PREFACE
TO THE MOST GLORIOUS KING CEOLWULPH, BEDE, THE SERVANT OF CHRIST
AND PRIEST
FORMERLY, at your request, most readily transmitted to you the
Ecclesiastical History of the English Nation, which I had newly
published, for you to read, and give it your approbation; and I now
send it again to be transcribed and more fully considered at your
leisure. And I cannot but recommend the sincerity and zeal, with which
you not only diligently give ear to hear the words of the Holy
Scripture, but also industriously take care to become acquainted with
the actions and sayings of former men of renown, especially of our own
nation. For if history relates good things of good men, the attentive
hearer is excited to imitate that which is good; or if it mentions
evil things of wicked persons, nevertheless the religious and pious
hearer or reader, shunning that which is hurtful and perverse, is the
more earnestly excited to perform those things which he knows to be
good, and worthy of God. Of which you also being deeply sensible, are
desirous that the said history should be more fully made familiar to
yourself, and to those over whom the Divine Authority has appointed
you governor, from your great regard to their general welfare. But to
the end that I may remove all occasion of doubting what I have
written, both from yourself and other readers or hearers of this
history, I will take care briefly to intimate from what authors I
chiefly learned the same.
My principal authority and aid in this work was the learned and
reverend Abbot Albinus; who, educated in the Church of Canterbury by
those venerable and learned men, Archbishop Theodore of blessed
memory, and the Abbot Adrian, transmitted to me by Nothelm, the pious
priest of the Church of London, either in writing, or word of mouth of
the same Nothelm, all that he though worthy of memory, that had been
done in the province of Kent, or the adjacent parts, by the disciples
of the blessed Pope Gregory, as he had learned the same either from
written records, or the traditions of his ancestors. The same Notheim,
afterwards going to Rome, having, with leave of the present Pope
Gregory, searched into the archives of the holy Roman Church, found
there some epistles of the blessed Pope Gregory, and other popes and
returning home, by the advice of the aforesaid most reverend father
Albinus, brought them to me, to be inserted in my history. Thus, from
the beginning of this volume to the time when the English nation
received the the faith of Christ, have we collected the writings of
our predecessors and from them gathered matter for our history; but
from that time till the present, what was transacted in Church of
Canterbury, by the disciples of St. Gregory or their successors, and
under what kings the same happened, has been conveyed to us by Nothelm
through the industry of the aforesaid Abbot Albinus. They also partly
informed me by what bishops and under what kings the provinces of the
East and West Saxons, as also of the East Angles, and of the
Northumbrians, received the faith of Christ. In short I was chiefly
encouraged to undertake this work by the persuasions of the same
Albinus. In like manner, Daniel, the most reverend Bishop of the West
Saxons, who is still living, communicated to me in writing some things
relating to the Ecclesiastical History of that province, and the next
adjoining to it of the South Saxons, as also of the Isle of Wight. But
now, by the pious ministry of Cedd and Ceadda, the province of the
Mercians was brought to the faith of Christ, which they knew not
before, and how that of the East Saxons recovered the same, after
having expelled it, and how those fathers lived and died, we learned
from the brethren of the monastery, which was built by them, and is
called Lastingham. What ecclesiastical transactions took place in the
province of the East Angles, was partly made known to us from the
writings and tradition of our ancestors, and partly by relation of the
most reverend Abbot Esius. What was done towards promoting the faith,
and what was the sacerdotal succession in the province of Lindsey, we
had either from the letters of the most reverend prelate Cunebert, or
by word of mouth from other persons of good credit. But what was done
in the Church throughout the province of the Northumbians, from the
time when they received the faith of Christ till this present, I
received not from any particular author, but by the faithful testimony
of innumerable witnesses, who might know or remember the same, besides
what I had of my own knowledge. Wherein it is to be observed, that
what I have written concerning our most holy father, Bishop Cuthbert,
either in this volume, or in my treatise on his life and actions, I
partly took, and faithfully copied from what I found written of him by
the brethren of the Church of Lindisfarne; but at the same time took
care to add such things as I could myself have knowledge of by the
faithful testimony of such as knew him. And I humbly entreat the
reader, that, if he shall in this that we have written find anything
not delivered according to the truth, he will not impute the same to
me, who, as the true rule of history requires, have laboured sincerely
to commit to writing such things as I could gather from common report,
for the instruction of posterity.
Moreover, I beseech all men who shall hear or read this history of
our nation, that for my manifold infirmities both of mind and body,
they will offer up frequent supplications to the throne of Grace. And
I further pray, that in recompense for the labour wherewith I have
recorded in the several countries and cities those events which were
most worthy of note, and most grateful to the ears of their
inhabitants, I may for my reward have the benefit of their pious
prayers.
BOOK I
CHAPTER I
OF THE SITUATION OF BRITAIN AND IRELAND, AND OF THEIR ANCIENT
INHABITANTS
BRITAIN, an island in the ocean, formerly called Albion, is
situated between the north and west, facing, though at a considerable
distance, the coasts of Germany, France, and Spain, which form the
greatest part of Europe. It extends 800 miles in length towards the
north, and is 200 miles in breadth, except where several promontories
extend further in breadth, by which its compass is made to be 3675
miles. To the south, as you pass along the nearest shore of the Belgic
Gaul, the first place in Britain which opens to the eye is the city of
Rutubi Portus, by the English corrupted into Reptacestir. The distance
from hence across the sea to Gessoriacum, the nearest shore of the
Morini, is fifty miles, or as some writers say, 450 furlongs. On the
back of the island, where it opens upon the boundless ocean, it has
the islands called Orcades. Britain excels for grain and trees, and is
well adapted for feeding cattle and beasts of burden. It also produces
vines in some places, and has plenty of land and waterfowls of several
sorts; it is remarkable also for rivers abounding in fish, and
plentiful springs. It has the greatest plenty of salmon and eels;
seals are also frequently taken, and dolphins, as also whales; besides
many sorts of shellfish, such as muscles, in which are often found
excellent pearls of all colours, red, purple, violet, and green, but
mostly white. There is also a great abundance of cockles, of which the
scarlet dye is made; a most beautiful colour, which never fades with
the heat of the sun or the washing of the rain; but the older it is,
the more beautiful it becomes. It has both salt and hot springs, and
from them flow rivers which furnish hot baths, proper for all ages and
sexes, and arranged according. For water, as St. Basil says, receives
the heating quality, when it runs along certain metals, and becomes
not only hot but scalding. Britain has also many veins of metals, as
copper, iron, lead, and silver; it has much and excellent jet, which
is black and sparkling, glittering at the fire, and when heated,
drives away serpents; being warmed with rubbing, it holds fast
whatever is applied to it, like amber. The island was formerly
embellished with twentyeight noble cities, besides innumerable
castles, which were all strongly secured with walls, towers, gates,
and locks. And, from its lying almost under the North Pole, the nights
are light in summer, so that at midnight the beholders are often in
doubt whether the evening twilight still continues, or that of the
morning is coming on; for the sun, in the night, returns under the
earth, through the northern regions at no great distance from them.
For this reason the days are of a great length in summer, as, on the
contrary, the nights are in winter, for the sun then withdraws into
the southern parts, so that the nights are eighteen hours long. Thus
the nights are extraordinarily short in summer, and the days in
winter, that is, of only six equinoctial hours. Whereas, in Armenia,
Macedonia, Italy, and other countries of the same latitude, the
longest day or night extends but to fifteen hours, and the shortest to
nine.
This island at present, following the number of the books in which
the Divine law was written, contains five nations, the English,
Britons, Scots, Picts, and Latins, each in its own peculiar dialect
cultivating the sublime study of Divine truth. The Latin tongue is, by
the study of the Scriptures, become common to all the rest. At first
this island had no other inhabitants but the Britons, from whom it
derived its name, and who, coming over into Britain, as is reported,
from Armorica, possessed themselves of the southern parts thereof.
When they, beginning at the south, had made themselves masters of the
greatest part of the island, it happened, that the nation of the
Picts, from Scythia, as is reported, putting to sea, in a few long
ships, were driven by the winds beyond the shores of Britain, and
arrived on the northern coast of Ireland, where, finding the nation of
the Scots, they begged to be allowed to settle among them, but could
not succeed in obtaining their request. Ireland is the greatest island
next to Britain, and lies to the west of it; but as it is shorter than
Britain to the north, so, on the other hand, it runs out far beyond it
to the south, opposite to the northern parts of Spain, though a
spacious sea lies between them. The Picts, as has been said, arriving
in this island by sea, desired to have a place granted them in which
they might settle. The Scots answered that the island could not
contain them both; but "We can give you good advice," said they, "what
to do; we know there is another island, not far from ours, to the
eastward, which we often see at a distance, when the days are clear.
if you will go thither, you will obtain settlements; or, if they
should oppose you, you shall have our assistance." The Picts,
accordingly, sailing over into Britain, began to inhabit the northern
parts thereof, for the Britons were possessed of the southern. Now the
Picts had no wives, and asked them of the Scots; who would not consent
to grant them upon any other terms, than that when any difficulty
should arise, they should choose a king from the female royal race
rather than from the male: which custom, as is well known, has been
observed among the Picts to this day. In process of time, Britain,
besides the Britons and the Picts, received a third nation the Scots,
who, migrating from Ireland under their leader, Reuda, either by fair
means, or by force of arms, secured to themselves those settlements
among the Picts which they still possess. From the name of their
commander, they are to this day called Dalreudins; for, in their
language, Dal signifies a part.
Ireland, in breadth, and for wholesomeness and serenity of climate,
far surpasses Britain; for the snow scarcely ever lies there above
three days: no man makes hay in the summer for winter's provision, or
builds stables for his beasts of burden. No reptiles are found there,
and no snake can live there; for, though often carried thither out of
Britain, as soon as the ship comes near the shore, and the scent of
the air reaches them, they die. On the contrary, almost all things in
the island are good against poison. In short, we have known that when
some persons have been bitten by serpents, the scrapings of leaves of
books that were brought out of Ireland, being put into water, and
given them to drink, have immediately expelled the spreading poison,
and assuaged the swelling. The island abounds in milk and honey, nor
is there any want of vines, fish, or fowl; and it is remarkable for
deer and goats. It is properly the country of the Scots, who,
migrating from thence, as has been said, added a third nation in
Britain to the Britons and the Picts. There is a very large gulf of
the sea, which formerly divided the nation of the Picts from the
Britons; which gulf runs from the west very far into the land, where,
to this day, stands the strong city of the Britons, called Aicluith.
The Scots, arriving on the north side of this bay, settled themselves
there.
CHAPTER II
CAIUS JULIUS CAESAR, THE FIRST ROMAN THAT CAME INTO BRITAIN
BRITAIN had never been visited by the Romans, and was, indeed,
entirely unknown to them before the time of Caius Julius Caesar, who,
in the year 693 after the building of Rome, but the sixtieth year
before the incarnation of our Lord, was consul with Lucius Bibulus,
and afterwards while he made war upon the Germans and the Gauls, which
were divided only by the river Rhine, came into the province of the
Morini, from whence is the nearest and shortest passage into Britain.
Here, having provided about eighty ships of burden and vessels with
oars, he sailed over into Britain; where, being first roughly handled
in a battle, and then meeting with a violent storm, he lost a
considerable part of his fleet, no small number of soldiers, and
almost all his horses. Returning into Gaul, he put his legions into
winter quarters, and gave orders for building six hundred sail of both
sorts. With these he again passed over early in spring into Britain,
but, whilst he was marching with a large army towards the enemy, the
ships, riding at anchor, were, by a tempest either dashed one against
another, or driven upon the sands and wrecked. Forty of them perished,
the rest were, with much difficulty, repaired. Caesar's cavalry was,
at the first charge, defeated by the Britons, and Labienus, the
tribune, slain. In the second engagement, he, with great hazard to his
men, put the Britons to flight. Thence he proceeded to the river
Thames, where an immense multitude of the enemy had posted themselves
on the farthest side of the river, under the command of Cassibellaun,
and fenced the bank of the river and almost all the ford under water
with sharp stakes: the remains of these are to be seen to this day,
apparently about the thickness of a man's thigh, and being cased with
lead, remain fixed immovably in the bottom of the river. This, being
perceived and avoided by the Romans, the barbarians not able to stand
the shock of the legions, hid themselves in the woods, whence they
grievously galled the Romans with repeated sallies. In the meantime,
the strong city of Trinovantum, with its commander Androgeus,
surrendered to Caesar, giving him forty hostages. Many other cities,
following their example, made a treaty with the Romans. By their
assistance, Caesar at length, with much difficulty, took
Cassibellaun's town, situated between two marshes, fortified by the
adjacent woods, and plentifully furnished with all necessaries. After
this, Caesar returned into Gaul, but he had no sooner put his legions
into winter quarters, than he was suddenly beset and distracted with
wars and tumults raised against him on every side.
CHAPTER III
CLAUDIUS, THE SECOND OF THE ROMANS WHO CAME INTO BRITAIN, BROUGHT
THE ISLANDS ORCADES INTO SUBJECTION TO THE ROMAN EMPIRE; AND VESPASIAN,
SENT BY HIM REDUCED THE ISLE OF WIGHT UNDER THEIR DOMINION
IN the year of Rome 798, Claudius, fourth emperor from Augustus,
being desirous to approve himself a beneficial prince to the republic,
and eagerly bent upon war and conquest, undertook an expedition into
Britain, which seemed to be stirred up to rebellion by the refusal of
the Romans to give up certain deserters. He was the only one, either
before or after Julius Caesar, who had dared to land upon the island;
yet, within a very few days, without any fight or bloodshed, the
greatest part of the island was surrendered into his hands. He also
added to the Roman empire the Orcades, which lie in the ocean beyond
Britain, and then, returning to Rome the sixth month after his
departure, he gave his son the title of Britannicus. This war he
concluded in the fourth year of his empire, which is the fortysixth
from the incarnation of our Lord. In which year there happened a most
grievous famine in Syria, which, in the Acts of the Apostles is
recorded to have been foretold by the prophet Agabus. Vespasian, who
was emperor after Nero, being sent into Britain by the same Claudius,
brought also under the Roman dominion the Isle of Wight, which is next
to Britain on the south, and is about thirty miles in length from east
to west, and twelve from north to south; being six miles distant from
the Southern coast of Britain at the east end, and three only at the
west. Nero, succeeding Claudius in the empire, attempted nothing in
martial affairs; and, therefore, among other innumerable detriments
brought upon the Roman state, he almost lost Britain; for under him
two most noble towns were there taken and destroyed.
CHAPTER IV
LUCIUS, KING OF BRITAIN, WRITING TO POPE ELEUTHERUS, DESIRES TO BE
MADE A CHRISTIAN
IN the year of our Lord's incarnation 156, Marcus Antoninus Verus,
the fourteenth from Augustus, was made emperor, together with his
brother, Aurelius Commodus. In their time, whilst Eleutherus, a holy
man, presided over the Roman church, Lucius, king of the Britons, Sent
a letter to him, entreating that by his command he might be made a
Christian. He soon obtained his pious request, and the Britons
preserved the faith, which they had received, uncorrupted and entire,
in peace and tranquillity until the time of the Emperor Diocletian.
CHAPTER V
HOW THE EMPEROR SEVERUS DIVIDED THAT PART OF BRITAIN, WHICH HE
SUBDUED, FROM THE REST BY A RAMPART
IN the year of our Lord 189, Severus, an African, born at Leptis,
in the province of Tripolis, received the imperial purple. He was the
Seventeenth from Augustus, and reigned seventeen years. Being
naturally stern, and engaged in many wars, he governed the state
vigorously, but with much trouble. Having been victorious in all the
grievous civil wars which happened in his time, he was drawn into
Britain by the revolt of almost all the confederate tribes; and, after
many great and dangerous battles, he thought fit to divide that part
of the island, which he had recovered from the other unconquered
nations, not with a wall, as some imagine, but with a rampart. For a
wall is made of stones, but a rampart, with which camps are fortified
to repel the assaults of enemies, is made of sods, cut out of the
earth, and raised above the ground all round like a wall, having in
front of it the ditch whence the sods were taken, and strong stakes of
wood fixed upon its top. Thus Severus drew a great ditch and strong
rampart, fortified with several towers, from sea to sea; and was
afterwards taken sick and died at York, leaving two sons, Bassianus
and Geta; of whom Geta died, adjudged a public enemy; but Bassianus,
having taken the surname of Antoninus, obtained the empire.
CHAPTER VI
THE REIGN OF DIOCLETIAN, AND HOW HE PERSECUTED THE CHRISTIANS
IN the year of our Lord's incarnation 286, Diocletian, the
thirtythird from Augustus, and chosen emperor by the army, reigned
twenty years, and created Maximian, surnamed Herculius, his colleague
in the empire. In their time, one Carausius, of very mean birth, but
an expert and able soldier, being appointed to guard the seacoasts,
then infested by the Franks and Saxons, acted more to the prejudice
than to the advantage of the commonwealth; and from his not restoring
to its owners the booty taken from the robbers, but keeping all to
himself, it was suspected that by intentional neglect he suffered the
enemy to infest the frontiers. Hearing, therefore, that an order was
sent by Maximian that he should be put to death, took upon him the
imperial robes, and possessed himself of Britain, and having most
valiantly retained it for the space of seven years, he was at length
put to death by the treachery of his associate, Allectus. The usurper,
having thus got the island from Carausius, held it three years, and
was then vanquished by Asclepiodotus, the captain of the Praetorian
bands, who thus at the end of ten years restored Britain to the Roman
empire. Meanwhile, Diocletian in the east, and Maximian Herculius in
the west, commanded the churches to be destroyed, and the Christians
to be slain. This persecution was the tenth since the reign of Nero,
and was more lasting and bloody than all the others before it; for it
was carried on incessantly for the space of ten years, with burning of
churches, outlawing of innocent persons, and the slaughter of martyrs.
At length, it reached Britain also, and many persons, with the
constancy of martyrs, died in the confession of their faith.
CHAPTER VII
THE PASSION OF ST. ALBAN AND HIS COMPANIONS, WHO AT THAT TIME SHED
THEIR BLOOD FOR OUR LORD. [A.D. 305.]
AT that time suffered St. Alban, of whom the priest Fortunatus, in
the Praise of Virgins, where he makes mention of the blessed martyrs
that came to the Lord from all parts of the world, says
In Britain's isle was holy Alban born.
This Alban, being yet a pagan, at the time when the cruelties of
wicked princes were raging against Christians, gave entertainment in
his house to a certain clergyman, flying from the persecutors. This
man he observed to be engaged in continual prayer and watching day and
night; when on a sudden the Divine grace shining on him, he began to
imitate the example of faith and piety which was set before him, and
being gradually instructed by his wholesome admonitions, he cast off
the darkness of idolatry, and became a Christian in all sincerity of
heart. The aforesaid clergyman having been some days entertained by
him, it came to the ears of the wicked prince, that this holy
confessor of Christ, whose time of martyrdom had not yet come, was
concealed at Alban's house. Whereupon he sent some soldiers to make a
strict search after him. When they came to the martyr's house, St.
Alban immediately presented himself to the soldiers, instead of his
guest and master, in the habit or long coat which he wore, and was led
bound before the judge.
It happened that the judge, at the time when Alban was carried
before him, was standing at the altar, and offering sacrifice to
devils. When he saw Alban, being much enraged that he should thus, of
his own accord, put himself into the hands of the soldiers, and incur
such danger in behalf of his guest, he commanded him to be dragged up
to the images of the devils, before which he stood, saying, "Because
you have chosen to conceal a rebellious and sacrilegious person,
rather than to deliver him up to the soldiers, that his contempt of
the gods might meet with the penalty due to such blasphemy, you shall
undergo all the punishment that was due to him, if, you abandon the
worship of our religion." But St. Alban, who had voluntarily declared
himself a Christian to the persecutors of the faith, was not at all
daunted at the prince's threats, but putting on the armour of
spiritual warfare, publicly declared that he would not obey the
command. Then said the judge, "Of what family or race are you?"
"What does it concern you," answered Alban, "of what stock I am? If
you desire to hear the truth of my religion be it known to you, that I
am now a Christian, and bound by Christian duties." "I ask your
name," said the judge; "tell me it immediately." "I am called Alban
by my parents," replied he; "and I worship and adore the true and
living God, who created all things." Then the judge, inflamed with
anger, said, "If you will enjoy the happiness of eternal life, do not
delay to offer sacrifice to the great gods." Alban rejoined, "These
sacrifices, which by you are offered to devils, neither can avail the
subjects, nor answer the wishes or desires of those that offer up
their supplications to them. On the contrary, whosoever shall offer
sacrifice to these images shall receive the everlasting pains of hell
for his reward."
The judge, hearing these words, and being much incensed, ordered
this holy confessor of God to be scourged by the executioners,
believing he might by stripes shake that constancy of heart, on which
he could not prevail by words. He, being most cruelly tortured, bore
the same patiently, or rather joyfully, for our Lord's sake. When the
judge perceived that he was not to be overcome by tortures, or
withdrawn from the exercise of the Christian religion, he ordered him
to be put to death. Being led to execution, he came to a river, which,
with a most rapid course, ran between the wall of the town and the
arena where he was to be executed. He there saw a multitude. of
persons of both sexes, and of several ages and conditions, who were
doubtlessly assembled by Divine instinct, to attend the blessed
confessor and martyr, and had so taken up the bridge on the river,
that he could scarce pass over that evening. In short, almost all had
gone out, so that the judge remained in the city without attendance.
St Alban, therefore, urged by an ardent and devout wish to arrive
quickly at martyrdom, drew near to the stream, and on lifting up his
eyes to heaven, the channel was immediately dried up, and he perceived
that the water had departed and made way for him to pass. Among the
rest, the executioner, who was to have put him to death, observed
this, and moved by Divine inspiration hastened to meet him at the
place of execution, and casting down the sword which he had carried
ready drawn, fell at his feet, praying that he might rather suffer
with the martyr, whom was ordered to execute or, if possible, instead
of him.
While he thus from a persecutor was become a companion in the
faith, and the other executioners hesitated to take up the sword which
was lying on the ground, the reverend confessor, accompanied by the
multitude, ascended a hill, about 500 paces from the place, adorned,
or, rather clothed with all kinds of flowers, having its sides neither
perpendicular, nor even craggy, but sloping down into a most beautiful
plain, worthy from its lovely appearance to be the scene of a martyr's
sufferings. On the top of this hill, St. Alban prayed that God would
give him water, and immediately a living spring broke out before his
feet, the course being confined, so that all men perceived that the
river also had been dried up in consequence of the martyr's presence.
Nor was it likely that the martyr, who had left no water remaining in
the river, should want some on the top of the hill, unless he thought
it suitable to the occasion. The river having performed the holy
service, returned to its natural course, leaving a testimony of its
obedience. Here, therefore, the head of most courageous martyr was
struck off, and here he received the crown of life, which God has
promised to those who love Him. But he who gave the wicked stroke, was
not permitted to rejoice over the deceased; for his eyes dropped upon
the ground together with the blessed martyr's head.
At the same time was also beheaded the soldier, who before, through
the Divine admonition, refused to give the stroke to the holy
confessor. Of whom it is apparent, that though he was not regenerated
by baptism, yet he was cleansed by the washing of his own blood, and
rendered worthy to enter the kingdom of heaven. Then the judge,
astonished at the novelty of so many heavenly miracles, ordered the
persecution to cease immediately, beginning to honour the death of the
saints, by which he before thought they might have been diverted from
the Christian faith. The blessed Alban suffered death on the
twentysecond day of June, near the city of Verulam, which is now by
the English nation called Verlamacestir, or Varlingacestir, where
afterwards, when peaceable Christian times were restored, a church of
wonderful workmanship, and suitable to his martyrdom, was erected. In
which place, there ceases not to this day the cure of sick persons,
and the frequent working of wonders.
At the same time suffered Aaron and Julius, citizens of Chester,
and many more of both sexes in several places; who, when they had
endured sundry torments, and their limbs had been torn after an
unheardof manner, yielded their souls up, to enjoy in the heavenly
city a reward for the sufferings which they had passed through.
CHAPTER VIII
THE PERSECUTION CEASING, THE CHURCH IN BRITAIN ENJOYS PEACE TILL
THE TIME OF THE ARIAN HERESY. [A.D. 307337.]
WHEN the storm of persecution ceased, the faithful Christians, who,
during the time of danger, had hidden themselves in woods and deserts,
and secret caves, appearing in public, rebuilt the churches which had
been levefled with the ground; founded, erected, and finished the
temples of the holy martyrs, and, as it were, displayed their
conquering ensigns in all places; they celebrated festivals, and
performed their sacred rites with clean hearts and mouths. This peace
continued in the churches of Britain until whole world, infected this
island also, so far removed fr time of the Arian madness, which,
having corrupted the rest of the globe, with the poison of its arrows;
when the plague was thus conveyed across the sea, all the venom of
every heresy immediately rushed into the island, ever fond of
something new, and never holding firm to anything.
At this time, Constantius, who, whilst Diocletian was alive,
governed Gaul and Spain, a man of extraordinary meekness and courtesy,
died in Britain. This man left his son Constantine, born of Helen his
concubine, emperor of the Gauls. Eutropius writes, that Constantine,
being created emperor in Britain, succeeded his father in the
sovereignty. In his time the Arian heresy broke out, and although it
was detected and condemned in the Council of Nice, yet it nevertheless
infected not only all the churches of the continent, but even those of
the islands, with its pestilent and fatal doctrines.
CHAPTER IX
HOW DURING THE REIGN OF GRATIAN, MAXIMUS, BEING CREATED EMPEROR IN
BRITAIN, RETURNED INTO GAUL WITH A MIGHTY ARMY. [A.D. 383.]
IN the year of our Lord's incarnation, 377, Gratian, the fortieth
from Augustus, held the empire six years after the death of Valens;
though he had long before reigned with his uncle Valens, and his
brother Valentinian. Finding the state of the commonwealth much
impaired, and almost gone to ruin, he looked around for some one whose
abilities might remedy the existing evils; and his choice fell on
Theodosius, a Spaniard. Him he invested at Sirmium with the royal
robes, and made him emperor of Thrace and the Eastern provinces. At
which time, Maximus, a man of valour and probity, and worthy to be an
emperor, if he had not broken the oath of allegiance which he had
taken, was made emperor by the army, passed over into Gaul, and there
by treachery slew the Emperor Gratian, who was in a consternation at
his sudden invasion, and attempting to escape into Italy. His brother,
Valentinian, expelled from Italy, fled into the East, where he was
entertained by Theodosius with fatherly affection, and soon restored
to the empire. Maximus the tyrant, being shut up in Aquileia, was
there taken and put to death.
CHAPTER X
HOW, IN THE REIGN OF ARCADIUS, PELAGIUS, A BRITON, INSOLENTLY
IMPUGNED THE GRACE OF GOD
IN the year of our Lord 394, Arcadius, the son of Theodosius, the
fortythird from Augustus, taking the empire upon him, with his
brother Honorius, held it thirteen years. In his time, Pelagius, a
Briton, spread far and near the infection of his perfidious doctrine
against the assistance of the Divine grace, being seconded therein by
his associate Julianus of Campania, whose anger was kindled by the
loss of his bishopric, of which he had been just deprived. St.
Augustine, and the other orthodox fathers, quoted many thousand
catholic authorities against them, yet they would not Correct their
madness; but, or the contrary, their folly was rather increased by
contradiction, and they refused to embrace the truth; which Prosper,
the rhetorician, has beautifully expressed thus in heroic verse
"A scribbler vile, inflamed with hellish spite,
Against the great Augustine dared to Write;
Presumptuous serpent! from what midnight den
Durst thou to crawl on earth and look at men?
Sure thou wast fed on Britain's sea-girt plains,
Or in thy breast Vesuvian sulphur reigns."
CHAPTER XI
HOW DURING THE REIGN OF HONORIUS, GRATIAN AND CONSTANTINE WERE
CREATED TYRANTS IN BRITAIN; AND 500 AFTER THE FORMER WAS SLAIN IN
BRITAIN, AND THE LATTER IN GAUL
IN the year 407, Honorius, the younger Son of Theodosius and the
fortyfourth from Augustus, being emperor, two years before the
invasion of Rome by Alaric, king of the Goths, when the nations of the
Alani, Suevi, Vandals, and many others with them, having defeated the
Franks and passed the Rhine, ravaged all Gaul, Gratianus Municeps was
set up as tyrant and killed. In his place, Constantine, one of the
meanest soldiers, only for his name's sake, and without any worth to
recommend him, was chosen emperor. As soon as he had taken upon him
the command, he passed over into France, where being often imposed
upon by the barbarians with faithless treaties, he caused much injury
to the Commonwealth. Whereupon Count Constantius by the command of
Honorius, marching into Gaul with an army, besieged him in the City of
Arles, and put him to death. His son Constans, whom of a monk he had
created Caesar, was also put to death by his own Count Gerontius, at
Vienne.
Rome was taken by the Goths, in the year from its foundation, 1164.
Then the Romans ceased to rule in Britain, almost 470 years after
Caius Julius Caesar entered the island. They resided within the
rampart, which, as we have mentioned, Severus made across the island,
on the south side of it, as the cities, temples, bridges, and paved
roads there made, testify to this day; but they had a right of
dominion over the farther parts of Britain, as also over the islands
that are beyond Britain.
CHAPTER XII
THE BRITONS, BEING RAVAGED BY THE SCOTS AND PICTS, SOUGHT SUCCOUR
FROM THE ROMANS, WHO, COMING A SECOND TIME, BUILT A WALL ACROSS THE
ISLAND; BUT THE BRITONS BEING AGAIN INVADED BY THE AFORESAID ENEMIES,
WERE REDUCED TO GREATER DISTRESS THAN BEFORE
FROM that time, the south part of Britain, destitute of armed
soldiers, of martial stores, and of all its active youth, which had
been led away by the rashness of the tyrants, never to return, was
wholly exposed to rapine, as being totally ignorant of the use of
weapons. Whereupon they suffered many years under two very savage
foreign nations, the Scots from the west, and the Picts from the
north. We call these foreign nations, not on account of their being
seated out of Britain, but because they were remote from that part of
it which was possessed by the Britons; two inlets of the sea lying
between them, one of which runs in far and broad into the land of
Britain, from the Eastern Ocean, and the other from the Western,
though they do not reach so as touch one another. The eastern has in
the midst of it the city Giudi. The western has on it, that is, on the
right hand thereof, the city Alcluith, which in their language
signifies the Rock Cluith, for it is close by the river of that name.
On account of the irruption of these nations, the Britons sent
messengers to Rome with letters in mournful manner, praying for
succours, and promising perpetual subjection, provided that the
impending enemy should be driven away. An armed legion was immediately
sent them, which, arriving in the island, and engaging the enemy, slew
a great multitude of them, drove the rest out of the territories of
their allies, and having delivered them from their cruel oppressors,
advised them to build a wall between the two seas across the island,
that it might secure them, and keep off the enemy; and thus they
returned home with great triumph. The islanders raising the wall, as
they had been directed, not of stone, as having no artist capable of
such a work, but of sods, made it of no use. However, they drew it for
many miles between the two bays or inlets of the seas, which we have
spoken of; to the end that where the defense of the water was wanting,
they might use the rampart to defend their borders from the irruptions
of the enemies. Of which work there erected, that is, of a rampart of
extraordinary breadth and height, there are evident remains to be seen
at this day. It begins at about two miles' distance from the monastery
of Abercurnig, on the west, at a place called in the Pictish language,
Peanfahel, but in the English tongue, Penneltun, and running to the
westward, ends near the city Alcluith.
But the former enemies, when they perceived that the Roman soldiers
were gone, immediately coming by sea, broke into the borders, trampled
and overran all places, and like men mowing ripe corn, bore down all
before them. Hereupon messengers are again sent to Rome, imploring
aid, lest their wretched country should be utterly extirpated, and the
name of a Roman province, so long renowned among them, overthrown by
the cruelties of barbarous foreigners, might become utterly
contemptible. A legion is accordingly sent again, and, arriving
unexpectedly in autumn, made great slaughter of the enemy. obliging
all those that could escape, to flee beyond the sea; whereas before,
they were wont yearly to carry off their booty without any opposition.
Then the Romans declared to the Britons, that they could not for the
future undertake such troublesome expeditions for their sake, advising
them rather to handle their weapons like men, and undertake themselves
the charge of engaging their enemies, who would not prove too powerful
for them, unless they were deterred by cowardice; and, thinking that
it might be some help to the allies, whom they were forced to abandon,
they built a strong stone wall from sea to sea, in a straight line
between the towns that had been there built for fear of the enemy, and
not far from the trench of Severus. This famous wall, which is still
to be seen, was built at the public and private expense, the Britons
also lending their assistance. It is eight feet in breadth, and twelve
in height, in a straight line from east to west, as is still visible
to beholders. This being finished, they gave that dispirited people
good advice, with patterns to furnish them with arms. Besides, they
built towers on the seacoast to the southward, at proper distances,
where their ships were, because there also the irruptions of the
barbarians were apprehended, and so took leave of their friends, never
to return again.
After their departure, the Scots and Picts, understanding that they
had declared they would come no more, speedily returned, and growing
more confident than they had been before, occupied all the northern
and farthest part of the island, as far as the wall. Hereupon a
timorous guard was placed upon the wall, where they pined away day and
night in the utmost fear. On the other side, the enemy attacked them
with hooked weapons, by which the cowardly defenders were dragged from
the wall, and dashed against the ground. At last, the Britons,
forsaking their cities and wall, took to flight and were dispersed.
The enemy pursued, and the slaughter was greater than on any former
occasion; for the wretched natives were torn in pieces by their
enemies, as lambs are torn by wild beasts. Thus, being expelled their
dwellings and possessions, they saved themselves from starvation, by
robbing and plundering one another, adding to the calamities
occasioned by foreigners, by their own domestic broils, till the whole
country was left destitute of food, except such as could be procured
in the chase.
CHAPTER XIII
IN THE REIGN OF THEODOSIUS THE YOUNGER, PALLADIUS WAS SENT TO THE
SCOTS THAT BELIEVED IN CHRIST; THE BRITONS BEGGING ASSISTANCE OF ÆTIUS,
THE CONSUL, COULD NOT OBTAIN IT. [A.D. 446.]
IN the year of our Lord 423, Theodosius the younger, next to
Honorius, being the fortyfifth from Augustus, governed the Roman
empire twentysix years. In the eighth year of his reign, Palladius
was sent by Celestinus, the Roman pontiff, to the Scots that believed
in Christ, to be their first bishop. In the twentythird year of his
reign, Ætius, a renowned person, being also a patrician, discharged
his third consulship with Symmachus for his colleague. To him the
wretched remains of the Britons sent a letter, which began thus "To
Ætius, thrice Consul, the groans of the Britons." And in the sequel of
the letter they thus expressed their calamities "The barbarians
drive us to the sea; the sea drives us back to the barbarians: between
them we are to two sorts of death; we are either slain or drowned."
Yet neither could all this procure any assistance from him, as he was
then engaged in most dangerous wars with Bledla and Attila, kings of
the Huns. And, though the year before this, Bledla had been murdered
by the treachery of his brother Attila, yet Attila himself remained so
intolerable an enemy to the Republic, that he ravaged almost all
Europe, invading and destroying cities and castles. At the same time
there was a famine at Constantinople, and shortly after, a plague
followed, and a great part of the walls of that city, with fiftyseven
towers, fell to the ground. Many cities also went to ruin, and the
famine and pestilential state of the air destroyed thousands of men
and cattle.
CHAPTER XIV
THE BRITONS, COMPELLED BY FAMINE, DROVE THE BARBARIANS OUT OF THEIR
TERRITORIES; SOON AFTER THERE ENSUED PLENTY OF CORN, LUXURY, PLAGUE,
AND THE SUBVERSION OF THE NATION. [A.D. 426447.]
IN the meantime, the aforesaid famine distressing the Britons more
and more, and leaving to posterity lasting memorials of its
mischievous effects, obliged many of them to submit themselves to the
depredators; though others still held out, confiding in the Divine
assistance, when none was to be had from men. These continually made
excursions from the mountains, caves, and woods, and, at length, began
to inflict severe losses on their enemies, who had been for so many
years plundering the country. The Irish robbers thereupon returned
home, in order to come again soon after. The Picts, both then and
afterwards, remained quiet in the farthest part of the island, save
that sometimes they would do some mischief, and carry off booty from
the Britons.
When however, the ravages of the enemy at length ceased, the island
began to abound with such plenty of grain as had never been known in
any age before; with plenty, luxury increased, and this was
immediately attended with all sorts of crimes; in particular, cruelty,
hatred of truth, and love of falsehood; insomuch, that if any one
among them happened to be milder than the rest, and inclined to truth,
all the rest abhorred and persecuted him, as if he had been the enemy
of his country. Nor were the laity only guilty of these things, but
even our Lord's own flock, and his pastors also, addicting themselves
to drunkenness, animosity, litigiousness, contention, envy, and other
such like crimes, and casting off the light yoke of Christ. In the
meantime, on a sudden, a severe plague fell upon that corrupt
generation, which soon destroyed such numbers of them, that the living
were scarcely sufficient to bury the dead: yet, those that survived,
could not be withdrawn from the spiritual death, which their sins had
incurred, either by the death of their friends, or the fear of their
own. Whereupon, not long after, a more severe vengeance, for their
horrid wickedness, fell upon the sinful nation. They consulted what
was to be done, and where they should seek assistance to prevent or
repel the cruel and frequent incursions of the northern nations; and
they all agreed with their King Vortigern to call over to their aid,
from the parts beyond the sea, the Saxon nation; which, as the event
still more evidently showed, appears to have been done by the
appointment of our Lord Himself, that evil might fall upon them for
their wicked deeds.
CHAPTER XV
THE ANGLES, BEING INVITED INTO BRITAIN, AT FIRST OBLIGED THE ENEMY
TO RETIRE TO A DISTANCE; BUT NOT LONG AFTER, JOINING IN LEAGUE WITH
THEM, TURNED THEIR WEAPONS UPON THEIR CONFEDERATES. [A.D. 450-456.]
IN the year of our Lord 449, Martian being made emperor with
Valentinian, and the fortysixth from Augustus, ruled the empire seven
years. Then the nation of the Angles, or Saxons, being invited by the
aforesaid king, arrived in Britain with three long ships, and had a
place assigned them to reside in by the same king, in the eastern part
of the island, that they might thus appear to be fighting for their
country, whilst their real intentions were to enslave it. Accordingly
they engaged with the enemy, who were come from the north to give
battle, and obtained the victory; which, being known at home in their
own country, as also the fertility of the country, and the cowardice
of the Britons, a more considerable fleet was quickly sent over,
bringing a still greater number of men, which, being added to the
former, made up an invincible army. The newcomers received of the
Britons a place to inhabit, upon condition that they should wage war
against their enemies for the peace and security of the country,
whilst the Britons agreed to furnish them with pay. Those who came
over were of the three most powerful nations of Germany Saxons,
Angles, and Jutes. From the Jutes are descended the people of Kent,
and of the Isle of Wight, and those also in the province of the West
Saxons who are to this day called Jutes, seated opposite to the Isle
of Wight. From the Saxons, that is, the country which is now called
Old Saxony, came the East Saxons, the South Saxons, and the West
Saxons. From the Angles, that is, the country which is called Anglia,
and which is said, from that time, to remain desert to this day,
between the provinces of the Jutes and the Saxons, are descended the
East Angles, the Midland Angles, Mercians, all the race of the
Northumbrians, that is, of those nations that dwell on the north side
of the river Humber, and the other nations of the English. The two
first commanders are said to have been Hengist and Horsa. Of whom
Horsa, being afterwards slain in battle by the Britons, was buried in
the eastern parts of Kent, where a monument, bearing his name, is
still in existence. They were the sons of Victgilsus, whose father was
Vecta, son of Woden; from whose stock the royal race of many provinces
deduce their original. In a short time, swarms of the aforesaid
nations came over into the island, and they began to increase so much,
that they became terrible to the natives themselves who had invited
them. Then, having on a sudden entered into league with the Picts,
whom they had by this time repelled by the force of their arms, they
began to turn their weapons against their confederates. At first, they
obliged them to furnish a greater quantity of provisions; and, seeking
an occasion to quarrel, protested, that unless more plentiful supplies
were brought them, they would break the confederacy, and ravage all
the island; nor were they backward in putting their threats in
execution. In short, the fire kindled by the hands of these pagans
proved God's just revenge for the crimes of the people; not unlike
that which, being once lighted by the Chaldeans, consumed the walls
and city of Jerusalem. For the barbarous conquerors acting here in the
same manner, or rather the just Judge ordaining that they should so
act, they plundered all the neighbouring cities and country, spread
the conflagration from the eastern to the western sea, without any
opposition, and covered almost every part of the devoted island.
Public as well as private structures were overturned; the priests were
everywhere slain before the altars; the prelates and the people,
without any respect of persons, were destroyed with fire and sword;
nor was there any to bury those who had been thus cruelly slaughtered.
Some of the miserable remainder, being taken in the mountains, were
butchered in heaps; others, spent with hunger, came forth and
submitted themselves to the enemy for food, being destined to undergo
perpetual servitude, if they were not killed even upon the spot some,
with sorrowful hearts, fled beyond the seas. Others, continuing in
their own country, led a miserable life among the woods, rocks, and
mountains, with scarcely enough food to support life, and expecting
every moment to be their last.
CHAPTER XVI
THE BRITONS OBTAINED THEIR FIRST VICTORY OVER THE ANGLES, UNDER THE
COMMAND OF AMBROSIUS, A ROMAN
WHEN the victorious army, having destroyed and dispersed the
natives, had returned home to their own settlements, the Britons began
by degrees to take heart, and gather strength, sallying out of the
lurking places where they had concealed themselves, and unanimously
imploring the Divine assistance, that they might not utterly be
destroyed. They had at that time for their leader, Ambrosius Aurelius,
a modest man, who alone, by chance, of the Roman nation had survivcd
the storm, in which his parents, who were of the royal race, had
perished. Under him the Britons revived, and offering battle to the
victors, by the help of God, came off victorious. From that day,
sometimes the natives, and sometimes their enemies, prevailed, till
the year of the siege of Baddesdownhill, when they made no small
slaughter of those invaders, about fortyfour years after their
arrival in England. But of this hereafter.
CHAPTER XVII
HOW GERMANUS THE BISHOP, SAILING INTO BRITAIN WITH LUPUS, FIRST
QUELLED THE TEMPEST OF THE SEA, AND AFTERWARDS THAT OF THE PELAGIANS,
BY DIVINE POWER, [A.D. 429.]
SOME few years before their arrival, the Pelagian heresy brought
over by Agricola, the son of Severianus, a Pelagian bishop, had sadly
corrupted the faith of the Britons But whereas they absolutely refused
to embrace that perverse doctrine, so blasphemous against the grace of
Christ, and were not able of themselves to confute its subtlety by
force of argument, they thought of an excellent plan, which was to
crave aid of the Gallican prelates in that spiritual war. Hereupon
having gathered a great synod, they consulted together what persons
should be sent thither, and by unanimous consent, choice was made of
the apostolical priests, Germanus, bishop of Auxerre, and Lupus of
Troyes, to go into Britain to confirm it in the faith. They readily
complied with the request and commands of the holy Church, and putting
to sea, sailed half way over from Gaul to Britain with a fair wind.
There on a sudden they were obstructed by the malevolence of demons,
who were jealous that such men should be sent to bring back the
Britons to the faith. They raised storms, and darkened the sky with
clouds. The sails could not bear the fury of the winds, the sailors'
skill was forced to give way, the ship was sustained by prayer, not by
strength, and as it happened, their spiritual commander and bishop,
being spent with weariness, had fallen asleep. Then the tempest, as if
the person that opposed it had given way, gathered strength, and the
ship, overpowered by the waves, was ready to sink. Then the blessed
Lupus and all the rest awakened their elder, that he might oppose the
raging elements. He, showing himself the more resolute in proportion
to the greatness of the danger, called upon Christ, and having, in the
name of the Holy Trinity, sprinkled a little water, quelled the raging
waves, admonished his companion, encouraged all, and all unanimously
fell to prayer. The Deity heard their cry, the enemies were put to
flight, a calm ensued, the winds veering about applied themselves to
forward their voyage, and having soon traversed the ocean, they
enjoyed the quiet of the wished for shore. A multitude flocking
thither from all parts, received the priests, whose coming had been
foretold by the predictions even of their adversaries. For the wicked
spirits declared what they feared, and when the priests afterwards
expelled them from the bodies they had taken possession of, they made
known the nature of the tempest, and the dangers they had occasioned,
and that they had been overcome by the merits and authority of the
saints.
In the meantime, the apostolical priests filled the island of
Britain with the fame of their preaching and virtues; and the word of
God was by them daily administered, not only in the churches, but even
in the streets and fields, so that the Catholics were everywhere
confirmed, and those who had gone astray, corrected. Likewise the
apostles, they had honour and authority through a good conscience,
obedience to their doctrine through their sound learning, whilst the
reward of virtue attended upon their numerous merits. Thus the
generality of the people readily embraced their opinions; the authors
of the erroneous doctrines kept themselves in the background, and,
like evil spirits, grieved for the loss of the people that were
rescued from them. At length, after mature deliberation they had the
boldness to enter the lists, and appeared for public disputation,
conspicuous for riches, glittering in apparel, and supported by the
flatteries of many; choosing rather to hazard the combat, than to
undergo the dishonour among the people of having been silenced, lest
they should seem by saying nothing to condemn themselves. An immense
multitude was there assembled with their wives and children. The
people stood round as spectators and judges; but the parties present
differed much in appearance; on the one side was Divine faith, on the
other human presumption; on the one side piety, on the other pride; on
the one side Pelagius on the other Christ. The holy priests, Germanus
and Lupus, permitted their adversaries to speak first, who long took
up the time, and filled the ears with empty words. Then the venerable
prelates poured forth the torrent of their apostolical and evangelical
eloquence. Their discourse was interspersed with scriptural sentences,
and they supported their most weighty assertions by reading the
written testimonies of famous writers. Vanity was convinced, and
perfidiousness confuted; so, that at every objection made against
them, not being able to reply, they confessed their errors. The
people, who were judges, could scarcely refrain from violence, but
signified their judgment by their acclamations.
CHAPTER XVIII
THE SAME HOLY MAN GAVE SIGHT TO THE BLIND DAUGHTER OF A TRIBUNE,
AND THEN COMING TO ST. ALBAN'S, THERE RECEIVED SOME OF HIS RELICS AND
LEFT OTHERS OF THE BLESSED APOSTLES, AND OTHER MARTYRS
AFTER this, a certain man, who had the quality of a tribune, came
forward with his wife, and presented his blind daughter, ten years of
age, for the priests to cure. they ordered her to be set before their
adversaries, who, being convinced by guilt of conscience, joined their
entreaties to those of the child's parents, and besought the priests
that she might be cured. The priests, therefore, perceiving their
adversaries to yield, made a short prayer, and then Germanus, full of
the Holy Ghost, invoked the Trinity, and taking into his hands a
casket with relics of saints, which hung about his neck, applied it to
the girl's eyes, which were immediately delivered from darkness and
filled with the light of truth. The parents rejoiced, and the people
were astonished at the miracle; after which, the wicked opinions were
so fully obliterated from the minds of all, that they ardently
embraced the doctrine of the priests.
This damnable heresy being thus suppressed, and the authors thereof
confuted, and all the people's hearts settled in the purity of the
faith, the priests repaired to the tomb the martyr, St. Alban, to give
thanks to God through him. There Germanus, having with him relics of
all the Apostles, and of several martyrs, after offering up his
prayers, commanded the tomb to be opened, that he might lay up therein
some precious gifts; judging it convenient, that the limbs of saints
brought together from several countries, as their equal merits had
procured them admission into heaven, should he preserved in one tomb.
These being honourably deposited, and laid together, he took up a
parcel of dust from the place where the martyr's blood had been shed,
to carry away with him, which dust having retained the blood, it
appeared that the slaughter of the martyrs had communicated a redness
to it, whilst the persecutor was struck pale. In consequence of these
things, an innumerable multitude of people was that day converted to
the Lord.
CHAPTER XIX
HOW THE SAME HOLY MAN, BEING DETAINED THERE BY AN INDISPOSITION, BY
HIS PRAYERS QUENCHED A FIRE THAT HAD BROKEN OUT AMONG THE HOUSES, AND
WAS HIMSELF CURED OF A DISTEMPER BY A VISION. [A.D. 429.]
AS they were returning from thence, Germanus fell and broke his
leg, by the contrivance of the Devil, who did not know that, like Job,
his merits would be enhanced by the affliction of his body. Whilst he
was thus detained some time in the same place by illness, a fire broke
out in a cottage neighbouring to that in which he was; and having
burned down the other houses which were thatched with reed, was
carried on by the wind to the dwelling in which he lay. The people all
flocked to the prelate, entreating that they might lift him in their
arms, and save him from the impending danger. He, however, rebuked
them, and relying on faith, would not suffer himself to be removed.
The multitude, in despair, ran to oppose the conflagration; however,
for the greater manifestation of the Divine power, whatsoever the
crowd endeavoured to save, was destroyed; but what he who was disabled
and motionless occupied, the flame avoided, sparing the house that
gave entertainment to the holy man, and raging about on every side of
it; whilst the house in which he lay appeared untouched, amid the
general conflagration. The multitude rejoiced at the miracle, and
praised the superior power of God. An infinite number of the poorer
sort watched day and night before the cottage; some to heal their
souls, and some their bodies. It is impossible to relate what Christ
wrought by his servant, what wonders the sick man performed: for
whilst he would suffer no medicines to be applied to his distemper, he
one night saw a person in garments as white as snow, standing by him,
who reaching out his hand, seemed to raise him up, and ordered him to
stand boldly upon his feet; from which time his pain ceased, and he
was so perfectly restored, that when the day came on, he, without any
hesitation, set forth upon his journey.
CHAPTER XX
HOW THE SAME BISHOPS PROCURED THE BRITONS ASSISTANCE FROM HEAVEN IN
A BATTLE, AND THEN RETURNED HOME. [A.D. 429.]
IN the meantime, the Saxons and Picts, with their united forces,
made war upon the Britons, who, being thus by fear and necessity
compelled to take up arms, and thinking themselves unequal to their
enemies, implored the assistance of the holy bishops; who, hastening
to them as they had promised, inspired so much courage into these
fearful people, that one would have thought they had been joined by a
mighty army. Thus, by these holy apostolic men, Christ Himself
commanded in their camp. The holy days of Lent were also at hand, and
were rendered more religious by the presence of the priests, insomuch
that the people being instructed by daily sermons, resorted in crowds
to be baptized; for most of the army desired admission to the saving
water; a church was prepared with boughs for the feast of the
resurrection of our Lord, and so fitted up in that martial camp, as if
it were in a city. The army advanced, still wet with the baptismal
water; the faith of the people was strengthened and whereas human
power had before been despaired of, the Divine assistance was now
relied upon. The enemy received advice of the state of the army, and
not questioning their success against an unarmed multitude, hastened
forwards, but their approach was, by the scouts, made known to the
Britons; the greater part of whose forces being just come from the
font, after the celebration of Easter, and preparing to arm and carry
on the war, Germanus declared he would be their leader. He picked out
the most active, viewed the country round about, and observed, in the
way by which the enemy was expected, a valley encompassed with hills.
In that place he drew up his inexperienced troops, himself acting as
their general. A multitude of fierce enemies appeared, whom as soon as
those that lay in ambush saw a Pp roaching, Germanus, bearing in his
hands the standard instructed his men all in a loud voice to repeat
his words, and the enemy advancing securely, as thinking to take them
by surprise, the priests three times cried, Hallelujah. A universal
shout of the same word followed, and the hills resounding the echo on
all sides, the enemy was struck with dread, fearing, that not only the
neighbouring rocks, but even the very skies were falling upon them and
such was their terror, that their feet were not swift enough to
deliver them from it. They fled in disorder, casting away their arms,
and well satisfied if, with their naked bodies, they could escape the
danger; many of them, in their precipitate and hasty flight, were
swallowed up by the river which they were passing. The Britons,
without the loss of a man, beheld their vengeance complete, and became
inactive spectators of their victory. The scattered spoils were
gathered up, and the pious soldiers rejoiced in the success which
heaven had granted them. The prelates thus triumphed over the enemy
without bloodshed, and gained a victory by faith, without the aid of
human force and, having settled the affairs of the Island, and
restored tranquillity by the defeat, as well as of the invisible; as
of the carnal enemies, prepared to return home. Their own merits, and
the intercession of the holy martyr Alban, obtained them a safe
passage, and the happy vessel restored them in peace to their
rejoicing people.
CHAPTER XXI
THE PELAGIAN HERESY AGAIN REVIVING, GERMANUS, RETURNING INTO
BRITAIN WITH SEVERUS, FIRST HEALED A LAME YOUTH, THEN HAVING CONDEMNED
OR CONVERTED THE HERETICS, THEY RESTORED SPIRITUAL HEALTH TO THE
PEOPLE OF GOD. [A.D. 447.]
NOT long after, advice was brought from the same island that
certain persons were again attempting to set forth and spread abroad
the Pelagian heresy. The holy Germanus was entreated by all the
priests, that he would again defend the cause of God, which he had
before asserted. He speedily complied with their request; and taking
with him Severus, a man of singular sanctity who was disciple to the
most holy father, Lupus, bishop of Troyes, and afterwards, as bishop
of Treves, preached the word of God in the adjacent parts of Germany,
put to sea, and was calmly wafted over into Britain.
In the meantime, the wicked spirits flying about the whole island,
foretold by constraint that Germanus was coming, insomuch that one
Elafius, a chief of that region, hastened to meet the holy men,
without having received any certain news, carrying with him his son,
who laboured under a weakness of his limbs in the very flower of his
youth; for the nerves being withered, his leg was so contracted that
the limb was useless, and he could not walk. All the country followed
this Elafius. The priests arrived, and were met by the ignorant
multitude, whom they blessed, and preached the word of God to them.
They found the people constant in the faith as they had left them; and
learning that but few had gone astray, they found out the authors, and
condemned them. Then Elafius cast himself at the feet of the priests,
presenting his son, whose distress was visible, and needed no words to
express it. All were grieved, but especially the priests, who put up
their prayers for him before the throne of mercy; and Germanus,
causing the youth to sit down, gently passed his healing hand over the
leg which was contracted; the limb recovered its strength and
soundness by the power of his touch, the withered nerves were
restored, and the youth was, in the presence of all the people
delivered whole to his father. The multitude was amazed at the
miracle, and the Catholic faith was firmly planted in the minds of
all; after which, they were, in a sermon warned and exhorted to make
amends for their errors. By the judgment of all, the spreaders of the
heresy, who had been expelled the island, were brought before the
priests, to be conveyed up into the continent, that the country might
be rid of them, and they corrected of their errors. Thus the faith in
those parts continued long after pure and untainted. All things being
settled, he blessed prelates returned home as prosperously as they
came.
But Germanus, after this, went to Ravenna to intercede for the
tranquillity of the Armoricans, where, being very honourably received
by Valentinian and his mother, Placidia, he departed to Christ; his
body was conveyed to his own city with a splendid retinue, and
numberless deeds of charity accompanied him to the grave. Not long
after, Valentinian was murdered by the followers of Ætius, the
Patrician; whom he had put to death, in the sixth year of the reign of
Marcianus, and with him ended the empire of the West.
CHAPTER XXII
THE BRITONS, BEING FOR A TIME DELIVERED FROM FOREIGN INVASIONS,
WASTED THEMSELVES BY CIVIL WARS, AND THEN GAVE THEMSELVES UP TO MORE
HEINOUS CRIMES
IN the meantime, in Britain, there was some respite from foreign,
but not from civil war. There still remained the ruins of cities
destroyed by the enemy, and abandoned; and the natives, who had
escaped the enemy, now fought against each other. However, the kings,
priests, private men, and the nobility, still remembering the late
calamities and slaughters, in some measure kept within bounds; but
when these died, and another generation succeeded, which knew nothing
of those times, and was only acquainted with the present peaceable
state of things, all the bonds of sincerity and justice were so
entirely broken, that there was not only no trace of them remaining,
but few persons seemed to be aware that such virtues had ever existed.
Among other most wicked actions, not to be expressed, which their own
historian, Gildas, mournfully takes notice of, they added this that
they never preached the faith to the Saxons, or English, who dwelt
amongst them; however, the goodness of God did not forsake his people
whom He foreknew, but sent to the aforesaid nation much more worthy
preachers, to bring it to the faith.
CHAPTER XXIII
HOW POPE GREGORY SENT AUGUSTINE, WITH OTHER MONKS, TO PREACH TO THE
ENGLISH NATION, AND ENCOURAGED THEM BY A LETTER OF EXHORTATION, NOT TO
CEASE FROM THEIR LABOUR. [A.D. 596.]
IN the year of our Lord 582, Maurice, the fiftyfourth from
Augustus, ascended the throne, and reigned twentyone years. In the
tenth year of his reign, Gregory, a man renowned for learning and
behaviour, was promoted to the apostolical see of Rome, and presided
over it thirteen years, six months and ten days. He, being moved by
Divine inspiration, in the fourteenth year of the same emperor, and
about the one hundred and fiftieth after the coming of the English
into Britain, sent the servant of God, Augustine, and with him several
other monks, who feared the Lord, to preach the word of God to the
English nation. they having, in obedience to the pope's commands,
undertaken that work, were, on their journey, seized with a sudden
fear, and began to think of returning home, rather than proceed to a
barbarous, fierce, and unbelieving nation, to whose very language they
were strangers; and this they unanimously agreed was the safest
course. In short, they sent back. Augustine, who had been appointed to
be consecrated bishop in case they were received by the English, that
he might, by humble entreaty, obtain of the Holy Gregory, that they
should not be compelled to undertake so dangerous, toilsome, and
uncertain a journey. The pope, in reply, sent them a hortatory
epistle, persuading them to proceed in the work of the Divine word,
and rely on the assistance of the Almighty. The purport of which
letter was as follows
"Gregory, the servant of the servants of God, to the servants of
our Lord. Forasmuch as it had been better not to begin a good
work, than to think of desisting from that which has been begun, it
behooves you, my beloved sons, to fulfil the good work, which, by the
help of our Lord, you have undertaken. Let not, therefore, the toil of
the journey, nor the tongues of evil speaking men, after you; but with
all possible earnestness and zeal perform that which, by God's
direction, you have undertaken; being assured, that much labour is
followed by an eternal reward. When Augustine, your chief, returns,
whom we also constitute your abbot, humbly obey him in all things;
knowing, that whatsoever you shall do by his direction, will, in all
respects, be available to your souls. Almighty God protect you with
his grace, and grant that I may, in the heavenly country, see the
fruits of your labour. In Inasmuch as, though I cannot labour with
you, I shall partake in the joy of the reward, because I am willing to
labour. God keep you in safety, my most beloved sons. Dated the 23rd
of July, in the fourteenth year of the reign of our pious and most
august lord, Mauritius Tiberius, the thirteenth year after the
consulship of our said lord. The fourteenth indiction."
CHAPTER XXIV
HOW HE WROTE TO THE BISHOP OF ARLES TO ENTERTAIN THEM. [A.D. 596.]
THE same venerable pope also sent a letter to Ætheriuis, bishop of
Arles, exhorting him to give favourable entertainment to Augustine on
his way to Britain; which letter was in these words
"To his most reverend and holy brother and fellow bishop
Ætherius, Gregory, the servant of the servants God. Although
religious men stand in need of no recommendation with priests who have
the charity which is pleasing to God; yet as a proper opportunity is
offered to write, we have thought fit to send you this our letter, to
inform you, that we have directed thither, for the good of souls, the
bearer of these presents, Augustine, the servant of God, of whose
industry we are assured, with other servants of God, whom it is
requisite that your holiness assist with priestly affection, and
afford him all the comfort in your power. And to the end that you may
be the more ready in your assistance, we have enjoined him
particularly to inform you of the occasion of his coming; knowing,
that when you are acquainted with it, you will as the matter requires,
for the sake of God, zealously afford him your relief. We also in all
things recommend to your charity, Candidus, the priest, our common
son, whom we have transferred to the government of a small patrimony
in our church. God keep you in safety, most reverend brother. Dated
the 23rd day of July, in the fourteenth year of the reign of our most
pious and august lord, Mauritius Tiberius, the thirteenth ycar after
the consulship of our lord aforesaid. The fourteenth indiction."
CHAPTER XXV
AUGUSTINE, COMING INTO BRITAIN, FIRST PREACHED IN THE ISLE OF
THANET TO KING ETHELBERT, AND HAVING OBTAINED LICENCE, ENTERED THE
KINGDOM OF KENT, IN ORDER TO PREACH THEREIN. [A.D. 597.]
AUGUSTINE, thus strengthened by the confirmation of the blessed
Father Gregory, returned to the work of the word of God, with the
servants of Christ, and arrived in Britain. The powerful Ethelbert was
at that time king of Kent; he had extended his dominions as far as the
great river Humber, by which the Southern Saxons are divided from the
Northern. On the east of Kent is the large Isle of Thanet containing
according to the English way of reckoning, 600 families, divided from
the other land by the river Wantsum, which is about three furlongs
over, and fordable only in two places, for both ends of it run into
the sea. In this island landed the servant of our Lord, Augustine, and
his companions, being, as is reported, nearly forty men. They had, by
order of the blessed Pope Gregory, taken interpreters of the nation of
the Franks, and sending to Ethelbert, signified that they were come
from Rome, and brought a joyful message, which most undoubtedly
assured to all that took advantage of it everlasting joys in heaven
and a kingdom that would never end with the living and true God. The
king having heard this, ordered them to stay in that island where they
had landed, and that they should be furnished with all necessaries,
till he should consider what to do with them. For he had before heard
of the Christian religion, having a Christian wife of the royal family
of the Franks, called Bertha; whom he had received from her parents,
upon condition that she should be permitted to practice her religion
with the Bishop Luidhard, who was sent with her to preserve her faith.
Some days after, the king came into the island, and sitting in the
open air, ordered Augustine and his companions to be brought into his
presence. For he had taken precaution that they should not come to him
in any house, lest, according to an ancient superstition, if they
practiced any magical arts, they might impose upon him, and so get the
better of him. But they came furnished with Divine, not with magic
virtue, bearing a silver cross for their banner, and the image of our
Lord and Saviour painted on a board; and singing the litany, they
offered up their prayers to the Lord for the eternal salvation both of
themselves and of those to whom they were come. When he had sat down,
pursuant to the king's commands, and preached to him and his
attendants there present, the word of life, the king answered thus:
"Your words and promises are very fair, but as they are new to us, and
of uncertain import, I cannot approve of them so far as to forsake
that which I have so long followed with the whole English nation. But
because you are come from far into my kingdom, and, as I conceive, are
desirous to impart to us those things which you believe to be true,
and most beneficial, we will not molest you, but give you favourable
entertainment, and take care to supply you with your necessary
sustenance; nor do we forbid you to preach and gain as many as you can
to your religion." Accordingly he permitted them to reside in the city
of Canterbury, which was the metropolis of all his dominions, and,
pursuant to his promise, besides allowing them sustenance, did not
refuse them liberty to preach. It is reported that, as they drew near
to the city, after their manner, with the holy cross, and the image of
our sovereign Lord and King, Jesus Christ, they, in concert, sung this
litany: "We beseech Thee, O Lord, in all Thy mercy, that thy anger and
wrath be turned away from this city, and from the holy house, because
we have sinned. Hallelujah."
CHAPTER XXVI
ST. AUGUSTINE IN KENT FOLLOWED THE DOCTRINE AND MANNER OF LIVING OF
THE PRIMITIVE CHURCH, AND SETTLED HIS EPISCOPAL SEE IN THE ROYAL CITY.
[A.D. 597.]
As soon as they entered the dwellingplace assigned them they began
to imitate the course of life practiced in the primitive church;
applying themselves to frequent prayer, watching and fasting;
preaching the word of life to as many as they could; despising all
worldly things, as not belonging to them; receiving only their
necessary food from those they taught; living themselves in all
respects conformably to what they prescribed to others, and being
always disposed to suffer any adversity, and even to die for that
truth which they preached. In short, several believed and were
baptized, admiring the simplicity of their innocent life, and the
sweetness of their heavenly doctrine. There was on the east side of
the city a church dedicated to the honour of St. Martin, built whilst
the Romans were still in the island, wherein the queen, who, as has
been said before, was a Christian, used to pray. In this they first
began to meet, to sing, to pray, to say mass, to preach, and to
baptize, till the king, being converted to the faith, allowed them to
preach openly, and build or repair churches in all places.
When he, among the rest, induced by the unspotted life of these
holy men, and their delightful promises, which, by many miracles, they
proved to be most certain, believed and was baptized, greater numbers
began daily to flock together to hear the word, and, forsaking their
heathen rites, to associate themselves, by believing, to the unity of
the church of Christ. Their conversion the king so far encouraged, as
that he compelled none to embrace Christianity, but only showed more
affection to the believers, as to his fellowcitizens in the heavenly
kingdom. for he had learned from his instructors and leaders to
salvation, that the service of Christ ought to be voluntary, not by
compulsion. Nor was it long before he gave his preachers a settled
residence in his metropolis of Canterbury, with such possessions of
different kinds as were necessary for their subsistence.
CHAPTER XXVII
ST. AUGUSTINE, BEING MADE BISHOP, SENDS TO ACQUAINT POPE GREGORY
WITH WHAT HAD BEEN DONE, AND RECEIVES HIS ANSWER TO THE DOUBTS HE HAD
PROPOSED TO HIM. [A.D. 597.]
IN the meantime, Augustine, the man of God, repaired to Arles, and,
pursuant to the orders received from the holy Father Gregory, was
ordained archbishop of the English nation, by Ætherius, archbishop of
that city. Then returning into Britain, he sent Laurentius the priest,
and Peter the monk, to Rome, to acquaint Pope Gregory, that the nation
of the English had received the faith of Christ, and that he was
himself made their bishop. At the same time, he desired his solution
of some doubts that occurred to him. He soon received proper answers
to his questions which we have also thought fit to insert in this, our
history
The First Question of Augustine, Bishop of the Church of
Canterbury. Concerning bishops, how they are to behave themselves
towards their clergy? or into how many portions the things given by
the faithful to the altar are to he divided? and how the bishop is to
act in the church?
Gregory, Pope of the City of Rome, answers. Holy Writ,
which no doubt you are well versed in, testifies, and particularly St.
Paul's Epistle to Timothy, wherein he endeavours to instruct him how
he should behave himself in the house of God; but it is the custom of
the apostolic see to prescribe rules to bishops newly ordained, that
all emoluments which accrue, are to he divided into four portions;
one for the bishop and his family, because of hospitality and
entertainments; another for the clergy; a third for the poor; and the
fourth for the repair of churches. But in regard that you, my brother,
being brought up under monastic rules, are not to live apart from your
clergy in the English church, which, by God's assistance, has been
lately brought to the faith; you are to follow that course of life
which our forefathers did in the time of the primitive church, when
none of them said anything that he possessed was his own, but all
things were in common among them.
But if there are any clerks not received into holy orders who
cannot live continent, they are to take wives, and receive their
stipends abroad; because we know it is written, that out of the same
portions abovementioned a distribution was, made to each of them
according to every one's wants; Care is also to be taken of their
stipends, and provision to be made, and they are to be kept under
ecclesiastical rules, that they may live orderly and attend to singing
of psalms, and, by the help of God, preserve their hearts, and
tongues, and bodies from all that is unlawful. But as for those that
live in common, why need we say anything of making portions, or
keeping hospitality and exhibiting mercy? inasmuch as all that can be
spared is to be spent in pious and religious works, according to the
commands of Him who is the Lord and Master of all, "Give alms of such
things as you have, and behold all things are clean unto you."
Augustine's Second Question. Whereas the faith is one and
the same, why are there different customs in different churches? and
why is one custom of masses observed in the holy Roman church, and
another in the Gailican church?
Pope Gregory answers. You know, my brother, the custom of
the Roman church in which you remember you were bred up. But it
pleases me, that if you have found anything, either in the Roman, or
the Gallican, or any other church, which may be more acceptable to
Almighty God, you carefully make choice of the same, and sedulously
teach the church of the English, which as yet is new ln the faith,
whatsoever you can gather from the several churches. For things are
not to be loved for the sake of places, but places for the sake of
good things. Choose, therefore, from every church those things that
are pious, religious, and upright, and when you have, as it were, made
them up into one body, let the minds of the English be accustomed
thereto.
Augustine's Third Question. I beseech you to inform me,
what punishment must be inflicted, if any one shall take anything by
stealth from the church?
Gregory answers. You may judge, my brother, by the person
of the thief, in what manner he is to be corrected. For there are
some, who, having substance, commit theft; and there are others, who
transgress in this point through want. Wherefore it is requisite, that
some be punished in their purses, others with stripes; some with more
severity, and some more mildly. And when the severity is more, it is
to proceed from charity, not from passion; because this is done to him
who is corrected, that he may not be delivered up to hellfire. For it
behooves us to maintain discipline among the faithful, as good parents
do with their carnal children, whom they punish with stripes for their
faults, and yet design to make those their heirs whom they chastise;
and they preserve what they possess for those whom they seem in anger
to persecute. This charity is, therefore, to be kept in mind, and it
dictates the measure of the punishment, so that the mind may do
nothing beyond the rule of reason. You may add, that they are to
restore those things which they have stolen from the church. But, God
forbid, that the church should make profit from those earthly things
which it seems to lose, or seek gain out of such vanities.
Augustine's Fourth Question. Whether two brother may marry
two sisters, which are of a family far removed from them?
Gregory answers. This may lawfully be done; for nothing is
found in holy writ that seems to contradict it.
Augustine's Fifth Question. O what degree may the faithful
marry with their kindred? and whether it is lawful for men to marry
their stepmother and relations?
Gregory answers. A certain worldly law in the Roman
commonwealth allows, that the son and daughter of a brother and
sister, or of two brothers, or two sisters, may be joined in
matrimony; but we have found, by experience, that no offspring can
come of such wedlock; and the Divine Law forbids a man to "uncover the
nakedness of his kindred." Hence of necessity it must be the third or
fourth generation of the faithful, that can be lawfully joined in
matrimony; for the second, which we have mentioned, must altogether
abstain from one another. To marry with one's stepmother is a heinous
crime, because is written in the Law, "Thou shalt not uncover the
nakedness of thy father": now the son, indeed, cannot uncover his
father's nakedness; but in regard that it is written, "They shall be
two in one flesh," he that presumes to uncover the nakedness of his
stepmother, who was one flesh with his father, certainly uncovers the
nakedness of his father. It is also prohibited to marry with a
sisterinlaw, because by the former union she is become the brother's
flesh. For which thing also John the Baptist was beheaded, and ended
his life in holy martyrdom. For, though he was not ordered to deny
Christ, and indeed was killed for confessing Christ, yet in regard
that the same Jesus Christ, our Lord, said, "I am the Truth," because
John was killed for the truth, be also shed his blood for Christ.
But forasmuch as there are many of the English, who whilst they
were still in infidelity, are said to have been joined in this
execrable matrimony, when they come to the faith they are to be
admonished to abstain, and be made to know that this is a grievous
sin. Let them fear the dreadful judgment of God, lest, for the
gratification of their carnal appetites, they incur the torments. of
eternal punishment. Yet they are not on this account to be deprived of
the communion of the body and blood of Christ, lest they seem to be
punished for those things which they did through ignorance before they
had received baptism. For at this time the Holy Church chastises some
things through zeal, and tolerates some through meekness, and connives
at some things through discretion, that so she may often, by this
forbearance and connivance, suppress the evil which she disapproves.
But all that come to the Faith are to be admonished not to do such
things. And if any shall be guilty of them, they are to be excluded
from the communion of the body and blood of Christ. For as the offence
is, in some measure, to be tolerated in those who did it through
ignorance, so it is to be strenuously prosecuted in those who do not
fear to sin knowingly.
Augustine's Sixth Question. Whether a bishop may be
ordained without other bishops being present, in case there be so
great a distance between them, that they cannot easily come together?
Gregory answers. As for the church of England, in which
you are as yet the only bishop, you can no otherwise ordain a bishop
than in the absence of other bishops; unless some bishops should come
over from Gaul, that they may be present as witnesses to you in
ordaining a bishop. But we would have you, my brother, to ordain
bishops in such a manner, that the said bishops may not be far
asunder, that when a new bishop is to he ordained, there be no
difficulty, but that other bishops, and pastors also, whose presence
is necessary, may easily come together. Thus, when, by the help of
God, bishops shall be so constituted in places everywhere near to one
another, no ordination of a bishop is to be performed without
assembling three or four bishops. For, even in spiritual affairs, we
may take example by the temporal, that they may he wisely and
discreetly conducted. It is certain, that when marriages are
celebrated in the world, some married persons are assembled, that
those who went before in the way of matrimony, may also partake in the
joy of the succeeding couple. Why, then, at this spiritual ordination,
wherein, by means of the sacred ministry, man is joined to God, should
not such persons be assembled, as may either rejoice in the
advancement of the new bishop, or jointly pour forth their prayers to
Almighty God for his preservation?
Augustine's Seventh Question. How are we to deal with the
bishops of France and Britain?
Gregory answers. We give you no authority over the bishops
of France, because the bishop of Aries received the pall in ancient
times from my predecessor, and we are not to deprive him of the
authority he has received. If it shall therefore happen, my brother,
that you go over into the province of France, you are to concert with
the said bishop of Aries, how, if there be any faults among the
bishops, they may be amended. And if he shall be lukewarm in keeping
up discipline, he is to be corrected by your zeal; to whom we have
also written, that when your holiness shall be in France, he may also
use all his endeavours to assist you, and put away from the behaviour
of the bishops all that shall be opposite to the command of our
Creator. But you, of your own authority, shall not have power to judge
the bishops of France, but by persuading, soothing, and showing good
works for them to imitate; you shall reform the minds of wicked men to
the pursuit of holiness; for it is written in the Law, "When thou
comest into the standing corn of thy neighbours, then thou mayest
pluck the ears with thine hand; but thou shalt not move a sickle unto
thy neighbours' standing corn. For thou mayest not apply the sickle of
judgment in the harvest which seems to have been committed to another;
but by the effect of good works thou shalt clear the Lord's wheat of
the chaff of their vices, and convert them into the body of the
Church, as it were, by eating. But whatsoever is to be done by
authority, must be transacted with the aforesaid bishop of Aries, lest
that should be omitted, which the ancient institution of the fathers
has appointed. But as for all the bishops of Britain, we commit them
to your care, that the unlearned may be taught, the weak stregthened
by persuasion, and the perverse corrected by authority.
Augustine's Eighth Question. Whether a woman with child
ought to be baptized? Or how long after she has brought forth, may she
come into the church? As also, after how many days the infant born may
be baptized, lest he be prevented by death? Or how long after her
husband may have carnal knowledge of her? Or whether it is lawful for
her to come into the church when she has her courses? Or to receive
the holy sacrament of communion? Or whether a man, under certain
circumstances, may come into the church before he has washed with
water? Or approach to receive the mystery of the holy communion? All
which things are requisite to be known by the rude nation of the
English.
Gregory answers. I do not doubt but that these questions
have been put to you, my brother, and I think I have already answered
you therein. But I believe you would wish the opinion which you
yourself might give to be confirmed by mine also. Why should not a
woman with child be baptized, since the fruitfulness of the flesh is
no difference in the eyes of Almighty God? For when our first parents
sinned in Paradise, they forfeited the immortality which they had
received, by the just judgment of God. Because, therefore, Almighty
God would not for their fault wholly destroy the human race, He both
deprived man of immortality for his sin, and, at the same time, of his
great goodness, reserved to him the power of propagating his race
after him. On what account then can that which is preserved to the
human race, by the free gift of Almighty God, be excluded from the
privilege of baptism? For it is very foolish to imagine that the gift
of grace opposes that mystery in which all sin is blotted out. When a
woman is delivered, after how many days she may come into the church,
you have been informed by reading the Old Testament, viz. that she is
to abstain for a male child thirtythree days, and sixtysix for a
female. Now you must know that this is to be taken in a mystery; for
if she enters the church the very hour that she is delivered, to
return thanks, she is not guilty of any sin; because the pleasure of
the flesh is in fault, and not the pain; but the pleasure is in the
copulation of the flesh, whereas there is pain in bringing forth the
child. Wherefore it is said to the first mother of all, "In sorrow
shalt thou bring forth children." If, therefore, we forbid a woman
that has brought forth, to enter the church, we make a crime of her
very punishment. To baptize either a woman who has brought forth, if
there be danger of death, even the very hour that she brings forth, or
that which she has brought forth the very hour it is born, is no way
prohibited, because, as the grace of the holy mystery is to be with
much discretion provided for the living and understanding, so is it to
be without any delay offered to the dying; lest, while a further time
is sought to confer the mystery of redemption, a small delay
intervening, the person that is to be redeemed is dead and gone.
Her husband is not to approach her, till the infant born be weaned.
A bad custom is sprung up in the behaviour of married people, that is,
that women disdain to suckle the children which they bring forth, and
give them to other women to suckle; which seems to have been invented
on no other account but incontinency; because, as they will not be
continent, they will not suckle the children which they bear. Those
women, therefore, who, from bad custom, give their children to others
to bring up, must not approach their husbands till the time of
purification is past. For even when there has been no childbirth,
women are forbidden to do so, whilst they have their monthly courses,
insomuch that the Law condemns to death any man that shall approach
unto a woman during her uncleanness. Yet the woman, nevertheless, must
not be forbidden to come into the church whilst she has her monthly
courses; because the superfluity of nature cannot be imputed to her as
a crime; and it is not just that she should be refused admittance into
the church, for that which she suffers against her will. For we know,
that the woman who had the issue of blood, humbly approaching behind
our Lord's back, touched the hem of his garment, and her distemper
immediately departed from her. If, therefore, she that had an issue of
blood might commendably touch the garment of our Lord, why may not
she, who has the month
