Ecclesiastical History of the English People (Book IV – Book V)

Ecclesiastical History of the English People

continued

Chapter 4.19: How Queen Ethelthryth always preserved her virginity, and her body suffered no corruption in the grave. (AD 660–696)

King Egfrid took to wife Ethelthryth, the daughter of Anna, king of the East Angles, of whom mention has been often made; a man of true religion, and altogether noble in mind and deed. She had before been given in marriage to another, to wit, Tondbert, ealdorman of the Southern Gyrwas; but he died soon after he had married her, and she was given to the aforesaid king. Though she lived with him twelve years, yet she preserved the glory of perfect virginity, as I was informed by Bishop Wilfrid, of blessed memory, of whom I inquired, because some questioned the truth thereof; and he told me that he was an undoubted witness to her virginity, forasmuch as Egfrid promised to give him many lands and much money if he could persuade the queen to consent to fulfil her marriage duty, for he knew the queen loved no man more than himself. And it is not to be doubted that this might take place in our age, which true histories tell us happened sometimes in former ages, by the help of the same Lord who promises to abide with us always, even unto the end of the world. For the divine miracle whereby her flesh, being buried, could not suffer corruption, is a token that she had not been defiled by man.

She had long asked of the king that he would permit her to lay aside worldly cares, and to serve only Christ, the true King, in a monastery; and having at length with difficulty prevailed, she entered the monastery of the Abbess Aebba, who was aunt to King Egfrid, at the place called the city of Coludi, having received the veil of the religious habit from the hands of the aforesaid Bishop Wilfrid; but a year after she was herself made abbess in the district called Elge, where, having built a monastery, she began, by the example of a heavenly life and by her teaching, to be the virgin mother of many virgins dedicated to God. It is told of her that from the time of her entering the monastery, she would never wear any linen but only woollen garments, and would seldom wash in a hot bath, unless just before the greater festivals, as Easter, Whitsuntide, and the Epiphany, and then she did it last of all, when the other handmaids of Christ who were there had been washed, served by her and her attendants. She seldom ate more than once a day, excepting on the greater festivals, or some urgent occasion. Always, except when grievous sickness prevented her, from the time of matins till day-break, she continued in the church at prayer. Some also say, that by the spirit of prophecy she not only foretold the pestilence of which she was to die, but also, in the presence of all, revealed the number of those that should be then snatched away from this world out of her monastery. She was taken to the Lord, in the midst of her flock, seven years after she had been made abbess; and, as she had ordered, was buried among them in a wooden coffin in her turn, according to the order in which she had passed away.

She was succeeded in the office of abbess by her sister Sexburg, who had been wife to Earconbert, king of Kent. This abbess, when her sister had been buried sixteen years, thought fit to take up her bones, and, putting them into a new coffin, to translate them into the church. Accordingly she ordered some of the brothers to find a stone whereof to make a coffin for this purpose. They went on board ship, for the district of Ely is on every side encompassed with water and marshes, and has no large stones, and came to a small deserted city, not far from thence, which, in the language of the English, is called Grantacaestir, and presently, near the city walls, they found a white marble coffin, most beautifully wrought, and fitly covered with a lid of the same sort of stone. Perceiving, therefore, that the Lord had prospered their journey, they returned thanks to Him and carried it to the monastery.

When the grave was opened and the body of the holy virgin and bride of Christ was brought into the light of day, it was found as free from corruption as if she had died and been buried on that very day; as the aforesaid Bishop Wilfrid, and many others that know it, testify. But the physician, Cynifrid, who was present at her death, and when she was taken up out of the grave, had more certain knowledge. He was wont to relate that in her sickness she had a very great tumour under her jaw. “And I was ordered,” said he, “to lay open that tumour to let out the noxious matter in it, which I did, and she seemed to be somewhat more easy for two days, so that many thought she might recover from her infirmity; but on the third day she was attacked by the former pains, and being soon snatched out of the world, she exchanged all pain and death for everlasting life and health. And when, so many years after, her bones were to be taken out of the grave, a pavilion being spread over it, and all the congregation, the brothers on the one side, and the sisters on the other, standing about it singing, while the abbess, with a few others, had gone within to take up and wash the bones, on a sudden we heard the abbess within cry out with a loud voice, ‘Glory be to the name of the Lord.

Not long after they called me in, opening the door of the pavilion, and I found the body of the holy virgin taken out of the grave and laid on a bed, like one asleep; then taking off the veil from the face, they also showed me that the incision which I had made was healed up; so that, in marvellous wise, instead of the open gaping wound with which she had been buried, there then appeared only the slightest trace of a scar. Besides, all the linen clothes in which the body had been wrapped, appeared entire and as fresh as if they had been that very day put about her chaste limbs.” It is said that when she was sore troubled with the aforesaid tumour and pain in her jaw and neck, she took great pleasure in that sort of sickness, and was wont to say, “I know of a surety that I deservedly bear the weight of my trouble on my neck, for I remember that, when I was a young maiden, I bore on it the needless weight of necklaces; and therefore I believe the Divine goodness would have me endure the pain in my neck, that so I may be absolved from the guilt of my needless levity, having now, instead of gold and pearls, the fiery heat of a tumour rising on my neck.” It happened also that by the touch of those same linen clothes devils were expelled from bodies possessed, and other diseases were at divers times healed; and the coffin wherein she was first buried is said to have cured some of infirmities of the eyes, who, praying with their heads resting upon that coffin, were presently relieved of the pain or dimness in their eyes. So they washed the virgin's body, and having clothed it in new garments, brought it into the church, and laid it in the sarcophagus that had been brought, where it is held in great veneration to this day. The sarcophagus was found in a wonderful manner to fit the virgin's body as if it had been made purposely for her, and the place for the head, which was fashioned separately, appeared exactly shaped to the measurement of her head.

Elge is in the province of the East Angles, a district of about six hundred families, of the nature of an island, encompassed, as has been said, with marshes or waters, and therefore it has its name from the great plenty of eels taken in those marshes; there the aforesaid handmaid of Christ desired to have a monastery, because, as we have before mentioned, she came, according to the flesh, of that same province of the East Angles.

Chapter 4.20: A Hymn concerning her

It seems fitting to insert in this history a hymn concerning virginity, which we composed in elegiac verse many years ago, in praise and honour of the same queen and bride of Christ, and therefore truly a queen, because the bride of Christ; and to imitate the method of Holy Scripture, wherein many songs are inserted in the history, and these, as is well known, are composed in metre and verse. “Trinity, Gracious, Divine, Who rulest all the ages; favour my task, Trinity, Gracious, Divine. “Let Maro sound the trumpet of war, let us sing the gifts of peace; the gifts of Christ we sing, let Maro sound the trumpet of war. “Chaste is my song, no rape of guilty Helen; light tales shall be told by the wanton, chaste is my song. “I will tell of gifts from Heaven, not wars of hapless Troy; I will tell of gifts from Heaven, wherein the earth is glad.

“Lo! the high God comes to the womb of a holy virgin, to be the Saviour of men, lo! the high God comes. “A hallowed maid gives birth to Him Who gave the world its being; Mary, the gate of God, a maiden gives Him birth. “The company of her fellows rejoices over the Virgin Mother of Him Who wields the thunder; a shining virgin band, the company of her fellows rejoices. “Her honour has made many a blossom to spring from that pure shoot, virgin blossoms her honour has made to spring. “Scorched by the fierce flames, the maiden Agatha yielded not; in like manner Eulalia endures, scorched by the fierce flames. “The lofty soul of chaste Tecla overcomes the wild beasts; chaste Euphemia overcomes the accursed wild beasts. “Agnes joyously laughs at the sword, herself stronger than steel, Cecilia joyously laughs at the foemen's sword. “Many a triumph is mighty throughout the world in temperate hearts; throughout the world love of the temperate life is mighty.

“Yea, and our day likewise a peerless maiden has blessed; peerless our Ethelthryth shines. “Child of a noble sire, and glorious by royal birth, more noble in her Lord's sight, the child of a noble sire. “Thence she receives queenly honour and a sceptre in this world; thence she receives honour, awaiting higher honour above. “What need, gracious lady, to seek an earthly lord, even now given to the Heavenly Bridegroom? “Christ is at hand, the Bridegroom (why seek an earthly lord?) that thou mayst follow even now, methinks, in the steps of the Mother of Heaven's King, that thou too mayst be a mother in God. “Twelve years she had reigned, a bride dedicated to God, then in the cloister dwelt, a bride dedicated to God. “To Heaven all consecrated she lived, abounding in lofty deeds, then to Heaven all consecrated she gave up her soul. “Twice eight Novembers the maid's fair flesh lay in the tomb, nor did the maid's fair flesh see corruption in the tomb.

“This was Thy work, O Christ, that her very garments were bright and undefiled even in the grave; O Christ, this was Thy work. “The dark serpent flies before the honour due to the holy raiment; disease is driven away, and the dark serpent flies. “Rage fills the foe who of old conquered Eve; exultant the maiden triumphs and rage fills the foe. “Behold, O bride of God, thy glory upon earth; the glory that awaits thee in the Heavens behold, O bride of God. “In gladness thou receivest gifts, bright amidst the festal torches; behold! the Bridegroom comes, in gladness thou receivest gifts. “And a new song thou singest to the tuneful harp; a new-made bride, thou exultest in the tuneful hymn. “None can part her from them which follow the Lamb enthroned on high, whom none had severed from the Love enthroned on high.”

Chapter 4.21: How Bishop Theodore made peace between the kings Egfrid and Ethelred. (AD 679)

In the ninth year of the reign of King Egfrid, a great battle was fought between him and Ethelred, king of the Mercians, near the river Trent, and Aelfwine, brother to King Egfrid, was slain, a youth about eighteen years of age, and much beloved by both provinces; for King Ethelred had married his sister Osthryth. There was now reason to expect a more bloody war, and more lasting enmity between those kings and their fierce nations; but Theodore, the bishop, beloved of God, relying on the Divine aid, by his wholesome admonitions wholly extinguished the dangerous fire that was breaking out; so that the kings and their people on both sides were appeased, and no man was put to death, but only the due mulct paid to the king who was the avenger for the death of his brother; and this peace continued long after between those kings and between their kingdoms.

Chapter 4.22: How a certain captive's chains fell off when Masses were sung for him. (AD 679)

In the aforesaid battle, wherein King Aelfwine was killed, a memorable incident is known to have happened, which I think ought by no means to be passed over in silence; for the story will be profitable to the salvation of many. In that battle a youth called Imma, one of the king's thegns, was struck down, and having lain as if dead all that day and the next night among the bodies of the slain, at length he came to himself and revived, and sitting up, bound his own wounds as best as he could. Then having rested awhile, he stood up, and went away to see if he could find any friends to take care of him; but in so doing he was discovered and taken by some of the enemy's army, and carried before their lord, who was one of King Ethelred's nobles. Being asked by him who he was, and fearing to own himself a thegn, he answered that he was a peasant, a poor man and married, and he declared that he had come to the war with others like himself to bring provisions to the army. The noble entertained him, and ordered his wounds to be dressed, and when he began to recover, to prevent his escaping, he ordered him to be bound at night. But he could not be bound, for as soon as they that bound him were gone, his bonds were loosed.

Now he had a brother called Tunna, who was a priest and abbot of a monastery in the city which is still called Tunnacaestir after him. This man, hearing that his brother had been killed in the battle, went to see if haply he could find his body; and finding another very like him in all respects, he believed it to be his. So he carried it to his monastery, and buried it honourably, and took care often to say Masses for the absolution of his soul; the celebration whereof occasioned what I have said, that none could bind him but he was presently loosed again. In the meantime, the noble that had kept him was amazed, and began to inquire why he could not be bound; whether perchance he had any spells about him, such as are spoken of in stories. He answered that he knew nothing of those arts; “but I have,” said he, “a brother who is a priest in my country, and I know that he, supposing me to be killed, is saying frequent Masses for me; and if I were now in the other life, my soul there, through his intercession, would be delivered from penalty.”

When he had been a prisoner with the noble some time, those who attentively observed him, by his countenance, habit, and discourse, took notice, that he was not of the meaner sort, as he had said, but of some quality. The noble then privately sending for him, straitly questioned him, whence he came, promising to do him no harm on that account if he would frankly confess who he was. This he did, declaring that he had been a thegn of the king's, and the noble answered, “I perceived by all your answers that you were no peasant. And now you deserve to die, because all my brothers and relations were killed in that fight; yet I will not put you to death, that I may not break my promise.” As soon, therefore, as he was recovered, he sold him to a certain Frisian at London, but he could not in any wise be bound either by him, or as he was being led thither. But when his enemies had put all manner of bonds on him, and the buyer perceived that he could in no way be bound, he gave him leave to ransom himself if he could. Now it was at the third hour, when the Masses were wont to be said, that his bonds were most frequently loosed. He, having taken an oath that he would either return, or send his owner the money for the ransom, went into Kent to King Hlothere, who was son to the sister of Queen Ethelthryth, above spoken of, for he had once been that queen's thegn. From him he asked and obtained the price of his freedom, and as he had promised, sent it to his master for his ransom.

Returning afterwards into his own country, and coming to his brother, he gave him an exact account of all his misfortunes, and the consolation afforded to him in them; and from what his brother told him he understood, that his bonds had been generally loosed at those times when Masses had been celebrated for him; and he perceived that other advantages and blessings which had fallen to his lot in his time of danger, had been conferred on him from Heaven, through the intercession of his brother, and the Oblation of the saving Sacrifice. Many, on hearing this account from the aforesaid man, were stirred up in faith and pious devotion to prayer, or to alms-giving, or to make an offering to God of the Sacrifice of the holy Oblation, for the deliverance of their friends who had departed this world; for they knew that such saving Sacrifice availed for the eternal redemption both of body and soul. This story was also told me by some of those who had heard it related by the man himself to whom it happened; therefore, since I had a clear understanding of it, I have not hesitated to insert it in my Ecclesiastical History.

Chapter 4.23: Of the life and death of the Abbess Hilda. (AD 614–680)

In the year after this, that is the year of our Lord 680, the most religious handmaid of Christ, Hilda, abbess of the monastery that is called Streanaeshalch, as we mentioned above, after having done many heavenly deeds on earth, passed thence to receive the rewards of the heavenly life, on the 17th of November, at the age of sixty-six years. Her life falls into two equal parts, for the first thirty-three years of it she spent living most nobly in the secular habit; and still more nobly dedicated the remaining half to the Lord in the monastic life. For she was nobly born, being the daughter of Hereric, nephew to King Edwin, and with that king she also received the faith and mysteries of Christ, at the preaching of Paulinus, of blessed memory, the first bishop of the Northumbrians, and preserved the same undefiled till she attained to the vision of our Lord in Heaven.

When she had resolved to quit the secular habit, and to serve Him alone, she withdrew into the province of the East Angles, for she was allied to the king there; being desirous to cross over thence into Gaul, forsaking her native country and all that she had, and so to live a stranger for our Lord's sake in the monastery of Cale, that she might the better attain to the eternal country in heaven. For her sister Heresuid, mother to Aldwulf, king of the East Angles, was at that time living in the same monastery, under regular discipline, waiting for an everlasting crown; and led by her example, she continued a whole year in the aforesaid province, with the design of going abroad; but afterwards, Bishop Aidan recalled her to her home, and she received land to the extent of one family on the north side of the river Wear; where likewise for a year she led a monastic life, with very few companions.

After this she was made abbess in the monastery called Heruteu, which monastery had been founded, not long before, by the pious handmaid of Christ, Heiu, who is said to have been the first woman in the province of the Northumbrians who took upon her the vows and habit of a nun, being consecrated by Bishop Aidan; but she, soon after she had founded that monastery, retired to the city of Calcaria, which is called Kaelcacaestir by the English, and there fixed her dwelling. Hilda, the handmaid of Christ, being set over that monastery, began immediately to order it in all things under a rule of life, according as she had been instructed by learned men; for Bishop Aidan, and others of the religious that knew her, frequently visited her and loved her heartily, and diligently instructed her, because of her innate wisdom and love of the service of God.

When she had for some years governed this monastery, wholly intent upon establishing a rule of life, it happened that she also undertook either to build or to set in order a monastery in the place called Streanaeshalch, and this work which was laid upon her she industriously performed; for she put this monastery under the same rule of monastic life as the former; and taught there the strict observance of justice, piety, chastity, and other virtues, and particularly of peace and charity; so that, after the example of the primitive Church, no one there was rich, and none poor, for they had all things common, and none had any private property. Her prudence was so great, that not only meaner men in their need, but sometimes even kings and princes, sought and received her counsel; she obliged those who were under her direction to give so much time to reading of the Holy Scriptures, and to exercise themselves so much in works of justice, that many might readily be found there fit for the priesthood and the service of the altar.

Indeed we have seen five from that monastery who afterwards became bishops, and all of them men of singular merit and sanctity, whose names were Bosa, Aetla, Oftfor, John, and Wilfrid. Of the first we have said above that he was consecrated bishop of York; of the second, it may be briefly stated that he was appointed bishop of Dorchester. Of the last two we shall tell hereafter, that the former was ordained bishop of Hagustald, the other of the church of York; of the third, we may here mention that, having applied himself to the reading and observance of the Scriptures in both the monasteries of the Abbess Hilda, at length being desirous to attain to greater perfection, he went into Kent, to Archbishop Theodore, of blessed memory; where having spent some time in sacred studies, he resolved to go to Rome also, which, in those days, was esteemed a very salutary undertaking. Returning thence into Britain, he took his way into the province of the Hwiccas, where King Osric then ruled, and continued there a long time, preaching the Word of faith, and showing an example of good life to all that saw and heard him. At that time, Bosel, the bishop of that province, laboured under such weakness of body, that he could not himself perform episcopal functions; for which reason, Oftfor was, by universal consent, chosen bishop in his stead, and by order of King Ethelred, consecrated by Bishop Wilfrid, of blessed memory, who was then Bishop of the Midland Angles, because Archbishop Theodore was dead, and no other bishop ordained in his place. A little while before, that is, before the election of the aforesaid man of God, Bosel, Tatfrid, a man of great industry and learning, and of excellent ability, had been chosen bishop for that province, from the monastery of the same abbess, but had been snatched away by an untimely death, before he could be ordained.

Thus this handmaid of Christ, the Abbess Hilda, whom all that knew her called Mother, for her singular piety and grace, was not only an example of good life, to those that lived in her monastery, but afforded occasion of amendment and salvation to many who lived at a distance, to whom the blessed fame was brought of her industry and virtue. For it was meet that the dream of her mother, Bregusuid, during her infancy, should be fulfilled. Now Bregusuid, at the time that her husband, Hereric, lived in banishment, under Cerdic, king of the Britons, where he was also poisoned, fancied, in a dream, that he was suddenly taken away from her and she was seeking for him most carefully, but could find no sign of him anywhere. After an anxious search for him, all at once she found a most precious necklace under her garment, and whilst she was looking on it very attentively, it seemed to shine forth with such a blaze of light that it filled all Britain with the glory of its brilliance. This dream was doubtless fulfilled in her daughter that we speak of, whose life was an example of the works of light, not only blessed to herself, but to many who desired to live aright.

When she had governed this monastery many years, it pleased Him Who has made such merciful provision for our salvation, to give her holy soul the trial of a long infirmity of the flesh, to the end that, according to the Apostle's example, her virtue might be made perfect in weakness. Struck down with a fever, she suffered from a burning heat, and was afflicted with the same trouble for six years continually; during all which time she never failed either to return thanks to her Maker, or publicly and privately to instruct the flock committed to her charge; for taught by her own experience she admonished all men to serve the Lord dutifully, when health of body is granted to them, and always to return thanks faithfully to Him in adversity, or bodily infirmity. In the seventh year of her sickness, when the disease turned inwards, her last day came, and about cockcrow, having received the voyage provision of Holy Housel, and called together the handmaids of Christ that were within the same monastery, she admonished them to preserve the peace of the Gospel among themselves, and with all others; and even as she spoke her words of exhortation, she joyfully saw death come, or, in the words of our Lord, passed from death unto life.

That same night it pleased Almighty God, by a manifest vision, to make known her death in another monastery, at a distance from hers, which she had built that same year, and which is called Hacanos. There was in that monastery, a certain nun called Begu, who, having dedicated her virginity to the Lord, had served Him upwards of thirty years in the monastic life. This nun was resting in the dormitory of the sisters, when on a sudden she heard in the air the well-known sound of the bell, which used to awake and call them to prayers, when any one of them was taken out of this world, and opening her eyes, as she thought, she saw the roof of the house open, and a light shed from above filling all the place. Looking earnestly upon that light, she saw the soul of the aforesaid handmaid of God in that same light, being carried to heaven attended and guided by angels. Then awaking, and seeing the other sisters lying round about her, she perceived that what she had seen had been revealed to her either in a dream or a vision;

and rising immediately in great fear, she ran to the virgin who then presided in the monastery in the place of the abbess, and whose name was Frigyth, and, with many tears and lamentations, and heaving deep sighs, told her that the Abbess Hilda, mother of them all, had departed this life, and had in her sight ascended to the gates of eternal light, and to the company of the citizens of heaven, with a great light, and with angels for her guides. Frigyth having heard it, awoke all the sisters, and calling them to the church, admonished them to give themselves to prayer and singing of psalms, for the soul of their mother; which they did earnestly during the remainder of the night; and at break of day, the brothers came with news of her death, from the place where she had died. They answered that they knew it before, and then related in order how and when they had learnt it, by which it appeared that her death had been revealed to them in a vision that same hour in which the brothers said that she had died. Thus by a fair harmony of events Heaven ordained, that when some saw her departure out of this world, the others should have knowledge of her entrance into the eternal life of souls. These monasteries are about thirteen miles distant from each other.

It is also told, that her death was, in a vision, made known the same night to one of the virgins dedicated to God, who loved her with a great love, in the same monastery where the said handmaid of God died. This nun saw her soul ascend to heaven in the company of angels; and this she openly declared, in the very same hour that it happened, to those handmaids of Christ that were with her; and aroused them to pray for her soul, even before the rest of the community had heard of her death. The truth of which was known to the whole community in the morning. This same nun was at that time with some other handmaids of Christ, in the remotest part of the monastery, where the women who had lately entered the monastic life were wont to pass their time of probation, till they were instructed according to rule, and admitted into the fellowship of the community.

Chapter 4.24: That there was in her monastery a brother, on whom the gift of song was bestowed by Heaven. (AD 680)

There was in the monastery of this abbess a certain brother, marked in a special manner by the grace of God, for he was wont to make songs of piety and religion, so that whatever was expounded to him out of Scripture, he turned ere long into verse expressive of much sweetness and penitence, in English, which was his native language. By his songs the minds of many were often fired with contempt of the world, and desire of the heavenly life. Others of the English nation after him attempted to compose religious poems, but none could equal him, for he did not learn the art of poetry from men, neither was he taught by man, but by God's grace he received the free gift of song, for which reason he never could compose any trivial or vain poem, but only those which concern religion it behoved his religious tongue to utter. For having lived in the secular habit till he was well advanced in years, he had never learned anything of versifying; and for this reason sometimes at a banquet, when it was agreed to make merry by singing in turn, if he saw the harp come towards him, he would rise up from table and go out and return home.

Once having done so and gone out of the house where the banquet was, to the stable, where he had to take care of the cattle that night, he there composed himself to rest at the proper time. Thereupon one stood by him in his sleep, and saluting him, and calling him by his name, said, “Cædmon, sing me something.” But he answered, “I cannot sing, and for this cause I left the banquet and retired hither, because I could not sing.” Then he who talked to him replied, “Nevertheless thou must needs sing to me.” “What must I sing?” he asked. “Sing the beginning of creation,” said the other. Having received this answer he straightway began to sing verses to the praise of God the Creator, which he had never heard, the purport whereof was after this manner: “Now must we praise the Maker of the heavenly kingdom, the power of the Creator and His counsel, the deeds of the Father of glory. How He, being the eternal God, became the Author of all wondrous works, Who being the Almighty Guardian of the human race, first created heaven for the sons of men to be the covering of their dwelling place, and next the earth.” This is the sense but not the order of the words as he sang them in his sleep; for verses, though never so well composed, cannot be literally translated out of one language into another without loss of their beauty and loftiness. Awaking from his sleep, he remembered all that he had sung in his dream, and soon added more after the same manner, in words which worthily expressed the praise of God.

In the morning he came to the reeve who was over him, and having told him of the gift he had received, was conducted to the abbess, and bidden, in the presence of many learned men, to tell his dream, and repeat the verses, that they might all examine and give their judgement upon the nature and origin of the gift whereof he spoke. And they all judged that heavenly grace had been granted to him by the Lord. They expounded to him a passage of sacred history or doctrine, enjoining upon him, if he could, to put it into verse. Having undertaken this task, he went away, and returning the next morning, gave them the passage he had been bidden to translate, rendered in most excellent verse. Whereupon the abbess, joyfully recognizing the grace of God in the man, instructed him to quit the secular habit, and take upon him monastic vows; and having received him into the monastery, she and all her people admitted him to the company of the brethren, and ordered that he should be taught the whole course of sacred history. So he, giving ear to all that he could learn, and bearing it in mind, and as it were ruminating, like a clean animal, turned it into most harmonious verse; and sweetly singing it, made his masters in their turn his hearers.

He sang the creation of the world, the origin of man, and all the history of Genesis, the departure of the children of Israel out of Egypt, their entrance into the promised land, and many other histories from Holy Scripture; the Incarnation, Passion, Resurrection of our Lord, and His Ascension into heaven; the coming of the Holy Ghost, and the teaching of the Apostles; likewise he made many songs concerning the terror of future judgement, the horror of the pains of hell, and the joys of heaven; besides many more about the blessings and the judgements of God, by all of which he endeavoured to draw men away from the love of sin, and to excite in them devotion to well-doing and perseverance therein. For he was a very religious man, humbly submissive to the discipline of monastic rule, but inflamed with fervent zeal against those who chose to do otherwise; for which reason he made a fair ending of his life.

For when the hour of his departure drew near, it was preceded by a bodily infirmity under which he laboured for the space of fourteen days, yet it was of so mild a nature that he could talk and go about the whole time. In his neighbourhood was the house to which those that were sick, and like to die, were wont to be carried. He desired the person that ministered to him, as the evening came on of the night in which he was to depart this life, to make ready a place there for him to take his rest. The man, wondering why he should desire it, because there was as yet no sign of his approaching death, nevertheless did his bidding. When they had lain down there, and had been conversing happily and pleasantly for some time with those that were in the house before, and it was now past midnight, he asked them, whether they had the Eucharist within? They answered, “What need of the Eucharist? for you are not yet appointed to die, since you talk so merrily with us, as if you were in good health. “Nevertheless,” said he, “bring me the Eucharist. Having received It into his hand, he asked, whether they were all in charity with him, and had no complaint against him, nor any quarrel or grudge. They answered, that they were all in perfect charity with him, and free from all anger; and in their turn they asked him to be of the same mind towards them.

He answered at once, “I am in charity, my children, with all the servants of God. Then strengthening himself with the heavenly Viaticum, he prepared for the entrance into another life, and asked how near the time was when the brothers should be awakened to sing the nightly praises of the Lord? They answered, “It is not far off. Then he said, “It is well, let us await that hour; and signing himself with the sign of the Holy Cross, he laid his head on the pillow, and falling into a slumber for a little while, so ended his life in silence. Thus it came to pass, that as he had served the Lord with a simple and pure mind, and quiet devotion, so he now departed to behold His Presence, leaving the world by a quiet death; and that tongue, which had uttered so many wholesome words in praise of the Creator, spake its last words also in His praise, while he signed himself with the Cross, and commended his spirit into His hands; and by what has been here said, he seems to have had foreknowledge of his death.

Chapter 4.25: Of the vision that appeared to a certain man of God before the monastery of the city Coludi was burned down

At this time, the monastery of virgins, called the city of Coludi, above-mentioned, was burned down, through carelessness; and yet all that knew it might have been aware that it happened by reason of the wickedness of those who dwelt in it, and chiefly of those who seemed to be the greatest. But there wanted not a warning of the approaching punishment from the Divine mercy whereby they might have been led to amend their ways, and by fasting and tears and prayers, like the Ninevites, have averted the anger of the just Judge. For there was in that monastery a man of the Scottish race, called Adamnan, leading a life entirely devoted to God in continence and prayer, insomuch that he never took any food or drink, except only on Sundays and Thursdays; and often spent whole nights in watching and prayer. This strictness in austerity of life he had first adopted from the necessity of correcting the evil that was in him; but in process of time the necessity became a custom.

For in his youth he had been guilty of some sin for which, when he came to himself, he conceived a great horror, and dreaded lest he should be punished for the same by the righteous Judge. Betaking himself, therefore, to a priest, who, he hoped, might show him the way of salvation, he confessed his guilt, and desired to be advised how he might escape the wrath to come. The priest having heard his offence, said, “A great wound requires greater care in the healing thereof; wherefore give yourself as far as you are able to fasting and psalms, and prayer, to the end that thus coming before the presence of the Lord in confession,” you may find Him merciful. But he, being oppressed with great grief by reason of his guilty conscience, and desiring to be the sooner loosed from the inward fetters of sin, which lay heavy upon him, answered, “I am still young in years and strong of body, and shall, therefore, easily bear all whatsoever you shall enjoin me to do, if so be that I may be saved in the day of the Lord, even though you should bid me spend the whole night standing in prayer, and pass the whole week in abstinence. The priest replied, “It is much for you to continue for a whole week without bodily sustenance; it is enough to observe a fast for two or three days;

do this till I come again to you in a short time, when I will more fully show you what you ought to do, and how long to persevere in your penance. Having so said, and prescribed the measure of his penance, the priest went away, and upon some sudden occasion passed over into Ireland, which was his native country, and returned no more to him, as he had appointed. But the man remembering this injunction and his own promise, gave himself up entirely to tears of penitence, holy vigils and continence; so that he only took food on Thursdays and Sundays, as has been said; and continued fasting all the other days of the week. When he heard that his priest had gone to Ireland, and had died there, he ever after observed this manner of abstinence, which had been appointed for him as we have said; and as he had begun that course through the fear of God, in penitence for his guilt, so he still continued the same unremittingly for the love of God, and through delight in its rewards.

Having practised this carefully for a long time, it happened that he had gone on a certain day to a distance from the monastery, accompanied by one the brothers; and as they were returning from this journey, when they drew near to the monastery, and beheld its lofty buildings, the man of God burst into tears, and his countenance discovered the trouble of his heart. His companion, perceiving it, asked what was the reason, to which he answered: “The time is at hand when a devouring fire shall reduce to ashes all the buildings which you here behold, both public and private. The other, hearing these words, when they presently came into the monastery, told them to Aebba, the mother of the community. She with good cause being much troubled at that prediction, called the man to her, and straitly questioned him concerning the matter and how he came to know it. He answered, “Being engaged one night lately in watching and singing psalms, on a sudden I saw one standing by me whose countenance I did not know, and I was startled at his presence, but he bade me not to fear, and speaking to me like a friend he said, ‘You do well in that you have chosen rather at this time of rest not to give yourself up to sleep, but to continue in watching and prayer. I answered, ‘I know I have great need to continue in wholesome watching and earnest prayer to the Lord to pardon my transgressions.

He replied, ‘You speak truly, for you and many more have need to redeem their sins by good works, and when they cease from temporal labours, then to labour the more eagerly for desire of eternal blessings; but this very few do; for I, having now gone through all this monastery in order, have looked into the huts and beds of all, and found none of them except yourself busy about the health of his soul; but all of them, both men and women, are either sunk in slothful sleep, or are awake in order to commit sin; for even the cells that were built for prayer or reading, are now converted into places of feasting, drinking, talking, and other delights; the very virgins dedicated to God, laying aside the respect due to their profession, whensoever they are at leisure, apply themselves to weaving fine garments, wherewith to adorn themselves like brides, to the danger of their state, or to gain the friendship of strange men; for which reason, as is meet, a heavy judgement from Heaven with raging fire is ready to fall on this place and those that dwell therein.’ ” The abbess said, “Why did you not sooner reveal to me what you knew? He answered, “I was afraid to do it, out of respect to you, lest you should be too much afflicted; yet you may have this comfort, that the blow will not fall in your days.

This vision being made known, the inhabitants of that place were for a few days in some little fear, and leaving off their sins, began to do penance; but after the death of the abbess they returned to their former defilement, nay, they committed worse sins; and when they said “Peace and safety,” the doom of the aforesaid judgement came suddenly upon them. That all this fell out after this manner, was told me by my most reverend fellow-priest, Aedgils, who then lived in that monastery. Afterwards, when many of the inhabitants had departed thence, on account of the destruction, he lived a long time in our monastery, and died there. We have thought fit to insert this in our History, to admonish the reader of the works of the Lord, how terrible He is in His doing toward the children of men, lest haply we should at some time or other yield to the snares of the flesh, and dreading too little the judgement of God, fall under His sudden wrath, and either in His righteous anger be brought low with temporal losses, or else be more strictly tried and snatched away to eternal perdition.

Chapter 4.26: Of the death of the Kings Egfrid and Hlothere. (AD 684–685)

In the year of our Lord 684, Egfrid, king of the Northumbrians, sending his general, Berct, with an army into Ireland, miserably laid waste that unoffending nation, which had always been most friendly to the English; insomuch that the invading force spared not even the churches or monasteries. But the islanders, while to the utmost of their power they repelled force with force, implored the assistance of the Divine mercy, and with constant imprecations invoked the vengeance of Heaven; and though such as curse cannot inherit the kingdom of God, yet it was believed, that those who were justly cursed on account of their impiety, soon suffered the penalty of their guilt at the avenging hand of God. For the very next year, when that same king had rashly led his army to ravage the province of the Picts, greatly against the advice of his friends, and particularly of Cuthbert, of blessed memory, who had been lately ordained bishop, the enemy made a feigned retreat, and the king was drawn into a narrow pass among remote mountains, and slain, with the greater part of the forces he had led thither, on the 20th of May, in the fortieth year of his age, and the fifteenth of his reign. His friends, as has been said, advised him not to engage in this war; but since he had the year before refused to listen to the most reverend father, Egbert, advising him not to attack the Scots, who were doing him no harm, it was laid upon him as a punishment for his sin, that he should now not listen to those who would have prevented his death.

From that time the hopes and strength of the Anglian kingdom “began to ebb and fall away;” for the Picts recovered their own lands, which had been held by the English, and so did also the Scots that were in Britain; and some of the Britons regained their liberty, which they have now enjoyed for about forty-six years. Among the many English that then either fell by the sword, or were made slaves, or escaped by flight out of the country of the Picts, the most reverend man of God, Trumwine, who had been made bishop over them, withdrew with his people that were in the monastery of Aebbercurnig, in the country of the English, but close by the arm of the sea which is the boundary between the lands of the English and the Picts. Having commended his followers, wheresoever he could, to his friends in the monasteries, he chose his own place of abode in the monastery, which we have so often mentioned, of servants and handmaids of God, at Streanaeshalch; and there for many years, with a few of his own brethren, he led a life in all monastic austerity, not only to his own benefit, but to the benefit of many others, and dying there, he was buried in the church of the blessed Peter the Apostle, with the honour due to his life and rank. The royal virgin, Elfled, with her mother, Eanfled, whom we have mentioned before, then presided over that monastery; but when the bishop came thither, that devout teacher found in him the greatest help in governing, and comfort in her private life. Aldfrid succeeded Egfrid in the throne, being a man most learned in the Scriptures, said to be brother to Egfrid, and son to King Oswy; he nobly retrieved the ruined state of the kingdom, though within narrower bounds.

The same year, being the 685th from the Incarnation of our Lord, Hlothere, king of Kent, died on the 6th of February, when he had reigned twelve years after his brother Egbert, who had reigned nine years: he was wounded in battle with the South Saxons, whom Edric, the son of Egbert, had raised against him, and died whilst his wound was being dressed. After him, this same Edric reigned a year and a half. On his death, kings of doubtful title, or of foreign origin, for some time wasted the kingdom, till the lawful king, Wictred, the son of Egbert, being settled in the throne, by his piety and zeal delivered his nation from foreign invasion.

Chapter 4.27: How Cuthbert, a man of God, was made bishop; and how he lived and taught whilst still in the monastic life. (AD 685)

In the same year in which King Egfrid departed this life, he, as has been said, caused the holy and venerable Cuthbert to be ordained bishop of the church of Lindisfarne. He had for many years led a solitary life, in great continence of body and mind, in a very small island, called Farne, in the ocean about nine miles distant from that same church. From his earliest childhood he had always been inflamed with the desire of a religious life; and he adopted the name and habit of a monk when he was quite a young man: he first entered the monastery of Mailros, which is on the bank of the river Tweed, and was then governed by the Abbot Eata, a man of great gentleness and simplicity, who was afterward made bishop of the church of Hagustald or Lindisfarne, as has been said above. The provost of the monastery at that time was Boisil, a priest of great virtue and of a prophetic spirit. Cuthbert, humbly submitting himself to this man's direction, from him received both a knowledge of the Scriptures, and an example of good works.

After he had departed to the Lord, Cuthbert became provost of that monastery, where he instructed many in the rule of monastic life, both by the authority of a master, and the example of his own behaviour. Nor did he bestow his teaching and his example in the monastic life on his monastery alone, but laboured far and wide to convert the people dwelling round about from the life of foolish custom, to the love of heavenly joys; for many profaned the faith which they held by their wicked actions; and some also, in the time of a pestilence, neglecting the mysteries of the faith which they had received, had recourse to the false remedies of idolatry, as if they could have put a stop to the plague sent from God, by incantations, amulets, or any other secrets of the Devil's art. In order to correct the error of both sorts, he often went forth from the monastery, sometimes on horseback, but oftener on foot, and went to the neighbouring townships, where he preached the way of truth to such as had gone astray; which Boisil also in his time had been wont to do. It was then the custom of the English people, that when a clerk or priest came to a township, they all, at his summons, flocked together to hear the Word; willingly heard what was said, and still more willingly practised those things that they could hear and understand.

And such was Cuthbert's skill in speaking, so keen his desire to persuade men of what he taught, such a light shone in his angelic face, that no man present dared to conceal from him the secrets of his heart, but all openly revealed in confession what they had done, thinking doubtless that their guilt could in nowise be hidden from him; and having confessed their sins, they wiped them out by fruits worthy of repentance, as he bade them. He was wont chiefly to resort to those places and preach in those villages which were situated afar off amid steep and wild mountains, so that others dreaded to go thither, and whereof the poverty and barbarity rendered them inaccessible to other teachers. But he, devoting himself entirely to that pious labour, so industriously ministered to them with his wise teaching, that when he went forth from the monastery, he would often stay a whole week, sometimes two or three, or even sometimes a full month, before he returned home, continuing among the hill folk to call that simple people by his preaching and good works to the things of Heaven.

This venerable servant of the Lord, having thus spent many years in the monastery of Mailros, and there become conspicuous by great tokens of virtue, his most reverend abbot, Eata, removed him to the isle of Lindisfarne, that he might there also, by his authority as provost and by the example of his own practice, instruct the brethren in the observance of regular discipline; for the same reverend father then governed that place also as abbot. From ancient times, the bishop was wont to reside there with his clergy, and the abbot with his monks, who were likewise under the paternal care of the bishop; because Aidan, who was the first bishop of the place, being himself a monk, brought monks thither, and settled the monastic institution there; as the blessed Father Augustine is known to have done before in Kent, when the most reverend Pope Gregory wrote to him, as has been said above, to this effect: “But in that you, my brother, having been instructed in monastic rules, must not live apart from your clergy in the Church of the English, which has been lately, by the will of God, converted to the faith, you must establish the manner of conversation of our fathers in the primitive Church, among whom, none said that aught of the things which they possessed was his own; but they had all things common.”

Chapter 4.28: How the same St. Cuthbert, living the life of an Anchorite, by his prayers obtained a spring in a dry soil, and had a crop from seed sown by the labour of his hands out of season. (AD 676)

After this, Cuthbert, as he grew in goodness and intensity of devotion, attained also to a hermit's life of contemplation in silence and solitude, as we have mentioned. But forasmuch as many years ago we wrote enough concerning his life and virtues, both in heroic verse and prose, it may suffice at present only to mention this, that when he was about to go to the island, he declared to the brothers, “If by the grace of God it shall be granted to me, that I may live in that place by the labour of my hands, I will willingly abide there; but if not, God willing, I will very soon return to you. The place was quite destitute of water, corn, and trees; and being infested by evil spirits, was very ill suited for human habitation; but it became in all respects habitable, at the desire of the man of God; for at his coming the wicked spirits departed. When, after expelling the enemy, he had, with the help of the brethren, built himself a narrow dwelling, with a mound about it, and the necessary cells in it, to wit, an oratory and a common living room, he ordered the brothers to dig a pit in the floor of the room, although the ground was hard and stony, and no hopes appeared of any spring.

When they had done this relying upon the faith and prayers of the servant of God, the next day it was found to be full of water, and to this day affords abundance of its heavenly bounty to all that resort thither. He also desired that instruments for husbandry might be brought him, and some wheat; but having prepared the ground and sown the wheat at the proper season, no sign of a blade, not to speak of ears, had sprouted from it by the summer. Hereupon, when the brethren visited him according to custom, he ordered barley to be brought him, if haply it were either the nature of the soil, or the will of God, the Giver of all things, that such grain rather should grow there. He sowed it in the same field, when it was brought him, after the proper time of sowing, and therefore without any likelihood of its bearing fruit; but a plentiful crop immediately sprang up, and afforded the man of God the means which he had desired of supporting himself by his own labour.

When he had here served God in solitude many years, the mound which encompassed his dwelling being so high, that he could see nothing from it but heaven, which he thirsted to enter, it happened that a great synod was assembled in the presence of King Egfrid, near the river Alne, at a place called Adtuifyrdi, which signifies “at the two fords,” in which Archbishop Theodore, of blessed memory, presided, and there Cuthbert was, with one mind and consent of all, chosen bishop of the church of Lindisfarne. They could not, however, draw him from his hermitage, though many messengers and letters were sent to him. At last the aforesaid king himself, with the most holy Bishop Trumwine, and other religious and powerful men, sailed to the island; many also of the brothers from the isle of Lindisfarne itself, assembled together for the same purpose: they all knelt, and conjured him by the Lord, with tears and entreaties, till they drew him, also in tears, from his beloved retreat, and forced him to go to the synod. When he arrived there, he was very reluctantly overcome by the unanimous resolution of all present, and compelled to take upon himself the duties of the episcopate; being chiefly prevailed upon by the words of Boisil, the servant of God, who, when he had prophetically foretold all things that were to befall him, had also predicted that he should be a bishop. Nevertheless, the consecration was not appointed immediately;

but when the winter, which was then at hand, was over, it was carried out at Easter, in the city of York, and in the presence of the aforesaid King Egfrid; seven bishops coming together for his consecration, among whom, Theodore, of blessed memory, was Primate. He was first elected bishop of the church of Hagustald, in the place of Tunbert, who had been deposed from the episcopate; but because he chose rather to be placed over the church of Lindisfarne, in which he had lived, it was thought fit that Eata should return to the see of the church of Hagustald, to which he had been first ordained, and that Cuthbert should take upon him the government of the church of Lindisfarne. Following the example of the blessed Apostles, he adorned the episcopal dignity by his virtuous deeds; for he both protected the people committed to his charge by constant prayer, and roused them, by wholesome admonitions, to thoughts of Heaven. He first showed in his own life what he taught others to do, a practice which greatly strengthens all teaching; for he was above all things inflamed with the fire of Divine charity, of sober mind and patient, most diligently intent on devout prayers, and kindly to all that came to him for comfort. He thought it stood in the stead of prayer to afford the weak brethren the help of his exhortation, knowing that he who said “Thou shalt love the Lord thy God,” said likewise, “Thou shalt love thy neighbour.” He was noted for penitential abstinence, and was always through the grace of compunction, intent upon heavenly things. And when he offered up to God the Sacrifice of the saving Victim, he commended his prayer to the Lord, not with uplifted voice, but with tears drawn from the bottom of his heart.

Chapter 4.29: How this bishop foretold that his own death was at hand to the anchorite Herebert. (AD 687)

Having spent two years in his bishopric, he returned to his island and hermitage, being warned of God that the day of his death, or rather of his entrance into that life which alone can be called life, was drawing near; as he, at that time, with his wonted candour, signified to certain persons, though in words which were somewhat obscure, but which were nevertheless afterwards plainly understood; while to others he declared the same openly. There was a certain priest, called Herebert, a man of holy life, who had long been united with the man of God, Cuthbert, in the bonds of spiritual friendship. This man leading a solitary life in the island of that great lake from which the river Derwent flows at its beginning, was wont to visit him every year, and to receive from him the teaching of everlasting salvation. Hearing that Bishop Cuthbert was come to the city of Lugubalia, he went thither to him, according to his custom, seeking to be more and more inflamed in heavenly desires through his wholesome admonitions. Whilst they alternately entertained one another with draughts of the celestial life, the bishop, among other things, said, “Brother Herebert, remember at this time to ask me and speak to me concerning all whereof you have need to ask and speak; for, when we part, we shall never again see one another with bodily eyesight in this world. For I know of a surety that the time of my departure is at hand, and that shortly I must put off this my tabernacle.” Hearing these words, Herebert fell down at his feet, with tears and lamentations, and said, “I beseech you, by the Lord, not to forsake me; but to remember your most faithful companion, and entreat the mercy of God that, as we have served Him together upon earth, so we may depart together to behold His grace in Heaven. For you know that I have always endeavoured to live according to the words of your lips, and likewise whatsoever faults I have committed, either through ignorance or frailty, I have instantly sought to amend according to the judgement of your will.” The bishop applied himself to prayer, and having presently had intimation in the spirit that he had obtained what he asked of the Lord, he said, “Rise, brother, and do not weep, but rejoice greatly because the mercy of Heaven has granted what we desired.”

The event established the truth of this promise and prophecy, for after their parting, they never again saw one another in the flesh; but their spirits quitting their bodies on one and the same day, to wit, the 20th of March, were immediately united in fellowship in the blessed vision, and together translated to the heavenly kingdom by the ministry of angels. But Herebert was first wasted by a long-continued infirmity, through the dispensation of the Lord's mercy, as may be believed, to the end that if he was in any wise inferior in merit to the blessed Cuthbert, that which was lacking might be supplied by the chastening pain of a long sickness, that being thus made equal in grace to his intercessor, as he departed out of the body at one and the same time with him, so he might be accounted worthy to be received into the like abode of eternal bliss.

The most reverend father died in the isle of Farne, earnestly entreating the brothers that he might also be buried there, where he had served no small time under the Lord's banner. But at length yielding to their entreaties, he consented to be carried back to the isle of Lindisfarne, and there buried in the church. This being done, the venerable Bishop Wilfrid held the episcopal see of that church one year, till such time as a bishop should be chosen to be ordained in the room of Cuthbert. Afterwards Eadbert was ordained, a man renowned for his knowledge of the Holy Scriptures, as also for his observance of the heavenly precepts, and chiefly for almsgiving, so that, according to the law, he gave every year the tenth part, not only of four-footed beasts, but also of all corn and fruit, as also of his garments, to the poor.

Chapter 4.30: How his body was found altogether uncorrupted after it had been buried eleven years; and how his successor in the bishopric departed this world not long after. (AD 698)

In order to show forth the great glory of the life after death of the man of God, Cuthbert, whereas the loftiness of his life before his death had been revealed by the testimony of many miracles, when he had been buried eleven years, Divine Providence put it into the minds of the brethren to take up his bones. They thought to find them dry and all the rest of the body consumed and turned to dust, after the manner of the dead, and they desired to put them into a new coffin, and to lay them in the same place, but above the pavement, for the honour due to him. They made known their resolve to Bishop Eadbert, and he consented to it, and bade them to be mindful to do it on the anniversary of his burial. They did so, and opening the grave, found all the body whole, as if he were still alive, and the joints of the limbs pliable, like one asleep rather than dead; besides, all the vestments in which he was clothed were not only undefiled, but marvellous to behold, being fresh and bright as at the first. The brothers seeing this, were struck with a great dread, and hastened to tell the bishop what they had found; he being then alone in a place remote from the church, and encompassed on all sides by the shifting waves of the sea. There he always used to spend the time of Lent, and was wont to pass the forty days before the Nativity of our Lord, in great devotion with abstinence and prayer and tears. There also his venerable predecessor, Cuthbert, had for some time served as the soldier of the Lord in solitude before he went to the isle of Farne.

They brought him also some part of the garments that had covered the holy body; which presents he thankfully accepted, and gladly heard of the miracles, and he kissed the garments even, with great affection, as if they had been still upon his father's body, and said, “Let new garments be put upon the body, in place of these you have brought, and so lay it in the coffin which you have prepared; for I know of a surety that the place will not long remain empty, which has been hallowed with so great grace of heavenly miracles; and how happy is he to whom the Lord, the Author and Giver of all bliss, shall vouchsafe to grant the privilege of resting therein.” When the bishop had made an end of saying this and more in like manner, with many tears and great compunction and with faltering tongue, the brothers did as he had commanded them, and when they had wrapped the body in new garments, and laid it in a new coffin, they placed it above the pavement of the sanctuary. Soon after, Bishop Eadbert, beloved of God, fell grievously sick, and his fever daily increasing in severity, ere long, that is, on the 6th of May, he also departed to the Lord, and they laid his body in the grave of the blessed father Cuthbert, placing over it the coffin, with the uncorrupted remains of that father. The miracles of healing, sometimes wrought in that place testify to the merits of them both; of some of these we have before preserved the memory in the book of his life. But in this History we have thought fit to add some others which have lately come to our knowledge.

Chapter 4.31: Of one that was cured of a palsy at his tomb

There was in that same monastery a brother whose name was Badudegn, who had for no small time ministered to the guests of the house, and is still living, having the testimony of all the brothers and strangers resorting thither, of being a man of much piety and religion, and serving the office put upon him only for the sake of the heavenly reward. This man, having one day washed in the sea the coverings or blankets which he used in the guest chamber, was returning home, when on the way, he was seized with a sudden infirmity, insomuch that he fell to the ground, and lay there a long time and could scarce at last rise again. When he got up, he felt one half of his body, from the head to the foot, struck with palsy, and with great trouble made his way home by the help of a staff. The disease increased by degrees, and as night approached, became still worse, so that when day returned, he could scarcely rise or walk alone. Suffering from this trouble, he conceived the wise resolve to go to the church, as best he could, and approach the tomb of the reverend father Cuthbert, and there, on his knees, humbly beseech the mercy of God that he might either be delivered from that disease, if it were well for him, or if by the grace of God it was ordained for him to be chastened longer by this affliction, that he might bear the pain which was laid upon him with patience and a quiet mind.

He did accordingly as he had determined, and supporting his weak limbs with a staff, entered the church. There prostrating himself before the body of the man of God, he prayed with pious earnestness, that, through his intercession, the Lord might be propitious to him. As he prayed, he seemed to fall into a deep sleep, and, as he was afterwards wont to relate, felt a large and broad hand touch his head, where the pain lay, and likewise pass over all that part of his body which had been benumbed by the disease, down to his feet. Gradually the pain departed and health returned. Then he awoke, and rose up in perfect health, and returning thanks to the Lord for his recovery, told the brothers what had been done for him; and to the joy of them all, returned the more zealously, as if chastened by the trial of his affliction, to the service which he was wont before to perform with care.

Moreover, the very garments which had been on Cuthbert's body, dedicated to God, either while he was alive, or after his death, were not without the virtue of healing, as may be seen in the book of his life and miracles, by such as shall read it.

Chapter 4.32: Of one who was lately cured of a disease in his eye at the relics of St. Cuthbert

Nor is that cure to be passed over in silence, which was performed by his relics three years ago, and was told me lately by the brother himself, on whom it was wrought. It happened in the monastery, which, being built near the river Dacore, has taken its name from the same, over which, at that time, the religious Suidbert presided as abbot. In that monastery was a youth whose eyelid was disfigured by an unsightly tumour, which growing daily greater, threatened the loss of the eye. The physicians endeavoured to mitigate it by applying ointments, but in vain. Some said it ought to be cut off; others opposed this course, for fear of greater danger. The brother having long laboured under this malady, when no human means availed to save his eye, but rather, it grew daily worse, on a sudden, through the grace of the mercy of God, it came to pass that he was cured by the relics of the holy father, Cuthbert. For when the brethren found his body uncorrupted, after having been many years buried, they took some part of the hair, to give, as relics, to friends who asked for them, or to show, in testimony of the miracle.

One of the priests of the monastery, named Thruidred, who is now abbot there, had a small part of these relics by him at that time. One day he went into the church and opened the box of relics, to give some part of them to a friend who asked for it, and it happened that the youth who had the diseased eye was then in the church. The priest, having given his friend as much as he thought fit, gave the rest to the youth to put back into its place. But he having received the hairs of the holy head, prompted by some salutary impulse, applied them to the diseased eyelid, and endeavoured for some time, by the application of them, to abate and mitigate the tumour. Having done this, he again laid the relics in the box, as he had been bidden, believing that his eye would soon be cured by the hairs of the man of God, which had touched it; nor did his faith disappoint him. It was then, as he is wont to relate, about the second hour of the day; but while he was occupied with other thoughts and business of the day, on a sudden, about the sixth hour of the same, touching his eye, he found it and the eyelid as sound as if there never had been any disfigurement or tumour on it.

Book V

Chapter 5.1: How Ethelwald, successor to Cuthbert, leading a hermit's life, calmed a tempest by his prayers when the brethren were in danger at sea. (AD 687–699)

The venerable Ethelwald succeeded the man of God, Cuthbert, in the exercise of a solitary life, which he spent in the isle of Farne before he became a bishop. After he had received the priesthood, he consecrated his office by deeds worthy of that degree for many years in the monastery which is called Inhrypum. To the end that his merit and manner of life may be the more certainly made known, I will relate one miracle of his, which was told me by one of the brothers for and on whom the same was wrought; to wit, Guthfrid, the venerable servant and priest of Christ, who also, afterwards, as abbot, presided over the brethren of the same church of Lindisfarne, in which he was educated. “I came,” says he, “to the island of Farne, with two others of the brethren, desiring to speak with the most reverend father, Ethelwald. Having been refreshed with his discourse, and asked for his blessing, as we were returning home, behold on a sudden, when we were in the midst of the sea, the fair weather in which we were sailing, was broken, and there arose so great and terrible a tempest, that neither sails nor oars were of any use to us, nor had we anything to expect but death. After long struggling with the wind and waves to no effect, at last we looked back to see whether it was possible by any means at least to return to the island whence we came, but we found that we were on all sides alike cut off by the storm, and that there was no hope of escape by our own efforts. But looking further, we perceived, on the island of Farne, our father Ethelwald, beloved of God, come out of his retreat to watch our course; for, hearing the noise of the tempest and raging sea, he had come forth to see what would become of us. When he beheld us in distress and despair, he bowed his knees to the Father of our Lord Jesus Christ, in prayer for our life and safety; and as he finished his prayer, he calmed the swelling water, in such sort that the fierceness of the storm ceased on all sides, and fair winds attended us over a smooth sea to the very shore. When we had landed, and had pulled up our small vessel from the waves, the storm, which had ceased a short time for our sake, presently returned, and raged furiously during the whole day; so that it plainly appeared that the brief interval of calm had been granted by Heaven in answer to the prayers of the man of God, to the end that we might escape.”

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

Chapter 5.2: How Bishop John cured a dumb man by his blessing. (AD 687)

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

There was in a township not far off, a certain youth who was dumb, known to the bishop, for he often used to come into his presence to receive alms. He had never been able to speak one word; besides, he had so much scurf and scab on his head, that no hair could ever grow on the top of it, but only some rough hairs stood on end round about it. The bishop caused this young man to be brought, and a little hut to be made for him within the enclosure of the dwelling, in which he might abide, and receive alms from him every day. When one week of Lent was over, the next Sunday he bade the poor man come to him, and when he had come, he bade him put his tongue out of his mouth and show it him; then taking him by the chin, he made the sign of the Holy Cross on his tongue, directing him to draw it back so signed into his mouth and to speak. “Pronounce some word,” said he; “say ‘gae,’ ” which, in the language of the English, is the word of affirming and consenting, that is, yes. The youth's tongue was immediately loosed, and he spoke as he was bidden. The bishop then added the names of the letters: “Say A. He said A. “Say B; he said B also.

When he had repeated all the letters after the bishop, the latter proceeded to put syllables and words to him, and when he had repeated them all rightly he bade him utter whole sentences, and he did it. Nor did he cease all that day and the next night, as long as he could keep awake, as those who were present relate, to say something, and to express his private thoughts and wishes to others, which he could never do before; after the manner of the man long lame, who, when he was healed by the Apostles Peter and John, leaping up, stood and walked, and entered with them into the temple, walking, and leaping, and praising the Lord, rejoicing to have the use of his feet, which he had so long lacked. The bishop, rejoicing with him at his cure, caused the physician to take in hand the healing of the sores of his head. He did as he was bidden, and with the help of the bishop's blessing and prayers, a goodly head of hair grew as the skin was healed. Thus the youth became fair of countenance, ready of speech, with hair curling in comely fashion, whereas before he had been ill-favoured, miserable, and dumb. Thus filled with joy at his recovered health, notwithstanding that the bishop offered to keep him in his own household, he chose rather to return home.

Chapter 5.3: How he healed a sick maiden by his prayers. (AD 705)

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

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

Chapter 5.4: How he healed a thegn's wife that was sick, with holy water

The same abbot related another miracle, not unlike the former, of the aforesaid bishop. “Not very far from our monastery,” he said, “to wit, about two miles off, was the township of one Puch, a thegn, whose wife had lain sick of a very grievous disease for nearly forty days, insomuch that for three weeks she could not be carried out of the chamber where she lay. It happened that the man of God was, at that time, called thither by the thegn to consecrate a church; and when that was done, the thegn desired him to come into his house and dine. The bishop declined, saying that he must return to the monastery, which was very near. The thegn, entreating him more earnestly, vowed he would also give alms to the poor, if so be that the bishop would vouchsafe to enter his house that day and break his fast. I joined my entreaties to his, promising in like manner to give alms for the relief of the poor, if he would but go and dine at the thegn's house, and give his blessing. Having at length, with much difficulty, prevailed, we went in to refresh ourselves.

The bishop had sent to the woman that lay sick some of the holy water, which he had blessed for the consecration of the church, by one of the brothers who had come with me, ordering him to give her some to drink, and wash that part of her where he found that her pain was greatest, with some of the same water. This being done, the woman immediately got up whole and sound, and perceiving that she had not only been delivered from her long sickness, but at the same time had recovered the strength which she had lost for so great a time, she presented the cup to the bishop and to us, and continued serving us with meat and drink as she had begun, till dinner was over; following the example of the blessed Peter's wife's mother, who, having been sick of a fever, arose at the touch of our Lord's hand, and having forthwith received health and strength, ministered to them.”

Chapter 5.5: How he likewise recalled by his prayers a thegn's servant from death

At another time also, being called to consecrate the church of a thegn named Addi, when he had performed the required duty, he was entreated by the thegn to go in to one of his servants, who lay dangerously ill, insomuch that having lost all use of his limbs, he seemed to be at the point of death; and moreover the coffin had been made ready wherein to bury him after his death. The thegn urged his entreaties with tears, earnestly beseeching him that he would go in and pray for the servant, because his life was of great moment to him; and he believed that if the bishop would lay his hand upon him and give him his blessing, he would soon mend. So the bishop went in, and saw him very near death, and by his side the coffin in which he was to be laid for his burial, whilst all mourned. He said a prayer and blessed him, and going out, spake the wonted words of comfort, “Good health be yours and that speedily. Afterwards, when they were sitting at table, the servant sent to his lord, desiring that he would let him have a cup of wine, because he was thirsty. The thegn, rejoicing greatly that he could drink, sent him a cup of wine, blessed by the bishop;

and, as soon as he had drunk it, he immediately got up, and, shaking off the heaviness of his infirmity, dressed himself and went forth, and going in to the bishop, saluted him and the other guests, saying that he also would gladly eat and drink with them. They bade him sit down with them at table, greatly rejoicing at his recovery. He sat down, ate and drank and made merry, and behaved himself like the rest of the company; and living many years after, continued in the same health which he had gained. The aforesaid abbot says this miracle was not wrought in his presence, but that he had it from those who were present.

Chapter 5.6: How, both by his prayers and blessing, he recalled from death one of his clerks, who had bruised himself by a fall

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

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

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

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

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