BOOK V

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The epitaph was this:—

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

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

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

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

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

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

The last are as follow:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

At which time, the brothers who were in Frisland, attending on the ministry of the Word, chose out of their own number a man of sober life, and meek of heart, called Suidbert,(833) to be ordained bishop for them. He, being sent into Britain, was consecrated, at their request, by the most reverend Bishop Wilfrid, who, having been driven out of his country, chanced then to be living in banishment among the Mercians;(834) for Kent had no bishop at that time, Theodore being dead, and Bertwald, his successor, who had gone beyond the sea to be ordained, having not yet returned to his episcopal see.

The said Suidbert, being made bishop, returned from Britain, and not long after departed to the Boructuari; and by his preaching brought many of them into the way of truth; but the Boructuari being not long after subdued by the Old Saxons, those who had received the Word were dispersed abroad; and the bishop himself with certain others went to Pippin, who, at the request of his wife, Blithryda,(835) gave him a place of abode in a certain island on the Rhine, called in their tongue, Inlitore;(836) there he built a monastery, which his successors still possess, and for a time dwelt in it, leading a most continent life, and there ended his days.

When they who had gone thither had spent some years teaching in Frisland, Pippin, with the consent of them all, sent the venerable Wilbrord to Rome, where Sergius was still pope, desiring that he might be consecrated archbishop over the nation of the Frisians; which was accordingly done, as he had made request, in the year of our Lord 696. He was consecrated in the church of the Holy Martyr Cecilia,(837) on her festival; and the said pope gave him the name of Clement, and forthwith sent him back to his bishopric, to wit, fourteen days after his arrival in the city.

Pippin gave him a place for his episcopal see, in his famous fort, which in the ancient language of those people is called Wiltaburg, that is, the town of the Wilts; but, in the Gallic tongue, Trajectum.(838) The most reverend prelate having built a church there,(839) and preaching the Word of faith far and near, drew many from their errors, and built many churches and not a few monasteries. For not long after he himself constituted other bishops in those parts from the number of the brethren that either came with him or after him to preach there; of whom some are now fallen asleep in the Lord; but Wilbrord himself, surnamed Clement, is still living, venerable for his great age, having been thirty-six years a bishop, and now, after manifold conflicts of the heavenly warfare, he longs with all his heart for the recompense of the reward in Heaven.(840)

Chap. XII. How one in the province of the Northumbrians, rose from the dead, and related many things which he had seen, some to be greatly dreaded and some to be desired. [Circ. 696 A.D.]

At this time a memorable miracle, and like to those of former days, was wrought in Britain; for, to the end that the living might be roused from the death of the soul, a certain man, who had been some time dead, rose again to the life of the body, and related many memorable things that he had seen; some of which I have thought fit here briefly to describe. There was a certain householder in that district of the Northumbrians which is called Incuneningum,(841) who led a godly life, with all his house. This man fell sick, and his sickness daily increasing, he was brought to extremity, and died in the beginning of the night; but at dawn he came to life again, and suddenly sat up, whereat all those that sat about the body weeping fled away in great terror, only his wife, who loved him better, though trembling and greatly afraid, remained with him. And he comforting her, said, “Fear not, for I am now in very deed risen from death whereof I was holden, and permitted again to live among men; nevertheless, hereafter I must not live as I was wont, but after a very different manner.” Then rising immediately, he went to the oratory of the little town, and continuing in prayer till day, forthwith divided all his substance into three parts; one whereof he gave to his wife, another to his children, and the third, which he kept himself, he straightway distributed among the poor. Not long after, being set free from the cares of this world, he came to the monastery of Mailros,(842) which is almost enclosed by the winding of the river Tweed, and having received the tonsure, went apart into a place of abode which the abbot had provided, and there he continued till the day of his death, in so great contrition of mind and mortifying of the body, that even if his tongue had been silent, his life would have declared that he had seen many things either to be dreaded or coveted, which were hidden from other men.

Thus he related what he had seen.(843) “He that led me had a countenance full of light, and shining raiment, and we went in silence, as it seemed to me, towards the rising of the summer sun. And as we walked we came to a broad and deep valley of infinite length; it lay on our left, and one side of it was exceeding terrible with raging flames, the other no less intolerable for violent hail and cold snows drifting and sweeping through all the place. Both sides were full of the souls of men which seemed to be tossed from one side to the other as it were by a violent storm; for when they could no longer endure the fervent heat, the hapless souls leaped into the midst of the deadly cold; and finding no rest there, they leaped back again to be burnt in the midst of the unquenchable flames. Now whereas an innumerable multitude of misshapen spirits were thus tormented far and near with this interchange of misery, as far as I could see, without any interval of rest, I began to think that peradventure this might be Hell, of whose intolerable torments I had often heard men talk. My guide, who went before me, answered to my thought, saying, ‘Think not so, for this is not the Hell you believe it to be.’

“When he had led me farther by degrees, sore dismayed by that dread sight, on a sudden I saw the place before us begin to grow dark and filled with shadows. When we entered into them, the shadows by degrees grew so thick, that I could see nothing else, save only the darkness and the shape and garment of him that led me. As we went on ‘through the shades in the lone night,’(844) lo! on a sudden there appeared before us masses of foul flame constantly rising as it were out of a great pit, and falling back again into the same. When I had been led thither, my guide suddenly vanished, and left me alone in the midst of darkness and these fearful sights. As those same masses of fire, without intermission, at one time flew up and at another fell back into the bottom of the abyss, I perceived that the summits of all the flames, as they ascended were full of the spirits of men, which, like sparks flying upwards with the smoke, were sometimes thrown on high, and again, when the vapours of the fire fell, dropped down into the depths below. Moreover, a stench, foul beyond compare, burst forth with the vapours, and filled all those dark places.

“Having stood there a long time in much dread, not knowing what to do, which way to turn, or what end awaited me, on a sudden I heard behind me the sound of a mighty and miserable lamentation, and at the same time noisy laughter, as of a rude multitude insulting captured enemies. When that noise, growing plainer, came up to me, I beheld a crowd of evil spirits dragging five souls of men, wailing and shrieking, into the midst of the darkness, whilst they themselves exulted and laughed. Among those human souls, as I could discern, there was one shorn like a clerk, one a layman, and one a woman. The evil spirits that dragged them went down into the midst of the burning pit; and it came to pass that as they went down deeper, I could no longer distinguish between the lamentation of the men and the laughing of the devils, yet I still had a confused sound in my ears. In the meantime, some of the dark spirits ascended from that flaming abyss, and running forward, beset me on all sides, and with their flaming eyes and the noisome fire which they breathed forth from their mouths and nostrils, tried to choke me; and threatened to lay hold on me with fiery tongs, which they had in their hands, yet they durst in no wise touch me, though they assayed to terrify me. Being thus on all sides encompassed with enemies and shades of darkness, and casting my eyes hither and thither if haply anywhere help might be found whereby I might be saved, there appeared behind me, on the way by which I had come, as it were, the brightness of a star shining amidst the darkness; which waxing greater by degrees, came rapidly towards me: and when it drew near, all those evil spirits, that sought to carry me away with their tongs, dispersed and fled.

“Now he, whose approach put them to flight, was the same that led me before; who, then turning towards the right, began to lead me, as it were, towards the rising of the winter sun, and having soon brought me out of the darkness, led me forth into an atmosphere of clear light. While he thus led me in open light, I saw a vast wall before us, the length on either side, and the height whereof, seemed to be altogether boundless. I began to wonder why we went up to the wall, seeing no door in it, nor window, nor any way of ascent. But when we came to the wall, we were presently, I know not by what means, on the top of it, and lo! there was a wide and pleasant plain full of such fragrance of blooming flowers that the marvellous sweetness of the scents immediately dispelled the foul stench of the dark furnace which had filled my nostrils. So great was the light shed over all this place that it seemed to exceed the brightness of the day, or the rays of the noontide sun. In this field were innumerable companies of men clothed in white, and many seats of rejoicing multitudes. As he led me through the midst of bands of happy inhabitants, I began to think that this perchance might be the kingdom of Heaven, of which I had often heard tell. He answered to my thought, saying, ‘Nay, this is not the kingdom of Heaven, as you think.’

“When we had also passed those mansions of blessed spirits, and gone farther on, I saw before me a much more beautiful light than before, and therein heard sweet sounds of singing, and so wonderful a fragrance was shed abroad from the place, that the other which I had perceived before and thought so great, then seemed to me but a small thing; even as that wondrous brightness of the flowery field, compared with this which I now beheld, appeared mean and feeble. When I began to hope that we should enter that delightful place, my guide, on a sudden stood still; and straightway turning, led me back by the way we came.

“In our return, when we came to those joyous mansions of the white-robed spirits, he said to me, ‘Do you know what all these things are which you have seen?’ I answered, ‘No,’ and then he said, ‘That valley which you beheld terrible with flaming fire and freezing cold, is the place in which the souls of those are tried and punished, who, delaying to confess and amend their crimes, at length have recourse to repentance at the point of death, and so go forth from the body; but nevertheless because they, even at their death, confessed and repented, they shall all be received into the kingdom of Heaven at the day of judgement; but many are succoured before the day of judgement, by the prayers of the living and their alms and fasting, and more especially by the celebration of Masses. Moreover that foul flaming pit which you saw, is the mouth of Hell, into which whosoever falls shall never be delivered to all eternity. This flowery place, in which you see this fair and youthful company, all bright and joyous, is that into which the souls of those are received who, indeed, when they leave the body have done good works, but who are not so perfect as to deserve to be immediately admitted into the kingdom of Heaven; yet they shall all, at the day of judgement, behold Christ, and enter into the joys of His kingdom; for such as are perfect in every word and deed and thought, as soon as they quit the body, forthwith enter into the kingdom of Heaven; in the neighbourhood whereof that place is, where you heard the sound of sweet singing amidst the savour of a sweet fragrance and brightness of light. As for you, who must now return to the body, and again live among men, if you will seek diligently to examine your actions, and preserve your manner of living and your words in righteousness and simplicity, you shall, after death, have a place of abode among these joyful troops of blessed souls which you behold. For when I left you for awhile, it was for this purpose, that I might learn what should become of you.’ When he had said this to me, I much abhorred returning to the body, being delighted with the sweetness and beauty of the place which I beheld, and with the company of those I saw in it. Nevertheless, I durst not ask my guide anything; but thereupon, on a sudden, I found myself, I know not how, alive among men.”

Now these and other things which this man of God had seen, he would not relate to slothful men, and such as lived negligently; but only to those who, being terrified with the dread of torments, or ravished with the hope of everlasting joys, would draw from his words the means to advance in piety. In the neighbourhood of his cell lived one Haemgils, a monk, and eminent in the priesthood, whose good works were worthy of his office: he is still living, and leading a solitary life in Ireland, supporting his declining age with coarse bread and cold water. He often went to that man, and by repeated questioning, heard of him what manner of things he had seen when out of the body; by whose account those few particulars which we have briefly set down came also to our knowledge. And he related his visions to King Aldfrid,(845) a man most learned in all respects, and was by him so willingly and attentively heard, that at his request he was admitted into the monastery above-mentioned, and received the crown of the monastic tonsure; and the said king, whensoever he came into those parts, very often went to hear him. At that time the abbot and priest Ethelwald,(846) a man of godly and sober life, presided over that monastery. He now occupies the episcopal see of the church of Lindisfarne, leading a life worthy of his degree.

He had a place of abode assigned him apart in that monastery, where he might give himself more freely to the service of his Creator in continual prayer. And inasmuch as that place was on the banks of the river, he was wont often to go into the same for the great desire he had to do penance in his body, and oftentimes to plunge in it, and to continue saying psalms or prayers in the same as long as he could endure it, standing still, while the waves flowed over him, sometimes up to the middle, and sometimes even to the neck in water; and when he went ashore, he never took off his cold, wet garments till they grew warm and dry on his body. And when in the winter the cracking pieces of ice were floating about him, which he had himself sometimes broken, to make room to stand or plunge in the river, and those who beheld it would say, “We marvel, brother Drythelm (for so he was called), that you are able to endure such severe cold;” he answered simply, for he was a simple and sober-spirited man, “I have seen greater cold.” And when they said, “We marvel that you choose to observe so hard a rule of continence,” he replied, “I have seen harder things.” And so, until the day of his calling hence, in his unwearied desire of heavenly bliss, he subdued his aged body with daily fasting, and forwarded the salvation of many by his words and life.

Chap. XIII. How another contrarywise before his death saw a book containing his sins, which was shown him by devils. [704-709 A.D.]

But contrarywise there was a man in the province of the Mercians, whose visions and words, but not his manner of life, were of profit to others, though not to himself. In the reign of Coenred,(847) who succeeded Ethelred, there was a layman who was a king’s thegn, no less acceptable to the king for his outward industry, than displeasing to him for his neglect of his own soul. The king diligently admonished him to confess and amend, and to forsake his evil ways, lest he should lose all time for repentance and amendment by a sudden death. But though frequently warned, he despised the words of salvation, and promised that he would do penance at some future time. In the meantime, falling sick he betook himself to his bed, and was tormented with grievous pains. The king coming to him (for he loved the man much) exhorted him, even then, before death, to repent of his offences. But he answered that he would not then confess his sins, but would do it when he was recovered of his sickness, lest his companions should upbraid him with having done that for fear of death, which he had refused to do in health. He thought he spoke very bravely, but it afterwards appeared that he had been miserably deceived by the wiles of the Devil.

The disease increasing, when the king came again to visit and instruct him, he cried out straightway with a lamentable voice, “What will you now? What are you come for? for you can no longer do aught for my profit or salvation.” The king answered, “Say not so; take heed and be of sound mind.” “I am not mad,” replied he, “but I now know the worst and have it for certain before my eyes.” “What is that?” said the king. “Not long since,” said he, “there came into this room two fair youths, and sat down by me, the one at my head, and the other at my feet. One of them drew forth a book most beautiful, but very small, and gave it me to read; looking into it, I there found all the good actions I had ever done in my life written down, and they were very few and inconsiderable. They took back the book and said nothing to me. Then, on a sudden, appeared an army of evil spirits of hideous countenance, and they beset this house without, and sitting down filled the greater part of it within. Then he, who by the blackness of his gloomy face, and his sitting above the rest, seemed to be the chief of them, taking out a book terrible to behold, of a monstrous size, and of almost insupportable weight, commanded one of his followers to bring it to me to read. Having read it, I found therein most plainly written in hideous characters, all the crimes I ever committed, not only in word and deed, but even in the least thought; and he said to those glorious men in white raiment who sat by me, ‘Why sit ye here, since ye know of a surety that this man is ours?’ They answered, ‘Ye speak truly; take him and lead him away to fill up the measure of your damnation.’ This said, they forthwith vanished, and two wicked spirits arose, having in their hands ploughshares, and one of them struck me on the head, and the other on the foot. And these ploughshares are now with great torment creeping into the inward parts of my body, and as soon as they meet I shall die, and the devils being ready to snatch me away, I shall be dragged into the dungeons of hell.”

Thus spoke that wretch in his despair, and soon after died, and now in vain suffers in eternal torments that penance which he failed to suffer for a short time with the fruits of forgiveness. Of whom it is manifest, that (as the blessed Pope Gregory writes of certain persons) he did not see these things for his own sake, since they did not avail him, but for the sake of others, who, knowing of his end, should be afraid to put off the time of repentance, whilst they have leisure, lest, being prevented by sudden death, they should perish impenitent. And whereas he saw diverse books laid before him by the good and evil spirits, this was done by Divine dispensation, that we may keep in mind that our deeds and thoughts are not scattered to the winds, but are all kept to be examined by the Supreme Judge, and will in the end be shown us either by friendly angels or by the enemy. And whereas the angels first drew forth a white book, and then the devils a black one; the former a very small one, the latter one very great; it is to be observed, that in his first years he did some good actions, all which he nevertheless obscured by the evil actions of his youth. If, contrarywise, he had taken care in his youth to correct the errors of his boyhood, and by well-doing to put them away from the sight of God, he might have been admitted to the fellowship of those of whom the Psalm says, “Blessed are those whose iniquities are forgiven, and whose sins are covered.”(848) This story, as I learned it of the venerable Bishop Pechthelm,(849) I have thought good to set forth plainly, for the salvation of such as shall read or hear it.

Chap. XIV. How another in like manner, being at the point of death, saw the place of punishment appointed for him in Hell.

I myself knew a brother, would to God I had not known him, whose name I could mention if it were of any avail, dwelling in a famous monastery, but himself living infamously. He was oftentimes rebuked by the brethren and elders of the place, and admonished to be converted to a more chastened life; and though he would not give ear to them, they bore with him long and patiently, on account of their need of his outward service, for he was a cunning artificer. But he was much given to drunkenness, and other pleasures of a careless life, and more used to stop in his workshop day and night, than to go to church to sing and pray and hear the Word of life with the brethren. For which reason it befell him according to the saying, that he who will not willingly humble himself and enter the gate of the church must needs be led against his will into the gate of Hell, being damned. For he falling sick, and being brought to extremity, called the brethren, and with much lamentation, like one damned, began to tell them, that he saw Hell opened, and Satan sunk in the depths thereof; and Caiaphas, with the others that slew our Lord, hard by him, delivered up to avenging flames. “In whose neighbourhood,” said he, “I see a place of eternal perdition prepared for me, miserable wretch that I am.” The brothers, hearing these words, began diligently to exhort him, that he should repent even then, whilst he was still in the flesh. He answered in despair, “There is no time for me now to change my course of life, when I have myself seen my judgement passed.”

Whilst uttering these words, he died without having received the saving Viaticum, and his body was buried in the farthest parts of the monastery, nor did any one dare either to say Masses or sing psalms, or even to pray for him.(850) Oh how far asunder hath God put light from darkness! The blessed Stephen, the first martyr, being about to suffer death for the truth, saw the heavens opened, and the glory of God, and Jesus standing on the right hand of God;(851) and where he was to be after death, there he fixed the eyes of his mind, that he might die the more joyfully. But this workman, of darkened mind and life, when death was at hand, saw Hell opened, and witnessed the damnation of the Devil and his followers; he saw also, unhappy wretch! his own prison among them, to the end that, despairing of salvation, he might himself die the more miserably, but might by his perdition afford cause of salvation to the living who should hear of it. This befell of late in the province of the Bernicians, and being noised abroad far and near, inclined many to do penance for their sins without delay. Would to God that this also might come to pass through the reading of our words!

Chap. XV. How divers churches of the Scots, at the instance of Adamnan, adopted the Catholic Easter; and how the same wrote a book about the holy places. [703 A.D.]

At this time a great part of the Scots in Ireland,(852) and some also of the Britons in Britain,(853) by the grace of God, adopted the reasonable and ecclesiastical time of keeping Easter. For when Adamnan,(854) priest and abbot of the monks that were in the island of Hii, was sent by his nation on a mission to Aldfrid, king of the English,(855) he abode some time in that province, and saw the canonical rites of the Church. Moreover, he was earnestly admonished by many of the more learned sort, not to presume to live contrary to the universal custom of the Church, either in regard to the observance of Easter, or any other ordinances whatsoever, with those few followers of his dwelling in the farthest corner of the world. Wherefore he so changed his mind, that he readily preferred those things which he had seen and heard in the English churches, to the customs which he and his people had hitherto followed. For he was a good and wise man, and excellently instructed in knowledge of the Scriptures. Returning home, he endeavoured to bring his own people that were in Hii, or that were subject to that monastery, into the way of truth, which he had embraced with all his heart; but he could not prevail. He sailed over into Ireland,(856) and preaching to those people, and with sober words of exhortation making known to them the lawful time of Easter, he brought back many of them, and almost all that were free from the dominion of those of Hii, from the error of their fathers to the Catholic unity, and taught them to keep the lawful time of Easter.

Returning to his island, after having celebrated the canonical Easter in Ireland, he was instant in preaching the Catholic observance of the season of Easter in his monastery, yet without being able to achieve his end; and it so happened that he departed this life before the next year came round,(857) the Divine goodness so ordaining it, that as he was a great lover of peace and unity, he should be taken away to everlasting life before he should be obliged, on the return of the season of Easter, to be at greater variance with those that would not follow him into the truth.

This same man wrote a book concerning the holy places, of great profit to many readers; his authority was the teaching and dictation of Arculf, a bishop of Gaul,(858) who had gone to Jerusalem for the sake of the holy places; and having wandered over all the Promised Land, travelled also to Damascus, Constantinople, Alexandria, and many islands in the sea, and returning home by ship, was cast upon the western coast of Britain by a great tempest. After many adventures he came to the aforesaid servant of Christ, Adamnan, and being found to be learned in the Scriptures, and acquainted with the holy places, was most gladly received by him and gladly heard, insomuch that whatsoever he said that he had seen worthy of remembrance in the holy places, Adamnan straightway set himself to commit to writing. Thus he composed a work, as I have said, profitable to many, and chiefly to those who, being far removed from those places where the patriarchs and Apostles lived, know no more of them than what they have learnt by reading. Adamnan presented this book to King Aldfrid, and through his bounty it came to be read by lesser persons.(859) The writer thereof was also rewarded by him with many gifts and sent back into his country. I believe it will be of advantage to our readers if we collect some passages from his writings, and insert them in this our History.(860)

Chap. XVI. The account given in the aforesaid book of the place of our Lord’s Nativity, Passion, and Resurrection.

He wrote concerning the place of the Nativity of our Lord, after this manner:(861) “Bethlehem, the city of David, is situated on a narrow ridge, encompassed on all sides with valleys, being a mile in length from west to east, and having a low wall without towers, built along the edge of the level summit. In the eastern corner thereof is a sort of natural half cave, the outward part whereof is said to have been the place where our Lord was born; the inner is called the manger of our Lord. This cave within is all covered with rich marble, and over the particular spot where our Lord is said to have been born, stands the great church of St. Mary.” He likewise wrote about the place of His Passion and Resurrection in this manner: “Entering the city of Jerusalem on the north side, the first place to be visited, according to the disposition of the streets, is the church of Constantine, called the Martyrium. It was built by the Emperor Constantine, in a royal and magnificent manner, because the Cross of our Lord was said to have been found there by his mother Helena. Thence, to the westward, is seen the church of Golgotha, in which is also to be found the rock which once bore the Cross to which the Lord’s body was nailed, and now it upholds a large silver cross, having a great brazen wheel with lamps hanging over it. Under the place of our Lord’s Cross, a crypt is hewn out of the rock, in which the Sacrifice is offered on an altar for the dead that are held in honour, their bodies remaining meanwhile in the street. To the westward of this church is the round church of the Anastasis or Resurrection of our Lord, encompassed with three walls, and supported by twelve columns. Between each of the walls is a broad passage, which contains three altars at three different points of the middle wall; to the south, the north, and the west. It has eight doors or entrances in a straight line through the three walls; four whereof face the south-east, and four the east.(862) In the midst of it is the round tomb of our Lord cut out of the rock, the top of of which a man standing within can touch with his hand; on the east is the entrance, against which that great stone was set. To this day the tomb bears the marks of the iron tools within, but on the outside it is all covered with marble to the very top of the roof, which is adorned with gold, and bears a large golden cross. In the north part of the tomb the sepulchre of our Lord is hewn out of the same rock, seven feet in length, and three hand-breadths above the floor; the entrance being on the south side, where twelve lamps burn day and night, four within the sepulchre, and eight above on the edge of the right side. The stone that was set at the entrance to the tomb is now cleft in two; nevertheless, the lesser part of it stands as an altar of hewn stone before the door of the tomb; the greater part is set up as another altar, four-cornered, at the east end of the same church, and is covered with linen cloths. The colour of the said tomb and sepulchre is white and red mingled together.”(863)

Chap. XVII. What he likewise wrote of the place of our Lord’s Ascension, and the tombs of the patriarchs.

Concerning the place of our Lord’s Ascension, the aforesaid author writes thus. “The Mount of Olives is equal in height to Mount Sion, but exceeds it in breadth and length; it bears few trees besides vines and olives, and is fruitful in wheat and barley, for the nature of that soil is not such as to yield thickets,(864) but grass and flowers. On the very top of it, where our Lord ascended into heaven, is a large round church,(865) having round about it three chapels with vaulted roofs. For the inner building could not be vaulted and roofed, by reason of the passage of our Lord’s Body; but it has an altar on the east side, sheltered by a narrow roof. In the midst of it are to be seen the last Footprints of our Lord, the place where He ascended being open to the sky; and though the earth is daily carried away by believers, yet still it remains, and retains the same appearance, being marked by the impression of the Feet. Round about these lies a brazen wheel, as high as a man’s neck, having an entrance from the west, with a great lamp hanging above it on a pulley and burning night and day. In the western part of the same church are eight windows; and as many lamps, hanging opposite to them by cords, shine through the glass as far as Jerusalem; and the light thereof is said to thrill the hearts of the beholders with a certain zeal and compunction. Every year, on the day of the Ascension of our Lord, when Mass is ended, a strong blast of wind is wont to come down, and to cast to the ground all that are in the church.”

Of the situation of Hebron, and the tombs of the fathers,(866) he writes thus. “Hebron, once a habitation and the chief city of David’s kingdom, now only showing by its ruins what it then was, has, one furlong to the east of it, a double cave in the valley, where the sepulchres of the patriarchs are encompassed with a wall four-square, their heads lying to the north. Each of the tombs is covered with a single stone, hewn like the stones of a church, and of a white colour, for the three patriarchs. Adam’s is of meaner and poorer workmanship, and he lies not far from them at the farthest end of the northern part of that wall. There are also some poorer and smaller monuments of the three women. The hill Mamre is a mile from these tombs, and is covered with grass and flowers, having a level plain on the top. In the northern part of it, the trunk of Abraham’s oak, being twice as high as a man, is enclosed in a church.”

Thus much, gathered from the works of the aforesaid writer, according to the sense of his words, but more briefly and in fewer words, we have thought fit to insert in our History for the profit of readers. Whosoever desires to know more of the contents of that book, may seek it either in the book itself, or in that abridgement which we have lately made from it.

Chap. XVIII. How the South Saxons received Eadbert and Eolla, and the West Saxons, Daniel and Aldhelm, for their bishops; and of the writings of the same Aldhelm. [705 A.D.]

In the year of our Lord 705, Aldfrid, king of the Northumbrians, died(867) before the end of the twentieth year of his reign. His son Osred,(868) a boy about eight years of age, succeeding him in the throne, reigned eleven years. In the beginning of his reign, Haedde, bishop of the West Saxons,(869) departed to the heavenly life; for he was a good man and a just, and his life and doctrine as a bishop were guided rather by his innate love of virtue, than by what he had gained from books. The most reverend bishop, Pechthelm, of whom we shall speak hereafter in the proper place,(870) and who while still deacon or monk was for a long time with his successor Aldhelm,(871) was wont to relate that many miracles of healing have been wrought in the place where he died, through the merit of his sanctity; and that the men of that province used to carry the dust thence for the sick, and put it into water, and the drinking thereof, or sprinkling with it, brought health to many sick men and beasts; so that the holy dust being frequently carried away, a great hole was made there.

Upon his death, the bishopric of that province was divided into two dioceses.(872) One of them was given to Daniel,(873) which he governs to this day; the other to Aldhelm, wherein he presided most vigorously four years; both of them were fully instructed, as well in matters touching the Church as in the knowledge of the Scriptures. Aldhelm, when he was as yet only a priest and abbot of the monastery which is called the city of Maildufus,(874) by order of a synod of his own nation, wrote a notable book(875) against the error of the Britons, in not celebrating Easter at the due time, and in doing divers other things contrary to the purity of doctrine and the peace of the church; and through the reading of this book many of the Britons, who were subject to the West Saxons, were led by him to adopt the Catholic celebration of our Lord’s Paschal Feast. He likewise wrote a famous book on Virginity,(876) which, after the example of Sedulius,(877) he composed in twofold form, in hexameters and in prose. He wrote some other books, being a man most instructed in all respects, for he had a polished style,(878) and was, as I have said, of marvellous learning both in liberal and ecclesiastical studies. On his death, Forthere(879) was made bishop in his stead, and is living at this time, being likewise a man very learned in the Holy Scriptures.

Whilst they administered the bishopric, it was determined by a synodal decree, that the province of the South Saxons, which till that time belonged to the diocese of the city of Winchester, where Daniel then presided, should itself have an episcopal see, and a bishop of its own.(880) Eadbert, at that time abbot of the monastery of Bishop Wilfrid, of blessed memory, called Selaeseu,(881) was consecrated their first bishop. On his death, Eolla succeeded to the office of bishop. He also died some years ago, and the bishopric has been vacant to this day.(882)

Chap. XIX. How Coinred, king of the Mercians, and Offa, king of the East Saxons, ended their days at Rome, in the monastic habit; and of the life and death of Bishop Wilfrid. [709 A.D.]

In the fourth year of the reign of Osred,(883) Coenred,(884) who had for some time nobly governed the kingdom of the Mercians, much more nobly quitted the sceptre of his kingdom. For he went to Rome, and there receiving the tonsure and becoming a monk, when Constantine(885) was pope, he continued to his last hour in prayer and fasting and alms-deeds at the threshold of the Apostles. He was succeeded in the throne by Ceolred,(886) the son of Ethelred, who had governed the kingdom before Coenred. With him went the son of Sighere,(887) the king of the East Saxons whom we mentioned before, by name Offa, a youth of a most pleasing age and comeliness, and greatly desired by all his nation to have and to hold the sceptre of the kingdom. He, with like devotion, quitted wife, and lands, and kindred and country, for Christ and for the Gospel, that he might “receive an hundred-fold in this life, and in the world to come life everlasting.”(888) He also, when they came to the holy places at Rome, received the tonsure, and ending his life in the monastic habit, attained to the vision of the blessed Apostles in Heaven, as he had long desired.

The same year that they departed from Britain, the great bishop, Wilfrid, ended his days in the province called Inundalum,(889) after he had been bishop forty-five years.(890) His body, being laid in a coffin, was carried to his monastery, which is called Inhrypum,(891) and buried in the church of the blessed Apostle Peter, with the honour due to so great a prelate. Concerning whose manner of life, let us now turn back, and briefly make mention of the things which were done.(892) Being a boy of a good disposition, and virtuous beyond his years, he conducted himself so modestly and discreetly in all points, that he was deservedly beloved, respected, and cherished by his elders as one of themselves.(893) At fourteen years of age he chose rather the monastic than the secular life; which, when he had signified to his father, for his mother was dead, he readily consented to his godly wishes and desires, and advised him to persist in that wholesome purpose. Wherefore he came to the isle of Lindisfarne, and there giving himself to the service of the monks, he strove diligently to learn and to practise those things which belong to monastic purity and piety; and being of a ready wit, he speedily learned the psalms and some other books, having not yet received the tonsure, but being in no small measure marked by those virtues of humility and obedience which are more important than the tonsure; for which reason he was justly loved by his elders and his equals. Having served God some years in that monastery, and being a youth of a good understanding, he perceived that the way of virtue delivered by the Scots was in no wise perfect, and he resolved to go to Rome, to see what ecclesiastical or monastic rites were in use at the Apostolic see. When he told the brethren, they commended his design, and advised him to carry out that which he purposed. He forthwith went to Queen Eanfled, for he was known to her, and it was by her counsel and support that he had been admitted into the aforesaid monastery, and he told her of his desire to visit the threshold of the blessed Apostles. She, being pleased with the youth’s good purpose, sent him into Kent, to King Earconbert,(894) who was her uncle’s son, requesting that he would send him to Rome in an honourable manner. At that time, Honorius,(895) one of the disciples of the blessed Pope Gregory, a man very highly instructed in ecclesiastical learning, was archbishop there. When he had tarried there for a space, and, being a youth of an active spirit, was diligently applying himself to learn those things which came under his notice, another youth, called Biscop, surnamed Benedict,(896) of the English nobility, arrived there, being likewise desirous to go to Rome, of whom we have before made mention.

The king gave him Wilfrid for a companion, and bade Wilfrid conduct him to Rome. When they came to Lyons, Wilfrid was detained there by Dalfinus,(897) the bishop of that city; but Benedict hastened on to Rome. For the bishop was delighted with the youth’s prudent discourse, the grace of his comely countenance, his eager activity, and the consistency and maturity of his thoughts; for which reason he plentifully supplied him and his companions with all necessaries, as long as they stayed with him; and further offered, if he would have it, to commit to him the government of no small part of Gaul, to give him a maiden daughter of his own brother(898) to wife, and to regard him always as his adopted son. But Wilfrid thanked him for the loving-kindness which he was pleased to show to a stranger, and answered, that he had resolved upon another course of life, and for that reason had left his country and set out for Rome.

Hereupon the bishop sent him to Rome, furnishing him with a guide and supplying plenty of all things requisite for his journey, earnestly requesting that he would come that way, when he returned into his own country. Wilfrid arriving at Rome, and daily giving himself with all earnestness to prayer and the study of ecclesiastical matters, as he had purposed in his mind, gained the friendship of the most holy and learned Boniface, the archdeacon,(899) who was also counsellor to the Apostolic Pope, by whose instruction he learned in their order the four Gospels, and the true computation of Easter; and many other things appertaining to ecclesiastical discipline, which he could not learn in his own country, he acquired from the teaching of that same master. When he had spent some months there, in successful study, he returned into Gaul, to Dalfinus;(900) and having stayed with him three years, received from him the tonsure, and Dalfinus esteemed him so highly in love that he had thoughts of making him his heir; but this was prevented by the bishop’s cruel death, and Wilfrid was reserved to be a bishop of his own, that is, the English, nation. For Queen Baldhild(901) sent soldiers with orders to put the bishop to death; whom Wilfrid, as his clerk, attended to the place where he was to be beheaded, being very desirous, though the bishop strongly opposed it, to die with him; but the executioners, understanding that he was a stranger, and of the English nation, spared him, and would not put him to death with his bishop.

Returning to Britain, he won the friendship of King Alchfrid,(902) who had learnt to follow always and love the catholic rules of the Church; and therefore finding him to be a Catholic, he gave him presently land of ten families at the place called Stanford;(903) and not long after, the monastery, with land of thirty families, at the place called Inhrypum;(904) which place he had formerly given to those that followed the doctrine of the Scots, to build a monastery there. But, forasmuch as they afterwards, being given the choice, had rather quit the place than adopt the Catholic Easter and other canonical rites, according to the custom of the Roman Apostolic Church, he gave the same to him whom he found to be instructed in better discipline and better customs.

At the same time, by the said king’s command, he was ordained priest in the same monastery, by Agilbert,(905) bishop of the Gewissae above-mentioned, the king being desirous that a man of so much learning and piety should attend him constantly as his special priest and teacher; and not long after, when the Scottish sect had been exposed and banished,(906) as was said above, he, with the advice and consent of his father Oswy, sent him into Gaul, to be consecrated as his bishop,(907) when he was about thirty years of age, the same Agilbert being then bishop of the city of Paris. Eleven other bishops met at the consecration of the new bishop, and that function was most honourably performed. Whilst he yet tarried beyond the sea, the holy man, Ceadda,(908) was consecrated bishop of York(909) by command of King Oswy, as has been said above; and having nobly ruled that church three years, he retired to take charge of his monastery of Laestingaeu, and Wilfrid was made bishop of all the province of the Northumbrians.

Afterwards, in the reign of Egfrid, he was expelled from his bishopric, and others were consecrated bishops in his stead, of whom mention has been made above.(910) Designing to go to Rome, to plead his cause before the Apostolic Pope, he took ship, and was driven by a west wind into Frisland,(911) and honourably received by that barbarous people and their King Aldgils, to whom he preached Christ, and he instructed many thousands of them in the Word of truth, washing them from the defilement of their sins in the Saviour’s font. Thus he began there the work of the Gospel which was afterwards finished with great devotion by the most reverend bishop of Christ, Wilbrord.(912) Having spent the winter there successfully among this new people of God, he set out again on his way to Rome,(913) where his cause being tried before Pope Agatho and many bishops,(914) he was by the judgement of them all acquitted of all blame, and declared worthy of his bishopric.

At the same time, the said Pope Agatho assembling a synod at Rome, of one hundred and twenty-five bishops, against those who asserted that there was only one will and operation in our Lord and Saviour,(915) ordered Wilfrid also to be summoned, and, sitting among the bishops, to declare his own faith and the faith of the province or island whence he came; and he and his people being found orthodox in their faith, it was thought fit to record the same among the acts of that synod, which was done in in this manner: “Wilfrid, the beloved of God, bishop of the city of York, appealing to the Apostolic see, and being by that authority acquitted of every thing, whether specified against him or not, and being appointed to sit in judgement with one hundred and twenty-five other bishops in the synod, made confession of the true and catholic faith, and confirmed the same with his subscription in the name of all the northern part of Britain and Ireland, and the islands inhabited by the nations of the English and Britons, as also by the Scots and Picts.”

After this, returning into Britain,(916) he converted the province of the South Saxons from their idolatrous worship to the faith of Christ.(917) He also sent ministers of the Word to the Isle of Wight;(918) and in the second year of Aldfrid, who reigned after Egfrid, was restored to his see and bishopric by that king’s invitation.(919) Nevertheless, five years after, being again accused, he was deprived of his bishopric by the same king and certain bishops.(920) Coming to Rome,(921) he was allowed to make his defence in the presence of his accusers, before a number of bishops and the Apostolic Pope John.(922) It was shown by the judgement of them all, that his accusers had in part laid false accusations to his charge; and the aforesaid Pope wrote to the kings of the English, Ethelred and Aldfrid, to cause him to be restored to his bishopric, because he had been unjustly condemned.(923)

His acquittal was much forwarded by the reading of the acts of the synod of Pope Agatho,(924) of blessed memory, which had been formerly held, when Wilfrid was in Rome and sat in council among the bishops, as has been said before. For the acts of that synod being, as the case required, read, by order of the Apostolic Pope, before the nobility and a great number of the people for some days, they came to the place where it was written, “Wilfrid, the beloved of God, bishop of the city of York, appealing to the Apostolic see, and being by that authority acquitted of everything, whether specified against him or not,” and the rest as above stated. This being read, the hearers were amazed, and the reader ceasing, they began to ask of one another, who that Bishop Wilfrid was. Then Boniface, the Pope’s counsellor,(925) and many others, who had seen him there in the days of Pope Agatho, said that he was the same bishop that lately came to Rome, to be tried by the Apostolic see, being accused by his people, and “who, said they, having long since come here upon the like accusation, the cause and contention of both parties being heard and examined, was proved by Pope Agatho, of blessed memory, to have been wrongfully expelled from his bishopric, and was held in such honour by him, that he commanded him to sit in the council of bishops which he had assembled, as a man of untainted faith and an upright mind.” This being heard, the Pope and all the rest said, that a man of so great authority, who had held the office of a bishop for nearly forty years, ought by no means to be condemned, but being altogether cleared of the faults laid to his charge, should return home with honour.

When he came to Gaul, on his way back to Britain, on a sudden he fell sick, and the sickness increasing, he was so weighed down by it, that he could not ride, but was carried in his bed by the hands of his servants. Being thus come to the city of Maeldum,(926) in Gaul, he lay four days and nights, as if he had been dead, and only by his faint breathing showed that he had any life in him. Having continued thus four days, without meat or drink, without speech or hearing, at length, on the fifth day, at daybreak, as it were awakening out of a deep sleep, he raised himself and sat up, and opening his eyes, saw round about him a company of brethren singing psalms and weeping. Sighing gently, he asked where Acca,(927) the priest, was. This man, straightway being called, came in, and seeing him somewhat recovered and able to speak, knelt down, and gave thanks to God, with all the brethren there present. When they had sat awhile and begun to discourse, with great awe, of the judgements of heaven, the bishop bade the rest go out for a time, and spoke to the priest, Acca, after this manner:

“A dread vision has even now appeared to me, which I would have you hear and keep secret, till I know what God will please to do with me. There stood by me a certain one, glorious in white raiment, and he told me that he was Michael, the Archangel, and said, ‘I am sent to call you back from death: for the Lord has granted you life, through the prayers and tears of your disciples and brethren, and the intercession of His Blessed Mother Mary, of perpetual virginity; wherefore I tell you, that you shall now recover from this sickness; but be ready, for I will return and visit you at the end of four years. And when you come into your country, you shall recover the greater part of the possessions that have been taken from you, and shall end your days in peace and quiet.’ ” The bishop accordingly recovered, whereat all men rejoiced and gave thanks to God, and setting forward on his journey, he arrived in Britain.

Having read the letters which he brought from the Apostolic Pope, Bertwald, the archbishop, and Ethelred,(928) sometime king, but then abbot, readily took his part; for the said Ethelred, calling to him Coenred,(929) whom he had made king in his own stead, begged him to be friends with Wilfrid, in which request he prevailed; nevertheless Aldfrid, king of the Northumbrians, disdained to receive him. But he died soon after,(930) and so it came to pass that, during the reign of his son Osred,(931) when a synod was assembled before long by the river Nidd,(932) after some contention on both sides, at length, by the consent of all, he was restored to the government of his own church;(933) and thus he lived in peace four years, till the day of his death. He died in his monastery, which he had in the province of Undalum,(934) under the government of the Abbot Cuthbald;(935) and by the ministry of the brethren, he was carried to his first monastery which is called Inhrypum,(936) and buried in the church of the blessed Apostle Peter, hard by the altar on the south side, as has been mentioned above, and this epitaph was written over him:

“Here rests the body of the great Bishop Wilfrid, who, for love of piety, built these courts and consecrated them with the noble name of Peter, to whom Christ, the Judge of all the earth, gave the keys of Heaven. And devoutly he clothed them with gold and Tyrian purple; yea, and he placed here the trophy of the Cross, of shining ore, uplifted high; moreover he caused the four books of the Gospel to be written in gold in their order, and he gave a case meet for them of ruddy gold. And he also brought the holy season of Easter, returning in its course, to accord with the true teaching of the catholic rule which the Fathers fixed, and, banishing all doubt and error, gave his nation sure guidance in their worship. And in this place he gathered a great throng of monks, and with all diligence safeguarded the precepts which the Fathers’ rule enjoined. And long time sore vexed by many a peril at home and abroad, when he had held the office of a bishop forty-five years, he passed away and with joy departed to the heavenly kingdom. Grant, O Jesus, that the flock may follow in the path of the shepherd.”

Chap. XX. How Albinus succeeded to the godly Abbot Hadrian, and Acca to Bishop Wilfrid. [709 A.D.]

The next year after the death of the aforesaid father,(937) which was the fifth year of King Osred, the most reverend father, Abbot Hadrian,(938) fellow labourer in the Word of God with Bishop Theodore(939) of blessed memory, died, and was buried in the church of the Blessed Mother of God, in his own monastery,(940) this being the forty-first year after he was sent by Pope Vitalian with Theodore, and the thirty-ninth after his arrival in England. Among other proofs of his learning, as well as Theodore’s, there is this testimony, that Albinus,(941) his disciple, who succeeded him in the government of his monastery, was so well instructed in literary studies, that he had no small knowledge of the Greek tongue, and knew the Latin as well as the English, which was his native language.

Acca,(942) his priest, succeeded Wilfrid in the bishopric of the church of Hagustald, being likewise a man of zeal and great in noble works in the sight of God and man. He enriched the structure of his church, which is dedicated in honour of the blessed Apostle Andrew with manifold adornments and marvellous workmanship. For he gave all diligence, as he does to this day, to procure relics of the blessed Apostles and martyrs of Christ from all parts, and to raise altars in their honour in separate side-chapels built for the purpose within the walls of the same church. Besides which, he industriously gathered the histories of their martyrdom, together with other ecclesiastical writings, and erected there a large and noble library. He likewise carefully provided holy vessels, lamps, and other such things as appertain to the adorning of the house of God. He in like manner invited to him a notable singer called Maban,(943) who had been taught to sing by the successors of the disciples of the blessed Pope Gregory in Kent, to instruct himself and his clergy, and kept him twelve years, to the end that he might teach such Church music as they did not know, and by his teaching restore to its former state that which was corrupted either by long use, or through neglect. For Bishop Acca himself was a most skilful singer, as well as most learned in Holy Writ, sound in the confession of the catholic faith, and well versed in the rules of ecclesiastical custom; nor does he cease to walk after this manner, till he receive the rewards of his pious devotion. For he was brought up from boyhood and instructed among the clergy of the most holy and beloved of God, Bosa, bishop of York.(944) Afterwards, coming to Bishop Wilfrid in the hope of a better plan of life, he spent the rest of his days in attendance on him till that bishop’s death, and going with him to Rome, learned there many profitable things concerning the ordinances of the Holy Church, which he could not have learned in his own country.

Chap. XXI. How the Abbot Ceolfrid sent master-builders to the King of the Picts to build a church, and with them an epistle concerning the Catholic Easter and the Tonsure. [710 A.D.]

At that time,(945) Naiton, King of the Picts, who inhabit the northern parts of Britain, taught by frequent meditation on the ecclesiastical writings, renounced the error whereby he and his nation had been holden till then, touching the observance of Easter, and brought himself and all his people to celebrate the catholic time of our Lord’s Resurrection. To the end that he might bring this to pass with the more ease and greater authority, he sought aid from the English, whom he knew to have long since framed their religion after the example of the holy Roman Apostolic Church. Accordingly, he sent messengers to the venerable Ceolfrid,(946) abbot of the monastery of the blessed Apostles, Peter and Paul, which stands at the mouth of the river Wear, and near the river Tyne, at the place called Ingyruum,(947) which he gloriously governed after Benedict,(948) of whom we have before spoken; desiring, that he would send him a letter of exhortation, by the help of which he might the better confute those that presumed to keep Easter out of the due time; as also concerning the form and manner of tonsure whereby the clergy should be distinguished,(949) notwithstanding that he himself had no small knowledge of these things. He also prayed to have master-builders sent him to build a church of stone in his nation after the Roman manner,(950) promising to dedicate the same in honour of the blessed chief of the Apostles. Moreover, he and all his people, he said, would always follow the custom of the holy Roman Apostolic Church, in so far as men so distant from the speech and nation of the Romans could learn it. The most reverend Abbot Ceolfrid favourably receiving his godly desires and requests, sent the builders he desired, and likewise the following letter:(951)

“_To the most excellent lord, and glorious King Naiton, Abbot Ceolfrid, greeting in the Lord._ We most readily and willingly endeavour, according to your desire, to make known to you the catholic observance of holy Easter, according to what we have learned of the Apostolic see, even as you, most devout king, in your godly zeal, have requested of us. For we know, that whensoever the lords of this world labour to learn, and to teach and to guard the truth, it is a gift of God to his Holy Church. For a certain profane writer(952) has most truly said, that the world would be most happy if either kings were philosophers, or philosophers were kings. Now if a man of this world could judge truly of the philosophy of this world, and form a right choice concerning the state of this world, how much more is it to be desired, and most earnestly to be prayed for by such as are citizens of the heavenly country, and strangers and pilgrims in this world, that the more powerful any are in the world the more they may strive to hearken to the commands of Him who is the Supreme Judge, and by their example and authority may teach those that are committed to their charge, to keep the same, together with themselves.

“There are then three rules given in the Sacred Writings, whereby the time of keeping Easter has been appointed for us and may in no wise be changed by any authority of man; two whereof are divinely established in the law of Moses; the third is added in the Gospel by reason of the Passion and Resurrection of our Lord. For the law enjoined, that the Passover should be kept in the first month of the year, and the third week of that month, that is, from the fifteenth day to the one-and-twentieth. It is added, by Apostolic institution, from the Gospel, that we are to wait for the Lord’s day in that third week, and to keep the beginning of the Paschal season on the same. Which threefold rule whosoever shall rightly observe, will never err in fixing the Paschal feast. But if you desire to be more plainly and fully informed in all these particulars, it is written in Exodus, where the people of Israel, being about to be delivered out of Egypt, are commanded to keep the first Passover,(953) that the Lord spake unto Moses and Aaron, saying, ‘This month shall be unto you the beginning of months; it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house.’ And a little after,(954) ‘And ye shall keep it up until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it in the evening.’ By which words it most plainly appears, that in the Paschal observance, though mention is made of the fourteenth day, yet it is not commanded that the Passover be kept on that day; but on the evening of the fourteenth day, that is, when the fifteenth moon, which is the beginning of the third week, appears in the sky, it is commanded that the lamb be killed; and that it was the night of the fifteenth moon, when the Egyptians were smitten and Israel was redeemed from long captivity. He says,(955) ‘Seven days shall ye eat unleavened bread.’ By which words all the third week of that same first month is appointed to be a solemn feast. But lest we should think that those same seven days were to be reckoned from the fourteenth to the twentieth, He forthwith adds,(956) ‘Even the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread, from the first day until the seventh day, that soul shall be cut off from Israel;’ and so on, till he says,(957) ‘For in this selfsame day I will bring your army out of the land of Egypt.’

“Thus he calls that the first day of unleavened bread, in which he was to bring their army out of Egypt. Now it is evident, that they were not brought out of Egypt on the fourteenth day, in the evening whereof the lamb was killed, and which is properly called the Passover or Phase, but on the fifteenth day, as is most plainly written in the book of Numbers:(958) ‘and they departed from Rameses on the fifteenth day of the first month, on the morrow after the Passover the Israelites went out with an high hand.’ Thus the seven days of unleavened bread, on the first whereof the people of the Lord were brought out of Egypt, are to be reckoned from the beginning of the third week, as has been said, that is, from the fifteenth day of the first month, till the end of the one-and-twentieth of the same month. But the fourteenth day is named apart from this number, by the title of the Passover, as is plainly shown by that which follows in Exodus:(959) where, after it is said, ‘For in this self-same day I will bring your army out of the land of Egypt;’ it is forthwith added, ‘And ye shall observe this day in your generations by an ordinance for ever. In the first month, on the fourteenth day of the month, ye shall eat unleavened bread, until the one-and-twentieth day of the month at even. Seven days shall there be no leaven found in your houses.’ Now, who is there that does not perceive, that there are not only seven days, but rather eight, from the fourteenth to the one-and-twentieth, if the fourteenth be also reckoned in the number? But if, as appears by diligent study of the truth of the Scriptures, we reckon from the evening of the fourteenth day to the evening of the one-and-twentieth, we shall certainly find, that, while the Paschal feast begins on the evening of the fourteenth day, yet the whole sacred solemnity contains no more than only seven nights and as many days. Wherefore the rule which we laid down is proved to be true, when we said that the Paschal season is to be celebrated in the first month of the year, and the third week of the same. For it is in truth the third week, because it begins on the evening of the fourteenth day, and ends on the evening of the one-and-twentieth.

“But since Christ our Passover is sacrificed,(960) and has made the Lord’s day, which among the ancients was called the first day of the week, a solemn day to us for the joy of His Resurrection, the Apostolic tradition has included it in the Paschal festival; yet has decreed that the time of the legal Passover be in no wise anticipated or diminished; but rather ordains, that according to the precept of the law, that same first month of the year, and the fourteenth day of the same, and the evening thereof be awaited. And when this day should chance to fall on a Saturday, every man should take to him a lamb, according to the house of his fathers, a lamb for an house, and he should kill it in the evening, that is, that all the Churches throughout the world, making one Catholic Church, should provide Bread and Wine for the Mystery of the Flesh and Blood of the spotless Lamb ‘that hath taken away the sins of the world;’(961) and after a fitting solemn service of lessons and prayers and Paschal ceremonies, they should offer up these to the Lord, in hope of redemption to come. For this is that same night in which the people of Israel were delivered out of Egypt by the blood of the lamb; this is the same in which all the people of God were, by Christ’s Resurrection, set free from eternal death. Then, in the morning, when the Lord’s day dawns, they should celebrate the first day of the Paschal festival; for that is the day on which our Lord made known the glory of His Resurrection to His disciples, to their manifold joy at the merciful revelation. The same is the first day of unleavened bread, concerning which it is plainly written in Leviticus,(962) ‘In the fourteenth day of the first month, at even, is the Lord’s Passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord; seven days ye must eat unleavened bread. In the first day ye shall have an holy convocation.’

“If therefore it could be that the Lord’s day should always happen on the fifteenth day of the first month, that is, on the fifteenth moon, we might always celebrate the Passover at one and the same time with the ancient people of God, though the nature of the mystery be different, as we do it with one and the same faith. But inasmuch as the day of the week does not keep pace exactly with the moon, the Apostolic tradition, which was preached at Rome by the blessed Peter, and confirmed at Alexandria by Mark the Evangelist,(963) his interpreter, appointed that when the first month was come, and in it the evening of the fourteenth day, we should also wait for the Lord’s day, between the fifteenth and the one-and-twentieth day of the same month. For on whichever of those days it shall fall, Easter will be rightly kept on the same; seeing that it is one of those seven days on which the feast of unleavened bread is commanded to be kept. Thus it comes to pass that our Easter never falls either before or after the third week of the first month, but has for its observance either the whole of it, to wit, the seven days of unleavened bread appointed by the law, or at least some of them. For though it comprises but one of them, that is, the seventh, which the Scripture so highly commends, saying,(964) ‘But the seventh day shall be a more holy convocation, ye shall do no servile work therein,’ none can lay it to our charge, that we do not rightly keep Easter Sunday, which we received from the Gospel, in the third week of the first month, as the Law prescribes.

“The catholic reason of this observance being thus explained, the unreasonable error, on the other hand, of those who, without any necessity, presume either to anticipate, or to go beyond the term appointed in the Law, is manifest. For they that think Easter Sunday is to be observed from the fourteenth day of the first month till the twentieth moon, anticipate the time prescribed in the law, without any necessary reason; for when they begin to celebrate the vigil of the holy night from the evening of the thirteenth day, it is plain that they make that day the beginning of their Easter, whereof they find no mention in the commandment of the Law; and when they avoid celebrating our Lord’s Easter on the one-and-twentieth day of the month, it is surely manifest that they wholly exclude that day from their solemnity, which the Law many times commends to be observed as a greater festival than the rest; and thus, perverting the proper order, they sometimes keep Easter Day entirely in the second week, and never place it on the seventh day of the third week. And again, they who think that Easter is to be kept from the sixteenth day of the said month till the two-and-twentieth(965) no less erroneously, though on the other side, deviate from the right way of truth, and as it were avoiding shipwreck on Scylla, they fall into the whirlpool of Charybdis to be drowned. For when they teach that Easter is to be begun at the rising of the sixteenth moon of the first month, that is, from the evening of the fifteenth day, it is certain that they altogether exclude from their solemnity the fourteenth day of the same month, which the Law first and chiefly commends; so that they scarce touch the evening of the fifteenth day, on which the people of God were redeemed from Egyptian bondage, and on which our Lord, by His Blood, rescued the world from the darkness of sin, and on which being also buried, He gave us the hope of a blessed rest after death.

“And these men, receiving in themselves the recompense of their error, when they place Easter Sunday on the twenty-second day of the month, openly transgress and do violence to the term of Easter appointed by the Law, seeing that they begin Easter on the evening of that day in which the Law commanded it to be completed and brought to an end; and appoint that to be the first day of Easter, whereof no mention is any where found in the Law, to wit, the first of the fourth week. And both sorts are mistaken, not only in fixing and computing the moon’s age, but also sometimes in finding the first month; but this controversy is longer than can be or ought to be contained in this letter. I will only say thus much, that by the vernal equinox, it may always be found, without the chance of an error, which must be the first month of the year, according to the lunar computation, and which the last. But the equinox, according to the opinion of all the Eastern nations, and particularly of the Egyptians,(966) who surpass all other learned men in calculation, falls on the twenty-first day of March, as we also prove by horological observation. Whatsoever moon therefore is at the full before the equinox, being on the fourteenth or fifteenth day, the same belongs to the last month of the foregoing year, and consequently is not meet for the celebration of Easter; but that moon which is full after the equinox, or at the very time of the equinox, belongs to the first month, and on that day, without a doubt, we must understand that the ancients were wont to celebrate the Passover; and that we also ought to keep Easter when the Sunday comes. And that this must be so, there is this cogent reason. It is written in Genesis,(967) ‘And God made two great lights; the greater light to rule the day, and the lesser light to rule the night.’ Or, as another edition(968) has it, ‘The greater light to begin the day, and the lesser to begin the night.’ As, therefore, the sun, coming forth from the midst of the east, fixed the vernal equinox by his rising, and afterwards the moon at the full, when the sun set in the evening, followed from the midst of the east; so every year the same first lunar month must be observed in the like order, so that its full moon must not be before the equinox; but either on the very day of the equinox, as it was in the beginning, or after it is past. But if the full moon shall happen to be but one day before the time of the equinox, the aforesaid reason proves that such moon is not to be assigned to the first month of the new year, but rather to the last of the preceding, and that it is therefore not meet for the celebration of the Paschal festival.

“Now if it please you likewise to hear the mystical reason in this matter, we are commanded to keep Easter in the first month of the year, which is also called the month of new things, because we ought to celebrate the mysteries of our Lord’s Resurrection and our deliverance, with the spirit of our minds renewed to the love of heavenly things. We are commanded to keep it in the third week of the same month, because Christ Himself, who had been promised before the Law, and under the Law, came with grace, in the third age of the world, to be sacrificed as our Passover; and because rising from the dead the third day after the offering of His Passion, He wished this to be called the Lord’s day, and the Paschal feast of His Resurrection to be yearly celebrated on the same; because, also, we do then only truly celebrate His solemn festival, if we endeavour with Him to keep the Passover, that is, the passing from this world to the Father, by faith, hope, and charity. We are commanded to observe the full moon of the Paschal month after the vernal equinox, to the end, that the sun may first make the day longer than the night, and then the moon may show to the world her full orb of light; inasmuch as first ‘the Sun of righteousness, with healing in His wings,’(969) that is, our Lord Jesus, by the triumph of His Resurrection, dispelled all the darkness of death, and so ascending into Heaven, filled His Church, which is often signified by the name of the moon, with the light of inward grace, by sending down upon her His Spirit. Which order of our salvation the prophet had in his mind, when he said ‘The sun was exalted and the moon stood in her order.’(970)

“He, therefore, who shall contend that the full Paschal moon can happen before the equinox, disagrees with the doctrine of the Holy Scriptures, in the celebration of the greatest mysteries, and agrees with those who trust that they may be saved without the grace of Christ preventing them,(971) and who presume to teach that they might have attained to perfect righteousness, though the true Light had never by death and resurrection vanquished the darkness of the world. Thus, after the rising of the sun at the equinox, and after the full moon of the first month following in her order, that is, after the end of the fourteenth day of the same month, all which we have received by the Law to be observed, we still, as we are taught in the Gospel, wait in the third week for the Lord’s day; and so, at length, we celebrate the offering of our Easter solemnity, to show that we are not, with the ancients, doing honour to the casting off of the yoke of Egyptian bondage; but that, with devout faith and love, we worship the Redemption of the whole world, which having been prefigured in the deliverance of the ancient people of God, was fulfilled in Christ’s Resurrection, and that we may signify that we rejoice in the sure and certain hope of our own resurrection, which we believe will likewise happen on the Lord’s day.

“Now this computation of Easter, which we set forth to you to be followed, is contained in a cycle of nineteen years, which began long since to be observed in the Church, to wit, even in the time of the Apostles, especially at Rome and in Egypt, as has been said above.(972) But by the industry of Eusebius,(973) who took his surname from the blessed martyr Pamphilus,(974) it was reduced to a plainer system; insomuch that what till then used to be enjoined every year throughout all the Churches by the Bishop of Alexandria, might, from that time forward, be most easily known by all men, the occurrence of the fourteenth moon being regularly set forth in its course. This Paschal computation, Theophilus,(975) Bishop of Alexandria, made for the Emperor Theodosius, for a hundred years to come. Cyril(976) also, his successor, comprised a series of ninety-five years in five cycles of nineteen years. After whom, Dionysius Exiguus(977) added as many more, in order, after the same manner, reaching down to our own time. The expiration of these is now drawing near, but there is at the present day so great a number of calculators, that even in our Churches throughout Britain, there are many who, having learned the ancient rules of the Egyptians, can with great ease carry on the Paschal cycles for any length of time, even to five hundred and thirty-two years,(978) if they will; after the expiration of which, all that appertains to the succession of sun and moon, month and week, returns in the same order as before. We therefore forbear to send you these same cycles of the times to come, because, desiring only to be instructed respecting the reason for the Paschal time, you show that you have enough of those catholic cycles concerning Easter.

“But having said thus much briefly and succinctly, as you required, concerning Easter, I also exhort you to take heed that the tonsure, concerning which likewise you desired me to write to you, be in accordance with the use of the Church and the Christian Faith. And we know indeed that the Apostles were not all shorn after the same manner, nor does the Catholic Church now, as it agrees in one faith, hope, and charity towards God, use one and the same form of tonsure throughout the world. Moreover, to look back to former times, to wit, the times of the patriarchs, Job, the pattern of patience, when tribulation came upon him, shaved his head,(979) and thus made it appear that he had used, in time of prosperity, to let his hair grow. But concerning Joseph, who more than other men practised and taught chastity, humility, piety, and the other virtues, we read that he was shorn when he was to be delivered from bondage,(980) by which it appears, that during the time of his bondage, he was in the prison with unshorn hair. Behold then how each of these men of God differed in the manner of their appearance abroad, though their inward consciences agreed in a like grace of virtue. But though we may be free to confess, that the difference of tonsure is not hurtful to those whose faith is pure towards God, and their charity sincere towards their neighbour, especially since we do not read that there was ever any controversy among the Catholic fathers about the difference of tonsure, as there has been a contention about the diversity in keeping Easter, and in matters of faith; nevertheless, among all the forms of tonsure that are to be found in the Church, or among mankind at large, I think none more meet to be followed and received by us than that which that disciple wore on his head, to whom, after his confession of Himself, our Lord said,(981) ‘Thou art Peter, and upon this rock I will build My Church, and the gates of Hell shall not prevail against it, and I will give unto thee the keys of the kingdom of Heaven.’ Nor do I think that any is more rightly to be abhorred and detested by all the faithful, than that which that man used, to whom that same Peter, when he would have bought the grace of the Holy Ghost, said,(982) ‘Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this word.’ Nor do we shave ourselves in the form of a crown only because Peter was so shorn; but because Peter was so shorn in memory of the Passion of our Lord, therefore we also, who desire to be saved by the same Passion, do with him bear the sign of the same Passion on the top of our head, which is the highest part of our body. For as all the Church, because it was made a Church by the death of Him that gave it life, is wont to bear the sign of His Holy Cross on the forehead, to the end, that it may, by the constant protection of His banner, be defended from the assaults of evil spirits, and by the frequent admonition of the same be taught, in like manner, to crucify the flesh with its affections and lusts;(983) so also it behoves those, who having either taken the vows of a monk, or having the degree of a clerk, must needs curb themselves the more strictly by continence, for the Lord’s sake, to bear each one of them on his head, by the tonsure, the form of the crown of thorns which He bore on His head in His Passion, that He might bear the thorns and thistles of our sins, that is, that he might bear them away and take them from us; to the end that they may show on their foreheads that they also willingly, and readily, endure all scoffing and reproach for his sake; and that they may signify that they await always ‘the crown of eternal life, which God hath promised to them that love him,’(984) and that for the sake of attaining thereto they despise both the evil and the good of this world. But as for the tonsure which Simon Magus is said to have used, who is there of the faithful, I ask you, who does not straightway detest and reject it at the first sight of it, together with his magic? Above the forehead it does seem indeed to resemble a crown; but when you come to look at the neck, you will find the crown cut short which you thought you saw; so that you may perceive that such a use properly belongs not to Christians but to Simoniacs, such as were indeed in this life by erring men thought worthy of the glory of an everlasting crown; but in that which is to follow this life are not only deprived of all hope of a crown, but are moreover condemned to eternal punishment.

“But do not think that I have said thus much, as though I judged them worthy to be condemned who use this tonsure, if they uphold the catholic unity by their faith and works; nay, I confidently declare, that many of them have been holy men and worthy servants of God. Of which number is Adamnan,(985) the notable abbot and priest of the followers of Columba, who, when sent on a mission by his nation to King Aldfrid, desired to see our monastery, and forasmuch as he showed wonderful wisdom, humility, and piety in his words and behaviour, I said to him among other things, when I talked with him, ‘I beseech you, holy brother, how is it that you, who believe that you are advancing to the crown of life, which knows no end, wear on your head, after a fashion ill-suited to your belief, the likeness of a crown that has an end? And if you seek the fellowship of the blessed Peter, why do you imitate the likeness of the tonsure of him whom St. Peter anathematized? and why do you not rather even now show that you choose with all your heart the fashion of him with whom you desire to live in bliss for ever.’ He answered, ‘Be assured, my dear brother, that though I wear the tonsure of Simon, according to the custom of my country, yet I detest and abhor with all my soul the heresy of Simon; and I desire, as far as lies in my small power, to follow the footsteps of the most blessed chief of the Apostles.’ I replied, ‘I verily believe it; nevertheless it is a token that you embrace in your inmost heart whatever is of Peter the Apostle, if you also observe in outward form that which you know to be his. For I think your wisdom easily discerns that it is much better to estrange from your countenance, already dedicated to God, the fashion of his countenance whom with all your heart you abhor, and of whose hideous face you would shun the sight; and, on the other hand, that it beseems you to imitate the manner of his appearance, whom you seek to have for your advocate before God, even as you desire to follow his actions and his teaching.’

“This I said at that time to Adamnan, who indeed showed how much he had profited by seeing the ordinances of our Churches, when, returning into Scotland,(986) he afterwards by his preaching led great numbers of that nation to the catholic observance of the Paschal time; though he was not yet able to bring back to the way of the better ordinance the monks that lived in the island of Hii over whom he presided with the special authority of a superior. He would also have been mindful to amend the tonsure, if his influence had availed so far.

“But I now also admonish your wisdom, O king, that together with the nation, over which the King of kings, and Lord of lords, has placed you, you strive to observe in all points those things which are in accord with the unity of the Catholic and Apostolic Church; for so it will come to pass, that after you have held sway in a temporal kingdom, the blessed chief of the Apostles will also willingly open to you and yours with all the elect the entrance into the heavenly kingdom. The grace of the eternal King preserve you in safety, long reigning for the peace of us all, my dearly beloved son in Christ.”

This letter having been read in the presence of King Naiton and many learned men, and carefully interpreted into his own language by those who could understand it, he is said to have much rejoiced at the exhortation thereof; insomuch that, rising from among his nobles that sat about him, he knelt on the ground, giving thanks to God that he had been found worthy to receive such a gift from the land of the English. “And indeed,” he said, “I knew before, that this was the true celebration of Easter, but now I so fully learn the reason for observing this time, that I seem in all points to have known but little before concerning these matters. Therefore I publicly declare and protest to you that are here present, that I will for ever observe this time of Easter, together with all my nation; and I do decree that this tonsure, which we have heard to be reasonable, shall be received by all clerks in my kingdom.” Without delay he accomplished by his royal authority what he had said. For straightway the Paschal cycles of nineteen years were sent by command of the State throughout all the provinces of the Picts to be transcribed, learned, and observed, the erroneous cycles of eighty-four years being everywhere blotted out.(987) All the ministers of the altar and monks were shorn after the fashion of the crown; and the nation thus reformed, rejoiced, as being newly put under the guidance of Peter, the most blessed chief of the Apostles, and committed to his protection.

Chap. XXII. How the monks of Hii, and the monasteries subject to them, began to celebrate the canonical Easter at the preaching of Egbert. [716 A.D.]

Not long after, those monks also of the Scottish nation, who lived in the isle of Hii, with the other monasteries that were subject to them, were by the Lord’s doing brought to the canonical observance with regard to Easter, and the tonsure. For in the year of our Lord 716, when Osred(988) was slain, and Coenred(989) took upon him the government of the kingdom of the Northumbrians, the father and priest,(990) Egbert, beloved of God, and worthy to be named with all honour, whom we have before often mentioned, came to them from Ireland, and was honourably and joyfully received. Being a most gracious teacher, and most devout in practising those things which he taught, and being willingly heard by all, by his pious and diligent exhortations, he converted them from that deep-rooted tradition of their fathers, of whom may be said those words of the Apostle, “That they had a zeal of God, but not according to knowledge.”(991) He taught them to celebrate the principal solemnity after the catholic and apostolic manner, as has been said, wearing on their heads the figure of an unending crown.(992) It is manifest that this came to pass by a wonderful dispensation of the Divine goodness; to the end, that the same nation which had willingly, and without grudging, taken heed to impart to the English people that learning which it had in the knowledge of God, should afterwards, by means of the English nation, be brought, in those things which it had not, to a perfect rule of life. Even as, contrarywise, the Britons, who would not reveal to the English the knowledge which they had of the Christian faith, now, when the English people believe, and are in all points instructed in the rule of the Catholic faith, still persist in their errors, halting and turned aside from the true path, expose their heads without a crown, and keep the Feast of Christ apart from the fellowship of the Church of Christ.(993)

The monks of Hii, at the teaching of Egbert, adopted the catholic manner of conversation, under Abbot Dunchad, about eighty years after they had sent Bishop Aidan to preach to the English nation.(994) The man of God, Egbert, remained thirteen years in the aforesaid island, which he had thus consecrated to Christ, as it were, by a new ray of the grace of fellowship and peace in the Church; and in the year of our Lord 729, in which Easter was celebrated on the 24th of April, when he had celebrated the solemnity of the Mass, in memory of the Resurrection of our Lord, that same day he departed to the Lord and thus finished, or rather never ceases endlessly to celebrate, with our Lord, and the Apostles, and the other citizens of heaven, the joy of that greatest festival, which he had begun with the brethren, whom he had converted to the grace of unity. And it was a wonderful dispensation of the Divine Providence, that the venerable man passed from this world to the Father, not only at Easter, but also when Easter was celebrated on that day,(995) on which it had never been wont to be celebrated in those parts. The brethren rejoiced in the sure and catholic knowledge of the time of Easter, and were glad in that their father, by whom they had been brought into the right way, passing hence to the Lord should plead for them. He also gave thanks that he had so long continued in the flesh, till he saw his hearers accept and keep with him as Easter that day which they had ever before avoided. Thus the most reverend father being assured of their amendment, rejoiced to see the day of the Lord, and he saw it and was glad.

Chap. XXIII. Of the present state of the English nation, or of all Britain. [725-731 A.D.]

In the year of our Lord 725, being the seventh year of Osric,(996) king of the Northumbrians, who had succeeded Coenred, Wictred,(997) the son of Egbert, king of Kent, died on the 23rd of April, and left his three sons, Ethelbert, Eadbert, and Alric,(998) heirs of that kingdom, which he had governed thirty-four years and a half. The next year Tobias,(999) bishop of the church of Rochester, died, a most learned man, as has been said before; for he was disciple to those masters of blessed memory, Theodore, the archbishop, and Abbot Hadrian, wherefore, as has been said, besides having a great knowledge of letters both ecclesiastical and general, he learned both the Greek and Latin tongues to such perfection, that they were as well known and familiar to him as his native language. He was buried in the chapel of St. Paul the Apostle, which he had built within the church of St. Andrew(1000) for his own place of burial. After him Aldwulf(1001) took upon him the office of bishop, having been consecrated by Archbishop Bertwald.

In the year of our Lord 729, two comets appeared about the sun, to the great terror of the beholders. One of them went before the sun in the morning at his rising, the other followed him when he set in the evening, as it were presaging dire disaster to both east and west; or without doubt one was the forerunner of the day, and the other of the night, to signify that mortals were threatened with calamities at both times. They carried their flaming brands towards the north, as it were ready to kindle a conflagration. They appeared in January, and continued nearly a fortnight. At which time a grievous blight fell upon Gaul, in that it was laid waste by the Saracens with cruel bloodshed; but not long after in that country they received the due reward of their unbelief.(1002) In that year the holy man of God, Egbert, departed to the Lord, as has been said above, on Easter day;(1003) and immediately after Easter, that is, on the 9th of May, Osric,(1004) king of the Northumbrians, departed this life, after he had reigned eleven years, and appointed Ceolwulf,(1005) brother to Coenred,(1006) who had reigned before him, his successor; the beginning and progress of whose reign have been so filled with many and great commotions and conflicts, that it cannot yet be known what is to be said concerning them, or what end they will have.

In the year of our Lord 731, Archbishop Bertwald died of old age, on the 13th of January, having held his see thirty-seven years, six months and fourteen days.(1007) In his stead, the same year, Tatwine,(1008) of the province of the Mercians, was made archbishop, having been a priest in the monastery called Briudun.(1009) He was consecrated in the city of Canterbury by the venerable men, Daniel,(1010) bishop of Winchester, Ingwald of London,(1011) Aldwin of Lichfield,(1012) and Aldwulf of Rochester,(1013) on Sunday, the 10th of June, being a man renowned for piety and wisdom, and of notable learning in Holy Scripture.

Thus at the present time,(1014) the bishops Tatwine and Aldwulf preside in the churches of Kent; Ingwald is bishop in the province of the East Saxons. In the province of the East Angles, the bishops are Aldbert and Hadulac;(1015) in the province of the West Saxons, Daniel and Forthere;(1016) in the province of the Mercians, Aldwin.(1017) Among those peoples who dwell beyond the river Severn to the westward,(1018) Walhstod is bishop; in the province of the Hwiccas, Wilfrid;(1019) in the province of Lindsey, Bishop Cynibert(1020) presides; the bishopric of the Isle of Wight(1021) belongs to Daniel, bishop of the city of Winchester. The province of the South Saxons,(1022) having now continued some years without a bishop, receives episcopal ministrations from the prelate of the West Saxons. All these provinces, and the other southern provinces, as far as the boundary formed by the river Humber, with their several kings, are subject to King Ethelbald.(1023)

But in the province of the Northumbrians, where King Ceolwulf reigns, four bishops now preside; Wilfrid(1024) in the church of York, Ethelwald(1025) in that of Lindisfarne, Acca(1026) in that of Hagustald, Pecthelm(1027) in that which is called the White House, which, as the number of the faithful has increased, has lately become an episcopal see, and has him for its first prelate. The Pictish people also at this time are at peace with the English nation, and rejoice in having their part in Catholic peace and truth with the universal Church. The Scots(1028) that inhabit Britain, content with their own territories, devise no plots nor hostilities against the English nation. The Britons,(1029) though they, for the most part, as a nation hate and oppose the English nation, and wrongfully, and from wicked lewdness, set themselves against the appointed Easter of the whole Catholic Church; yet, inasmuch as both Divine and human power withstand them, they can in neither purpose prevail as they desire; for though in part they are their own masters, yet part of them are brought under subjection to the English. In these favourable times of peace and calm,(1030) many of the Northumbrians, as well of the nobility as private persons, laying aside their weapons, and receiving the tonsure, desire rather both for themselves and their children to take upon them monastic vows, than to practise the pursuit of war. What will be the end hereof, the next age will see. This is for the present the state of all Britain; about two hundred and eighty-five years after the coming of the English into Britain, and in the 731st year of our Lord, in Whose kingdom that shall have no end let the earth rejoice; and Britain being one with them in the joy of His faith, let the multitude of isles be glad, and give thanks at the remembrance of His holiness.

Chap. XXIV. Chronological recapitulation of the whole work: also concerning the author himself.

I have thought fit briefly to sum up those things which have been related at length under their particular dates, that they may be the better kept in memory.(1031)

In the sixtieth year before the Incarnation of our Lord, Caius Julius Cæsar, first of the Romans invaded Britain, and was victorious, yet could not maintain the supreme power there. [I, 2.]

In the year of our Lord, 46, Claudius, being the second of the Romans who came to Britain, received the surrender of a great part of the island, and added the Orkney islands to the Roman empire. [I, 3.]

In the year of our Lord 167, Eleuther, being made bishop at Rome, governed the Church most gloriously fifteen years.(1032) To whom Lucius, king of Britain, sent a letter, asking to be made a Christian, and succeeded in obtaining his request. [I, 4.]

In the year of our Lord 189, Severus, being made emperor, reigned seventeen years; he fortified Britain with a rampart from sea to sea. [I, 5.]

In the year 381, Maximus, being made emperor in Britain, crossed over into Gaul, and slew Gratian. [I, 9.]

In the year 409, Rome was overthrown by the Goths, from which time the Romans ceased to rule in Britain. [I, 11.]

In the year 430, Palladius was sent by Pope Celestine to the Scots that believed in Christ to be their first bishop. [I, 13.]

In the year 449, Marcian being made emperor with Valentinian, reigned seven years; in whose time the English, being called in by the Britons, came into Britain. [I, 15.]

In the year 538, an eclipse of the sun came to pass on the 16th of February, from the first hour until the third.(1033)

In the year 540, an eclipse of the sun came to pass on the 20th of June, and the stars appeared during almost half an hour after the third hour of the day.

In the year 547, Ida(1034) began to reign; he was the founder of the royal family of the Northumbrians, and he reigned twelve years.

In the year 565, the priest, Columba, came out of Scotland,(1035) into Britain, to teach the Picts, and he built a monastery in the isle of Hii. [III, 4.]

In the year 596, Pope Gregory sent Augustine with monks into Britain, to preach the good tidings of the Word of God to the English nation. [I, 23.]

In the year 597, the aforesaid teachers arrived in Britain; being about the 150th year from the coming of the English into Britain. [I, 25.]

In the year 601, Pope Gregory sent the pall into Britain to Augustine, who was already made bishop; he sent also several ministers of the Word, among whom was Paulinus. [I, 29.]

In the year 603, a battle was fought at Degsastan. [I, 34.]

In the year 604, the East Saxons received the faith of Christ, under King Sabert, Mellitus being bishop. [II, 3.]

In the year 605, Gregory died. [II, 1.]

In the year 616, Ethelbert, king of Kent died. [II, 5.]

In the year 625, Paulinus was ordained bishop of the Northumbrians by Archbishop Justus. [II, 9.]

In the year 626, Eanfled, daughter of King Edwin, was baptized with twelve others, on the eve of Whitsunday. [_Ib._]

In the year 627, King Edwin was baptized, with his nation, at Easter. [II, 14.]

In the year 633, King Edwin being killed, Paulinus returned to Kent. [II, 20.]

In the year 640, Eadbald, king of Kent, died. [III, 8.]

In the year 642, King Oswald was slain. [III, 9.]

In the year 644, Paulinus, formerly bishop of York, but then of the city of Rochester, departed to the Lord. [III, 14.]

In the year 651, King Oswin was killed, and Bishop Aidan died. [_Ibid._]

In the year 653, the Middle Angles, under their prince, Penda, were admitted to the mysteries of the faith. [III, 21.]

In the year 655, Penda was slain, and the Mercians became Christians. [III, 24.]

In the year 664, an eclipse came to pass; Earconbert, king of Kent, died; and Colman with the Scots returned to his people; a pestilence arose; Ceadda and Wilfrid were ordained bishops of the Northumbrians. [III, 26-28, IV, 1.]

In the year 668, Theodore was ordained bishop. [IV, 1.]

In the year 670, Oswy, king of the Northumbrians, died. [IV, 5.]

In the year 673, Egbert, king of Kent, died; and a synod was held at Hertford, in the presence of King Egfrid, Archbishop Theodore presiding: the synod was of great profit, and its decrees are contained in ten articles. [_Ibid._]

In the year 675,(1036) Wulfhere, king of the Mercians, when he had reigned seventeen years, died and left the government to his brother Ethelred.

In the year 676, Ethelred ravaged Kent. [IV, 12.]

In the year 678, a comet appeared; Bishop Wilfrid was driven from his see by King Egfrid; and Bosa, Eata, and Eadhaed were consecrated bishops in his stead. [_Ibid._; V, 19.]

In the year 679, Aelfwine was killed. [IV, 21.]

In the year 680, a synod was held in the plain of Haethfelth, concerning the Catholic faith, Archbishop Theodore presiding; John, the Roman abbot, was also present. The same year also the Abbess Hilda died at Streanaeshalch. [IV, 17, 18, 23.]

In the year 685, Egfrid, king of the Northumbrians, was slain. The same year Hlothere, king of Kent, died. [IV, 26.]

In the year 688, Caedwald, king of the West Saxons, went to Rome from Britain. [V, 7.]

In the year 690, Archbishop Theodore died. [V, 8.]

In the year 697, Queen Osthryth was murdered by her own nobles, to wit, the nobles of the Mercians.(1037)

In the year 698, Berctred, an ealdorman of the king of the Northumbrians, was slain by the Picts.(1038)

In the year 704, Ethelred, after he had reigned thirty-one years over the nation of the Mercians, became a monk, and gave up the kingdom to Coenred. [V, 19.](1039)

In the year 705, Aldfrid, king of the Northumbrians, died. [V, 18.]

In the year 709, Coenred, king of the Mercians, having reigned five years, went to Rome. [V, 19.]

In the year 711, the commander Bertfrid fought with the Picts.(1040)

In the year 716, Osred, king of the Northumbrians, was killed; and Ceolred, king of the Mercians, died; and the man of God, Egbert, brought the monks of Hii to observe the Catholic Easter and the ecclesiastical tonsure. [V, 22.]

In the year 725, Wictred, king of Kent, died. [V, 23.]

In the year 729, comets appeared; the holy Egbert passed away; and Osric died. [_Ibid._]

In the year 731, Archbishop Bertwald died. [_Ibid._]

The same year Tatwine was consecrated ninth archbishop of the church of Canterbury, in the fifteenth year of the reign of Ethelbald, king of the Mercians. [_Ibid._]

‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐

Thus much of the Ecclesiastical History of Britain, and more especially of the English nation, as far as I could learn either from the writings of the ancients, or the tradition of our forefathers, or of my own knowledge, with the help of the Lord, I, Bede,(1041) the servant of Christ, and priest of the monastery of the blessed Apostles, Peter and Paul, which is at Wearmouth and Jarrow,(1042) have set forth. Having been born in the territory of that same monastery, I was given, by the care of kinsmen, at seven years of age, to be educated by the most reverend Abbot Benedict,(1043) and afterwards by Ceolfrid,(1044) and spending all the remaining time of my life a dweller in that monastery, I wholly applied myself to the study of Scripture; and amidst the observance of monastic rule, and the daily charge of singing in the church, I always took delight in learning, or teaching, or writing. In the nineteenth year of my age, I received deacon’s orders; in the thirtieth, those of the priesthood, both of them by the ministry of the most reverend Bishop John,(1045) and at the bidding of the Abbot Ceolfrid. From the time when I received priest’s orders, till the fifty-ninth year of my age, I have made it my business, for my own needs and those of my brethren, to compile out of the works of the venerable Fathers, the following brief notes on the Holy Scriptures, and also to make some additions after the manner of the meaning and interpretation given by them:(1046)

On the Beginning of Genesis, to the birth of Isaac and the casting out of Ishmael, four books.

Concerning the Tabernacle and its Vessels, and of the Vestments of the Priests, three books.

On the first part of Samuel, to the Death of Saul, three books.

Concerning the Building of the Temple, of Allegorical Exposition, and other matters, two books.

Likewise on the Book of Kings, thirty Questions.(1047)

On the Proverbs of Solomon, three books.

On the Song of Songs, seven books.

On Isaiah, Daniel, the twelve Prophets, and Part of Jeremiah, Divisions of Chapters, collected from the Treatise of the blessed Jerome.

On Ezra and Nehemiah, three books.

On the song of Habakkuk, one book.

On the Book of the blessed Father Tobias, one Book of Allegorical Explanation concerning Christ and the Church.

Also, Chapters of Readings on the Pentateuch of Moses, Joshua, and Judges;

On the Books of Kings and Chronicles;

On the Book of the blessed Father Job;

On the Proverbs,(1048) Ecclesiastes, and the Song of Songs;

On the Prophets Isaiah, Ezra, and Nehemiah.

On the Gospel of Mark, four books.

On the Gospel of Luke, six books.

Of Homilies on the Gospel, two books.

On the Apostle,(1049) whatsoever I have found in the works of St. Augustine I have taken heed to transcribe in order.

On the Acts of the Apostles, two books.

On the seven Catholic Epistles, a book on each.

On the Revelation of St. John, three books.

Likewise, Chapters of Lessons on all the New Testament, except the Gospel.

Likewise a book of Epistles to divers Persons, of which one is of the Six Ages of the world; one of the Halting-places of the Children of Israel; one on the words of Isaiah, “And they shall be shut up in the prison, and after many days shall they be visited”;(1050) one of the Reason of Leap-Year, and one of the Equinox, according to Anatolius.(1051)

Likewise concerning the Histories of Saints: I translated the Book of the Life and Passion of St. Felix, Confessor,(1052) from the metrical work of Paulinus, into prose; the Book of the Life and Passion of St. Anastasius,(1053) which was ill translated from the Greek, and worse amended by some ignorant person, I have corrected as to the sense as far as I could; I have written the Life of the Holy Father Cuthbert,(1054) who was both monk and bishop, first in heroic verse, and afterwards in prose.

The History of the Abbots of this monastery, in which I rejoice to serve the Divine Goodness, to wit, Benedict, Ceolfrid, and Huaetbert,(1055) in two books.

The Ecclesiastical History of our Island and Nation, in five books.

The Martyrology of the Festivals of the Holy Martyrs, in which I have carefully endeavoured to set down all whom I could find, and not only on what day, but also by what sort of combat, and under what judge they overcame the world.

A Book of Hymns in divers sorts of metre, or rhythm.

A Book of Epigrams in heroic or elegiac verse.

Of the Nature of Things, and of the Times, one book of each; likewise, of the Times, one larger book.

A book of Orthography arranged in Alphabetical Order.

Likewise a Book of the Art of Poetry, and to it I have added another little Book of Figures of Speech or Tropes; that is, of the Figures and Modes of Speech in which the Holy Scriptures are written.

And I beseech Thee, good Jesus, that to whom Thou hast graciously granted sweetly to drink in the words of Thy knowledge, Thou wilt also vouchsafe in Thy loving-kindness that he may one day come to Thee, the Fountain of all wisdom, and appear for ever before Thy face.

CONTINUATION

_The Continuation of Bede._(1056)

In the year 731 King Ceolwulf was taken prisoner, and tonsured, and sent back to his kingdom; Bishop Acca was driven from his see.

In the year 732, Egbert(1057) was made Bishop of York, in the room of Wilfrid.

[Cynibert Bishop of Lindsey died.]

[In the year of our Lord 733, Archbishop Tatwine, having received the pall by Apostolic authority, ordained Alwic(1058) and Sigfrid,(1059) bishops.]

In the year 733, there was an eclipse of the sun on the 14th day of August about the third hour, in such wise that the whole orb of the sun seemed to be covered with a black and gloomy shield.

In the year 734, the moon, on the 31st of January, about the time of cock-crowing, was, for about a whole hour, coloured blood-red, after which a blackness followed, and she regained her wonted light.

In the year from the Incarnation of Christ, 734, bishop Tatwine died.

In the year 735, Nothelm was ordained archbishop; and bishop Egbert, having received the pall from the Apostolic see, was the first to be established as archbishop(1060) after Paulinus, and he ordained Frithbert,(1061) and Frithwald(1062) bishops; and the priest Bede died.(1063)

In the year 737, an excessive drought rendered the land unfruitful; and Ceolwulf, voluntarily receiving the tonsure, left the kingdom to Eadbert.(1064)

In the year 739, Edilhart,(1065) king of the West-Saxons, died, as did Archbishop Nothelm.

In the year 740, Cuthbert(1066) was consecrated in Nothelm’s stead. Ethelbald, king of the Mercians, cruelly and wrongfully wasted part of Northumbria, their king, Eadbert, with his army, being employed against the Picts. Bishop Ethelwald died also, and Conwulf,(1067) was consecrated in his stead. Arnwin(1068) and Eadbert(1069) were slain.

In the year 741, a great drought came upon the country. Charles,(1070) king of the Franks, died; and his sons, Caroloman and Pippin,(1071) reigned in his stead.

In the year 745, Bishop Wilfrid and Ingwald, Bishop of London, departed to the Lord.

In the year 747, the man of God, Herefrid,(1072) died.

In the year 750, Cuthred, king of the West Saxons, rose up against king Ethelbald and Oengus; Theudor and Eanred died; Eadbert added the plain of Kyle and other places to his dominions.(1073)

In the year 753, in the fifth year of King Eadbert, on the 9th of January,(1074) an eclipse of the sun came to pass; afterwards, in the same year and month, on the 24th day of January, the moon suffered an eclipse, being covered with a gloomy, black shield, in like manner as was the sun a little while before.

In the year 754, Boniface,(1075) called also Winfrid, Bishop of the Franks, received the crown of martyrdom, together with fifty-three others; and Redger was consecrated archbishop in his stead, by pope Stephen.

In the year 757, Ethelbald, king of the Mercians, was treacherously and miserably murdered, in the night, by his own guards; Beornred(1076) began his reign; Cyniwulf,(1077) king of the West Saxons, died; and the same year, Offa, having put Beornred to flight, sought to gain the kingdom of the Mercians by bloodshed.

In the year 758, Eadbert, king of the Northumbrians, receiving St. Peter’s tonsure for the love of God, and to the end that he might take the heavenly country by force,(1078) left the kingdom to his son Oswulf.

In the year 755, Oswulf was wickedly murdered by his own thegns; and Ethelwald, being chosen the same year by his people, entered upon the kingdom; in whose second year there was great tribulation by reason of pestilence, which continued almost two years, divers grievous sicknesses raging, but more especially the disease of dysentery.

In the year 761, Oengus,(1079) king of the Picts, died; who, from the beginning to the end of his reign, continued to be a blood-stained and tyrannical butcher; Oswin(1080) was also slain.

In the year 765, King Aluchred came to the throne.(1081)

In the year 766 A.D., Archbishop Egbert, of the royal race, and endued with divine knowledge, as also Frithbert, both of them truly faithful bishops, departed to the Lord.

INDEX

Aaron, British Martyr, 18.

Aaron, High Priest, 361.

“Abbots, Anonymous History of the,” editorial references to, xxxv, 257 n., 389 n.; _and see_ Bede.

Abercorn or Aebbercurnig, Monastery of, xxix, 286.

Abraham’s Oak, 342.

Abraham’s Tomb, 341.

Acca, friend of Bede, afterwards Bishop of Hexham, in succession to Wilfrid, xxx, 161, 248, 357, 358, 379 n., 381; his attachment to Wilfrid, 161, 355, 358; driven from his see, 161, 390; his good works, musical gifts and learning, 358; educated by Bosa, 358.

Acha, sister of Edwin, wife of Ethelfrid, and mother of Oswald, 147, 383 n.

Acts of the Apostles, quoted, 11, 197, 304, 335, 371.

“Adalbert, Life of,” editorial reference to, 143 n.

Adam, 130, 341 n.; his tomb, 341.

Adamnan, Abbot of Iona, 140 n., 285 n.; his work on the Holy Places (“De Locis Sanctis”), xxii, xxx, 337, 338; his “Life of St. Columba,” 336 n.; his missions to King Aldfrid, 336, 372; converts the Irish to the Catholic Easter and ecclesiastical tonsure, 336, 337, 372, 373; his death, 337; receives Arculf, 338; return to Ireland, 373.

Adamnan, Monk of Coldingham, foretells the burning of Coldingham Monastery, xxix, 283, 284; his vision, 281, 283, 284; his penitence, 282, 283; his austerity, 281, 282, 283.

Ad Barvae, or At the Wood, Monastery of, 219, 231.

Adda, Northumbrian priest, xxvii, 180, 181.

Addi, a thegn, 308.

Adeodatus, 179 n.

Adgefrin, _see_ Yeavering.

Adtuifyrdi, _see_ Twyford.

Adulwald, _see_ Eadbald.

Aebba, Abbess of Coldingham, half-sister of Oswy, 260, 283, 284; account of, 260 n.; her name, 260 n.; founds the monasteries of Ebchester and Coldingham, 260 n.; her friendship for Cuthbert, 260 n.; intercedes for Wilfrid, 260 n., 352 n.; her death, 284.

Aebbercurnig, _see_ Abercorn.

Aecci, Bishop of Dunwich, 231.

Aedan, King of Scots, defeated by Ethelfrid, 73, 74.

Aedgils, fellow priest of Bede, 284.

Aelfric (“Grammaticus”) editorial reference to, 288 n.

Aelfric, father of Osric, 134, 164 n.

Aelfwine, brother of Egfrid, 267, 385.

Aelli, King of Deira, 73, 83; Gregory’s pun on his name, 83.

Aelli, King of Sussex, first Bretwalda, 94, 245 n.

Aenhere, King of the Hwiccas, 246.

Aescwine, Sub-king of Wessex, 241 n.

Aesica, a little boy dedicated to religion, xxxiii, 234.

Aetherius, Archbishop of Lyons, 44, 49, 63.

Aetius, the Consul, 26, 27; put to death by Valentinian, 27, 41.

Aetla, Bishop of Dorchester, 272, 273.

Aetswinapathe, _see_ Ouestraefelda.

Africa, Churches of, 196.

Agabus, the prophet, 11.

Agatha, St., 265.

Agatho, Pope, 254 n.; sends John the precentor to report on the English Church, 257, 258, 259; holds a Synod against the Monothelites, 352; tries Wilfrid’s cause, 352, 353, 354.

Agatho, a priest, companion of Agilbert, 195.

Agilbert, missionary to the West Saxons, Bishop of Dorchester, 147, 148, 149, 194, 241; offended by Coinwalch, returns to Gaul, 150; made Bishop of Paris, 150, 350; refuses to return to England, and sends Leutherius in his place, 150, 151; at the Whitby Synod, 195, 196, 201; his ignorance of English, 196; entertains Theodore, 215; consecrates Wilfrid, 206, 350.

Agnes, St., 54 n., 265.

Agricola, 11 n.

Agricola, son of Severianus, a Pelagian, 32.

Aidan, Monk of Iona, Abbot and Bishop of Lindisfarne, xxv, xxvi, 4 n., 139 n., 140, 201, 347 n.; Bede’s admiration for, xxxix; his mission to Northumbria, 138, 144, 146, 376; his life, 144, 146; ordination, 144; his character, 138, 144, 145, 170, 171; his doctrine, 144, 145; his good example, 144, 145; his rebuke to Corman, 145; gives his horse to a beggar, 165; his friendship for Oswin, 165, 166; death, 166, 169, 192, 288 n., 384; his prevision of Oswin’s death, 166; foretells and calms a storm, 166, 167; his miracles, 166, 167, 168, 169, 170; at Farne, 168; saves Bamborough from fire, 168; his body translated to Lindisfarne, 169, 202; his observance of Easter, 170, 171, 193; his disciples, 202, 208; his rule, 290; persuades Hilda to return to Northumbria, 271; consecrates Heiu as a nun, 271.

Aire, the River, 189 n.

Akeburgh (perhaps Jacobsburgh), 132 n.

Alani, the, 22, 41.

Alaric, 22.

Alban, St., xxiii, 39; his conversion, 14, 15, 16; Lives of, 15 n.; miracles, 17; his tomb, 36; his blood, 36.

Albinus, Abbot of St. Augustine’s Monastery, Canterbury, in succession to Hadrian, xxx, 2 n., 3, 357; his scholarship, 2, 357; furnishes Bede with materials for the “Ecclesiastical History,” 2, 3.

Albion, early name of Britain, 5.

Alchfled, daughter of Oswy, wife of Peada, 180, 191.

Alchfrid, King of Deira, son of Oswy, xxvii, 195, 206, 377 n.; rebels against Oswy, 163, 207 n.; account of, 163 n.; converts Peada, 180; death, 180 n.; at the battle of the Winwaed, 188; friendship for Wilfrid, 194, 350; his observance of Easter, 194, 195; at Whitby, 195; friendship for Coinwalch of Wessex, 350.

Alcluith, or Dumbarton, _see_ Dumbarton.

Alcuin, his letter to the monks of Wearmouth, xxxv; his influence on learning, xxxvi; his anecdote of Bede, xxxvii; his “De Sanct. Ebor.” quoted, 243 n., 273 n.; his “Life of Wilbrord” quoted, 143 n.; ref. to, 319 n., 320, 323 n., 325 n.

Aldbert, Bishop of Dunwich, 379, 380.

Aldfrid, King of Northumbria after Egfrid, xxix, 287, 302, 312, 353 n., 372, 377 n.; death, xxx, 342, 356, 385, 391 n.; his relations with Wilfrid, 247 n., 353, 354, 356; account of, 287 n.; retrieves the fortunes of Northumbria, 287; visits Drythelm, 331; friendship for Adamnan, 336, 338; his exile in Iona, 336 n.

Aldgils, King of Frisland, 351.

Aldhelm, Bishop of Sherborne, xxx, 148 n., 210 n., 265 n., 343, 345 n.; his women scholars, 237 n.; letter to Geraint, 336 n., 344; account of, 343 n.; letter to Wilfrid’s clergy, 343 n.; made Abbot of Malmesbury, 343 n., 344; death, 343 n., 344; buried at St. Michael’s, Malmesbury, 343 n.; his literary works, 344.

Aldwin, Abbot of Partney or Peartaneu, 158.

Aldwin, or Worr, Bishop of Lichfield, 379, 380.

Aldwulf, Bishop of Rochester, 378, 379, 380.

Aldwulf, King of East Anglia, son of Ethelhere, 121, 254, 271; his support of Ethelthryth, 260 n.

Alemanni, the, 92 n.

Alexandria, 338, 364.

Alexandria, Bishop of, _see_ Cyril, Theophilus.

Alexandrians, the, 366 n.

Alfred, his translation of the “Ecclesiastical History,” xx, 321 n.

“Alfrid,” King of Northumbria, 377 n.

Allectus, 14.

Allelujah, or Hallelujah, 83.

All Martyrs, the Festival of, later the festival of All Saints, 93 n.

All Saints, the Festival of, introduced by Pope Boniface, 93 n.

Alne, the River, 292.

Alric, son of Wictred of Kent, 377.

Aluchred, King of Northumbria, 393.

Alweo, brother of Penda, 380 n.

Alwic, Bishop of Lindsey, 390.

Amasea, Bishop of, _see_ Asterius.

Amber, 6.

Ambleteuse, _see_ Amfleat.

Ambrose, St., quoted, xlii.

Ambrosius Aurelianus, 31, 32.

Amfleat, or Ambleteuse, 72, 73.

Amphibalus, St., 15.

Amulets, 289.

Anastasis (Resurrection of our Lord), Church at Jerusalem, 339.

Anastasius, St., 388.

Anatolius, Bishop of Laodicea, authority on the Easter question, 139, 198, 199, 368 n., 388.

Ancyra, a cloak of, 109.

Andeley-sur-Seine, Monastery of, 152.

Andhun, ealdorman, rules the South Saxons, 251.

Andilegum, _see_ Andeley-sur-Seine.

Andragius, _see_ Androgius.

Andredsweald, the, 245 n.

Andrew, a monk, refuses the English Archbishopric, 214.

Andrew, St., 42 n., 89, 163.

Androgius, Andragius, Androgorius or Mandubracius, Chief of the Trinovantes, 10.

Angels, xxxviii, 174, 175, 176, 221, 222, 333, 334.

Angles, 29, 30, 31, 82; Gregory’s pun upon, 82.

Anglesea, 94, 102.

Anglia, the name of, 30.

Angrivarii, the, 317 n.

Angulus, _see_ Anglia.

Anna, King of East Anglia, 149, 152, 172, 185, 189, 232, 260 n., 271 n.; his piety, 149, 172, 259; his good children, 149, 173; slain by Penda, 173; enriches the monastery of Cnobheresburg, 174.

“Annales Cambriae,” editorial references to, 32 n., 337 n.

“Annales Francorum,” editorial reference to, 323 n.

Annegray, Monastery of, 92 n.

Annemundus (Dalfinus), Archbishop of Lyons, 194; his kindness to Wilfrid, 248, 348; his execution, 349.

Anselm, Archbishop of Canterbury, 72 n.

Antioch, Patriarch of, _see_ Anastasius.

Antoninus Pius, his rampart, 24.

Antonius, Bassianus, Emperor, 13.

Antwerp, xxi.

Appleby, Thomas, Bishop of Carlisle, 294 n.

Apollinarianism, 255 n.

Apostles, the, their manner of tonsure, 370.

Aquila, 197.

Aquileia, 20.

Aquitaine, 21 n., 33 n., 369 n.

Arcadius, Emperor of the East, son of Theodosius, 20.

Arculf, Bishop of Gaul, 337-340.

Argyll, 8 n.

Arianism, xxiii, 19, 20, 148 n., 255.

Arles, 22, 49, 215; Bishop of, 54.

Arles, Archbishop of, _see_ John, Vergilius.

Armagh, Abbot of, _see_ Tomene.

Armagh, Bishop of, _see_ Tomene.

Armenia, 6.

Armorica, 7.

Armoricans, 41.

Arnwin, 391.

Arwald, King of the Isle of Wight, 252; his brothers, 252, 253.

Asclepiodotus, restores Britain to the Romans, 14.

Ascension, the Basilica of the, at Jerusalem, 340, 341.

Asia, Churches of, 196.

Asterius, Bishop of Genoa (Archbishop of Milan), 148.

Asterius, Bishop of Amasea, 265 n.

Astronomy, 217.

Athelstan, 303 n.

Atlantic, the, 5.

At the Stone, _see_ Stoneham.

At the Wood, _see_ Ad Barvae.

Attila, King of the Huns, 27, 317 n.

Audrey, popular form of Ethelthryth, 263 n.

Augustine, St., sent by Pope Gregory to convert the English, xxi, xxii, xxiii, xxiv, 42, 43, 47, 48, 81, 86, 94 n., 98, 126, 210 n.; ordained abbot, 43; recommended to Aetherius, 44; lands in Thanet, 45, 93, 94, 142 n., 383; received by Ethelbert and Bertha, 45, 46, 47; settles at Canterbury, 47, 48, 72; his report to Gregory, 49; ordained Archbishop of the English at Arles, 49, 383; his see, 49 n.; recommended by Gregory to Vergilius, 63, 64; receives the pall, 64, 65, 66, 383; his miracles, 68, 69, 81, 83, 85; recommended to Ethelbert by Gregory, 70, 71; restores the Church of St. Saviour, Canterbury, 72; builds the Monastery of SS. Peter and Paul, 72; calls a Synod, 83; his dispute with the British bishops, 85, 87; his prophecy of disaster, 87, 89; ordains Mellitus and Justus, 89; death, 88, 89, 90; buried in the Church of SS. Peter and Paul, 72, 90; his tomb and epitaph, 90; his body translated, 90 n.; his monastic rule, 290.

Augustine, St., Bishop of Hippo, 21, 388; The Sentences of, 341 n.

Augustine’s Ác, or Augustine’s Oak, Synod at, 84-86.

Augustus, Emperor, 11, 12, 13, 20, 22, 26, 29, 42.

Aurelius Commodus, Emperor, 12.

Aurelius Victor, quoted, 135 n.

Aust, probably Augustine’s Ác, 84 n.

Austerfield, Northumbria, 353 n.

Austrasia, King of, _see_ Dagobert.

Avon, the River, in Linlithgow, 189 n.

Aylesford, Kent, 30.

Ayrshire, 325 n., 392 n.

Babbanburch, _see_ Bamborough.

Badbury, Dorsetshire, supposed to be Badon Hill, 32 n.

Badon Hill, Battle of, 32, 42 n.

Baducing, patronymic of Benedict Biscop, 257 n.

Badudegn, a monk of Lindisfarne, 298, 299.

Badwin, Bishop of Elmham, 231.

Baithanus, Irish bishop, 128.

Balder, the God, 323 n.

Baldhild, or Bathild, Queen Regent of Neustria, wife of Clovis II, 152 n., 349.

Ballads, English, 277 n.

Baltic, The, 317 n.

Bamborough, Babbanburch, Bebbanburh, or Bebburgh, 147, 161, 168, 383 n., 385 n.

Bangor, alleged birthplace of Pelagius, 21.

Bangor-is-Coed, or Bancornaburg, monastery of, 86, 86 n., 88.

Bangor, Abbot of, _see_ Dinoot.

Baptism, of women, 55, 56; of children, 55, 56; its practice in the British Church, 87; in the Roman Church, 87; proper days for, 104 n.; ritual of, 119.

Bardney, Monastery of, 123 n., 157, 158, 224, 241 n.; endowed by Ethelred and Osthryth, 157; burial place of Oswald, 157, 158.

Bardney, Abbot of, _see_ Ethelred, Hygbald.

Barking, or In Berecingum, Monastery of, xxviii, xxxiii, 232, 233, 234, 235, 237, 238.

Barking, Abbess of, _see_ Ethelburg.

Barrow, Lincolnshire, 219 n.

Barton-on-Humber, 219 n.

Basil, St., his Hexameron, quoted, 6.

Bassianus, _see_ Antonius.

Bassus, Edwin’s thegn, 132.

Bathild, _see_ Baldhild.

Baths of Britain, 6.

Bay of the Lighthouse, _see_ Whitby.

Beardaneu, _see_ Bardney.

Bebba, Queen, 147, 168.

Bebbanburh, or Bebburgh, _see_ Bamborough.

Bede, or Beda, the author, called “Venerable,” xxi, xxxiv; account of his life, xxxiii-xliii; his family, xxxiii; born near Wearmouth, xxxiii, xxxiv, 386; his instructors, xxxiii, xxxiv, 222, 257 n., 386; his ordination, xxxiii, 273 n., 386; his life spent in the Monastery of Wearmouth and Jarrow, xxxiii, xxxiv, 137 n., 386; dates of his birth and death, xxxiv; his autobiography, xxxiv, 386-389; his diligence, xxxiv; his eyes dim in age, xxxiv; his death, xix, xxxiv, xxxix-xliii, 391; his epitaph, xxxiv; his learning, xxxiv, xxxv, xxxvi; his style, xxxvi; visits Lindisfarne, xxxvi; visits York, xxxvi; Egbert his pupil, xxxvi; his “Epistola ad Ecgbertum,” xxxvi, 273 n., 342 n.; his influence, xxxvi; his last illness, xxxvi, xxxix, xl, xlii, xliii; his “Life of Cuthbert” in prose and verse, xxxvi, 4 n., 260 n., 285 n., 287 n., 288 n., 291, 309; story of his visit to Rome, xxxvi; story of his residence at Cambridge, xxxvi; his writings, xxxvii, 311 n.; list of his literary works and compilations, 386-389; his studies, xxxvii, 386-389; his duties, xxxvii; his character, xxxvii, xxxviii, xxxix; his zeal for Catholic usages, xxxviii, xxxix; his admiration for Aidan, xxxix; dictates to Wilbert his translation of St. John and St. Isidore, xlii, xliii; buried at Jarrow, xl; his relics stolen by Elfred and carried to Durham, xl; translated with those of St. Cuthbert to the new Cathedral, xl; a shrine erected to him by Hugh de Puisac, xl; his chronology corrected, 9, 11, 12, 13 n., 20 n., 22 n., 23 n., 27 n., 28 n., 29 n., 42 n., 63 n., 68 n., 75 n., 94 n., 241 n., 254 n., 287 n., 314 n.; his “Martyrology,” editorial references to, 27 n., 99 n., 265 n.; his friendship for Acca, 161 n.; his “De Temporibus,” 170; his “De temporum Ratione,” 170, 227 n.; his “History of the Abbots,” 213 n., 215 n., 257 n., 287 n.; uses the Caesarean system of Indictions, 227 n.; his “De Locis Santis,” 337 n., 338 n.; said to have written Ceolfrid’s Letter to Naiton, 360 n.; his “Expositio in Marci Evangelium,” 364 n.; his “Ecclesiastical History,” _see_ Ecclesiastical.

Bega, Irish Saint, 271 n., 275 n.

Begu, a nun, has a vision of Hilda’s death, 275, 276.

Belgium, or Belgic Gaul, 5, 13 n.

Benedict I, Pope, 83.

Benedict Biscop, Abbot of Wearmouth, 215 n., 359, 389; Bede trained under, xxxiii, 386; founds the monasteries of Wearmouth and Jarrow, xxxiv, 257; his library, xxxv, 257 n., 287 n.; temporary abbot of SS. Peter and Paul’s Monastery, 216 n.; goes to Rome, 257, 348; account of, 257 n.; brings John the Precentor back with him to Britain, 257, 258; obtains a letter of privilege for his monastery, 257, 258; his monastic rule, 257 n.

Benedictus Crispus, Archbishop of Milan, 313 n.

Benedictine Order of Monks, 275 n.

Beneventum, 21 n.

Benjamin, 73.

Beornred, King of Mercia, said to have murdered Ethelbald, 392.

Berct, Berctred, Brectrid or Briht, Egfrid’s General, lays Ireland waste, 285, 336 n.; slain by the Picts, 385.

Berecingum, or Barking, _see_ Barking.

Berkshire, 10 n., 343 n.

Bernicia, History of, xxvi, 82 n., 83 n., 120, 137, 141, 147, 190; diocese of, 244 n.

Bernicia, Bishop of, _see_ Eata.

Bernicia, King of, _see_ Eanfrid, Ethelric, Ida, Oswald, Oswy.

Bernwin, Wilfrid’s nephew, his mission to the Isle of Wight, 252.

Bersted, Witenagemot of, 316 n.

Bertfrid, Osrid’s Ealdorman, 385.

Bertgils, surnamed Boniface, _see_ Boniface.

Bertha, daughter of Charibert, wife of Ethelbert of Kent, 46, 48, 94, 95 n., 132 n.

Berthun, Ethelwalch’s Ealdorman, 251.

Berthun, Abbot of Beverley, 273 n., 302, 303, 305.

Bertwald, Archbishop of Canterbury after Theodore, xxx, xxxi, 239 n., 314, 315, 343 n., 344 n., 353 n.; his burial place, 90; his election and consecration, 274 n., 316, 323; Abbot of Reculver, 315; his learning, 315; ordains Tobias, 316; returns from the Continent, 323 n.; reconciled to Wilfrid, 354 n., 355, 356 n.; at the Synod on the Nidd, 356 n.; consecrates Aldwulf, 378; death, 378, 386.

Berwickshire, 260 n.

Betendune, _see_ Watton.

Bethlehem, 338, 339.

Betti, a Northumbrian priest, xxvii, 180, 181.

Beverley, Inderauuda, or In the Wood of the Deiri, Monastery of, founded by John and Berthun, 273 n., 303, 307.

Beverley, Abbot of, _see_ Berthun, John.

Bewcastle, 163 n.

Birinus, Bishop of Dorchester, converts the West Saxons, xxvi, 147, 148, 241; consecrated by Asterius, 148; death, 148; buried at Dorchester, 148; his body translated to Winchester, 148, 149.

Biscop, _see_ Benedict.

Bishop Burton, 307 n.

Bishops, rules for, 49, 50, 228, 229; their stipends, 49, 50; consecration of, 53, 54, 65, 85 n.

Bishoprics, English, List of in 731 A.D., 379 n.; subdivision of, 122 n., 229, 231, 242-4, 272 n., 273 n., 343.

Bisi, Bishop of Dunwich after Boniface, 227, 228 n., 230.

Blackwater, the River, 183 n.

Blaecca, Reeve of Lincoln, converted, 122.

Bledla, King of the Huns, 27.

Blessed Mother of God, Church of the, at Lastingham, 187; at Barking, 237; in St. Augustine’s, Canterbury, 357.

Blithryda, or Plectrude, wife of Pippin, 324.

Blood-letting, 305, 306.

Bobbio, Monastery of, 92 n.

Boethius referred to, 145 n.

Boisil, Provost of Melrose, 288; teaches Cuthbert, 288, 289, 292; death, 289; appears to one of his disciples in dreams, and forbids Egbert to go to the Germans, 317, 318, 319.

Boniface IV, Pope, 92, 93; his pastoral letters to the English Church, 93.

Boniface V, Pope, xxv, 112, 124; his letters, 98, 100, 101, 105, 111, 380 n.; sends the pall to Justus, 100; sends gifts to Edwin, 109; to Ethelberg, 111; death, 105 n.

Boniface, St., editorial references to, 3 n., 87 n., 179 n., 237 n., 324 n., 325 n., 342 n., 346 n., 391 n.; his martyrdom, 392; account of, 392 n.

Boniface, or Bertgils, Bishop of Dunwich, or of the East Angles, 179, 206 n., 207 n.; death, 230.

Boniface, the Archdeacon, Pope’s Counsellor at Wilfrid’s second trial, 349, 354.

Boniface (probably St. Cuiritin), missionary, converts Naiton to Roman usages, 359 n.

Bordeaux, Pilgrim of, 340 n.

Borrowdale, 294 n.

Boructuari, The, 245 n., 317; converted by Suidbert, 324.

Bosa, Bishop of Deira or York, 243, 244, 358; account of, 243 n.; consecrated in Wilfrid’s place, 244, 385; educated at Whitby under Hilda, 272, 273; death, 305, 356 n.

Bosel, Bishop of Worcester, 273, 274.

Bosham, or Bosanhamm, Monastery of, 246.

Bothelm, 137, 138.

Boulogne, or Gessoriacum, 5, 13, 72 n., 73.

Bowmont Water, 120 n.

Bowness-on-Solway, 25 n.

Boy, a Saxon, his dying vision of SS. Peter and Paul, 248, 249, 250, 251.

Bradford-on-Avon, 210 n.

Bredon, or Briudun, monastery of, 379.

Bregusuid, mother of Hilda, 274.

Bretwalda, _see_ Aelli, Caelin, Edwin, Ethelbert, Oswald, Oswy, Redwald.

Bridius, or Bruide Mac Maelchon, King of the Picts, 141 n., 142.

Brige, In Brige, or Faremoûtier-en-Brie, monastery of, 151, 152.

Brige, Abbess of, _see_ Fara, Ethelberg, Saethryth.

Bright, his “Early English Church History,” vi; references to, 12 n., 51 n., 84 n., 105 n., 121 n., 148 n., 151 n., 183 n., 195 n., 214 n., 242 n., 251 n., 292 n., 326 n.

Briht, _see_ Berct.

Britain, xxiii; Roman occupation of, xxiii, 9-23; description of, 5, 6; language, 6, 80; freed from Roman rule, 22, 23, 26, 382; the Romans return to, 24; its corruption during peace, 28, 41, 42; suffers from a plague, 28, 29; overrun by the Angles and Saxons, 29, 31, 32; civil wars in, 41; converted to Christianity, 80.

Britain, Church of, _see_ British.

Britain, King of, _see_ Lucius.

Britannicus, son of Claudius, 11.

British Church, xxiii, xxiv, xxxix, 19, 54, 55, 86, 92; its attitude towards the Easter question, xxiv, 91, 196, 336, 344, 376 n., 381; refuses allegiance to Augustine, 87; approached by Laurentius, 92.

British Museum, The, 331 n.

Britons, or Brythons, xxxi; defeated by Ethelfrid, xxiv, 73; origin of, 6, 7; language, 6.

Britons of Strathclyde, 286, 336 n.

Britons of Strathclyde, King of, _see_ Theudor.

Brittany, 7 n.

Briudun, _see_ Bredon.

Brocmail, Welsh Prince, 88.

Bromnis, 352 n.

Bructeri, The, 317 n.

Bruide, _see_ Bridius.

Bruide Mac Bili, King of the Picts, 285 n.

Brythons, _see_ Britons.

Buckinghamshire, 10 n.

Bulgarians, 317 n.

Burford, Battle of, 380 n., 392 n.

Burgh Castle, Monastery of, 174, 177.

Burgh Castle, Abbot of, _see_ Fursa.

Burghelm, a priest of Wilfrid’s, 245.

Burgundians, 92 n.

Burgundofarus, _see_ Faro.

Burgundy, 122.

Burton, _see_ Bishop, North, South.

Bury, Professor, his “Life of St. Patrick,” reference to, 27 n.

Butler, his “Lives of the Saints,” reference to, 388 n.

Cadvan, father of Caedwalla the Briton, 130 n.

Cadwalader, son of Caedwalla the Briton, 241 n.

Cadwallon, _see_ Caedwalla.

Caedmon, the Poet, his life and death, 277-281.

Caedwalla, or Cadwallon, King of Gwynedd in Wales, xxv, 241 n.; account of, 130 n.; his revolt against Edwin, 130, 131; allied with Penda, 130; his cruelty, 131, 135; a Christian, 131; besieged by Osric in York, 134, 135; kills Osric, 134, 135; kills Eanfrid by treachery, 135; slain by Oswald, 135.

Caedwalla, King of Wessex, xxx, 287 n., 353 n.; account of, 241 n.; in exile, 251; kills Ethelwalch in battle, 251; expelled by Andhun and Berthun, 251; kills Berthun, 251; conquers and reunites Wessex, 241, 251, 252; conquers the South Saxons and the Isle of Wight, 252, 253; his relations with Wilfrid, 252; kills Arwald’s brothers, 252, 253; in concealment at Redbridge, 253; wounded in the Isle of Wight, 253; abdicates, 241, 345 n.; his pilgrimage to Rome, 241, 312, 313, 314, 345, 385; baptized under the name of Peter, 312, 313; dies at Rome, 241, 312, 314; buried in St. Peter’s, 313; his epitaph, 313, 314.

Caelin, or Ceaulin, King of the West Saxons, second Bretwalda, 94, 241 n.

Caelin, brother of Cedd, 185, 187.

Caerleon-on-Usk, or City of Legions, 18.

Caesar, Caius Julius, editorial references to his works, 5 n., 10; his invasion of Britain, 9, 10, 11, 23, 382; returns to Gaul, 10.

Caesarea, library of, 369 n.; Bishop of, _see_ Eusebius.

Caesarean System of Indictions, 227 n., 254 n.

Caiaphas, 335.

Cairbre Riada, _see_ Reuda.

Caistor, or Cyneburgacaster, Abbess of, _see_ Cyneburg.

Calcaria, or Kaelcacaestir, now Tadcaster, 271, 272.

Cale, _see_ Chelles.

Caledonians, the, 14 n.

Cambridge, xix, xxxvi, 172 n., 261 n.

Cambridgeshire, 112 n., 179 n., 259 n.

Campania, 21, 214, 388 n.

Campodonum, or Donafeld, 120.

Canche, the, 215 n.

Candidus, a presbyter, 44.

Cannes, 33 n.

Canons of the Western Church, 228.

Canterbury, or Doruvernis, 47, 48, 49, 210 n., 254, 255, 379; churches of, xxii, 3, 51 n., 72; see of, 49 n., 379 n.; monastery at, 72; almost destroyed by fire, 99; school of, 121 n., 316 n., 343 n.

Canterbury, Archbishop of, _see_ Anselm, Augustine, Bertwald, Cuthbert, Deusdedit, Honorius, Justus, Lanfranc, Laurentius, Mellitus, Nothelm, Tatwine, Theodore.

Cantuarians, the, 133.

Cantuarii, 245 n.

Cantus Ambrosianus, 133 n.

Cantus Romanus, 133 n.

Cantyre, or Kintyre, 8 n., 142 n.

Caracalla, _see_ Antonius Bassianus.

Carausius, 13, 14.

Carlegion, _see_ Chester.

Carlisle, Luel, or Lugubalia, 73 n., 285 n., 294.

Carlisle, Bishop of, _see_ Appleby.

Carloman, King of the Franks, son of Charles Martel, 391, 392.

“Carmen Paschale,” _see_ Sedulius.

Carpophorus, St., 99 n.

Carriden (probably Urbs Iudeu), 23 n., 189 n.

Cassobellaunus, chief of the Catuvellauni, 10.

Catterick Bridge, Cataract, or Cataractonium, 120, 132, 164.

Catuvellauni, the, 10 n.

Ceadda, or Chad, St., afterwards Bishop of Lichfield and York, xxvii, 3, 384; Abbot of Lastingham, xxxv, 187; consecrated Bishop of York in Wilfrid’s place, 206, 207, 351; reconsecrated by Theodore, 207 n., 217; on Wilfrid’s return retires to Lastingham, 218, 351; made Bishop of Lichfield, 192, 218, 219; a disciple of Aidan, 208; his holy life, 207, 219, 222, 223; builds the monastery of Ad Barvae, 219; account of his death, xxxviii, 219, 222, 224; buried at Lichfield, 219, 224; his posthumous miracles, 224; his relics, 224 n.

Cearl, King of Mercia, 119.

Ceaulin, _see_ Caelin.

Cecilia, St., 265, 324.

Cedd, afterwards Bishop of Essex, xxvii, 3, 183, 206 n., 207, 208; his mission to Mid-Anglia, 180, 181; reconverts the East Saxons, 182, 183; excommunicates a “gesith” for his unlawful marriage, 184; rebukes King Sigbert and prophecies his death, 184; baptizes King Suidhelm, 184, 185; visits Northumbria, 185; his self-imposed discipline, 186; founds the monastery of Lastingham, 185, 186; his brothers, 185, 186, 187; his death, 185, 186; burial, 186, 187; trained at Lindisfarne, 186; posthumous miracle, 187; at Whitby, 195; forsakes the Celtic Easter, 201; his spirit appears at the time of Ceadda’s death, 224.

Celestine, or Celestinus, Pope, sends Palladius to the Irish, 27, 33 n., 382, 383.

Celtic Churches, xxiii, xxiv, xxx, xxxi; and _see_ British Church, Irish Church.

Celtic Missions, xxv, xxvi, xxx, 139 n.

“Celtic Scotland,” Skene’s, _see_ Skene.

Celts, 7 n.; their observance of Easter, 84 n., 87; and _see_ Easter Controversy.

Centwine, sub-king of Wessex, 241 n., 352 n.; his wife, 352 n.

Ceolfrid, Abbot of Wearmouth and Jarrow, xxx, xxxiv, xxxv, 387, 389; educates Bede, xxxiii, 386; enlarges the library of Wearmouth and Jarrow, xxxv; Pope Sergius’ letter to, xxxvi; account of, 257; sends builders to Naiton, King of the Picts, 359; his letter to Naiton (said to be written by Bede), 360-374.

Ceollach, Bishop of Mid-Anglia and Mercia, 181, 191.

Ceolred, King of Mercia, son of Ethelred, succeeds Coinred, 346; his bad character, 346 n.; his death, 346 n., 380 n., 386; his enmity to Ethelbald, 380 n.

Ceolwulf, King of Northumbria, brother of Coenred, succeeds Osric, xxxi, 375 n., 381; “Ecclesiastical History” dedicated to, xxii, 1; account of, 1; taken prisoner, tonsured, and sent back to his kingdom, 390; leaves the kingdom to Eadbert, 391.

Cerdic, British King, 274.

Cerot, Island of, 232.

Cerotaesei, _see_ Chertsey.

Chad, St., _see_ Ceadda.

Chalcedon, 265 n.; council of, 228 n., 254 n.

Chaldeans, the, 31.

Charibert, King of Paris, 46 n., 132 n.

Charles Martel, King of the Franks, defeats the Saracens, 378; supports Boniface’s mission, 392 n.; death, 391.

Charybdis, 365.

Chauci, the, 317 n.

Chelles, or Cale, monastery of, 152, 271, 349 n.

Chepstow, 84 n.

Chertsey, Cerotaesei, or the Island of Cerot, monastery of, xxviii, 232.

Cherusci, the, 317 n.

Cheshire, 204 n.

Chester, Carlegion, City of Legions, or Legacaestir, 18 n.; Battle of, xxiv, 87, 88.

Chester-le-Street, or Cunungaceaster, 295 n., 325 n.

Chichester, 246 n., 247 n.

Childebert, King of Austrasia and Burgundy, 49 n.

Chilperic, King of Neustria, brother of Charibert, 132 n.

Chosroes II, King of Persia, 340 n.

Chrism, 87 n.

Christ Church Cathedral, Canterbury, 72.

Christians, persecuted under Diocletian and Maximian, 14-19; under Nero, 14.

Christmas, 206.

“Chronological Recapitulation of the whole Work,” 382, _et seq._

Church Furniture, 65; Music, 133, 358, 386.

“Church Historians,” _see_ Stevenson.

Churches of Wood, 170, 192, 360; of stone, 192, 359; covered with lead, 192.

Cilicia, 214.

City of Legions, _see_ Caerleon and Chester.

Claudius, Emperor, invades Britain and conquers the Orkneys, 11, 382.

Clement, St., 91.

Clement, name given to Wilbrord, 179 n., 324.

Clergy, rules for, 50, 229.

Cliff-at-Hoe, Clofeshoch, or Clovesho, 229 n., 255 n.

Clonard, 140 n.

Clonard, Abbot of, _see_ Colman or Columbanus.

Clothaire III, King of Neustria, 206, 215, 349 n.

Clothilde, wife of Clovis I, 152 n.

Clovesho, _see_ Cliff-at-Hoe.

Clovis I, King of the Franks, 152 n.

Clovis II, King of Neustria, 152 n., 178, 349 n.

Clyde, or Cluith, the river, 24.

Cnobheresburg, or Cnobhere’s Town, _see_ Burgh Castle.

Coenred, or Coinred, King of Mercia after Ethelred, son of Wulfhere, xxx, 332, 356, 385; his thegn’s visions, 332, 333, 334; gives up his throne and goes to Rome, 345, 346, 385; becomes a monk, 345, 346; reconciled to Wilfrid, 356.

Coenred, King of Northumbria, 375, 377, 378.

Coenwald, Theodore’s representative at Wilfrid’s trial, 352 n.

Coifi, a pagan priest converted to Christianity, 116, 117, 118.

Coinwalch, King of Wessex, son of Cynegils, xxvi, 149, 350 n.; in exile in East Anglia, 149; puts away his wife, Penda’s sister, and marries another, 149; restored to his kingdom, 149; his relations with Agilbert, 149, 150; death, 241.

Coldingham, or Coludi, monastery of, xxix, 260, 266 n., 281, 283, 284.

Coldingham, Abbess of, _see_ Aebba.

Coldstream, 120 n.

Colman, Bishop of Northumbria, xxviii, 194, 201; at the Whitby Synod, 195, 196, 198, 200; returns to Ireland, 201, 204, 213, 225, 384; takes some of Aidan’s bones with him, 202; his frugality and plain living, 202, 203; at Iona, 225; at Innisboffin, 225; at Mayo, 225, 226.

Colman, or Columbanus, Irish bishop, 128, 129 n.

Cologne, 322.

Coludi, _see_ Coldingham.

Columba, or Columcille, St., Bishop of Iona, 151 n., 372; his mission to the Picts, xxv, xxvi, 140, 141, 142, 359 n., 383; converts King Bridius, 142; account of, 140 n.; his name, 140 n., 318; founds the monastery of Iona, xxvi, 142, 383; builds the monastery of Dearmach, 142; his rule and jurisdiction, 142, 143; records of him, 143; miracles, 199, 200; death, 142 n.; buried at Iona, 142.

“Columba, St., Life of,” _see_ Adamnan and Reeves.

Columban Monasteries, Egbert’s mission to, 318, 319, 375 n.

Columbanus, Irish missionary to the continent, 92.

Columbanus, _see_ Colman.

Columcille, _see_ Columba.

Comb sent by Boniface to Ethelberg, 111.

Comets, xxxi, 242, 378, 385, 386.

Communion, Holy, 53, 54, 55, 56, 58, 60, 61, 62, 65, 96, 101, 249, 275, 280, 363.

Compiègne, Royal Villa, 206.

Conall, King of the Dalriadic Scots, 142 n.

Confirmation, the rite of, 87 n.

Connor, Bishop of, _see_ Dima.

Conquest, the Norman, 343 n.

Conrad, Prior of Canterbury, 72 n.

Constans II, or Constantine IV, Emperor, 256.

Constans, son of Constantine, Tyrant of Britain, 22.

Constantine I, Pope, 345.

Constantine the Great, Emperor, 19, 210 n.; establishes Christianity, 70; completes the Basilica of the Anastasis, and builds the Church of the Martyrium, Jerusalem, 339, 340.

Constantine III, Emperor, 127.

Constantine IV, _see_ Constans II.

Constantine, Tyrant in Britain, 22.

Constantinople, xxxviii, 27, 77, 254 n., 338; Church at, 254; councils of, 254, 255, 256, 258, 352 n.

Constantinople, Bishop of, _see_ Eudoxius, Macedonius, Nestorius.

Constantinopolitan System of Indictions, the, 227 n.

Constantius, father of Constantine the Great, 19.

Constantius, Count, 22.

Constantius Chlorus, Emperor, 14 n.

Constantius of Lyons, his “Life of Germanus,” xxii; editorial references to, 33 n., 36 n., 38 n.

Continuation of Bede, the, 390, _et seq._

Conwulf, Bishop of Lindisfarne, after Ethelwald, 391.

Corinth, 197.

Corinthians, Epistle to the, quoted, 103, 111, 363.

Corman, his unsuccessful mission to the Northumbrians, 145.

Cornish Britons, 7 n., 336 n.

Cornwall, 33 n., 84 n.

Corrib, Lough, monastery on, 174.

“Cotton MSS.,” xix.

Councils, 116, 128, 255 n., 256; and _see_ Constantinople, Rome, and Synods.

Cousins, marriage of, 52.

Cricklade, 84 n.

Crimea, the, 256 n.

Croes Oswallt, _see_ Oswestry.

Cromanus, or Cronan, Bishop of Nendrum, 129.

Cross, The, in procession, 46; sign of the, 304; Invention of the Holy, by Helena, 339, 340 n.

Cross, erected by Oswald, at Hefenfelth, 136, 137, 138.

Cross at Maserfelth, 154 n.

Cudwald, _see_ Cuthbald.

Cuichelm, King of Wessex, son of Cynegils, 103, 104, 149 n.

Cuichelm, Bishop of Rochester after Putta, 241, 242.

Cuiritin, Irish saint, 359 n.

“Culdees, The,” _see_ Reeves.

Cunningham, 325 n.

Cunungaceaster, _see_ Chester-le-Street.

Cuthbald, Abbot of Medeshamstead, 356 n.

Cuthbald, or Cudwald, Abbot of Oundle, 356.

Cuthbert, St., Bishop of Lindisfarne, xxii, xxix, xxxviii, 4, 161 n., 168 n., 192 n., 244 n., 331 n., 389; history of, 288-295; at Farne, 288; at Melrose, 288, 289; succeeds Boisil as Provost, 289; at Ripon, 194 n.; his consecration, 285, 288, 292, 293; Bishop of Hexham, 293; of Lindisfarne, 293; his friendship for Elfled, 189 n.; foretells Egfrid’s defeat by the Picts, and death, 189 n., 285, 286; his vision, 288 n.; his spiritual powers, 289; his missionary journeys, 289, 290; his hermitage on Farne Island, 291, 292, 294; attends the Synod at Twyford, 292; his piety, 293, 297; at Carlisle, 294; foretells his own death to Herebert, 294, 295; death, 295; buried at Lindisfarne, 295, 302; his body preserved from corruption, 295 n., 296, 297, 300; removal of his relics, 295 n., 302 n.; miracles, 291, 292, 297, 298, 299, 300; Anonymous Life of, xxii, 285 n.; Bede’s Life of, _see_ Bede.

Cuthbert, Archbishop of Canterbury after Nothelm, 90 n., 391.

Cuthbert, Abbot of Wearmouth and Jarrow, pupil of Bede, xxxix, xl; his letter to Cuthwin describing Bede’s death, xxxiv, xxxv, xxxix, xl-xliii.

Cuthred, King of Wessex, 391, 392 n.

Cuthwin, xxxiv, xl, _et seq._

Cuthwine, father of Coenred, King of Northumbria, 375 n.

Cycles, Paschal, 84 n., 368, 369, 370, 374.

Cyneburg, St., daughter of Penda, wife of Alchfrid, Abbess of Caistor, 180.

Cyneburga, daughter of Cynegils, wife of Oswald, 148.

Cyneburgacaster, _see_ Caistor.

Cynegils, King of Wessex, xxvi, 103 n., 147; baptized with all his people, 148; his daughter married to Oswald, 148; divides the West Saxon diocese, 150; death, 149.

Cynibert, Bishop of Lindsey or Sidnacester, 4, 243, 244, 379 n., 380; death, 390.

Cynibert, Abbot of Redbridge, 253.

Cynibill, brother of Cedd, 186, 187.

Cynifrid, surgeon to Ethelthryth, 262.

Cynimund, a priest, 167.

Cyniwulf, King of Wessex, 392.

Cynwise, wife of Penda, 188, 227 n.

Cyril, Archbishop of Alexandria, 255 n., 256, 369.

Cyrus, in Syria, Bishop of, _see_ Theodoret.

Dacre, or Dacore, The Monastery of, 299; a monk of, miraculously cured of a tumour, 299, 300.

Dacre, Abbot of, _see_ Suidbert, Thruidred.

Dacre, The River, 299.

Dagan, Bishop of Inverdaeile, or Ennereilly, 92.

Dagobert I, King of the Franks, 132.

Dagobert II, King of Austrasia, 351 n.

Dal, Signification of, 8.

Dalfinus, Archbishop of Lyons, _see_ Annemundus.

Dalfinus, Count of Lyons, 194 n., 348.

Dalriada, the Dalreudini or Dalriadic Scots, history, xxiv, 8, 73, 142 n., 286, 392 n.

Dalriadic Scots, King of, _see_ Conall.

Dalston, near Carlisle, 73 n.

Damascus, 338.

Damian, or Damianus, Bishop of Rochester after Ithamar, 179, 216, 245 n.; account of, 179 n.; death, 206 n., 218.

Danes, 30, 317; their invasions of England, 122 n., 161 n., 231 n., 295 n., 303 n.

Daniel, Bishop of Winchester, xxx, 3, 148 n., 253, 344, 345, 379, 380.

Danube, The River, 317 n.

Darling, Grace, 168 n.

David, 61, 338, 341.

Dawstane Rig, Liddesdale, 73 n.

Dearmach, Durrow, or Field of Oaks, Monastery of, 142.

Decius, Emperor, 265, 388 n.

Deda, Abbot of Partney, 123.

Degsastan, or Degsa Stone, Battle of, 73, 74, 383.

“De Ingratis,” _see_ Prosper.

Deira, History of, xxvi, 82 n., 83 n., 120, 134, 147, 190, 270 n., 383 n.; diocese of, 243 n.; Gregory’s pun on the name, 82.

Deira, King of, _see_ Aelli, Ethelfrid, Ethelric, Oidilwald, Osric, Oswin, Yffi.

Deira, Sub-king of, _see_ Aelfwine, Egfrid.

Deira, Bishop of, _see_ Bosa.

“De Locis Sanctis,” _see_ Adamnan and Bede.

“De Mensura Orbis Terrae,” the author of, 246 n.

Denisesburna, or The Brook of Denis, Battle of, 135, 136.

Deogratias, 179 n.

Derbyshire, 181 n.

Derwent, the River (Cumberland), 294.

Derwent, the River (Durham), 260.

Derwent, the River (Yorkshire), 104, 118, 350 n.

Derwentwater, 294.

Deusdedit, Pope, 98, 100, 179 n.

Deusdedit, or Frithonas, Archbishop of Canterbury, after Honorius, xxvi, 178, 179, 208, 351 n.; death, 179, 206 n., 207, 213, 217.

Deusdedit, The name of, 179 n.

Deuteronomy, quoted, 55, 279.

Devils, 328, 332, 333, 334, 335, 336.

Devil’s Water, 135 n.

Devon and Cornwall, Kingdom of, _see_ Dumnonia.

Diarmaid, Irish King, 140 n.

“Dictionary of Christian Antiquities,” referred to, vi, 227 n.

“Dictionary of Christian Biography,” referred to, vi, 19 n., 49 n., 387 n.

Dicul, an Irish monk of Bosham, 246.

Dicull, one of Fursa’s priests, 177.

Dima, Bishop of Connor, 129 n.

Dinnaus, probably Dima, 128.

Dinoot, Donatus, Dunawd or Dunod, Abbot of Bangor, 86.

Diocletian, Emperor, 12, 13, 14, 19, 265 n.

Dionysius Exiguus, 228 n., 369.

Discipline, Augustine’s Questions and Gregory’s Answers on, 49-64.

Diuma, Bishop of Lindsey, Mercia, and Mid-Anglia, xxvii, 181, 190; accompanies Peada into Mid-Anglia, 180, 181; death, 181, 190; burial, 190, 191.

Divorce, 230, 238, 239.

Dolphins in Britain, 5.

Domesday-Book, 268 n.

Dommoc, _see_ Dunwich.

Don, The River, 189.

Donafeld, _see_ Campodonum.

Donatus, _see_ Dinoot.

Doncaster (perhaps Campodonum), 120 n., 131.

Dooms, of Edric, 287 n.; of Ethelbert, 95 n.; of Hlothere, 287 n.; of Ini, 231 n., 251 n.

Dorchester (Oxfordshire), See at, xxvi, 148, 272 n., 273.

Dorchester, Bishop of, _see_ Aetla, Agilbert, Birinus.

Dorsetshire, 343 n.

Dorubrevis, _see_ Rochester.

Doruvernis, _see_ Canterbury.

Double Procession of the Holy Spirit, Doctrine of, 256.

Doulting, 343 n.

Dreams, _see_ Visions.

Driffield, or Field of Deira, 342 n.

Drought, An excessive, 391.

Drythelm, a Northumbrian, his visions of Death, Hell and Judgement, xxx, 325-331; retires into the monastery of Melrose, 326, 331; death, 332.

Ducange, editorial references to, 77, 90, 135 n., 266 n., 305 n., 340 n.

Dudden, F. Homes, his “Gregory the Great,” editorial references to, 75 n., 81 n., 133 n.

Dugdale’s “Monasticon,” editorial references to, 18 n., 275 n.

Dumbarton, Alcluith, or Dúnbrettan, 9, 24, 25.

Dumnonia, 344 n.

Dumnonia, King of, _see_ Geraint.

Dunawd, _see_ Dinoot.

Dunbar, 352 n.

Dúnbrettan, _see_ Dumbarton.

Dunchad, Abbot of Iona, 376.

Dunnechtan, _see_ Nechtansmere.

Dunnichen, 285 n.

Dunod, _see_ Dinoot.

Dunwich, or Dommoc, Diocese of, 122 n., 172 n.

Dunwich, Bishop of, _see_ Aecci, Aldbert, Bisi, Boniface.

Durham, xl, 161 n., 190, 204 n., 288 n., 302; Cathedral, 295 n.

Durham, Reginald of, _see_ Reginald.

Durrow, _see_ Dearmach.

Dysentery, 393.

Eabae, daughter of Eanfrid, wife of Ethelwalch, baptized, 246.

Eadbald, King of Kent, son of Ethelbert, xxiv, xxvi, 95, 99, 127, 348 n.; his wickedness, 95; marries his stepmother, 95, 97; gives her up, 97; converted by Laurentius, 97, 98, 101, 105 n., 107, 110; recalls Mellitus and Justus, 98; builds the Church of the Mother of God, 98; his letters to Pope Boniface, 101; gives his sister in marriage to Edwin, 102, 103; welcomes Paulinus back to Kent, 132; death, 151, 384.

Eadbert, King of Kent, son of Wictred, 377.

Eadbert, King of Northumbria after Ceolwulf, 391, 392, 393.

Eadbert, Bishop of Lindisfarne, 192, 296, 297, 353 n.; illness and death, 297; buried with Cuthbert at Lindisfarne, 297, 302 n.; posthumous miracles, 297, 298.

Eadbert, Abbot of Selsey, afterwards Bishop of Selsey, 345.

Eadbert, (unknown), slain, 391.

Eadbert, Mercian Chief, 191, 192.

Eadfrid, Bishop of Lindisfarne, 331 n.

Eadfrid, son of Edwin, baptized, 119; killed by Penda, 131.

Eadgyth, a nun of Barking, 234.

Eadhaed, Bishop of Lindsey, 207, 243; translated to Ripon, 244, 385.

Eadwulf, usurps the throne of Northumbria, 342 n., 391 n.; besieges Bamborough, 385 n.

Eafa, Mercian Chief, 191, 192.

Eanfled, daughter of Edwin, wife of Oswy, xxv, 165 n., 167, 189 n., 191; her birth, 104; baptism, 104, 384; taken by her mother and Paulinus into Kent, xxv, 132, 167; observes the Catholic Easter, 193; receives a cross from Pope Vitalian, 211; befriends Wilfrid, 347, 348; joint Abbess of Whitby with her daughter Elfled, 189 n., 286, 306 n.; buried at Whitby, 190; her relatives, 348.

Eanfrid, King of Bernicia, son of Ethelfrid, 134.

Eanfrid, King of the Hwiccas, 246.

Eanred, 392.

Eappa, a priest of Wilfrid’s, afterwards Abbot of Selsey, 245, 248, 249, 250.

Earconbert, King of Kent, son of Eadbald, xxvi, 151, 261; suppresses idolatry, xxvi, 151; sends Wilfrid and Benedict Biscop to Rome, 348; death, 213, 384.

Earcongota, daughter of Earconbert and granddaughter of Anna, xxvi, 149 n., 151, 152, 153.

Earconwald, St., Bishop of London, xxviii, 231, 232, 239.

Earpwald, King of East Anglia, son of Redwald, xxv, 171; converted by Edwin, xxv, 120, 121; slain by Ricbert, 121.

East Angles, The, 30, 45 n.

East Anglia, History of, xxvi, 3, 112 n., 177, 220, 271; establishment of Christianity in, xxv, 121, 122; diocese of, xxviii, 231, 379 n., 380.

East Anglia, King of, _see_ Aldwulf, Anna, Earpwald, Ecgric, Ethelhere, Ethelwald, Redwald, Sigbert, Tytilus, Uuffa.

East Anglia, Bishop of, _see_ Bisi, Boniface, Thomas.

Easter Controversy, The, xxiv, xxv, xxvi, xxviii, xxx, xxxi, xxxviii, xxxix, 84, 85, 87, 91, 128, 129, 138, 139, 143, 170, 171, 192-201, 210, 216, 228, 336, 337, 344, 350, 359-370, 374-376, 381, 386.

Easter kept twice in one year, 193.

Eastern Church, _see_ Greek.

East Lothian, 325 n.

East Saxons, 30, 45, 191 n.; diocese of, _see_ London; province of, _see_ Essex.

Eata, Abbot of Melrose, afterwards Bishop of Hexham, 194 n., 243, 244 n., 288, 290, 318, 385; ordained at York in Wilfrid’s place, 244; Bishop of Lindisfarne, 202, 244 n., 288; death, 302.

Eata Glinmaur, father of Eadbert of Northumbria, 391 n.

Ebbsfleet, 45 n.

Ebchester, Monastery of, 260 n.

Ebroin, Mayor of the Palace to Clothaire III, 192 n., 349; plots against Wilfrid, 192 n., 351 n.; detains Hadrian and Theodore, 215, 216; murdered, 215 n.

“Ecclesiastes,” quoted, 220.

Ecclesiastical Arithmetic, 217.

“Ecclesiastical History,” Bede’s, MSS. of, xix, 277 n.; sources of, xxi, xxii, 5 n.; editions of, xix, xx; translations of, xx, xxi, 249 n., 321 n.; date of, 379 n.; Bede’s own account of, 386; and _passim_.

Ecgric, King of East Anglia, after Sigbert, 172.

Eclanum, Bishop of, _see_ Julianus.

Eclipses of the Moon, 390, 392; of the Sun, 203, 213, 383, 384, 390, 392.

Eddi, or Eddius, surnamed Stephen, editorial references to, his “Life of Wilfrid,” 189 n., 217 n., 218 n., 244 n., 252 n., 267 n., 346 n., 347 n., 348 n., 349 n., 350 n., 351 n., 353 n.; teaches the Northumbrians to sing in church, 217.

Edessa, Bishop of, _see_ Ibas.

Edgar, Bishop of Lindsey, 243.

Edilhart, King of Wessex, 391.

Edinburgh (perhaps Urbs Iudeu), 23 n., 189 n.

Edric, King of Kent, 287.

Edwin, King of Deira, afterwards of Northumbria, 5th Bretwalda, 109, 127, 147, 164, 243 n., 348 n.; his early history, xxv, 112, 115, 130 n.; marries Ethelberg of Kent, xxiv, 102, 103; conquers the Mevanian Islands, 94, 102; his dominion, 102; his vision, 112, 113, 114, 115; his conversion and baptism, xxv, 102, 105, 110, 111, 115, 116, 118, 131, 270, 271, 384; allows his daughter to be baptized, 104, 384; his children, 104, 119, 132; receives letters from Pope Honorius, 124, 125; converts Earpwald, xxv, 120, 121; Eumer’s attack on his life, 103, 104; his war against the West Saxons, 104, 105; builds St. Peter’s, York, 118, 119, 131; bestows the see of York upon Paulinus, 118; marries Quenburga, 119; his glorious reign, 123, 124, 130; Caedwalla rebels against him, 130; defeated and killed at the battle of Hatfield, xxv, 119, 130, 131, 134, 135 n., 154, 167, 384; buried at Whitby, 131 n., 190; his head laid in St. Gregory’s Chapel in St. Peter’s, York, 131, 190 n.; his Cross and Chalice preserved at Canterbury, 132.

Edwin’s Cliff, 393 n.

Edwinspath, _see_ Ouestraefelda.

Egbert, Bishop of York after Wilfrid II, afterwards Archbishop, pupil of Bede, xxxvi, 273 n., 342 n., 390, 391; founder of the School of York, xxxvi; Bede’s “Epistola ad Ecgbertum” addressed to, xxxvi, 390 n.; Bede visits, xxxvi, xxxix; death, 393.

Egbert, English monk in Ireland, probably bishop, xxx, xxxi, 143, 203, 205, 316; account of, 143 n.; seized with the plague, 204; his vow and recovery, 205; his attempted mission to Frisland, 161 n., 316; dissuaded by a revelation, 317, 318; sends Wilbrord instead, 320; saved from shipwreck, 319; his good example, 205, 206; his account of Ceadda’s death, 223, 224; advises Egfrid against the war with the Scots, 286; his mission to the Columban monasteries, 318, 319, 375, 376, 386; death, on Easter Day, 205, 376, 377, 378, 386.

Egbert, King of Kent, after Earconbert, xxvii, 213, 287, 377; consults with Oswy on Church matters, 208; sends Wighard to Rome, 208, 213; sends Raedfrid to meet Theodore, 215; death, 226, 230, 384.

Egfrid, King of Northumbria, son of Oswy, xxviii, xxix, 137 n., 207, 227, 254, 260, 266 n., 302, 352 n., 353; hostage with Queen Cynwise, 188, 189, 227 n.; defeats Wulfhere and annexes Lindsey, 191 n., 243, 244; his conquests, 226 n.; defeated by Ethelred at the battle of the Trent, 267; reconciled to Ethelred by Theodore, 267; gives Benedict Biscop land for the monasteries of Wearmouth and Jarrow, xxxiv, 258; his dispute with Wilfrid, 242, 245, 385; marries Ethelthryth, 259; his relations with her, 259, 260; appoints Cuthbert Bishop of Lindisfarne, 288, 293; at the Synod of Twyford, 292; at the Synod of Hertford, 384; his death foretold by Cuthbert, 189 n., 285 n.; sends an army to ravage Ireland, 285; his expedition against the Picts and Scots, 244 n., 285, 286; defeated and killed at the battle of Nechtansmere, 247, 285, 286, 288, 342 n., 381 n., 385; buried at Iona, 285 n.

Egwin, St., Bishop of Worcester, 380 n.

Egypt, 67, 361, 362, 363, 368; churches of, 196.

Egyptians, their skill in calculation, 366.

Elafius, British Chief, his son cured of his lameness by Germanus, 39, 40.

Elbe, The river, 317 n.

Eleutherus, or Eleuther, Pope, 12, 382.

Elfled, daughter of Oswy, dedicated to religion by her father, xxxiii, 188, 189; account of, 189 n.; trained at Whitby, 190; enters the Monastery of Hartlepool, 190; joint Abbess of Whitby with her mother, Eanfled, 189 n., 190, 285 n., 286, 306 n.; her friendship with Trumwine, 286, 287; death, 190; buried at Whitby, 190.

Elford-on-Trent, 267 n.

Elfred the priest, carries Bede’s bones to Durham, xl.

Elge, _see_ Ely.

Elizabeth, Queen, “The Ecclesiastical History,” translated for her benefit, xxi.

Ellmyn, Celtic name for the English, 317 n.

Elmet Wood, 120.

Elmham, Bishop of, _see_ Badwin, Hadulac.

Ely, Isle of, 260 n., 261, 263; Monastery of, 260, 261, 262; St. Audrey’s Fair at, 263 n.

Ely, Abbess of, _see_ Ermingild, Ethelthryth, Sexburg.

Emme, Emmo, or Haymo, Bishop of Sens, 215.

Ems, The, 317 n.

End of the World, 71.

English, The, come to Britain, 383; idolatry among, 67, 70; called Garmans, 317; Saxons, 317 n.; Ellmyn, 317 n.; Church, xxiii, xxvii, xxix, 53, 65; language, 6, 45 n.; religious poetry, 277.

“English Historical Review, The,” editorial reference to, 32 n.

Eni, father of Anna, 172.

Ennereilly, _see_ Inver Daeile.

Eolla, Bishop of Selsey, 345.

Eormenburg, second wife of Egfrid, 242 n., 352 n.; warned by Cuthbert of Egfrid’s death, 285 n.

“Ephesians, Epistle to the,” quoted, 110.

Ephesus, Council of, 255 n.

Epigrams, 389.

“Epistola ad Ecgbertum,” _see_ Bede.

Epternach, Wilbrord’s monastery at, 324 n.

Equinox, the Vernal, 84 n., 366, 388.

Ercinwald, Mayor of the Palace to Clovis II, 178, 215 n., 349 n.

Ermingild, daughter of Sexburg, and wife of Wulfhere, 149 n., 261 n.; Abbess of Ely and Sheppey, 261 n.

Ermynge, or Ixning, 266 n.

Erneshow, or Herneshaw, now St. John’s Lee, Hexham, 303 n.

Ernianus, Irish priest, 129.

Esi, Abbot, 3.

Esquiline, The, Rome, 257 n.

Essex, History of, xxiv, xxvii, xxx, 3, 10 n., 89, 150 n., 182, 183, 212, 245 n., 380, 383; diocese of, _see_ London.

Essex, King of, _see_ Offa, Sabert, Sebbi, Sigbert, Sighard, Sighere, Suefred, Suidhelm.

Estrefeld, Council of, _see_ Ouestraefelda.

Etaples, 215.

Eternal punishment, 51, 53.

Ethelbald, King of Mercia, son of Alweo, 346 n., 380, 386; account of, 380 n.; ravages Northumbria, 391; murdered, 392.

Ethelberg, daughter of Anna, Abbess of Brige, 149 n., 151, 152, 153, 232 n.

Ethelberg, or Tata, daughter of Ethelbert of Kent, wife of Edwin of Northumbria, xxiv, 102, 103, 104, 119, 348 n.; receives a letter and gifts from Pope Boniface, 109, 111; her piety, 110; after Edwin’s death, returns with her children and Paulinus into Kent, xxv, 131, 132; sends Wusfrea and Yffi to King Dagobert, 132.

Ethelbert, King of Kent, third Bretwalda, xxiv, 45, 83, 89, 94, 102; his wife Bertha, 46; converted by St. Augustine, 45, 46, 47, 90, 94; receives a letter and gift from Gregory, 69; builds St. Paul’s, London, and St. Andrew’s, Rochester, 89, 163; endows the bishoprics of London, Rochester and Canterbury, 89; receives a letter from Boniface, 93; account of his reign, 93, 94; his “dooms,” 94; death, xxiv, 93, 94, 95, 384; burial, 94; genealogy, 95; his second wife marries his son Eadbald, 95, 97.

Ethelbert, King of Kent, son of Wictred, 377.

Ethelburg, St., sister of Earconwald, Abbess of Barking, xxviii, 232, 233; her miracles, 232, 233, 236, 237; death, 235, 236, 237; burial, 236; her spirit appears to Tortgyth, 237; “Life of,” xxii, 237 n.

Ethelfrid, King of Northumbria, xxiv, 112, 134; defeats the Britons at Legacaestir, xxiv, 87, 88; defeats the Scots at Degsastan, xxiv, 73, 74; his genealogy and reign, 73, 74; his persecution of Edwin, 112, 113; killed in battle by Redwald, 115; his wives, 147 n.; his sons, 163.

Ethelhere, King of East Anglia, 121 n., 185 n., 260 n., 271 n.; occasions the war between Penda and Oswy, 189; slain at the Winwaed, 189.

Ethelhild, Abbess, 158.

Ethelhun, son of Edwin, 119.

Ethelhun, brother of Ethelwin, 204, 205.

Ethelred, King of Mercia, son of Penda, xxix, 254, 268, 332, 346, 352 n., 353, 385; account of, 241 n.; defeats Egfrid at the battle of the Trent, 267; reconciled to Egfrid by Theodore, 267; recovers Lindsey, 207 n. 244, 267; ravages Kent, 241, 242, 385; his veneration for Bardney Monastery, 157; appoints Oftfor Bishop of Worcester, 274; reconciled to Wilfrid, 355, 356; resigns his throne to Coinred, and becomes a monk, 355, 356; Abbot of Bardney, 355, 356; reconciles Coinred to Wilfrid, 356.

Ethelric, King of Northumbria, son of Ida, 73 n., 270 n.

Ethelthryth, St. (of Audrey), daughter of Anna, wife of Tondbert and of Egfrid, xxix, 149 n., 220, 263, 269; her history, 266; her virginity, 259, 260, 264, 267; her virtues, 260, 261; her gift of prophecy, 261; gives land for a church at Hexham, 137 n.; obtains a divorce and retires into the Monastery of Coldingham, 260; founds the Monastery of Ely, 260, 263; dies of a tumour, 261, 262, 263; her flesh preserved from corruption, 260, 262, 266; her posthumous miracles, 262, 263; her bones translated by Sexburg, 261, 262, 263; Bede’s hymn in her honour, 264-267.

Ethelthryth, daughter of Edwin, baptized, 119.

Ethelwalch, King of the South Saxons, 245, 247, 251.

Ethelwald, or Oidilwald, sub-king of Deira, son of Oswald, xxvii, 185; rebels against his uncle Oswy and supports Penda, 163, 189; gives Cedd land for a monastery at Lastingham, 185, 186.

Ethelwald, King of East Anglia, 185.

Ethelwald, King of Northumbria after Oswulf, 393.

Ethelwald, Abbot of Melrose and Bishop of Lindisfarne, 331, 379 n., 381; his death, 391; his gifts to Lindisfarne, 331 n.

Ethelwald, Hermit, 301, 302.

Ethelward, of the Hwiccas, 243 n.

Ethelwin, Bishop of Lindsey, 158, 204, 243.

Ethelwulf, 143 n.

Ethilwin, Oswy’s reeve, 164.

Eucharist, The, _see_ Communion.

Eucherius, 340 n.

Eudoxius, heretic Bishop of Constantinople, 255 n., 256.

Eugenius I, Pope, 349 n.

Eulalia, St., 265.

Eumer, attempts to murder Edwin, 103, 104.

Euphemia, St., 265.

Europe, 5.

Eusebius Pamphili, Bishop of Caesarea, 369.

Eusebius, name in religion given to Huaetbert, 389 n.

Eutropius, quoted, xxii, 19.

Eutyches, founder of Eutychianism, 78 n., 254 n., 256.

Eutychius, heretic patriarch of Constantinople, 78.

Eve, 266.

Excommunication, 184.

“Excursus on Paschal Controversy,” _see_ Plummer.

“Exodus,” quoted, 361, 362.

Exorcism of Evil Spirits, 311 n.

“Ezekiel, Commentary on,” by Gregory, 79.

“Ezra,” 387, 388.

Fainéant, Roi, _see_ Clothaire III.

Famines, 26, 27, 28.

Fara, or Burgundofara, foundress of the Monastery of Brige, 151, 215 n.

Faremoûtier-en-Brie, or Farae Monasterium in Brige, _see_ Brige.

Farne, Isle of, or House Island, xxix, 168, 288, 295, 301, 302.

Faro, or Burgundofarus, Bishop of Meaux, 215.

Fasting, 145, 151, 206, 282, 307 n.

Feliskirk, Yorkshire, 121 n.

Felix, St., 388.

Felix III, Pope, 75.

Felix IV, Pope, 75.

Felix, Bishop of Dunwich, xxv, 121, 122, 193; his school, 172; death, 122, 178.

Felixstowe, 121 n.

Fen Country, The, 179 n.

Fergus, father of Oengus, 392 n.

Field-of-Oaks, _see_ Dearmach.

Fina, mother of Aldfrid, 287.

Finan, Bishop of Lindisfarne, after Aidan, 169, 201, 204; baptizes Peada, 180; ordains Diuma, 181; baptizes Sigbert, 182; ordains Cedd, 183; builds a church at Lindisfarne, 192; his controversy with Ronan on the Easter question, 193; death, 193.

Finchale, 204 n.

Fire, future punishment by, 175.

Fire of London, 240 n.

Fish of Britain, 5.

Fiskerton, 123 n.

Flintshire, 86 n.

Florence of Worcester, editorial references to, 191 n., 218 n., 231 n., 241 n., 244 n., 272 n., 273, 274, 301 n., 377 n., 380 n.

Foillan, _see_ Fullan.

Folcard, his Life of St. John of Beverley, editorial references to, 303 n., 305 n.

Fontaines, Monastery of, 92 n.

Forfar, 285 n., 360 n.

Forth, the, or Sea of Giudan, 23 n., 24 n., 142 n., 285 n., 286 n.

Forthere, Bishop of Sherborne after Aldhelm, 344, 345, 379 n., 380.

Forthhere, Edwin’s thegn, 104.

Fortunatus, Venantius, Bishop of Poitiers, 14, 265 n.; his “Praise of Virgins” quoted, 15.

Fosite, the god, son of Balder, 323 n.

Fosse, monastery of, 177 n.

Fosse, Abbot of, _see_ Ultan.

France, 5.

Franks, the, 13, 22, 92 n.; their language, 45 n.; Church of, 51, 54, 55; and _see_ Gaul.

Franks, King of the, _see_ Carloman, Charles Martel, Charibert, Childebert, Chilperic, Clothaire III, Clovis, Dagobert, Pippin, Theodebert, Theoderic.

Franks, Duke of the, _see_ Pippin of Heristal.

Freeman’s “Norman Conquest,” editorial references to, 32, 246 n.

Frigyth, Prioress of Hackness, 276.

Frisia, or Frisland, 317, 353 n.; Wictbert’s mission to, 319; conquered by Pippin, 320; Wilbrord’s mission to, 320; Wilfrid’s mission in, 351.

Frisland, Archbishop of, _see_ Wilbrord.

Frisland, King of, _see_ Aldgils.

Frisland, Bishop of, _see_ Suidbert.

Frithbert, Bishop of Hexham, 391, 393.

Frithonas, _see_ Deusdedit.

Frithwald, Bishop of Whitern, 391.

Fullan, or Foillan, brother of Fursa, 177.

Fuller, his story about Bede’s epitaph, xxxiv.

Fünen, 317 n.

Fursa, St., xxvi, 173-178.

“Fursa, Life of St.,” xxii, 173 n., 174, 178.

Gaels, _see_ Goidels.

“Galatians, Epistle to the,” quoted, 371.

“Gallican Martyrology,” editorial reference to, 322 n.

Galloway, 141 n.

Garmans, English so-called by the Britons, 317.

Gateshead-on-Tyne, or At-the-Goat’s Head, 180.

Gateshead, Abbot of, _see_ Utta.

Gaul, history of, xxxi, 5, 7, 10, 14 n., 19, 20, 22, 33, 44 n., 55, 92 n., 96, 98, 150, 178, 214, 378, 382; Church of, 51, 54, 55, 196; schools of, 121 n., 172.

Gaul, Archbishop of, _see_ Annemundus, Godwin.

Gaul, Bishop of, _see_ Arculf.

Gauls, 9.

Gebmund, Bishop of Rochester, 241, 242, 316.

Genesis, quoted, 73, 110, 366, 370.

Genlade, the river, 315.

Genoa, Bishop of, _see_ Asterius.

Geraint, or Gerontius, Count, 22.

Geraint, or Gerontius, King of Dumnonia, 336 n., 344 n.

Germans, 9, 22 n.

Germanus, Bishop of Auxerre, sent to Britain to confute the Pelagians, xxii, xxiii, 14 n., 32, 33, 34; church dedicated to, 33 n.; stills a tempest, 33, 34; casts out evil spirits, 34; converts the heretics, 34, 35, 36, 39, 40, 41; heals a blind girl, 35; at St. Alban’s tomb, 35, 36; quenches a fire, 36, 37; healed of lameness by a vision, 36, 37; assists the Britons in battle, 37, 38; goes to Ravenna, 41; Duke of Armorica, 41 n.; returns to Britain, 39, 40; his death, 41.

“Germanus, Life of,” _see_ Constantius.

Germany, xxiii, xxx, 5, 161, 392 n.; English missions to, 316, 317, 319, 320.

Gerontius, _see_ Geraint.

Gertrude, St., 177 n.

Gessoriacum, _see_ Boulogne.

Geta, son of Severus, 13.

Gewissae, _see_ West Saxons.

Gidley, Rev. L., his translation of the “Ecclesiastical History,” xxi.

Gildas, historian, editorial references to, xxii, 5 n., 19 n., 25 n., 42 n.; his “De Excidio Liber Querulus,” quoted, 42.

Giles, Dr., his translation of the “Ecclesiastical History,” v, xx, xxi.

Gilling, 165 n.

Gilling, Abbot of, _see_ Trumhere, Tunbert.

Giudan, Sea of, _i.e._, Firth of Forth, 23 n.

Giudi (probably Inchkeith), 23.

Glen, the river, 120.

Glendale, 119 n.

Gloucestershire, 84 n.

Goat’s Head, At the, _see_ Gateshead.

Gobban, one of Fursa’s priests, 177.

Godmunddingaham, or Goodmanham, 118.

Godwin, Archbishop of Lyons, 316.

Godwine, 246 n.

Goidels, or Gaels, 7 n., 24 n.

Golgotha, 339, 340 n., 341 n.

Goodmanham, _see_ Godmunddingaham.

Gordianus, father of Gregory, 75.

Gore’s “Bampton Lectures,” editorial references to, 19 n., 255 n.

Goths, The, 22, 382.

Grampians, the, 141.

Grantacaestir, or Grantchester, 261, 262.

Gratian, Emperor, 20; slain by Maximus, 382.

Gratian, or Gratianus, tyrant in Britain, 22.

Greece, churches of, 196.

Greek, or Eastern Church, practices of the, 214, 215.

Green, J. R., his “Making of England,” editorial references to, 32 n., 84 n., 188 n.

Gregorian Music, 77 n., 133, 358.

“Gregorian Sacramentary,” _see_ “Liber Sacramentorum.”

Gregory the Great, St., Pope, xxiv, xxv, xxxviii, 2, 3, 45, 93, 122 n., 126, 213 n., 218; account of, 42 n., 75-83; his genealogy, 75, 76; his character, 75; his pontificate, 75, 81; sent to Constantinople, 77, 83 n.; confutes the heresy of Eutychius, 78; his learning and literary works, 77, 78, 79, 80, 81; his connection with Church music, 133 n.; his meeting with the Anglian slaves, 82; sends Augustine on a mission to Britain to convert the English, 42, 43, 45, 49, 75, 80, 83, 131, 383; letter recommending Augustine and Candidus to Aetherius, 44; letters to Augustine and the English mission, 43, 64, 65, 68, 69, 290; letter to Vergilius, 63, 64; letter to Mellitus, 66, 67, 68; sends the pall to Augustine, 64, 65, 383; letter to Ethelbert, 69-72; his gifts to Ethelbert, 69, 71; his answers to Augustine’s questions on discipline, xxiv, 49-63, 79, 84 n., 85 n.; private letters, 79; sends Paulinus to Britain, 64, 383; his weak health, 79; death, 75, 81, 384; burial, 81; epitaph, 81, 82; altar dedicated to him at SS. Peter and Paul’s, Canterbury, 90; quoted, 333, 334; his disciples, 348, 358; lives of, 75 n., 83 n.; and _see_ Dudden, Whitby.

Gregory, St., Martyr, 210.

Gregory II, Pope, 2, 314.

Gregory III, Pope, 2 n.

Guest, editorial reference to, 32 n.

Guthfrid, Abbot of Lindisfarne, 301, 302.

Guthlac, St., his Hermitage, 380 n.

Gwynedd, King of, _see_ Caedwalla, Cadvan.

Habakkuk, quoted, 368.

Habetdeus, 179 n.

Hackness, or Hacanos, Monastery of, 275, 276.

Hackness, Abbess of, _see_ Hilda.

Hackness, Prioress of, _see_ Frigyth.

Haddan and Stubbs, “Councils and Ecclesiastical Documents,” editorial references to, 84 n., 87 n., 306 n., 315 n., 316 n., 319 n., 343 n., 345 n., 379 n., 380 n., 391 n.

Haddenham, 220 n.

Hades, 326, 327, 329, 330.

Hadrian, Pope, 219 n.

Hadrian, Emperor, his wall, 13 n., 25, 26, 136 n., 137.

Hadrian, Abbot of Niridanum and later of St. Augustine’s Monastery, Canterbury, xxviii, xxx, 214, 316 n., 343 n., 377; refuses the English Archbishopric, 2, 214; recommends Andrew, 214; recommends Theodore, 2 n., 214; accompanies Theodore on his journey to Britain, 2 n., 213, 214, 215; detained by Ebroin at Quentavic, 216; his arrival in Britain, 216, 357; made Abbot of St. Augustine’s, 216; his learning, 216, 217, 357; accompanies Theodore in his pastoral visitations, 216, 217; death, 357; buried in St. Augustine’s, 357.

Hadulac, Bishop of Elmham, 379 n., 380.

Haedde, Bishop of Winchester after Leutherius, 148, 241; supposed to be identical with Aetla, 272 n.; his character, 342; resists Bertwald’s division of the Bishopric, 343 n.; death, 342, 343; posthumous miracles, 343.

Haemgils, a monk, 330.

Haethfelth (Hatfield Chase, near Doncaster), Battle of, xxv, 131.

Haethfelth (Hatfield, Hertfordshire), Synod of, xxix, 254, 255, 256, 259, 385.

Hagustald, _see_ Hexham.

Hallelujah, or Allelujah, 80, 83.

Hallelujah victory of Germanus, 38, 39.

Hallington, 136 n.

Halydene, 136 n.

Hamble, or Homelea, The River, 253.

Hampshire, 253 n., 343 n.

Harold, 246 n.

Hartlepool, Heruteu, or the Island of the Hart, Monastery at, 190, 271.

Hartlepool, Abbess of, _see_ Heiu, Hilda.

“Hateful Year, The,” in Northumbria, xxv, 135.

Hatfield, _see_ Haethfelth.

Hatfield Chase, _see_ Haethfelth.

Haverfield, editorial reference to, 13 n.

Haymo, _see_ Emme.

Healaugh, Monastery of, 271 n.

Heavenly Field, the, _see_ Hefenfelth.

“Hebrews, The Epistle to the,” quoted, 79.

Hebron, 341, 342.

Hecana, _see_ Hereford.

Hedda, Bishop of Lichfield, 379 n.

Hefenfelth, or The Heavenly Field, 136, 137.

Heiu, first Northumbrian nun, 271, 275 n.; founds the monastery of Hartlepool, 271; retires to Calcaria, 271, 272; her gravestone, 271 n.

Helen, 264.

Helena, mother of Constantine, 19; legality of her marriage, 19 n.; her Finding of the True Cross, 339, 340 n.

Heliand, The, 277 n.

Heligoland, 323 n.

Hell, 51, 327, 328, 335.

Hengist, leader of the Anglo-Saxons, 30, 45 n., 95.

Henry VIII, 275 n.

Heracleonas, or Heraclius, Emperor, son of Heraclius, 127.

Heraclius, Emperor, 127 n.

Herbert, _see_ Herebert.

Herebald, Abbot of Tynemouth, 309, 310, 311.

Herebert, St., a hermit, the friend of Cuthbert, 294, 295.

Hereford, See of, 218 n., 380 n.

Hereford, Bishop of, _see_ Putta, Tyrhtel, Torthere, Wahlstod.

Herefrid, 391.

Hereric, nephew of Edwin, and father of Hilda, 270; poisoned by Cerdic, 274.

Heresuid, sister of Hilda, and wife of Ethelhere, 271.

Heriburg, Abbess of Watton, her daughter healed by John of Beverley’s prayers, 305, 306, 307.

Hermit, a British, lays a trap for Augustine, 86.

Hertford, Synod of, xxviii, 226, 227, 384.

Hertfordshire, 10 n., 18 n., 255 n.

Heruteu, _see_ Hartlepool.

Herutford, _see_ Hertford.

Hewalds, The Two (Black and White), martyrs, 320, 321, 322.

Hexham, or Hagustald, xxx, 136 n., 137, 243 n., 303 n.; diocese of, 137 n., 353 n.

Hexham, Bishop of, _see_ Acca, Eata, Frithbert, John, Tunbert, Wilfrid.

Hiddila, priest to Bernwin, 252.

Hii, _see_ Iona.

Hilarus, arch-presbyter, 129.

Hilda, St., daughter of Hereric, Abbess of Hartlepool and afterwards of Whitby, xxix, 190, 270, 271, 272; account of her life, 270-275; builds the monastery of Streanaeshalch or Whitby, 190, 272; her attitude on the Easter question, 195; her opposition to Wilfrid, 195 n.; her character, 272; her pupils, 272, 273, 274; illness and death, 270, 275, 385; friendship for Aidan, 272.

Hildilid, pupil of Aldhelm, Abbess of Barking after Ethelburg, 237, 344 n.

“History of the Abbots,” Anonymous, _see_ Abbots; Bede’s, _see_ Bede.

Hlothere, King of Kent after Egbert, xxviii, xxix, 230, 254, 269; Edric’s revolt against, 287; grants Bertwald land in Thanet, 315; death, 285, 287, 385.

Holder, editor of the “Ecclesiastical History,” xx.

Holmhurst, 18 n.

Holy Island, _see_ Lindisfarne.

Holy Housel, 275.

Homelea, _see_ Hamble.

Honorius, Emperor, 21, 22, 26.

Honorius, Pope, xxv, 105 n., 124, 132; sends the Pall to Paulinus, and to Archbishop Honorius, 124, 125, 126, 127; his letters, 124-130; sends Birinus to the West Saxons, xxvi, 147, 148.

Honorius, Archbishop of Canterbury after Justus, xxv, 123, 125, 126, 132, 163, 164, 193; ordained by Paulinus, 126; receives the Pall from Pope Honorius, 125, 126; sends Felix to East Anglia, 122; a disciple of Pope Gregory, 348; death, 178, 179.

Horsa, brother of Hengist, 30.

Horse, miraculously cured at Oswald’s death-place, 155.

Horsted, 30.

House Island, _see_ Farne.

Hreutford, _see_ Redbridge.

Hrof, 89.

Hrofaescaestrae, _see_ Rochester.

Huaetbert, Abbot of Wearmouth and Jarrow, xxxiv, xl, 389.

Huddersfield, 120 n.

Hugh de Puisac, erects a shrine at Durham, for the bones of Bede and others, xl.

Hull, The River, 303 n.

Humber, The River, 30, 45, 82 n., 89, 94, 102, 122, 164, 320, 380.

Hunt, Dr., his “History of the English Church,” editorial references to, vi, 84 n.

Huntingdonshire, 179 n.

Huns, The, 27, 317.

Hunwald, betrays Oswin, 164.

Hurst, W., his translation of the “Ecclesiastical History,” xxi.

Hussey, his edition of the “Ecclesiastical History,” xx, 392 n.

Hwiccas, The, 84, 243 n.; diocese of, _see_ Worcester.

Hwiccas, King of the, _see_ Aenhere, Eanfrid.

Hwiccas, sub-king of the, 377 n.; and _see_ Osric.

Hygbald, Abbot of Bardney, 223, 224.

Hymns, 264-267, 389.

I (Iona), 140 n.

Ibas, Bishop of Edessa, his heresy, 255 n., 256.

Ida, first King of Bernicia, 73 n., 383, 391; account of, 383 n.; founds Bamborough, 147 n., 383 n.

Idle, the Battle of the, 115.

Idols, destruction of, 67, 70, 151.

Ii (Iona), 140 n.

Imma, 268, 269, 270.

Immersion, Single, 87 n.

Immin, Mercian chief, 191, 192.

Importunus, Bishop of Paris, 194 n.

In Berecingum, _see_ Barking.

In Brige, _see_ Brige.

In Compendio, _see_ Compiègne.

Incuneningum, 325.

Inderauuda, _see_ John of Beverley.

Indictions, 227, 254.

Indulgences, 294 n.

Infeppingum, 181.

Ingetlingum, monastery of, 164, 165, 191.

Ingwald, Bishop of London, 379, 380, 391.

Ingyruum, 359, and _see_ Jarrow.

Inhrypum, _see_ Ripon.

Ini, or Ine, King of Wessex after Caedwalla, xxx, 314; conquers Sussex, 251; his “Dooms,” 231 n., 251 n.; Aldhelm’s influence with, 343 n.; his abdication and pilgrimage to Rome, 314, 345 n.

Inisboufinde, _see_ Innisboffin.

Inishmahee, Bishop of, _see_ Cronan.

Inlade, the river, 315.

Inlitore, now Kaiserwerth, Monastery at, 324.

Innisboffin, Inisboufinde, or The Island of the White Heifer, 225, 226.

Intiningaham, _see_ Tininghame.

Inundalum, _see_ Oundle.

Inver Daeile, or Ennereilly, Bishop of, _see_ Dagan.

Inverness, 140 n.

Iona, Hii, I or Ii, the island of, included in Ireland, xxv, xxvi, 92 n., 191 n., 201, 225; given to Columba by Bridius or by Conall, xxvi, 142; its monastery founded by Columba, xxvi, 142, 383; its constitution and jurisdiction, xxvi, 139 n., 140, 142, 169, 181, 183 n., 318; its monks converted to Catholic usages, xxvi, xxxi, xxxix, 337, 373, 374, 375, 376, 377; piety of its Abbots, 143; derivation of the name, 140 n.

Iona, Abbot of, _see_ Adamnan, Columba, Segeni.

Ireland, History of, xxix, 5, 7, 8, 9, 91, 92, 94, 161, 177, 191 n., 204, 285, 306 n., 337, 373, 383; description of, 7, 8, 9; its hospitality to the English monks, 204.

Irish, or Scots, Bishop of the, _see_ Palladius.

Irish Annals, editorial reference to, 337 n.

Irish Church, xxiii, xxv, xxx, xxxix, 87 n., 138, 139, 142 n., 143, 144, 193-201, 336, 374-377.

Irminric, father of Ethelbert, King of Kent, 95.

Isaac, 387; his tomb, 341.

Isaiah, quoted, 186, 209.

Ishmael, 378 n.

Isle of Wight, _see_ Wight.

Israel, 67, 341 n.

Itala, the, 366, 368.

Italian Sea, the, 132.

Italy, 6, 20, 79, 92 n., 93, 196.

Itchen, the river, 252 n.

Ithamar, Bishop of Rochester, 164, 178 n., 179.

Iudeu, 23 n., 189 n.

Ixning, _see_ Ermynge.

Jacobsburgh, _see_ Akeburgh.

Jacob’s Tomb, 341 n.

James, St., quoted, 197, 372.

James the Less, St., 215 n.

James the Deacon, companion of Paulinus, xxv, 123; left at York when Paulinus flees into Kent, 132; a village named after him, 132; teaches Church music, 132, 133, 217; observes the Catholic Easter, 193, 195; at Whitby, 195; death, 133.

Jarrow, _see_ Wearmouth and Jarrow.

Jarrow, Abbot of, _see_ Benedict Biscop, Ceolfrid, Huaetbert.

Jaruman, Bishop of Mercia, xxviii, 192, 206 n., 351 n.; his mission to the East Saxons, 212, 245 n.; death, 218.

Jerome, 21 n., 387.

Jerusalem, 337, 339, 340, 341.

Jet, 6.

Jezebel, 349 n.

Job, quoted, 80, 370; his tonsure, 370; “Commentary on,” _see_ Gregory.

John the Baptist, St., his martyrdom, 53.

John the Deacon, author of “Life of Gregory,” 75 n., 81 n., 83 n.

John the Evangelist, St., xlii, 304; his celebration of Easter, 196, 197, 198; quoted, 335, 363.

John IV, Pope, consecrated, 128 n.; his letter to the Scots, 128, 129, 130, 144 n.

John VI, Pope, Wilfrid’s cause tried before, 353.

John, Archbishop of Arles, 215.

John, Chief of the Papal notaries, 129.

John of Beverley, Bishop of Hexham after Eata, xxix, 302, 353 n.; a pupil of Hilda, 273; of Theodore, 305 n.; appointed Bishop of York, 305, 356 n.; ordains Bede, xxxiii, 386; his miracles, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311; at Erneshow, 303, 304; at Watton, 305, 306; consecrates churches, 307, 308; resigns the bishopric of York and retires to Beverley, 312; ordains his successor, Wilfrid II, Bishop of York, 312; death, 311, 312; buried at St. Peter’s, Beverley, 311, 312.

John, a martyr, 210.

John, the precentor, brought into Britain to teach Church music, 258; Abbot of St. Martin’s Monastery, 257; at the Synod of Haethfelth, 257, 258, 259, 385; dies on his way back to Rome, 259; buried at Tours, 259.

Jonah, quoted, 319.

Joseph, 341 n., 370.

Julianus of Campania, heretic Bishop of Eclanum, 21.

Julius, British martyr, 18.

Julius Caesar, _see_ Caesar.

Justin II, Emperor, 140.

Justinian I, Emperor, 140, 203 n., 256.

Justinian II, Emperor, 314.

Justus, Bishop of Rochester, afterwards Archbishop of Canterbury, xxiv, 89, 92, 100; sent by Gregory to Augustine, 64; takes refuge in Gaul, xxiv, 96, 97; ordains Romanus Bishop of Rochester, 100; ordains Paulinus, 103, 384; sends Romanus on a mission to Pope Honorius, 132; death, 123, 125.

Jutes, the, 30, 31, 245 n., 252.

Jutland, 30, 317 n.

Kaelcacaestir, _see_ Calcaria.

Kaiserswerth, 324 n.

Katwyk, 320 n.

Kent, history, xxii, xxix, 2, 5 n., 30, 89, 93, 94, 96, 102 n., 127 n., 130, 152, 166, 172, 179, 217, 241, 242, 245, 261, 269, 273, 316 n., 385; language of, 45 n.; settlement of Christianity in, xxii, xxiv, xxix, 95, 193, 290; diocese of, 323, 379 n., 380; and _see_ Canterbury and Rochester.

Kent, king of, _see_ Alric, Eadbert, Earconbert, Egbert, Ethelbert, Hlothere, Irminric, Mul, Octa, Oeric, Suaebhard, Wictred.

Kerslake, T., his “Vestiges of the Supremacy of Mercia,” editorial reference to, 255 n.

Kyle, Plain of, conquered by Eadbert, 392.

Labienus, the Tribune, slain in battle with the Britons, 10.

Laestingaeu, _see_ Lastingham.

Lagny-on-the-Marne, or Latineacum, 178.

Laistranus, Irish priest, 129.

Lammermuir Hills, 288 n.

Lancashire, 204 n.

Lanfranc, Archbishop, rebuilds Canterbury Cathedral, 72 n.

Langres, 257 n.

Laodicea, Bishop of, _see_ Anatolius.

Lastingham, or Laestingaeu, Monastery of, xxvii, xxxv, 3, 185, 186, 187, 207, 218, 220, 351.

Lastingham, Abbot of, _see_ Ceadda, Cedd.

Lateran Councils, 256 n., 352.

Latin Language, 6; poetry, 264 n.

Latineacum, _see_ Lagny.

Laurentius, St., Deacon and Martyr, 210.

Laurentius, second Archbishop of Canterbury, xxiv, 49, 64 n., 91, 92, 93, 96; sent by Augustine to Gregory, 49; consecrates the Church of SS. Peter and Paul, Canterbury, 90; his letters to the Scots and Britons, 91, 92; rebuked and scourged by St. Peter in a dream, 97; converts King Eadbald, 97; death and burial, 98.

Leah’s Tomb, 341 n., 342.

Leeds, or Loidis, 120, 189 n.

Leeds, or Loidis and Elmet, King of, _see_ Cerdic.

Legacaestir, _see_ Chester.

Legions, City of, _see_ Chester and Caerleon-on-Usk.

Leicester, Diocese of, 148 n., 379 n.

Leicester, Bishop of, 274 n.

Leicestershire, 179 n.

Leinster, 92 n., 141 n., 142 n.

Lent, 38, 151, 186, 206.

Leptis in Tripolis, 12.

Lérins, 33.

Leutherius, or Hlothere, Bishop of Wessex, nephew of Agilbert, 147, 150, 151; consecrated by Theodore, 151; at the Hertford Synod, 228; ordains Aldhelm, 343 n.; death, 241.

Leviticus, quoted 279, 364.

“Liber Sacramentorum,” or Gregorian Sacramentary, attributed to Gregory, 81 n.

“Liber Eliensis,” editorial reference to, 266 n.

Lichfield, Diocese of, xxviii, 219 n.; Cathedral, 224 n.

Lichfield, Bishop of, _see_ Aldwin, Ceadda, Hedda, Sexwulf, Wynfrid.

Liddesdale, 73 n.

Liège, 177 n.

Light, Supernatural, 157, 232, 233, 234, 322.

Lilla, gives his life for Edwin’s, 104.

Lincoln, 122, 123, 126.

Lincolnshire, 122 n., 123 n., 157, 179 n., 219 n.

Lindisfari, 245 n.

Lindisfarne, or Holy Island, Monastery of, xxv, xxxvi, 1 n., 4, 139, 169, 186, 202, 203, 225, 290, 347; Church of, xxiii, 4, 183, 192, 295, 302; diocese of, xxv, 243 n., 325 n., 351 n., 353.

Lindisfarne, Abbot of, _see_ Aidan, Guthfrid.

Lindisfarne, Bishop of, _see_ Aidan, Colman, Conwulf, Cuthbert, Eadbert, Eadfrid, Eata, Ethelwald, Finan, Tuda.

Lindsey, history, xxv, 3, 4, 157, 191, 207 n., 243 n., 244, 267 n., 353 n.; diocese of, 225, 243 n., 380 n.

Lindsey, Bishop of, _see_ Alwic, Ceadda, Cynibert, Diuma, Eadhaed, Edgar, Ethelwin.

Linlithgow, 32, 189 n.

Littleborough, 123 n.

Liudhard, Bishop, Chaplain to Bertha, 46, 51 n.

Loidis, _see_ Leeds.

Lombards, 148 n.; King of the, _see_ Perctarit.

London, metropolis of the East Saxons, 89, 241; diocese of, 49 n., 65, 183 n.

London, Bishop of, _see_ Earconwald, Ingwald, Mellitus, Waldhere, Wini.

Looking-glass, sent by Pope Boniface to Queen Ethelberg, 111.

Lord’s Day, the, 197.

Lothians, the, 189 n.

Louth, County, 204 n.

Lucius, King of Britain, his conversion, xxiii, 12, 149 n., 382.

Lucius Bibulus, Consul, 9.

Lucius Verus, Emperor, _see_ Aurelius.

Lugubalia, _see_ Carlisle.

Luke, St., quoted, 78.

Lul, Archbishop of Mainz, 392 n.

Lupus, Bishop of Troyes, 40; sent to Britain to confute the Pelagians, xxiii, 32, 33, 34; churches dedicated to, 33; casts out evil spirits, 34.

Luxeuil, Monastery of, 92 n.

Lyccidfelth, _see_ Lichfield.

Lyons, 194, 316 n.

Lyons, Archbishop of, _see_ Aetherius, Annemundus, Godwin.

Lyons, Count of, _see_ Dalfinus.

Maas, the, 317 n.

Maban, or Mafa, a teacher of Church music, 358.

Macedonia, 6.

Macedonius, Heretic Bishop of Constantinople, 255 n., 256.

Maelduib, _see_ Maildufus.

Maeldum, _see_ Meaux.

Maelmin, Northumbria, 120.

Maestricht, 177 n.

Maes-y-Garmon, or Field of Germanus, said to be the scene of the Hallelujah Victory, 38 n.

Mafa, _see_ Maban.

Mageo, _see_ Mayo.

Maildufus, or Maelduib founds the Monastery of Malmesbury, 343 n., 344.

Mailros, _see_ Melrose.

Maintz, Bishop of, _see_ Boniface, Redger, Lul.

“Making of England, The,” _see_ Green.

Malachi, quoted, 367.

Malmesbury, or City of Maildufus, 343, 344; perhaps Augustine’s Ác, 84 n.

Malmesbury, Abbot of, _see_ Aldhelm.

Malmesbury, William of, _see_ William.

Mamre, Hill of, 342.

Man, Isle of, 94, 102; and _see_ Mevanian Islands.

Mandubracius, _see_ Androgius.

Marcellinus, his “Life of Suidbert,” 323 n.

Marcian, Emperor, 29, 41, 383.

Marcus, Emperor in Britain, 22 n.

Marcus Antoninus Verus, or Marcus Aurelius, Emperor, 12.

Marigena, _see_ Pelagius.

Mark, St., quoted, 110; his observance of Easter, 364.

Market Weighton, 118.

Maro (Vergil), 264.

Marriage, of the lower clergy, 50; lawful and unlawful, 52, 53, 95, 97, 184; customs of, 54; rules and discipline of, 56, 57, 59, 60, 61, 230.

Marseilles, 215.

Martial, editorial reference to, 264 n.

Martin, St., Bishop of Tours, 48, 141, 257 n., 259 n.

Martin, Pope, 256, 258.

Martyrium Church at Jerusalem, 339, 340.

“Martyrology,” Bede’s, _see_ Bede.

Martyrs, Church of the Four Crowned, Canterbury, 99.

Mary, the Virgin, 264, 266, 355; churches of, 224, 339.

Maserfelth, Battle of, xxvi, 154, 155.

Masses, 51, 81, 96, 268, 269, 270; and _see_ Communion.

Mason, Dr., his “Mission of St. Augustine,” editorial references to, vi, 45 n.

Matthew, St., quoted, 100, 101, 110, 126, 127, 173, 200, 211, 371, 393.

Matthew of Westminster, editorial reference to, 345 n.

Maurice, or Mauritius, Emperor, 42, 43, 44, 64, 66, 68, 71, 72, 81.

Maximian, surnamed Herculius, Emperor, 13, 14.

Maximus, Emperor in Britain, 20, 382.

Mayo, Mageo or Muigeo, 225 n., 226.

Mayor and Lumby’s edition of Books III and IV of the “Ecclesiastical History,” editorial references to, vi, xx, xxxv n., 220 n., 261 n.

Mayor of the Palace, _see_ Ebroin, Ercinwald.

Meanware, 245.

Meaux, or Maeldum, 355.

Meaux, Bishop of, _see_ Faro.

Medeshamstead, _see_ Peterborough.

Medeshamstead, Abbot of, _see_ Cuthbald.

Meilochon, father of Bridius, King of the Picts, 142.

Meldi, the, 215.

Melfont, or Mellifont, 204 n.

Mellitus, Bishop of London and afterwards Archbishop of Canterbury, sent by Gregory to Augustine, xxiv, 64, 66, 89, 92, 231 n., 383; account of, 64 n.; goes to Rome, 92, 93; expelled by the East Saxons, takes refuge with Justus in Gaul, 96, 97, 182; returns from Gaul, 98; succeeds Laurentius as Archbishop of Canterbury, 98, 99; suffers from gout, 98; death and burial, 99, 100; his character, 98, 99.

Melrose, or Mailros, Monastery of, 194 n., 202, 288, 290, 318, 326.

Melrose, Abbot of, _see_ Eata, Ethelwald; Provost of, _see_ Boisil.

Menapia, Belgium, 13 n.

Meon, East and West, 245 n.

Meonstoke, 245 n.

Mercia, history of, xxvii, xxix, xxx, 3, 45, 115, 122 n., 163, 172, 179 n., 226 n., 323, 352 n., 353 n., 379, 380 n., 385; its conversion, xxvii, xxviii, 177, 190, 384; diocese of, 148 n., 218 n., 219 n., 243 n., 244 n., 272 n., 273 n., 379 n., 380.

Mercia, King of, _see_ Beornred, Cearl, Ceolred, Coenred, Ethelbald, Ethelred, Offa, Penda, Wulfhere.

Mercia, Bishop of, _see_ Aldwin, Ceadda, Jaruman, Sexwulf, Wilfrid, Wynfrid; _and see_ Mid-Anglia.

Mercians, 30.

Merivale, editorial reference to, 18 n.

Metals of Britain, 6.

Metrical Art, the, 217.

Mevanian Islands (Man and Anglesea), conquered by Edwin, 94, 102.

Michael, the Archangel, appears to Wilfrid in a dream, 355.

Mid-Anglia, conversion of, xxvi, xxvii, 30, 179, 181, 384.

Mid-Anglia and Mercia, Bishop of, _see_ Diuma, Ceollach, Trumhere.

Middlesex, 10 n.

Milan, 132 n.

Milan, Archbishop of, _see_ Asterius.

Millfield (perhaps Maelmin), 120 n.

Miracles, xxix, xxxix, 232, 233, 237, 238, 268, 269, 270, 325; of Aidan, 167; of Augustine, 81, 83; of Cedd, 187; of Cuthbert, 291, 292, 297, 300; of Earcongota, 152, 153; of Earconwald, 232; of Ethelthryth, 262, 263; of Ethelwald, 301, 302; of Haedde, 343; of the Hewalds, 322; of John of Beverley, 302-311; of Oswald, xxvi, 136, 137, 138, 154-160, 162, 163, 248, 249, 250; of Paulinus, 122; of Sebbi, 240.

Miracles, Gregory on, 68, 69.

“Mission of St. Augustine,” _see_ Mason.

Moberly, his edition of the “Ecclesiastical History,” xx.

Moinenn, name for Ninias, 141 n.

Moll, King of Northumbria, 393.

Monasteries, in England, xxvi, 151; in Gaul, xxvi, 151; double or mixed, 151 n., 177 n., 190, 233, 260 n., 273, 283, 284; rules for, 229; constitution of, 142 n.; hereditary succession in, 306 n.

“Monasticon,” _see_ Dugdale.

Monk, an ungodly, his wicked life and miserable death, 334, 335; his visions of hell, 335.

Monophysite Heresy, the, 254 n.

Monothelitism, xxix, 214 n., 254 n., 258, 352.

“Monumenta Historica Britannica,” xx.

Moore, Bishop, his MS. of the “Ecclesiastical History,” xix, xx.

Moray Frith, 360 n.

Mopsuestia, Bishop of, _see_ Theodore.

Morgan, _see_ Pelagius.

Morini, The, 5, 9.

Mosaic Law, 196, 198, 361.

Mount of Olives, 340, 341.

Mount Sion, 340.

Muigeo, _see_ Mayo.

Mul, usurper in Kent, 287 n.

Music, Church, 133, 217, 218, 258, 265 n., 358, 386; supernatural, 221.

Naiton, or Nechtan mac Derili, King of the Picts, xxx, xxxi; adopts Catholic usages, 359, 360, 374; asks Ceolfrid for advice and builders, 359; builds a stone church, 359; expels the Columban clergy, 359 n.; receives Ceolfrid’s letter, 374.

Namur MS. of the “Ecclesiastical History,” xix.

Naples, 214.

Nativity of our Lord, _see_ Christmas.

Nechtan mac Derili, _see_ Naiton.

Nechtansmere, or Dunnechtan, battle of, 285.

Nendrum, or Inishmahee, Bishop of, _see_ Cromanus.

Nennius, editorial references to, 23 n., 147 n., 188 n., 189 n., 391 n.

Nero, Emperor, 11, 14.

Nestorius, Bishop of Constantinople, his heresy, 255 n., 256.

Neustria, King of, _see_ Chilperic, Clothaire III, Clovis II.

Neustrians defeated by Pippin, 320 n.

Newark, 123 n.

Newcastle, 180 n.

Nicaea, Council of, 19, 128, 198, 227 n., 255, 369 n.

Nicene Creed, 256 n.

Nidd, Synod of the, 356, 385 n.

Ninian, Ninias or Moinenn, Bishop of Whitern, 48 n., 141; his mission to the Southern Picts, 141.

Niridanum, monastery of, 214.

Nisan, the month, 84 n., 365 n.

Nivelles, monastery of, 177 n.

Nola, Campania, 388 n.

Nola, Bishop of, _see_ Paulinus.

Norfolk, Bishopric of, 231 n.

“Norman Conquest, The,” _see_ Freeman.

Northamptonshire, 179 n., 180, 268 n., 346 n.

North Burton, 308.

North Pole, the, 6.

Northumberland, 4 n., 292 n.

Northumbria, Bede’s acquaintance with its history, xxii, xxiii; history of, xxiv, xxv, xxvii, xxix, 82 n., 122 n., 127 n., 131, 164, 168, 185, 190 n., 195, 204, 226 n., 286, 325, 352 n., 380 n., 393 n.; establishment of Christianity in, xxiv, xxv, 102, 104, 117, 118, 119, 120, 132, 133, 139, 381; diocese of, xxvii, xxix, 3, 4, 137 n., 219, 242, 351 n., 379 n., 381.

Northumbria, King of, _see_ Aldfrid, “Alfrid,” Aluchred, Ceolwulf, Coenred, Eadbert, Eadwulf, Edwin, Egfrid, Ethelfrid, Ethelwald, Moll, Osred, Osric, Oswald, Oswulf, Oswy.

Northumbria, Bishop of, 143 n.; and _see_ Bishops of Lindisfarne and York.

Northumbrians, 30.

North Wales, 86 n.

Norwich, the diocese of, 122 n., 231 n.

Nothelm, Archbishop of Canterbury, xxii, 2, 390; his research, xxii, 2; his questions to Bede answered, 387 n.; death, 391.

Nottinghamshire, 115 n.

Numbers, quoted, 362.

Oak, the (possibly Augustine’s Ác), 84 n.

Octa, grandfather of Ethelbert, King of Kent, 95.

Oder, the river, 317 n.

Odo, Archbishop of Canterbury, 346 n.

Oecumenical Councils, _see_ Councils.

Oengus, Angus or Ungust, King of the Picts, son of Fergus, 392 n., 393.

Oeric, Oisc, son of Hengist, 95.

Offa, King of Essex, son of Sighere, his abdication and pilgrimage to Rome, xxx, 345 n., 346.

Offa, King of Mercia, 18 n., 219 n., 392.

Offerings at the Altar, divisions of, 49, 50.

Oftfor, Bishop of Worcester, 273, 274, 380 n.

Oiddi, a priest of Wilfrid’s, 245.

Oidilwald, sub-king of Deira, _see_ Ethelwald.

Oil calms a storm, 167.

Oisc, _see_ Oeric.

Oiscings, the, 94.

Olivet, Mount, _see_ Mount of Olives.

Old Saxons, The, 317, 320, 321, 322.

Old Sarum, 343 n.

Opus Paschale, _see_ Sedulius.

Orcades, The, _see_ Orkneys.

Ordination of bishops, 49, 50, 53, 54.

Orkneys, The, 5, 11, 142 n., 382.

Orosius, xxii, 5 n., 25 n.

Orthography, 389.

Osfrid, son of Edwin, baptized, 119; slain in battle, 131; his son, 132.

Osred, King of Northumbria, after Aldfrid, xxx, 342, 345, 346 n., 356, 357, 377 n., 385 n.; besieged in Bamborough by Eadwulf, 385 n.; killed in battle, 375, 386.

Osric, sub-king of the Hwiccas, 273 n.

Osric, King of Deira after Edwin, son of Aelfric, 134, 135, 164.

Osric, King of Northumbria after Coenred, xxxi, 1 n., 273 n., 375 n., 377; his parentage, 377 n.; death, 378, 386.

Osthryth, daughter of Oswy, wife of Ethelred, King of Mercia, 157, 267, 352 n.; her love for Bardney Monastery, 157, 158; murdered by her nobles, 385.

Oswald, King of Northumbria after Eanfrid and Osric, and sixth Bretwalda, xxv, 94, 131, 132, 135, 185, 189, 243 n.; unites Bernicia and Deira, xxvi, 134, 164 n., 383 n.; extent of his dominions, 146; his mother, 147 n.; his victory over Caedwalla at Hefenfelth, xxv, 135; erects a cross at Hefenfelth, 136; invites Aidan to restore Northumbria to Christianity, xxv, 134, 138, 145; baptized, 138; appoints Aidan Bishop of Lindisfarne, 138, 139; his relations with Cynegils, 148; marries Cynegils’ daughter, 148; makes Birinus Bishop of Dorchester, 148; finishes building St. Peter’s, York, 119; his piety, 136, 146, 147, 154, 160; church built in his honour, 137; length of his reign, 135, 154; slain at Maserfelth, xxvi, 137, 154, 160, 163, 164 n., 384; burial and translation of his remains, 157, 158, 160, 161; his arms miraculously preserved from corruption, 147; his posthumous miracles, xxvi, 154, 155, 156, 157, 158, 159, 160, 161, 162; averts a pestilence by his posthumous prayers, 248, 249, 250; legend connected with his name, 154 n.; the day of his death celebrated, 250, 251; “Life of,” _see_ Reginald.

Oswald’s Tree, Oswestry, or Croes Oswallt (Cross Oswald), 154 n.

Oswin, King of Deira, son of Osric, xxvi, 164, 181 n., 185 n.; his love for Aidan, 165, 166; his character and appearance, 164, 165, 166; his reign, 164; murdered by Oswy, xxvi, 164, 166, 191, 384; monastery built in his memory, 165.

Oswin, an Aetheling, killed by Moll, 393.

Oswinthorp, 120 n.

Oswulf, King of Northumbria, son of Eadbert, 393.

Oswy, King of Bernicia and afterwards of Northumbria, seventh Bretwalda, son of Ethelfrid, xxvi, xxvii, xxviii, 94, 157, 179 n., 201, 218, 224 n., 257 n., 260 n., 287, 377 n.; murders Oswin, xxvi, 163, 164; buries Oswald’s head and arms, 160, 161; his reign, 163; his dominions, 218, 219; attacks upon him, 163; his struggle with and defeat of Penda of Mercia, 181, 188, 189, 190, 191, 243 n.; marries Eanfled, daughter of Edwin, 167; dedicates his daughter Elfled to a religious life, xxxiii, 188, 189; his daughter Alchfled married to Peada, son of Penda, 180, 191; sends Cedd to convert the East Saxons, 182, 183; endows monasteries, 188, 189, 190, 191; instructed by the Scots, 194; converted to Catholic usages, 200, 201, 226; at the Whitby Synod, 195, 200, 201; at Lindisfarne, 202, 203; sends Ceadda into Kent, 207; his conference with Egbert, 208; sends Wighard to Rome, 208, 213; his treatment of Wilfrid, 350, 351; Pope Vitalian’s letter to, 208, 209, 210, 211; intends to go to Rome, 226, 227; sickness and death, 226, 384; buried at Whitby, 190.

Othona, 183 n.

Ouestraefelda (Estrefeld), Aetswinapathe, or Edwins-path, Synod of, 343 n., 353 n., 356 n.

Oundle, or Inundalum, Monastery at, 346, 356.

Oundle, Abbot of, _see_ Cuthbald.

Ovid, editorial reference to, 264 n.

Owini, 220, 221; his narrative of Ceadda’s death, 221, 222, 223, 224.

Oxford, 148 n., 260 n.

Oxford, Bishop of, _see_ Paget.

Padda, a priest of Wilfrid’s, 245.

Paegnalaech, or Paegnalech, Monastery of, 204.

Paget, Dr., Bishop of Oxford, his “Studies in the Christian Character,” quoted, xxxviii.

Palestine, 338.

Pall, the, 49 n., 54, 100, 101, 124, 132, 273 n., 383, 390.

Palladius, Bishop, sent by Pope Celestine to the Christian Irish, xxiii, 26, 27, 33 n., 382, 383.

Pallinsburn, 120 n.

Palsy, girl miraculously cured of the, 155.

Pamphilus, Martyr, 369.

Pancras, or Pancratius, St., 210 n.

Pant, The River, afterwards the Blackwater, 183.

Pantheon, The, given by Phocas to the Church, 93.

Paris, 152 n.

Paris, King of, _see_ Charibert.

Paris, Bishop of, _see_ Agilbert, Importunus.

Parker, editorial reference to, 48 n.

Parochial system, The, 183 n.

Partney, or Peartaneu Monastery, 123.

Partney, Abbot of, _see_ Aldwin, Deda.

Paschal, Pope, 265 n.

Paschal Controversy, _see_ Easter.

Paschal Cycles, _see_ Cycles.

Passover and Easter, 84 n., 361, 362, _et seq._

“Pastoral Care, The,” _see_ Gregory.

Patriarchs, The, their tonsure, 370.

Patriarchs’ tombs, The, 341, 342.

Patrick, St., Missionary to the Irish, 27 n., 48 n.

Paul, St., 72, 81, 196, 197, 210, 211, 240, 265 n.; quoted, xli, 60; his tonsure, 215; appears to a Saxon boy, 248, 249, 250.

Paul a Martyr, 210.

Paul the Deacon, his “Life of Gregory,” 75 n., 83 n.

Paulinus, Archbishop of York, xxv, 118, 193, 391; sent by Gregory to Augustine, 64, 383; goes to Northumbria with Queen Ethelberg, 102, 103; his conversion of Edwin, 102, 104, 112, 115, 116, 270, 271; converts the Northumbrians, 103, 120, 124; his ordination, 103, 105 n., 384; baptizes Edwin’s daughter Eanfled, 104; teaches and baptizes in Northumbria, 119, 120; preaches in Lindsey, 122, 123; converts Blaecca of Lincoln, 122; builds St. Paul’s, Lincoln, 122; consecrates Honorius, 123, 126; his appearance, 123; receives the pall from Pope Honorius, 124, 125; converts Osric, 134; converts Hilda, 270, 271; on Edwin’s death takes Ethelberg and her children back to Kent, 130, 131, 132, 384; made Bishop of Rochester, 130, 132; death and burial, 132, 163, 384.

Paulinus, Bishop of Nola, his poems, 388.

Peada, son of Penda, xxvii, 231 n.; his conversion, 179, 180, 384; made King of the South Mercians by Oswy, 179 n., 180, 191; his character, 180; marries Oswy’s daughter Alchfled, 180; slain by the treachery of his wife, 191.

Peanfahel, or Penneltun, 24, 25.

Pearls of various colours, 5.

Peartaneu, _see_ Partney.

Pechthelm, Bishop of Whitern, 334, 343, 379 n., 381.

Pelagians, The, xxiii, xxv, 128, 129, 130, 368; in Britain, 21, 32, 39; at the conference of St. Albans, 34, 35; their teachers confuted and expelled by Germanus, 40, 41.

Pelagius II, Pope, 83 n.

Pelagius, the heretic, 20, 21 n., 32 n., 35; his doctrine, 21 n.; refuted by St. Augustine, 21 n.

Penda, King of Mercia, xxv, xxvii, 179, 180, 190 n., 241 n., 380 n.; his war against Edwin, 130, 131; treacherously slays Eadfrid, 131; his attitude towards Christianity, 131, 181; his sister married to and divorced by Coinwalch, 149; deprives Coinwalch of his kingdom, 149; kills Oswald, 154, 188; kills Sigbert and Ecgric in battle, 172; conquers Lindsey, 243 n.; invades and ravages Northumbria, 168, 169, 188; attempts to burn Bamborough, 168; burns the church where Aidan died, 170; his children, 180; slain by Oswy at the Battle of Winwaed, 181, 188, 189, 191, 384.

Pentecost, _see_ Whitsuntide.

Perctarit, King of the Lombards, 351 n.

Perrona, or Péronne, Church at, 178; Monastery of, 177 n., 178 n.

Péronne, Abbot of, _see_ Ultan.

Persia, King of, _see_ Chosroes.

Peter, St., 71, 72, 81, 109, 127, 196, 200, 201, 210, 211, 304, 356, 372, 373; his tomb, 54 n.; founds the Church of Rome, 91; said to have consecrated Clement, 91; his observance of Easter, 198, 364; monastery dedicated to, 231 n.; appears in a vision to a Saxon boy, 248, 249, 250; his wife’s mother, 308; church built by Naiton dedicated to, 360; preaching at Rome, 364; his tonsure, 371, 374.

Peter, Gregory’s Deacon, 76, 79.

Peter, first Abbot of St. Augustine’s Monastery, 49, 72, 73.

Peter, name given to Caedwalla in his baptism, 312, 313.

Peterborough, or Medeshamstead, Monastery founded by Sexwulf, 231.

Peterborough, Abbot of, _see_ Cuthbald, Sexwulf.

Phase, or Passover, 362.

“Philippians, Epistle to the,” quoted, 144.

Phocas, Emperor, 42 n., 74, 81, 93.

Phrygia, 78 n.

Picardy, 215 n.

Pickering, 3 n.

Picts, the, xxiii, xxvi, xxix, xxx, xxxi, 7, 9, 205, 219, 385, 391; their law of succession, 8; their incursions, 7, 8, 20 n., 23, 26, 28, 30; subdued by Oswy and made subject to Northumbria, 94, 191, 244, 381 n.; regain their Independence, 244 n., 286, 381 n.; defeat Egfrid at Nechtansmere, 285; at peace with the English, 381; their conversion, 141, 359 n., 383; attitude towards Easter question, 196, 359, 374.

Picts, King of, _see_ Bridius, Bruide Mac Bili, Naiton, Oengus.

Picts, Bishop of, _see_ Trumwine.

Pilgrimages, 294 n., 312, 313, 314, 345, 346, 385.

Pilgrim of Bordeaux, The, 340 n.

Pincahala, 204 n.

Pippin of Heristal, Duke of the Franks, account of, 320; his kindness to Wilbrord, 320, 324; buries the Hewalds, 322; gives Suidbert land for a monastery at Inlitore, 324.

Pippin the Short, King of the Franks, son of Charles Martel, grandson of Pippin of Heristal, 320 n., 391, 392 n.

Placidia, Mother of Valentinian, 41.

Plague, The, xxvii, xxviii, xxxv, 28, 162, 179 n., 186, 187, 201 n., 203, 204, 212, 213, 220, 233, 234, 237 n., 288 n., 289, 350 n., 384.

Plato, quoted, 360.

Plectrude, _see_ Blithryda.

Pliny, xxii, 5 n.

Plummer, editorial references to his edition of the “Ecclesiastical History” and Historical Works of Bede, v, xix, xx, 2 n., 13 n., 32 n., 68 n., 84 n., 90 n., 226 n., 277 n., 305 n., 324 n., 326 n., 387 n., 390 n.

Poetry, English Religious, 277, 278, 279; Latin, 246 n.

Poitiers, Bishop of, _see_ Fortunatus.

Pontifical System of Indictions, The, 227 n., 254 n.

Pontus, The, 317 n.

Praetorian Guards, The, 14.

“Praise of Virgins, The,” _see_ Fortunatus.

Priestfield, Rochester, 89 n.

Primacy, The, 49, 65, 66.

Priscilla, 197.

Promised Land, The, 338.

Prosper of Aquitaine, xxii, 33 n.; account of, 21 n.; quoted, 21.

Prosper Tiro, 21 n.

“Psalms, The,” quoted, 101, 107, 174, 223, 334.

Puch, a thegn, his wife healed by John of Beverley, 307, 308.

Putta, Bishop of Rochester, 216, 218; at the Hertford Synod, 228; leaves Rochester for Mercia, 242; his unworldliness, 242; teaches Church music, 242; death, 242.

Putta, Bishop of Hereford, 218 n., 380 n.

Purgatory, 326, 327, 329, 330.

Quartodecimans, 84 n., 129 n., 143 n., 196 n.

Quenburga, daughter of Cearl, first wife of Edwin, 119.

Quentavic, Quentae vicus, or Etaples, _see_ Etaples.

Quodvultdeus, 179 n.

Quoenburg, daughter of Heriburg, healed by the prayers of Bishop John of Beverley, 305-307.

Racuulfe, _see_ Reculver.

Raedfrid, Egbert’s reeve, 215.

Raegenheri, son of Redwald, 115.

Rameses, 362.

Ramsbury, Diocese of, 343 n.

Rathbed, King of Frisland, 319, 320.

Rathmelsigi, Monastery of, 204.

Ravenna, 41.

Rebecca’s Tomb, 341 n., 342.

Reculver or Racuulfe, Monastery of, 315.

Reculver, Abbot of, _see_ Bertwald.

Redbridge, Ford of Reeds, or Hreutford, Monastery of, 253.

Redbridge, Abbot of, _see_ Cynibert.

Redger, Archbishop of Maintz, 392.

Redwald, King of the East Angles, fourth Bretwalda, 94, 112, 120, 171; his protection of Edwin, 112-115; leads an army against Ethelfrid, 115; banishes Sigbert, 121, 172; his conversion and perversion, 121; his genealogy, 121; his Queen, 114, 115, 121.

Reeves, Dr., editorial reference to his “Culdees,” 23 n.; to his edition of Adamnan’s “Life of St. Columba,” 140 n., 142 n.

Reginald of Durham, editorial references to his “Life of St. Oswald,” 148 n., 154 n.

Religious Orders, 202, 203.

Rendlesham, Rendlaesham or Rendil’s Dwelling, 185.

Reppington, _see_ Repton.

Reptacaestir, _see_ Richborough.

Reptiles, their absence from Ireland, 8.

Repton or Reppington, 181 n.

Responsa, Gregory’s, _see_ Gregory’s Answers.

Restennet, near Forfar, 360.

Resurrection, Doctrine of the, 78.

Retford, 115 n.

Reuda, leader of the Scots, 8.

Rhine, the River, 9, 22, 322, 324.

Rhŷs, Dr., editorial references to his “Celtic Britain,” vi, 7 n., 8 n., 23 n., 29 n., 73 n., 86 n., 317 n.

Riada, _see_ Reuda.

Richard of Hexham, editorial references to, 244 n., 303 n.

Richborough, Reptacaestir or Rutubi Portus, Kent, 5, 45 n.

Richmond, Yorks., 120 n.

Ricula, sister of Ethelbert, 89.

Ricbert kills Earpwald, 121.

Ripon, or Inhrypum, 120 n.; Monastery of, 161 n., 194, 218 n., 244, 257 n., 295 n., 301, 320 n., 346, 350, 353 n., 356; diocese of, 244 n., 353 n.

Ripon, Bishop of, _see_ Eadhaed.

Ripon, Abbot of, _see_ Wilfrid.

Ritual, 51, 85.

Rochester, Dorubrevis, Hrofaescaestrae or The Kentish Castle, 163, 228, 229 n., 242; diocese of, 89, 132, 179.

Rochester, Bishop of, _see_ Aldwulf, Cuichelm, Damian, Gebmund, Ithamar, Justus, Paulinus, Putta, Romanus, Tobias.

Roger of Wendover, editorial references to, 252 n., 321 n.

Roman Law, 52.

Roman remains at Grantchester, 261.

Romans, The, in Britain, xxiii, 9-23, 25, 26, 382.

Rome, 9, 11, 54 n., 78, 92, 93, 99 n., 133 n., 161, 194, 196, 214, 226, 241, 245, 257, 273, 312, 313, 317, 324, 343 n., 345, 348, 351, 353, 358, 364, 368, 385; Bede’s alleged visit to, xxxvi; taken by the Goths, 23, 382; Apostolic see of, 75, 83, 91; councils held at, 254 n., 256, 258, 352, 353 n., 354.

Romanus, Bishop of Rochester after Justus, 100; drowned on his way to Rome, 132.

Romanus, a priest of Queen Eanfled’s, 193, 195.

Romulus, 313.

Romulus Augustulus, Emperor, 41 n.

Ronan, 193.

Rosemarkie, on the Moray Frith, 360 n.

Rowley Water, 135 n.

Rufinianus, Abbot of St. Augustine’s Monastery, 64.

Rügen, 317 n.

Rügenwalde, 317 n.

Rugii, the, 317 n.

Rugini, the, 317.

Rutubi Portus, _see_ Richborough.

Saba, or Sabert, King of Essex, xxiv, 89, 96, 383; his pagan sons, 95, 96; death, xxiv, 93, 95.

Sacrarium, Signification of, 158.

Sacrilege, 51, 52, 95.

Sacrifice of Animals, 67.

Saethryth, Abbess of Brige, step-daughter of Anna, 149 n., 152.

Saewulf, quoted, 341 n.

St. Abb’s Head, 260 n.

St. Agnes’ Convent, Rome, 54 n.

St. Alban’s, Vaeclingacaestir, Verlamacaestir, or Verulam, 18; Monastery of, 18 n.; conference at, 34 n.

St. Amphibalus, Church of, at Winchester, 149 n.

St. Andrew’s Church, Hexham, 358.

St. Andrew’s, Rochester, built by Ethelbert, 89, 163, 377, 378.

St. Andrew’s Monastery, Rome, 42 n.

St. Audrey’s Fair, Ely, 263 n.

St. Audrey’s Lace, or Tawdry Lace, 263 n.

St. Augustine’s Monastery, (Monastery of SS. Peter and Paul), founded by Augustine, at Canterbury, xxx, 2 n., 64 n., 72, 90, 121 n., 216, 357; Augustine and subsequent archbishops buried there, 90, 98, 216, 391 n.

St. Augustine’s, Abbot of, _see_ Albinus, Benedict, Hadrian, Peter, Rufinianus.

St. Bees, 271 n.

St. Boswells, 288 n.

St. Cecilia in Trastevere, 324.

St. Cunibert’s Church, Cologne, 322.

St. Ebbe’s Church, Oxford, 260 n.

St. Gallen, Monastery of, 75 n.; its MS. of Cuthbert’s Letter to Cuthwin, _see_ Cuthbert.

St. Gregory’s Chapel in St. Peter’s, York, 131.

St. Herbert’s Island, Derwentwater, 294.

St. John’s Lee, Hexham, 303 n.

St. Lawrence’s Church, Bradford-on-Avon, 210 n.

St. Martin of Tours, 48, 141, 259.

St. Martin’s Church, Canterbury, 48, 51 n.

St. Martin’s Church, Tours, 259 n.

St. Martin’s Church, Utrecht, 324 n.

St. Martin’s Church, Whitern, 141.

St. Martin’s Monastery, Rome, 257, 259.

St. Martin’s, Rome, Abbot of, _see_ John.

St. Mary’s Church, Bethlehem, 339.

St. Mary’s Church, Lichfield, 224.

St. Michael’s Church, Malmesbury, 343 n.

St. Michael’s Oratory, Erneshow, 303.

St. Oswald’s, near Hexham, 137.

St. Pancras Church, Canterbury, 210 n.

St. Paul’s Cathedral, London, 89, 240.

St. Paul’s Church, Rome, 81.

St. Peter, the patrimony of, in Gaul, 44 n.

St. Peter’s Church, Bamborough, 147.

St. Peter’s Church, Lindisfarne, 169, 192, 295, 302.

St. Peter’s Church, Ripon, 346, 356.

St. Peter’s, Rome, 81, 257, 313.

St. Peter’s Church, Whitby, 190.

St. Peter’s Church, York, now York Minster, 118, 119.

SS. Peter and Paul, Church and Monastery of, Canterbury, 94, 98 n., 314; and _see_ St. Augustine’s.

SS. Peter and Paul, Church of, at Dorchester, 148 n.

SS. Peter and Paul, Church of, at Winchester, 149.

SS. Peter and Paul, monastery of, at Wearmouth and Jarrow, 386; and _see_ Wearmouth.

St. Saviour’s Church, Utrecht, 324.

St. Stephen’s Church, Faremoûtier-en-Brie, 153.

Santi Quattro Coronati, Church of, at Rome, 99 n.

S. Lorenzo fuori le Mura, Rome, 210 n.

Saracens, The, xxxi; origin of, 378.

Sarah’s Tomb, 341 n., 342.

Saranus, or Saran Ua Critain, Irish Ecclesiastic, 129.

Saul, 73, 387.

Saxon, the name, 317 n.

“Saxon Chronicle, The,” editorial references to, 125 n., 231 n., 241 n., 342 n., 385 n.

Saxons, The, xxiii, 13; called in to help the Britons, 29; conquer Britain, 29, 30, 31; settled in Britain, 37, 42.

Saxony, Old, 30.

Scandinavia, 7 n., 317 n.

Scarborough, 275 n.

Scarlet Dye made from snails, 5.

Scellanus, Irish priest, 129.

Schleswig, 30 n.

Schools, founded by Sigbert, 172; in Gaul, 121 n., 172; in Kent, 121 n., 172.

Scotland, _see_ Ireland.

Scottia, signification of, 92 n.

Scottish Language, 6.

Scots, _i.e._, Irish, xxiii, xxxi, 7, 8, 9, 91, 191; incursions of, 20 n., 23, 26; Christianity among, 8, 26, 27; their observance of Easter, 91, 92, 128, 129; expelled from England, 28, 73, 74, 94; of Dalriada, 8, 73, 142 n., 286, 381.

Scots, King of, _see_ Aedan, Conall.

Scott, Sir W., editorial reference to his “Antiquary,” 25 n.

Scylla, 365.

Scythia, 7.

Seals in Britain, 5.

Sebbi, Joint King of Essex, brother of Sigbert the Little, xxviii, 212, 232, 316 n.; his piety, 212, 238, 239; his queen, 238, 240; retires into a monastery, 238, 239; his vision, 239, 240; death, 212, 239, 240; burial, 240; posthumous miracle, 240.

Sedulius, author of “Carmen Paschale,” and “Opus Paschale,” 344.

Segeni, Abbot of Iona, 144.

Segenus, Irish priest, 129.

Selaeseu, _see_ Selsey.

Selred, King of the East Saxons, 346 n.

Selsey, Selaeseu, or the Island of the Sea-calf, monastery at, 247; diocese of, 251 n., 345, 379 n.

Selsey, Bishop of, _see_ Eadbert, Eolla, Sigfrid.

Selsey, Abbot of, _see_ Eappa, Eadbert.

Senlis, Bishop of, _see_ Liudhard.

Senones, 215.

Sens, Archbishop of, _see_ Emme, Wulfram.

Sepulchre, The Holy, 339, 340.

Sergius I, Pope, xxxvi, 312, 313, 314, 323, 343 n.

Serpent, the Devil, 266.

Severianus, St., 99 n.

Severianus, Pelagian Bishop, 32.

Severinus, Pope, 128, 129.

Severn, The river, 84 n., 380.

Severus, Emperor, divides Britain by a rampart, 12, 13, 25, 382; his government of Britain, 12; death, 12, 13.

Severus, Bishop of Trèves, accompanies Germanus to Britain, 39, 40.

Sexbald of Essex, 184.

Sexburg, daughter of Anna, wife of Earconbert, 149 n., 152, 269; Abbess of Ely and of Sheppey, 261; acts as regent, 261 n.; translates Ethelthryth’s bones, 261, 262.

Sexburg, wife of Coinwalch, reigns in Wessex, 241 n.

Sexwulf, Abbot of Medeshamstead, afterwards Bishop of Mercia, in place of Wynfrid, 218 n., 231, 242, 244, 356 n.; account of, 231 n.; expelled from Mercia, 244 n.

Sheppey, Monastery of, 261 n.

Sheppey, Abbess of, _see_ Ermingild, Sexburg.

Sherborne, Diocese of, xxx, 343 n.

Sherborne, Bishop of, _see_ Aldhelm, Forthere.

Sidnacaestir, 4, 243 n.

Sigbert, King of East Anglia, half-brother to Earpwald, xxv, xxvi, 121, 171, 182 n.; driven into exile by Redwald, 121 n., 172; returns home, 172; restores Christianity in East Anglia, 121; his piety and good works, 171, 172; abdicates and retires into a monastery, 172; drawn out to lead his people against the Mercians, and killed in battle, 172.

Sigbert the Good, King of Essex, xxvii, 182, 183, 184.

Sigbert the Little, King of Essex, 182, 212 n.

Sigfrid, Bishop of Selsey, 345 n., 390.

Sighard, King of Essex, son of Sebbi, reigns jointly with his brother Suefred, 240.

Sighere, Joint King of Essex, son of Sigbert the Little, 212, 232, 346.

Simeon of Durham, editorial references to, xxxiv, xl, 204 n., 244 n., 288 n., 294 n., 295 n., 309 n., 325 n., 377 n., 391 n.

Simoniacs, 372.

Simon Magus, his tonsure, 371, 372, 373.

Sinai, Mount, 60.

Sirmium, 20.

Sister-in-law, marriage with a, 52, 53.

Skene, editorial references to his “Celtic Scotland,” 32 n., 73 n., 140, 325 n.

Slack (perhaps Campodonum), 120 n.

Slave Market at Rome, 82.

Slaves, 82, 145, 202 n., 248, 349 n.

Smith, his edition of the “Ecclesiastical History,” editorial references to, xix, xx, 125 n., 303 n., 305 n., 322 n.

Snails, dye made from, 5.

Snakes, 8.

Soissons, 194 n.

Solent, or Solvente, The, 253.

Solinus, xxii, 5 n.

Solvente, _see_ Solent.

Solway, The, 13 n., 136 n.

Somerset, 343 n.

Southampton, 252 n.

Southampton Water, 245 n.

South Brabant, 177 n.

South Burton, now Bishop Burton, 307.

South Downs, the, 245.

Southern Gyrwas, locality of, 259 n.; ealdorman of, _see_ Tondbert.

South Mercia, King of, _see_ Peada.

South Saxons, 30, 45; diocese of, _see_ Selsey; kingdom of, _see_ Sussex.

South Wales, 84 n.

Southwell, 123 n.

Spain, 5, 7, 19; Church of, 87 n., 256 n.

Springs, salt and hot, 5, 6.

Staffordshire, 267 n.

Stamford, Lincs., 350 n.

Stamford Bridge, Yorks., 350 n.

Stanford, 350.

Stapleton, Thomas, his translation of the “Ecclesiastical History,” xxi, 249 n.

Stephen, St., 153, 335.

Stephen III, Pope, 324 n., 392.

Stephen, surname of Eddius, 217.

Stepmother, marriage with a, 52, 53, 95, 97.

Stevens, John, his translation of the “Ecclesiastical History,” v, xxi.

Stevenson, editorial references to his edition of the “Ecclesiastical History,” xx; to his “Church Historians,” xl, 246 n.

Stevenson, W. H., editorial reference to, 32.

Stigmata, 176.

Stokes, Margaret, editorial reference to her “Three Months in the Forests of France,” 173 n.

Stonar, 45 n.

Stone, used in building churches, 119, 141, 142, 359.

Stoneham, or At the Stone, 252.

Stour, the river, 45 n.

Stow, 243 n.

Strathclyde, 141 n., 286 n., 325 n., 336 n., 392 n.

Streanaeshalch, 195, and _see_ Whitby.

Stubbs, editorial references to his “Constitutional History,” 267 n., 321 n.; to his articles in “Dictionary of Christian Biography,” 237 n., 377 n.; and _see_ Haddan and Stubbs.

“Studies in the Christian Character,” _see_ Paget.

Suaebhard, Joint King of Kent, 240 n., 287 n., 315, 316 n.

Sudergeona (Surrey), 232.

Suefred, or Swefred, King of Essex, son of Sebbi, reigns jointly with his brother Sighard, 240, 316 n.; grants land at Twickenham to Waldhere, 239 n.

Suevi, the, 22, 92 n.

Suffolk, 112 n., 122 n., 174 n., 185 n., 266 n.; bishopric of, 231 n.

Suidbert, Abbot of Dacre, 299.

Suidbert, St., 319, 323, 324.

Suidhelm, King of Essex after Sigbert, son of Sexwald, xxvii, 184, 185, 212.

Supernatural Appearances, 234, 235, 236, 237; fragrance, 237, _and see_ Visions.

Surnames, 179.

Surrey, 232 n., 343 n.

Sussex, History, xxix, 3, 179 n., 245 n., 246, 343 n.

Sussex, King of, _see_ Aelli, Ethelwalch.

Swale, the river, 120.

Swefred, _see_ Suefred.

Sylvester, St., 257 n.

Symmachus, Pope, 257 n.

Synods, or Councils, xxvii, xxviii, xxix, 33, 34, 84, 86, 87, 92, 93, 151, 194 n., 195-201, 227, 254, 255, 292, 305 n., 343 n., 350 n., 356, 384, 385; rules for, 229.

Synodical Epistle, _see_ Gregory.

Syria, 11, 255 n.

Tacitus, editorial references to, 11 n., 317 n.

Tadcaster, 271 n.

Tanfield (perhaps Campodonum), 120 n.

Tarsus, Cilicia, 2 n., 214.

Tata, _see_ Ethelberg.

Tatfrid, bishop elect of the Hwiccas, 274.

Tatwine, a priest of Bredon, afterwards Archbishop of Canterbury, xxxi, 379, 386, 390.

Tawdry, 263 n.

Tecla, St., 265.

Tees, the river, 82 n.

Temples, Heathen, to be converted into churches, 67; to be destroyed, 70; half Christian and half heathen, 121.

Testry, battle of, 320 n.

Thame, the river, 148 n.

Thames, the river, 10, 84 n., 148 n., 183.

Thanet, Isle of, 32 n., 45, 315 n.

Theft, Sacrilegious, _see_ Sacrilege.

Theium, 78 n.

Theodbald, brother of Ethelfrid, 73, 74.

Theodebert, King of Austrasia, 45 n.

Theoderic, King of Burgundy, 45 n.

Theodore, of Tarsus, Archbishop of Canterbury, xxviii, xxix, xxx, 122 n., 151, 207 n., 273, 316 n., 351 n., 357, 377; account of, 2 n., 214; his journey to Britain, 215, 216; arrival, 216, 226; ordination and consecration, 213, 214, 215, 216, 384; his learning, 2, 216, 217; his subdivision of bishoprics, 137 n., 218 n., 219 n., 231, 244, 343 n.; dedicates St. Peter’s, Lindisfarne, 192; his tonsure, 214, 215; his visitation, 216; his teaching, 216, 217; bishops consecrated by him, 217, 218, 224, 225, 230, 231, 232, 241, 242, 244, 293; presides at the Synod of Hertford, 226-231, 384; of Hatfield, 254, 255, 256, 385; of Twyford, 292; his quarrel and reconciliation with Wilfrid, 228 n., 231 n., 352 n., 353 n.; reconciles Egfrid and Ethelred, 267; on blood-letting, 306; his decrees of 678, 353 n.; length of his episcopate, 216; foretells the length of his life, 314; death, 314, 323, 385; burial, 90, 314; his epitaph, 315; his character, 315.

Theodore, or Theodorus, Bishop of Mopsuestia, heretic, 255 n., 256.

Theodore, the name, 179 n.

Theodoret, Bishop of Cyrus, heretic, 255 n., 256.

Theodorus, 340 n.; and _see_ Theodore.

Theodosius the Great, Emperor, 20, 22, 369.

Theodosius, father of Theodosius the Great, 20 n.

Theodosius the Younger, Emperor, 26.

Theophilus, Archbishop of Alexandria, his Paschal computation, 369.

Thetford, Diocese of, 231 n.

Theudor, King of the Britons of Strathclyde, 391, 392.

Thomas, Bishop of East Anglia after Felix, 178 n., 179.

Thomas of Elmham, editorial references to, 287 n., 316 n.

Thrace, 20.

“Three Months in the Forests of France,” _see_ Stokes.

Thruidred, Abbot of Dacre, 300.

Thuuf, or Tufa, a banner, 124.

Thrydwulf, Abbot, 120.

Tiberius Constantine, Emperor, 78.

Tiburtina, Via, Rome, 210 n.

“Tighernach, Annals of,” editorial references to, 140 n., 337 n.

Tilbury, or Tilaburg, 183, 187 n.

Till, The River, 120 n.

Tilmon, his vision of the Hewalds, 322.

Timothy, 197; “The Epistle to,” quoted, 50.

Tininghame, or Intiningaham, 325 n.

Tiowulfingacaestir, 123.

Titillus, Theodore’s notary, 230.

Tobias, Bishop of Rochester, disciple of Theodore and Hadrian, xxxi, 314, 316, 377, 387; account of, 316 n.; his learning, 377; death, 316 n., 377; burial, 377, 378.

Toledo, Council of, 256 n.

Tomene, or Tomianus, Abbot and Bishop of Armagh, 128, 129 n.

Tondbert, first husband of Ethelthryth, 259, 266 n.

Tondhere, Oswin’s thegn, 164.

Tonsure, the, 85 n., 201, 214, 215, 370-373, 386.

Tours, 141 n., 259; battle of, 378 n.

Tours, Bishop of, _see_ Martin.

Torksey, 123 n.

Tortgyth, a nun of Barking, 235, 236, 237.

Torthere, Bishop of Hereford, 380 n.

Tovecester, or Towcester, 268 n.

Trajectum, _see_ Wiltaburg.

Trent, The River, 45, 115 n., 123; the battle of the, xxix, 267, 268.

Trèves, or the Treveri, 40, 324 n.

Trèves, Bishop of, _see_ Severus.

Trinity, Invocation of the, xxxiv, 87 n.

Trinovantes, 10.

Tripolis, 12.

Troyes, Bishop of, _see_ Lupus.

Trumbert, one of Bede’s teachers, his account of Ceadda, xxxv, 222, 223.

Trumhere, Abbot of Gilling, Bishop of Mid-Anglia and Mercia, 181, 191, 192, 212.

Trumwine, Bishop of the Picts, xxix, 244; account of, 244 n.; retires to Whitby, 244 n., 286; assists Elfled with his counsels, 287; at the Synod of Twyford, 292; death and burial at Whitby, 286.

Tuam, Archbishopric of, 226 n.

Tuda, Bishop of Lindisfarne after Colman, 201; dies of the Plague, 204, 206, 350 n.; buried at Paegnalaech, 204.

Tunbert, Abbot of Gilling, Bishop of Hexham, 244; appointed and deposed by Theodore, 244, 293.

Tunna, Abbot of Tunnacaestir, his prayers miraculously release his brother Imma, 268, 269, 270.

Tunnacaestir, 268.

Tweed, The River (“Tuidi flumen”), 202 n., 288, 326.

Twickenham, 239 n.

Twyford, Adtuifyrdi, or At the Two Fords, Synod at, 292.

Tyne, The River, 13 n., 82 n., 136 n., 303, 309, 359.

Tynemouth, Monasteries at, 309.

Tynemouth, Abbot of, _see_ Herebald.

Tyrhtel, Bishop of Hereford, 380 n.

Tytilus, father of Redwald, King of East Anglia, 121.

Ulster, 8 n.

“Ulster, the Annals of,” editorial references to, 225 n., 385 n.

Ultan, a hermit, Abbot of Fosse and Péronne, brother of Fursa, 177.

Undalum, _see_ Oundle.

Urbs Giudi, 23 n.

Urbs Iudeu, 23 n.

Utrecht, 320 n., 324 n.

Utrecht, Archbishop of, _see_ Wilbrord.

Utta, Abbot of Gateshead, 166, 180; sent to fetch Eanfled from Kent, 166, 167; calms a storm with oil, 167.

Uuffa, grandfather of Redwald, King of East Anglia, 121.

Uuffings, _i.e._, Kings of East Anglia, 121.

Uurtigern, _see_ Vortigern.

Vaeclingacaestir, _see_ St. Albans.

Valens, Emperor, 20.

Valentinian II, Emperor, 20; expelled from Italy, 20; restored, 20; kills Maximus, 20.

Valentinian III, Emperor, 29, 383; murders Aetius, 27 n., 41; murdered, 41.

Valerian, Emperor, 388 n.

Vandals, the, 22.

Vecta, 30.

Venantius Fortunatus, _see_ Fortunatus.

Venta, _see_ Winchester.

Vergil, quoted, 113, 118, 159, 286, 327.

Vergilius, Archbishop of Arles, 49 n., 54, 55, 63, 64.

Verlamacaestir, or Verulam, _see_ St. Albans.

Vespasian conquers the Isle of Wight, 11.

Vestments, Ecclesiastical, 65.

Viaticum, the, 249 n., 275, 280.

Victgilsus, Father of Hengist and Horsa, 30.

Victorinus, St., 99 n.

Victorius, or Victorinus of Aquitaine, his Paschal Cycle, 369 n.

Vienne, 22.

Vines in Britain, 5; in Ireland, 9.

Virgil, _see_ Vergil.

Virginity, poem in honour of, 264, 265, 266, 267; Aldhelm’s work on, 237 n., 344.

Visions, xxx, 248, 249, 250, 332, 333, 334, 335, 336; seen by Adamnan, 281, 282, 283, 284; by Begu, 275, 276; by a nun at Whitby, 277; by Bregusuid, 274; by Caedmon, 278, 279; by Drythelm, 325-331; at Barking, 232-237; by Earcongota, 152, 153; by Edwin, 112, 113, 114; by a disciple of Boisil, 224, 317, 318, 319; by Fursa, 173-177; by Sebbi, 239; by Theodore, 314; by Tilmon, 322; by Wilfrid, 355.

Vitalian, Pope, xxvii, 2 n., 216; his letter to Oswy, 208, 209, 210, 211; seeks a suitable Archbishop for Canterbury, 213, 214; ordains Theodore, 215; sends Theodore and Hadrian to Britain, 357.

Vitta, 30.

Voyage Provision, _i.e._, the Viaticum, 249, 275.

Vortigern, or Uurtigern, King of Britain, calls in the Saxons, 29, 95.

Vulgate, the, quoted, 80, 107, 174, 209, 282, 361-372.

Wagele, perhaps Whalley, 204 n.

Wahlstod, Bishop of Hereford, 379 n., 380.

Walbottle, 180 n.

Waldhere, Bishop of London, 239.

Wales, 33 n.

Wall, At the, 180, 182.

Walls, Roman, 12, 13, 24, 25, 26, 183.

Wallsend-on-Tyne, 25 n.

Walton, near Newcastle, 180 n.

Wantsum, the River, 45.

Wash, the, 3.

Watling Street, 18 n., 120 n.

Watton, Betendune, or Wetadun, Monastery of, 305.

Watton, Abbess of, _see_ Heriburg.

Welsh, The, 7 n., 336 n.

Wear, The River, 271, 359.

Wearmouth and Jarrow, Monastery, of, xxiii, xxx, xxxiii, xxxiv, xxxv, 137 n., 167, 177, 257, 284, 359; its library, xxxv.

Wearmouth and Jarrow, Abbot of, _see_ Benedict, Ceolfrid, Cuthbert, Huaetbert.

Went, the River, 189 n.

Wergild, the, 267.

Wessex, History of, xxix, xxx, 3, 45, 84, 96, 97, 147, 148, 179, 191 n., 206, 241, 245 n., 247 n., 251, 336 n., 342, 344, 352 n., 380, 392 n.; diocese of, xxx, 3 n., 149, 150, 251, 342, 343, 344, 345, 350, 379 n., 380.

Wessex, King of, _see_ Aescwine, Caedwalla, Caelin, Centwine, Coinwalch, Cuichelm, Cuthred, Cynegils, Cyniwulf, Edilhart, Ini.

Wessex, Bishop of, _see_ Agilbert, Birinus, Daniel, Haedde, Leutherius, Wini.

Westphalia, 317 n.

West Saxons, called Gewissae or Gewissi, 30, 96, 147, 148; history and province of, _see_ Wessex.

Wetadun, _see_ Watton.

Whales in Britain, 5.

Whalley, 204 n.

Wharfe, The River, 271 n.

Whelock, Abraham, his edition of the “Ecclesiastical History,” xix.

Whitby, Bay of the Lighthouse or Streanaeshalch, xxix, 195, 275 n., 349 n.; monastery of, built by Hilda, 190, 243 n., 244 n., 270, 272-281, 286, 306 n., 385; Synod of, xxvii, xxviii, 84 n., 194 n., 195, 196-201, 350 n.

Whitby, Abbess of, _see_ Eanfled, Elfled, Hilda.

Whitby, a monk of, editorial references to his “Life of Gregory,” 75 n., 190 n.

Whitern or White House, 141, 244 n.; diocese of, 381 n.

Whitern, Bishop of, _see_ Frithwald, Ninian, Pechthelm.

Whitsuntide, xli n., 206.

Whittingham, 292 n.

Wicklow, 92 n.

Wictbert, Irish hermit, his unsuccessful mission to Frisland, 319, 320, 323 n.

Wictred, King of Kent, son of Egbert, xxix, xxxi, 287, 315, 316 n.; his sons, 377; death, 377, 386.

Wighard, a disciple of Gregory’s, sent to Rome to be ordained Archbishop, dies there, xxvii, 208, 210, 211, 213.

Wight, Isle of, history, xxix, 3, 11, 30, 245, 252, 253; Christianity introduced into, 252, 253; described, 253; bishopric of, 380.

Wight, the Isle of, King of, _see_ Arwald.

Wigton Bay, 141 n.

Wilbert, a boy to whom Bede dictates the last sentences of his translations, xliii.

Wilbrord, Missionary, Archbishop of Frisland, xxx, 143 n., 161, 319 n.; account of, 161 n., 320 n.; at Rome, 323; his mission to Frisland, 320, 321 n., 323, 351, 375 n.; destroys idols and kills the sacred cattle of Fosite, 323; his consecration, 324; given the name of Clement in religion, 324; his see at Utrecht, 324; his monastery near Trèves, 324 n.; calendar said to contain an entry by him, 324 n.; builds St. Saviour’s, and rebuilds St. Martin’s Church, Utrecht, 324 n.; date of his death, 325 n.; “Life of,” _see_ Alcuin.

Wilfaraesdun or Wilfar’s Hill, 164.

Wilfrid, St., Bishop, xxx, 137 n., 161, 163 n., 227, 257 n., 343 n.; account of his life and character, 347-357; his birth and family, 347 n.; educated at Lindisfarne, 347; sent to the Court of Oswy, 347 n.; to Lindisfarne, 347; resolves to go to Rome, 347; assisted by Queen Eanfled, 347, 348; starts with Benedict Biscop, 348; detained at Lyons by Annemundus, 348; in Rome, 348, 349; on his way home stays at Lyons, 349; his fidelity to Annemundus, 349; wins the friendship of Alchfrid, 194, 350; given land at Stanford, 350; made Abbot of Ripon, 194, 350, 351 n.; at the Whitby Synod, xxvii, 195-200, 217 n.; made Bishop of Northumbria, xxvii, 218, 219, 350, 351, 384; consecrated in Gaul by Agilbert, 206, 218, 350; superseded by Ceadda, xxvii, 207 n., 351; returns to Britain, 351; shipwrecked on the coast of Sussex, 351 n.; discharges episcopal functions for Mercia and Kent, 218, 219 n., 351 n.; restored by Theodore, 351; his relations with Ethelthryth, 242 n., 260, 262; his relations with Theodore, 228 n., 229 n., 231 n., 244 n., 353 n.; represented at Hertford by proxy, 228; his Catholic teaching, xxvii, 208, 217; invites Eddi from Kent to teach church singing, 217; expelled from his see by Egfrid, 242, 243 n., 244, 245, 267 n., 351, 385; foretells the battle of the Trent, 267 n.; demands an explanation from the King and Archbishop, 242 n.; goes to Rome to plead his cause, 243 n., 245, 351; Ebroin’s plot against his life, 192 n., 351 n.; on his way to Rome driven by the wind to Frisland, 351; visits Dagobert II of Austrasia, and Perctarit, King of the Lombards, 351 n.; acquitted by Agatho and the Lateran Council, 352; his confession of faith on behalf of the English Church, 254 n., 352; returns to Britain, 352, accused of bribery, 352 n.; imprisoned at Bromnis, 352 n.; at Dunbar, 352 n.; released at Aebba’s request, 260 n., 352 n.; takes refuge in Mercia, 267 n., 323, 352 n.; expelled from Mercia, 267 n., 352 n.; converts the South Saxons and the Isle of Wight, 179 n., 245-248, 252, 352, 353; founds the Monastery of Selsey, 247, 345; his restoration to York, Hexham, and Ripon, 243 n., 247 n., 296, 353 n., 356 n.; administers Lindisfarne, 296; his second expulsion, 274 n., 296 n., 323, 353; second sojourn in Mercia, 353 n.; consecrates Oftfor, 274; consecrates Suidbert, 323; excommunicated by the Council of Ouestraefelda, 353 n.; second visit to Frisland, 161; again goes to Rome to plead his cause, 353; acquitted by Pope John and the Council, 353, 354; taken ill at Meaux on his way back to Britain, 354, 355; his vision, 355; arrives in Britain, 355; reconciled to Bertwald, Ethelred and Coenred, 355, 356; Aldfrid refuses to receive him, 356; Elfled’s influence in his favour, 189 n.; restored to his bishopric of Hexham by the Synod on the Nidd, 356; dies at Oundle, 346, 356, 391; buried at St. Peter’s, Ripon, 346, 356; his epitaph, 356, 357; length of his episcopate, 346; his relics, 346 n.; his character, 347; churches built by him, 351; “Life of,” _see_ Eddius.

Wilfrid II, Bishop of York, 273, 346 n., 379 n., 380 n., 381, 390; account of, 273; ordained by John, 312.

Wilfrid, Bishop of Worcester, 379 n., 380.

Wilgils, father of Wilbrord, 320 n.

William III, xix.

William of Malmesbury, editorial references to, xxxvi, 86 n., 87 n., 125 n., 232 n., 239 n., 287 n., 346 n., 377 n., 392 n.

Wiltaburg, Wiltenburg, the Town of the Wilts, or Trajectum, now Utrecht, 324.

Wiltshire, 343 n.

Wincanheale, 204 n.

Winchester, Venta, or Wintancaestir, 228 n.; churches at, 149; diocese of, xxvi, xxx, 3 n., 148, 149, 150, 251, 343 n., 345.

Winchester, Bishop of, _see_ Daniel, Haedde, Leutherius, Wini.

Winfrid, _see_ Boniface.

Wini, Bishop of Winchester, 150, 241; consecrates Ceadda, 207; expelled from Winchester, purchases the bishopric of London, 150, 231 n.; returns to Winchester, 228 n.

Wintancaestir, _see_ Winchester.

“Winter’s Tale, The,” editorial reference to, 263 n.

Winwaed, Battle of the, xxvii, 185 n., 188, 189.

Winwaed, The River, 189.

Witberg, daughter of Anna, 149 n.

Witenagemot, The, xxv, 94, 95, 116, 151 n., 231 n., 242 n., 251 n., 316 n.

Woden, 30; the sons of, 83 n.

Wooler, 119.

Worcester, diocese of the Hwiccas, 273 n., 379 n., 380.

Worcester, Bishop of, _see_ Bosel, Egwin, Oftfor, Tatfrid, Wilfrid.

Worcestershire, 84 n., 379 n.

Worr, _see_ Aldwin.

Wulfhere, King of Mercia, son of Penda, xxvii, xxviii, 149 n., 150, 181, 218, 226 n., 241 n., 261 n., 332 n.; account of, 191 n.; with the aid of Immin, Eafa, and Eadbert, recovers Mercia from Oswy, 191; his reign, 192; his realm, 225; conquers Lindsey, 243 n.; sends Jaruman to the East Saxons, 212, 245 n.; brings about the conversion of Ethelwalch, 245; endows monasteries, 219, 346 n.; invades Northumbria, 191 n.; defeated by Egfrid, 191 n.; death, 191 n., 384 n., 385.

Wulfram, St., Archbishop of Sens, 319 n.

Wuscfrea, son of Edwin, baptized, 119; taken by his mother into Kent, and sent into Gaul, where he dies in infancy, 132.

Wynfrid, Bishop of Lichfield, 192, 224, 225; account of, 192 n.; deacon under Ceadda, 225; at the Hertford Synod, 228; deposed by Theodore, 231, 244 n.; retires to Ad Barvae, 231; death, 231.

Yeavering or Adgefrin, 119, 120.

Yellow pest, a bubonic plague, 203, 204.

Yffi, first King of Deira, 83 n.

Yffi, son of Osfrid, 119, 132.

York, xxxvi, 13, 118, 131, 132, 135, 244, 293, 354; diocese of, xxv, 65, 66, 243 n., 351 n.; Cathedral, 119.

York, Archbishop of, _see_ Egbert, Paulinus; Bishop of, _see_ Bosa, Ceadda, John, Wilfrid, Wilfrid II.

Yorkshire, 3 n., 118 n., 204 n., 305 n., 342 n.

Ythancaestir, Monastery of, 183, 187.

Zacharias, Pope, letter to Boniface, 87 n.

Zeuss, his “Die Deutschen und die Nachbarstämme,” 317 n.

Zozimus, Pope, 21 n.

FOOTNOTES

1 The St. Gallen MS. (ninth century) has, however, “VII Id. Mai.” Messrs. Mayor and Lumby, adopting this reading, place his death as late as 742, in which year the eve of Ascension Day fell on May 9th. For their argument, _v._ Mayor and Lumby, pp. 401, 402.

2 The phrase is the present Bishop of Oxford’s in “Studies in the Christian Character.”

3 Stevenson, “Church Historians,” vol. i.

4 From Easter to Whitsuntide.

5 Rogation Wednesday.

6 King of Northumbria, cf. V, 23. He succeeded Osric, 729 A.D. In a revolt he was forcibly tonsured, 731, but restored. He voluntarily became a monk in Lindisfarne in 737. The fact that Bede submitted the Ecclesiastical History to him for revision bears witness to his piety and learning.

7 Albinus, the first English abbot of the monastery of SS. Peter and Paul at Canterbury, succeeded Hadrian in 709 or 710. On his scholarship, cf. V, 20.

8 Theodore, the great archbishop, noted for his organization of the English Church and his services to education, consecrated in 668, at the age of sixty-five, by Pope Vitalian, on the recommendation of Hadrian, who had himself twice declined the office of archbishop. Theodore was a native of Tarsus, in Cilicia, a man of great learning and scholarly attainments. Cf. IV, 1.

9 Hadrian (_v._ previous note, cf. IV, 1), an African by birth, sent to England by Pope Vitalian along with Theodore, became Abbot of SS. Peter and Paul, Canterbury. He co-operated with Theodore in his educational work.

10 A presbyter of London, afterwards Archbishop of Canterbury, 735. Received the _pallium_ (_v._ I, 27, p. 54, note) in 736.

11 Gregory I (the Great), who sent the Roman mission to England.

12 Gregory II, _v._ Plummer _ad loc._ for arguments showing conclusively that Gregory III cannot be meant.

13 Cf. IV, 16, and V, 18. In V, 23 he is more accurately described as “Ventanus antistes.” He was consecrated Bishop of Winchester when the West Saxon bishopric was divided in 705; and his diocese comprised only the smaller part of Wessex. He was the friend and counsellor of St. Boniface.

14 Bishop of the East Saxons, cf. III, 21 foll.

15 St. Chad, Bishop of the Northumbrians, afterwards of Lichfield; brother of Cedd: _v._ III, 23, 28; IV, 2, 3; V, 19.

16 Lastingham, near Pickering in Yorkshire N.R., _v._ III, 23.

17 Nothing further is known of him.

18 The district to the north of the Wash.

19 Bishop of Sidnacester, in the province of Lindsey. He died in 732: _v._ IV, 12; V, 23.

20 The saint and hermit who was for two years Bishop of Lindisfarne, 685-687: _v._ IV, 26-32. Bede wrote his life both in prose and verse.

21 Holy Island, off the coast of Northumberland. Aidan chose it as the place of his see and monastery in 635: _v._ III, 3.

22 This total varies in different authors. The first few pages of Bede are to a great extent copied out of Pliny, Solinus, Orosius, and Gildas.

23 Richborough, Kent.

24 Boulogne.

25 Cf. Caes., B.G., _passim_; Verg., Aen., VIII, 727.

26 In his Hexameron.

27 Latin is included as being the ecclesiastical language common to all. Bede does not imply that there was a Latin-speaking race still in the island.

28 In Caesar’s time, the whole district lying along the north-western 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.

29 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 (Rhŷs). 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.

30 The legend is an attempt to account for the law of Pictish succession, which was vested in the mother, _v._ Rhŷs, “Celtic Britain,” pp. 170-171.

31 “Dal,” a division or part, is common in Irish names. Dalriada was a district in the north-eastern part of Ulster. From there, a tribe of Scots (a Celtic race who settled in Ireland at some unknown period) came to Kintyre and spread along the coasts of Argyll, which took from them the name of Dalriada (probably _circ._ 500 A.D.). They brought the Christian religion with them. Bede follows that version of the legend which makes Cairbre Riada, the eponymous hero of the Irish Dalriada (_circ._ 200 A.D.), himself found the colony in Scotland.

32 Dumbarton; _v. infra_ c. 12, p. 24 and note.

33 Caesar’s invasion took place A.U.C. 699 and 700; B.C. 55 and 54.

34 Cf. Caes., B.G., V, 11, 18 ff. A powerful British chief. His territory lay north and north-east of the Thames, roughly comprising Hertfordshire, Buckinghamshire, and Berkshire, but the exact limits are uncertain. His people were the Catuvellauni (the name is Gaulish in form).

35 Cf. Caes., B.G., V, 20. The Trinovantes occupied Essex and part of Middlesex.

36 Variations of this name given by ancient authors are Andragius and Androgorius. Caesar calls him Mandubracius.

37 The position of this place is unknown.

38 Claudius came to Britain A.U.C. 796, 43 A.D.

39 He can only have done so in name; it was probably Agricola who first conquered the Orkneys. Cf. Tac., Agric., 10.

40 Cf. Tac., Agric., 13.

41 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.

42 Most modern authorities consider the story fabulous. But cf. Bright, “Early English Church History,” pp. 3-5.

43 Severus succeeded in 193 A.D. He died in 211.

44 This is the earthwork which runs parallel to the wall of Hadrian, between the Solway and the Tyne, at an interval of from 30 to 1,300 yards from it. Its origin and purpose are doubtful. Ancient authorities afford conflicting evidence with regard to the Roman walls in Britain. Modern research seems to show that Severus built no wall or rampart, though some ancient historians assert that he did (_v._ Haverfield, quoted by Plummer, _ad loc._; cf. _infra_ c. 12 and note).

45 Bassianus Antoninus, surnamed Caracalla. Geta was murdered by Caracalla.

46 Diocletian succeeded in 284.

47 Carausius was a native of Menapia, in Belgium, appointed to command the Roman fleet stationed at Boulogne to guard the coasts. He took the fleet with him when he usurped imperial authority in Britain. Maximian, failing to reduce him, recognized his authority and gave him the title of Augustus. He governed vigorously and prosperously.

48 Allectus was a follower of Carausius. His revolt was apparently supported by the independent tribes, probably Caledonians.

49 Asclepiodotus was serving under Constantius Chlorus (one of the reigning Caesars), who sailed to Britain and marched against Allectus.

50 The statement that the Diocletian persecution extended to Britain rests on no trustworthy evidence at all. Yet though the time assigned is probably wrong, there seems to be no reason to doubt the existence of the British Protomartyr. The story rests upon a local tradition traceable up to the visit of Germanus in 429 A.D., _v. infra_ c. 18.

51 Venantius Fortunatus, a Christian poet, Bishop of Poitiers, b. 530 A.D. He was the last Latin poet of any note in Gaul.

52 In the lives of St. Alban (all later than Bede) this clerk is called St. Amphibalus, a name probably invented from his cloak (_amphibalus_).

53 The text of this passage is probably corrupt, but all the MSS. agree. I believe the above gives the intended meaning.

54 There is again probably some confusion in the text.

55 Now St. Albans in Hertfordshire, on the Watling Street, hence probably the name, Vaeclingacaestir.

56 The place was afterwards called Holmhurst. The church mentioned by Bede was superseded by the monastery of St. Alban, the foundation of which is attributed to Offa, _circ._ 793 A.D. Certain extraordinary privileges were granted to it, and its abbot obtained a superiority over all other English abbots (Dugdale, “Monasticon”).

57 The evidence for their martyrdom is very doubtful.

58 Caerleon-on-Usk, the headquarters of the Second legion, is here meant (_v._ Merivale, H.R., vi, 248), though the name was also applied to Chester, seat of the Twentieth legion (cf. II, 2, p. 87, “civitas legionum”).

59 Constantine the Great. For the legality of the marriage, _v._ Dict. of Christian Biography, article “Helena.”

60 The First General Council, 325 A.D. It asserted the doctrine of the ὁμοούσιον against Arius. For a short account of the heresy, _v._ Gore, Bampton Lectures, pp. 89-92. All the evidence goes to show that this heresy affected Britain much less than Bede, on the authority of Gildas, here implies.

61 Valens died 378.

62 Another of the insular usurpers (cf. c. 6). He had served under the elder Theodosius in Britain. He revolted from Rome, successfully repressed incursions of Picts and Scots, then crossed to Gaul, where he maintained himself for four years, but was killed by the Emperor, the younger Theodosius, at Aquileia, in 388.

63 The real date is 395.

64 Pelagius, the founder of the heresy known as Pelagianism, was probably born in 370 A.D., and is said to have been a Briton, but the tradition that his real name was Morgan (Marigena, Graecised Πελάγιος), and that he was a native of Bangor, rests on very doubtful authority. 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.

65 Julianus of Campania is regarded as the founder of semi-Pelagianism, _i.e._, an intermediate position between the orthodox view and the heresy of Pelagius. He was Bishop of Eclanum, near Beneventum, and was along with seventeen other Italian bishops deposed in 418 A.D. for refusing to sign the circular letter of Pope Zosimus condemning the heresy.

66 A native of Aquitaine, born probably about 403 A.D., a strong opponent of the Pelagians. It is uncertain whether he was in Holy Orders or not. He wrote in prose and verse; his longest poem is called “De Ingratis” (_i.e._, opponents of the grace of God). His best known work is a Chronicle, not to be confused with the shorter chronicle of Prosper Tiro.

67 Bede includes elegiacs under this term, cf. V, 8.

68 The date of Honorius is correct, but the invasion of Alaric is put a year too late, if Bede refers to the first siege of Rome, in 408.

69 The British army, alarmed by the inroads of barbarians, and actuated by a spirit of revolt against Roman authority, set up three local emperors in rapid succession: Marcus, Gratian, and Constantine. The first two they summarily deposed and killed, but Constantine by a great victory made himself master of Gaul and Britain and extorted from the Emperor Honorius a share in the Imperial authority. Meanwhile, the Britons expelled the few remaining Roman officials, and Honorius avenged himself on Constantine for the loss of Britain in the manner described in the text.

70 A Roman general, afterwards associated with Honorius in the empire for a few months.

71 Gerontius (Welsh _Geraint_, akin to Irish _Gerat_ or _Gerait_, a champion), was a Briton, one of Constantine’s generals. Turning against his master, he invited the Germans to invade Gaul and Britain, probably intending to secure Britain for himself. But his own men conspired against him and he died by his own hand.

72 Rome was taken 1163 A.U.C.; 410 A.D.

73 Possibly “light-houses.”

74 Probably Inchkeith in the Forth. The Irish called the Firth of Forth the “Sea of Giudan” (_v._ Reeves’ “Culdees,” p. 124). But Professor Rhŷs is inclined to think that Bede has confused the island Giudi with Urbs Giudi, which may perhaps be identified with the Urbs Iudeu of Nennius, probably either Carriden or Edinburgh (Rhŷs, “Celtic Britain”).

75 Alcluith is the Welsh name (Ail = a rock). The Goidels called it Dúnbrettan = the fortress of the Britons. Hence its modern name, Dumbarton. The river is, of course, the Clyde.

76 This is the earthen rampart, about thirty-five miles in length, between the Clyde and the Forth, now attributed to Antoninus Pius. Little is known about it, and it is probable that it was soon abandoned.

77 Abercorn, a village on the south bank of the Firth of Forth.

78 The name is probably Celtic (Goidelic), though, if the view which regards the Picts as a non-Celtic people be correct, it may show traces of Pictish influence. It seems to be connected with the Latin term “penna valli” = wing of (_i.e._, pinnacle or turret at end of) the _vallum_. Readers of Scott’s “Antiquary” will remember the celebrated dispute with regard to this word. The Anglian _Penneltun_ is derived from the Goidelic name.

79 This probably refers to the wall now attributed to Hadrian (_v.s._ c. 5 note). It ran for a distance of about eighty-five miles from Bowness-on-Solway to Wallsend-on-Tyne. Bede’s authorities are Orosius and Gildas. The accounts he gives here and in c. 5 are an attempt to explain the difficulties and conflicting evidence with regard to these walls.

80 In 431 A.D. There is much confusion with regard to the mission of Palladius. According to later accounts, he was an unsuccessful forerunner of St. Patrick, but Bede here, following Prosper of Aquitaine, represents the Irish (Scotti) as in part already Christian. The origin of Irish Christianity is very obscure, and some have even doubted the existence of St. Patrick. Bede only mentions him once, viz., in the “Martyrology,” which has been largely interpolated, and is, perhaps, not his genuine work. St. Patrick’s latest biographer, Professor Bury, has, however, clearly established a certain amount of fact underlying much legendary matter. Some later authorities represent Palladius as preaching to the Scots (in the modern sense) and Patrick to the Irish.

81 The great Roman general who preserved the Western Empire against the invasions of the barbarians for many years. He was assassinated by Valentinian in 454 A.D.

82 Really two years before, 444 A.D.

83 Though he is the subject of many legends, Vortigern is doubtless a historical figure, a ruler of south-eastern Britain. Bede’s form of the name, Uurtigernus, is right. It is a British word, meaning “supreme lord” (Rhŷs).

84 The date of Marcian’s succession is 450.

85 Bede only professes to give the date of the invasion approximately: cf. V, 24 (“quorum tempore”), I, 23; II, 14; V, 23 (“circiter”), calculating in round numbers apparently. He refers here to their first settlement, which, of course, does not preclude earlier attacks.

_ 86 I.e._, Vortigern.

_ 87 Anglia_ was believed to be derived from _Angulus_. The country is the modern Schleswig, which the Angles appear to have almost entirely evacuated. For the Continental Saxons, cf. V, 9. It has been supposed that the Jutes came from Jutland, where, at a later period, they mingled with the Danes (_ibid._), but this is now regarded as doubtful.

88 At Aylesford, in Kent. Horsted is the traditional burial-place of Horsa.

_ 89 I.e._, in Thanet.

90 The most probable view is that he was the last of those Romans who usurped imperial authority in Britain (_v.s._ cc. 6, 9).

91 The identification of this place with Badbury, in Dorsetshire (Guest, followed by Freeman and Green) seems to be disproved (W. H. Stevenson, in the “English Historical Review,” xvii, pp. 633, 634). The locality is quite uncertain; Skene actually places it near Linlithgow. According to Bede’s reckoning the date of the battle would be 493 approximately. The “Annales Cambriae” give 516. For a full discussion of the question, _v._ Plummer, _ad loc._ Cf. also Mr. Stevenson’s article.

92 Nothing more is known of them. Pelagius left Britain in early life and did not himself spread his heresy there.

93 The life of Germanus was written by Constantius, a priest of Lyons, who is Bede’s authority for cc. 17-21. According to him, these bishops were sent to Britain by a Gallican Synod. Prosper of Aquitaine attributes the origin of the mission to Pope Celestine, “acting on the advice of the deacon Palladius” (probably the missionary to the Irish mentioned c. 13). The two statements are not irreconcilable (cf. Bright, p. 18). There are churches dedicated to SS. Germanus and Lupus in Wales and Cornwall. Both had been trained in the school of Lérins, a monastery in the group of islands off the coast at Cannes.

94 This conference is said to have been held at Verulam.

95 Bede’s authority, Constantius, shows here the first trace of any acquaintance of early historians with the story of St. Alban. The last sentence is somewhat obscure. Probably the idea is that the blood of the martyrs continues to cry aloud for vengeance.

96 Reading “reserato.” The reading “reservato” is perhaps easier and has some MS. authority.

97 Reading “castitatis,” from which it is difficult to extract any meaning. The above strains the Latin unduly. Constantius has “castrorum,” which gives a better sense.

98 Maes-y-Garmon (“The Field of Germanus”), near Mold, in Flintshire, has been fixed upon as the scene of the Hallelujah Victory, and the river in which the army was baptized is said to be the Alyn (Ussher, “Antiqq.”). The story is generally regarded as legendary.

99 Thirteenth bishop of Trèves. This account sums up nearly all that is known of him.

100 This second voyage of St. Germanus is supposed to have taken place about eighteen years after the first, _i.e._, in 447.

101 The Armoricans had revolted, and Aetius (_v.s._ c. 13 and note) had enlisted the services of the Alani against them. Germanus, who had at one time been duke of the Armoricans, went to the Imperial Court at Ravenna to intercede for them.

102 Really the fifth (16th March, 455 A.D.). Romulus Augustulus is usually regarded as the last emperor of the west. He was overthrown in 476 A.D.

103 The British historian, author of the “De Excidio Liber Querulus,” so called from the historian’s denunciations of the sins of the Britons. He himself tells us that he was born in the year of the battle of Badon Hill (Mons Badonicus), and that he wrote his History forty-four years after that date. According to Bede (cf. c. 15, _ad init._, and c. 16, _ad fin._) this would place his birth approximately in the year 493, but see note on c. 16.

104 Gregory the Great. Cf. Preface. Bede places the date of his accession a year too late as well as that of his death (_v._, II, 1, _ad init._, but in the same chapter he rightly places his death in the second year of Phocas, _i.e._, 604).

105 Augustine was prior of St. Gregory’s Monastery dedicated to St. Andrew in Rome.

106 Cf. IV, 5, p. 227, note.

107 This is a mistake. Aetherius was archbishop of Lyons. Vergilius was archbishop of Arles. The letter given here, however, is the letter sent to Aetherius. Similar letters were despatched to other bishops at this time; among them one to Vergilius of Arles.

108 A presbyter sent into Gaul by Gregory in 595 A.D. to administer the little patrimony of St. Peter in Gaul, to collect its revenues and to invest them in raiment for the poor, or in English slave lads to serve in the monasteries and receive a Christian education.

109 Ethelbert was the third Bretwalda or dominant king. He had established a practical hegemony over the East Anglians, the Mercians of the Trent Valley, the South Saxons, East Saxons, and even the West Saxons (cf. II, 5, p. 94).

110 Families, _i.e._, _hides_. The hide, probably, was as much land as would support a family, hence the extent must have varied with the different conditions in different parts of the country.

111 In Bede’s time Thanet was divided from the rest of Kent by a broad channel called the Wantsum, now partly represented by the River Stour.

112 The conjecture that they landed at Ebbsfleet, which is also traditionally regarded as the landing-place of Hengist, has been generally adopted. Other possible landing-places are Stonar and Richborough. For a full discussion of the question, _v._ “The Mission of St. Augustine,” ed. Rev. A. T. Mason, D.D.

113 It has been supposed, on the strength of this passage, that the speech of the Franks and the English was still mutually intelligible. This is supported by a statement of Gregory (letter to Theoderic and Theodebert) that he had desired Augustine to take some Frankish priests with him. It is assumed that these priests were the interpreters. On the other hand, in view of the fact that only fifty years later we find the language of the Franks regarded in England as a “barbara loquella” (III, 7), it has been inferred that the interpreters were men who had acquired a knowledge of the dialect of Kent through commerce or otherwise.

114 Daughter of Charibert, king of Paris.

115 Said (on doubtful authority) to have been bishop of Senlis. He acted as the queen’s private chaplain. There is nothing to show that either he or Bertha attempted to spread their religion in England, though probably their influence may not have been without effect on Ethelbert.

116 The old Roman town of Doruvernis, which is the name Bede gives to it throughout the History.

117 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” (Parker).

118 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 (cf. c. 29), 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.

119 For Aetherius read Vergilius (_v._ c. 24, note). “The occupant of the see of Arles was in some sense primate of France at this time, and, as such, Vergilius received the _pallium_ and the papal vice-gerentship in the kingdom of Childebert” (Dict. Christ. Biog.).

120 He succeeded Augustine as archbishop. For his history, _v._ II, 6, 7.

121 Cf. _infra_ c. 33.

_ 122 I.e._, those in minor orders; all below the subdiaconate.

123 St. Luke, xi, 41. _Quod superest_ (Vulgate) = πλήν (R.V.,“Howbeit”; A.V., “But rather”), adverbial. Gregory takes it to mean “what is over.”

124 Augustine must have observed these differences of ritual as he travelled through Gaul. Presumably also he found the Gallic use adopted at St. Martin’s, Canterbury, by Liudhard. Dr. Bright summarizes these differences, “Early English Church History,” p. 64.

125 Reading “fratris et sororis” (for “frater et soror”), as the sense requires, but there is no MS. authority for the change.

126 The text of this passage is corrupt, but no very satisfactory emendations have been suggested.

127 The _Pallium_ is a long strip of fine cloth ornamented with crosses. It is made from wool of lambs reared in the convent of St. Agnes at Rome, and is laid for a night on the tomb of St. Peter. It is worn passing over the shoulders, with the ends hanging down in front and behind, somewhat in the form of the letter Y. (The form has varied at different times.) In the east it is called “omophorion:” the bishops wear it during the celebration of the Eucharist. It originally formed part of the imperial habit and was granted by the emperor as a special mark of honour. Afterwards the pope claimed the exclusive right of bestowing it, and its possession became restricted to metropolitans, and was considered necessary for the exercise of their functions.

128 Deut., xxiii, 25.

129 The reference may be to the third General Council held at Ephesus in 431 A.D., at which the rule was laid down “that no bishop may act in any province which has not always been subject to him.”

130 This is Bede’s attempt to reconcile the discrepancy created by his mistake in cc. 24 and 27.

131 Mellitus was consecrated Bishop of London in 604, and succeeded Laurentius in the see of Canterbury in 619. Justus was consecrated Bishop of Rochester in 604, and succeeded Mellitus as Primate in 624 (_v._ II, 3, foll.). Paulinus was the great missionary bishop of the Northumbrians (_v._ II, 9, foll.). Rufinianus was the third abbot of St. Augustine’s monastery (SS. Peter and Paul).

132 Cf. c. 27 _ad init._, note. Gregory’s symmetrical scheme was never carried out, and it was not till 735 that York became a metropolitan see.

133 The date is obviously wrong, as it makes this letter earlier than that in c. 29. The name of the month is omitted in two of the oldest MSS. A satisfactory emendation (_v._ Plummer, _ad loc._) is _Augustarum_ (for _Juliarum_), the last month in Maurice’s reign (XV Kal. Aug., _i.e._ 18th July).

134 St. Luke, x, 17-20.

135 The Cathedral: Christchurch, Canterbury; but the original structure was destroyed by fire about 1067. It was rebuilt by Lanfranc, and enlarged under his successor, St. Anselm. Prior Conrad finished and decorated the chancel, and the Church was dedicated in 1130. The choir was again burnt down in 1174, but at once rebuilt. It was completed in 1184. A new nave and transept were built between 1378 and 1410, and the great central tower was carried up to its present height by the end of the fifteenth century.

136 Afterwards called St. Augustine’s Abbey.

137 Cf. c. 27 _ad init._

138 Ambleteuse, a small sea-port, about six miles to the north of Boulogne.

139 II, 2, 12; III, 1. He was the grandson of Ida, first king of Bernicia (V, 24, and note). His father, Ethelric, seized Deira on the death of Aelli (II, 1, p. 83), and Ethelfrid ruled over both the Northumbrian kingdoms from 593 to 617.

140 Gen., xlix, 27.

_ 141 I.e._, the Dalriadic Scots, _v.s._ c. 1, and note. For Aedan and his wars, _v._ Rhŷs, “Celtic Britain,” pp. 157-159.

142 Perhaps Dalston, near Carlisle; more probably, on philological grounds, Dawstane Rig in Liddesdale; _v._ Skene, “Celtic Scotland,” I, p. 162.

143 For a detailed study of St. Gregory, _v._ “Gregory the Great, his place in History and Thought,” by F. Homes Dudden, B.D. (1905). The oldest biographies are: (1) a Life of Gregory, written by a monk of Whitby, probably about 713 A.D., recently discovered in a MS. belonging to the Monastery of St. Gallen; (2) the Life by Paul the Deacon, written towards the end of the eighth century; (3) the Life by John the Deacon, written about the end of the ninth century.

144 Cf. I, 23. Gregory’s pontificate extended from 590 to 604.

145 1 Cor., ix, 2.

146 We cannot be certain which Felix is meant. The choice seems to lie between Felix III, Bishop of Rome, 483-492, and Felix IV, 526-530. Mr. Homes Dudden decides in favour of the latter, on the authority of John the Deacon. In either case, the word _atavus_ cannot be used in its strict sense.

_ 147 Apocrisiarius_, official representative of the see of Rome at the Imperial Court of Constantinople (Latin: _responsalis_). Ducange explains the word as: “nomen inditum legatis, quod ἀποκρίσεις seu responsa principum deferrent.”

148 His “Moralia,” a commentary on the Book of Job, expounding it historically, allegorically, and in its practical bearing on morals. His other undoubtedly genuine works are those mentioned in the text: Twenty-two homilies on Ezekiel; forty homilies on the Gospels for the day, preached by himself at various times; the “Liber Regulae Pastoralis,” on the duties and responsibilities of the pastoral office, a very widely studied book; four books of Dialogues, “De vita et miraculis patrum Italicorum et de aeternitate animae,” also one of his most famous works; and fourteen books of letters to various persons on many subjects. There are also some doubtful works. Of these, the “Liber Sacramentorum” (_v. infra_), the “Liber Antiphonarius” (a collection of Antiphons for Mass), and the Hymns have been generally regarded as genuine, but recent research seems to show that they cannot be attributed to Gregory. That he introduced the “Cantus Gregorianus” can also probably be no longer maintained; _v. infra_ c. 20, _ad fin._ note.

149 Patriarch of Constantinople, celebrated as a saint by the Greeks. He was born at Theium in Phrygia, _circ._ 512 A.D. Towards the end of his life he maintained the above theory in a book on the Resurrection. He was opposed by Gregory, and the book was burnt by order of the Emperor Tiberius, who, however, visited him when he fell ill soon after, and received his blessing. He died on Easter Day, 582, and the “heresy” was suffered to rest. (He is, of course, not to be confused with Eutyches, author of the heresy known as “Eutychianism,” _v._ IV, 17.)

150 St. Luke, xxiv, 39.

151 Tiberius II, emperor of the East, 578-582 A.D.

152 I, 27.

153 A Synodical epistle, such as newly-elected bishops were in the habit of sending to other bishops. The subject-matter is the same as that of the “Pastoral Care.”

154 Heb., xii, 6.

155 Job, xxix, 11-17.

156 The quotation is from the Vulgate (Job, xxxi, 16-18). The sentence is finished in v. 22: “Then let mine arm fall from my shoulder blade....”

157 John the Deacon attributes to Gregory the “Liber Sacramentorum,” or Gregorian Sacramentary, a revision of the Gelasian Sacramentary. It seems probable, however, that it is of much later date. Only a few alterations in the Liturgy and in the ceremonial of the Mass are proved to have been effected by Gregory. In the Canon of the Mass he introduced two changes, viz.: (1) he inserted the words here quoted; (2) he altered the position of the Lord’s Prayer (_v._ Homes Dudden, pp. 264-271).

_ 158 I.e._, 604 A.D., cf. I, 23; II, 1, _ad init._, note.

159 Deira was the southern part of the province of Northumbria, the northern part being Bernicia. Deira was bounded on the south by the Humber; on the north, according to some authorities, by the Tyne, according to others, by the Tees. The discrepancy doubtless arose from the fact that the part between the two latter rivers was a desert subject to no authority. To the west lay the British kingdoms.

160 The son of Yffi, the first king of Deira. The ancient pedigrees trace the descent of the royal houses of Deira and Bernicia from two sons of Woden.

161 This pope was either Benedict I (574-578) or Pelagius II (578-590), the immediate predecessor of Gregory. The oldest extant life of Gregory (_v.s._ p. 75, note) makes him Benedict, and is followed by John the Deacon. If this is right, the incident related in the text must be placed before Gregory’s departure to Constantinople in 579. Paul the Deacon places it after his return in 585 or 586, and asserts that the pope was Pelagius II.

162 The date of the synod is uncertain. It was probably about 602 or 603 A.D., after the arrival of Gregory’s “Responsa.” The “nearest province” must mean what we call South Wales, though it is possible that the Britons of Cornwall were also represented. The scene of the conference has been generally supposed to be Aust, on the Severn, opposite Chepstow, and the name may possibly preserve the memory of Augustine, though more probably it is derived from “Trajectus Augusti” (Haddan and Stubbs). Other possible sites are Malmesbury (Green, “Making of England”), and a spot called “the Oak,” near Cricklade, on the Upper Thames, which would be on the borders of the Hwiccas and West Saxons (_v._ Plummer, _ad loc._).

163 The Hwiccas were in the present Gloucestershire and Worcestershire, north-west of Wessex.

164 Cf. especially III, 25, and V, 21. (Other references are: II, 4, 19; III, 3, 4, 26, 29; V, 15, 22.)

A full discussion of this involved question is beyond our scope. Readers are referred to Plummer (Excursus on Paschal Controversy), Bright, or Hunt. Here, the point at issue may be briefly stated. It was regarded as essential by the Roman Church that Easter Day should be kept on a Sunday, in the third week of the first month, _i.e._, the month in which the full moon occurred on or after the vernal equinox. The Celts observed the Feast on Sunday, and were, therefore, not rightly called “Quartodecimans” (the name given to those who observed it on the 14th of the month Nisan, the day of the Jewish Passover, without regard to the day of the week). They differed from the Romans in fixing the vernal equinox at March 25th, instead of March 21st, and in their reckoning of the third week, holding it to be from the 14th to the 20th of the moon inclusive. The Roman Church originally reckoned it from the 16th to the 22nd, but ultimately fixed it from the 15th to the 21st (cf. V, 21, p. 365).

There was a further divergence in the “cycles” adopted to ascertain the day in each year on which the Paschal moon would fall. The Celts retained an old cycle of eighty-four years, while the Romans had finally adopted one of nineteen. It is obvious that these differences must necessarily lead to great divergence in practice and consequently serious inconvenience. The real importance of this and the other points of difference, settled afterwards at the Synod of Whitby, lay in the question whether England was to conform to the practice of the Catholic Church, or to isolate herself from it by local peculiarities (cf. the reply of the British to Augustine: “They would do none of those things nor receive him as their archbishop”).

_ 165 E.g._, Consecration of bishops by a single bishop, certain differences of ritual (Gregory’s “Responsa” admit of some latitude in these matters), and the tonsure, which was a more controversial point (cf. III, 26, and V, 21). The Romans shaved only the top of the head, letting the hair grow in the form of a crown. The Celts shaved the whole front of the head from ear to ear, leaving the hair at the back. A third method was the Oriental, which consisted in shaving the whole head (cf. IV, 1).

166 The place of the second conference is not mentioned. It is generally assumed that it was the same as that of the first. All attempts to determine the names and sees of these bishops rest upon the most uncertain evidence.

167 Probably Bangor-is-Coed, in Flintshire, from which it appears that North Wales was represented at the second conference. The size and importance of the monastery are inferred by William of Malmesbury, writing in the twelfth century, from the extent of the ruins, which were all that was left of it in his time.

168 Dunawd, or Dunod; Latin: Donatus (Rhŷs).

169 It is not known in what way the practice of the British Church differed from that of the Romans in the rite of Baptism. It may have been by the neglect of Confirmation as the completion of Baptism (cf. “compleatis” in the text). Other suggestions are: single immersion (but this was permitted in Spain); the omission of chrism, an omission which was affirmed of the Irish at a later period; some defect in the invocation of the Trinity. This conjecture rests on a canon respecting Baptism established in the English Church from the time of Augustine (quoted by Haddan and Stubbs from a letter of Pope Zacharias to Boniface), which enforces the full invocation.

170 I, 34.

171 Chester, the seat of the Twentieth legion. “Legionum civitas, quae nunc simpliciter Cestra vocatur.” (William of Malmesbury.) Cf. note on I, 7, p. 18. The date of the battle cannot be accurately fixed. The “Annales Cambriae” give 613, but it may have been a few years later. Bede only tells us that it was a considerable time after Augustine’s death, which was probably in 604 or 605.

172 Cf. _supra_ p. 86, note 2.

173 Nothing certain is known of this Welsh prince.

174 I, 29, and note.

175 The site is covered by the present cathedral.

176 Rochester. The new see was closely dependent on Canterbury, and till 1148 the archbishop had the appointment to this bishopric.

177 Probably in memory of his monastery on the Coelian (cf. I, 23). According to Rochester tradition, Ethelbert gave to the church some land called Priestfield to the south of the city, and other lands to the north. There exists a charter of Ethelbert to the city of Rochester, believed to be genuine.

178 The year is not given, and is not certainly known. It is generally assumed to have been 604 or 605.

179 This was in 613, by Laurentius. St. Augustine’s body was translated on September 13th. It was moved again in the twelfth century and placed under the high altar.

180 “Porticus”; variously translated: “porch,” “aisle,” “transept,” and “chapel.” Ducange explains it as “aedis sacrae propylaeum in porticus formam exstructum,” and says it was also used improperly for the sanctuary. Plummer (_ad loc._) says it means side chapel, as often. The mention of the altar just below seems to support this meaning (if, indeed, _haec_ refers to the “porticus,” and not to the church itself, as is assumed in the A.S. version).

181 For Theodore _v._ Preface, p. 2, note 2; IV, 1; V, 8, _et saep._; and for Bertwald, V, 8. Cuthbert (740-758) was the first archbishop buried in Christ Church, Canterbury, instead of at St. Augustine’s.

182 Cf. I, 27, _ad init._

183 Bede thus distinguishes them from the colony in Scotland. Cf. I, 1, and note.

184 Ireland. Iona may be included, as may be inferred from a comparison of III, 21 (“reversus est ad insulam Hii”) with III, 24 (“ad Scottiam rediit”). But Bede does not use “Scottia” for Scotland.

185 Bishop of Inver Daeile (Ennereilly) in Wicklow.

186 The most famous of the great Irish missionaries who laboured on the Continent. He was born in Leinster about 540, went to Gaul about 574, founded three monasteries (Annegray, Luxeuil, and Fontaines), worked for twenty years among the Franks and Burgundians, afterwards among the Suevi and Alemanni, and finally in Italy, where he founded a monastery at Bobbio and died there in 615. He was a vigorous supporter of the Celtic usages and an active opponent of Arianism. He instituted a monastic rule of great severity.

187 Nothing more is known of this council. The pope was Boniface IV, 608-615.

188 610 A.D.

189 To commemorate the dedication the pope introduced into the Western Church the Festival of All Saints, celebrated at first probably on 13th May. The Eastern Church had from early times observed a Festival of All Martyrs, which became later the Festival of All Saints, kept by them on the Sunday after Whitsunday.

190 As Bretwalda, or paramount sovereign (_v._ Stubbs, “Constitutional History,” I, pp. 162-163). Aelli and Ceaulin are not elsewhere mentioned in this work. For Redwald, _v. infra_ c. 12; for Edwin, c. 9, foll.; for Oswald, III, 1, foll.; and for Oswy, III, 14, foll.

191 Anglesea and Man.

192 This is inaccurate and inconsistent with Bede’s own statement in V. 24. Augustine did not arrive in Britain till 597. The dates given above, at the beginning of this chapter, are, however, probably correct, if he means that Ethelbert died twenty-one years after the dispatch of the mission from Rome.

193 The Witenagemot, the supreme assembly. This is the first recorded instance of its legislative action. The “decisions” are the so-called “dooms.”

194 “—ing” is a Saxon patronymic.

195 It was Ethelbert’s second wife. Bertha had died before him.

196 Or Gewissae. The West Saxons, an antiquated term for them. Cf. III, 7: “Occidentalium Saxonum, qui antiquitus Gewissae vocabantur” (cf. “visi” = west, in “Visigoth”).

197 At Canterbury, to the east of the church of SS. Peter and Paul, to which it was afterwards joined.

198 619 A.D.

199 Boniface V.

200 Their names are said to have been: Severus, Severianus, Victorinus, and Carpophorus (v. addition to Bede’s Martyrology at 8th November). They suffered martyrdom at Rome in the Diocletian persecution. A church was erected in their honour on the Coelian, and on its site stands the present church of the Santi Quattro Coronati.

201 St. Matt., xxviii, 20.

_ 202 I.e._, the reward is bestowed on that gift of faithful and successful service which he might hand on in its results to posterity. But the text is probably corrupt, and it is difficult to extract sense from it.

203 St. Matt., x, 22.

204 He means Eadbald.

205 Ps. xix, 4.

206 Cf. c. 5, p. 94.

207 I, 29.

208 Except Kent. Cf. _supra_, c. 5.

_ 209 Ibid._

210 A term of endearment.

211 2 Cor., xi, 2.

212 2 Cor., iv, 4.

213 Apparently joint king with his father, Cynegils (III, 7). The hegemony which the West-Saxon Ceaulin had possessed (_v.s._ c. 5) had passed to Northumbria.

_ 214 I.e._, Easter Eve, April 19th, 626.

215 Supposed to be at Aldby, near Stamford Bridge, but other conjectures have been advanced.

216 Twelve in some MSS. and in V, 24. The baptism was on the Eve of Whitsunday (cf. V. 24, “in Sabbato Pentecostes”). The Eves of Easter and Whitsunday were usual days for baptisms; the Roman Church tried to limit them to these seasons, but Christmas and Epiphany were also favourite times.

217 Boniface V, unless, as Dr. Bright suggests, the name is a scribe’s error for Honorius, his successor. Boniface V died in October, 625. Paulinus had only been consecrated in the preceding July, so it is impossible that Boniface could have heard of Edwin’s delay in receiving the faith; _v._ following letter (c. 11). But there is a reference in the same letter to Eadbald’s conversion, the news of which must have come in the time of Boniface rather than of Honorius. The difficulty is not cleared up.

218 Reading “profert” for the impossible “proferetur.” The style of this letter is very involved and there seems to be a good deal of corruption in the text.

219 Adopting the conjecture “propinemus.”

220 The MSS. reading (“totius creaturae suae dilatandi subdi”) yields no sense here, but no satisfactory conjecture has been made.

221 From the Vulgate, Ps. xcv, 5 (Ps. xcvi, 5 in our Psalter).

222 Ps. cxiii, 5-8 (cxv in our Psalter).

223 Gen., ii, 24; St. Matt., xix, 5; St. Mark, x, 7; Eph., v, 31.

224 1 Cor., vii, 14, cf. 16.

225 Reading “conversione.”

_ 226 I.e._, of East Anglia (Norfolk, Suffolk, and Cambridgeshire). Cf. c. 5, _ad init._

227 I, 34, and note.

228 Cf. Verg. Aen., IV, 2, “caeco carpitur igni.”

229 A tributary of the Trent. The battle is supposed to have been fought near Retford, in Nottinghamshire, before April 12th, 617. Cf. Bede’s statement that Edwin was baptized on April 12th, 627, in the eleventh year of his reign (c. 14).

230 The Witenagemot.

231 Goodmanham, near Market Weighton, in the East Riding of Yorkshire.

232 Cf. Verg. Aen., II. 502.

_ 233 I.e._, Easter Eve. Cf. c. 9, p. 104, note 3.

234 On the site now covered by York Cathedral. The little wooden oratory was carefully preserved and adorned with gifts. The church has been repeatedly rebuilt, and of the Saxon building nothing remains but the central wall of the crypt.

235 Cf. _infra_ c. 20.

236 The newly-baptized wore white garments till the octave of the day of their baptism, and appeared in church daily with lighted tapers and accompanied by their sponsors.

237 For Wuscfrea and Yffi, _v. infra_ c. 20, p. 132.

238 Yeavering in Glendale, near Wooler in Northumberland. The name, Adgefrin, is one of those (common in Anglo-Saxon) in which the preposition is prefixed. “Æt” (Latin _ad_) and “in” are so used. The idiom is preserved in the Latin. Cf. Ad Murum, Ad Caprae Caput (III, 21), Infeppingum _(ibid.), et saep._

239 The stream, in its upper reaches called the Bowmont Water, is still called the Glen at Yeavering. It is a tributary of the Till. Pallinsburn, in the neighbourhood of Coldstream, preserves by its name the memory of similar baptisms by Paulinus.

240 Perhaps Millfield, near Wooler; but Mindrum and Kirknewton in the same district have also been suggested.

241 Catterick Bridge (the Roman station Cataractonium, on the Watling Street), near Richmond in the North Riding of Yorkshire.

242 Perhaps Doncaster. Other suggestions are Slack, near Huddersfield, and Tanfield, near Ripon. The Anglo-Saxon version has Donafeld.

243 Leeds. The royal township (_villa_) is said to have been at Oswinthorp.

244 Elmet Wood, near Leeds.

245 Cf. IV, 17, 23. His father was Ethelhere, King of East Anglia (III, 24).

246 For the patronymic, cf. _supra_ c. 5, p. 95, and note.

247 Cf. III, 18. He was Earpwald’s half-brother, and had been driven into exile by his step-father, Redwald. Besides becoming a Christian, he had acquired a taste for secular learning in the ecclesiastical schools of Gaul.

248 Cf. III, 18, 20. “An important feature of this mission, as it was of the Kentish, was the combination of education with religion, by means of a school such as Sigbert had seen abroad, and as by this time existed at Canterbury in connection with the house of SS. Peter and Paul” (Bright, p. 143). The name of Felix is preserved in Felixstowe, on the coast of Suffolk, and in Feliskirk, a Yorkshire village.

_ 249 Infra_ cc. 16, 18, _et saep._ He was a disciple of Pope Gregory, “vir in rebus ecclesiasticis sublimiter institutus” (V, 19).

250 Dunwich, on the coast of Suffolk, once an important town, afterwards partially submerged. The diocese was divided into two by Theodore, and both sees became extinct during the Danish invasions. After various vicissitudes, the seat of the East Anglian bishopric was established at Norwich. Cf. IV, 5, p. 231, note 1.

251 Lindsey, the largest of the three divisions of Lincolnshire, was at times Mercian, at times Northumbrian. At this time it appears to have been dependent on Northumbria; cf. IV, 12, note.

252 Cf. _infra_ c. 18, _ad init._ The church which stands on the probable site of this church is called St. Paul’s. The name has been supposed to be a corruption of “Paulinus.”

253 Partney, in Lincolnshire; afterwards it became a cell of Bardney Abbey.

254 The place cannot be identified with certainty. Torksey, Southwell, Newark, Fiskerton, and Littleborough have all been suggested.

255 Cf. _infra_ c. 20, _ad fin._

256 A form of standard adopted from the Romans. It was made of feathers attached to a spear.

257 Cf. the instructions of Gregory: I, 29.

258 Bede does not mention the year of his death. The Saxon Chronicle places it in 627, and this is supported by William of Malmesbury. Smith places it in 630.

259 St. Matt., xi, 28.

260 St. Matt., xxv, 21.

_ 261 I.e._, the kings of Northumbria and Kent. For similar combined action on the part of a Northumbrian and a Kentish king, cf. III, 29.

_ 262 I.e._, Heracleonas, son of Heraclius and half-brother of Constantine III; associated with them in the Empire.

_ 263 I.e._, Irish. For their error with regard to Easter, _v.s._ c. 4.

264 John IV, consecrated December 25th, 640. Severinus was Pope for a few months only. Apparently (cf. _infra_) the Irish ecclesiastics had consulted him about the Easter question.

265 Cf. _supra_ c. 2, p. 84, note. On the Paschal question the Council of Nicaea passed no canon, but the understanding was established that “all the brethren in the East, who formerly celebrated Easter with the Jews, will henceforth keep it agreeably with the Romans and ourselves and all who from ancient time have kept Easter as we”; _i.e._, that they should all keep Easter on the first day of the week, but never on the 14th of the month Nisan, even when it fell on a Sunday. The object of the rule was to avoid the day of the Jewish Passover.

266 Cf. I, 10, note.

267 These bishops have been identified as follows: Tomianus is Tomene, Abbot and Bishop of Armagh; Columbanus is Colman, Abbot of Clonard (also a bishop); Cromanus is Cronan, Bishop of Nendrum, or Inishmahee; Dinnaus is probably Dima, Bishop of Connor; Baithanus has not been identified with any certainty. With regard to the priests the proposed identifications are more conjectural. Saranus is a certain Saran Ua Critain. Two vice-gerents of the Papal see are associated with the Pope elect in writing this letter. The arch-presbyter and the “primicerius notariorum,” with the archdeacon, acted as vice-gerents during a vacancy, or in the absence of the Pope (cf. Plummer _ad loc._).

268 This is not fairly stated. The Irish were not “Quartodecimans,” _i.e._, did not insist on the celebration of Easter being on the fourteenth of the moon. They only included that day as a possible one for Easter (cf. _supra_ c. 2, p. 84, note 3).

269 Ps. li, 5, in our Psalter. The quotation is partly from the Vulgate, partly from the “Roman” Psalter, _i.e._, Jerome’s revision of the old Italic version.

270 Or Cadwallon, King of Gwynedd, in North Wales. His father Cadvan, had sheltered Edwin during his exile. Afterwards, when Cadwallon invaded Northumbria, Edwin defeated him and drove him from his kingdom. Having regained it, Cadwallon now allied himself with Penda, king of the Mercians (626- or 627-655) in a successful attempt to shake off the Northumbrian supremacy.

271 Generally identified with Hatfield Chase, north-east of Doncaster.

272 C. 14, p. 119.

_ 273 Ibid._

274 His body was ultimately buried at Whitby; cf. III, 24, p. 190, and note.

275 For Eanfled, _v.s._ c. 9. For Yffi and Wuscfrea, c. 14.

276 Cf. c. 5.

277 He was a kinsman. Ethelberg’s mother, Bertha, was a daughter of Charibert, King of Paris (cf. I, 25, note). His brother, Chilperic, was Dagobert’s grandfather.

278 Cf. c. 8.

279 C. 16, and III, 25.

280 Cf. c. 14. The village cannot be identified. Akeburgh has been suggested, the name being regarded as a corruption of “Jacobsburgh.”

281 The “Cantus Romanus,” brought to England by the Roman mission; _i.e._, the style of Church music according to the use of Rome. The theory that Gregory the Great was the founder of Gregorian music, which superseded the old “Cantus Ambrosianus” everywhere in the West except at Milan, must in all probability be abandoned. It seems to be established that no change of any importance was made till nearly a hundred years after Gregory’s time, and “the terms ‘Gregorianus,’ ‘Ambrosianus Cantus,’ probably mean nothing more than the style of singing according to the respective uses of Rome and Milan.” (F. Homes Dudden, “Gregory the Great,” I, p. 274.)

282 Cf. II, 1, p. 82, note.

283 I, 34; II, 2, 12.

_ 284 I.e._, Osric and Eanfrid.

285 Cf. II, 20, _ad init._

286 “In oppido municipio.” Commentators are agreed that Bede means York. It was a Roman “Colonia,” and is called a “municipium” by Aurelius Victor, though whether Bede attaches any definitely Roman meaning to the term seems doubtful. Ducange explains “municipium” as “castrum,” “castellum muris cinctum.”

287 From the death of Edwin (October 12th, 633), for Oswald’s reign is reckoned as lasting nine years, including the “hateful year,” and he was killed August 5th, 642. Cf. _infra_ c. 9.

_ 288 I.e._, probably before the end of 634.

289 Not identified with any certainty, but probably the Rowley Water or a tributary of it. It cannot be, as has been suggested, the Devil’s Water, which is clearly distinguished from it in a charter of the thirteenth century. Caedwalla must have fled southwards for eight or nine miles after the battle (cf. next note).

290 For another instance of a name with an inner meaning, cf. II, 15. The site of the battle is probably seven or eight miles north of Hexham (v. next note), Oswald having taken up his position on the northern side of the Roman wall between the Tyne and the Solway (_i.e._, the wall attributed to Hadrian, cf. I, 12, p. 25, note). According to tradition the battle was finally won at a place called Halydene (Hallington?), two miles to the east.

291 Hexham. Wilfrid built a magnificent church there between the years 672-678 on land given by Ethelthryth, wife of Egfrid, king of Northumbria. It became the see of a bishop in 678 when the great northern diocese was subdivided by Theodore (_v._ IV, 12). Bede’s own monastery of Wearmouth and Jarrow was in the diocese of Hexham. The bishopric became extinct in 821.

292 The place is still called St. Oswald’s, and a little chapel probably marks the spot.

_ 293 I.e._, Irish.

294 Cf. II, 2, note on Paschal Controversy.

295 Bishop of Laodicea, _circ._ 284 A.D. According to Eusebius, he was the first to arrange the cycle of nineteen years. The Canon quoted by the Celts in support of their observance of Easter is proved to be a forgery, probably of the seventh century and of British origin.

296 Probably they adopted Catholic customs about 633, after the return of their delegates sent to consult the Roman Church on this question in 631.

297 Cf. Preface, p. 4, note 3. The Celtic missionaries were generally attracted to remote sites, and this, the first mission station of the Celtic Church in Northumbria, was doubtless chosen for the resemblance of its physical features to Iona. The constitution was also modelled on that of Iona, with this difference, that it was an episcopal see as well as a monastery. It was included in the “province” of the Abbot of Iona. The Bishop and all the clergy were monks, and Aidan himself was Abbot as well as Bishop.

298 “Sacerdotali,” perhaps (but not necessarily here) = “episcopal,” as often. There may have been a number of the Irish non-diocesan bishops in the mission.

299 Iona, a name supposed to have arisen from a mistaken reading of _Ioua_, an adjectival form used by Adamnan (_v. infra_ note 4), feminine, agreeing with _insula_, formed from the Irish name, I, Ii, Hii, etc. (the forms vary greatly). Then “Iona” was fancifully regarded as the Hebrew equivalent for _Columba_ (= a dove), and this helped to preserve the name.

_ 300 I.e._, Irish.

301 For St. Columba, _v._ Dr. Reeves’s edition of the life by Adamnan, Abbot of Iona, 679-704 (cf. V, 15, note). Authorities are divided with regard to the date of his coming to Britain. Dr. Reeves and Mr. Skene, following the Annals of Tighernach, decide in favour of 563. For his name, “Columcille,” cf. V, 9, note. He was of Irish birth, connected with the Dalriadic Scots, and of royal descent on both sides of his house. He was ordained priest at Clonard, but was never a bishop. Many ecclesiastical and monastic foundations throughout Ireland and Scotland are attributed to him. He travelled much in both countries, visited Bruide (_v. infra_) at Inverness, and founded churches all over the north of Scotland. He also worked indefatigably in his own monastery of Iona. In his earlier years his excitable, impatient temperament seems to have involved him in various wars. He is said to have stirred up his kinsmen against the Irish king, Diarmaid; and it has been supposed that his mission to the Picts was undertaken in expiation of the bloodshed for which he was responsible.

302 There is much that is legendary in the account of St. Ninias, and Bede only professes to give the tradition. He was a Briton, probably a native of Strathclyde. He studied at Rome and received episcopal consecration there; came under the influence of St. Martin of Tours, to whom he afterwards dedicated his church in Galloway, and returned as a missionary to Britain. His preaching led to the conversion of the Picts of Galloway and those to whom Bede alludes here as situated to the south of the Grampians. Irish tradition, difficult to reconcile with Bede’s statement that he was buried at Whitern, tells that he spent the last years of his life in Ireland and founded a church at Leinster. He was commemorated there on September 16th, under the name of Moinenn. The traditional date of his death, September 16th, 432, has no authority.

303 Whitern, on Wigton Bay, so called from the white appearance of the stone church, as compared with the usual wooden buildings. The dedication must have been subsequent to St. Martin’s death, _circ._ 397. The see was revived as an Anglian one in Bede’s own time (_v._ V. 23, p. 381). For the form of the name, “Ad Candidam Casam,” cf. II, 14, p. 119, note 5.

304 Bruide Mac Maelchon had defeated the Dalriadic Scots in 560 A.D. and driven them back to Cantyre. Northwards his dominion extended as far as the Orkneys and it is probable that it included the eastern lowlands north of the Forth (cf. Rhŷs, “Celtic Britain”). Another tradition (Irish) represents Conall, King of the Dalriadic Scots, as the donor of Iona, but the earliest Irish authority (ninth or tenth century) agrees with Bede.

305 The year in which he died, as well as the ultimate resting-place of his relics, is uncertain. Dr. Reeves places his death in 597, the year of St. Augustine’s landing.

_ 306 I.e._, in Irish. The place is Durrow in Leinster.

307 There was no diocesan episcopate in the early Irish Church; it was organized on a monastic system. Bishops performed all episcopal functions (ordination, etc.), but they lived in the monastery, subject to the supreme authority of the abbot, who was aided in the government by a council of senior monks. Bishops were also sent out as missionaries. The functions of abbot and bishop might be combined in one man, but the abbot, as such, could discharge no episcopal duties. A great monastery was head of a “provincia” (“diocesis,” “parochia”), and had many monasteries and churches dependent on it.

308 Cf. c. 27, IV, 3, 26; V, 9, 10, 22, 23, 24. Perhaps “sacerdos” should be translated “bishop” here (_v. supra_ c. 3, note; _infra_ c. 27, note). Early writers allude to him as a bishop, _e.g._, Alcuin, Ethelwulf. In the life of St. Adalbert, one of Wilbrord’s companions (cf. V. 10), he is called “Northumbrorum episcopus.”

_ 309 I.e._, they were not “Quartodecimans” (cf. II, 2, p. 84, note 3).

310 Phil., iii, 15.

311 Cf. II, 19. He is probably to be identified with the Segenus mentioned there as one of the priests to whom Pope John’s letter was addressed. He was Abbot of Iona, 623-652.

312 Hector Boethius gives his name as Corman.

313 Cf. I, 1, p. 6, note 2.

314 Bamborough (Bebbanburh, Bebburgh, Babbanburch, etc. There are many forms of the name). It is uncertain who the queen was. Nennius says she was the wife of Ethelfrid. His wife, Oswald’s mother, was Acha (_v. infra_), but he may have been married twice. It was Ida, the first king of Bernicia, who founded Bamborough (Sax. Chron.).

315 Cf. II, 5 _ad fin._, note.

316 Cf. note on Cuichelm, II, 9. Cynegils began to reign in 611 and reigned about thirty-one years.

317 This account tells us substantially all that is known of him. Additional details are either legendary or conjectural. He was made a missionary (“regionary”) bishop, _i.e._, had no fixed see assigned to him.

318 II, 17, 18, 19, 20.

319 He was Archbishop of Milan, residing at Genoa. “Asterius ... like his predecessors from 568, avoided contact with the dominant Arian Lombards by residing within the imperial territory at Genoa” (Bright).

320 Called Cyneburga by Reginald of Durham (Life of St. Oswald).

321 Dorchester, about nine miles from Oxford, near the junction of the Thame and the Thames. The Abbey Church of SS. Peter and Paul stands on the traditional site of Cynegil’s baptism. The see became extinct on the retirement of Agilbert (_v. infra_), but there are some grounds for believing that it was revived for a short time as a Mercian see in 679 (_v._ p. 272, note), after which it again disappeared till, in the ninth century, the Bishop of Leicester moved his see to Dorchester.

322 IV, 12; V, 18. Haedde became bishop in 676 (Sax. Chron.). His see was at Winchester. He removed the bones of Birinus, because Dorchester had ceased to be an episcopal see. Winchester continued to be the only West Saxon see till the diocese was again divided (_v._ V, 18), when Daniel was established at Winchester, and Aldhelm at Sherborne.

323 Winchester; _Gwent_ (Celtic) = a plain. This, the “old Church,” as distinguished from the present Cathedral, was built by Coinwalch on his restoration to his kingdom. There are legends of early British churches on the site, the first founded by “King Lucius” (I, 4), the second dedicated to “St. Amphibalus” (I, 7, p. 15, note).

324 Cuichelm (_v._ II, 9, and note) had died before his father, Cynegils.

325 Bede reverts more than once to the subject of Anna’s pious offspring, _v. infra_ cc. 8, 18; IV, 19, 20. He had four daughters: Sexburg (c. 8, IV, 19, 22), Ethelberg (c. 8), Ethelthryth (IV, 19, 20; cf. IV, 3, 22), and Witberg (not mentioned by Bede); two granddaughters, Earcongota (c. 8) and Ermingild, the wife of Wulfhere of Mercia; all of whom entered convents, as did also his step-daughter, Saethryth (c. 8).

326 Cc. 25, 26, 28; IV, 1; V, 19. The name is a Frankish form of the English “Aethelbert.” He was apparently consecrated in Gaul, but not appointed to any diocese.

327 Cf. c. 28. It is not known why he was expelled (_v. infra_). There is a tradition that he spent the last three years of his life at Winchester as a penitent, doubtless for the act of simony related below, but this is inconsistent with Bede’s statement that he remained Bishop of London till his death.

328 Winchester; _v.s._ pp. 148-9, notes.

329 London was an East Saxon bishopric, but Wulfhere (_v._ c. 24, _ad fin._) had acquired the supremacy over the East Saxons (_v._ c. 30).

330 Hlothere, consecrated 670. Apparently he was appointed by a West Saxon Synod (“ex synodica sanctione”). Dr. Bright thinks the term is used loosely for a Witenagemot.

331 II, 5-9, 20; V, 24.

332 Faremoûtier-en-Brie (Farae Monasterium in Brige), founded _circ._ 617 by Fara, or Burgundofara, a Burgundian lady of noble birth, said to have been dedicated by St. Columba in her infancy. The monastery was a double one, _i.e._, consisted of monks and nuns (cf. _infra_, “many of the brethren”).

333 Chelles, near Paris, founded by Clothilde, wife of Clovis I, restored and enlarged by Bathild, wife of Clovis II (_v._ V, 19, note).

334 Andeley-sur-Seine, also founded by Clothilde, wife of Clovis I.

335 Cf. _supra_ c. 7, note on Anna.

_ 336 Ibid._

_ 337 Ibid._

_ 338 Ibid._

339 Cf. c. 1.

340 The place is commonly supposed to be near Oswestry in Shropshire (_i.e._, Oswald’s Tree). There is a legend (related by Reginald) which tells of a tree near the spot, to which a large bird carried the king’s right arm from the stake (cf. c. 12 _ad fin._). The Welsh name of the place, “Croes Oswallt” (Cross-Oswald), points to the explanation that the “tree” was a wooden cross set up to mark the site.

341 642, _i.e._, nine years after the death of Edwin.

342 Reading _stramine subtracto_, on the authority of the oldest MSS., in which case we must assume (with Plummer) that _stramen_ is used incorrectly for _stragulus_ in the sense of “saddle,” or “horse-cloth,” from the classical use, _sternere equum_ = to saddle. Cf. “stratus regaliter,” c. 14. Later MSS. read _stramine substrato_ (= “spreading straw under him”).

343 Wife of Ethelred of Mercia (cf. IV, 21), murdered by her own people in 697 (V, 24).

344 Bardney, in Lincolnshire. Ethelred became first a monk, afterwards abbot of the monastery.

345 “Sacrarium.” Probably here = the cemetery. But we find it elsewhere in Bede for the sacristy, and it is also used of the sanctuary.

346 Cf. c. 27; IV, 12.

347 Partney: cf. II, 16, and note. This is the only mention of its abbot, Aldwin.

348 Aen. II, 1. Quotations from Vergil are frequent in Bede. Cf. II, 13, _ad fin._; v. 12, p. 327.

_ 349 I.e._, matins (between midnight and 3 A.M.).

350 It was removed in 875, during the Danish invasions, in the coffin of St. Cuthbert, and finally interred in the same tomb with the body of Cuthbert at Durham, where it was found in 1827. Hence St. Cuthbert is often represented holding St. Oswald’s head in his hands.

351 Bamborough: cf. c. 6, note.

352 Bishop of Hexham, 709-731: _v._ V, 20 (cf. also IV, 14; V, 19). He was a much loved friend of Bede, many of whose works were undertaken at his instigation. He was devotedly attached to Wilfrid, whom he succeeded at Hexham. The “Continuation” says that he was expelled from his see in 731, and he probably never regained it.

353 Cf. V. 19, p. 353. This was probably Wilfrid’s third journey to Rome, undertaken in 703-704, for, at the time of his earlier journey (in 678), when he spent the winter in Frisland, Wilbrord was not yet there.

354 The great missionary archbishop of the Frisians. He was trained as a boy in Wilfrid’s abbey at Ripon, studied some time in Ireland, and with eleven companions undertook in 690 the mission to Frisland planned by Egbert: _v._ V, 10, 11. (For Egbert, _v._ c. 4, p. 143, and note.)

355 The third of Ethelfrid’s seven sons (_v._ Sax. Chron.) to succeed to the sovereignty. With his brothers he had spent his youth in banishment among the Picts and Scots (_v.s._ c. 1).

356 Cc. 21, 24, 25, 28. The pupil and friend of Wilfrid. He was made sub-king of Deira in place of Ethelwald (_v._ next note). The date and circumstances of his rebellion are not known. A cross at Bewcastle in Cumberland, erected in 670 or 671, commemorates him and asks prayers for his soul.

357 Ethelwald, _v._ cc. 23, 24.

358 Cf. II, 3.

359 The first bishop of English birth. For Honorius, _v._ II, 15, note.

360 The apostate king of Deira, Osric, son of Aelfric, was first cousin to Edwin (cf. c. 1). Oswald united the two Northumbrian kingdoms, but at his death, Oswin, son of Osric, succeeded to Deira. He was canonised, and his tragic death led him to be regarded as a martyr.

361 Not identified. The village (“a vico Cataractone”) is probably the one called Cataracta in II, 14 (_v._ note, _ad loc._).

_ 362 Comes_, A.S. _gesith_.

363 At Queen Eanfled’s request (_v._ c. 24, p. 191). The place is generally identified with Gilling in the North Riding of Yorkshire. For the form of the name, _v._ II, 14, p. 119, note 5.

364 In 651 A.D. Cf. V. 24.

365 Cf. c. 21.

366 II, 9, 20; III, 24, 25, 29; V, 19.

367 The monastery of Wearmouth and Jarrow. Cf. IV, 18; V, 21 _ad init._, 24.

368 Bamborough, _v._ cc. 6, 12.

369 The scene of St. Cuthbert’s hermit life: _v._ IV, 27, 28, 29; V, 1. It is called the “House Island,” and is the largest of the Farne group of seventeen islands off the coast of Northumberland, opposite Bamborough, famous in modern times for the rescue of a shipwrecked crew by Grace Darling.

_ 370 v.l._ seventeen. The MS. authority is about equal; but cf. _infra_, the statement that he died in the seventeenth year of his episcopate, which seems to be correct.

371 651 A.D.; _v.s._ c. 14 _ad fin._

372 Cc. 21, 22, 25, 26, 27. For his character, _v._ c. 25 (though some suppose the reference to be to Ronan). For Hii, _v._ c. 3, note.

373 The church and the buttress were evidently both of wood.

374 He probably refers to the “De Temporum Ratione,” the longer of his two chronological works. It treats the Paschal question at length. But in the “De Temporibus” he also briefly discusses it.

375 Cf. c. 3.

376 II, 15, and note.

377 Cf. _ib._ The school was probably in the episcopal city of Dunwich, though it has been maintained that it was the origin of Cambridge University. For this there seems to be no authority except a seventeenth century addition to this passage in a twelfth or thirteenth century MS: “Grantebrig schola a Sigberto Rege.”

378 Cf. c. 7, p. 149, and note.

379 For a full account of St. Fursa and his brothers, and other companions mentioned in this chapter, _v._ Miss Margaret Stokes’s “Three months in the Forests of France, a pilgrimage in search of vestiges of the Irish Saints in France.” Bede’s narrative is taken from an extant ancient Latin life of St. Fursa (or Fursey), the “libellus de vita ejus conscriptus” to which he refers several times (_v. infra_).

380 St. Matt., xxv, 13.

381 Burgh Castle in Suffolk, where there was a Roman fortress, Garianonum.

_ 382 I.e._, Irish.

383 His monastery on Lough Corrib. It is obvious from the sequel that this vision was prior to his journey to Britain, and is distinct from the vision mentioned above.

384 Ps. lxxxiv, 7; (lxxxiii, 8, in the Vulgate). The reading is that of the Vulgate and the Gallican Psalter: “Ibunt de virtute in virtutem: videbitur Deus deorum in Sion.”

_ 385 Ibid._

_ 386 I.e._, Ireland.

387 The monastery at Burgh Castle.

388 Fullan, or Foillan, was apparently a bishop (the others are called “presbyteri”). He and Ultan after Fursa’s death (_circ._ 650) went to South Brabant. Ultan founded a monastery at Fosse in the diocese of Liège (then of Maestricht), and Fullan laboured in conjunction with St. Gertrude in the double monastery of Nivelles. Ultan became abbot, first of Fosse and later of Péronne. The name Gobban occurs frequently in Irish Church History, Dicull occasionally. There is a Dicull mentioned in IV, 13.

_ 389 I.e._, the Mercians; _v.s._ c. 18.

390 Clovis II, King of Neustria, 638-656. Ercinwald was his Mayor of the Palace.

391 Lagny on the Marne, near Paris.

392 Péronne on the Somme. The monastery founded there after his death was called “Perrona Scotorum” from the number of Irish who resorted to it.

_ 393 Circ._ 647. The rapid increase in the number of native bishops may be seen from this chapter. The only one before Thomas was Ithamar (cf. c. 14, p. 164).

394 The Fen country. The province included part of the counties of Lincoln, Northampton, Huntingdon, and Cambridge.

395 Such changes of name were frequent: cf. Benedict for Biscop (IV, 18), Boniface for Winfrid (_v._ “Continuation”), Clement for Wilbrord (V, 11), and cf. _infra_, “Deusdedit.”

396 II, 15, note.

397 The first archbishop of English birth. He died in 664 (_v._ IV, 1). His original name is said to have been Frithonas; Deusdedit is the Latin form of Theodore. There was a Pope of the same name, 615-618 (_v._ II, 7). Similar names were common in the African Church, _e.g._, “Adeodatus,” “Habetdeus,” “Quodvultdeus,” “Deogratias.”

398 Cf. c. 14, and note.

399 Cf. IV, 2. It has been supposed that he died of the plague of 664. After his death the see was vacant for several years. It is remarkable that he came of a race which had not yet become Christian. The South Saxons continued to be pagan till Wilfrid evangelized them, 681-686 (IV, 13).

400 For their origin, _v._ I, 15. Their country, which was subject to Mercia, was the present Leicestershire. They are probably to be identified with the Southern Mercians; _v._ c. 24, where we find Peada confirmed by Oswy in the government of that people.

401 She caused his death by treachery: _v._ c. 24 _ad fin._

402 C. 14, _ad init._, and note.

403 After Alchfrid’s death, she took the veil and ruled the monastery of Caistor (? Cyneburgacaster) in Northamptonshire. She was one of the five children of the heathen Penda, who were canonized as saints.

_ 404 Comitibus ac militibus._ A.S. “geferum” (companions) and “king’s thegns.”

405 Cf. c. 22. Variously identified with Walton and Walbottle, both near Newcastle. For the preposition, _v._ II, 14, p. 119, note 5.

406 For Cedd, _v._ Preface, and _infra_ cc. 22, 23, 25, 26. The names of Adda and Betti do not occur again. For Diuma: _v. infra_ and c. 24.

407 III, 15.

408 Gateshead on the Tyne, opposite Newcastle. For the preposition, cf. II, 14, p. 119, note 5.

409 Penda was killed in 655. Diuma was probably consecrated in 656.

410 Not identified. Perhaps Repton (Reppington) in Derbyshire, where it is supposed that Diuma had fixed his see. For the form of the name, cf. II, 14, p. 119, note 5.

411 He probably returned at the time of the rebellion of Mercia in 658; _v._ c. 24, _ad fin._ For Hii, _v.s._ c. 3, _ad fin._

412 Abbot of Gilling. He was a kinsman of Oswin: _v._ c. 24, p. 191.

413 Cf. II, 5. Since then, the East Saxons had remained pagan.

414 Sometimes surnamed the “Good.” (He must not be confused with Sigbert, King of the East Angles, II, 15, and III, 18, 19.) Sigbert the Little was the successor of the three young kings who expelled Mellitus (II, 5).

415 C. 21 and note.

416 C. 21 and note.

417 They must have been Celtic bishops, probably of the Irish Church and subject to the authority of Iona. Cedd seems to have had no fixed see. He is not called Bishop of London, like Mellitus.

418 Dr. Bright regards this organization as a foreshadowing of the parochial system, which, however, was not thoroughly established till long after.

419 Identified with the Roman military station, Othona, on the Blackwater, formerly called the Pant, in Essex. The town is now submerged.

420 Tilbury.

_ 421 Comes._ A.S. “gesith.”

422 He was his brother probably. But the relationships of these East Saxon kings are very difficult to determine.

423 Rendlesham in Suffolk.

424 Distinguish from Ethelwald, or Oidilwald, sub-King of Deira (_v.s._ c. 14, and _infra_ cc. 23, 24). Ethelwald, King of the East Angles, succeeded his brother, Ethelhere, who was the successor of Anna (cf. _supra_ cc. 7, 18, 19), and was killed in the battle of the Winwaed (_v. infra_ c. 24).

425 Cf. _supra_ c. 14; _infra_ c. 24. Apparently he succeeded Oswin as sub-King of Deira.

426 Isaiah, xxxv, 7.

427 Lastingham (_v._ Preface). Cedd was its first abbot, though it was not in his own diocese.

428 Doubtless only one at a time. The “Provost” is the prior of later times. The charge of the monastery would devolve upon him while Cedd was absent in his diocese.

429 Or, as he is commonly called, St. Chad, the greatest of this remarkable group of brothers; _v._ Preface and _infra passim_.

430 Ythancaestir, or Tilbury (_v._ c. 22).

431 Oswald; _v.s._ c. 9.

432 “Ealdormen,” Green, “Making of England,” p. 301. But they probably included many British chiefs (_v._ Nennius, and cf. _infra_ “duces regii”).

433 Oswy’s younger son. He succeeded his father in 670 or 671 (_v._ IV, 5, and for the events of his reign, IV, V, _passim_).

434 The wife of Penda.

435 Cc. 14 and 23. The reason for his conduct is not explained. Probably he had hoped to establish his claims on Northumbria through Penda’s assistance, but shrank from actually fighting against his country.

436 Cf. c. 22, _ad fin._, note. How he gave occasion for the war is not known.

437 The river has not been identified, and there is great uncertainty even with regard to the district. Below, Bede says that Oswy concluded the war in the district of “Loidis,” by which he must mean Leeds, as in II, 14, and most commentators adopt this view. In this case, the river may be the Aire, or more probably the Went, a tributary of the Don. Others believe the district to be the Lothians, following the account in Nennius, who describes Oswy as taking refuge before the battle in a city called Iudeu, supposed to be either Edinburgh or Carriden (cf. I, 12, note), and the river has been supposed to be the Avon in Linlithgow.

438 She is mentioned as joint-abbess with her mother, Eanfled, of the monastery of Whitby (IV, 26). Eddius calls her “sapientissima virgo,” “semper totius provinciae consolatrix optimaque consiliatrix.” Her influence helped to restore Wilfrid to the bishopric. She was the friend of St. Cuthbert, who is said to have wrought a miraculous cure on her behalf. It was to her that he prophesied the death of her brother Egfrid (IV, 26, p. 285, note).

439 Hartlepool in the county of Durham (cf. IV, 23).

440 For the main facts of her life, _v._ IV, 23. She was Abbess of Whitby at the time of the Synod (c. 25).

441 Whitby. It was a mixed monastery (cf. IV, 23).

442 The ancient life of Gregory the Great, by a monk of Whitby, tells how Edwin’s body was translated thither from the place where he fell. For the fate of his head, cf. II, 20.

443 In 655: cf. V, 24 (death of Penda).

444 Cf. c. 21, where, however, Lindsey is not mentioned. For the successive conquests of Lindsey by Northumbria and Mercia, _v._ IV, 12, p. 243, note. Though it must have passed to Northumbria after Oswy’s victory, it was still apparently included in the Mercian diocese.

445 C. 21, _ad fin._ and note. “Scottia,” as usual, means Ireland, which includes Iona (cf. II, 4).

446 Cf. c. 14.

_ 447 I.e._, he confirmed Peada in the government conferred on him by his father, Penda, if we may assume the Southern Mercians to be identical with the Middle Angles: cf. c. 21, p. 180.

448 Alchfled, Oswy’s daughter: _v.s._ _ibid._

449 He has been already mentioned, cc. 7, 21. He was a vigorous ruler; he freed Mercia from Northumbria, reconquered Lindsey, established his supremacy over the East Saxons (cf. c. 30), and curtailed the power of Wessex. His attempt, however, to extend his power to the north of the Humber ended in 675 in his disastrous defeat by Egfrid, King of Northumbria (IV, 12) and his death followed immediately after. He was the first Christian king of all Mercia, and he was zealous in putting down idolatry (Florence of Worcester).

450 Cf. _supra_ and c. 21.

451 He succeeded in 662. Cf. c. 30.

452 C. 23, p. 187, and note.

453 IV, 3, 5, 6. He was deposed by Theodore for some act of disobedience not known (IV, 6), and went to the Continent, where, travelling in Neustria, he was mistaken for Wilfrid and cruelly ill-treated by the emissaries of Ebroin (_v._ V, 19, note), “errore bono unius syllabae seducti,” as Eddius, the biographer of Wilfrid, remarks.

_ 454 I.e._, Ireland.

455 He succeeded Cuthbert as Bishop of Lindisfarne; _v._ IV, 29, 30.

456 Cf. II, 2, p. 84, note 3.

457 Nothing certain is known of him.

458 II, 16, 20; IV, 2.

_ 459 I.e._, Iona: cf. IV, 4, _ad init._ Colman succeeded in 661.

460 For his life: _v._ V, 19.

461 Really Annemundus. He was Archbishop of Lyons. Cf. V, 8, note on Godwin. He is confused with his brother Dalfinus, Count of Lyons: _v._ V, 19, p. 348, note.

462 Ripon. For the preposition, cf. II, 14, p. 119, note 5. The monastery was first given to Eata (_v._ c. 26), to be organized by him, and among the monks he brought with him from Melrose was Cuthbert (cf. IV, 27). They were forced to retire in 661, but after the Synod of Whitby they conformed to the Catholic rules.

463 Cf. c. 7, where Bede’s summary account obscures the sequence of events. Here he is still called Bishop of the West Saxons. It is probable that he had retired from Wessex by this time, but had not yet gone to Gaul. He did not become Bishop of Paris before 666, for in that year we find his predecessor, Importunus, witnessing a “privilegium” for a nunnery at Soissons.

464 We hear nothing more of this priest.

465 C. 24. The etymology is generally considered impossible. But cf. Bright, “Early English Church History,” p. 213.

466 C. 24. After the Synod it appears that she conformed to the Catholic usages. But she continued to be an opponent of Wilfrid till the end of her life.

467 Cc. 21, 22, 23.

468 The practice of the churches of Asia, traditionally derived from St. John, was to disregard the day of the week and observe as Easter Day the 14th of the month Nisan. Therefore the claim to the authority of St. John, advanced by the Celts, was inaccurate and gives some colour to the charge, often brought against them, of being “Quartodecimans.”

469 Acts, xvi, 3.

_ 470 Ibid._, xxi, 26.

_ 471 Ibid._, xviii, 18.

_ 472 Ibid._, xxi, 20.

473 Cf. II, 19, note.

474 Cf. c. 3, note.

475 St. Matt., xvi, 18-19.

476 Cf. II, 2, p. 85, note 1.

477 To Iona; _v._ IV, 4, _ad init._

478 Fourth Bishop of Lindisfarne and the last of the Irish bishops in that see. He died of the plague in 664: _v._ c. 27.

479 Cf. c. 3, p. 139, and note.

_ 480 I.e._, Ireland.

481 IV, 12, 27, 28; V, 2.

482 Old Melrose, “Quod Tuidi fluminis circumflexu maxima ex parte clauditur,” V, 12. The more famous monastery is of later date and is to the west of the older site.

483 Cf. c. 3, _ad fin._ (where, however, there is only a general allusion to the instruction of English children). It has been suggested that they may have been redeemed from slavery. Cf. c. 5, p. 145.

484 Really on the 1st.

485 Called the “Yellow Pest” from the colour of its victims. It was a bubonic plague; it probably came from the East and was the same as that which raged in Europe in Justinian’s reign. There were several outbreaks in England in the seventh century, but this was the most virulent. For subsequent visitations, cf. IV, 7, 14, 19.

486 Cf. c. 26, p. 201.

487 The Saxon Chronicle has “on Wagele,” which is supposed to be Whalley, on the borders of Lancashire, Cheshire, and Yorkshire, but the name varies greatly in different chroniclers. Smith considers that Bede’s form “Paegnalaech” or “Paegnalech” points to Finchale (Wincanheale, in Simeon of Durham, or Pincahala), near Durham.

488 Cf. c. 4.

489 Cf. c. 11; IV, 12.

490 Said, on doubtful authority, to be Melfont, or Mellifont, in County Louth.

491 “Acceptum sacerdotii gradum,” A.S. “biscophade onfeng” = he received the episcopate. Cf. c. 4, note.

492 In 664. This was the young “Fainéant” king of Neustria, Clothaire III. Wilfrid was probably sent abroad at his own request. Doubtless he desired to have the canonical number of three bishops at his consecration, and Boniface of Dunwich (c. 20; IV, 5) was the only prelate in England whose orders he would have regarded as entirely satisfactory, for Wini might be considered a usurper, and Cedd and Jaruman had been consecrated by schismatics. Archbishop Deusdedit was dead (III, 20, note) and so probably was Damian of Rochester.

493 He was Wilfrid’s friend: _v.s._ c. 25, pp. 194-5.

494 Cf. _ibid._, note.

495 Compiègne, a royal “villa.” For the preposition, _v._ II, 14, note. The ceremony was a specially magnificent one, Wilfrid being carried in a golden chair by twelve bishops in choral procession, according to an ancient custom of the Gallican Church.

496 Preface, III, 23, _et saep._ Why Oswy, who had consented to Wilfrid’s consecration (_v._ V, 19) acted in this manner is not clear. Probably it implies that the Celtic party, during Wilfrid’s prolonged absence, had to some extent recovered their ascendency; and, if it was at this time that Alchfrid (who is not heard of again) rebelled against his father (_v.s._ c. 14, _ad init._) and was deprived of his kingdom, Wilfrid would have lost his warmest supporter.

497 He retired to Ripon from Lindsey, of which he was the first separate bishop, when Ethelred recovered that province for Mercia in 679. But cf. IV, 12, _ad fin._, note, for the statement that he was “Bishop” of Ripon.

498 King of Northumbria, _v.s._ c. 24, p. 188, note 3.

499 It does not appear why Boniface (Bertgils) of Dunwich, Bishop of the East Angles, 652-669 (c. 20, IV, 5), is ignored. Ceadda’s consecration was afterwards regarded as of doubtful validity and was completed by Theodore (_v._ IV, 12). The British (probably Cornish) bishops were schismatical, and Wini’s position was irregular. Moreover, the see to which Ceadda was consecrated was not vacant.

500 IV, 1.

501 Consecrated in 657—died in 672.

502 Isaiah, xi, 10.

_ 503 Ibid._, xlix, 1.

_ 504 Ibid._, 6.

_ 505 Ibid._, 7.

_ 506 Ibid._, 8-9.

_ 507 Ibid._, xlii, 6-7. The readings are from the Vulgate.

508 It has not been stated that Oswy and Egbert asked the Pope to provide an archbishop, failing Wighard. But this seems to be implied in IV, 1: “episcopum, quem petierant.” Or, as is generally supposed, Vitalian may have arbitrarily assumed this to be the intention of their letter.

509 There were several martyrs of the name of Laurentius, but the best known is the Roman deacon, St. Laurence, who suffered at Rome in 258 A.D. He was buried in the Via Tiburtina, where a church dedicated to him is said to have been founded by Constantine the Great. On the site stands the present Church of S. Lorenzo fuori le Mura, the older part of which dates from the sixth century at least. One of Aldhelm’s foundations (V, 18) was a little church dedicated to St. Laurence at Bradford-on-Avon in 705, probably the small Saxon church which still stands there. There were many martyrs named John and Paul, and more than one Gregory. St. Pancras was a boy-martyr, a Phrygian by birth, who suffered at Rome in 304 A.D., when he was only fourteen years of age. His martyrdom was widely celebrated, and miraculous powers were attributed to his tomb outside the walls of Rome. An old British church at Canterbury, which had been desecrated by the heathen invaders, was restored for Christian use and dedicated to St. Pancras by Augustine.

510 Eanfled, _v.s._ c. 15 and note.

511 St. Matt., vi, 33.

512 Cf. IV, 6. Sighere was the son, Sebbi the brother, of Sigbert the Little (_v.s._ c. 22, _ad init._).

513 C. 22, _ad fin._

514 C. 24, _ad fin._; IV, 3.

515 664 A.D.: cf. III, 27, _ad init._

516 Cf. III, 26, _ad init._

517 Cf. III, 20 and note.

518 Cf. III, 8; V, 19, p. 348.

519 Cf. III, 29. From Bede’s “History of the Abbots” we learn that he was a pupil of Pope Gregory’s Roman disciples in Kent.

520 III, 29.

_ 521 Ibid._, and note.

522 Cf. Preface, p. 2, note 3.

523 He was probably chaplain of the nunnery.

524 Cf. Preface, p. 2, note 2.

525 Cf. Bright, cc. 252, 253. He sees here an allusion to the Monothelite controversy.

_ 526 I.e._, the Eastern, which consisted in shaving the whole head. This method was supposed to have the authority of St. Paul (an idea derived from Acts, xviii, 18), and of St. James “the Less.” Cf. II, 2, p. 85, note.

527 They were accompanied by Benedict Biscop (_v._ c. 18) whom Vitalian had asked to act as their guide and interpreter (“Hist. Abb.,” § 3).

528 Archbishop of Arles, 658-675.

529 From this it has been inferred that Arles belonged to Neustria. The king was Clothaire III, king of Neustria. Ebroin had succeeded Ercinwald (_v._ III, 19, _ad fin._) as Mayor of the Palace. He was murdered in 681.

530 III, 7, 25, 26, 28.

531 Called also Emmo, or Haymo; Bishop of Sens, 658-675.

532 Or Burgundofarus, Bishop of Meaux, 626-672. He was brother of Fara, mentioned III, 8.

533 “Praefectus.”

534 Etaples in Picardy; “Quentae (or ‘ad Quantiam’) vicus” = the village at the mouth of the Canche. It was an important commercial town and port.

535 SS. Peter and Paul (St. Augustine’s): cf. I, 33. Theodore had placed Benedict Biscop over it while Hadrian was still abroad.

536 II, 16, 20.

537 Eddius, the biographer of Wilfrid. He mentions himself (“Life of Wilfrid,” Chapter XIV) as a “cantor.”

538 Bede can scarcely mean to impeach the orthodoxy of the bishops of native birth prior to Wilfrid. Probably the reference is mainly to the prominent part he took in bringing about the decision at Whitby.

539 Cf. III, 28, note.

540 Cf. III, 20, and note.

541 Cc. 5, 12. Florence of Worcester mentions a Putta, Bishop of Hereford, who died in 688, but it is very doubtful whether he can be identified with the above. Bede’s words in Chapter 12 do not imply that Putta, Bishop of Rochester, became Bishop of Hereford. Hereford was not one of the five sees into which Florence tells us that Theodore divided the great Mercian bishopric, but it appears soon after as a separate see for Hecana (Herefordshire). Possibly Putta, who is traditionally reckoned as its first bishop, may have acted as Sexwulf’s deputy there.

542 Cf. II, 20 _ad fin._, note.

543 III, 24, 30. He had probably died two years before Chad’s appointment, _i.e._, in 667, and the see had been vacant in the interval, for Wilfrid, then in retirement at Ripon, is said (by Eddius) to have discharged episcopal functions for the Mercians.

544 Lastingham. Cf. Preface, p. 3; III, 23, 28.

545 Lindsey at this time belonged to Mercia. Cf. c. 12, p. 243, note 5.

546 Smith believed this place to be Barton-on-Humber. It is now generally identified with Barrow in Lincolnshire. For the preposition, cf. II, 14, p. 119, note 5.

547 It had not previously been an episcopal see, though Wulfhere had wished to establish Wilfrid there during the vacancy in the Mercian bishopric (p. 218, note 4). When the bishopric of Mercia and Lindsey was subdivided by Theodore in 679, Lichfield remained the see of the bishopric of Mercia proper. In 787, under Offa, King of Mercia, with the consent of Pope Hadrian, it was raised into a separate archbishopric for Mercia and East Anglia, but in 802 Canterbury was re-established as the sole archbishopric for the Southern Province. The popular derivation of the name, Lichfield (“Field of the Dead”) is from _lic_ = a corpse, and the place is traditionally connected with the martyrdom of a great number of British Christians. Another derivation, however (from _leccian_ = to irrigate), points to the meaning “the watered field.”

548 Eccl., iii. 5.

549 A stone which is believed to have formed part of Owini’s tomb was found at the end of the eighteenth century at Haddenham, near Ely, and is now in Ely Cathedral. It bears the inscription, “Lucem tuam Ovino da Deus et requiem. Amen” (Mayor and Lumley).

550 Cf. c. 19.

551 Ps. xviii, 13, 14.

552 III, 4, 27.

553 He is said to have been Abbot of Bardney.

554 In 672. The original Church of St. Mary at Lichfield, said to have been built by Oswy in 656-657, was replaced about 1140 by the new Cathedral, and Ceadda’s relics were soon after removed to it.

555 Cf. III, 24, _ad fin._, note.

556 Cf. III, 26, _ad init._

557 Iona. Cf. III, 3, _ad fin._, note.

558 Innisboffin, off the coast of Mayo. The annals of Ulster give 667 as the date of his retirement to it.

559 Mayo, called from this settlement, “Mayo of the Saxons.” It continued to be an English monastery (_v. infra_), and after awhile adopted those usages, to avoid which Colman had left England. It became an episcopal see, which in 1559 was annexed to the archbishopric of Tuam.

560 Hertford.

561 It seems probable that we ought to read 671; cf. Plummer _ad loc._

562 Oswy is the last king in Bede’s list of those who held an “imperium” (_v._ II, 5). With the rise of Mercia under Wulfhere (III, 24), the supremacy of Northumbria had virtually passed away. After Oswy’s death, the position of Northumbria was an isolated one, and it was by conquests over Britons, not Englishmen, that Egfrid enlarged the bounds of his kingdom.

563 In his youth he had been a hostage at the court of Queen Cynwise, wife of Penda (III, 24, p. 188).

564 This is of supreme importance as the first English provincial Council and the first national assembly of the English. The rule laid down at Nicaea and confirmed by later councils was that provincial synods should meet twice a year to settle all ecclesiastical matters which affected the province as a unity.

565 24th September, 673, falls in the first indiction, whether the Pontifical or the “Caesarean” system is meant (_v._ Haddan and Stubbs, III, 121). Bede himself used the Caesarean indiction, of which we get the first notice in his “De Temporum Ratione.” It began on 24th September. It does not, however, follow that Theodore also used it. The oldest scheme, viz., the Constantinopolitan, began on 1st September; the Roman or Pontifical, on New Year’s Day as received at the time, _i.e._, 25th December, 1st January, or 21st March. For Indictions, _v._ “Dictionary of Christian Antiquities.” They were cycles of fifteen years, a mode of reckoning dates which appeared in the fourth century, based upon the Imperial fiscal system, but which came to be used irrespective of taxation. “1st indiction” stands for “1st year of the indiction.”

566 Of the six suffragans only four were present. Wilfrid was at this time (669-678) in possession of his see; why he did not appear in person is not explained. Possibly his action foreshadows the future troubles between him and Theodore. Wini, Bishop of London, was still alive (_v._ III, 7, and note). If the story of his retirement to Winchester is true, this would account for his absence. For Bisi, _v. infra_. His see was at Dunwich (cf. II, 15). For Putta, _v.s._ c. 2 and note; for Leutherius, _v._ III, 7; for Wynfrid, III, 24; IV, 3, _ad fin._

567 The collection of Canons approved by the Council of Chalcedon, translated into Latin by Dionysius Exiguus (early in the sixth century, cf. V, 21, p. 369, note) and adopted by the Western Church.

568 This place used to be identified with Cliff-at-Hoe near Rochester, but the theory rests mainly on the similarity of name. As in the recorded Councils of Clovesho the supremacy of Mercia is clearly indicated, it is generally assumed that the place must have been either in Mercia or a kingdom subject to it, as Kent was at the time. Except one Council in 716, we find none mentioned as having taken place at Clovesho till seventy years after this time (747), but councils were held at other places.

569 The subdivision of the great bishoprics was an important part of Theodore’s policy, and though at this Council he failed to carry his point, possibly through the opposition of Wilfrid’s representatives, in the succeeding years he effected a great change in the organization of the episcopate, creating dioceses co-extensive with tribal territories.

570 III, 29; IV, 1.

571 Cc. 22, 26.

572 His original name was Bertgils, _v._ III, 20.

573 Theodore availed himself of this opportunity for subdivision. Aecci was appointed to Dunwich and Badwin to the new see of Elmham. Suffolk and Norfolk thus each received a separate bishopric. The Danish invasions broke up this arrangement; Dunwich disappeared as an episcopal see, and the succession to Elmham was interrupted for a time. In 1075 the see of the single East Anglian bishopric was removed to Thetford, and in 1094 to Norwich.

574 It has been conjectured that he resisted the subdivision of his diocese. For his subsequent adventures, _v._ III, 24, p. 192, note 4.

575 This was probably in 675 (Flor. of Wor.). Sexwulf (_v. infra_ c. 12) had been a rich thegn who became a monk and was made first abbot of Medeshamstead.

576 Peterborough, as the town which grew up around the monastery came to be called in the tenth century, the monastery being dedicated to St. Peter. Peada is said to have planned the foundation (_v._ Peterborough additions to the Saxon Chronicle), but the accounts are late and untrustworthy.

577 III, 20, note.

578 C. 3, p. 219, note 2.

579 He succeeded Wini (III, 7) in 675 and died about 693. He was canonized. It was in his house that the reconciliation between Theodore and Wilfrid took place. It is said that as a boy he had heard Mellitus preach in London. He was present at the West Saxon Witenagemot which enacted the “Dooms of Ine” (c. 15 and V, 7), and is spoken of as one of Ine’s bishops, Essex being probably subject to Wessex at that time.

580 In III, 30.

581 Cc. 7-10. She is not to be confused with Ethelberg, daughter of Anna (III, 8), Abbess of Faremoûtier-en-Brie.

582 Chertsey in Surrey. William of Malmesbury tells us that it was a flourishing monastery till it was destroyed by the Danes.

583 Barking in Essex, _v. infra_ cc. 7-10. For the preposition, _v._ II, 14, p. 119, note 5.

584 The plague of 664 has been mentioned in III, 27; IV, 1, 3; but this may have been a later visitation. Barking is generally supposed to have been founded in 666.

585 Two different dates are given for her succession, 664 and 675. If the former is right, the plague (c. 7) must have been that of 664, and Ethelburg probably died of it. It appears from a letter of St. Boniface that Hildilid was alive in 709. She was one of Aldhelm’s numerous women-scholars. He dedicated the prose version of his work in praise of virginity (_v._ V, 18) to her and others of the sisterhood, and speaks highly of their scholarly attainments.

586 Apparently a life of St. Ethelburg not known to exist now.

587 Cf. III, 30; IV, 6.

588 For Earconwald, _v.s._ c. 6. Waldhere is the first of a long list of undistinguished bishops of London given by William of Malmesbury. A letter of his to Archbishop Bertwald survives, and there is a charter in which Swefred (_v._ next note) grants lands at Twickenham to him in 704.

589 Cf. V, 8, note on Suaebhard.

590 St. Paul’s, London. Sebbi’s tomb is believed to have survived till the fire of 1666.

591 For these bishops, cf. III, 7.

_ 592 Ibid._ He died in 672 (Sax. Chron.). Of the sub-kings the most prominent were Aescwine and Centwine, a brother of Coinwalch. The Saxon Chronicle gives a different account. According to it, Coinwalch’s widow, Sexburg, reigned for one year after him and was succeeded by Aescwine, who was succeeded by Centwine.

593 Cf. III, 7, and for his character, V, 18. The Saxon Chronicle says he succeeded in 676 and died in 703. Bede places his death in 705 (V, 18).

594 Cc. 15, 16, and V, 7. He was of Ceaulin’s line (II, 5) and so belonged to a younger branch of the West Saxon royal house. Welsh writers confuse him with the British king, Caedwalla (II, 20), and with his son, Cadwalader.

595 A son of Penda. He succeeded his brother Wulfhere in 675. In 704 he became a monk (V, 24) and afterwards Abbot of Bardney Monastery (cf. III, 11), which he is said to have founded. His invasion of Kent was probably provoked by an attempt on the part of that kingdom, at Wulfhere’s death, to resume a position of independence towards Mercia. In spite of his conduct on this raid, Theodore, Florence of Worcester, and others, speak of the saintliness of his character.

596 Cc. 2 (and note), 5.

597 C. 6, and note, and _infra_, p. 244.

598 The dates of these changes in the episcopate are uncertain. Probably Gebmund was consecrated in 678. For his death, _v._ V, 8 _ad fin._, and note.

599 This was Wilfrid’s first expulsion (_v._ V, 19). Bede’s reticence on the subject is noteworthy. Egfrid’s hostility to his former friend, Wilfrid, was doubtless caused by Wilfrid’s encouragement of Queen Ethelthryth (cc. 19, 20) in her desire to take the veil. It was probably increased by Egfrid’s second wife, Eormenburg, who is said to have resented Wilfrid’s power and magnificence. Theodore, carrying out his policy of subdivision, availed himself of the opportunity afforded by this dissension. He consulted some of his suffragans (we do not know who they were; it was apparently at a mixed council of ecclesiastics and laymen), but did not communicate with Wilfrid, being, no doubt, conscious of the uselessness of trying to get his consent. Wilfrid, after demanding an explanation from the archbishop and the king in a Northumbrian “gemot,” and receiving no satisfaction, appealed to Rome (cf. V, 19, p. 351). For the importance of this step, _v._ Bright, “Early English Church History,” pp. 323-326.

600 Probably the intention was that Wilfrid should keep the larger part of Deira, with his see at York, and that three new dioceses should be formed. But, on his departure to appeal to Rome, it was assumed that he had resigned his bishopric, and Bosa was consecrated Bishop of Deira with his see at York, Eata, Bishop of the Bernicians, with the option of fixing his see either at Lindisfarne or Hagustald (Hexham). These two were “substituted for him.” Lindsey, which at this time belonged to Northumbria, became for the first time a separate diocese. When it passed again to Mercia in 679 it was included in the subdivision of the Mercian bishopric, and Ethelwin (_v. infra_ note 6) became its bishop with his see at Sidnacaestir (generally identified with Stow, but the locality is unknown).

601 He was one of the bishops educated in Hilda’s monastery (_v._ c. 23). Bede speaks highly of him (V, 3, 20), and Alcuin calls him “vir sine fraude bonus.” He retired from York when Wilfrid was restored, but appears to have been reinstated on Wilfrid’s second expulsion.

602 Abbot of Melrose, afterwards of Lindisfarne (III, 26, and note; IV, 27; V, 9).

603 III, 28, and this Chapter, _ad fin._, and note.

604 In 675. Lindsey which had been Northumbrian under Edwin and Oswald, had passed through many vicissitudes. Penda conquered it, Oswy recovered it (in 655), Wulfhere conquered it again, Egfrid recovered it (675). It passed finally to Mercia under Ethelred in 679 (_v. infra_ this Chapter, _ad fin._).

605 III, 11, 27.

606 He was still Bishop of Lindsey in 706, when he signed a charter of Ethelward, “subregulus” of the Hwiccas.

607 Preface, p. 4, and V, 23. Simeon of Durham says that he died in 732.

608 Lindsey was at that time subject to Mercia. Sexwulf was expelled when Egfrid conquered it in 675. When the Mercian diocese was subdivided, he retained his see at Lichfield (_v.s._ c. 3, p. 219, note) as Bishop of the Mercians proper.

609 By Theodore alone. The suffragans did not take part in the consecration.

610 In 681 a fresh subdivision took place. The Bernician diocese was divided, Eata retaining Lindisfarne and giving up Hexham to Tunbert. Afterwards Eata retired from Lindisfarne in favour of Cuthbert and took Hexham (_v. infra_ c. 28). Tunbert had been Abbot of Gilling (In Getlingum, III, 14, 24). He was deposed by Theodore from Hexham three years after his consecration (_v. infra_ c. 28), like Wynfrid, “pro culpa cujusdam inobedientiae” (Vita Eatae in “Miscellanea Biographica,” Surtees Society).

611 His see was not at Whitern among the Picts of Galloway, as has been supposed (Florence of Worcester, Richard of Hexham, and others), but at the monastery of Abercorn on the Forth (I, 12; IV, 26), the Picts north of the Forth being at this time subject to Northumbria. After Egfrid’s disastrous expedition in 685, they freed themselves from Northumbrian rule, the see was abandoned, and Trumwine retired to Whitby (c. 26). We hear of him as one of the deputation to Cuthbert in 684 (c. 28).

612 In 679; _v.s._, p. 243, note 5.

613 Whether Ripon became for a time an episcopal see seems doubtful. In III, 28, Bede says distinctly that Eadhaed became “praesul” of the church there, and it does not seem consistent with his use to understand it as = abbot. Probably there was an attempt to subdivide the diocese of Deira (Eddius mentions it as one of Wilfrid’s grievances), but the scheme was abandoned when Wilfrid was restored in 705. Ripon did not finally become an episcopal see till 1836.

614 For a fuller account, _v._ V, 19, and notes.

615 For the early importance of this kingdom under Aelli, _v._ II, 5. It had become a small insignificant nation, cut off from its neighbours by forests (the “Andredsweald”) and marshes, and though we read (III, 20) that Damian, bishop of Rochester, was of the South Saxon race, it was almost untouched by Christian influences.

616 Cf. _infra_ c. 15.

617 He also brought about the reconversion of the East Saxons by sending Bishop Jaruman to them. Cf. III, 30.

618 Wulfhere had invaded Wessex, probably in 661 (Sax. Chron.), and conquered the Isle of Wight and the district of the Meanware, _i.e._, the district from Southampton Water to the South Downs. The inhabitants were Jutes. The name survives in the hundreds, Meonstoke, and East and West Meon. For the termination “ware” = dwellers, cf. Lindisfari, Cantuarii, Boructuari, etc.

619 Cf. c. 14.

620 Cf. II, 2, p. 84, note 2.

621 They were probably joint kings of the Hwiccas.

622 “Scottish,” as usual, means Irish. There is another Dicul mentioned in III, 19. Stevenson suggests the identification of this Dicul with the Irish monk who wrote a geographical work, the “De Mensura Orbis Terrae,” but he lived in the ninth century.

623 Bosham, near Chichester. It was the favourite South Saxon abode of Harold and Godwine (Freeman, “Norman Conquest”).

624 Selsey, the island of the seal (“sea-calf”), south of Chichester. It was a royal “vill.” It became the episcopal see for the South Saxons at some time about 709 (cf. V, 18, _ad fin._ and note), transferred to Chichester in 1075.

625 Egfrid fell at the battle of Nechtansmere in 685 (_v._ c. 26), and Wilfrid was restored to his bishopric “in the second year of Aldfrid,” Egfrid’s successor (V, 19, p. 353). He was in Wessex with Caedwalla for part of the year 686 (cf. c. 16).

626 III, 13, note.

627 C. 13.

628 This English equivalent for “viaticum” is used by Stapleton in his translation (1565).

629 Calendars to show the proper days for commemorative Masses, cf. _infra_ “chronicle” (“annale”). The burial was generally on the day of death, hence “depositio” of the festival of a saint.

630 It must be remembered that this was a monastery of Northumbrians. But Oswald is said to have held an “imperium” over all England except Kent (II, 5).

631 C. 12, note.

632 The West Saxons, _v._ II, 5 and note. Cf. III, 7.

633 C. 13.

_ 634 v._ V, 7 _ad fin._ Like Caedwalla, a descendant of Ceaulin, “A king who deserves the name of great” (Bright), great both as a conqueror and a legislator. He was probably the first king to introduce written law into Wessex, viz., his famous “Dooms,” enacted by a West Saxon witenagemot in the early years of his reign.

635 Winchester. At this time Haedde was bishop there (c. 12). For the creation of a South Saxon bishopric _v._ V, 18 _ad fin._

636 Eddius says that Caedwalla sent for him and made him his counsellor; Wilfrid had befriended him when in exile.

637 Roger of Wendover calls him a _subregulus_.

638 Cf. I, 15.

639 Stoneham on the Itchen, near Southampton. For the preposition, cf. II, 14, p. 119, note 5.

640 Redbridge in Hampshire.

641 Pref., p. 3 and note; V, 18.

642 The Solent.

643 The Hamble.

644 Eutyches was Archimandrite of a monastery near Constantinople. He was condemned by the synod of Constantinople in 448, and by the council of Chalcedon in 451. He was the originator of the Monophysite heresy which denied the existence of the two natures, the Divine and human, in the Incarnate Son. Monothelitism, which was the subject of the controversy alluded to here, arose out of an attempt to reconcile the Monophysites by the assertion of one will and operation (activity, ἐνέργεια) in our Lord. It was condemned in the General Council of Constantinople, 680-681. In anticipation of this council various provincial synods were held, as well as the synod at Rome assembled by Pope Agatho, at which Wilfrid represented the English church (_v._ V. 19).

645 The year was 680 (cf. V, 24), but it falls in the eighth year of Hlothere of Kent, who succeeded in July, 673. For Egfrid, _v.s._ c. 5, _ad init._ Probably he succeeded in 671. Ethelred of Mercia succeeded in 675 (V, 24), so that Sept., 680, might easily fall in his sixth year; Aldwulf, of East Anglia, in 663 or 664 (_v._ II, 15; IV, 23). The eighth indiction, whether Cæsarean or Pontifical (_v.s._ c. 5, note), includes Sept. 17, 680.

646 Generally identified with Hatfield in Hertfordshire, but T. Kerslake (“Vestiges of the supremacy of Mercia”) supposes it to be Clovesho (Cliff-at-Hoe); _v.s._ c. 5, and note.

647 The five Oecumenical Councils which had been held before this time, viz., Nicaea, in 325; Constantinople, in 381-382; Ephesus, in 431; Chalcedon, in 451; Constantinople, in 553. For the Arian heresy, _v._ I, 8 (and note), where “madness” (“vesania”) is, as here, the word used to describe it. Macedonius was a “semi-Arian,” Eudoxius an Arian; both were bishops of Constantinople. Nestorius was consecrated Bishop of Constantinople in 428. He popularized the heresy which originated with Theodore, Bishop of Mopsuestia, 392-428. It consisted in emphasizing the human element in our Lord’s Nature to the practical exclusion of the Divine, as a reaction against Apollinarianism which explained away His real Humanity. “The Christ of Nestorius was, after all, simply a deified man, not God incarnate” (Gore, “Bampton Lectures”). Theodoret, Bishop of Cyrus in Syria (died 457) and Ibas, Bishop of Edessa, 435-457, were disciples of Theodore, Bishop of Mopsuestia, and opponents of Cyril of Alexandria, who is accused of Apollinarianism in the letter of Ibas.

648 Justinian I, 527-565.

649 The first Lateran Council, in 649, against the Monothelites. Martin I, Pope 649-655, died in the Crimea, exiled and imprisoned by the Emperor Constans II in consequence of his resistance to the heresy.

650 Constantine IV, more generally known as Constans II, 641-688.

651 We have here, under the auspices of an Eastern Archbishop, a clear enunciation of the doctrine which afterwards divided the east and west: the Double Procession of the Holy Spirit. The “filioque” clause, which formed no part of the Nicene Creed, nor of its Constantinopolitan recension, had been formally adopted at the Third Council of Toledo in 589 and at subsequent Spanish councils. The English prelates at Hatfield were probably influenced by this precedent.

652 Cf. Bede’s “History of the Abbots,” § 6.

_ 653 I.e._, St. Peter’s at Rome. The Monastery of St. Martin was on the Esquiline. It was founded by Pope Symmachus in honour of SS. Sylvester and Martin.

654 Cf. c. 1, notes. (For his life, v. Bede’s “History of the Abbots,” and the Anon. “History of the Abbots.”) He has not been mentioned before in this history. His ecclesiastical surname was Benedict, “Baducing” was probably his patronymic. He was of noble birth and a thegn of King Oswy, born in 628. He was the companion of Wilfrid on his first journey to Rome (V, 19). In his native province of Northumbria he founded the monasteries of Wearmouth (in 674) and Jarrow (_circ._ 681), where Bede’s life was passed, and enriched them with furniture, vestments, relics, pictures, and a library of valuable books which he brought from the Continent. The rule which he framed for his monasteries was Benedictine, compiled from seventeen different monasteries which he had visited. He died Jan. 12, 689.

655 Cf. V, 21. Bede’s “History of the Abbots,” and Anon. “History of the Abbots.” He added to Benedict’s library. He had been a monk at Ripon under Wilfrid, became Abbot of Jarrow in 681, and of Wearmouth in addition to Jarrow in 688. In 716 he resigned and set out for Rome, but died at Langres in the same year. Bede was trained under him (V, 24) and was probably the little boy left alone with him to recite the offices when the pestilence of 686 swept away the monks. (Anon. Hist. Abb. § 14.)

656 Cf. II, 20, _ad fin._, note.

657 Cf. c. 17, and note.

658 In the Council of Constantinople, 680-681 (_v.s._ c. 17 _ad init._, note.)

659 To St. Martin’s own church at Tours, where, as Abbot of St. Martin’s monastery at Rome, it was specially fitting that he should find burial.

660 Cf. III, 7, note.

661 “Princeps,” A.S. Ealdorman. The county of the Southern Gyrwas was South Cambridgeshire. Cf. III, 20, note.

662 Cf. c. 25. Bede tells us in the “Life of Cuthbert,” that she was a half sister of Oswy’s on the mother’s side. Her name survives in Ebchester on the Derwent, where she founded a nunnery; in St. Abb’s Head, near which she afterwards founded the double monastery of Coldingham; and in St. Ebbe’s, Oxford. She was the friend of Cuthbert, and it was to her exhortations to Egfrid that Wilfrid owed his release from prison.

663 Coldingham in Berwickshire. It was a mixed monastery. Cf. c. 25.

664 Ely. The Isle of Ely was her jointure from her first husband. She received the help and support of Aldwulf, king of East Anglia (II, 15; IV, 17, 23), her cousin (he was the son of Ethelhere and nephew of Anna). The monastery was founded in 673. It was exempted from the jurisdiction of the East Anglian bishop, and subject to Wilfrid.

665 III, 8, cf. III, 7, note. After her husband’s death she acted as regent for a time, then founded a monastery in the Isle of Sheppey, and became abbess of it. Thence she retired to Ely, where, after being a simple nun, she succeeded Ethelthryth as abbess. She was herself succeeded first at Sheppey, and afterwards at Ely, by her daughter Ermingild, widow of Wulfhere of Mercia.

666 Grantchester, near Cambridge.

667 A Roman sarcophagus. A number of fragments of very ancient stone coffins have been found there, built into the wall of the church (Mayor and Lumby).

668 “Audrey” is the popular form of the name Ethelthryth. A “tawdry lace” (_i.e._ St. Audrey lace) is a necklace; cf. “Winter’s Tale,” iv. 3. Hence our word “tawdry,” which possibly only derives its meaning from the cheap necklaces, etc., sold at St. Audrey’s fair at Ely on the saint’s day, October 17 (the day of her translation), but may also be a reminiscence of this anecdote.

669 The poem is (1) alphabetical; _i.e._, the first letters of the hexameter lines form the alphabet, and there are four additional couplets at the end, in which the first letters form the word “Amen”; (2) “serpentine,” reciprocal or echoing; _i.e._, the last half of the pentameter repeats the first two and a half feet of the hexameter. Such verses are common in mediaeval Latin, and are doubtless a development from the occasional instances of echoing lines which occur in the classical poets (_e.g._, Martial VIII, xxi, 1-2; IX, 97; Ovid, Fasti IV, 365-366), as the extreme form of that impulse to give emphasis by iteration which is a marked feature of Latin poetry, particularly of the Ovidian elegiac.

670 Agatha suffered 5th February, 251 A.D., in the Decian persecution, according to her “Acta” (the Diocletian, according to the Martyrology and Aldhelm). Eulalia was burnt to death at the age of twelve in the Diocletian persecution, having denounced herself. The legend tells that a white dove hovered over her ashes till snow fell and covered them. Tecla, the disciple of St. Paul, is said to have been the first virgin martyr. She was miraculously saved from her martyrdom and died in peace long after. Euphemia was torn by wild beasts at Chalcedon in 307 A.D. in the Diocletian persecution. Asterius, Bishop of Amasea, 400 A.D., says that he saw a tablet in the church at Chalcedon depicting her sufferings. We have thus very early evidence for her history. Agnes is said to have been beheaded in 304 A.D., in the Diocletian persecution, at the age of twelve or thirteen. The date of St. Cecilia is very uncertain; Fortunatus, Bishop of Poitiers, says that she died _circ._ 176-180 A.D., but another account places her martyrdom as late as the time of Diocletian. Her connection with music does not appear in the legends, and is probably due to the fact that Pope Paschal endowed the monastery which he built in connection with her church at Rome to provide for musical services at her tomb day and night.

671 She had not been a queen twelve years. The dates are probably these: she was born about 630 at Ermynge (Ixning) in Suffolk, and married to Tondbert in 652. Tondbert died in 655, and she was married to Egfrid (who must then have been only fifteen) in 660. Egfrid succeeded to the throne in 670 or 671, and it must have been in 672 that she retired to Coldingham. She was, therefore, queen for not more than two years, though perhaps we may accept the statement of the Liber Eliensis that Egfrid was sub-king of Deira for some years before his accession.

_ 672 I.e._, she had been buried sixteen years; _v.s._ c. 19.

673 Literally the water snake, ὕδρος, used generally for any serpent, and so = the Devil; _Chelydrus_ is similarly used (_v._ Ducange).

674 The Battle of the Trent in 679 (cf. V, 24). It was on the anniversary of Wilfrid’s expulsion; he is said to have foretold a calamity. The place may, perhaps, be identified with Elford-on-Trent, in Staffordshire; it is supposed that the name may be a reminiscence of Aelfwine. By this battle Mercia regained Lindsey, which never again became Northumbrian (cf. c. 12, _ad fin._).

675 Cf. c. 22, where he is called “King Aelfwine,” as also twice in Eddius. He may have been sub-king of Deira.

676 III, 11; V, 24. When Wilfrid took refuge in Mercia in 681, she and her husband expelled him “pro adulatione Egfridi regis” (Eddius).

677 The “Wergild,” _i.e._, pecuniary value set upon every man’s life according to his status (_v._ Stubbs, “Constitutional History”).

678 “Comes,” A.S. “gesith.” Above, Imma is described as “de militia ejus juvenis,” _i.e._, a young “king’s thegn” (the term applied to him in the A.S. version).

679 Towcester (“Tovecester,” in Domesday Book) in Northamptonshire, Doncaster, and Littleborough have all been suggested, but the place has not been identified. The name indicates that it had been a Roman station.

680 Sexburg. Cf. III, 8; IV, 19, p. 261, and note.

681 Cf. III, 24, 25; IV, 24; V, 24.

_ 682 Ibid._

683 Cf. _infra_, this Chapter. He was the son of Edwin’s elder brother, who died in exile after the invasion of Deira by Ethelric, king of Bernicia, in 589.

684 II, 9, foll.

685 Her sister, Heresuid, had married Ethelhere, brother of Anna, of East Anglia, whom he succeeded. In 647, when Hilda took the veil, Anna was still king.

686 III, 8, note.

687 Cf. II, 15; IV, 17.

688 A small cell, not otherwise known.

689 Hartlepool, _v._ III, 24, p. 190, note.

690 Bede is the sole authority for her life. A fifteenth century gloss on one of the MSS. has led to her being wrongly identified with the Irish Bega, the supposed foundress of St. Bees.

691 A Roman station on the Wharfe, now Tadcaster. Probably the nunnery was at Healaugh (Heiu’s _laeg_ = territory), three miles north of Calcaria. A gravestone bearing Heiu’s name has been found there.

692 Cf. c. 12.

693 His name does not appear in any of the lists of bishops. There is no evidence that a see of Dorchester (cf. III, 7, and note) existed at this time, except from this passage and the statement of Florence of Worcester to the effect that a fivefold division of the Mercian diocese took place in 679, that Dorchester was included in Mercia, and that Aetla was appointed as its bishop. Probably this latter statement is derived from Bede. It has been proposed to identify Aetla with Haedde, Bishop of the West Saxons (III, 7; IV, 12; V, 18), but it seems unlikely that Bede should not have mentioned their identity. The most probable explanation seems to be that a see was established about 679 at Dorchester (which may have been under Mercia at the time) and that Aetla was its bishop, but that it had only a very short existence.

694 Cf. _infra_, notes.

695 John of Beverley, “Inderauuda” (_v._ V, 2). He and Berthun (_ibid._) are said to have founded Beverley. He was consecrated Bishop of Hexham, probably in 687, transferred to York 705, when Wilfrid was restored to Hexham, and died in 721, soon after his retirement to Beverley (V, 6, _ad fin._). As Bishop of Hexham he ordained Bede both deacon and priest (V. 24). He had been a pupil of Archbishop Theodore (cf. V. 3).

696 Wilfrid II, Bishop of York. He succeeded John (V, 6) in 718, and was still Bishop of York in 731 when Bede finished the History (cf. V, 23). In 732 he resigned and was succeeded by Egbert (to whom Bede addressed the Ep. ad Egb., and who in 735 received the pallium as Archbishop of York). Wilfrid died in 745 (_v._ Continuation, 732, 735, and 745). His character is highly praised by Alcuin (De Sanct. Ebor.).

697 Hartlepool and Whitby, both apparently double monasteries.

698 Cf. II, 2, p. 84.

699 Dr. Stubbs suggests that this sub-king of the Hwiccas may possibly be the same as Osric of Northumbria, _v._ V, 23, and note.

700 The see was at Worcester. The foundation of the bishopric is assigned by Florence of Worcester to the year 679, the date of the alleged fivefold division of the Mercian diocese (_v.s._ p. 272, note 2), Bosel being appointed bishop.

701 Cf. c. 12 and note.

702 The consecration of Oftfor is generally placed in 691. It was after Wilfrid’s second expulsion, when he was acting as Bishop of Leicester. Theodore had died in 690, and Bertwald was not consecrated till 693 (_v._ V, 8).

703 So Florence of Worcester.

704 He was king of the Britons of Loidis and Elmet. It was probably to avenge the death of his nephew, Hereric, that Edwin conquered Loidis and drove out Cerdic.

705 Cf. c. 14, note.

706 Hackness, thirteen miles from Whitby and three to the west of Scarborough. It was a cell belonging to Whitby. At the dissolution under Henry VIII, it contained only four monks, of the Benedictine order (Dugdale, “Monasticon”).

707 She has been confused with Heiu and with Bega, _v.s._ p. 271, note 7.

_ 708 I.e._, the Prioress.

709 Obviously ballads, probably of a warlike character, existed before Caedmon, but he is regarded as the father of English sacred poetry. It is a question how far the new impulse arose independently among the Anglo-Saxons, or is to be connected with Old Saxon religious poetry of which the “Heliand” is the only extant specimen (cf. Plummer, _ad loc._). Of the mass of poetry attributed to Caedmon, much must be regarded as not his actual work. The fragment translated here by Bede has been accepted as genuine by most critics. It exists in the Northumbrian dialect at the end of the Moore MS. of Bede, and in a West Saxon form in other MSS., as well as in the Anglo-Saxon translation of Bede’s History, the Northumbrian version being the oldest.

710 “Villicus,” A.S. “tun-gerefa” = town-reeve, _i.e._, headman of the township. Cædmon was apparently a herdsman on a farm belonging to the monastery.

711 Cf. Levit., xi, 3, and Deut., xiv, 6.

712 Apparently reserved and kept in the Infirmary for the Communion of the dying.

713 Matins were sung soon after midnight.

714 Coldingham, _v.s._ c. 19 and note.

715 Not the Abbot of Iona who wrote the the life of St. Columba (V, 15, 21). This Adamnan is found in the Martyrology of Wilson, in Colgan’s “Lives of the Irish Saints,” and in Bollandus, “Acta Sanctorum.”

716 From the Vulgate, Ps. xciv, 2. (xcv in our Psalter.)

717 C. 19 and note.

718 The detached dwellings built round the principal buildings of the community. Irish monasteries were built after this fashion.

719 Wearmouth and Jarrow.

720 For Berct, cf. V, 24 (_sub_ 698), note. The circumstances which led to the invasion are not known.

721 The Picts north of the Forth, cf. c. 12, _ad fin._ Their king at this time was Bruide mac Bili, who was Egfrid’s distant kinsman. In 672 Egfrid had crushed a rising of Picts under the same king.

722 Cf. cc. 27-32. He had a mysterious intimation of the disaster at the hour of the king’s defeat and death, and warned the queen (Eormenburg), who was with him at Carlisle (_v._ Bede’s Life of Cuthbert, and the Anonymous Life). He is also said to have prophesied the king’s death a year before to Elfled, Egfrid’s sister (_v._ III, 24).

723 At Nechtansmere or Dunnechtan, identified with Dunnichen, near Forfar. Egfrid was buried in Iona, where Adamnan, the friend of his successor, was Abbot.

724 Cf. c. 5 _ad init._, note. If he succeeded in February, 670, this would be his sixteenth year.

725 III, 4, 27; IV, 3; V, 9, 10, 22, 24. His English birth and long residence in Ireland fitted him to be a mediator.

726 Vergil, Aen. II, 169.

727 The Dalriadic Scots (Cf. I, 1, note; I, 34) and the Britons of Strathclyde.

728 Cf. c. 12.

729 Abercorn on the Forth, cf. I, 12; IV, 12, and note.

730 III, 24, 25; IV, 23; V, 24.

731 Cf. III, 24, p. 190.

732 III, 24, and note. Elfled succeeded Hilda as abbess, and apparently ruled jointly with her mother.

733 Cf. V, _passim_, and Bede’s two lives of Cuthbert. His mother’s name is said by the Irish authorities to have been Fina. He had lived among the Irish islands (“in insulis Scottorum,” and “in regionibus Scottorum”) for the sake of study, according to Bede, but William of Malmesbury implies that Egfrid may have been responsible for his exile. He was a man of great learning and of scholarly tastes. In Bede’s “History of the Abbots,” we are told that he gave eight hides of land for a MS. which Benedict Biscop had brought from Rome.

734 Cc. 5, 17, 22.

735 Cc. 1, 5.

736 Apparently at one time joint-king with Hlothere. Certain dooms are ascribed to them both. According to Thomas of Elmham, he was killed in war against Caedwalla, king of Wessex, and his brother, Mul, who were at this time encroaching on Kent.

737 Mul seems to have usurped the throne for a time.

738 In 692 we find him reigning as joint-king with Swaebhard (V, 8 _ad fin._). He must have succeeded in 690, if Bede’s dates are correct; cf. V, 23, where it is said that he died on April 23, 725, after a reign of thirty-four and a half years.

_ 739 I.e._, 685.

740 C. 26 and note.

741 Cf. III, 16 and note.

742 As a boy he had been remarkable for his high spirits and love of athletic exercises. The rebuke of a little boy of three is said to have turned his thoughts to a more serious life, and a vision which he saw as he watched his sheep on the Lammermuir Hills on the night of Aidan’s death, led him to form the resolve of entering a monastery. (Bede’s Life of Cuthbert.)

743 Melrose; cf. III, 26 and note.

_ 744 Ibid._ and V, 9.

745 C. 12, p. 243, note 1.

746 C. 28; V, 9. Probably here “sacerdos” = priest, A.S. version: “masse-preost.” But Aelfric calls him bishop. The town of St. Boswells on the Tweed is called after him. For an instance of his prophetic spirit, _v. infra_, c. 28. It was his fame which drew Cuthbert to Melrose. When he saw the youth on his arrival, he exclaimed, “Behold a servant of the Lord!” He is generally supposed to have been carried off by the plague of 664. For an account of his last days spent in reading the Gospel of St. John with Cuthbert, v. Bede’s Prose Life of Cuthbert. The “codex” which they used was extant in Durham in Simeon of Durham’s time.

747 Cf. III, 3, p. 139, note 3.

748 Cf. I, 27 _ad init._

749 Much of the account given here is from the prose life.

750 The synod of Twyford, a mixed assembly of clergy and laity, met in the autumn of 684. The place is “perhaps where the Aln is crossed by two fords near Whittingham” (in Northumberland) (Bright). This is another instance of the preposition prefixed to the name, cf. II, 14, p. 119, note 5.

751 Cc. 12, 26.

752 Cf. c. 27, p. 288.

753 In 685.

754 Cf. c. 12 and note.

_ 755 Ibid._

756 Soon after Christmas, 686. In February, 687, his last illness began.

757 St. Herbert’s Island in Derwentwater. Strictly speaking, the Derwent flows through Derwentwater: it rises in Borrowdale. An indulgence of forty days was granted by Thomas Appleby, Bishop of Carlisle, in 1374 to pilgrims who visited the island.

758 Carlisle, called also Luel by Simeon of Durham.

759 In 687.

760 In St. Peter’s Church. In 875, when the monks fled from Lindisfarne before the Danes, his relics were removed, first to Chester-le-Street, then to Ripon, and eventually to Durham. Simeon of Durham says the body was found to be uncorrupted, when it was placed in the new Cathedral there in 1104.

761 The year in which he administered the bishopric falls between his restoration to York, Hexham, and the monastery of Ripon, and his second expulsion.

762 Cf. III, 25, _ad init._, and _infra_ c. 30. In the life of Cuthbert he is described as a man “magnarum virtutum” (miraculous powers?). Alcuin tells that he calmed the winds by his prayers.

763 698 A.D.

764 The Dacre, a small stream near Penrith. There are the ruins of a castle, and Smith says there is a tradition of a monastery on its banks.

765 Not the missionary in V, 11.

766 “Innumera miracula” are ascribed to him by Florence of Worcester.

767 III, 16, and note; IV, 27-30.

768 Ripon, _v._ III, 25, p. 194; V, 19.

769 Cuthbert and Eadbert (IV, 29, 30). His relics were removed with Cuthbert’s and finally interred at Durham.

770 IV, 26, and V, 18. He reigned from 685 to 705.

771 III, 26; IV, 12, 27, 28. He died in 686.

772 John of Beverley, _v._ IV, 23, p. 273, and note. Wilfrid administered the bishopric during the vacancy between Eata’s death and John’s consecration in 687.

773 Cf. _ibid._

774 Beverley. The present name is said to be derived from a colony of beavers in the Hull river. In 866 the minster was destroyed by the Danes, but it was repaired three years later. In 925 Athelstan restored it and made it collegiate, giving it lands and various privileges. (For the preposition, _v._ II, 14, p. 119, note 5.)

775 Supposed to have been at St. John’s Lee, near Hexham. The old name is Erneshow or Herneshaw. (Richard of Hexham, Folcard.)

776 The reading of the best MSS., “Clymeterium” (_v. ll._ clymiterium, climiterium, clymitorium) seems inexplicable. Smith reads “coemeterium,” probably on the authority of a gloss (“id est cimeterium”) on some of the later MSS., and it has generally been translated “cemetery.” The AS. version has “gebæd hus 7 ciricean” = oratory and church.

777 Acts, iii, 2-8.

778 This was Wilfrid’s second restoration. He recovered Hexham and the monastery of Ripon at the Synod on the Nidd in 705.

779 Bosa (IV, 12, 23) died _circ._ 705.

780 Watton in the East Riding of Yorkshire. (“Hodie Watton, _i.e._, humida villa ex aquis et paludibus quibus septa est.” Smith.) It is called Betendune by Folcard, the biographer of Bishop John.

781 For “studium” = medical treatment, _v._ Plummer, _ad loc._ Under the verb, _studere_, Ducange gives instances of this meaning: “Iussitque rex, ut studeretur a medicis”; Greg. Turon., vi, 32. “Episcopus, adhibito mulomedico, jussit ei (equo) studium impendere, quo scilicet sanari potuisset”; St. Audoënus, lib. 2; Vit. St. Eligii, 44.

782 Bishop John had studied under Theodore. Cf. IV, 23, note.

783 Note the tendency to hereditary succession in monasteries (_v._ Haddan and Stubbs, III, 337-338). Instances are, however, rare in England, though common in Ireland, where the clan system affected ecclesiastical preferments. Eanfled and Elfled at Whitby are not a case in point, as Eanfled did not precede her daughter, but was only associated with her in some way in the government of the monastery.

784 This “vill” was at South Burton (Folcard), now called Bishop Burton, between two and three miles from Beverley.

785 To redeem his fast, as the A.S. version explains.

786 St. Matt., viii, 14-15; St. Mark, i, 30-31; St. Luke, iv, 38-39.

787 At North Burton (Dugdale, “Monasticon”).

788 He lived till 745, according to Simeon of Durham.

789 There were probably two monasteries at Tynemouth, the one mentioned here, and another (_v._ Bede’s “Life of Cuthbert”), which had been a house of monks, but afterwards, when Bede wrote, had become a nunnery.

790 Breathing on the face and catechizing were practised in order to exorcise evil spirits from the hearts of catechumens (Bede, Opp. viii, 106).

791 The Saxon Chronicle is very exact: “Thirty-three years, eight months, and thirteen days.” This would date his episcopate from August, 687, to May, 721, for May 7th was observed as the day of his festival at Beverley.

792 Cf. c. 2.

793 Wilfrid II: _v._ IV, 23, p. 273, and note.

_ 794 I.e._, in 688. For Caedwalla, _v._ IV, 12 (and note), 15, 16.

795 Sergius I, 687-701.

796 Cf. II, 9, 14 and notes.

797 Cf. II, 14 and note.

798 By Benedictus Crispus, Archbishop of Milan. He died in 725.

_ 799 I.e._, Sergius was his godfather (cf. III, 7, where Oswald stands sponsor for Cynegils). The Saxon Chronicle says he also baptized him.

800 Justinian II. He succeeded in 685 and died in 711.

801 Cf. IV, 15, and note. Thus, according to Bede’s reckoning, he reigned from 688 to 725, but the date of his abdication is variously given.

802 Gregory II., 715-731, _v._ Preface, p. 2.

803 He was consecrated 26th March, 668, and died, as Bede says here, on 19th September, 690.

804 The church of SS. Peter and Paul. Cf. II, 3, p. 90.

805 They are elegiacs. Cf. I, 10.

806 Cf. II, 3, and _infra_ 19, 23.

807 The old Roman town Reculver, in Kent. A charter of 679 exists (the oldest original English charter extant) by which King Hlothere of Kent grants land in Thanet to Bertwald and his monastery.

808 Said to be the Inlade.

809 The see was, therefore, vacant for two years, possibly owing to the political troubles of the time, cf. IV, 26, _ad fin._ The further delay of a year between Bertwald’s election and consecration may have been caused by his desire to obtain greater weight as consecrated by the Primate of a neighbouring Church (Haddan and Stubbs, III, 229).

810 For Wictred, _v._ IV, 26, and note. Thomas of Elmham tries to identify Suaebhard with Suefred, son of Sebbi, king of the East Saxons (_v._ IV, 11, _ad fin._), and says that he made himself king of Kent by violence, but this seems very improbable.

811 He was Archbishop of Lyons. The Church of Lyons did not obtain the primacy over other metropolitan churches till the eleventh century, but apparently it held a leading position even before this time.

812 He was trained under Theodore and Hadrian in the School of Canterbury; cf. V, 23, _ad init._ The date of Gebmund’s death and the succession of Tobias cannot be earlier than 696, as Gebmund (_v._ IV, 12) appears to have been present at the Kentish Witenagemot of Bersted in that year. (Haddan and Stubbs, III, 238, 241.) Tobias died in 726.

813 III, 4, 27; IV, 3, 26, and _infra_ cc. 10, 22, 23, 24.

814 The name does not occur in any Celtic literature which we possess. All the evidence seems to show that the Celts have always called the English “Saxons.” “Ellmyn,” for Allemanni, occurs sometimes in Welsh poetry (Rhŷs, “Celtic Britain”).

815 The Frisians at this time occupied the coastland from the Maas to the region beyond the Ems. The Rugini are probably the Rugii (_v._ Tacitus, Germania, Chapter XLIII). They were on the shores of the Baltic, probably about the mouth of the Oder (the name survives in Rügen and Rügenwalde). They are found with other North German tribes in the army of Attila, and afterwards formed a settlement on the Lower Danube. The Danes were mainly in Jutland, Fünen, and the extreme south of Scandinavia. The Huns, who appeared in Europe towards the end of the fourth century and menaced both the Eastern and Western Empires, were, after Attila’s death, driven eastwards, and settled near the Pontus, disappearing among the Bulgarians and other kindred tribes. The Old Saxons, or Saxons of the Continent (cf. I, 15), occupied both sides of the Elbe. The name Saxon does not occur in the oldest accounts of the Germans. Probably it was a new name for a union of nations which comprised the Cherusci, Chauci, Angrivarii (and perhaps other tribes) of Tacitus. The Boructuari are the Bructeri in Westphalia (_v._ Zeuss, “Die Deutschen und die Nachbarstämme”).

816 Cf. IV, 27 (note) and 28.

817 Melrose; cf. III, 26; IV, 27, and _infra_ c. 12.

818 IV, 27. Cf. III, 26; IV, 12, 28; V, 2.

819 Cf. III, 3, 4, and notes; _i.e._, the monasteries which owed their origin to Columba and were included in the “province” of Iona. They are distinguished from those which are mentioned in c. 15 as “ab Hiensium dominio liberi.”

820 His baptismal name was Colum (_columba_ = a dove). He is said to have acquired the name of Colum-cille, because in his youth he was so constantly in the “cell” or oratory.

821 Jonah, i, 12.

822 Nothing more is known of him. Alcuin mentions him in his life of Wilbrord. His name is included in a list of the eleven companions of Wilbrord given in a life of St. Suidbert (_v. infra_ c. 11), but no value is to be attached to it (_v._ Haddan and Stubbs, III, 225). Bede distinctly says that he retired from missionary efforts after this unsuccessful attempt.

823 The story is told that at one time Rathbed was about to receive baptism at the hands of St. Wulfram, Archbishop of Sens, but drew back on being told that his ancestors were among the lost, refusing to go to Heaven without them. His perpetual wars with the Franks ended in his defeat and expulsion, and he died in 719.

824 The authority for Wilbrord’s life is Alcuin, who wrote it both in prose and verse. Wilbrord was born in 657 or 658 in Northumbria, and was handed over by his mother to the monks at Ripon in his infancy. His father, Wilgils, became a hermit on a promontory at the mouth of the Humber. At the age of twenty he went to Ireland for the sake of study and a stricter life. In 690 he set out for Frisland with eleven others, landed at Katwyk and went to Utrecht, which was afterwards his episcopal see (_v. infra_ c. 11).

825 They turned aside to Pippin on finding Rathbed obdurate. Pippin of Heristal, Mayor of the Palace of the Austrasian kings, had defeated the Neustrians at Testry in 687 and was now the actual ruler of the Franks, though it was his grandson, Pippin the Short, who first assumed royal power.

826 Cf. c. 9, p. 319, and note.

827 Roger of Wendover places their mission in 695. It must have been later than Wilbrord’s in 690.

828 “Satrap,” cf. Stubbs, Constitutional History, i, pp. 41-42. From this passage and similar notices of the Continental Saxons he infers that they had remained free from Roman influences and from any foreign intermixture of blood or institutions. “They had preserved the ancient features of German life in their purest forms.... King Alfred, when he translated Bede had no difficulty in recognizing in the satrap the ealdorman, in the villicus the _tungerefa_, in the vicus the _tunscipe_ of his own land.”

829 The year cannot be fixed.

830 The Church of St. Cunibert, Cologne (Gallican Martyrology, quoted by Smith).

831 Sergius I: _v.s._ c. 7.

832 Alcuin tells how he killed some of the sacred cattle of the god Fosite, a son of Balder, in Heligoland, and baptized three men in his well.

833 A life of him by Marcellinus (_v.s._ c. 9, note on Wictbert) is worthless historically. Besides what we learn from Bede, we have the date of his death (713) given by the “Annales Francorum.”

834 This was after Wilfrid’s second expulsion (V, 19). Bertwald was elected in July, 692, and returned from the Continent in August, 693 (_v.s._ c. 8).

835 The usual form of the name is Plectrude.

836 Kaiserwerth on the Rhine, where it is believed that his relics still remain in a silver shrine in the thirteenth-century church. (For the preposition, _v._ II, 14, p. 119, note 5.)

837 This was Santa Cecilia in Trastevere. The festival is 22nd November. As to the year, Mr. Plummer considers that an entry in an old calendar belonging to Epternach, near Trèves, Wilbrord’s own monastery, giving the date 695, is almost certainly by Wilbrord himself.

838 Utrecht. A distinction has been drawn between the two places, Wiltaburg, or Wiltenburg, being a village near Utrecht, but the names appear to be interchangeable.

839 The Church of St. Saviour. He also rebuilt a small church which had been destroyed by the pagans, and consecrated it in honour of St. Martin (Letter of St. Boniface to Pope Stephen). The cathedral stands on the site of this church.

840 Bede writes in 731. As Alcuin says Wilbrord lived to be eighty-one years of age, he must have died in 738 or 739. Boniface is fairly accurate when he says that he preached for fifty years.

841 Mr. Skene (“Celtic Scotland,” i., p. 219) has shown that the place cannot be Cunningham in Ayrshire, which was not in Northumbria, but in Strathclyde, and not at that time subject to Northumbria. He suggests Tininghame in East Lothian, which Simeon of Durham calls Intiningaham, and places in the diocese of Lindisfarne (C being a scribe’s error for T). Chester-le-Street (Saxon: Cunungaceaster) has also been suggested.

842 Melrose, _v._ III, 26; IV, 27; V, 9.

843 Cf. III, 19. On mediaeval visions, cf. Plummer, _ad loc._, and Bright, p. 144.

844 Vergil, Aen. VI, 268.

845 IV, 26; V. 1.

846 Cf. c. 23. He began life in the service of St. Cuthbert. He became first Prior, or Provost, then Abbot of Melrose, and succeeded Eadfrid, who died in 721, as Bishop of Lindisfarne. He enriched Lindisfarne with two treasures of art: a beautiful stone cross which he erected there, and a cover of gold and jewels for the Lindisfarne Gospels, written by Eadfrid in honour of St. Cuthbert. The book is now in the British Museum, but the cover is lost.

847 704-709. Cf. _infra_, c. 19, pp. 345, 356, and c. 24. He was the son of Wulfhere, but being a boy at the time of his father’s death, was passed over in favour of Ethelred, Wulfhere’s brother.

848 Ps. xxxi, 1, in the Vulgate (xxxii in our Psalter).

849 Bishop of Whitern; _v. infra_, cc. 18, 23.

850 Cf. 1 John, v, 16.

851 Acts, vii, 56.

852 The northern Irish, and of them only those who were independent of Iona (_v. infra_). The southern Irish had conformed much earlier; cf. III, 3, and note.

853 It is not clear whether Bede means that any Britons were converted by Adamnan. If so, they must have been Britons of Strathclyde. The Welsh only conformed 755-777. The reference may be to those of the Cornish Britons, subject to the West Saxons, who were led in 705 by Aldhelm’s letter to Geraint to adopt the Catholic Easter (_v. infra_, c. 18).

854 Ninth Abbot of Iona, 679-704, the author of the Life of St. Columba.

855 Of Northumbria. Aldfrid, who had studied in Iona during his exile, was his friend. Adamnan visited the king twice, first, circ. 686, when he obtained the release of the sixty Irish prisoners taken to England by Berct in 684 (_v._ IV, 26 _ad init._) and again two years later (cf. _infra_ c. 21, p. 372, note 2).

856 The Irish annals mention two voyages to Ireland subsequent to that in 686 with the prisoners, viz., in 692 and 697, after which he probably stayed there till after Easter, 704.

857 On 23rd September, 704. (The dates are those of Tighernach and the “Annales Cambriae.”)

858 Adamnan’s “De Locis Sanctis,” and Bede’s account here, are the only sources of information with regard to this bishop. Adamnan’s book is based on the narrative of Arculf compared with other authorities. Bede, again, in his own work on the the same subject, made selections from Adamnan, using also other authorities, _e.g._ Josephus.

_ 859 I.e._, he had copies made of it.

860 Nevertheless he quotes his own book rather than Adamnan’s.

861 Cf. Warren and Conder, “Survey of Western Palestine”: “Bethlehem, a well-built stone town, standing on a narrow ridge which runs east and west ... towards the east is the open market place, and, beyond this, the convent in which is the fourth century church of St. Mary, including the Grotto of the Nativity beneath the main apse.”

862 “Vulturnus” seems to be distinguished from its Greek equivalent, “Eurus.”

863 The Basilica of the Anastasis was completed by Constantine in 335 A.D., and destroyed in 614 by Chosroes II, King of Persia. Other ancient travellers besides Arculf describe the Holy Places. Eucherius, writing about 427-440, mentions the Martyrium, Golgotha and the Anastasis, and describes their respective sites in similar terms. Theodorus (about 530 A.D.) alludes to the Invention of the Holy Cross by Helena, but the earliest authorities do not connect her with it.

864 “Brucosa.” The adjective is not found in the dictionaries. But Ducange has the following words from which one may, perhaps, infer an adjective of kindred meaning: “_Brua_, idem quod supra _Brossa_, silvula, dumetum,” “_Bruarium_, ericetum,” and “_Broca_, ager incultus, dumetum.”

865 The Basilica of the Ascension, on the summit of Mount Olivet, is mentioned by the Pilgrim of Bordeaux who was in Jerusalem in 333 A.D. No traces of the church have been found. He also speaks of the Anastasis, which was being built at the time.

866 Saewulf (1102 A.D.) writes: “Below is the place called Golgotha, where Adam is said to have been raised to life by the Blood of our Lord which fell upon him, as is said in the Passion, ‘And many bodies of the saints which slept arose.’ But in the sentences of St. Augustine we read that he was buried in Hebron, where also the three patriarchs were afterwards buried with their wives, Abraham with Sarah, Isaac with Rebecca, and Jacob with Leah, as well as the bones of Joseph which the children of Israel carried with them from Egypt.”

867 He died at Driffield (supposed to mean the “field of Deira”), in the East Riding of Yorkshire, on 14th December, 705 (Saxon Chronicle).

868 Bede and the Chronicle do not mention the usurper Eadwulf, who held the sovereignty for eight weeks. With Aldfrid the greatness of Northumbria, which had begun to decline after Egfrid’s defeat and death, passed away, except for a brief revival in the time of Eadbert and his brother, Archbishop Egbert. Osred was a tyrannical and lawless boy, and a period of political and ecclesiastical trouble set in (cf. Bede, “Epistola ad Egbertum”; Boniface, Ep. 62, etc.).

869 III, 7; IV, 12.

_ 870 Infra_ c. 23. He has been mentioned, c. 13, _ad fin._ He studied under Aldhelm at Malmesbury (_v. infra_).

871 The greatest scholar of his time and the man of widest influence as a teacher. He was a West Saxon, of royal blood, born about 639; he studied first under Hadrian in the School of Canterbury, then under Maildufus (_v. infra_), was ordained priest by Bishop Hlothere (Leutherius, _v._ III, 7), and about the year 675 became Abbot of Malmesbury, which under his rule grew to be a place of importance and attracted crowds of students. On one occasion he went by invitation of Pope Sergius to Rome. He became Bishop of Sherborne, when in 705 the West Saxon diocese was divided (_v. infra_). He died in 709 in the little church of Doulting in Somerset and was buried in St. Michael’s Church at Malmesbury. He greatly strengthened the Church in Wessex by his influence with King Ini and his zeal in building churches and monasteries in various places. His widespread influence, as well as his generous use of it, is shown by his letter to Wilfrid’s clergy after the Council of Estrefeld, exhorting them to remain faithful to their bishop (v. Haddan and Stubbs, III, 254).

872 In 705. The bishopric of the West Saxons was the only one which Theodore did not subdivide. The delay may have been due to the political disturbances of the time, and these had come to an end under the rule of Ini. Haedde’s death removed a further difficulty. He seems to have resisted Bertwald’s attempt to divide the diocese, for we find in 704 a council threatening the West Saxons with excommunication if the division is not carried out. Hampshire, Surrey, and, for a time, Sussex, were assigned to Winchester; Berkshire, Wiltshire, Dorsetshire, and Somersetshire to Sherborne (Haddan and Stubbs, III, 276), but the authorities differ on this point. After the Conquest, the combined bishoprics of Sherborne and Ramsbury (founded in 909 for Wiltshire) had their see established at Old Sarum.

873 Cf. Preface, p. 3, and note, and IV, 16. In 744 he resigned his see and died in 745. It appears from a letter of Boniface to him that he became blind in his old age.

874 Malmesbury. It was founded by an Irish monk and scholar, Maildufus (Irish “Maelduib”), as a small settlement living under monastic rule (_v.s._ note on Aldhelm).

875 His letter to Geraint or Gerontius, king of Dumnonia (Devon and Cornwall). A West Saxon synod in 705 appointed Aldhelm to write a book, “quo maligna haeresis Britonum destrueretur” (Faricius, Life of Aldhelm). He appears to have influenced only those Britons who were subject to the West Saxons. Devon and Cornwall did not finally conform to the Catholic Easter till early in the tenth century.

876 Cf. IV, 10 (note on Hildilid).

877 A poet of the fifth century (circ. 450), author of a poem called “Carmen Paschale.” He translated it into prose and called it “Opus Paschale.” Aldhelm wrote his prose work first.

878 His style is turgid and grandiloquent, and, owing to the high estimation in which he was held, his influence in this respect on contemporary writing was harmful.

879 Cf. _infra_ c. 23. A letter to him from Archbishop Bertwald is extant. We do not know how long he lived. We have his signature to a charter of 739.

880 Cf. IV, 15. The see was established at Selsey. The date of this event is not known (Matthew of Westminster is the only authority for 711). Bede indicates it very vaguely (“quibus administrantibus”), and does not make it clear to whose administration he alludes. The more obvious reference is surely to Daniel and Aldhelm, the passage about Forthere being parenthetical, but the other view has the authority of Haddan and Stubbs (III, 296), viz., that he means Daniel and Forthere, and that thus the date is fixed to some time after Aldhelm’s death (709).

881 Selsey, cf. IV, 13, 14.

882 The vacancy was filled in 733 by the appointment of Sigfrid (_v._ Continuation).

883 Cf. c. 18, _ad init._ His fourth year was 709.

884 C. 13 and _infra_ c. 19 _ad fin._, and c. 24. For a similar action, cf. Caedwalla and Ini (_v.s._ c. 7) and (_infra_) Offa.

885 Constantine I, 708-715.

886 709-716. St. Boniface (Letter to Ethelbald) gives Ceolred a very bad character, and says that he died impenitent at a banquet, seized with sudden madness. He alludes to him and Osred of Northumbria as the first kings who tampered with the privileges of the Church.

887 III, 30, and IV, 6. Sighere reigned jointly with Sebbi. They were succeeded by Sebbi’s sons, Sighard and Swefred (IV, 11). Offa probably succeeded them just before this time (709); William of Malmesbury says he reigned for a short time. He was succeeded by Selred (d. 746).

888 St. Matt., xix, 29; St. Mark, x, 30; St. Luke, xviii, 30.

889 Oundle in Northamptonshire, where he had a monastery on land given him by Wulfhere of Mercia. For the form of the name, cf. _infra_, “in provincia Undalum.” Here the preposition is prefixed as often; _v._ II, 14, note. Wilfrid died on a Thursday in October: there is some uncertainty about the day of the month.

890 Cf. the epitaph (_infra_) and c. 24, where Bede places his consecration in 664. This is supported by William of Malmesbury, but Eddius says he was bishop for forty-six years.

891 Ripon, _v. infra_, p. 56. In the tenth century, Odo, Archbishop of Canterbury, removed certain relics to Canterbury, believing them to be the body of Wilfrid. At Ripon it was maintained that the relics were those of Wilfrid II.

892 Our main authority for the life of Wilfrid is Eddius (_v._ IV, 2). Bede’s account is remarkable for its omissions, though it gives a few facts which Eddius omits.

893 His birth must be placed in 634 (cf. _infra_, his consecration at the age of thirty). His father was a Northumbrian thegn. He is said to have had an unkind stepmother. He was sent by his father to the court of Oswy, thence, by Eanfled (cf. II, 9, 20; III, 15, 24, _et saep._) to Lindisfarne, at that time under the rule of Aidan.

894 III, 8. He was the son of Eadbald (II, 5, 6, 9, _et saep._). Eanfled’s mother was the sister of Eadbald, the Kentish princess Ethelberg (“Tata”), wife of Edwin (II, 9, 11, 20).

895 II, 18 _et saep._

896 IV, 18, and note.

897 Cf. III, 25. Annemundus was the name of the Archbishop. Dalfinus, Count of Lyons, was his brother. Eddius makes the same mistake.

898 A daughter of the Count.

899 He presented Wilfrid to the Pope, Eugenius I. A leaden “bulla” with the name of Boniface, Archdeacon, inscribed upon it was found at Whitby not long ago.

_ 900 I.e._, to Annemundus.

901 This seems to be another mistake in which Bede follows Eddius. It was probably Ebroin (_v._ IV, 1, note), Mayor of the Palace to her infant son Clothaire III, who put Annemundus to death. Baldhild was, however, regent at the time. Eddius calls her a Jezebel, but all that we know of her shows her to have been a most pious and charitable lady, and she has been canonized by the Church. She was especially active in her efforts to stop the traffic in slaves. She herself, though she is said to have been of noble English birth, had been sold as a slave into Gaul. She was married first to Ercinwald, Mayor of the Palace, the predecessor of Ebroin (_v._ III, 19), and afterwards to Clovis II, King of Neustria and Burgundy, 638-656. Baldhild ended her life in the monastery of Chelles (_v._ III, 8, and note).

902 III, 14, 21, 24, 25, 28. He was a friend of Coinwalch of Wessex, from whom, as Eddius says, he learned to love the Roman rules.

903 Possibly Stamford, in Lincolnshire; more probably, since the land belonged to Alchfrid, Stamford Bridge, on the Derwent, in Yorkshire.

904 Cf. III, 25, where the extent is given as forty families, _i.e._, “hides.”

905 Cf. III, 7, 25, 28; IV, 1, 12. For the Gewissae, _v._ II, 5 and note.

906 At the synod of Whitby, 664 (III, 25).

907 Tuda (III, 26) had died of the plague of 664. For Wilfrid’s consecration, _v._ III, 28, _ad init._, and note. Agilbert was not Bishop of Paris till 666 (cf. III, 25, p. 194, note).

908 Cf. III, 28, and note. Wilfrid did not return to Britain till 666. Bede omits the story of his shipwreck on the coast of Sussex, and says nothing of the three years spent as Abbot of Ripon, whither he retired on finding Ceadda installed in his place. During this time he acted occasionally as Bishop for Mercia, where the see was vacant by the death of Jaruman in 667, and for Kent, during part of the vacancy between the death of Deusdedit in 664 and Theodore’s arrival in 669.

909 The same Witan which elected Wilfrid decided to transfer the Northumbrian see from Lindisfarne back to York, where Paulinus had originally established it.

910 In 678, _v._ IV, 12, and note. Bede passes over nine years of ceaseless activity in the diocese. It was during this time that Wilfrid built his great churches.

911 Eddius says that he went there by his own wish. This is not the occasion referred to in III, 13 (_v._ note, _ad loc._). Ebroin, from motives of private enmity (Wilfrid had helped his enemy, Dagobert II of Austrasia), attempted to bribe Aldgils to kill or surrender Wilfrid, but his offer was indignantly rejected.

912 Cc. 10, 11; cf. III, 13.

913 On the way he visited Dagobert II of Austrasia, and Perctarit, king of the Lombards.

914 At a council of fifty bishops held in the Lateran in 679. Theodore had sent documents stating his side of the case in charge of a monk named Coenwald. For Agatho, _v._ IV, 18. The decision was that Wilfrid should be reinstated in his bishopric and the intruding bishops removed, but that afterwards he should appoint coadjutors who should be consecrated by the Archbishop.

915 This council was held in 680 in preparation for the Council at Constantinople in 680-681, against the Monothelites (cf. IV, 17, 18, and notes).

916 In 680. Here Bede strangely omits important events. On Wilfrid’s return to Northumbria he was accused of having procured his acquittal by bribery and was imprisoned for nine months, first at Bromnis (unidentified) and then at Dunbar. Being released at the request of Aebba, Abbess of Coldingham (_v._ IV, 19, 25), who was Egfrid’s aunt, he went first to Mercia and then to Wessex, but was expelled from both provinces. Egfrid’s sister Osthryth was the wife of Ethelred of Mercia, and in Wessex the king, Centwine, had married a sister of the Northumbrian queen, Eormenburg.

917 IV, 13.

918 IV, 13, 16. His connection with Caedwalla of Wessex is to be placed here (IV, 16).

919 In 686 he was restored to the bishopric of York and the monastery of Ripon. The diocese over which he was now placed was greatly circumscribed. Lindsey and Abercorn, besides having been detached by the subdivision, had both ceased to belong to Northumbria; Lindisfarne and Hexham were separate bishoprics and were merely administered by Wilfrid till the appointment of Eadbert to Lindisfarne and of John to Hexham. The restoration of Wilfrid was brought about by Theodore who had become reconciled to him and induced Aldfrid to allow him to be reinstated.

920 This was his second expulsion, in 691. Dissensions had arisen about various matters. The most important were the attempt, resisted by Wilfrid, to form Ripon into a separate see, and the requirement that he should accept the decrees of Theodore of 678. To accept these would have been equivalent to a rejection of the Pope’s judgement in his case.

921 Bede omits here Wilfrid’s second sojourn in Mercia (eleven years), when he acted temporarily as Bishop of the Middle English (he alludes to it in IV, 23), and the great Council, representative of the whole English Church, summoned by Aldfrid in 702 and held at a place in Northumbria (unidentified; possibly Austerfield in the West Riding of Yorkshire) called by Eddius “Ouestraefelda” and “Aetswinapathe” (supposed to mean “at the swine’s path,” or “Edwinspath”). At this Council Wilfrid was excommunicated and deprived of all his possessions except the monastery of Ripon. He appealed again to the Apostolic see and returned to Mercia. Probably in the following year he set out for Rome, visiting Wilbrord in Frisia by the way (cf. III, 13).

922 John VI, 701-705. Bertwald had sent envoys to represent Wilfrid’s opponents. The investigation took four months, during which seventy sittings of the Council were held.

923 Bertwald was admonished to hold a synod and come to an agreement with Wilfrid. In the event of failure, both parties were to appear in Rome. The letter is cautious and conciliatory in tone.

924 Cf. _supra_, p. 352.

925 Cf. _supra_, p. 349.

926 Meaux, cf. IV, 1 (Meldi).

927 III, 13, and note; _infra_ c. 20.

928 Ethelred of Mercia had resigned his throne and was now Abbot of Bardney; cf. III, 11, and IV, 12, p. 241, note.

929 Cc. 13 and 19, _ad init._; cf. c. 24.

930 Cf. c. 18, _ad init._ He received his envoys courteously, but refused to alter his decision for any “alleged writings from the Apostolic see.” But Eddius says he repented on his deathbed.

_ 931 Ibid._

932 In 705. It was a Northumbrian council, not, like Estrefeld, representative of the whole Church. Bertwald was present and adopted a conciliatory line.

933 He was restored only to Hexham and to his monastery at Ripon. Bishop John, on the death of Bosa about this time, was transferred to York; _v.s._ c. 3, _ad init._

934 Oundle, _v.s._ p. 346, note 4.

935 Or Cudwald. A Cuthbald succeeded Sexwulf (IV, 6) as Abbot at Medeshamstead. He is, perhaps, identical with the Abbot of Oundle.

936 Cf. _supra_, p. 346, and III, 25.

_ 937 I.e._ 710. But Hadrian left Rome in 668 (_v._ IV, 1), and Bede says he died forty-one years after that event. This would be in 709.

938 Cf. Preface and IV, 1.

_ 939 Ibid._

940 St. Augustine’s, Canterbury; cf. IV, 1, _ad fin._

941 Cf. Preface and note.

942 III, 13, and note.

943 A.S. version: Mafa. For the Roman style of Church music, cf. II, 20, _ad fin._

944 IV, 12, 23; V, 3.

945 In 710. Naiton, or Nechtan mac Derili, succeeded in 706. The northern Picts had received Christianity through Columba (III, 4). Naiton is said to have been converted to Roman usages by a missionary named Boniface, who was probably an Irishman, St. Cuiritin. Naiton did not succeed in forcing all his people to adopt them, but in 717 he expelled the Columban clergy who refused to conform.

946 IV, 18 and note.

947 Wearmouth (_ibid._) and Jarrow, Bede’s own monastery (_v. infra_, c. 24). Though they were some distance apart, Wearmouth and Jarrow formed together one monastery.

948 IV, 18.

949 II, 2, p. 85, note.

950 Wood being the usual material, cf. III, 4, “Candida Casa.” The locality of the church is not known. Rosemarkie, on the Moray Frith, and, more probably, Restennet, near Forfar, have been suggested.

951 The letter has been supposed to have been written by Bede himself.

952 Plato, Rep. 473, D.

953 Exod., xii, 1-3. (The quotations are from the Vulgate.)

954 Exod., xii, 6.

_ 955 Ibid._, xii, 15.

956 Exod., xii, 15.

_ 957 Ibid._, xii, 17.

958 Numbers, xxxiii, 13.

959 Exod., xii, 17-19.

960 1 Cor., v, 7.

961 St. John, i, 29.

962 Levit., xxiii, 5-7.

963 Cf. Bede’s “Expositio in Marci Evangelium” (Opp. X, 2), where he says that St. Mark founded the Church in Alexandria, and taught the canonical observance of Easter; and Opp. VI, 235 (De Temp. Rat.).

964 Levit., xxiii, 8.

965 This was an error of the Latins in the fifth century. The object was to make it possible for Good Friday to fall on the fourteenth of the month Nisan, which they believed to be the actual day of the Crucifixion, and to keep Easter Day entirely clear of the Jewish festival.

_ 966 I.e._ Alexandrians.

967 Gen., i, 16.

968 The Itala.

969 Mal., iv, 2.

970 Habak., iii, 11 (from the Itala).

971 The Pelagians; I, 10, and note; cf. I, 17.

972 The reference must be to p. 364, “the apostolic tradition.” For the nineteen years’ cycle, cf. III, 3 (Anatolius).

973 The celebrated Bishop of Caesarea, called also Eusebius Pamphili, a name which he adopted from devotion to his friend, Pamphilus. How much he had to do with the nineteen years’ cycle seems altogether uncertain. He took a leading part in the Council of Nicaea (325 A.D.), but there is no proof that the Council formally adopted the cycle, as has been supposed. It had been in use long before, but it may have received authoritative sanction at Nicaea. Eusebius wrote a treatise on Easter, of which a fragment is extant.

974 A presbyter of Caesarea, the founder of the famous library in that place. He was martyred in 309 A.D. Eusebius wrote his life, but the work is lost.

975 Archbishop of Alexandria, 385-412. He made a cycle of 418 years (19 × 22) for Theodosius, and reckoned the days on which Easter would fall for 100 years from the first year of the consulate of Theodosius (380 A.D.).

976 The great Archbishop of Alexandria, 412-444. He shortened the cycle of Theophilus, making a cycle of ninety-five years (19 × 5), for the sake of convenience. Part of his “Computus Paschalis” remains.

977 A monk of the Western Church in the sixth century. The surname, “Exiguus,” refers, not to his stature, but to his humbleness of heart. Our method of dating from the Birth of Christ was begun by him. He revived the cycle of Victorius (or Victorinus) of Aquitaine (463 A.D.), hence called Dionysian. It was a cycle of 532 years, _i.e._ the lunar cycle of 19 × the solar cycle of 28.

978 Cf. p. 369, note 5.

979 Job, i, 20.

980 Gen., xli, 14.

981 St. Matt., xvi, 18.

982 Acts, viii, 20 (Vulgate). The origin of this form of tonsure was attributed to Simon Magus.

983 Gal., v, 24.

984 St. James, i, 12.

985 Cf. c. 15 and notes. It is uncertain whether this incident is to be connected with Adamnan’s first or second visit to King Aldfrid.

_ 986 I.e._, Ireland; cf. c. 15.

987 Cf. _supra_, p. 359, note 1.

988 Cf. c. 18 and note; cc. 19, 20, 24. He was killed in battle, but neither the locality nor the war is known.

989 He reigned two years, _v. infra_ c. 23. He belonged to a younger branch of the royal house of Northumbria. His father’s name was Cuthwine, and Ceolwulf, who succeeded Osric (c. 23), was his brother.

990 Or, perhaps, “bishop;” cf. III, 4, note. For the circumstances which led Egbert to undertake his work among the Columban monasteries, _v.s._ c. 9. As the events narrated there were prior to 690 (Wilbrord’s mission to Frisia), we may, perhaps, assume that he had been labouring during this long interval among the Columban monasteries in Ireland. In III, 4, Bede places Egbert’s arrival in Iona a year earlier.

991 Rom., x, 2.

992 Cf. p. 372. This seems to be the meaning of the somewhat obscure sentence, “... celebrationem, ut diximus, praecipuae solemnitatis sub figura coronae perpetis agere perdocuit.”

993 For the conversion of the Britons to Roman usages, _v._ cc. 15 and 18, notes.

994 This is accurate enough in round numbers. Aidan’s mission (_v._ III, 3) was probably in 635.

_ 995 I.e._, 24th April. According to the Celtic rule, Easter Day could never have been so late, 21st April being the latest possible day, while the Romans might celebrate as late as 25th April.

996 Osric had succeeded in 718. Simeon of Durham says he was a son of King “Alfrid.” It has been suggested (Dr. Stubbs, in Dict. of Christian Biog.) that this may mean Alchfrid, son of Oswy (III, 14, _et saep._), further, that this Osric is to be identified with the Hwiccian sub-king, mentioned in IV, 23, who may have found a refuge in Mercia, when Alchfrid was disinherited. Against this it has been maintained that the statement of Simeon of Durham may, with greater probability, be referred to Aldfrid, the successor of Egfrid and father of Osred.

997 Cf. IV, 26, and V, 8.

998 From Bede we should infer that they all succeeded in 725, and the evidence of charters goes to show that Eadbert and Ethelbert began to reign jointly in that year. Florence of Worcester makes Eadbert and Ethelbert reign successively, and William of Malmesbury gives successive reigns of considerable length to all three brothers. This prolongs Alric’s life beyond probability, and as his reign rests on no early evidence, Dr. Stubbs is inclined to set it aside altogether.

999 Cf. c. 8.

1000 Cf. II, 3 and note; III, 14.

1001 Consecrated in 727 (Saxon Chronicle) and died in 739 (Simeon of Durham).

1002 This must refer to the battle of Tours in 732, in which Charles Martel defeated the Saracens. As the Ecclesiastical History was finished in 731, this passage must be regarded as a later insertion. For Bede’s view with regard to the Saracens, _v._ his theological works _passim_. He believed them to be the descendants of Ishmael.

1003 In 729; _v.s._ c. 22.

1004 Cf. _supra_, this chapter, _ad init._

1005 Cf. Preface, note 1, and the Continuation.

1006 Cf. c. 22, _ad init_ and note.

_ 1007 I.e._, since 29th June, 693; _v.s._ c. 8, _ad fin._

1008 He received the pall in 733 and died in 734; cf. Continuation.

1009 Bredon in Worcestershire.

1010 Cf. Preface; IV, 16; V, 18.

_ 1011 I.e._, of the East Saxons. He died in 745; _v._ Continuation.

1012 Called also Worr. In the Act of the Council of Clovesho in 716 he signs as Bishop of Lichfield (to which at this time Leicester was united) along with his predecessor, Hedda, but the authenticity of the Act is not fully established, and it is generally supposed that he succeeded in 721. At his death in 737 (Simeon of Durham) Leicester was finally separated from Lichfield.

1013 Cf. _supra_, p. 378.

1014 The following list of the English bishoprics at the time when Bede closed his history [731 A.D.], will enable the reader to recognize those which belonged to each separate kingdom:

KINGDOMS; SEES; PRELATES. Kent; Canterbury; Tatwine. Rochester; Aldwulf. East Saxons; London; Ingwald. East Angles; Dunwich; Aldbert. Elmham; Hadulac. West Saxons; Winchester; Daniel. Sherborne; Forthere. Mercia; Lichfield (to which Leicester had been reunited in 705); Aldwin. Hereford; Walhstod. Worcester; Wilfrid. Lindsey (Sidnacester); Cynibert. South Saxons; Selsey; Vacant. Northumbria; York; Wilfrid II. Lindisfarne; Ethelwald. Hexham; Acca. Whitern; Pechthelm.

1015 Aldbert was Bishop of Dunwich, Hadulac of Elmham.

1016 Cf. c. 18.

1017 Cf. _supra_, p. 379, note 6.

_ 1018 I.e._, in Herefordshire. It is not certain when the see of Hereford was founded. Besides Putta (_v._ IV, 2, and note), Florence of Worcester mentions Tyrhtel and Torthere as predecessors of Walhstod.

1019 This is Wilfrid, Bishop of Worcester, contemporary with Wilfrid II of York (_v._ IV, 23; V, 6). He succeeded St. Egwin, whom Bede strangely omits to mention, the successor of Oftfor (IV, 23). For the Hwiccas, _v._ II, 2, p. 84, and for the see of Worcester, IV, 23, p. 273, note 7.

1020 Cf. Preface, p. 4, and IV, 12. For Lindsey as a separate bishopric, _ibid._

1021 Cf. IV, 16.

1022 Cf. c. 18, _ad fin._, and notes.

1023 He was a son of Penda’s brother, Alweo. He had lived at one time in retirement near the hermitage of St. Guthlac, flying from the enmity of Ceolred, but on the death of the latter in 716, he succeeded to the throne. Though he is not included in Bede’s list of Bretwaldas (II, 5), he established the supremacy of Mercia for twenty years over all England south of the Humber, till in 754 Wessex freed itself in the battle of Burford. For his wars with Wessex and Northumbria, _v._ Continuation, _sub_ 740 and 750. There is a charter of his dated 749 in which he grants certain ecclesiastical privileges, “pro expiatione delictorum suorum.” His oppression of the Church and his private life are rebuked in the letter of Boniface and five German bishops addressed to him (_v._ Haddan and Stubbs, III, 350).

1024 Wilfrid II, _v._ IV, 23, and note; cf. V, 6.

1025 Cf. c. 12, p. 331, and note.

1026 III, 13, and note; cf. IV, 14; V, 20.

1027 Cf. cc. 13, 18. For the “White House” (Whitern), _v._ III, 4, and note. About this time (the exact date is not known) it became an Anglian see, a fact which indicates that in spite of the defeat of Egfrid in 685, which freed the Northern Picts, the Picts of Galloway were still subject to Northumbria. The bishopric came to an end about the close of the century, when the Northumbrian power had fallen into decay.

1028 The Scots of Dalriada (I, 1). They had recovered their liberty after the defeat and death of Egfrid; cf. IV, 26.

1029 Cf. _ibid._, and p. 376, note 1.

1030 External peace apparently. For the internal state of Northumbria, _v.s._ p. 378.

1031 For the accuracy of these dates, cf. the notes on the events as they occur in the narrative.

1032 The length of his pontificate is not mentioned in the narrative.

1033 This and the two following entries are not in the narrative.

1034 Ida was the first king of Bernicia, and one of the leaders of the English invasion. He conquered the country about Bamborough, which he is said to have founded (cf. III, 6), and settled his people here. Deira, which was for a time a separate kingdom, was finally united to Bernicia under the strong rule of Oswald, Ida’s great grandson (_ib. ad fin._), who through his mother, Acha, was descended also from the royal house of Deira.

1035 By Scotland, as usual, Ireland is meant.

1036 Wulfhere’s death is not mentioned in the narrative.

1037 This is not in the narrative. For Osthryth cf. III, 11; IV, 21.

1038 Not in the narrative. Berctred is probably to be identified with Berct in IV, 26 _ad init_. (Ulster Annals: “Brectrid”; Sax. Chron.: “Briht.”)

1039 Above it is said that he succeeded in 675, making his reign twenty-nine years, and this agrees with the Saxon Chronicle. Wilfrid, on his return to England in 705, found him already an abbot. (V, 19.)

1040 Not in the narrative. Bertfrid was Osred’s chief ealdorman, and was besieged with him in Bamborough by the usurper Eadwulf; cf. p. 342, note 2. We find him acting as spokesman in the Council on the Nidd (V, 19, p. 356) in demanding to have the Papal letters translated into English.

1041 For Bede’s life, _v._ Introduction.

1042 IV, 18, p. 257, note 3.

_ 1043 Ibid._

_ 1044 Ibid._, note 4, cf. V, 21.

1045 John of Beverley, IV, 23; V, 2-6.

1046 For a full account of Bede’s works, _v._ Plummer, vol. I, Introduction, or Dictionary of Christian Biography, _s.v._ “Beda.” Besides the works mentioned in this list, the following are certainly genuine:

The short “Epistola ad Albinum” (sent with a copy of the Ecclesiastical History).

“Retractationes in Acta.”

“Epistola ad Egberctum.”

“De locis Sanctis” (to which Bede alludes in V. 17). A number of other works, some certainly, others probably spurious, and a few possibly genuine, have been attributed to him.

1047 An answer to questions put to him by Nothelm (_v._ Preface, p. 2, note 4, and Continuation, _sub_ 735).

1048 “Parabolae” = comparisons. “Parabolae Salomonis” are the first words of the Book of Proverbs in the Vulgate.

_ 1049 I.e._, St. Paul.

1050 Isa., xxiv, 22.

1051 III, 3, note; cf. III, 25, p. 198.

1052 A priest of Nola in Campania. He was of Syrian extraction, but born at Nola, and ordained priest _circ._ 250 A.D. He was persecuted under Decius, and again under Valerian, but escaped. His history is told in the poems of Paulinus, Bishop of Nola (409-431).

1053 This work is not known to exist. Probably the saint is Anastasius the Younger, Patriarch of Antioch, killed in 610 by the Jews in a sedition on 21st December, and in the Roman martyrology honoured on that day as a martyr (_v._ Butler, “Lives of the Saints”).

1054 Cf. IV, 26-32.

1055 For Benedict and Ceolfrid, _v._ IV, 18. Huaetbert belonged to the monastery of Wearmouth and Jarrow from his earliest childhood, and succeeded Ceolfrid as abbot in 716. He survived Bede. The latter dedicated his commentary on the Apocalypse and the De temp. Rat. to him under his name of Eusebius given him for his piety (_v._ Bede’s Hist. Abb. and Anon., Hist. Abb.).

1056 (Only names which have not occurred in the narrative are annotated; references for those already mentioned will be found in the Index.) The Continuation is by a later hand. But Mr. Plummer considers that the entries under the years 731, 732, 733 and 734, may have been added by Bede himself. They appear in the great Moore MS., and those for 733 and 734 also in another eighth century MS. The entries enclosed in square brackets are found in a fifteenth century MS.

1057 He succeeded Wilfrid II, and two years later became Archbishop of York (_v. infra_ under 735). It was to him that Bede addressed the “Epist. ad Egberctum.”

1058 Bishop of Lindsey.

1059 Bishop of Selsey.

_ 1060 I.e._, of York.

1061 Bishop of Hexham.

1062 Bishop of Whitern.

1063 The early authorities differ as to the year, but this is the traditional date, and is usually accepted.

1064 King of Northumbria 737-758 (_v. infra_); died in 768. He was a son of Eata, called by Nennius, Eata “Glinmaur,” a descendant of Ida, and was the brother of Archbishop Egbert. Under him the Northumbrian power revived for a period.

1065 He was the kinsman and predecessor of Cuthred (_v. infra_).

1066 Archbishop of Canterbury in succession to Nothelm. The first archbishop not buried in St. Augustine’s, _v._ II, 3, p. 90, note.

1067 Bishop of Lindisfarne in succession to Ethelwald (V, 12, _ad fin._, note).

1068 Probably a son of that Eadwulf who usurped the throne of Northumbria at Aldfrid’s death (V, 18); cf. Simeon of Durham, II, 38 (Rolls Series), “Arwine filius Eadulfi.”

1069 Not known.

1070 Charles Martel.

1071 Pippin the Short. Carloman resigned in 747, and became a monk.

1072 There is a letter of Boniface (_v._ Haddan and Stubbs III, 358) to a priest, Herefrid, who is supposed to be the man mentioned here.

1073 This seems confused and obscure. The West Saxons under Cuthred threw off the Mercian yoke in the insurrection which culminated in the battle of Burford (_v._ V. 23, p. 380, note 9). Oengus or Angus (the Brythonic form is Ungust), son of Fergus, was a Pictish king who crushed the Dalriadic Scots, and, in alliance with Eadbert of Northumbria, conquered the Britons of Strathclyde. But this does not explain the strange statement which brings him into connection with Ethelbald of Mercia. Nor is it told who Eanred was. Theudor was a king of the Britons of Strathclyde. Kyle is a district in Ayrshire.

1074 Adopting the emendation “quinto Idus” (Hussey). The date is thus right for the eclipses, but the year is the sixteenth of Eadbert. Probably the numeral (XVI) has fallen out, and the passage ought to run: “anno regni Eadbercti XVI, quinto Id. Ian.”

1075 The great missionary bishop of Germany, a West Saxon by birth. He crossed to the Continent _circ._ 716, and, supported by Charles Martel and his sons, evangelized Central Europe, became Archbishop of Mainz, and founded sees throughout Germany. Finally he was martyred in Frisland. Lul, a West Saxon, was his successor, not Redger, but it has been suggested that this may be another name for him. The pope is Stephen III.

1076 He is said by William of Malmesbury to have been the murderer of Ethelbald. After a year of anarchy Offa succeeded, and retrieved the position of Mercia.

1077 He was killed in an insurrection in 784. (Sax. Chron.)

1078 St. Matt. xi, 12. After Eadbert, Northumbria fell into a state of anarchy, obscure kings contending for the throne.

1079 Cf. _supra, sub_ 750.

1080 An aetheling killed by Moll, king of Northumbria, at a place called Edwin’s Cliff (Sax. Chron.).

1081 Of Northumbria.