than the rest, and
   more inclined to truth, all the rest abhorred and persecuted him
   unrestrainedly, as if he had been the enemy of Britain. Nor were the
   laity only guilty of these things, but even our Lord's own flock, with
   its shepherds, casting off the easy yoke of Christ, gave themselves up
   to drunkenness, enmity, quarrels, strife, envy, and other such sins. In
   the meantime, on a sudden, a grievous plague fell upon that corrupt
   generation, which soon destroyed such numbers of them, that the living
   scarcely availed to bury the dead: yet, those that survived, could not
   be recalled from the spiritual death, which they had incurred' through
   their sins, either by the death of their friends, or the fear of death.
   Whereupon, not long after, a more severe vengeance for their fearful
   crimes fell upon the sinful nation. They held a council to determine
   what was to be done, and where they should seek help to prevent or
   repel the cruel and frequent incursions of the northern nations; and in
   concert with their King Vortigern,^ it was unanimously decided to call
   the Saxons to their aid from beyond the sea, which, as the event
   plainly showed, was brought about by the Lord's will, that evil might
   fall upon them for their wicked deeds.
     __________________________________________________________________

  CHAP. XV. How the Angles, being invited into Britain, at first drove off the
  enemy; but not long after, making a league with them, turned their weapons
  against their allies.

   In the year of our Lord 449, Marcian, the forty-sixth from Augustus,
   being made emperor with Valentinian, ruled the empire seven years. Then
   the nation of the Angles, or Saxons,^ being invited by the aforesaid
   king, arrived in Britain with three ships of war and had a place in
   which to settle assigned to them by the same king, in the eastern part
   of the island, on the pretext of fighting in defence of their country,
   whilst their real intentions were to conquer it. Accordingly they
   engaged with the enemy, who were come from the north to give battle,
   and the Saxons obtained the victory. When the news of their success and
   of the fertility of the country, and the cowardice of the Britons,
   reached their own home, a more considerable fleet was quickly sent
   over, bringing a greater number of men, and these, being added to the
   former army, made up an invincible force. The newcomers received of the
   Britons a place to inhabit among them, upon condition that they should
   wage war against their enemies for the peace and security of the
   country, whilst the Britons agreed to furnish them with pay. Those who
   came over were of the three most powerful nations of Germany--Saxons,
   Angles, and Jutes. From the Jutes are descended the people, of Kent,
   and of the Isle of Wight, including those in the province of the
   West-Saxons who are to this day called Jutes, seated opposite to the
   Isle of Wight. From the Saxons, that is, the country which is now
   called Old Saxony, came the East-Saxons, the South-Saxons, and the West
   Saxons. From the Angles, that is, the country which is called Angulus,
   and which is said, from that time, to have remained desert to this day,
   between the provinces of the Jutes and the Saxons, are descended the
   East-Angles, the Midland-Angles, the Mercians, all the race of the
   Northumbrians, that is, of those nations that dwell on the north side
   of the river Humber, and the other nations of the Angles. The first
   commanders are said to have been the two brothers Hengist and Horsa. Of
   these Horsa was afterwards slain in battle by the Britons,^ and a
   monument, bearing his name, is still in existence in the eastern parts
   of Kent. They were the sons of Victgilsus, whose father was Vitta, son
   of Vecta, son of Woden; from whose stock the royal race of many
   provinces trace their descent. In a short time, swarms of the aforesaid
   nations came over into the island, and the foreigners began to increase
   so much, that they became a source of terror to the natives themselves
   who had invited them. Then, having on a sudden entered into league with
   the Picts, whom they had by this time repelled by force of arms, they
   began to turn their weapons against their allies. At first, they
   obliged them to furnish a greater quantity of provisions; and, seeking
   an occasion of quarrel, protested, that unless more plentiful supplies
   were brought them, they would break the league, and ravage all the
   island; nor were they backward in putting their threats into execution.
   In short, the fire kindled by the hands of the pagans, proved God's
   just vengeance for the crimes of the people; not unlike that which,
   being of old lighted by the Chaldeans, consumed the walls and all the
   buildings of Jerusalem. For here, too, through the agency of the
   pitiless conqueror, yet by the disposal of the just Judge, it ravaged
   all the neighbouring cities and country, spread the conflagration from
   the eastern to the western sea, without any opposition, and overran the
   whole face of the doomed island. Public as well as private buildings
   were overturned; the priests were everywhere slain before the altars;
   no respect was shown for office, the prelates with the people were
   destroyed with fire and sword; nor were there any left to bury those
   who had been thus cruelly slaughtered. Some of the miserable remnant,
   being taken in the mountains, were butchered in heaps. Others, spent
   with hunger, came forth and submitted themselves to the enemy, to
   undergo for the sake of food perpetual servitude, if they were not
   killed upon the spot. Some, with sorrowful hearts, fled beyond the
   seas. Others, remaining in their own country, led a miserable life of
   terror and anxiety of mind among the mountains, woods and crags.
     __________________________________________________________________

  CHAP. XVI. How the Britons obtained their first victory over the Angles, under
  the command of Ambrosius, a Roman. [456 A.D.]

   When the army of the enemy, having destroyed and dispersed the natives,
   had returned home to their own settlements,^ the Britons began by
   degrees to take heart, and gather strength, sallying out of the lurking
   places where they had concealed themselves, and with one accord
   imploring the Divine help, that they might not utterly be destroyed.
   They had at that time for their leader, Ambrosius Aurelianus,^ a man of
   worth, who alone, by chance, of the Roman nation had survived the
   storm, in which his parents, who were of the royal race, had perished.
   Under him the Britons revived, and offering battle to the victors, by
   the help of God, gained the victory. From that day, sometimes the
   natives, and sometimes their enemies, prevailed, till the year of the
   siege of Badon-hill,^ when they made no small slaughter of those
   enemies, about forty-four years after their arrival in England. But of
   this hereafter.
     __________________________________________________________________

  CHAP. XVII. How Germanus the Bishop, sailing into Britain with Lupus, first
  quelled the tempest of the sea, and afterwards that of the Pelagians, by
  Divine power. [429 A.D.]

   Some few years before their arrival, the Pelagian heresy, brought over
   by Agricola, the son of Severianus, a Pelagian bishop, had corrupted
   with its foul taint the faith of the Britons. But whereas they
   absolutely refused to embrace that perverse doctrine, and blaspheme the
   grace of Christ, yet were not able of themselves to confute the
   subtilty of the unholy belief by force of argument, they bethought them
   of wholesome counsels and determined to crave aid of the Gallican
   prelates in that spiritual warfare. Hereupon, these, having assembled a
   great synod, consulted together to determine what persons should be
   sent thither to sustain the faith, and by unanimous consent, choice was
   made of the apostolic prelates, Germanus, Bishop of Auxerre, and Lupus
   of Troyes, to go into Britain to confirm the people's faith in the
   grace of God. With ready zeal they complied with the request and
   commands of the Holy Church, and put to sea. The ship sped safely with
   favouring winds till they were halfway between the coast of Gaul and
   Britain. There on a sudden they were obstructed by the malevolence of
   demons, who were jealous that men of such eminence and piety should be
   sent to bring back the people to salvation. They raised storms, and
   darkened the sky with clouds. The sails could not support the fury of
   the winds, the sailors' skill was forced to give way, the ship was
   sustained by prayer, not by strength, and as it happened, their
   spiritual leader and bishop, being spent with weariness, had fallen
   asleep. Then, as if because resistance flagged, the tempest gathered
   strength, and the ship, overwhelmed by the waves, was ready to sink.
   Then the blessed Lupus and all the rest, greatly troubled, awakened
   their elder, that he might oppose the raging elements. He, showing
   himself the more resolute in proportion to the greatness of the danger,
   called upon Christ, and having, in the name of the Holy Trinity, taken
   and sprinkled a little water, quelled the raging waves, admonished his
   companion, encouraged all, and all with one consent uplifted their
   voices in prayer. Divine help was granted, the enemies were put to
   flight, a cloudless calm ensued, the winds veering about set themselves
   again to forward their voyage, the sea was soon traversed, and they
   reached the quiet of the wished-for shore. A multitude flocking thither
   from all parts, received the bishops, whose coming had been foretold by
   the predictions even of their adversaries. For the evil spirits
   declared their fear, and when the bishops expelled them from the bodies
   of the possessed, they made known the nature of the tempest, and the
   dangers they had occasioned, and confessed that they had been overcome
   by the merits and authority of these men.

   In the meantime the bishops speedily filled the island of Britain with
   the fame of their preaching and miracles; and the Word of God was by
   them daily preached, not only in the churches, but even in the streets
   and fields, so that the faithful and Catholic were everywhere
   confirmed, and those who had been perverted accepted the way of
   amendment. Like the Apostles, they acquired honour and authority
   through a good conscience, learning through the study of letters, and
   the power of working miracles through their merits. Thus the whole
   country readily came over to their way of thinking; the authors of the
   erroneous belief kept themselves in hiding, and, like evil spirits,
   grieved for the loss of the people that were rescued from them. At
   length, after long deliberation, they had the boldness to enter the
   lists. They came forward in all the splendour of their wealth, with
   gorgeous apparel, and supported by a numerous following; choosing
   rather to hazard the contest, than to undergo among the people whom
   they had led astray, the reproach of having been silenced, lest they
   should seem by saying nothing to condemn themselves. An immense
   multitude had been attracted thither with their wives and children. The
   people were present as spectators and judges; the two parties stood
   there in very different case; on the one side was Divine faith, on the
   other human presumption; on the one side piety, on the other pride; on
   the one side Pelagius, the founder of their faith, on the other Christ.
   The blessed bishops permitted their adversaries to speak first, and
   their empty speech long took up the time and filled the ears with
   meaningless words. Then the venerable prelates poured forth the torrent
   of their eloquence and showered upon them the words of Apostles and
   Evangelists, mingling the Scriptures with their own discourse and
   supporting their strongest assertions by the testimony of the written
   Word. Vainglory was vanquished and unbelief refuted; and the heretics,
   at every argument put before them, not being able to reply, confessed
   their errors. The people, giving judgement, could scarce refrain from
   violence, and signified their verdict by their acclamations.
     __________________________________________________________________

  CHAP. XVIII. How the same holy man gave sight to the blind daughter of a
  tribune, and then coming to St. Alban, there received of his relics, and left
  other relics of the blessed Apostles and other martyrs. [429 A.D.]

   After this, a certain man, who held the office of tribune, came forward
   with his wife, and brought his blind daughter, a child of ten years of
   age, to be healed of the bishops. They ordered her to be brought to
   their adversaries, who, being rebuked by their own conscience, joined
   their entreaties to those of the child's parents, and besought the
   bishops that she might be healed. They, therefore, perceiving their
   adversaries to yield, poured forth a short prayer, and then Germanus,
   full of the Holy Ghost, invoking the Trinity, at once drew from his
   side a casket which hung about his neck, containing relics of the
   saints, and, taking it in his hands, applied it in the sight of all to
   the girl's eyes, which were immediately delivered from darkness and
   filled with the light of truth. The parents rejoiced, and the people
   were filled with awe at the miracle; and after that day, the heretical
   beliefs were so fully obliterated from the minds of all, that they
   thirsted for and sought after the doctrine of the bishops.

   This damnable heresy being thus suppressed, and the authors thereof
   confuted, and all the people settled in the purity of the faith, the
   bishops went to the tomb of the martyr, the blessed Alban, to give
   thanks to God through him. There Germanus, having with him relics of
   all the Apostles, and of divers martyrs, after offering up his prayers,
   commanded the tomb to be opened, that he might lay therein the precious
   gifts; judging it fitting, that the limbs of saints brought together
   from divers countries, as their equal merits had procured them
   admission into heaven, should find shelter in one tomb. These being
   honourably bestowed, and laid together, he took up a handful of dust
   from the place where the blessed martyr's blood had been shed, to carry
   away with him. In this dust the blood had been preserved, showing that
   the slaughter of the martyrs was red, though the persecutor was pale in
   death.' In consequence of these things, an innumerable multitude of
   people was that day converted to the Lord.
     __________________________________________________________________

  CHAP. XIX. How the same holy man, being detained there by sickness, by his
  prayers quenched a fire that had broken out among the houses, and was himself
  cured of his infirmity by a vision. [429 A.D.]

   AS they were returning thence, the treacherous enemy, having, as it
   chanced, prepared a snare, caused Germanus to bruise his foot by a
   fall, not knowing that, as it was with the blessed Job, his merits
   would be but increased by bodily affliction. Whilst he was thus
   detained some time in the same place by his infirmity, a fire broke out
   in a cottage neighbouring to that in which he was; and having burned
   down the other houses which were thatched with reed, fanned by the
   wind, was carried on to the dwelling in which he lay. The people all
   flocked to the prelate, entreating that they might lift him in their
   arms, and save him from the impending danger. But he rebuked them, and
   in the assurance of his faith, would not suffer himself to be removed.
   The whole multitude, in terror and despair, ran to oppose the
   conflagration; but, for the greater manifestation of the Divine power,
   whatsoever the crowd endeavoured to save, was destroyed; and what the
   sick and helpless man defended, the flame avoided and passed by, though
   the house that sheltered the holy man lay open to it, and while the
   fire raged on every side, the place in which he lay appeared untouched,
   amid the general conflagration. The multitude rejoiced at the miracle,
   and was gladly vanquished by the power of God. A great crowd of people
   watched day and night before the humble cottage; some to have their
   souls healed, and some their bodies. All that Christ wrought in the
   person of his servant, all the wonders the sick man performed cannot be
   told. Moreover, he would suffer no medicines to be applied to his
   infirmity; but one night he saw one clad in garments as white as snow,
   standing by him, who reaching out his hand, seemed to raise him up, and
   ordered him to stand firm upon his feet; from which time his pain
   ceased, and he was so perfectly restored, that when the day came, with
   good courage he set forth upon his journey.
     __________________________________________________________________

  CHAP. XX. How the same Bishops brought help from Heaven to the Britons in a
  battle, and then returned home. [430 A.D.]

   IN the meantime, the Saxons and Picts, with their united forces, made
   war upon the Britons, who in these straits were compelled to take up
   arms. In their terror thinking themselves unequal to their enemies,
   they implored the assistance of the holy bishops; who, hastening to
   them as they had promised, inspired so much confidence into these
   fearful people, that one would have thought they had been joined by a
   mighty army. Thus, by these apostolic leaders, Christ Himself commanded
   in their camp. The holy days of Lent were also at hand, and were
   rendered more sacred by the presence of the bishops, insomuch that the
   people being instructed by daily sermons, came together eagerly to
   receive the grace of baptism. For a great multitude of the army desired
   admission to the saving waters, and a wattled church was constructed
   for the Feast of the Resurrection of our Lord, and so fitted up for the
   army in the field as if it were in a city. Still wet with the baptismal
   water the troops set forth; the faith of the people was fired; and
   where arms had been deemed of no avail, they looked to the help of God.
   News reached the enemy of the manner and method of their purification,
   who, assured of success, as if they had to deal with an unarmed host,
   hastened forward with renewed eagerness. But their approach was made
   known by scouts. When, after the celebration of Easter, the greater
   part of the army, fresh from the font, began to take up arms and
   prepare for war, Germanus offered to be their leader. He picked out the
   most active, explored the country round about, and observed, in the way
   by which the enemy was expected, a valley encompassed by hills^ of
   moderate height. In that place he drew up his untried troops, himself
   acting as their general. And now a formidable host of foes drew near,
   visible, as they approached, to his men lying in ambush. Then, on a
   sudden, Germanus, bearing the standard, exhorted his men, and bade them
   all in a loud voice repeat his words. As the enemy advanced in all
   security, thinking to take them by surprise, the bishops three times
   cried, "Hallelujah." A universal shout of the same word followed, and
   the echoes from the surrounding hills gave back the cry on all sides,
   the enemy was panic-stricken, fearing, not only the neighbouring rocks,
   but even the very frame of heaven above them; and such was their
   terror, that their feet were not swift enough to save them. They fled
   in disorder, casting away their arms, and well satisfied if, even with
   unprotected bodies, they could escape the danger; many of them, flying
   headlong in their fear, were engulfed by the river which they had
   crossed. The Britons, without a blow, inactive spectators of the
   victory they had gained, beheld their vengeance complete. The scattered
   spoils were gathered up, and the devout soldiers rejoiced in the
   success which Heaven had granted them. The prelates thus triumphed over
   the enemy without bloodshed, and gained a victory by faith, without the
   aid of human force. Thus, having settled the affairs of the island, and
   restored tranquillity by the defeat of the invisible foes, as well as
   of enemies in the flesh, they prepared to return home. Their own
   merits, and the intercession of the blessed martyr Alban, obtained for
   them a calm passage, and the happy vessel restored them in peace to the
   desires of their people.
     __________________________________________________________________

  CHAP. XXI. How, when the Pelagian heresy began to spring up afresh, Germanus,
  returning to Britain with Severus, first restored bodily strength to a lame
  youth, then spiritual health to the people of God, having condemned or
  converted the Heretics [447 A.D.]

   NOT long after, news was brought from the same island, that certain
   persons were again attempting to teach and spread abroad the Pelagian
   heresy, and again the holy Germanus was entreated by all the priests,
   that he would defend the cause of God, which he had before maintained.
   He speedily complied with their request; and taking with him Severus, a
   man of singular sanctity, who was disciple to the blessed father,
   Lupus, bishop of Troyes, and at that time, having been ordained bishop
   of the Treveri, was preaching the Word of God to the tribes of Upper
   Germany, put to sea, and with favouring winds and calm waters sailed to
   Britain.

   In the meantime, the evil spirits, speeding through the whole island,
   were constrained against their will to foretell that Germanus was
   coming, insomuch, that one Elafius, a chief of that region, without
   tidings from any visible messenger, hastened to meet the holy men,
   carrying with him his son, who in the very flower of his youth laboured
   under a grievous infirmity; for the sinews of the knee were wasted and
   shrunk, so that the withered limb was denied the power to walk. All the
   country followed this Elafius. The bishops arrived, and were met by the
   ignorant multitude, whom they blessed, and preached the Word of God to
   them. They found the people constant in the faith as they had left
   them; and learning that but few had gone astray, they sought out the
   authors of the evil and condemned them. Then suddenly Elafius cast
   himself at the feet of the bishops, presenting his son, whose distress
   was visible and needed no words to express it. All were grieved, but
   especially the bishops, who, filled with pity, invoked the mercy of
   God; and straightway the blessed Germanus, causing the youth to sit
   down, touched the bent and feeble knee and passed his healing hand over
   all the diseased part. At once health was restored by the power of his
   touch, the withered limb regained its vigour, the sinews resumed their
   task, and the youth was, in the presence of all the people, delivered
   whole to his father. The multitude was amazed at the miracle, and the
   Catholic faith was firmly established in the hearts of all; after
   which, they were, in a sermon, exhorted to amend their error. By the
   judgement of all, the exponents of the heresy, who had been banished
   from the island, were brought before the bishops, to be conveyed into
   the continent, that the country might be rid of them, and they
   corrected of their errors. So it came to pass that the faith in those
   parts continued long after pure and untainted. Thus when they had
   settled all things, the blessed prelates returned home as prosperously
   as they had come.

   But Germanus, after this, went to Ravenna to intercede for the
   tranquillity of the Armoricans,^ where, after being very honourably
   received by Valentinian and his mother, Placidia, he departed hence to
   Christ; his body was conveyed to his own city with a splendid retinue,
   and mighty works attended his passage to the grave. Not long after,
   Valentinian was murdered by the followers of Aetius, the patrician,
   whom he had put to death, in the sixth^ year of the reign of Marcian,
   and with him ended the empire of the West.
     __________________________________________________________________

  CHAP. XXII. How the Britons, being for a time at rest from foreign invasions,
  wore themselves out by civil wars, and at the same time gave themselves up to
  more heinous crimes.

   IN the meantime, in Britain, there was some respite from foreign, but
   not from civil war. The cities destroyed by the enemy and abandoned
   remained in ruins; and the natives, who had escaped the enemy, now
   fought against each other. Nevertheless, the kings, priests, private
   men, and the nobility, still remembering the late calamities and
   slaughters, in some measure kept within bounds; but when these died,
   and another generation succeeded, which knew nothing of those times,
   and was only acquainted with the existing peaceable state of things,
   all the bonds of truth and justice were so entirely broken, that there
   was not only no trace of them remaining, but only very few persons
   seemed to retain any memory of them at all. To other crimes beyond
   description, which their own historian, Gildas, mournfully relates,
   they added this--that they never preached the faith to the Saxons, or
   English, who dwelt amongst them. Nevertheless, the goodness of God did
   not forsake his people, whom he foreknew, but sent to the aforesaid
   nation much more worthy heralds of the truth, to bring it to the faith.
     __________________________________________________________________

  CHAP. XXIII. How the holy Pope Gregory sent Augustine, with other monks, to
  preach to the English nation, and encouraged them by a letter of exhortation,
  not to desist from their labour. [596 A. D.]

   IN the year of our Lord 582, Maurice, the fifty-fourth from Augustus,
   ascended the throne, and reigned twenty one years. In the tenth year of
   his reign, Gregory, a man eminent in learning and the conduct of
   affairs, was promoted to the Apostolic see of Rome, and presided over
   it thirteen years, six months and ten days. He, being moved by Divine
   inspiration, in the fourteenth year of the same emperor, and about the
   one hundred and fiftieth after the coming of the English into Britain,
   sent the servant of God, Augustine,^ and with him divers other monks,
   who feared the Lord, to preach the Word of God to the English nation.
   They having, in obedience to the pope's commands, undertaken that work,
   when they had gone but a little way on their journey, were seized with
   craven terror, and began to think of returning home, rather than
   proceed to a barbarous, fierce, and unbelieving nation, to whose very
   language they were strangers; and by common consent they decided that
   this was the safer course. At once Augustine, who had been appointed to
   be consecrated bishop, if they should be received by the English, was
   sent back, that he might, by humble entreaty, obtain of the blessed
   Gregory, that they should not be compelled to undertake so dangerous,
   toilsome, and uncertain a journey. The pope, in reply, sent them a
   letter of exhortation, persuading them to set forth to the work of the
   Divine Word, and rely on the help of God. The purport of which letter
   was as follows:

   "Gregory, the servant of the servants of God, to the servants of our
   Lord. Forasmuch as it had been better not to begin a good work, than to
   think of desisting from one which has been begun, it behoves you, my
   beloved sons, to fulfil with all diligence the good work, which, by the
   help of the Lord, you have undertaken. Let not, therefore, the toil of
   the journey, nor the tongues of evil-speaking men, discourage you; but
   with all earnestness and zeal perform, by God's guidance, that which
   you have set about; being assured, that great labour is followed by the
   greater glory of an eternal reward. When Augustine, your Superior,
   returns, whom we also constitute your abbot, humbly obey him in all
   things; knowing, that whatsoever you shall do by his direction, will,
   in all respects, be profitable to your souls. Almighty God protect you
   with His grace, and grant that I may, in the heavenly country, see the
   fruits of your labour, inasmuch as, though I cannot labour with you, I
   shall partake in the joy of the reward, because I am willing to labour.
   God keep you in safety, my most beloved sons. Given the 23rd of July,
   in the fourteenth year of the reign of our most religious lord,
   Mauritius Tiberius Augustus, the thirteenth year after the consulship
   of our lord aforesaid, and the fourteenth indiction."
     __________________________________________________________________

  CHAP. XXIV. How he wrote to the bishop of Arles to entertain them. [596 A.D.]

   THE same venerable pope also sent at the same time a letter to
   Aetherius, archbishop of Arles,' exhorting him to give favourable
   entertainment to Augustine on his way to Britain; which letter was in
   these words:

   To his most reverend and holy brother and fellow bishop Aetherius,
   Gregory, the servant of the servants of God. Although religious men
   stand in need of no recommendation with priests who have the charity
   which is pleasing to God; yet because an opportunity of writing has
   occurred, we have thought fit to send this letter to you, Brother, to
   inform you, that with the help of God we have directed thither, for the
   good of souls, the bearer of these presents, Augustine, the servant of
   God, of whose zeal we are assured, with other servants of God, whom it
   is requisite that your Holiness readily assist with priestly zeal,
   affording him all the comfort in your power. And to the end that you
   may be the more ready in your help, we have enjoined him to inform you
   particularly of the occasion of his coming; knowing, that when you are
   acquainted with it, you will, as the matter requires, for the sake of
   God, dutifully dispose yourself to give him comfort. We also in all
   things recommend to your charity, Candidus,^ the priest, our common
   son, whom we have transferred to the administration of a small
   patrimony in our Church. God keep you in safety, most reverend brother.
   Given the 23rd day of July, in the fourteenth year of the reign of our
   most religious lord, Mauritius Tiberius Augustus, the thirteenth year
   after the consulship of our lord aforesaid, and the fourteenth
   indiction."
     __________________________________________________________________

  CHAP. XXV. How Augustine, coming into Britain, first preached in the Isle of
  Thanet to the King of Kent, and having obtained licence from him, went into
  Kent, in order to preach therein. [597 A. D.]

   Augustine, thus strengthened by the encouragement of the blessed Father
   Gregory, returned to the work of the Word of God, with the servants of
   Christ who were with him, and arrived in Britain. The powerful
   Ethelbert was at that time king of Kent; he had extended his dominions
   as far as the boundary formed by the great river Humber, by which the
   Southern Saxons are divided from the Northern. On the east of Kent is
   the large Isle of Thanet, containing, according to the English way of
   reckoning, 600 families,^ divided from the mainland by the river
   Wantsum,^ which is about three furlongs in breadth, and which can be
   crossed only in two places; for at both ends it runs into the sea. On
   this island landed^ the servant of the Lord, Augustine, and his
   companions, being, as is reported, nearly forty men. They had obtained,
   by order of the blessed Pope Gregory, interpreters of the nation of the
   Franks,^ and sending to Ethelbert, signified that they were come from
   Rome, and brought a joyful message, which most undoubtedly assured to
   those that hearkened to it everlasting joys in heaven, and a kingdom
   that would never end, with the living and true God. The king hearing
   this, gave orders that they, should stay in the island where they had
   landed, and be furnished with necessaries, till he should consider what
   to do with them. For he had before heard of the Christian religion,
   having a Christian wife of the royal family of the Franks, called
   Bertha; whom he had received from her parents, upon condition that she
   should be permitted to preserve inviolate the rites of her religion
   with the Bishop Liudhard,^ who was sent with her to support her in the
   faith. Some days after, the king came into the island, and sitting in
   the open air, ordered Augustine and his companions to come and hold a
   conference with him. For he had taken precaution that they should not
   come to him in any house, lest, by so coming, according to an ancient
   superstition, if they practised any magical arts, they might impose
   upon him, and so get the better of him. But they came endued with
   Divine, not with magic power, bearing a silver cross for their banner,
   and the image of our Lord and Saviour painted on a board; and chanting
   litanies, they offered up their prayers to the Lord for the eternal
   salvation both of themselves and of those to whom and for whom they had
   come. When they had sat down, in obedience to the king's commands, and
   preached to him and his attendants there present the Word of life, the
   king answered thus: "Your words and promises are fair, but because they
   are new to us, and of uncertain import, I cannot consent to them so far
   as to forsake that which I have so long observed with the whole English
   nation. But because you are come from far as strangers into my kingdom,
   and, as I conceive, are desirous to impart to us those things which you
   believe to be true, and most beneficial, we desire not to harm you, but
   will give you favourable entertainment, and take care to supply you
   with all things necessary to your sustenance; nor do we forbid you to
   preach and gain as many as you can to your religion." Accordingly he
   gave them an abode in the city of Canterbury, which was the metropolis
   of all his dominions, and, as he had promised, besides supplying them
   with sustenance, did not refuse them liberty to preach. It is told
   that, as they drew near to the city, after their manner, with the holy
   cross, and the image of our sovereign Lord and King, Jesus Christ, they
   sang in concert this litany: "We beseech thee, Lord, for Thy great
   mercy, that Thy wrath and anger be turned away from this city, and from
   Thy holy house, for we have sinned. Hallelujah."
     __________________________________________________________________

  CHAP. XXVI. How St. Augustine in Kent followed the doctrine and manner of life
  of the primitive Church, and settled his episcopal see in the royal city. [597
  A. D.]

   AS soon as they entered the dwelling-place assigned to them, they began
   to imitate the Apostolic manner of life in the primitive Church;
   applying themselves to constant prayer, watchings, and fastings;
   preaching the Word of life to as many as they could; despising all
   worldly things, as in nowise concerning them; receiving only their
   necessary food from those they taught; living themselves in all
   respects conformably to what they taught, and being always ready to
   suffer any adversity, and even to die for that truth which they
   preached. In brief, some believed and were baptized, admiring the
   simplicity of their blameless life, and the sweetness of their heavenly
   doctrine. There was on the east side of the city, a church dedicated of
   old to the honour of St. Martin, (Note: St. Martin was regarded with
   special reverence in Britain and Ireland. Possibly some of the earliest
   missionaries may have been his disciples, e.g., St. Ninian and, St.
   Patrick. The Roman church of St. Martin at Canterbury has been
   frequently altered and partly rebuilt, so that "small portions only of
   the Roman walls remain. Roman bricks are used as old materials in the
   parts rebuilt") built whilst the Romans were still in the island,
   wherein the queen, who, as has been said before, was a Christian, was
   wont to pray. In this they also first began to come together, to chant
   the Psalms, to pray, to celebrate Mass, to preach, and to baptize, till
   when the king had been converted to the faith, they obtained greater
   liberty to preach everywhere and build or repair churches.

   When he, among the rest, believed and was baptized, attracted by the
   pure life of these holy men and their gracious promises, the truth of
   which they established by many miracles, greater numbers began daily to
   flock together to hear the Word, and, forsaking their heathen rites, to
   have fellowship, through faith, in the unity of Christ's Holy Church.
   It is told that the king, while he rejoiced at their conversion and
   their faith, yet compelled none to embrace Christianity, but only
   showed more affection to the believers, as to his fellow citizens in
   the kingdom of Heaven. For he had learned from those who had instructed
   him and guided him to salvation, that the service of Christ ought to be
   voluntary, not by compulsion. Nor was it long before he gave his
   teachers a settled residence suited to their degree in his metropolis
   of Canterbury, with such possessions of divers sorts as were necessary
   for them.
     __________________________________________________________________

  CHAP. XXVII. How St. Augustine, being made a bishop, sent to acquaint Pope
  Gregory with what had been done in Britain, and asked and received replies, of
  which he stood in need. [597-601 A.D.]

   IN the meantime, Augustine, the man of God, went to Aries, and,
   according to the orders received from the holy Father Gregory, was
   ordained archbishop of the English nation, (Note: Augustine was not
   consecrated as archbishop either of London or Canterbury, but by the
   general title of "Archbishop of the English." According to Gregory's
   original scheme, London, not Canterbury, was to have been the seat of
   the primacy of southern England. London and York being doubtless the
   most important cities of south and north known to him from their
   history during the Roman occupation. But Christianity was not
   permanently established in London till it was too late to remove the
   see from Canterbury, which would obviously commend itself to Augustine
   as the most suitable place to be the metropolitan city) by Aetherius,^
   archbishop of that city. Then returning into Britain, he sent
   Laurentius the priest^ and Peter the monk^ to Rome, to acquaint Pope
   Gregory, that the English nation had received the faith of Christ, and
   that he was himself made their bishop. At the same time, he desired his
   solution of some doubts which seemed urgent to him. He soon received
   fitting answers to his questions, which we have also thought meet to
   insert in this our history:

   The First Question of the blessed Augustine, Bishop of the Church of
   Canterbury.--Concerning bishops, what should be their manner of
   conversation towards their clergy? or into how many portions the
   offerings of the faithful at the altar are to be divided? and how the
   bishop is to act in the Church?

   Gregory, Pope of the City of Rome, answers.--Holy Scripture, in which
   we doubt not you are well versed, testifies to this, and in particular
   the Epistles of the Blessed Paul to Timothy, wherein he endeavours to
   show him what should be his manner of conversation in the house of God;
   but it is the custom of the Apostolic see to prescribe these rules to
   bishops when they are ordained: that all emoluments which accrue, are
   to be divided into four portions ;--one for the bishop and his
   household, for hospitality and entertainment of guests; another for the
   clergy; a third for the poor; and the fourth for the repair of
   churches. But in that you, my brother, having been instructed in
   monastic rules, must not live apart from your clergy in the Church of
   the English, which has been lately, by the will of God, converted to
   the faith, you must establish the manner of conversation of our fathers
   in the primitive Church, among whom, none said that aught of the things
   which they possessed was his own, but they had all things common.

   But if there are any clerks not received into holy orders, who cannot
   live continent, they are to take wives, and receive their stipends
   outside of the community; because we know that it is written concerning
   the same fathers of whom we have spoken that a distribution was made
   unto every man according as he had need. Care is also to be taken of
   their stipends, and provision to be made, and they are to be kept under
   ecclesiastical rule, that they may live orderly, and attend to singing
   of psalms, and, by the help of God, preserve their hearts and tongues
   and bodies from all that is unlawful. But as for those that live in
   common, there is no need to say anything of assigning portions, or
   dispensing hospitality and showing mercy; inasmuch as all that they
   have over is to be spent in pious and religious works, according to the
   teaching of Him who is the Lord and Master of all, "Give alms of such
   things as ye have over, and behold all things are clean unto you."

   Augustine's Second Question--Whereas the faith is one and the same, are
   there different customs in different Churches? and is one custom of
   Masses observed in the holy Roman Church, and another in the Church of
   Gaul?

   Pope Gregory answers.--You know, my brother, the custom of the Roman
   Church in which you remember that you were bred up. But my will is,
   that if you have found anything, either in the Roman, or the Gallican,
   or any other Church, which may be more acceptable to Almighty God, you
   should carefully make choice of the same, and sedulously teach the
   Church of the English, which as yet is new in the faith, whatsoever you
   can gather from the several Churches. For things are not to be loved
   for the sake of places, but places for the sake of good things. Choose,
   therefore, from every Church those things that are pious, religious,
   and right, and when you have, as it were, made them up into one bundle,
   let the minds of the English be accustomed thereto.

   Augustine's Third Question.--I beseech you, what punishment must be
   inflicted on one who steals anything from a church?

   Gregory answers.--You may judge, my brother, by the condition of the
   thief, in what manner he is to be corrected. For there are some, who,
   having substance, commit theft; and there are others, who transgress in
   thi