Chapter 1: 664-669 A.D. #

¹ In the same year as the aforementioned eclipse and the plague that followed immediately after, during which Bishop Colman, having been defeated by the united efforts of the Catholics, returned home, Deusdedit, the sixth bishop of the Church of Canterbury, passed away on July 14.

² On the same day and month, King Earconbert of Kent also died, leaving his kingdom to his son Egbert, who ruled for nine years. The episcopal see remained vacant for a considerable time until the priest Wighard, a man of great learning in the teachings of the Church and of English descent, was sent to Rome by King Egbert and Oswy, King of the Northumbrians. As briefly mentioned in the previous book, he was sent with the request that he be consecrated as Archbishop of the Church of England. Along with this request, they sent gifts to the Apostolic Pope, including many gold and silver vessels.

³ Upon arriving in Rome, where Pope Vitalian then presided over the Apostolic See, Wighard made known the purpose of his journey. However, before long, he and nearly all his companions who had traveled with him were struck down by a plague that took their lives.

⁴ The Apostolic Pope, after carefully considering the matter, diligently sought someone suitable to send as Archbishop of the English Churches. At that time, there was an abbot named Hadrian in the monastery of Niridanum, not far from Naples in Campania. He was an African by birth, well-versed in Holy Scripture, thoroughly trained in both monastic discipline and ecclesiastical teachings, and highly proficient in both Greek and Latin.

⁵ The pope summoned Hadrian and commanded him to accept the bishopric and travel to Britain. However, Hadrian humbly declined, saying he was unworthy of such a high office. Instead, he recommended another candidate whom he believed was better suited in both learning and age for the episcopal role. He proposed a certain monk named Andrew, who belonged to a nearby monastery and was widely esteemed as worthy of the bishopric. However, due to severe physical infirmity, Andrew was unable to take on the position.

⁶ Once again, Hadrian was urged to accept the episcopate, but he requested more time, hoping that he might eventually find another candidate to be ordained as bishop.

⁷ At that time, there was a monk in Rome named Theodore, whom Hadrian knew. He was born in Tarsus, in Cilicia, and was well-versed in both secular and divine writings, as well as in Greek and Latin. He was a man of great character and venerable age, being sixty-six years old.

⁸ Hadrian proposed Theodore to the pope as a candidate for the bishopric, and his recommendation was accepted. However, it was agreed that Hadrian would accompany Theodore to Britain. Since Hadrian had already traveled through Gaul twice on different occasions, he was familiar with the route and well-equipped with his own men. Moreover, as a fellow laborer in teaching, he was entrusted with ensuring that Theodore, following the Greek tradition, would not introduce anything contrary to the true faith in the Church under his leadership.

⁹ Before his ordination, Theodore, who had previously worn the tonsure of St. Paul in the Eastern tradition, had to wait four months for his hair to grow so that it could be shorn into the shape of a crown. He was ordained by Pope Vitalian on Sunday, March 26, in the year of our Lord 668, and on May 27, he set out for Britain with Hadrian.

¹⁰ They traveled together by sea to Marseilles and then continued their journey by land to Arles. There, they presented Pope Vitalian’s letters of recommendation to John, the Archbishop of that city. However, they were detained until Ebroin, the king’s mayor of the palace, granted them permission to continue their journey.

¹¹ Once they received approval, Theodore went to Agilbert, the Bishop of Paris, whom we have mentioned earlier. Agilbert welcomed him warmly and hosted him for an extended period. Meanwhile, Hadrian first visited Emme, the Bishop of the Senones, and later stayed with Faro, the Bishop of the Meldi, both of whom provided him with comfort and hospitality. Since the onset of winter made further travel difficult, they remained where they could find shelter.

¹² King Egbert, upon receiving reliable reports that the bishop they had requested from the Roman prelate was in the Frankish kingdom, sent his reeve, Raedfrid, to escort him. Raedfrid arrived there and, with Ebroin’s permission, took Theodore and brought him to the port of Quentavic. However, Theodore fell ill and had to remain there for some time. Once he began to recover, he set sail for Britain.

¹³ Meanwhile, Ebroin detained Hadrian, suspecting that he was carrying a secret mission from the Emperor to the kings of Britain, which might be detrimental to the Frankish kingdom, over which he held chief authority. However, once it became clear that Hadrian had no such commission, Ebroin released him and allowed him to follow Theodore.

¹⁴ When Hadrian finally reached Britain, Theodore entrusted him with the monastery of the blessed Apostle Peter, the burial place of the Archbishops of Canterbury, as previously mentioned. This was in accordance with the instructions given to Theodore by the Apostolic Pope, who had ordered him to provide Hadrian with a suitable place to reside with his followers.

Chaper 2: 669 A.D. #

¹ Theodore arrived at his Church in the second year after his consecration, on Sunday, May 27, and remained there for twenty-one years, three months, and twenty-six days. Soon after, he traveled across the entire island to visit every place where the English tribes lived, and he was welcomed and listened to by all. Accompanied and assisted everywhere by Hadrian, he taught the proper way of life and the correct observance of Easter according to canon law. He was the first archbishop whom the entire English Church agreed to obey. Since both he and Hadrian, as previously mentioned, were thoroughly trained in both sacred and secular learning, they gathered a multitude of disciples, and streams of sound knowledge continually flowed from them to nourish the hearts of their listeners. Along with teaching the books of Holy Scripture, they also instructed their students in poetry, astronomy, and ecclesiastical arithmetic. A testament to this is that some of their pupils are still alive today, as fluent in Greek and Latin as in the language of their birth. Never had there been happier times since the English arrived in Britain, for with valiant Christian kings, they struck fear into all barbarian nations, while the hearts of all were fixed on the joys of the heavenly kingdom, of which they had only recently heard. Moreover, all who wished to study the sacred teachings had ready access to masters who could instruct them.

² From that time onward, all the churches of the English began to learn Church music, which until then had been known only in Kent. Apart from James, whom we mentioned earlier, the first teacher of singing in the churches of the Northumbrians was Eddi, called Stephen, who was invited from Kent by the most reverend Wilfrid. Wilfrid was the first of the bishops of the English nation to teach the churches of the English the Catholic way of life.

³ As Theodore traveled throughout the land, he ordained bishops in suitable places and, with their assistance, corrected any errors he found. Among these, he reproached Bishop Ceadda for not having been properly consecrated. In response, Ceadda humbly said, “If you know that I have not received episcopal ordination properly, I willingly resign the office, for I never considered myself worthy of it. Yet, though unworthy, I accepted it out of obedience when I was commanded to do so.” Hearing this humble reply, Theodore decided that Ceadda should not resign but instead completed his ordination according to the Catholic rite. At the time of Deusdedit’s death, when a bishop was ordained and sent for the Church of Canterbury, Wilfrid was also sent from Britain to Gaul to be consecrated. Since he returned before Theodore, he ordained priests and deacons in Kent until the archbishop arrived to take his place. When Theodore reached the city of Rochester, where the bishopric had long been vacant after the death of Damian, he appointed a man named Putta. Putta was more devoted to the teachings of the Church and a simple way of life than to worldly matters, but he was especially skilled in Church music according to the Roman tradition, which he had learned from the disciples of the blessed Pope Gregory.

Chapter 3: 669 A.D. #

¹ At that time, the kingdom of the Mercians was ruled by King Wulfhere, who, after the death of Jaruman, asked Theodore to appoint a bishop for him and his people. However, Theodore did not ordain a new bishop but instead requested King Oswy to allow Ceadda to take on the role. At that time, Ceadda was living in seclusion at his monastery in Laestingaeu, while Wilfrid governed the bishopric of York, overseeing all the Northumbrians and even the Picts, as far as King Oswy’s authority extended. Since Ceadda, in his great reverence, preferred to travel everywhere on foot while preaching the Gospel rather than riding on horseback, Theodore instructed him to ride whenever he had long journeys to make. When Ceadda hesitated out of his devotion to his work, Theodore personally lifted him onto a horse, knowing him to be a holy man and insisting that he ride whenever necessary. After receiving the bishopric of the Mercians and of Lindsey, Ceadda faithfully carried out his duties, living in the utmost holiness after the example of the ancient fathers. King Wulfhere also granted him land sufficient for fifty families to establish a monastery at a place called Ad Barvae, or “At the Wood,” in the province of Lindsey, where traces of the monastic life he established can still be seen to this day.

² He established his episcopal see at a place called Lyccidfelth, where he also died and was buried, and where the seat of the bishops of that province remains to this day. Near the church, he had built a secluded dwelling where he would retreat to pray and read in private, accompanied by a small group of brethren, usually seven or eight, whenever he had time apart from his labor in preaching and ministering the Word. After he had governed the Church in that province gloriously for two and a half years, Divine Providence decreed that a time should come, as written in Ecclesiastes: “There is a time to cast away stones, and a time to gather stones together”. A plague, sent from Heaven, struck the land, and through the death of the body, the living stones of the Church were taken from their earthly places and gathered into the heavenly dwelling.

³ After many members of the Church under that most reverend prelate had been taken from the flesh, the time also drew near for him to depart from this world to the Lord. One day, he was in his secluded dwelling with only one brother, named Owini, as the rest of his companions had returned to the church for some necessary reason. Owini was a monk of great virtue, having renounced the world with the sole desire of attaining the heavenly reward. He was worthy in every way to have the mysteries of the Lord specially revealed to him and to be believed by those who heard him. He had come from the province of the East Angles with Queen Ethelthryth and had been her chief thegn and governor of her household. As his faith grew more fervent, he resolved to forsake the secular life, and he did so not sluggishly, but with complete dedication, abandoning all he possessed. Dressed in simple clothing and carrying an axe and hatchet, he went to the monastery of that most reverend father at Laestingaeu. He declared that he had not entered the monastery to live in idleness, as some do, but to labor, which he proved by his actions. Since he was less able to study the Scriptures, he devoted himself all the more earnestly to manual work. Because of his reverence and devotion, the bishop kept him in the secluded dwelling with the other brethren, and while they were inside reading, he remained outside, diligently carrying out whatever tasks were necessary.

⁴ One day, while he was working outside, as his companions had gone to the church, and the bishop was alone in the oratory, reading or praying, he suddenly heard, as he later recounted, a sweet and joyful sound of singing descending from heaven to earth. He said he first heard it coming from the sky in the southeast, above the point where the winter sun rises, and that it gradually drew nearer until it reached the roof of the oratory where the bishop was. Entering the building, the sound filled and surrounded the entire place. Listening intently, he remained still for about half an hour, until he perceived the same song of joy ascending from the roof of the oratory and returning to heaven in the same way it had come, with indescribable sweetness.

⁵ As he stood for some time in amazement, deeply pondering what this might mean, the bishop opened the window of the oratory and, making a sound with his hand, as he often did, called for anyone outside to come in. Owini entered quickly, and the bishop said to him, “Go at once to the church and bring the seven brothers here, and you must come with them.” When they arrived, he first exhorted them to maintain the virtue of love and peace among themselves and toward all the faithful, and to follow with steadfast devotion the monastic discipline they had learned from him, seen him observe, or discovered in the words and actions of the holy fathers before them. Then he told them that the day of his death was near, saying, “That gracious visitor, who has often come to call our brethren, has now deigned to visit me this day and summon me from this world. Therefore, return to the church and ask the brethren to commend my departure to the Lord in their prayers. Let them also remember to prepare for their own, for the hour is uncertain, by watching, praying, and doing good works.”

⁶ After speaking these words and more in the same spirit, the brothers, having received his blessing, departed in great sorrow. Then the one who had heard the heavenly song returned alone, and, prostrating himself on the ground, said, “I beg you, Father, may I be allowed to ask a question?” The bishop replied, “Ask what you will.” Then he said, “I beg you to tell me what was that song I heard, as of a joyful company coming down from heaven upon this oratory, and after some time returning to heaven?” The bishop answered, “If you heard the singing and know of the coming of the heavenly company, I command you, in the Name of the Lord, not to reveal this to anyone before my death. But in truth, they were angelic spirits who came to call me to my heavenly reward, which I have always loved and longed for. They promised to return in seven days and take me with them.” And indeed, this was fulfilled just as had been foretold to him. For soon after, he was struck with bodily infirmity, which grew worse each day, until, on the seventh day, as had been promised, he prepared for death by receiving the Body and Blood of our Lord. Then, his holy soul was freed from the prison of the body and, as is right to believe, was carried by the attending angels into the joys of Heaven.

⁷ It is no wonder that he joyfully looked forward to the day of his death—or rather, the day of the Lord—since he had always awaited its coming with earnest expectation. For, along with his virtues of self-discipline, humility, teaching, prayer, voluntary poverty, and many others, he was so filled with the fear of the Lord and so mindful of his final end in all his actions that, as I often heard from one of the brothers who instructed me in the Scriptures and had been raised in his monastery under his guidance—his name was Trumbert—if a sudden strong gust of wind arose while he was reading or engaged in any other task, he would immediately call upon the Lord for mercy and pray that His grace might be granted to all mankind. If the wind grew stronger, he would close his book and fall on his face, praying even more fervently. But if a violent storm of wind or rain came upon them, or if the heavens resounded with thunder and lightning, he would go to the church and devote himself entirely to prayers and psalms with great anxiety and intensity until the storm had passed and the weather became calm.

⁸ When his brothers asked him why he did this, he replied, “Have you not read: ‘The Lord also thundered in the heavens, and the Most High gave His voice. Yes, He sent out His arrows and scattered them; He shot out lightning and threw them into confusion’?

⁹ For the Lord moves the air, stirs up the winds, hurls lightning, and thunders from heaven to awaken the people of the earth to fear Him—to remind them of the coming judgment, to humble their pride, and to shake their confidence. By doing so, He calls them to remember that terrible day when the heavens and the earth will be consumed by fire, and He will come on the clouds with great power and majesty to judge the living and the dead."

¹⁰ He continued: “Therefore, we must respond to His heavenly warnings with proper fear and love. Whenever the air is stirred and He stretches out His hand to strike but holds back, we should immediately beg for His mercy. We must search the depths of our hearts, purge the remnants of our sins, and carefully live in such a way that we may never deserve to be struck down.”

¹¹ The revelation and testimony of the aforementioned brother concerning the death of this bishop align with the account of the most reverend Father Egbert, previously mentioned. Egbert had spent many years devoutly living a monastic life alongside Ceadda when they were both young, dedicating themselves to prayer, self-denial, and meditation on the Holy Scriptures in Ireland. However, while Ceadda later returned to his homeland, Egbert remained abroad for the Lord’s sake until the end of his life.

¹² Many years later, Hygbald—a man of great holiness and self-discipline, who served as an abbot in the province of Lindsey—traveled from Britain to visit him. As was fitting for holy men, they spoke of the lives of the early fathers, taking joy in following their example. During their conversation, they spoke of the most reverend bishop Ceadda. At that point, Egbert said, “I know a man on this island, still in the flesh, who, when Ceadda departed from this world, saw the soul of his brother Cedd descending from heaven with a company of angels. They took Ceadda’s soul with them and returned again to the heavenly kingdom.”

¹³ Whether Egbert was speaking of himself or another, we cannot say for certain. But since these words came from so great a man, there can be no doubt of their truth.

¹⁴ Ceadda passed away on March 2nd and was first buried near St. Mary’s Church. However, when a church dedicated to the most blessed chief of the Apostles, Peter, was later built on the same site, his bones were transferred there. In both places, frequent miracles of healing have occurred as a testament to his holiness.

¹⁵ Not long ago, a man suffering from a severe frenzy wandered about aimlessly until he arrived at the church one evening. Unnoticed or disregarded by the caretakers, he spent the entire night there. By morning, he emerged in his right mind, to the amazement and joy of all who saw him. He testified that he had been healed through the mercy of God.

¹⁶ Ceadda’s tomb is marked by a wooden structure, shaped like a small house and covered for protection. A hole in the wall allows visitors who come in devotion to reach inside and take some of the dust. When this dust is mixed with water and given to sick animals or people to drink, they are quickly relieved of their ailments and restored to health.

¹⁷ In his place, Theodore ordained Wynfrid, a man of virtuous and disciplined life, to oversee the bishoprics of the Mercians, the Midland Angles, and Lindsey, just as his predecessors had done. At that time, Wulfhere was still reigning as king. Wynfrid had been one of the clergy serving under the bishop he succeeded and had spent a considerable time fulfilling the duties of a deacon under him.

Chapter 4: 667 A.D. #

¹ In the meantime, Colman, the Scottish bishop, departed from Britain, taking with him all the Scots he had gathered around him on the island of Lindisfarne, along with about thirty men of the English nation. Both groups had been trained in the monastic way of life. Leaving some brethren behind in his church, he first went to the island of Hii (Iona), from where he had originally been sent to preach the Word of God to the English.

² Later, he withdrew to a small island west of Ireland, some distance from the mainland, called Inisboufinde—the Island of the White Heifer in the language of the Scots. There, he established a monastery and settled the monks he had brought from both nations. However, they soon found themselves in conflict. During the summer, when it was time to gather the harvest, the Scottish monks would leave the monastery and wander through familiar places, only to return in winter and expect to share in what the English monks had stored up.

³ Colman sought to resolve this conflict, and after traveling far and wide, he found a suitable place in Ireland for establishing a monastery. In the language of the Scots, this place was called Mageo. He purchased a small portion of the land from the local chief, on the condition that the monks who lived there would pray to the Lord on behalf of the one who granted them the land.

⁴ Without delay, he built a monastery with the help of the chief and the surrounding people. He settled the English monks there, while the Scots remained on the island he had left. To this day, the monastery remains inhabited by English brethren. Having grown from humble beginnings into a great community, it is now commonly known as Muigeo. Over time, the monastery embraced better customs, and it became home to a distinguished community of monks. These monks, gathered from the province of the English, live by the labor of their own hands, following the example of the venerable fathers. Under the guidance of a canonical abbot, they uphold a strict rule and lead lives of great discipline and purity.

Chapter 5: 670-673 A.D. #

¹ In the year of our Lord 670, the second year after Theodore’s arrival in England, Oswy, king of the Northumbrians, fell ill and died at the age of fifty-eight. At that time, he was deeply devoted to the traditions of the Roman Apostolic Church and had intended, if he recovered, to travel to Rome and spend his final days in the holy places. He had even asked Bishop Wilfrid to accompany him on the journey, promising him a considerable gift of money for his guidance. However, he passed away on February 15th, and his son Egfrid succeeded him as king.

² In the third year of Egfrid’s reign, Theodore gathered a council of bishops, along with many other learned teachers of the Church who were devoted to and well-versed in the canonical statutes of the early fathers. When they were assembled, Theodore, in the spirit befitting a bishop, exhorted them to uphold practices that promoted the unity and peace of the Church. The proceedings of this synod were as follows:

³ “In the name of our Lord God and Savior Jesus Christ, who reigns forever and governs His Church, it has been deemed right that we should assemble, according to the custom prescribed in the venerable canons, to discuss the necessary affairs of the Church.

⁴ We gathered on the 24th of September, in the first indiction year, at the place called Herutford. I, Theodore, though unworthy, appointed by the Apostolic See as bishop of the Church of Canterbury, was present, along with our fellow priest and brother, the most reverend Bisi, bishop of the East Angles. Also with us, represented by his proxies, was our brother and fellow priest Wilfrid, bishop of the Northumbrians.

⁵ In addition, our brothers and fellow priests were present: Putta, bishop of Rochester in the kingdom of Kent; Leutherius, bishop of the West Saxons; and Wynfrid, bishop of the province of the Mercians.

⁶ When we were all gathered and had taken our seats in order, I said: ‘I beseech you, most dear brothers, for the sake of the fear and love of our Redeemer, that we may deliberate together concerning our faith, so that whatever has been decreed and established by the holy and approved fathers may be faithfully observed by all of us.’ I spoke at length on matters of charity and the preservation of the Church’s unity. When I had finished my introduction, I asked each of them in turn whether they agreed to uphold the rulings that had long ago been canonically established by the fathers.

⁷ To this, all my fellow priests replied: ‘Most assuredly, we are all resolved to observe willingly and wholeheartedly whatever is prescribed in the canons of the holy fathers.’ Without delay, I then produced the book of canons and, in their presence, pointed out ten specific articles that I had marked in various places, knowing them to be of the greatest importance to us. I earnestly requested that these particular decrees be especially accepted by all.

⁸ Article 1. That we all, without exception, observe the holy feast of Easter on the Sunday following the fourteenth moon of the first month.

⁹ Article 2. That no bishop shall intrude into the diocese of another, but shall be content with the governance of the people entrusted to him.

¹⁰ Article 3. That no bishop shall have the right to disturb monasteries dedicated to God in any way, nor shall he forcibly take away any portion of their property.

¹¹ Article 4. That monks shall not move from one monastery to another without the consent of their abbot, but shall remain in the obedience which they pledged at the time of their profession.

¹² Article 5. That no clerk shall abandon his own bishop and wander about, nor shall he be received anywhere without commendatory letters from his diocesan bishop. If he is received without such letters and refuses to return when summoned, both he and the one who received him shall be placed under excommunication.

¹³ Article 6. That when bishops or clergy travel, they shall be content with the hospitality offered to them, and that none shall exercise any priestly function without the permission of the bishop of the diocese in which they are staying.

¹⁴ Article 7. That a synod shall be convened twice a year. However, due to various difficulties, it was agreed by all that we should meet once a year, on the 1st of August, at the place called Clofeshoch.

¹⁵ Article 8. That no bishop, out of ambition, shall seek to exalt himself over another, but that all shall observe the proper time and order of their consecration.

¹⁶ Article 9. The ninth article was discussed collectively, proposing that more bishops should be appointed as the number of the faithful increased. However, for the time being, this matter was set aside.

¹⁷ Article 10. Concerning marriage, that only lawful wedlock shall be permitted. That no one shall commit incest, and that no man shall put away his wife except, as the Holy Gospel teaches, for fornication. Furthermore, if any man lawfully divorces his wife, he shall not marry another if he wishes to be a true Christian, but must either remain as he is or be reconciled to his wife.

¹⁸ These matters having been thoroughly discussed and unanimously defined, so that no future disputes may arise among us or that anything be misrepresented, it was deemed fitting that each of us should confirm all that has been established by subscribing with his own hand. This judgment, as agreed upon by us, I dictated to be written by Titillus, our notary. Given in the aforesaid month and indiction. Therefore, whoever attempts in any way to oppose or violate this decision, which has been ratified by our consent and the subscription of our hands in accordance with the decree of the canons, must know that he is excluded from all priestly functions and from our fellowship. May the grace of God keep us safe, abiding in the unity of His Holy Church.

¹⁹ This synod was held in the year of our Lord 673, the same year in which Egbert, king of Kent, died in the month of July. His brother Hlothere succeeded him on the throne and reigned for eleven years and seven months. Bisi, the bishop of the East Angles, who is said to have been present at the synod, was a man of great holiness and piety. He succeeded Boniface, previously mentioned, as bishop; for when Boniface died after serving in that office for seventeen years, he was ordained by Theodore to take his place. While Bisi was still alive, he became so severely afflicted by illness that he could no longer carry out his episcopal duties. As a result, two bishops, Aecci and Badwin, were chosen and consecrated to serve in his stead. From that time to the present, that province has had two bishops.

Chapter 6: 675 A.D. #

¹ Not long after these events, Theodore, the archbishop, took offense at an act of disobedience by Wynfrid, bishop of the Mercians, and deposed him from his bishopric after only a few years in office. In his place, he ordained Sexwulf as bishop, who was the founder and abbot of the monastery called Medeshamstead, in the land of the Gyrwas. Wynfrid, having been deposed, returned to his monastery, known as Ad Barvae, where he spent the rest of his life in holy devotion.

² Theodore also appointed Earconwald as bishop of the East Saxons in the city of London, where Sebbi and Sighere, previously mentioned, were reigning at that time. Earconwald’s life and conduct, both as bishop and before his appointment, are said to have been of the utmost holiness, as is still attested by divine miracles. To this day, his horse-litter, in which he used to be carried when ill, is preserved by his disciples and continues to heal many from fevers and other ailments. Not only are the sick restored to health when placed beneath or near it, but even small splinters cut from it, when brought to the afflicted, are known to bring immediate healing.

³ Before becoming bishop, this man built two renowned monasteries—one for himself and the other for his sister, Ethelburg—and established them both under the highest standard of regular discipline. His own monastery was located in the district of Sudergeona, by the River Thames, at a place called Cerotaesei, or the Island of Cerot. The monastery for his sister was in the province of the East Saxons, at a place called In Berecingum, where she could serve as both mother and guide to women devoted to God. Entrusted with the governance of that monastery, she proved herself in every way worthy of her brother the bishop, both by her holy life and by her diligent and pious care for those under her rule, as was likewise confirmed by divine miracles.

Chapter 7: 675 A.D.? #

¹ In this monastery, many miracles were performed, and accounts of them were written down by those who witnessed them, so that their memory might be preserved and future generations edified. These records are in the possession of many, and we have also taken care to include some of them in our History of the Church. During the pestilence, so often mentioned before, which spread across the land with great devastation, it also struck the part of the monastery where the men resided, and they were daily taken to the Lord. The devoted mother of the community frequently gathered the sisters together and asked them where they wished a cemetery to be prepared for them, when the same affliction should reach their part of the monastery, where the handmaids of the Lord lived apart from the men, and they too should be taken from this world by the same calamity.

² Receiving no definite answer from the sisters, despite her frequent questioning, she and all of them received a most certain answer from Divine Providence. One night, after matins had been sung, as the handmaids of Christ left their chapel and went to the tombs of the brothers who had passed before them, singing their customary hymns of praise to the Lord, a sudden light from heaven, like a great sheet, descended upon them all. Struck with awe, they were so overwhelmed that they even ceased their singing. But that radiant light—so brilliant that the noonday sun would seem dim in comparison—soon rose from that place and moved to the south side of the monastery, to the west of the chapel. There it remained for a time, resting upon that part of the monastery in the sight of all, before ascending again into heaven. None doubted that this same light, which would guide and receive the souls of Christ’s handmaids into heaven, also revealed the place where their bodies were to rest in expectation of the day of resurrection. The brightness of this heavenly light was so great that one of the older brethren, who was in the chapel at the time with a younger companion, reported the next morning that the rays shining through the cracks in the doors and windows surpassed even the greatest brilliance of daylight.

Chapter 8: 675 A.D. #

¹ In the same monastery, there was a boy named Aesica, not more than three years old, who, because of his young age, was being raised among the virgins dedicated to God, learning his early lessons there. When he was struck by the pestilence and his final hour had come, he called out three times to one of the consecrated virgins by name, as if she were present, saying, “Eadgyth! Eadgyth! Eadgyth!” Then, ending his earthly life, he entered into eternal life. The virgin whom he had called upon as he was dying was at that very moment seized by the same illness, and, departing from this life on the same day she had been summoned, followed him who had called her into the heavenly kingdom.

² Likewise, one of the handmaids of God, struck by the same illness and nearing the end of her life, suddenly began to cry out around midnight to those attending her, asking them to extinguish the lamp that was burning in the room. When she had repeated this request several times and no one obeyed, she finally said, “I know you think I am raving when I say this, but be assured that it is not so; for I tell you truly, I see this house filled with such a great light that your lamp seems completely dark to me.” Still, when no one answered her or did as she asked, she added, “Then burn your lamp as long as you will, but know that it is not my light, for my light will come to me at the break of day.” She then began to recount that a certain man of God, who had died that same year, had appeared to her, telling her that at dawn she would depart into the eternal light. The truth of this vision was soon confirmed, for as soon as the day appeared, the maiden passed from this life.

Chapter 9: 675 A.D.? #

¹ When Ethelburg, the pious mother of that community devoted to God, was about to depart from this world, a wondrous vision was granted to one of the sisters named Tortgyth. She had lived in the monastery for many years, always striving with humility and sincerity to serve God and assisting the mother in maintaining regular discipline by instructing and correcting the younger sisters. Yet, so that her virtue might, as the Apostle says, be made perfect in weakness, she was suddenly afflicted with a grievous bodily illness. By the merciful providence of our Redeemer, she endured this trial for nine years, so that any remaining stain of sin, whether from ignorance or neglect, might be wholly purified in the furnace of long tribulation.

² One night, as a woman stepped out from the chamber where she was staying, she saw at dusk what appeared to be a human body, shining brighter than the sun. It was wrapped in fine linen and lifted high into the air, being taken out of the house where the sisters used to sleep. As she gazed intently to understand what was raising this glorious figure, she noticed that it was being drawn upward by cords that gleamed brighter than gold. The vision continued until the radiant form entered the open heavens and disappeared from her sight.

³ Reflecting on this vision, she had no doubt that it signified the imminent passing of someone in the community—one whose soul would be lifted to heaven by the merit of her good works, as if carried by golden cords. And so it came to pass: a few days later, the beloved of God, Ethelburg, the mother of that community, was freed from the prison of the flesh. Her life had been so virtuous that no one who knew her could doubt that, at the moment of her departure from this world, the gates of heaven were opened to receive her.

⁴ In the same monastery, there was a certain nun of noble birth in this world and even nobler in her love for the world to come. For many years, she had been completely paralyzed, unable to move a single limb. When she heard that the body of the venerable abbess had been brought into the church to remain there until burial, she asked to be carried to the place and positioned in a posture of prayer, bowed toward the abbess. When this was done, she spoke to her as if she were still alive, pleading with her to obtain from the mercy of our compassionate Creator deliverance from her great and long-endured suffering. Her prayer was not long unanswered, for twelve days later, freed from the flesh, she exchanged her earthly afflictions for an eternal reward.

⁵ For three years after the death of her Superior, the aforementioned handmaid of Christ, Tortgyth, remained in this life, so weakened by her long illness that her bones could barely hold together. At last, when the time of her release was near, she not only lost the use of her other limbs but also of her tongue. After remaining in this state for three days and three nights, she was suddenly restored by a spiritual vision. Opening her lips and eyes, she lifted her gaze to heaven and began to speak to the vision she beheld, saying, “Very acceptable to me is thy coming, and thou art welcome!”

⁶ Having said this, she fell silent for a while, as if waiting for the response of the one she saw and to whom she spoke. Then, as if somewhat displeased, she said, “I can in no wise gladly suffer this.” After pausing again, she continued, “If it can by no means be today, I beg that the delay may not be long.” Once more, she remained silent for a short time before concluding, “If it is certainly so determined, and the decree cannot be altered, I beg that it may be no longer deferred than this next night.” When she had spoken, those around her asked with whom she had been speaking, and she replied, “With my most dear mother, Ethelburg.” From this, they understood that Ethelburg had come to make known that the time of her departure was near. And as she had wished, after one day and one night, she was freed both from the bonds of the flesh and from her infirmity, entering into the joys of eternal salvation.

Chapter 10: 675 A.D.? #

¹ Hildilid, a devout handmaid of God, succeeded Ethelburg as abbess and governed the monastery with great vigor for many years, even into extreme old age. She diligently upheld regular discipline and carefully provided for the common needs of the community. Due to the limited space where the monastery was built, she decided that the bones of the servants and handmaidens of Christ who had been buried there should be exhumed and transferred to the church of the Blessed Mother of God, where they would be interred together in one place. How often a heavenly brightness was seen there when this was done, how a wondrous fragrance arose, and what other signs were revealed—whoever reads may find in the book from which these accounts have been taken.

² But indeed, I think it by no means right to omit the miracle of healing that the same book records as having taken place in the cemetery of that God-dedicated community. In that region, there lived a certain thegn whose wife was suddenly afflicted with a dimness of sight. As the illness worsened each day, it became so severe that she could no longer perceive even the faintest glimmer of light. After enduring this blindness for some time, she suddenly thought that she might regain her lost sight if she were brought to the monastery of the nuns and prayed there at the relics of the saints.

³ She did not delay in carrying out what she had conceived in her heart. Led by her maids to the nearby monastery, she declared her firm faith that she would be healed there. She was brought into the cemetery, and after praying on her knees for a long time, her prayer was not left unheard. For as she rose from prayer, before even leaving the place, she received the sight she had longed for. Whereas she had been brought there by the hands of her maids, she now returned home joyfully without assistance, as though she had lost the light of this world for no other purpose than to reveal through her healing how great a light is bestowed upon the saints of Christ in Heaven and how great a grace of healing power is granted to them.

Chapter 11: 694 A.D. #

¹ At that time, as the same little book records, Sebbi, a very devout man previously mentioned, ruled the kingdom of the East Saxons. His heart was set on religious devotion, frequent prayer, and the pious work of almsgiving. He valued a private and monastic life above all the wealth and honors of his kingdom and would have long since renounced his throne to embrace that way of life had his wife not firmly refused to be separated from him. For this reason, many believed and often said that a man of such a disposition would have been more fittingly made a bishop than a king.

² After reigning for thirty years as both a king and a soldier of the heavenly kingdom, he fell into a severe illness, from which he later died. At that time, he urged his wife that they should at last dedicate themselves wholly to the service of God, since they could no longer enjoy—or rather, serve—the world together. With much difficulty, he persuaded her, and he then went to Waldhere, the bishop of London, who had succeeded Earconwald. There, receiving the bishop’s blessing, he took the religious habit, which he had long desired. He also brought with him a considerable sum of money to be given to the poor, keeping nothing for himself, choosing instead to remain poor in spirit for the sake of the kingdom of Heaven.

³ As the illness worsened and he sensed that the day of his death was drawing near, Sebbi, being a man of royal dignity, grew concerned that, in the agony of dying, he might say or do something unworthy of his character. Therefore, he summoned the bishop of London, who was then in the city, and earnestly requested that no one be present at his passing except the bishop himself and two of his own attendants.

⁴ The bishop, having gladly promised to fulfill his request, was not long afterward witness to a consoling vision granted to the man of God, which dispelled all his anxiety about the fears he had expressed and even revealed to him the day of his departure from this life. For, as he later recounted, he saw three men in shining garments come to him. One of them sat by his bedside, while the other two, who had accompanied him, stood and inquired about the condition of the sick man they had come to visit. The one seated responded that the king’s soul would leave his body without pain and in great splendor of light, and he revealed that he would die on the third day. Both things came to pass just as foretold in the vision, for on the third day, at the ninth hour, Sebbi suddenly fell into a gentle slumber, and without any sensation of pain, he peacefully gave up his spirit.

⁵ A stone coffin had been prepared for his burial, but when they attempted to place his body inside, they discovered that it was a span longer than the coffin. In response, they chiseled away as much of the stone as they could, extending the coffin by about two inches. Even then, the body would not fit. Faced with this difficulty, they considered either obtaining a larger coffin or bending the body at the knees to make it fit.

⁶ However, Heaven intervened, and a miracle prevented them from carrying out either plan. Suddenly, in the presence of the bishop, Sighard—the son of the same king and monk, who later ruled alongside his brother Suefred—and many other witnesses, the coffin was found to match the body’s length exactly. In fact, there was even space for a pillow at the head, and at the feet, the coffin extended four inches beyond the body.

⁷ He was laid to rest in the church dedicated to the blessed teacher of the Gentiles, whose teaching had led him to place his hope in heavenly things.

Chapter 12: 673-681 A.D. #

¹ Leutherius was the fourth bishop of the West Saxons, following Birinus as the first, Agilbert as the second, and Wini as the third. When Coinwalch, the king during whose reign Leutherius was appointed bishop, passed away, the sub-kings took control of the kingdom. Dividing the land among themselves, they ruled for about ten years. During this time, Leutherius died, and Haedde succeeded him as bishop. He was consecrated in the city of London by Archbishop Theodore.

² During Haedde’s episcopate, Caedwalla rose to power by overthrowing and removing the sub-kings, establishing himself as the sole ruler. After holding authority for two years, while Haedde was still bishop, Caedwalla, driven by a deep longing for the heavenly kingdom, renounced his rule. He departed for Rome, where he spent his final days, as will be recounted in greater detail later.

³ In the year of our Lord 676, Ethelred, king of the Mercians, led a hostile army into Kent, ravaging the land and showing no regard for either mercy or the fear of God. In his widespread destruction, he devastated the city of Rochester, desecrating its churches and monasteries. At the time, Putta, the bishop of Rochester, was absent. When he learned that his church had been plundered and everything taken from it, he sought refuge with Sexwulf, the bishop of the Mercians. Sexwulf granted him a small church and a modest piece of land, where Putta lived out his days in peace. He made no attempt to reclaim his bishopric, for, as mentioned earlier, he was more devoted to ecclesiastical matters than to worldly concerns. He remained in that church, serving God, and traveled wherever he was invited to teach Church music.

⁴ Archbishop Theodore consecrated Cuichelm as the new bishop of Rochester in Putta’s place. However, Cuichelm soon abandoned his position due to a lack of resources and withdrew to other regions. In response, Theodore appointed Gebmund as his successor.

⁵ In the year of our Lord 678, the eighth year of King Egfrid’s reign, a comet appeared in the month of August. It remained visible for three months, rising in the morning and shining with a bright, towering column of flame.

⁶ That same year, a dispute arose between King Egfrid and the most reverend bishop Wilfrid, resulting in Wilfrid’s expulsion from his see. In his place, two bishops were appointed to oversee the Northumbrian people: Bosa, who was given authority over the province of the Deiri, and Eata, who governed the province of the Bernicians. Bosa established his episcopal see in the city of York, while Eata presided either in the church of Hexham or at Lindisfarne. Both men were elevated to the office of bishop from monastic communities.

⁷ Along with them, Eadhaed was also ordained as bishop for the province of Lindsey, which King Egfrid had only recently conquered after defeating Wulfhere and forcing him to flee. Eadhaed was the first bishop that Lindsey had of its own; he was succeeded by Ethelwin as the second, Edgar as the third, and Cynibert as the fourth, who currently holds the position. Before Eadhaed, Sexwulf had served as bishop not only of Lindsey but also of the Mercians and the Midland Angles. Thus, when he was expelled from Lindsey, he continued to oversee the other two provinces.

⁸ Eadhaed, Bosa, and Eata were all ordained at York by Archbishop Theodore. Three years after Wilfrid’s exile, Theodore further increased the number of bishops by appointing two more: Tunbert, who was assigned to the church of Hexham, while Eata remained at Lindisfarne; and Trumwine, who was made bishop over the province of the Picts, which was then under English rule.

⁹ After Lindsey was recaptured by Ethelred, Eadhaed was removed from his position there and was instead appointed by Theodore to serve as bishop of the church of Ripon.

Chapter 13: 681 A.D. #

¹ Wilfrid, having been expelled from his bishopric, journeyed through many lands for a long time before eventually traveling to Rome. Later, he returned to Britain, but due to the hostility of the aforementioned king, he was unable to be received back into his homeland or diocese. However, he was not deterred from preaching the Gospel.

² Instead, he traveled to the province of the South Saxons, which stretched from Kent southward and westward to the territory of the West Saxons. This region, home to 7,000 families, remained in bondage to pagan practices at that time. There, he proclaimed the Word of faith and administered the Baptism of salvation to the people.

³ Ethelwalch, the king of the South Saxons, had been baptized not long before in the kingdom of the Mercians, through the influence of King Wulfhere, who was present at the ceremony. When Ethelwalch emerged from the baptismal font, Wulfhere became his godfather and, as a sign of this spiritual adoption, granted him two territories—the Isle of Wight and the province of the Meanware, located within the land of the West Saxons.

⁴ With the king’s consent—and indeed, to his great joy—the bishop purified the leading ealdormen and thegns of the land in the sacred waters of baptism. The priests Eappa, Padda, Burghelm, and Oiddi then baptized the rest of the people, either at that time or shortly afterward.

⁵ The queen, whose name was Eabae, had already been baptized in her homeland, the province of the Hwiccas. She was the daughter of Eanfrid, the brother of Aenhere; both men were Christians, as were their people. However, the entire province of the South Saxons remained ignorant of the Name of God and the Christian faith.

⁶ Among them, however, was a certain monk of the Scottish nation named Dicul. He lived in a small monastery at a place called Bosham, which was surrounded by woods and the sea. There, he and five or six other brothers served the Lord in humility and poverty. Yet none of the local people showed any interest in following their way of life or even in listening to their preaching.

⁷ While Bishop Wilfrid preached the Gospel to the people, he not only saved them from the misery of eternal damnation but also delivered them from a terrible calamity of earthly suffering. For three years before his arrival, no rain had fallen in the region, bringing about a devastating famine that mercilessly claimed many lives. It is said that groups of forty or fifty starving men, driven to despair, would often join hands and throw themselves from cliffs or into the sea—choosing either death by the fall or by drowning in the waves.

⁸ However, on the very day that the nation received the Baptism of faith, a gentle yet abundant rain began to fall. The land was revived, the fields turned green once more, and the season became fruitful and pleasant. With this, the old superstitions were cast aside, and idolatry was renounced. Their hearts and bodies alike rejoiced in the living God, for they saw that He, the true God, had blessed them with both spiritual grace and earthly abundance.

⁹ When Bishop Wilfrid arrived in the province and saw the terrible suffering caused by the famine, he taught the people how to obtain food through fishing. Though their rivers and seas were full of fish, they lacked the skill to catch anything except eels.

¹⁰ The bishop’s men gathered eel-nets from all around and cast them into the sea. By the blessing of God, they caught three hundred fish of various kinds. These they divided into three portions: one hundred were given to the poor, another hundred to those who had provided the nets, and the remaining hundred they kept for themselves.

¹¹ Through this act of kindness, the bishop won the hearts of the people. Seeing how he had helped them obtain the necessities of life, they were more willing to trust in his preaching and place their hope in the blessings of heaven, having already experienced the provision of earthly blessings through him.

¹² At this time, King Ethelwalch granted to the most reverend bishop, Wilfrid, land sufficient to support eighty-seven families, providing for his companions who were living in exile. The place was called Selaeseu, meaning “Island of the Sea-Calf.” It was surrounded by the sea on all sides except to the west, where a narrow entrance, about the width of a stone’s throw, provided access. Such a location is called a peninsula in Latin and chersonesos in Greek.

¹³ Having received this land, Bishop Wilfrid established a monastery there, primarily for the brethren who had accompanied him. He set up a rule of life for them, and to this day, his successors are known to remain there. For five years, he faithfully carried out his episcopal duties in those regions, both in word and deed, until the death of King Egfrid. He was held in great honor by all.

¹⁴ Since the king had given him not only the land but also all that was upon it—including its goods, fields, and inhabitants—Wilfrid instructed the entire population in the faith of Christ and baptized them. Among these were two hundred and fifty enslaved men and women. By Baptism, he freed them from the bondage of the Devil, and by granting them their liberty, he likewise set them free from the bondage of man.

Chapter 14: 681-686 A.D. #

¹ At that time, certain remarkable signs of divine grace were said to have appeared in this monastery, as the power of the Devil had recently been overthrown and Christ had begun to reign there. I believe it is worth preserving the memory of one such event, which the most reverend Bishop Acca often recounted to me, affirming that he had heard it from highly trustworthy brothers of the same monastery.

² Around the time that this region had embraced the Christian faith, a severe plague struck many provinces of Britain. By divine will, it also reached the aforementioned monastery, which was then under the leadership of the devout priest of Christ, Eappa. Many people were taken from this world—both those who had come there with the bishop and those from the province of the South Saxons who had recently converted to the faith.

³ In response, the brothers decided to observe a three-day fast, humbly pleading for God’s mercy. They prayed that He might either spare those who were at risk of dying from the disease or, if they were to be taken from this life, save them from the eternal condemnation of their souls.

⁴ “Call for the priest Eappa and tell him that the Lord has heard your prayers and has looked favorably upon your devotion and fasting. No one else shall die from this plague—neither in the monastery nor in the surrounding lands. All those among your people who are afflicted by this illness will be lifted up from their weakness and restored to full health.

⁵ However, you alone are to be delivered from death today and carried into Heaven, where you will behold our Lord Christ, whom you have faithfully served. This act of divine mercy has been granted to you through the intercession of the godly King Oswald, beloved of God. He once ruled the Northumbrian people with the authority of an earthly kingdom, yet with a Christian devotion that leads to the eternal kingdom.

⁶ For on this very day, that king was slain in battle by the unbelievers, yet his soul was immediately taken up to Heaven, into the eternal joy of the saints, and numbered among the elect. Let them examine their records, where the burials of the departed are recorded, and they will find that, as we have said, he was taken from this world on this day.

⁷ Therefore, let them celebrate Mass in all the chapels of this monastery—whether in thanksgiving that their prayers have been heard or in remembrance of the blessed King Oswald, who once ruled their people and humbly prayed to the Lord for them, as converts from his own nation. Let all the brothers gather in the church and partake together in the heavenly Sacrifice. Then, let them end their fast, and also nourish their bodies with the food they need.”

⁸ The boy called for the priest and repeated all these words to him. The priest then carefully asked about the appearance and clothing of the men who had appeared to him. The boy replied, “Their clothing was exceedingly noble, and their faces were radiant and beautiful—more so than any I had ever seen. I did not think that such fair and handsome men could exist. One of them had a tonsure like a cleric, while the other had a long beard. They told me that one was named Peter and the other Paul, and that they were servants of our Lord and Savior Jesus Christ, sent from Heaven to watch over our monastery.”

⁹ The priest believed the boy’s words and immediately went to check the records. There, he found that King Oswald had indeed been killed on that very day. He then gathered the brothers, ordered a meal to be prepared, and instructed that Masses be celebrated. As usual, all were to receive Holy Communion, and he also arranged for a portion of the Lord’s Sacrifice to be brought to the sick boy.

¹⁰ Soon after this, the boy passed away on that very same day, confirming the truth of the words he had heard from the Apostles of Christ. Further proof of his vision’s truth was that no one else in the monastery died at that time.

¹¹ Without a doubt, this miraculous event inspired many who heard of it to call upon God’s mercy in times of trouble and to embrace the spiritual discipline of fasting. From that time onward, the anniversary of that king and soldier of Christ began to be commemorated each year with the celebration of Mass—not only in that monastery but in many other places as well.

Chapter 15: 685 A.D. #

¹ In the meantime, Caedwalla, a young and powerful man of the royal line of the Gewissae, was living in exile from his homeland. Gathering an army, he invaded, killed King Ethelwalch, and ravaged the province with brutal slaughter and destruction. However, he was soon driven out by Berthun and Andhun, the king’s ealdormen, who took turns governing the province.

² Later, when Caedwalla became king of the Gewissae, he killed Berthun and subjected the province to even harsher oppression. His successor, Ini, ruled in much the same manner, keeping the people in servitude for many years. As a result, they were unable to have a bishop of their own during that time. Their first bishop, Wilfrid, having been recalled elsewhere, left them under the authority of the bishop of the Gewissae—namely, the West Saxons—who resided in the city of Venta.

Chapter 16: 686 A.D. #

¹ After Caedwalla gained control of the kingdom of the Gewissae, he also conquered the Isle of Wight, which until then had been entirely devoted to idolatry. With ruthless slaughter, he sought to wipe out its inhabitants and replace them with people from his own province. Though it is said that he had not yet been baptized in Christ, he made a vow to give a fourth of the land and spoils to the Lord if he succeeded in taking the island.

² He honored this vow by granting that portion for the service of God to Bishop Wilfrid, who had happened to arrive there from his own people at that time. According to the English reckoning, the island was large enough to support 1,200 families, so an estate sufficient for 300 families was given to the bishop. Wilfrid entrusted this land to one of his clerics, Bernwin, who was also his sister’s son. He assigned a priest named Hiddila to assist him, ensuring that the Word of God and the sacrament of baptism were offered to all who sought salvation.

³ Here, it should not be left unmentioned that, as the first among those on the island to believe and be saved, two royal boys—brothers of Arwald, the king of the Isle of Wight—were granted a special grace from God and crowned with eternal glory.

⁴ When the enemy approached, the boys fled from the island and crossed into the neighboring province of the Jutes. Arriving at a place called At the Stone, they hoped to remain hidden from the victorious king. However, they were betrayed and condemned to death.

⁵ When a certain abbot and priest named Cynibert, who had a monastery nearby at a place called Hreutford—that is, the Ford of Reeds—heard of this, he went to the king. At the time, the king was in hiding in that region, recovering from wounds he had suffered in battle while fighting on the Isle of Wight. Cynibert pleaded with him that, if the boys were to be executed, he might first be allowed to instruct them in the mysteries of the Christian faith.

⁶ The king agreed, and after the bishop had instructed them in the Word of truth and baptized them in the font of salvation, he assured them of their entrance into the kingdom of Heaven. Then the executioner arrived, and they joyfully accepted their earthly death, believing without doubt that they were passing into the eternal life of the soul.

⁷ Thus, in this way, after all the provinces of Britain had embraced the faith of Christ, the Isle of Wight also received it. However, because it remained under foreign domination, no one there was appointed to the office or see of a bishop until Daniel, who is now the bishop of the West Saxons.

⁸ The island lies off the coast of the South Saxons and the Gewissae, separated from them by a stretch of sea three miles wide, known as Solvente.

⁹ In this sea, the two tides of the ocean—which surge around the coasts of Britain from the vast northern ocean—clash daily beyond the mouth of the River Homelea. This river flows into the aforementioned sea through the lands of the Jutes, within the territory of the Gewissae. After their meeting, the tides retreat and return to the ocean from which they came.

Chapter 17: 680 A.D. #

¹ At this time, Theodore, having learned that the faith of the Church in Constantinople was greatly troubled by the heresy of Eutyches and wishing to ensure that the Churches of the English, over which he presided, remained free from such corruption, convened an assembly of venerable bishops and many learned men. He carefully examined the faith of each and found them all to be in full agreement with the Catholic faith. By the authority of the synod, he had this faith committed to writing as a record and for the instruction of future generations. The document begins as follows:

² “In the name of our Lord and Saviour Jesus Christ, during the reign of our most pious lords—Egfrid, king of the Northumbrians, in the tenth year of his reign, on the seventeenth of September, in the eighth indiction; Ethelred, king of the Mercians, in the sixth year of his reign; Aldwulf, king of the East Angles, in the seventeenth year of his reign; and Hlothere, king of Kent, in the seventh year of his reign—Theodore, by the grace of God, archbishop of the island of Britain and of the city of Canterbury, presiding, together with the other venerable bishops of the island of Britain sitting with him, and the holy Gospels placed before them, at the place which in the Saxon tongue is called Haethfelth, we conferred together and set forth the true and orthodox faith, as our Lord Jesus Christ in the flesh delivered it to His disciples, who saw His presence and heard His words, and as it has been handed down through the creed of the holy fathers, by all holy and universal synods, and with the consent of all approved doctors of the Catholic Church. Therefore, following them in piety and orthodoxy, and professing our agreement with their divinely inspired doctrine, we believe accordingly and, with the holy fathers, confess the Father, the Son, and the Holy Ghost to be truly and properly a Trinity, consubstantial in Unity and Unity in Trinity—that is, one God in three Subsistences or consubstantial Persons, of equal glory and honour.”

³ “We acknowledge the five holy and universal councils of the blessed fathers, pleasing to God—namely, the council of 318 assembled at Nicaea, against the most impious Arius and his doctrines; the council of 150 at Constantinople, against the madness of Macedonius and Eudoxius and their teachings; the first council of 200 at Ephesus, against the most wicked Nestorius and his doctrines; the council of 630 at Chalcedon, against both Eutyches and Nestorius and their errors; and again, the fifth council at Constantinople, in the time of Justinian the Younger, against Theodorus, as well as the epistles of Theodoret and Ibas and their doctrines, which opposed the teachings of Cyril.”

⁴ And a little further on, they added: “We also acknowledge the synod held in the city of Rome, in the time of the blessed Pope Martin, in the eighth indiction and the ninth year of the most pious Emperor Constantine. And we glorify our Lord Jesus Christ as they glorified Him, neither adding anything nor taking anything away; anathematizing with both heart and lips those whom they anathematized, and receiving those whom they received. We glorify God the Father, who is without beginning, and His only-begotten Son, begotten of the Father before all ages, and the Holy Ghost, proceeding ineffably from the Father and the Son, just as the holy Apostles, prophets, and doctors whom we have mentioned above declared.”

⁵ And all of us who, together with Archbishop Theodore, have thus set forth the Catholic faith, subscribe to it.

Chapter 18: 680 A.D. #

¹ Among those present at this synod who confirmed the decrees of the Catholic faith was the venerable John, archchanter of the church of the holy Apostle Peter and abbot of the monastery of the blessed Martin. He had recently arrived from Rome by order of Pope Agatho, together with the most reverend Abbot Biscop, surnamed Benedict, who has been mentioned earlier. This same Benedict, having built a monastery in Britain in honour of the most blessed chief of the Apostles at the mouth of the River Wear, traveled to Rome with Ceolfrid, his companion and fellow laborer in that work, who later became abbot of the same monastery. Benedict had visited Rome several times before and was now honorably received by Pope Agatho of blessed memory. While there, he requested and obtained from the pope a letter of privilege, confirmed by apostolic authority, to secure the immunities of the monastery he had founded, in accordance with the known will and grant of King Egfrid, by whose consent and gift of land the monastery had been established.

² He was also granted permission to bring the aforementioned Abbot John with him to Britain so that he might teach in his monastery the system of singing throughout the year, as it was practiced at St. Peter’s in Rome. Abbot John faithfully carried out the command of the Pope, instructing the singers of the monastery in the proper order and method of chanting and reading aloud. He also committed to writing everything necessary for the celebration of festivals throughout the entire year, and these writings are still preserved in that monastery, having been copied by many others elsewhere. John did not limit his teaching to the brothers of that monastery alone; singers from nearly all the monasteries in the province came to hear him, and many invited him to teach in other places.

³ Besides his duty of teaching singing and reading, Abbot John had also been entrusted by the Apostolic Pope with the task of carefully examining the faith of the English Church and reporting on it upon his return to Rome. He had also brought with him the decree of the synod of the blessed Pope Martin, which had been held not long before in Rome with the consent of one hundred and five bishops, chiefly to refute those who taught that there was only one operation and one will in Christ. This decree he had transcribed in the aforementioned monastery of the most devout Abbot Benedict. At that time, those who held such opinions had greatly troubled the faith of the Church in Constantinople, but by God’s help, they were exposed and defeated.

⁴ For this reason, Pope Agatho, wishing to be informed about the state of the Church in Britain, as well as in other regions, and to what extent it had remained free from the corruption of heretics, entrusted this responsibility to the most reverend Abbot John when sending him to Britain. Accordingly, the synod that we have spoken of was convened in Britain for this purpose, and it was found that all held the Catholic faith without corruption. A report of the proceedings was then given to Abbot John to take back to Rome.

⁵ But on his return to his own country, soon after crossing the sea, he fell ill and died. For the sake of St. Martin, in whose monastery he had presided, his friends carried his body to Tours, where he was honourably buried. During his journey to Britain, he had been warmly received by the Church there and had been earnestly entreated by the brethren to take that route again on his return to Rome and visit their Church. Moreover, they had provided him with men to guide him on his journey and assist him in the task entrusted to him.

⁶ Although he died along the way, the testimony of the Catholic faith of the English nation was still carried to Rome and was received with great joy by the Apostolic Pope and by all who heard or read it.

Chapter 19: 660-696 A.D. #

¹ King Egfrid took as his wife Ethelthryth, the daughter of Anna, king of the East Angles, a man of true piety and noble in both mind and deed, as has often been mentioned. Before this, she had been given in marriage to another—Tondbert, ealdorman of the Southern Gyrwas—but he died soon after their wedding, and she was then given in marriage to King Egfrid. Though she lived with him for twelve years, she preserved the glory of perfect virginity, as I was informed by Bishop Wilfrid of blessed memory. Since some had questioned the truth of this, I inquired of him directly, and he assured me that he was an unquestionable witness to her virginity. He revealed that Egfrid had even promised him extensive lands and great wealth if he could persuade the queen to fulfill her marital duty, for the king knew that she loved no man more than himself.

² There is no reason to doubt that such a thing could happen in our time, for true histories tell us that it occurred in former ages, through the power of the same Lord who has promised to remain with us always, even unto the end of the world. Indeed, the divine miracle by which her body, after burial, remained incorrupt is a clear sign that she had never been defiled by man.

³ She had long entreated the king to allow her to renounce worldly concerns and devote herself entirely to the service of Christ, the true King, in a monastery. At last, after much difficulty, she prevailed upon him and entered the monastery of Abbess Aebba, the aunt of King Egfrid, at a place called the city of Coludi. There, she received the veil of the religious habit from the hands of Bishop Wilfrid. However, a year later, she was made abbess in the district called Elge, where she built a monastery and, through the example of a heavenly life and her teaching, became a spiritual mother to many virgins consecrated to God.

⁴ It is said of her that from the time she entered the monastery, she never wore linen garments, but only woolen ones. She rarely bathed in hot water, except before the greater festivals—Easter, Whitsuntide, and the Epiphany—and even then, she bathed last, only after the other handmaids of Christ who were present had washed, with her and her attendants serving them. She seldom ate more than once a day, except on the greater feasts or when some urgent necessity required it.

⁵ As long as she was not prevented by severe illness, she remained in the church in prayer from matins until daybreak. Some also say that, through the spirit of prophecy, she not only foretold the plague by which she would die but also, in the presence of all, revealed the number of those who would be taken from this world from her monastery at that time. She was called to the Lord in the midst of her community seven years after becoming abbess, and, as she had instructed, was buried among them in a wooden coffin, in the same order in which they had passed away.

⁶ She was succeeded as abbess by her sister Sexburg, who had been the wife of Earconbert, king of Kent. Sixteen years after her sister’s burial, Sexburg decided to exhume her bones, place them in a new coffin, and transfer them to the church. She therefore instructed some of the brothers to find a stone suitable for making a coffin for this purpose. They set out by ship, for the district of Ely is entirely surrounded by water and marshland and lacks large stones. They arrived at a small deserted city not far away, which in the English language is called Grantacaestir. There, near the city walls, they discovered a beautifully crafted white marble coffin with a matching lid. Recognizing that the Lord had blessed their journey, they gave thanks to Him and brought the coffin back to the monastery.

⁷ 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 to be entirely free from corruption, as if she had died and been buried that very day. This was attested by the aforementioned Bishop Wilfrid and many others who witnessed it. However, the physician Cynifrid, who had been present both at her death and when she was taken from the grave, had the most certain knowledge of these events. He would often recount that during her illness, she had a large swelling under her jaw. “I was ordered,” he said, “to open the swelling to drain the harmful matter inside. I did so, and for two days she seemed somewhat relieved, so that many believed she might recover from her illness. But on the third day, the pain returned, and she was swiftly taken from this world, exchanging all suffering and death for eternal life and perfect health.”

⁸ And when, so many years later, her bones were to be taken from the grave, a pavilion was set up over it, and the entire congregation stood around—brothers on one side and sisters on the other—singing as the abbess, along with a few others, entered to retrieve and wash the bones. Suddenly, we heard the abbess cry out with a loud voice, “Glory be to the name of the Lord.” Shortly after, they called me inside, opening the door of the pavilion, and I saw the body of the holy virgin taken from the grave and laid upon a bed, appearing as though she were merely asleep. Then, removing the veil from her face, they showed me that the incision I had made was completely healed—so that, in a wondrous manner, instead of the open wound with which she had been buried, there remained only the faintest trace of a scar. Moreover, all the linen cloths in which her body had been wrapped were found intact and as fresh as if they had only that day been placed around her pure and chaste body.

⁹ It is said that when she suffered greatly from the swelling and pain in her jaw and neck, she took delight in her affliction and would often say, “I know for certain that I justly bear this burden on my neck, for I remember that when I was a young maiden, I needlessly adorned it with necklaces. Therefore, I believe that in His divine goodness, God wills me to endure this pain so that I may be absolved of my former vanity, having now, instead of gold and pearls, the burning heat of a swelling upon my neck.”

¹⁰ It also happened that by the touch of those same linen cloths, demons were cast out of possessed bodies, and various other diseases were healed. Furthermore, the coffin in which she had first been buried was said to have cured some people of eye ailments—those who, while praying with their heads resting upon it, were quickly relieved of pain or dimness in their sight.

¹¹ After washing the virgin’s body and clothing it in new garments, they brought it into the church and placed it in the sarcophagus they had brought, where it has been held in great veneration to this day. In a wondrous manner, the sarcophagus was found to fit her body perfectly, as if it had been made for her, and the section for the head, which had been carved separately, was exactly shaped to its proper size.

¹² Elge is in the province of the East Angles, a district of about six hundred families, which, as previously mentioned, is like an island, being surrounded by marshes and waters. Its name is derived from the great abundance of eels found in those marshes. It was there that the aforesaid handmaid of Christ wished to establish a monastery, since, as we have mentioned before, she was born, according to the flesh, from that same province of the East Angles.

Chapter 20 #

¹ It seems fitting to include in this history a hymn on virginity, which we composed in elegiac verse many years ago in praise and honor of this same queen and bride of Christ—truly a queen, for she is the bride of Christ. In doing so, we follow the example of Holy Scripture, where many songs are interwoven into historical accounts, and these, as is well known, are composed in metre and verse.

² “Trinity, Gracious and Divine, who rules all ages, Favor my task, O Trinity, Gracious and Divine.

³ Let Maro sound the trumpet of war, but we shall sing of peace; The gifts of Christ we proclaim—let Maro sound the trumpet of war.

⁴ Chaste is my song—no tale of guilty Helen’s shame; Let the wanton tell their light stories—chaste is my song.

⁵ I will speak of gifts from Heaven, not of Troy’s unhappy wars; I will tell of Heaven’s blessings, which bring joy to the earth.

⁶ Behold! The Most High God enters the womb of a holy virgin, Coming as the Savior of men—behold! The Most High God comes.

⁷ A sacred maiden bears Him who gave being to the world; Mary, the gate of God, a virgin gives Him birth.

⁸ 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.

⁹ Her honor has caused many blossoms to spring from that pure stem; Virgin blossoms have flourished through her honor.

¹⁰ Scorched by fierce flames, the maiden Agatha did not yield; Likewise, Eulalia endures, consumed by the raging fire.

¹¹ The noble soul of chaste Thecla triumphs over wild beasts; Chaste Euphemia vanquishes the accursed beasts.

¹² Agnes joyfully laughs at the sword, stronger herself than steel; Cecilia likewise rejoices, fearless before the foe’s blade.

¹³ Throughout the world, great triumphs arise in steadfast hearts; Everywhere, the love of a temperate life prevails.

¹⁴ And in our time as well, a matchless maiden has shone; Peerless among all, our Ethelthryth radiates.

¹⁵ Born of noble lineage, glorious in royal birth, Yet still more noble in the sight of her Lord.

¹⁶ Thus she receives queenly honor and a scepter in this life, Thus she receives honor, awaiting a greater crown above.

¹⁷ Why seek, O gracious lady, an earthly lord, When already you are given to the Heavenly Bridegroom?”

¹⁸ Christ is at hand, the Bridegroom—why seek an earthly lord? Follow now, I pray, in the steps of the Mother of Heaven’s King, That thou too mayest be a mother in God.

¹⁹ Twelve years she reigned, a bride devoted to the Lord, Then in the cloister she dwelt, a bride dedicated to God.

²⁰ To Heaven wholly consecrated, she lived, abounding in noble deeds; Then, to Heaven wholly consecrated, she yielded up her soul.

²¹ For twice eight Novembers, the maiden’s fair flesh lay in the tomb, Yet the maiden’s fair flesh saw no corruption in the grave.

²² This was Thy work, O Christ, that even her garments remained bright and undefiled, Even in the tomb—O Christ, this was Thy work.

²³ The dark serpent flees before the honor due to her holy raiment; Disease is cast out, and the dark serpent flees.

²⁴ Rage fills the foe who once conquered Eve, But exultant, the maiden triumphs, and rage fills the foe.

²⁵ Behold, O bride of God, thy glory upon earth; Behold the glory that awaits thee in the heavens, O bride of God.

²⁶ With joy thou receivest gifts, shining amid the festal torches; Behold! The Bridegroom comes, and with joy thou receivest gifts.

²⁷ A new song thou dost sing to the tuneful harp; A newly wedded bride, thou dost exult in the joyous hymn.

²⁸ None shall part her from those who follow the Lamb enthroned on high, For none had ever severed her from the Love enthroned above.”

Chapter 21: 679 A.D. #

¹ In the ninth year of King Egfrid’s reign, a great battle took place in 674 between him and King Ethelred of Mercia near the River Trent. In the battle, Aelfwine, the brother of King Egfrid, was killed. He was about eighteen years old and greatly loved by both kingdoms, especially since King Ethelred was married to his sister, Osthryth.

² This tragedy could have led to an even bloodier war and lasting hostility between the two kings and their fierce nations. However, Bishop Theodore, a man beloved by God, placed his trust in divine assistance and used wise counsel to completely extinguish the brewing conflict. As a result, both kings and their people were reconciled, and no further bloodshed occurred. Instead, only the rightful compensation was paid to the king who sought justice for his brother’s death. This peace endured for many years between the two rulers and their kingdoms.

Chapter 22: 679 A.D. #

¹ In the battle where King Aelfwine was killed, a remarkable event took place—one that I believe should not be left unmentioned, as its account may be beneficial for the salvation of many.

² During the battle, a young man named Imma, one of the king’s thegns, was struck down. He lay among the bodies of the slain, appearing dead, for the entire day and through the following night. At last, he regained consciousness and, upon sitting up, tended to his wounds as best he could. After resting for a while, he got to his feet and set out in search of friends who might care for him. However, as he was doing so, he was discovered by soldiers from the enemy’s army and taken before a nobleman of King Ethelred.

³ When asked who he was, Imma, fearing to reveal his status as a thegn, claimed instead that he was a poor, married peasant who had come to the battlefield with others like him to deliver supplies to the army. The nobleman took him in, ordered his wounds to be treated, and, as he began to recover, sought to prevent his escape by having him bound at night. Yet, no matter how often they tied him, his bonds would miraculously loosen as soon as those who secured them had left.

⁴ Imma had a brother named Tunna, who was a priest and the abbot of a monastery in a city that still bears his name, Tunnacaestir. Upon hearing that his brother had been killed in battle, Tunna went to search for his body. Finding a man who closely resembled Imma in every way, he mistakenly believed it to be him. He took the body back to his monastery, gave it an honorable burial, and frequently offered Masses for the absolution of his soul.

⁵ It was these Masses, as I have mentioned, that led to the strange event—whenever Imma was bound, his bonds would immediately be loosened. Meanwhile, the nobleman who had taken him captive was astonished and began to question why he could not remain bound. He even wondered whether Imma carried some kind of magic charm, like those spoken of in legends.

⁶ Imma replied that he knew nothing of such arts, but said, “I have a brother who is a priest in my homeland. Believing me to be dead, he is offering frequent Masses for me. If I were already in the next life, my soul would be freed from punishment through his prayers.”

⁷ After Imma had been a prisoner for some time, those who closely observed him—his appearance, clothing, and manner of speaking—began to suspect that he was not of low status, as he had claimed, but rather a man of higher rank.

⁸ The nobleman, having noticed this himself, summoned Imma in private and questioned him sternly about his true identity. He assured him that no harm would come to him if he spoke the truth.

⁹ At this, Imma confessed that he had been a thegn in the king’s service. The nobleman replied, “I suspected from the beginning that you were no mere peasant. And now, by all rights, you deserve death, for my brothers and kinsmen were slain in that battle. Yet, I will not kill you, lest I break my word.”

¹⁰ Once Imma had fully recovered, the nobleman sold him to a Frisian merchant in London. However, just as before, no matter how they tried, neither the Frisian nor those escorting him could keep him bound. His captors used every kind of restraint, yet his bonds would always come undone. When the buyer realized that Imma could not be held in chains, he allowed him to ransom himself if he was able.

¹¹ Notably, it was most often at the third hour—when Mass was customarily celebrated—that his bonds would miraculously be loosed.

¹² Swearing an oath that he would either return or send the payment for his ransom, Imma traveled to Kent and sought out King Hlothere, who was the son of the sister of Queen Ethelthryth, mentioned earlier. Imma had once served as a thegn to that queen, and so he appealed to King Hlothere for help. The king granted him the sum needed to purchase his freedom, and, as he had promised, Imma sent the payment to his master to secure his release.

¹³ After returning to his homeland, Imma went to see his brother and recounted in detail all the hardships he had endured, as well as the divine comfort he had received throughout his trials. From his brother’s account, he realized that his bonds had been loosened precisely at the times when Masses had been offered on his behalf. He also came to understand that the other blessings and deliverances he had experienced in his time of peril had been granted to him from Heaven through his brother’s intercession and the offering of the saving Sacrifice.

¹⁴ When people heard this account from Imma himself, many were moved to deeper faith and devotion—some were inspired to pray more fervently, others to give alms, and still others to offer the holy Sacrifice to God for the deliverance of their departed loved ones. For they recognized that this saving Sacrifice was of great value for the eternal redemption of both body and soul.

¹⁵ I myself heard this story from trustworthy witnesses who had listened to the man recount it firsthand. Since I came to a clear understanding of its truth, I did not hesitate to include it in my Ecclesiastical History.

Chapter 23: 614-680 A.D. #

¹ In the year following these events, that is, in the year of our Lord 680, the most devout servant of Christ, Hilda, abbess of the monastery known as Streanaeshalch, passed from this life to receive the reward of eternal glory. She departed on the 17th of November at the age of sixty-six, after accomplishing many holy deeds on earth.

² Her life was divided into two equal parts: for the first thirty-three years, she lived nobly in the secular world, and for the remaining thirty-three, she dedicated herself even more nobly to the Lord in the monastic life. Hilda was of noble birth, the daughter of Hereric, nephew of King Edwin. Along with King Edwin, she embraced the faith and mysteries of Christ through the preaching of Paulinus, of blessed memory, the first bishop of the Northumbrians. She remained steadfast in that faith, keeping it undefiled until she attained the vision of the Lord in Heaven.

³ When Hilda resolved to leave behind secular life and devote herself entirely to the service of God, she withdrew to the kingdom of the East Angles, where she had family ties to the ruling king. Her intention was to cross over to Gaul, leaving behind her homeland and all her possessions, so that she might live as a stranger for the sake of Christ in the monastery of Cale. By doing so, she hoped to better prepare herself for the eternal homeland in heaven.

⁴ Her sister, Heresuid, the mother of Aldwulf, king of the East Angles, was already living in that monastery under the discipline of religious life, awaiting the reward of an everlasting crown. Inspired by her sister’s example, Hilda remained in the province for an entire year, preparing to travel abroad. However, Bishop Aidan later recalled her to Northumbria, where she was granted a small estate—enough to support a single household—on the north side of the River Wear. There, she lived a monastic life for another year, accompanied by only a few companions.

⁵ After this, Hilda was appointed abbess of the monastery called Heruteu, which had been founded not long before by the devout servant of Christ, Heiu. Heiu is said to have been the first woman in the province of the Northumbrians to take the vows and habit of a nun, having been consecrated by Bishop Aidan. However, shortly after founding the monastery, she withdrew to the city of Calcaria, known in English as Kaelcacaestir, where she made her permanent home.

⁶ When Hilda, the servant of Christ, was placed in charge of the monastery, she immediately began to establish it under a rule of life according to the teachings she had received from learned men. Bishop Aidan and other devout individuals who knew her visited her often, loved her dearly, and diligently instructed her, recognizing both her natural wisdom and her deep devotion to the service of God.

⁷ After governing this monastery for several years with unwavering dedication to establishing a rule of life, Hilda was called to either found or restore a monastery at Streanaeshalch. She undertook this task with great diligence, ensuring that this new monastery followed the same monastic rule as the previous one.

⁸ There, she instructed her community in the strict observance of justice, piety, chastity, and other virtues—above all, peace and charity. Following the example of the early Church, no one in the monastery was rich, nor was anyone poor, for all possessions were held in common, and none claimed anything as private property.

⁹ Hilda’s wisdom was so renowned that not only common people in need but even kings and princes sought her counsel and received her guidance. She required those under her rule to devote themselves to the study of the Holy Scriptures and to the practice of righteousness, with such diligence that many among them became well-suited for the priesthood and the service of the altar.

¹⁰ We have seen five men from that monastery who later became bishops, all of them distinguished for their virtue and holiness: Bosa, Aetla, Oftfor, John, and Wilfrid. As mentioned earlier, Bosa was consecrated as bishop of York, while Aetla was appointed bishop of Dorchester. Of the last two, we shall speak later—John was ordained bishop of Hexham, and Wilfrid of the church of York. As for Oftfor, after dedicating himself to the study and practice of Scripture in both of the monasteries overseen by Abbess Hilda, he sought to achieve greater perfection and traveled to Kent to study under Archbishop Theodore, of blessed memory. There, he spent some time in sacred learning and eventually decided to journey to Rome, which in those days was considered a highly beneficial endeavor.

¹¹ Returning to Britain, he traveled to the province of the Hwiccas, where King Osric was then reigning, and remained there for a long time, preaching the Word of faith and setting an example of virtuous living for all who saw and heard him. At that time, Bosel, the bishop of that province, was so physically weak that he could no longer carry out his episcopal duties. Therefore, by unanimous agreement, Oftfor was chosen to succeed him, and by order of King Ethelred, he was consecrated by Bishop Wilfrid, of blessed memory, who was then bishop of the Midland Angles. This was because Archbishop Theodore had passed away, and no one had yet been ordained in his place. A short time earlier, before the election of this servant of God, another man, Tatfrid—known for his diligence, learning, and great ability—had been chosen as bishop for that province from the monastery of the same abbess. However, before he could be ordained, he was taken by an untimely death.

¹² Thus, the handmaid of Christ, Abbess Hilda, whom all who knew her called Mother for her exceptional piety and grace, was not only a model of righteous living for those within her monastery but also a source of guidance and salvation for many afar who heard of her renowned virtue and diligence. It was fitting that the dream of her mother, Bregusuid, during Hilda’s infancy, should be fulfilled. When her husband, Hereric, was in exile under Cerdic, king of the Britons, where he was also poisoned, Bregusuid dreamed that he was suddenly taken from her, and though she searched for him anxiously, she could find no trace of him. Yet after her desperate search, she discovered beneath her garment a most precious necklace, and as she gazed upon it intently, it seemed to radiate such a brilliant light that it illuminated all of Britain. Without a doubt, this dream was fulfilled in her daughter, whose life shone as an example of the works of light—not only bringing blessing to herself but also inspiring many who sought to live righteously.

¹³ After governing the monastery for many years, it pleased Him who, in His mercy, ordains all things for our salvation to subject her holy soul to the trial of a prolonged bodily infirmity, so that, following the example of the Apostle, her virtue might be perfected in weakness. Struck with a fever, she endured a burning heat and suffered from the same affliction continually for six years. Yet throughout this time, she never ceased to give thanks to her Creator, nor did she neglect to instruct the flock entrusted to her, both in public and in private. Drawing from her own experience, she exhorted all to serve the Lord faithfully while they enjoyed good health and to offer Him steadfast thanksgiving in times of adversity or bodily suffering. In the seventh year of her illness, when the disease turned inward, her final day arrived. At the hour of cockcrow, after receiving the Viaticum of the Holy Eucharist, she gathered the handmaids of Christ within the monastery and urged them to maintain the peace of the Gospel among themselves and with all others. Even as she spoke her words of exhortation, she joyfully beheld the approach of death—or, in the words of our Lord, she passed from death into life.

¹⁴ That same night, it pleased Almighty God to reveal her death through a clear vision at another monastery, some distance from her own—the monastery of Hacanos, which she had founded that very year. In that monastery, there was a certain nun named Begu, who had dedicated her virginity to the Lord and had served Him in the monastic life for more than thirty years. As she rested in the sisters’ dormitory, she suddenly heard in the air the familiar sound of the bell that was customarily rung to wake and summon them to prayer whenever one of their number departed from this world. As she opened her eyes, she perceived, as it seemed to her, the roof of the house opening and a heavenly light descending, filling the entire place. Gazing intently upon that light, she beheld the soul of the handmaid of God, carried up within it, attended and guided by angels, as she was borne to heaven.

¹⁵ Awakening and seeing the other sisters lying asleep around her, she realized that what she had witnessed had been revealed to her either in a dream or a vision. Filled with great fear, she immediately rose and ran to the virgin who was then presiding over the monastery in place of the abbess, whose name was Frigyth. With many tears, lamentations, and deep sighs, she told her that Abbess Hilda, their beloved mother, had departed from this life. She recounted how she had seen her ascend to the gates of eternal light and into the company of the heavenly citizens, surrounded by a great radiance and guided by angels.

¹⁶ When Frigyth heard this, she awakened all the sisters and gathered them in the church, urging them to devote themselves to prayer and the singing of psalms for the soul of their mother. They did so fervently throughout the remainder of the night. At daybreak, the brothers arrived from the place where she had died, bringing news of her passing. The sisters replied that they already knew and then recounted in detail how and when they had learned of it. It became clear that her death had been revealed to them in a vision at the very hour the brothers said she had departed. Thus, by the providence of Heaven, it was arranged that while some witnessed her departure from this world, others were given knowledge of her entrance into the eternal life of souls. The two monasteries were about thirteen miles apart.

¹⁷ It is also told that, on the same night, her death was revealed in a vision to one of the virgins consecrated to God, who loved her deeply, in the very monastery where this handmaid of God passed away. This nun saw her soul ascending to heaven in the company of angels and immediately declared what she had witnessed to the handmaids of Christ who were with her, urging them to pray for her soul—even before the rest of the community had learned of her passing. By morning, the truth of her vision was made known to the entire monastery. At that time, this same nun was with several other handmaids of Christ in the most secluded part of the monastery, where women newly entered into the monastic life spent their period of probation until they were properly instructed in the rule and admitted into full fellowship with the community.

Chapter 24: 680 A.D. #

¹ In the monastery of this abbess, there was a certain brother who was especially marked by the grace of God. He had a gift for composing sacred and devotional songs, so that whatever was explained to him from Scripture, he soon turned into verse, full of sweetness and penitence, in English, his native tongue. Through his songs, many were often stirred to despise the world and long for the heavenly life. Others among the English later attempted to compose religious poetry, but none could match him, for he did not learn the art of poetry from men, nor was he taught by human instruction. Rather, he received the gift of song freely by the grace of God. Because of this divine inspiration, he was never able to compose any trivial or vain poem—only those that pertained to religion, which alone was fitting for his devout lips to utter. Having lived in secular life until he was well advanced in years, he had never learned the craft of poetry. For this reason, whenever he was at a banquet where it was customary for guests to take turns singing for merriment, if he saw the harp approaching him, he would rise from the table, leave, and return home.

² On one such occasion, after leaving the banquet hall, he went to the stable where he was assigned to watch over the cattle that night. There, at the proper time, he lay down to rest. As he slept, someone stood beside him, greeted him by name, and said, “Cædmon, sing me something.” But he replied, “I cannot sing; that is why I left the banquet and came here, because I could not sing.” The one who spoke to him answered, “Nevertheless, you must sing for me.” Cædmon then asked, “What shall I sing?” The other replied, “Sing of the beginning of creation.”

³ Upon receiving this response, he immediately began to sing verses in praise of God the Creator—words he had never heard before—expressing their meaning as follows:

⁴ “Now we must praise the Maker of the heavenly kingdom, the power of the Creator and His wisdom, the deeds of the glorious Father. How He, the eternal God, became the Author of all marvelous works. He, the Almighty Guardian of humankind, first created the heavens as a roof for the children of men and then formed the earth beneath.”

⁵ This conveys the meaning of what he sang in his sleep, though not the exact wording, for poetry—no matter how well composed—cannot be translated literally from one language to another without losing some of its beauty and grandeur.

⁶ When he awoke, he remembered everything he had sung in his dream and soon composed additional verses in the same style, using words that fittingly proclaimed the praise of God.

⁷ In the morning, he went to the reeve who was in charge of him, and after telling him about the gift he had received, he was brought before the abbess. There, in the presence of many learned men, he was asked to recount his dream and recite the verses so that they might examine them and judge the nature and origin of the gift he claimed to have received. After hearing him, they all agreed that the Lord had granted him divine grace.

⁸ To test his gift further, they explained to him a passage from sacred history or doctrine and instructed him to render it into verse if he was able. He accepted the task, withdrew for the night, and returned the next morning with the passage beautifully composed in poetic form.

⁹ Recognizing the grace of God at work in him, the abbess joyfully instructed him to leave his secular life behind and take monastic vows. After receiving him into the monastery, she and the entire community welcomed him among the brethren and arranged for him to be taught the full course of sacred history.

¹⁰ He listened attentively to everything he was taught, committed it to memory, and, like a clean animal that chews the cud, meditated on it deeply before turning it into the most harmonious verse. Singing sweetly, he transformed his teachers into his audience.

¹¹ He composed songs about the creation of the world, the origin of humanity, and the entire history of Genesis; the exodus of the Israelites from Egypt and their entry into the promised land; and many other narratives from Holy Scripture. He also sang of the Incarnation, Passion, Resurrection, and Ascension of our Lord, the coming of the Holy Spirit, and the teachings of the Apostles. Additionally, he composed many hymns about the dread of the coming Judgment, the torments of hell, and the joys of heaven, as well as songs on God’s blessings and His justice. Through all of these, he sought to turn people away from sin and inspire them to devotion, righteousness, and perseverance in faith.

¹² He was a deeply religious man, humbly obedient to the monastic rule, yet burning with zeal against those who refused to follow it. Because of this, he was granted a blessed end to his life.

¹³ As the time of his departure from this life drew near, he fell ill with a bodily infirmity that lasted fourteen days. Yet, it was so mild that he remained able to speak and walk throughout its course.

¹⁴ Nearby was a house where those who were sick and nearing death were customarily taken. As evening approached on the night he was to pass away, he asked the attendant caring for him to prepare a place there for him to rest. The attendant, surprised by this request—since there were no clear signs that his death was imminent—nevertheless obeyed his wish.

¹⁵ After they had lain down and spent some time in cheerful and pleasant conversation with those already in the house, it grew past midnight. Then he asked them whether they had the Eucharist with them. They replied, “Why do you ask for the Eucharist? You are not yet at the point of death, for you speak with us so joyfully, as if you were in perfect health.” Nevertheless, he said, “Bring me the Eucharist.” After receiving It in his hand, he asked whether they were all at peace with him, with no complaints, quarrels, or grudges against him.

¹⁶ They assured him that they were all in perfect charity with him, free from any anger or resentment, and in turn, they asked him to be of the same mind toward them. Without hesitation, he replied, “I am at peace, my children, with all the servants of God.”

¹⁷ Then, having strengthened himself with the heavenly Viaticum, he made ready to depart from this life. He asked how soon the brothers would be awakened to sing the nightly praises of the Lord. They answered, “It will not be long now.”

¹⁸ He responded, “That is well—let us wait for that hour.” Then, making the sign of the Holy Cross, he laid his head upon the pillow, and after resting for a short while in slumber, he passed away in silence.

¹⁹ And so it came to pass that, just as he had served the Lord with a simple and pure heart, in quiet devotion, he also departed this life in peace, to behold His presence. He left the world through a gentle death, and the tongue that had spoken so many edifying words in praise of the Creator uttered its final words in His honor. As he made the sign of the Cross and entrusted his spirit into God’s hands, it became clear from what has been recounted that he seemed to have foreknown the hour of his death.

Chapter 25 #

¹ At that time, the monastery of virgins known as the city of Coludi, previously mentioned, was destroyed by fire due to carelessness. Yet all who were familiar with it could recognize that this disaster came as a consequence of the wickedness of those who lived there, especially those who held the highest positions.

² However, the mercy of God did not leave them without warning of the coming judgment. Had they heeded it, they might have turned from their ways and, like the Ninevites, sought to avert the wrath of the just Judge through fasting, tears, and prayer.

³ In that monastery, there was a man of the Scottish race named Adamnán, who lived a life wholly dedicated to God in purity and prayer. He practiced such strict discipline that he took food and drink only on Sundays and Thursdays, and he often spent entire nights in vigil and prayer.

⁴ At first, he had adopted this severe way of life out of necessity, to correct the faults within himself. But over time, what began as a remedy became a steadfast habit. In his youth, he had committed a sin that, once he came to his senses, filled him with deep horror. He feared the righteous judgment of God and the punishment that might follow. Seeking guidance, he went to a priest whom he trusted to show him the path to salvation. There, he confessed his guilt and asked how he might escape the wrath to come.

⁵ After hearing his confession, the priest said, “A great wound requires great care for healing. Therefore, as much as you are able, devote yourself to fasting, psalms, and prayer. In this way, by coming before the Lord in true repentance, you may find His mercy.”

⁶ But he, overwhelmed with deep sorrow because of his guilty conscience and longing to be freed as quickly as possible from the inner chains of sin that weighed heavily upon him, replied, “I am still young and strong in body, and I can endure whatever you command me to do, if only I may be saved on the Day of the Lord. Even if you were to require me to stand in prayer all night or to fast for an entire week, I would do it willingly.”

⁷ The priest replied, “It would be too much for you to go an entire week without food; it is enough to fast for two or three days. Do this until I return to you shortly, when I will guide you more fully on what you must do and how long you should continue your penance.”

⁸ Having said this and set the terms of his penance, the priest departed. However, due to an unexpected matter, he traveled to Ireland—his homeland—and never returned as he had promised.

⁹ But the man, remembering both the priest’s instruction and his own commitment, devoted himself completely to tears of repentance, holy vigils, and self-discipline. As has been said, he took food only on Thursdays and Sundays, fasting on all other days of the week. When he later learned that his priest had gone to Ireland and died there, he continued observing the same form of fasting that had been prescribed for him. What had begun out of fear of God and repentance for his sins, he now persevered in unceasingly—out of love for God and joy in its spiritual rewards.

¹⁰ Having practiced this discipline faithfully for a long time, it happened one day that he had traveled some distance from the monastery, accompanied by one of the brothers. As they were returning, drawing near to the monastery and seeing its tall buildings, the man of God suddenly burst into tears, his face revealing the deep sorrow in his heart.

¹¹ Noticing this, his companion asked him the reason for his distress. He replied, “The time is near when a consuming fire will reduce to ashes all these buildings you see before you, both public and private.”

¹² When they arrived at the monastery, the brother immediately reported these words to Æbba, the mother of the community. Deeply troubled by the prophecy, she summoned the man and questioned him earnestly about the matter, asking how he had come to know of it.

¹³ He answered, “One night, as I was keeping vigil and singing psalms, I suddenly saw someone standing beside me whose face I did not recognize. I was startled at his presence, but he told me not to be afraid. Speaking to me as a friend, he said, ‘You do well to choose wakefulness and prayer at this hour of rest rather than giving yourself over to sleep.’ I replied, ‘I know I have great need to remain watchful and to pray earnestly to the Lord for the forgiveness of my sins.’ He answered, ‘You speak truly, for both you and many others must make amends for your sins through good works. When people cease from their earthly labors, they ought to strive even more eagerly for eternal rewards—but very few do. I have now gone through this entire monastery, looking into the huts and beds of all, and I have found none but you concerned with the health of their soul. The rest—both men and women—are either lost in idle sleep or awake only to sin. ‘Even the cells that were built for prayer and study have been turned into places of feasting, drinking, idle talk, and other pleasures. The very virgins who were consecrated to God, instead of honoring their holy calling, now spend their free time weaving fine garments to adorn themselves like brides—either to satisfy their own vanity or to gain the favor of strange men. Because of this, a just and terrible judgment from Heaven is at hand: a raging fire is ready to descend upon this place and all who dwell within it.’”

¹⁴ The abbess said, “Why did you not reveal this to me sooner?” He answered, “Out of respect for you, I was afraid to do so, lest it cause you too much distress. Yet you may take comfort in this: the disaster will not come during your lifetime.” When this vision was made known, the people of the monastery were troubled for a short time. They abandoned their sins and began to do penance. But after the abbess passed away, they returned to their former corruption—indeed, they committed even greater sins. And when they said, “Peace and safety,” the judgment that had been foretold fell upon them suddenly.

¹⁵ That all these events happened just as described was told to me by my most reverend fellow priest, Ædgils, who was living in that monastery at the time. Later, after many of its inhabitants had left because of the destruction, he came to live for many years in our monastery and eventually died there.

¹⁶ We have deemed it right to include this account in our History as a warning to the reader about the works of the Lord—how terrible He is in His dealings with the children of men. Let us not fall into the snares of the flesh, nor take too lightly the judgment of God, lest we provoke His sudden wrath. For in His righteous anger, He may either humble us through earthly losses or, in sterner judgment, consign us to eternal ruin.

Chapter 26: 684-685 A.D. #

¹ In the year of our Lord 684, Egfrid, king of the Northumbrians, sent his general, Berct, with an army into Ireland, ruthlessly devastating that peaceful nation, which had always been a steadfast friend to the English. The invading forces showed no mercy, not even to churches or monasteries.

² The Irish, though resisting with all the strength they could muster, also turned to Divine mercy, pleading for aid and continually calling down Heaven’s vengeance upon their oppressors. And though those who curse cannot inherit the kingdom of God, it was widely believed that those who had been justly cursed for their impiety soon suffered the punishment of their sins at the avenging hand of God.

³ The very next year, King Egfrid, ignoring the warnings of his advisors—especially Cuthbert, of blessed memory, who had recently been ordained bishop—rashly led his army to plunder the lands of the Picts. The enemy, however, lured him into a trap by making a feigned retreat. Drawn into a narrow mountain pass, he and the greater part of his forces were slaughtered on May 20, in the fortieth year of his age and the fifteenth of his reign.

⁴ His counselors had urged him not to embark on this campaign, just as, the year before, the most reverend Egbert had advised him not to attack the Scots, who had done him no harm. But since he had refused to heed that warning, it was justly ordained as punishment for his sin that now, when his own life was at stake, he would be deaf to those who sought to save him.

⁵ From that time, the power and fortunes of the Anglian kingdom began to wane and decline. The Picts regained control of their own lands, which had previously been held by the English, as did the Scots in Britain. Some of the Britons also recovered their freedom, which they have now enjoyed for about forty-six years.

⁶ During this period of turmoil, many of the English were either slain in battle, taken as slaves, or forced to flee from Pictish territory. Among those who escaped was the most reverend Trumwine, a man of God who had been appointed bishop over the Picts. He withdrew with his community from the monastery of Æbbercurnig, which lay in English territory but stood near the arm of the sea that separates the lands of the English and the Picts.

⁷ Having entrusted his followers to the care of friends in various monasteries, Trumwine chose to settle in the well-known monastery of the servants and handmaids of God at Streanaeshalch. There, for many years, he lived with a small company of his brethren in the full austerity of monastic life, benefiting not only himself but also many others through his example. When he passed away, he was buried with due honor in the church of Blessed Peter the Apostle.

⁸ At that time, the royal virgin Ælfflæd, along with her mother Eanflæd, whom we have mentioned before, governed the monastery. When the bishop arrived, this devout teacher found in him both a great aid in leadership and a source of personal consolation.

⁹ After Egfrid’s death, his brother, Aldfrid, son of King Oswiu, succeeded him on the throne. A man of great learning in the Scriptures, he nobly restored the kingdom from its ruined state, though within more limited borders.

¹⁰ In the same year, the 685th from the Incarnation of our Lord, Hlothere, king of Kent, died on the 6th of February after reigning for twelve years following his brother Egbert, who had ruled for nine years. He was wounded in battle against the South Saxons, whom Edric, the son of Egbert, had incited against him, and he died while his wound was being treated. After him, this same Edric reigned for a year and a half. Upon his death, the kingdom was laid waste for some time by rulers of uncertain legitimacy or foreign origin until the rightful king, Wictred, the son of Egbert, secured the throne. Through his piety and zeal, he delivered his people from foreign invasion.

Chapter 27: 685 A.D. #

¹ In the same year that King Egfrid departed this life, he, as previously mentioned, caused the holy and venerable Cuthbert to be ordained bishop of the church of Lindisfarne. For many years, Cuthbert had lived a solitary life with great discipline of body and mind on a very small island called Farne, about nine miles from that same church, out in the ocean. From his earliest childhood, he had been filled with a deep longing for the religious life, and as a young man, he took on the name and habit of a monk. He first entered the monastery of Mailros, situated on the bank of the River Tweed, which was then governed by Abbot Eata, a man of great gentleness and simplicity, who was later made bishop of the church of Hagustald or Lindisfarne, as previously mentioned. At that time, the provost of the monastery was Boisil, a priest of great virtue and prophetic spirit. Cuthbert, humbly submitting himself to his guidance, received from him both knowledge of the Scriptures and an example of good works.

² After he departed to the Lord, Cuthbert became provost of that monastery, where he instructed many in the monastic rule, both by the authority of a teacher and by the example of his own conduct. Nor did he confine his teaching and example to his own monastery alone, but labored far and wide to turn the people living nearby from their foolish customs to a love of heavenly joys. Many corrupted the faith they professed by their wicked deeds, and some, during a time of pestilence, abandoned the sacred mysteries they had received and turned instead to the false remedies of idolatry, believing they could halt the plague sent by God through incantations, amulets, or other secret arts of the Devil. To correct the errors of both groups, he frequently left the monastery, sometimes traveling on horseback but more often on foot, and visited the surrounding villages, where he preached the way of truth to those who had gone astray—just as Boisil had done in his time.

³ It was then the custom of the English people that when a clerk or priest arrived in a township, they would all gather at his summons to hear the Word, listening eagerly to what was preached and even more eagerly putting into practice whatever they could understand. Cuthbert possessed such skill in speaking, such a fervent desire to persuade others of the truths he taught, and such a radiance in his angelic face that no one present dared to conceal from him the secrets of their heart. Instead, they openly confessed their deeds, believing without doubt that nothing could be hidden from him. And having confessed their sins, they obeyed his counsel, cleansing themselves through works befitting repentance.

⁴ He made it his special mission to visit and preach in remote villages situated among steep and rugged mountains—places others feared to go, where poverty and barbarity had made them inaccessible to other teachers. But Cuthbert, wholly dedicated to this sacred labor, ministered to them with such wisdom and devotion that when he set out from the monastery, he would often remain away for a week, sometimes two or three, and occasionally even a full month. During this time, he stayed among the hill folk, calling that simple people to heavenly things through his preaching and good works.

⁵ This venerable servant of the Lord, having spent many years in the monastery of Mailros and having become renowned for great signs of virtue, was transferred by his most reverend abbot, Eata, to the isle of Lindisfarne. There, as provost, he was to instruct the brethren in the observance of regular discipline, both by his authority and by the example of his own life. The same reverend father, Eata, governed that place as abbot as well. From ancient times, the bishop had resided there with his clergy, while the abbot lived among the monks, who were also under the paternal care of the bishop. This arrangement was established by Aidan, the first bishop of Lindisfarne, who, being himself a monk, brought monks with him and instituted monastic life there—just as the blessed Father Augustine had done earlier in Kent, following the instruction of the most reverend Pope Gregory. As previously mentioned, Pope Gregory wrote to Augustine in these words:

⁶ 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 28: 676 A.D. #

¹ After this, as Cuthbert grew in holiness and deepened in his devotion, he also attained to the life of a hermit, dedicating himself to silent contemplation and solitude, as we have previously mentioned. However, since many years ago we wrote at length about his life and virtues, both in heroic verse and in prose, it may now suffice to mention only this: when he was preparing to go to the island, he told the brethren, “If by the grace of God it is granted to me that I may live in that place by the labor of my hands, I will gladly remain there; but if not, God willing, I will very soon return to you.”

² The place was entirely without water, grain, or trees, and, being haunted by evil spirits, was most unfit for human habitation. Yet at the desire of the man of God, it became in every way suitable for dwelling; for as soon as he arrived, the wicked spirits fled. After driving out the enemy, he, with the help of the brethren, built for himself a small dwelling enclosed by an earthen mound, with the necessary cells within it—namely, an oratory and a common living room. He then commanded the brothers to dig a pit in the floor of the room, even though the ground was hard and rocky, and there seemed no hope of finding a spring.

³ When they had done this, relying on the faith and prayers of the servant of God, they found the next day that the pit was full of water, which to this day continues to provide its heavenly bounty in abundance to all who come there. He also requested that farming tools and some wheat be brought to him. However, after preparing the soil and sowing the wheat at the proper season, not even a single blade—let alone an ear of grain—had sprouted by summer.

⁴ When the brethren visited him as was their custom, he asked them to bring him barley instead, considering whether it was either the nature of the soil or the will of God, the Giver of all things, that such grain should grow there instead. When the barley was brought to him, he sowed it in the same field, though it was long past the proper season for planting, making any harvest seem unlikely. Yet at once, a plentiful crop sprang up, providing the man of God with the means he had desired—to sustain himself by the labor of his own hands.

⁵ After serving God in solitude for many years, with the mound surrounding his dwelling built so high that he could see nothing beyond it except heaven—which he longed to enter—it happened that a great synod was convened in the presence of King Egfrid near the River Alne, at a place called Adtuifyrdi, which means “at the two fords.” There, under the presidency of the blessed Archbishop Theodore, Cuthbert was unanimously chosen as bishop of the church of Lindisfarne.

⁶ However, no amount of letters or messengers could persuade him to leave his hermitage. At last, King Egfrid himself, along with the most holy Bishop Trumwine and other devout and influential men, sailed to the island. Many brethren from Lindisfarne also gathered for the same purpose. Together, they knelt before him, and with tears and earnest pleas, they implored him by the Lord to accept the office. Overcome with emotion, Cuthbert wept with them, yet in the end, they prevailed upon him to leave his beloved solitude and go to the synod.

⁷ When he arrived at the synod, he was reluctantly overcome by the unanimous decision of all present and was compelled to take upon himself the duties of the episcopate. He was especially moved by the words of Boisil, the servant of God, who had prophetically foretold all that would come to pass and had also predicted that he would become a bishop.

⁸ However, his consecration was not carried out immediately; instead, it was postponed until after the winter, which was then approaching. It finally took place at Easter in the city of York, in the presence of King Egfrid. Seven bishops assembled for the occasion, among whom was the blessed Archbishop Theodore, who presided as Primate. Cuthbert was first chosen as bishop of the church of Hagustald, in place of Tunbert, who had been deposed from the episcopate. However, since he preferred to be placed over the church of Lindisfarne, where he had lived, it was deemed fitting that Eata should return to the see of Hagustald, to which he had originally been ordained, while Cuthbert took upon himself the governance of the church of Lindisfarne.

⁹ Following the example of the blessed Apostles, Cuthbert adorned the episcopal office with virtuous deeds. He both protected the people entrusted to his care through constant prayer and stirred their hearts toward heavenly things by his wholesome admonitions. He first exemplified in his own life what he taught others to do, a practice that greatly strengthens all instruction. Above all, he burned with the fire of divine charity, was sober-minded and patient, wholly devoted to prayer, and kind to all who sought his comfort.

¹⁰ He considered it a form of prayer to support his weaker brethren through encouragement, knowing that the same Lord who commanded, “You will love the Lord your God” also said, “You will love your neighbour.” He was renowned for his penitential abstinence and, through the grace of compunction, remained ever fixed on heavenly things. When he offered to God the Sacrifice of the saving Victim, he did not raise his voice in prayer but commended his supplications to the Lord with tears drawn from the depths of his heart.

Chapter 29: 687 A.D. #

¹ After serving as bishop for two years, he returned to his island and hermitage, having been divinely warned that the day of his death—or rather, his entrance into the only true life—was approaching. True to his customary honesty, he hinted at this to certain people in somewhat veiled words, which later became clear. However, to others, he spoke of it openly.

² There was a certain priest named Herebert, a man of holy life, who had long been bound to the man of God, Cuthbert, by a deep spiritual friendship. Living as a hermit on an island in the great lake from which the River Derwent flows at its source, he would visit Cuthbert each year to receive his teaching on eternal salvation. When he heard that Bishop Cuthbert had arrived in the city of Lugubalia (Carlisle), he went there as was his custom, seeking to be further kindled with heavenly desires through Cuthbert’s wise counsel.

³ As they took turns encouraging one another with reflections on the heavenly life, the bishop said, among other things, “Brother Herebert, be sure to ask me now about anything you need to ask, and speak to me about anything that weighs on your heart, for once we part, we shall never again see each other with our earthly eyes in this world. I know with certainty that the time of my departure is near, and that soon I must lay aside this earthly dwelling.”

⁴ Hearing this, Herebert fell at his feet, weeping and lamenting, and said, “I beg you, by the Lord, do not leave me behind! Remember your most faithful companion, and pray to God’s mercy that, just as we have served Him together on earth, so we may depart together and behold His glory in Heaven. You know that I have always tried to live according to your guidance, and whenever I have failed—whether through ignorance or weakness—I have immediately sought to correct myself according to your counsel.”

⁵ The bishop then turned to prayer, and soon, receiving a divine confirmation that his request had been granted, he said, “Rise, brother, and do not weep, but rejoice greatly, for Heaven’s mercy has granted what we desired.”

⁶ The fulfillment of this promise and prophecy was soon made clear, for after their parting, they never saw each other again in this life. Yet, on the same day—March 20—they departed from their earthly bodies and were immediately united in the blessed vision, carried together into the heavenly kingdom by the ministry of angels.

⁷ However, before his passing, Herebert endured a prolonged illness, which, by God’s merciful design, may be seen as a means of purification. If in any way he was lesser in merit than the blessed Cuthbert, his suffering served to complete what was lacking, refining him through the trials of sickness. Thus, having been made equal in grace to his holy companion, he departed this life at the same moment as Cuthbert and was found worthy to enter the same eternal glory.

⁸ The most reverend father passed away on the island of Farne, earnestly asking the brothers to allow him to be buried there, where he had long served under the Lord’s banner. However, after much pleading on their part, he agreed to be taken back to the island of Lindisfarne and buried in the church.

⁹ After his burial, the venerable Bishop Wilfrid held the episcopal see of Lindisfarne for one year, until a successor could be chosen to take Cuthbert’s place. Eventually, Eadbert was ordained—a man renowned for his deep knowledge of the Holy Scriptures, his strict observance of divine commandments, and, above all, his generosity. In accordance with the law, he gave a tenth of all he possessed to the poor each year, not only from his livestock, grain, and fruit but even from his own clothing.

Chapter 30: 698 A.D. #

¹ To reveal the great glory of the life after death of the man of God, Cuthbert—just as the holiness of his earthly life had been affirmed by many miracles—Divine Providence inspired the brethren to exhume his remains eleven years after his burial. They expected to find only dry bones, with the rest of his body having decayed to dust, as is the natural course of the dead. Their intention was to place his relics in a new coffin and reinter them in the same location, but elevated above the pavement as a mark of honor.

² They shared their plan with Bishop Eadbert, who approved and instructed them to carry it out on the anniversary of Cuthbert’s burial. They did as they had planned, and upon opening the grave, they found Cuthbert’s body completely intact, as though he were still alive. His limbs remained flexible, like those of a man merely sleeping rather than dead. Moreover, the garments in which he had been buried were not only uncorrupted but astonishingly fresh and radiant, as if newly made.

³ The brothers were struck with awe and fear at this wondrous sight and hurried to inform Bishop Eadbert. At that time, he was alone in a secluded place, surrounded on all sides by the shifting waves of the sea. There, he customarily spent Lent in solitude, devoting himself to fasting, prayer, and tears. He also observed forty days of similar devotion before the Nativity of our Lord. It was in this same place that his revered predecessor, Cuthbert, had once lived as a solitary servant of the Lord before moving to the island of Farne.

⁴ The brothers also brought Bishop Eadbert a portion of the garments that had covered the holy body. He received them with gratitude and joy upon hearing of the miraculous preservation. With deep reverence, he kissed the garments as though they were still upon his spiritual father’s body.

⁵ Then he said, “Clothe the body in new garments in place of these you have brought, and lay it in the coffin you have prepared. For I know with certainty that this sacred place, graced with such heavenly miracles, will not remain empty for long. How blessed is the one to whom the Lord, the Source and Giver of all joy, grants the privilege of resting there.”

⁶ When the bishop had finished speaking—his words accompanied by many tears, deep contrition, and a faltering voice—the brothers carried out his command. They wrapped Cuthbert’s body in fresh garments, placed it in a new coffin, and set it above the sanctuary pavement.

⁷ Not long after, Bishop Eadbert, beloved of God, fell gravely ill. As his fever worsened day by day, he soon departed to the Lord on the 6th of May. His body was laid in the grave of the blessed Cuthbert, and the uncorrupted remains of the saint were placed above him in the coffin.

⁸ The miracles of healing that have since occurred at this sacred site bear witness to the holiness of them both. Some of these wonders we have already recorded in the book of Cuthbert’s life, but in this History, we have chosen to add others that have recently come to our knowledge.

Chapter 31 #

¹ In that same monastery, there was a brother named Badudegn, who had long served as the caretaker of the guesthouse. He is still living, bearing the testimony of both the brothers and the many visitors who come there, as a man of deep piety and devotion, performing his duties solely for the sake of heavenly reward.

² One day, after washing the blankets used in the guest chamber in the sea, he was on his way back when he was suddenly struck by a severe affliction. He collapsed to the ground and lay there for a long time, barely able to move. When at last he managed to rise, he found that one side of his body, from head to foot, was paralyzed. With great difficulty, and leaning on a staff, he struggled to make his way home.

³ As the disease gradually worsened, it became even more severe as night fell, so that by morning, he could barely stand or walk on his own. In his suffering, he wisely resolved to make his way to the church as best he could and approach the tomb of the revered Father Cuthbert. There, kneeling in humility, he earnestly pleaded for God’s mercy—either to be freed from his illness if it was for his good or, if by God’s grace he was meant to endure this affliction longer, to be granted the patience and peace of mind to bear it.

⁴ He did as he had resolved, supporting his weakened limbs with a staff as he entered the church. There, prostrating himself before the body of the man of God, he prayed with deep devotion that, through his intercession, the Lord might show him mercy. As he prayed, he seemed to fall into a deep sleep, and later recounted that he felt a large, broad hand touch his head, where the pain had been, and then pass over the afflicted parts of his body, down to his feet. Gradually, the pain vanished, and his health was restored. Then he awoke, stood up completely healed, and, giving thanks to the Lord for his recovery, told the brothers what had happened to him. To the joy of all, he returned with even greater zeal—having been refined by the trial of his affliction—to the service he had previously carried out with diligence.

⁵ Moreover, even the garments that had been worn by Cuthbert, a man dedicated to God, whether during his life or after his death, were not without the power of healing, as can be found in the book of his life and miracles by those who read it.

Chapter 32 #

¹ Nor should we remain silent about the cure that was performed by his relics three years ago, which was recently told to me by the very brother who experienced it. This took place in the monastery built near the River Dacore, which takes its name from the same, and was then under the rule of the devout Abbot Suidbert. In that monastery, there was a young man whose eyelid had been disfigured by an unsightly tumor, which grew larger each day and threatened the loss of his eye. The physicians attempted to treat it with ointments, but to no avail. Some advised that it should be cut off, while others opposed this, fearing even greater harm. The brother suffered with this affliction for a long time, and when no human remedy could save his eye—indeed, as the condition worsened each day—it happened, by the grace of God’s mercy, that he was suddenly healed through the relics of the holy Father Cuthbert. For when the brethren discovered his body uncorrupted after many years in the grave, they took some of his hair to give as relics to friends who requested them or to serve as evidence of the miracle.

² One of the priests of the monastery, named Thruidred, who is now abbot there, had at that time a small portion of these relics in his possession. One day, he entered the church and opened the reliquary to give a portion of them to a friend who had requested it. It happened that the young man with the diseased eye was also present in the church. After giving his friend as much as he deemed appropriate, the priest handed the remainder to the youth to return to its place. Upon receiving the hairs from the holy head, the young man, prompted by a divine impulse, placed them on his afflicted eyelid, pressing them against the tumor for some time in the hope of soothing and reducing the swelling. After doing this, he returned the relics to the box as instructed, trusting that his eye would soon be healed by the sacred hairs that had touched it—and his faith was not in vain. As he later recounted, it was about the second hour of the day when this occurred. However, as he went about his daily tasks and concerns, he suddenly touched his eye around the sixth hour and found that both his eye and eyelid were completely healed, as if there had never been any disfigurement or tumor at all.