Ecclesiastical History of the English People (Book V, chapters 5.7: How Caedwalla, king of the West Saxons, went to Rome to be baptized; and his successor Ini, also devoutly journeyed to the same threshold of the holy Apostles. (AD 688)–5.20: How Albinus succeeded to the godly Abbot Hadrian, and Acca to Bishop Wilfrid. (AD 709))

Ecclesiastical History of the English People

continued

Chapter 5.7: How Caedwalla, king of the West Saxons, went to Rome to be baptized; and his successor Ini, also devoutly journeyed to the same threshold of the holy Apostles. (AD 688)

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

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

“Here was buried Caedwalla, called also Peter, king of the Saxons, on the twentieth day of April, in the second indiction, aged about thirty years, in the reign of our most pious lord, the Emperor Justinian, in the fourth year of his consulship, in the second year of the pontificate of our Apostolic lord, Pope Sergius.” When Caedwalla went to Rome, Ini succeeded to the kingdom, being of the blood royal; and having reigned thirty-seven years over that nation, he in like manner left his kingdom and committed it to younger men, and went away to the threshold of the blessed Apostles, at the time when Gregory was pope, being desirous to spend some part of his pilgrimage upon earth in the neighbourhood of the holy places, that he might obtain to be more readily received into the fellowship of the saints in heaven. This same thing, about that time, was wont to be done most zealously by many of the English nation, nobles and commons, laity and clergy, men and women.

Chapter 5.8: How, when Archbishop Theodore died, Bertwald succeeded him as archbishop, and, among many others whom he ordained, he made the learned Tobias bishop of the church of Rochester. (AD 690)

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

“Here in the tomb rests the body of the holy prelate, called now in the Greek tongue Theodore. Chief pontiff, blest high priest, pure doctrine he set forth to his disciples.” The last are as follow: “For September had reached its nineteenth day, when his spirit went forth from the prison-bars of the flesh. Mounting in bliss to the gracious fellowship of the new life, he was united to the angelic citizens in the heights of Heaven.” Bertwald succeeded Theodore in the archbishopric, being abbot of the monastery called Racuulfe, which stands at the northern mouth of the river Genlade. He was a man learned in the Scriptures, and perfectly instructed in ecclesiastical and monastic teaching, yet in no wise to be compared to his predecessor. He was chosen bishop in the year of our Lord 692, on the first day of July, when Wictred and Suaebhard were kings in Kent; but he was ordained the next year, on Sunday the 29th of June, by Godwin, metropolitan bishop of Gaul, and was enthroned on Sunday the 31st of August. Among the many bishops whom he ordained was Tobias, a man instructed in the Latin, Greek, and Saxon tongues, and otherwise of manifold learning, whom he consecrated in the stead of Gedmund, bishop of the Church of Rochester, who had died.

Chapter 5.9: How the holy man, Egbert, would have gone into Germany to preach, but could not; and how Wictbert went, but because he availed nothing, returned into Ireland, whence he came. [Circ. 688 a.d.]

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

But a revelation from Heaven and the working of God prevented him from achieving either of these enterprises; for when he had made choice of most courageous companions, fit to preach the Word, inasmuch as they were renowned for their good deeds and their learning, and when all things necessary were provided for the voyage, there came to him on a certain day early in the morning one of the brethren, who had been a disciple of the priest, Boisil, beloved of God, and had ministered to him in Britain, when the said Boisil was provost of the monastery of Mailros, under the Abbot Eata, as has been said above. This brother told him a vision which he had seen that night. “When after matins,” said he, “I had laid me down in my bed, and was fallen into a light slumber, Boisil, that was sometime my master and brought me up in all love, appeared to me, and asked, whether I knew him? I said, ‘Yes, you are Boisil. He answered, ‘I am come to bring Egbert a message from our Lord and Saviour, which must nevertheless be delivered to him by you. Tell him, therefore, that he cannot perform the journey he has undertaken;

for it is the will of God that he should rather go to teach the monasteries of Columba.’ ” Now Columba was the first teacher of the Christian faith to the Picts beyond the mountains northward, and the first founder of the monastery in the island of Hii, which was for a long time much honoured by many tribes of the Scots and Picts. The said Columba is now by some called Columcille, the name being compounded from “Columba” and “Cella. Egbert, having heard the words of the vision, charged the brother that had told it him, not to tell it to any other, lest haply it should be a lying vision. But when he considered the matter secretly with himself, he apprehended that it was true, yet would not desist from preparing for his voyage which he purposed to make to teach those nations. A few days after the aforesaid brother came again to him, saying that Boisil had that night again appeared to him in a vision after matins, and said, “Why did you tell Egbert so negligently and after so lukewarm a manner that which I enjoined upon you to say? Yet, go now and tell him, that whether he will or no, he must go to Columba's monasteries, because their ploughs are not driven straight; and he must bring them back into the right way.” Hearing this, Egbert again charged the brother not to reveal the same to any man. Though now assured of the vision, he nevertheless attempted to set forth upon his intended voyage with the brethren. When they had put aboard all that was requisite for so long a voyage, and had waited some days for fair winds, there arose one night so violent a storm, that part of what was on board was lost, and the ship itself was left lying on its side in the sea. Nevertheless, all that belonged to Egbert and his companions was saved. Then he, saying, in the words of the prophet, “For my sake this great tempest is upon you,” withdrew himself from that undertaking and was content to remain at home.

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

Chapter 5.10: How Wilbrord, preaching in Frisland, converted many to Christ; and how his two companions, the Hewalds, suffered martyrdom. (AD 690)

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

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

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

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

Chapter 5.11: How the venerable Suidbert in Britain, and Wilbrord at Rome, were ordained bishops for Frisland. (AD 692)

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

At which time, the brothers who were in Frisland, attending on the ministry of the Word, chose out of their own number a man of sober life, and meek of heart, called Suidbert, to be ordained bishop for them. He, being sent into Britain, was consecrated, at their request, by the most reverend Bishop Wilfrid, who, having been driven out of his country, chanced then to be living in banishment among the Mercians; for Kent had no bishop at that time, Theodore being dead, and Bertwald, his successor, who had gone beyond the sea to be ordained, having not yet returned to his episcopal see. The said Suidbert, being made bishop, returned from Britain, and not long after departed to the Boructuari; and by his preaching brought many of them into the way of truth; but the Boructuari being not long after subdued by the Old Saxons, those who had received the Word were dispersed abroad; and the bishop himself with certain others went to Pippin, who, at the request of his wife, Blithryda, gave him a place of abode in a certain island on the Rhine, called in their tongue, Inlitore; there he built a monastery, which his successors still possess, and for a time dwelt in it, leading a most continent life, and there ended his days.

When they who had gone thither had spent some years teaching in Frisland, Pippin, with the consent of them all, sent the venerable Wilbrord to Rome, where Sergius was still pope, desiring that he might be consecrated archbishop over the nation of the Frisians; which was accordingly done, as he had made request, in the year of our Lord 696. He was consecrated in the church of the Holy Martyr Cecilia, on her festival; and the said pope gave him the name of Clement, and forthwith sent him back to his bishopric, to wit, fourteen days after his arrival in the city. Pippin gave him a place for his episcopal see, in his famous fort, which in the ancient language of those people is called Wiltaburg, that is, the town of the Wilts; but, in the Gallic tongue, Trajectum. The most reverend prelate having built a church there, and preaching the Word of faith far and near, drew many from their errors, and built many churches and not a few monasteries. For not long after he himself constituted other bishops in those parts from the number of the brethren that either came with him or after him to preach there; of whom some are now fallen asleep in the Lord; but Wilbrord himself, surnamed Clement, is still living, venerable for his great age, having been thirty-six years a bishop, and now, after manifold conflicts of the heavenly warfare, he longs with all his heart for the recompense of the reward in Heaven.

Chapter 5.12: How one in the province of the Northumbrians, rose from the dead, and related many things which he had seen, some to be greatly dreaded and some to be desired. [Circ. 696 a.d.]

At this time a memorable miracle, and like to those of former days, was wrought in Britain; for, to the end that the living might be roused from the death of the soul, a certain man, who had been some time dead, rose again to the life of the body, and related many memorable things that he had seen; some of which I have thought fit here briefly to describe. There was a certain householder in that district of the Northumbrians which is called Incuneningum, who led a godly life, with all his house. This man fell sick, and his sickness daily increasing, he was brought to extremity, and died in the beginning of the night; but at dawn he came to life again, and suddenly sat up, whereat all those that sat about the body weeping fled away in great terror, only his wife, who loved him better, though trembling and greatly afraid, remained with him. And he comforting her, said, “Fear not, for I am now in very deed risen from death whereof I was holden, and permitted again to live among men; nevertheless, hereafter I must not live as I was wont, but after a very different manner. Then rising immediately, he went to the oratory of the little town, and continuing in prayer till day, forthwith divided all his substance into three parts; one whereof he gave to his wife, another to his children, and the third, which he kept himself, he straightway distributed among the poor.

Not long after, being set free from the cares of this world, he came to the monastery of Mailros, which is almost enclosed by the winding of the river Tweed, and having received the tonsure, went apart into a place of abode which the abbot had provided, and there he continued till the day of his death, in so great contrition of mind and mortifying of the body, that even if his tongue had been silent, his life would have declared that he had seen many things either to be dreaded or coveted, which were hidden from other men. Thus he related what he had seen. “He that led me had a countenance full of light, and shining raiment, and we went in silence, as it seemed to me, towards the rising of the summer sun. And as we walked we came to a broad and deep valley of infinite length; it lay on our left, and one side of it was exceeding terrible with raging flames, the other no less intolerable for violent hail and cold snows drifting and sweeping through all the place. Both sides were full of the souls of men which seemed to be tossed from one side to the other as it were by a violent storm; for when they could no longer endure the fervent heat, the hapless souls leaped into the midst of the deadly cold; and finding no rest there, they leaped back again to be burnt in the midst of the unquenchable flames. Now whereas an innumerable multitude of misshapen spirits were thus tormented far and near with this interchange of misery, as far as I could see, without any interval of rest, I began to think that peradventure this might be Hell, of whose intolerable torments I had often heard men talk. My guide, who went before me, answered to my thought, saying, ‘Think not so, for this is not the Hell you believe it to be.’

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

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

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

“When we had also passed those mansions of blessed spirits, and gone farther on, I saw before me a much more beautiful light than before, and therein heard sweet sounds of singing, and so wonderful a fragrance was shed abroad from the place, that the other which I had perceived before and thought so great, then seemed to me but a small thing; even as that wondrous brightness of the flowery field, compared with this which I now beheld, appeared mean and feeble. When I began to hope that we should enter that delightful place, my guide, on a sudden stood still; and straightway turning, led me back by the way we came. “In our return, when we came to those joyous mansions of the white-robed spirits, he said to me, ‘Do you know what all these things are which you have seen? I answered, ‘No,’ and then he said, ‘That valley which you beheld terrible with flaming fire and freezing cold, is the place in which the souls of those are tried and punished, who, delaying to confess and amend their crimes, at length have recourse to repentance at the point of death, and so go forth from the body; but nevertheless because they, even at their death, confessed and repented, they shall all be received into the kingdom of Heaven at the day of judgement; but many are succoured before the day of judgement, by the prayers of the living and their alms and fasting, and more especially by the celebration of Masses. Moreover that foul flaming pit which you saw, is the mouth of Hell, into which whosoever falls shall never be delivered to all eternity. This flowery place, in which you see this fair and youthful company, all bright and joyous, is that into which the souls of those are received who, indeed, when they leave the body have done good works, but who are not so perfect as to deserve to be immediately admitted into the kingdom of Heaven; yet they shall all, at the day of judgement, behold Christ, and enter into the joys of His kingdom;

for such as are perfect in every word and deed and thought, as soon as they quit the body, forthwith enter into the kingdom of Heaven; in the neighbourhood whereof that place is, where you heard the sound of sweet singing amidst the savour of a sweet fragrance and brightness of light. As for you, who must now return to the body, and again live among men, if you will seek diligently to examine your actions, and preserve your manner of living and your words in righteousness and simplicity, you shall, after death, have a place of abode among these joyful troops of blessed souls which you behold. For when I left you for awhile, it was for this purpose, that I might learn what should become of you. When he had said this to me, I much abhorred returning to the body, being delighted with the sweetness and beauty of the place which I beheld, and with the company of those I saw in it. Nevertheless, I durst not ask my guide anything; but thereupon, on a sudden, I found myself, I know not how, alive among men.”

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

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

Chapter 5.13: How another contrarywise before his death saw a book containing his sins, which was shown him by devils. (AD 704–709)

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

The disease increasing, when the king came again to visit and instruct him, he cried out straightway with a lamentable voice, “What will you now? What are you come for? for you can no longer do aught for my profit or salvation. The king answered, “Say not so; take heed and be of sound mind. “I am not mad,” replied he, “but I now know the worst and have it for certain before my eyes. “What is that? said the king. “Not long since,” said he, “there came into this room two fair youths, and sat down by me, the one at my head, and the other at my feet. One of them drew forth a book most beautiful, but very small, and gave it me to read; looking into it, I there found all the good actions I had ever done in my life written down, and they were very few and inconsiderable. They took back the book and said nothing to me. Then, on a sudden, appeared an army of evil spirits of hideous countenance, and they beset this house without, and sitting down filled the greater part of it within. Then he, who by the blackness of his gloomy face, and his sitting above the rest, seemed to be the chief of them, taking out a book terrible to behold, of a monstrous size, and of almost insupportable weight, commanded one of his followers to bring it to me to read.

Having read it, I found therein most plainly written in hideous characters, all the crimes I ever committed, not only in word and deed, but even in the least thought; and he said to those glorious men in white raiment who sat by me, ‘Why sit ye here, since ye know of a surety that this man is ours? They answered, ‘Ye speak truly; take him and lead him away to fill up the measure of your damnation. This said, they forthwith vanished, and two wicked spirits arose, having in their hands ploughshares, and one of them struck me on the head, and the other on the foot. And these ploughshares are now with great torment creeping into the inward parts of my body, and as soon as they meet I shall die, and the devils being ready to snatch me away, I shall be dragged into the dungeons of hell.”

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

Chapter 5.14: How another in like manner, being at the point of death, saw the place of punishment appointed for him in Hell

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

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

Chapter 5.15: How divers churches of the Scots, at the instance of Adamnan, adopted the Catholic Easter; and how the same wrote a book about the holy places. (AD 703)

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

Returning to his island, after having celebrated the canonical Easter in Ireland, he was instant in preaching the Catholic observance of the season of Easter in his monastery, yet without being able to achieve his end; and it so happened that he departed this life before the next year came round, the Divine goodness so ordaining it, that as he was a great lover of peace and unity, he should be taken away to everlasting life before he should be obliged, on the return of the season of Easter, to be at greater variance with those that would not follow him into the truth. This same man wrote a book concerning the holy places, of great profit to many readers; his authority was the teaching and dictation of Arculf, a bishop of Gaul, who had gone to Jerusalem for the sake of the holy places; and having wandered over all the Promised Land, travelled also to Damascus, Constantinople, Alexandria, and many islands in the sea, and returning home by ship, was cast upon the western coast of Britain by a great tempest. After many adventures he came to the aforesaid servant of Christ, Adamnan, and being found to be learned in the Scriptures, and acquainted with the holy places, was most gladly received by him and gladly heard, insomuch that whatsoever he said that he had seen worthy of remembrance in the holy places, Adamnan straightway set himself to commit to writing. Thus he composed a work, as I have said, profitable to many, and chiefly to those who, being far removed from those places where the patriarchs and Apostles lived, know no more of them than what they have learnt by reading. Adamnan presented this book to King Aldfrid, and through his bounty it came to be read by lesser persons. The writer thereof was also rewarded by him with many gifts and sent back into his country. I believe it will be of advantage to our readers if we collect some passages from his writings, and insert them in this our History.

Chapter 5.16: The account given in the aforesaid book of the place of our Lord's Nativity, Passion, and Resurrection

He wrote concerning the place of the Nativity of our Lord, after this manner: “Bethlehem, the city of David, is situated on a narrow ridge, encompassed on all sides with valleys, being a mile in length from west to east, and having a low wall without towers, built along the edge of the level summit. In the eastern corner thereof is a sort of natural half cave, the outward part whereof is said to have been the place where our Lord was born; the inner is called the manger of our Lord. This cave within is all covered with rich marble, and over the particular spot where our Lord is said to have been born, stands the great church of St. Mary. He likewise wrote about the place of His Passion and Resurrection in this manner: “Entering the city of Jerusalem on the north side, the first place to be visited, according to the disposition of the streets, is the church of Constantine, called the Martyrium. It was built by the Emperor Constantine, in a royal and magnificent manner, because the Cross of our Lord was said to have been found there by his mother Helena. Thence, to the westward, is seen the church of Golgotha, in which is also to be found the rock which once bore the Cross to which the Lord's body was nailed, and now it upholds a large silver cross, having a great brazen wheel with lamps hanging over it.

Under the place of our Lord's Cross, a crypt is hewn out of the rock, in which the Sacrifice is offered on an altar for the dead that are held in honour, their bodies remaining meanwhile in the street. To the westward of this church is the round church of the Anastasis or Resurrection of our Lord, encompassed with three walls, and supported by twelve columns. Between each of the walls is a broad passage, which contains three altars at three different points of the middle wall; to the south, the north, and the west. It has eight doors or entrances in a straight line through the three walls; four whereof face the south-east, and four the east. In the midst of it is the round tomb of our Lord cut out of the rock, the top of of which a man standing within can touch with his hand; on the east is the entrance, against which that great stone was set. To this day the tomb bears the marks of the iron tools within, but on the outside it is all covered with marble to the very top of the roof, which is adorned with gold, and bears a large golden cross. In the north part of the tomb the sepulchre of our Lord is hewn out of the same rock, seven feet in length, and three hand-breadths above the floor; the entrance being on the south side, where twelve lamps burn day and night, four within the sepulchre, and eight above on the edge of the right side.

The stone that was set at the entrance to the tomb is now cleft in two; nevertheless, the lesser part of it stands as an altar of hewn stone before the door of the tomb; the greater part is set up as another altar, four-cornered, at the east end of the same church, and is covered with linen cloths. The colour of the said tomb and sepulchre is white and red mingled together.”

Chapter 5.17: What he likewise wrote of the place of our Lord's Ascension, and the tombs of the patriarchs

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

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

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

Chapter 5.18: How the South Saxons received Eadbert and Eolla, and the West Saxons, Daniel and Aldhelm, for their bishops; and of the writings of the same Aldhelm. (AD 705)

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

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

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

Chapter 5.19: How Coinred, king of the Mercians, and Offa, king of the East Saxons, ended their days at Rome, in the monastic habit; and of the life and death of Bishop Wilfrid. (AD 709)

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

The same year that they departed from Britain, the great bishop, Wilfrid, ended his days in the province called Inundalum, after he had been bishop forty-five years. His body, being laid in a coffin, was carried to his monastery, which is called Inhrypum, and buried in the church of the blessed Apostle Peter, with the honour due to so great a prelate. Concerning whose manner of life, let us now turn back, and briefly make mention of the things which were done. Being a boy of a good disposition, and virtuous beyond his years, he conducted himself so modestly and discreetly in all points, that he was deservedly beloved, respected, and cherished by his elders as one of themselves. At fourteen years of age he chose rather the monastic than the secular life; which, when he had signified to his father, for his mother was dead, he readily consented to his godly wishes and desires, and advised him to persist in that wholesome purpose. Wherefore he came to the isle of Lindisfarne, and there giving himself to the service of the monks, he strove diligently to learn and to practise those things which belong to monastic purity and piety; and being of a ready wit, he speedily learned the psalms and some other books, having not yet received the tonsure, but being in no small measure marked by those virtues of humility and obedience which are more important than the tonsure; for which reason he was justly loved by his elders and his equals.

Having served God some years in that monastery, and being a youth of a good understanding, he perceived that the way of virtue delivered by the Scots was in no wise perfect, and he resolved to go to Rome, to see what ecclesiastical or monastic rites were in use at the Apostolic see. When he told the brethren, they commended his design, and advised him to carry out that which he purposed. He forthwith went to Queen Eanfled, for he was known to her, and it was by her counsel and support that he had been admitted into the aforesaid monastery, and he told her of his desire to visit the threshold of the blessed Apostles. She, being pleased with the youth's good purpose, sent him into Kent, to King Earconbert, who was her uncle's son, requesting that he would send him to Rome in an honourable manner. At that time, Honorius, one of the disciples of the blessed Pope Gregory, a man very highly instructed in ecclesiastical learning, was archbishop there. When he had tarried there for a space, and, being a youth of an active spirit, was diligently applying himself to learn those things which came under his notice, another youth, called Biscop, surnamed Benedict, of the English nobility, arrived there, being likewise desirous to go to Rome, of whom we have before made mention.

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

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

Returning to Britain, he won the friendship of King Alchfrid, who had learnt to follow always and love the catholic rules of the Church; and therefore finding him to be a Catholic, he gave him presently land of ten families at the place called Stanford; and not long after, the monastery, with land of thirty families, at the place called Inhrypum; which place he had formerly given to those that followed the doctrine of the Scots, to build a monastery there. But, forasmuch as they afterwards, being given the choice, had rather quit the place than adopt the Catholic Easter and other canonical rites, according to the custom of the Roman Apostolic Church, he gave the same to him whom he found to be instructed in better discipline and better customs. At the same time, by the said king's command, he was ordained priest in the same monastery, by Agilbert, bishop of the Gewissae above-mentioned, the king being desirous that a man of so much learning and piety should attend him constantly as his special priest and teacher; and not long after, when the Scottish sect had been exposed and banished, as was said above, he, with the advice and consent of his father Oswy, sent him into Gaul, to be consecrated as his bishop, when he was about thirty years of age, the same Agilbert being then bishop of the city of Paris. Eleven other bishops met at the consecration of the new bishop, and that function was most honourably performed. Whilst he yet tarried beyond the sea, the holy man, Ceadda, was consecrated bishop of York by command of King Oswy, as has been said above; and having nobly ruled that church three years, he retired to take charge of his monastery of Laestingaeu, and Wilfrid was made bishop of all the province of the Northumbrians.

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

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

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

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

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

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

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

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

Chapter 5.20: How Albinus succeeded to the godly Abbot Hadrian, and Acca to Bishop Wilfrid. (AD 709)

The next year after the death of the aforesaid father, which was the fifth year of King Osred, the most reverend father, Abbot Hadrian, fellow labourer in the Word of God with Bishop Theodore of blessed memory, died, and was buried in the church of the Blessed Mother of God, in his own monastery, this being the forty-first year after he was sent by Pope Vitalian with Theodore, and the thirty-ninth after his arrival in England. Among other proofs of his learning, as well as Theodore's, there is this testimony, that Albinus, his disciple, who succeeded him in the government of his monastery, was so well instructed in literary studies, that he had no small knowledge of the Greek tongue, and knew the Latin as well as the English, which was his native language. Acca, his priest, succeeded Wilfrid in the bishopric of the church of Hagustald, being likewise a man of zeal and great in noble works in the sight of God and man. He enriched the structure of his church, which is dedicated in honour of the blessed Apostle Andrew with manifold adornments and marvellous workmanship. For he gave all diligence, as he does to this day, to procure relics of the blessed Apostles and martyrs of Christ from all parts, and to raise altars in their honour in separate side-chapels built for the purpose within the walls of the same church. Besides which, he industriously gathered the histories of their martyrdom, together with other ecclesiastical writings, and erected there a large and noble library. He likewise carefully provided holy vessels, lamps, and other such things as appertain to the adorning of the house of God. He in like manner invited to him a notable singer called Maban, who had been taught to sing by the successors of the disciples of the blessed Pope Gregory in Kent, to instruct himself and his clergy, and kept him twelve years, to the end that he might teach such Church music as they did not know, and by his teaching restore to its former state that which was corrupted either by long use, or through neglect. For Bishop Acca himself was a most skilful singer, as well as most learned in Holy Writ, sound in the confession of the catholic faith, and well versed in the rules of ecclesiastical custom;

nor does he cease to walk after this manner, till he receive the rewards of his pious devotion. For he was brought up from boyhood and instructed among the clergy of the most holy and beloved of God, Bosa, bishop of York. Afterwards, coming to Bishop Wilfrid in the hope of a better plan of life, he spent the rest of his days in attendance on him till that bishop's death, and going with him to Rome, learned there many profitable things concerning the ordinances of the Holy Church, which he could not have learned in his own country.