Chapter 1: 633 A.D. #

¹ After Edwin was slain in battle, the kingdom of the Deiri—his ancestral province and the first over which he ruled—passed to Osric, the son of his uncle Ælfric, who had also received the mysteries of the faith through the preaching of Paulinus. Meanwhile, the kingdom of the Bernicians—for the Northumbrian nation was formerly divided into these two provinces—came under the rule of Eanfrid, the son of Æthelfrith, who was descended from the royal line of that province.

² During the entire reign of Edwin, the sons of the aforementioned Æthelfrith, who had ruled before him, along with many of the younger nobility, lived in exile among the Scots or Picts. There, they were instructed in the doctrine of the Scots and received the grace of Baptism. After the death of their enemy, the king, they were permitted to return home, and Eanfrid, as the eldest among them, became king of the Bernicians. However, both he and Osric, upon gaining rule over their earthly kingdoms, renounced and betrayed the mysteries of the heavenly kingdom to which they had been admitted, returning instead to the defilement and ruin of their former idolatry.

³ But soon after, Caedwalla, king of the Britons—the unrighteous instrument of righteous vengeance—slew them both. First, in the following summer, he put Osric to death; for when Osric rashly besieged him in a fortified town, Caedwalla suddenly sallied out with all his forces, caught him by surprise, and destroyed both him and his entire army. Then, after occupying the provinces of the Northumbrians for a whole year—not ruling them as a victorious king, but ravaging them like a ruthless tyrant—he likewise put an end to Eanfrid, who, acting unwisely, approached him with only twelve chosen soldiers to sue for peace.

⁴ To this day, that year is regarded as ill-omened and detestable to all good men, both because of the apostasy of the English kings, who had renounced the mysteries of the faith, and because of the brutal tyranny of the British king. For this reason, it has been generally agreed that, in reckoning the reigns of the kings, the memory of those faithless rulers should be erased, and that the year should instead be attributed to the reign of the next king, Oswald, a man beloved by God. After the death of his brother Eanfrid, Oswald advanced with an army—small in number, yet strengthened by faith in Christ—and, despite the vast forces of the impious British commander, who boasted that nothing could withstand him, he defeated and slew him at a place called in English Denisesburna, meaning “the brook of Denis.”

Chapter 2: 634 A.D. #

¹ To this day, the place is pointed out and held in great veneration where Oswald, before engaging in battle, set up the symbol of the Holy Cross and knelt in prayer, asking God to send help from Heaven to His worshippers in their time of great need. It is said that when the cross was hastily made and the hole dug in which it was to be planted, the king himself, in the fervor of his faith, took hold of it and held it upright with both hands until the soldiers heaped earth around it and secured it in place. Then, lifting his voice, he called out to his entire army: “Let us all kneel and together beseech the true and living God Almighty in His mercy to defend us from this proud and cruel enemy, for He knows that we have undertaken a just war for the safety of our nation.”

² All did as he had commanded, and accordingly advancing towards the enemy with the first dawn of day, they obtained the victory, as their faith deserved. In the place where they prayed very many miracles of healing are known to have been wrought, as a token and memorial of the king’s faith; for even to this day, many are wont to cut off small splinters from the wood of the holy cross, and put them into water, which they give to sick men or cattle to drink, or they sprinkle them therewith, and these are presently restored to health.

³ The place is called in English Heavenfield, a name it undoubtedly received long ago as a sign of what was to come—foretelling that a heavenly victory would be won there, a heavenly trophy would be raised, and heavenly miracles would be revealed to this day. The site lies near the northern wall that the Romans once built across Britain from sea to sea to hold back the attacks of barbarian nations, as previously mentioned.

⁴ Long ago, the brethren from the church of Hexham, which is not far away, established the custom of coming here each year on the eve of the day when King Oswald was later slain. They would hold a vigil for the salvation of his soul, singing many psalms of praise and offering the Holy Sacrifice of the Eucharist for him the next morning. As this noble tradition spread, a church was recently built on the site, adding even greater reverence and honor to the place in the eyes of all. This is fitting, for it seems that before Oswald—this new leader in battle—set up the sign of the Cross in faith before going to war against his barbarian enemy, there had been no Christian symbol, no church, and no altar anywhere in the land of the Bernicians.

⁵ It is not out of place to recount one of the many miracles that have taken place at this cross. A brother of the church of Hexham, named Bothelm—who is still living—suffered a grievous accident a few years ago. One night, as he was walking carelessly on the ice, he suddenly slipped, fell, and broke his arm. The pain in the fractured limb soon became so severe that he could not even raise his hand to his mouth.

⁶ One morning, upon hearing that one of the brothers planned to visit the site of the holy cross, Bothelm asked him to bring back a small piece of the sacred wood, saying that he believed, through God’s mercy, he might be healed by it. The brother agreed, and upon his return in the evening, while the brethren were gathered at table, he handed Bothelm some of the old moss that had grown on the surface of the wood.

⁷ With no suitable place to store the gift at that moment, Bothelm placed it in his bosom. Later, when he went to bed, he forgot to remove it and left it there as he slept. In the middle of the night, he awoke and felt something cold lying beside him. Reaching out to touch it, he suddenly realized that his arm and hand were completely healed, as if he had never suffered any injury at all.

Chapter 3: 635 A.D. #

¹ As soon as Oswald ascended the throne, he was eager for all the people under his rule to receive the grace of the Christian faith—something he himself had experienced as a source of divine favor in his victory over the barbarians. With this in mind, he sent a request to the elders of the Scots, among whom he and his followers had received the sacrament of Baptism during their time in exile. He asked them to send a bishop who could instruct and minister to the English people under his rule, so that they might learn the truths of the Christian faith and receive its Sacraments.

² The Scots were quick to grant his request, sending Bishop Aidan, a man of remarkable gentleness, piety, and self-discipline. He had a true zeal for God, though not yet in full accordance with correct doctrine, for he followed the Easter calculation of his homeland. As previously mentioned, he observed Easter between the fourteenth and twentieth day of the moon, a tradition still maintained at that time by the northern Scots and the entire nation of the Picts. They believed they were following the writings of the holy and praiseworthy Father Anatolius. Whether this claim is valid is something any well-informed person can judge. However, the Scots who lived in the south of Ireland had long since been instructed by the Bishop of the Apostolic See to observe Easter according to the proper canonical reckoning.

³ When Bishop Aidan arrived, King Oswald granted him his episcopal see on the island of Lindisfarne, as he had requested. This island, affected by the ebb and flow of the tide, is enclosed by the sea twice a day, making it an island at high tide, while at low tide, it becomes connected to the mainland once again.

⁴ The king humbly and eagerly followed Aidan’s guidance in all things, dedicating himself to strengthening and expanding the Church of Christ throughout his kingdom. Since the bishop was not yet fluent in the English language, it was a remarkable sight to see the king himself interpreting the Word of God for his ealdormen and thegns as Aidan preached the Gospel. Oswald had mastered the language of the Scots during his long exile, enabling him to act as an interpreter.

⁵ From that time onward, many missionaries came daily from Scotland to Britain, zealously proclaiming the Gospel throughout the provinces ruled by King Oswald. Those among them who had been ordained as priests also administered the sacrament of Baptism to new believers.

⁶ Churches were built in various places, and the people eagerly gathered to hear the Word of God. Out of his generosity, the king granted lands and other resources for the establishment of monasteries. Both English children and adults were taught by their Scottish instructors, learning not only Christian doctrine but also monastic discipline. This was natural, as most of those who came to preach were monks.

⁷ Bishop Aidan himself was a monk, having been sent from the island of Hii (now known as Iona), whose monastery had long been the principal center of religious authority for nearly all the northern Scots and the entire nation of the Picts. From there, its monks oversaw the spiritual direction of their people. Though the island of Iona is geographically close to Britain, separated only by a narrow strait, it had long since been granted to the Scottish monks by the Picts who lived in that region. The Picts had done so in gratitude, having received the Christian faith through the preaching of these monks.

Chapter 4: 565 A.D. #

¹ In the year of our Lord 565, during the reign of Justin the Younger, who succeeded Justinian as emperor of Rome, a renowned priest and abbot named Columba came from Ireland to Britain. A monk both in habit and way of life, he arrived to preach the Word of God to the northern Picts, who were separated from their southern kinsmen by steep and rugged mountains.

² The southern Picts, who lived on the near side of these mountains, had already abandoned idolatry and embraced the true faith long before. It is said that they were converted through the preaching of Bishop Ninian, a most venerable and holy man of the British nation. Ninian had been thoroughly instructed in the Christian faith and its sacred mysteries in Rome. His episcopal see, named in honor of St. Martin of Tours and known for a church dedicated to him—where Ninian himself, along with many other saints, now rests—later came into the possession of the English. This place, located in the province of the Bernicians, is commonly called The White House because Ninian built there a stone church, an uncommon practice among the Britons at the time.

³ Columba arrived in Britain during the ninth year of the reign of Bridius, son of Meilochon, a powerful king of the Picts. Through his preaching and example, he converted the Pictish nation to the Christian faith. In gratitude, they granted him the island mentioned earlier, where he established a monastery. Though not a large island, it could sustain about five households by English reckoning. His successors continue to hold it to this day.

⁴ Columba died at the age of seventy-seven, about thirty-two years after coming to Britain to preach, and was buried on the island. Before his journey to Britain, he had already founded a renowned monastery in Ireland, which, due to the abundance of oak trees in the area, was called Dearmach—The Field of Oaks—in the Scottish tongue. From these two monasteries, many others were later established through his disciples, both in Britain and Ireland. Yet among them all, the island monastery where his body rests remains the most preeminent.

⁵ That island is governed by an abbot, who is a priest, and—unlike the usual practice—he holds authority over the entire province, including the bishops. This custom follows the example of their first teacher, Columba, who was not a bishop but a priest and monk. It is said that some accounts of his life and teachings have been preserved by his disciples.

⁶ Whatever his own rank may have been, what is certain is that he left behind successors who were renowned for their purity, love of God, and strict observance of monastic discipline. It is true that they used an incorrect method for calculating the date of Easter, since they had no one to bring them the official decrees of the Church on this matter due to their remote location. Nevertheless, they faithfully practiced the works of piety and chastity that they had learned from the Prophets, the Gospels, and the Apostolic writings. This method of determining Easter continued among them for a considerable time—specifically for 150 years—until the year of our Lord 715.

⁷ But in the year 715, the most reverend and holy father and priest, Egbert, an Englishman who had long lived in voluntary exile in Ireland for the sake of Christ, came among them. Learned in the Scriptures and renowned for his long life of devotion, he corrected their error and led them to observe the true and canonical date of Easter.

⁸ However, contrary to what some believed, they had never observed Easter on the fourteenth day of the moon in the manner of the Jews. They had always celebrated it on a Sunday, though not in the correct week. As Christians, they understood that the Resurrection of our Lord, which took place on the first day of the week, must always be commemorated on a Sunday. Yet, being a simple and isolated people, they had not learned how to determine the precise Sunday after the Passover, which is now called the Lord’s Day.

⁹ Nevertheless, because they had remained steadfast in their zeal and charity, they were found worthy to receive full understanding of this matter as well—just as the Apostle promised: “And if on some point you think differently, God will reveal even this to you”. We will discuss this more fully in its proper place.

Chapter 5: 635 A.D. #

¹ From this island and its monastic community, Aidan was sent to bring the English nation to Christ, having been consecrated as a bishop. At that time, the monastery was under the leadership of Abbot Segeni, who was also a priest.

² Among his many lessons in holy living, Aidan left the clergy with an invaluable example of abstinence and self-discipline. The greatest proof of his teaching was that he practiced everything he preached among his brethren. He neither sought nor valued worldly possessions but took joy in immediately distributing to the poor whatever he received from kings or wealthy benefactors.

³ Aidan traveled everywhere on foot, whether through towns or the countryside, never riding on horseback unless absolutely necessary. As he walked, he would speak with anyone he met—whether rich or poor. If they were unbelievers, he urged them to embrace the faith; if they were already believers, he strengthened their commitment and encouraged them, by word and example, to practice charity and perform good works.

⁴ Aidan’s way of life was so unlike the laxity of later times that all who accompanied him—whether clergy or laymen—were required to devote themselves either to reading the Scriptures or to learning and chanting the Psalms. This was the daily practice of both Aidan and his companions, wherever they went. If he was ever invited to dine at the king’s table, which was rare, he would bring only one or two clerics with him, eat sparingly, and leave as soon as possible to return to reading with his brethren or to prayer.

⁵ Following his example, many devout men and women adopted the practice of fasting on Wednesdays and Fridays until the ninth hour (about 3 p.m.) throughout the year, except during the fifty days following Easter. He never hesitated to speak out against the sins of the powerful, showing no fear or favoritism. He rebuked them sharply when necessary, refusing to flatter or remain silent in the face of wrongdoing. Unlike many, he never sought to win the favor of influential men with gifts of money; if he entertained them, he would offer only food.

⁶ On the other hand, any money he received from the wealthy was immediately given to the poor or used to ransom those who had been unjustly sold into slavery. Many of those he freed in this way became his disciples; after being taught and instructed by him, some were even ordained as priests.

⁷ It is said that when King Oswald requested a bishop from the Scots to preach the Word of faith to him and his people, the first man sent was of a harsh and severe temperament. After some time of preaching among the English, he found little success, as the people did not receive his teaching gladly. Frustrated, he returned home and, in a gathering of the elders, reported that he had been unable to accomplish anything because the people were too stubborn, difficult, and barbarous in nature.

⁸ Upon hearing this, the elders held a council and carefully deliberated on what should be done. They earnestly desired that the English nation might obtain the salvation they sought, yet they were troubled that the preacher they had sent had not been accepted.

⁹ Then Aidan, who was present at the council, turned to the priest and said, “Brother, it seems to me that you were too harsh with your unlearned listeners. You did not follow the Apostolic example of first offering them the milk of simpler teaching, so that, gradually nourished by the Word of God, they might grow in faith and become ready to receive deeper instruction and obey God’s higher commandments.”

¹⁰ Upon hearing this, the entire assembly turned their attention to Aidan and carefully considered his words. They recognized that he was gifted with the virtue of discretion—the mother of all virtues—and concluded that he was the right man to be sent as a bishop to instruct the ignorant and unbelieving. Thus, they consecrated him and sent him forth to preach.

¹¹ As time passed, not only did his other virtues become evident, but the wisdom and gentle discretion that had distinguished him from the beginning continued to define his ministry.

Chapter 6: 635 - 642 A.D. #

¹ Under the instruction of Bishop Aidan, King Oswald and the English nation he ruled not only came to place their hope in the heavenly kingdom—something unknown to their forefathers—but also received from the one true God, the Creator of heaven and earth, a greater earthly kingdom than any of his ancestors had possessed.

² In short, he brought under his dominion all the nations and regions of Britain, despite their division into four distinct languages: the Britons, the Picts, the Scots, and the English. Though he attained such a height of royal power, it is truly remarkable that he remained humble, kind, and generous, always showing great charity to the poor and hospitality to strangers.

³ One notable example of King Oswald’s generosity is often told. On Easter Day, as he sat at dinner with Bishop Aidan, a silver dish filled with royal delicacies was set before him. Just as they were about to lift their hands to bless the bread, a servant entered suddenly and reported that a great crowd of poor people from all around had gathered outside, begging for alms from the king.

⁴ Without hesitation, Oswald ordered that the food before him be taken and distributed among the poor. Moreover, he commanded that the silver dish itself be broken into pieces and shared among them as well.

⁵ Upon witnessing this act of great piety, Bishop Aidan rejoiced and took hold of the king’s right hand, declaring, “May this hand never decay.” His prayer was fulfilled, for after King Oswald was slain in battle and his arms were severed from his body, his hand remained uncorrupted. To this day, it is preserved as a revered relic in a silver shrine at St. Peter’s Church in the royal city that bears the name of Bebba, a former queen.

⁶ Through Oswald’s efforts, the long-divided provinces of Deira and Bernicia were peacefully united, forming a single people. He was the nephew of King Edwin through his sister Acha, and it was fitting that such a great ruler should have a successor from his own family who not only inherited his throne but also his devotion to the Christian faith.

Chapter 7: 635 - 670 A.D. #

¹ At that time, during the reign of King Cynegils, the West Saxons—who were formerly called the Gewissae—embraced the Christian faith through the preaching of Bishop Birinus. Birinus had come to Britain at the direction of Pope Honorius, having pledged before him that he would bring the message of salvation to the most remote inland regions of the English, where no missionary had yet preached.

² In accordance with the Pope’s command, Birinus was consecrated as a bishop by Asterius, Bishop of Genoa. However, upon arriving in Britain, he encountered the people of the Gewissae and found them entirely devoted to paganism. Realizing that there was no need to travel further in search of converts, he decided it was best to begin his mission among them, preaching the Word of God in their midst.

³ As he was spreading the Gospel in that province, it happened that when the king himself, having been instructed as a catechumen, was being baptized along with his people, the most holy and victorious King Oswald of Northumbria was present and received him as he emerged from baptism. In a noble bond most pleasing to God, he first adopted as his son in Christ the man whose daughter he was soon to take as his wife. The two kings granted the bishop the city called Dorcic to establish his episcopal see. There, he built and consecrated churches and, through his devout efforts, led many to the Lord. In time, he passed into the presence of the Lord and was buried in the same city. However, many years later, during the episcopate of Haedde, he was transferred to the city of Venta and laid to rest in the church of the blessed Apostles Peter and Paul.

⁴ When the king died, his son Coinwalch succeeded him on the throne but refused to accept the faith and the mysteries of the heavenly kingdom. Not long after, he also lost his earthly kingdom, for he put away the sister of Penda, king of the Mercians, whom he had married, and took another wife. As a result, war broke out, and Penda deprived him of his kingdom, forcing him to flee to Anna, king of the East Angles, where he lived in exile for three years. During this time, he came to know and accept the true faith, for the king with whom he stayed was a good man, blessed with a virtuous and saintly family, as will be shown later.

⁵ But when Coinwalch was restored to his kingdom, a certain bishop named Agilbert came into that region from Ireland. He was a native of Gaul but had spent many years in Ireland studying the Scriptures. He joined himself to the king and willingly took on the ministry of preaching. Seeing his wisdom and diligence, the king urged him to accept an episcopal see and remain as the bishop of his people. Agilbert agreed to the request and served as their bishop for many years.

⁶ In time, the king, who spoke only the Saxon language, grew weary of Agilbert’s foreign tongue. Without consulting him, he secretly brought another bishop into the province—one who spoke his own language—named Wini, who had also been ordained in Gaul. Dividing his kingdom into two dioceses, the king appointed Wini to an episcopal see in the city of Venta, known to the Saxons as Wintancaestir. Agilbert, deeply offended that the king had done this without his counsel, returned to Gaul, where he became bishop of Paris and died there, old and full of years.

⁷ Not long after Agilbert’s departure from Britain, Wini was also expelled from his bishopric by the same king. He sought refuge with Wulfhere, king of the Mercians, from whom he purchased the see of the city of London and remained its bishop until his death. Thus, for a considerable time, the province of the West Saxons was left without a bishop.

⁸ During this time, the aforementioned king suffered repeated and severe losses in his kingdom at the hands of his enemies. At last, he reflected that, just as he had once been expelled from the throne for his unbelief and later restored when he embraced the faith of Christ, so now his kingdom, having been left without a bishop, was justly deprived of divine protection.

⁹ He therefore sent messengers to Gaul with humble apologies, earnestly requesting Agilbert to return as bishop of his nation. However, Agilbert declined, explaining that he was bound to his own city and diocese. Yet, to assist in response to the king’s urgent request, he sent in his place his nephew, the priest Leutherius, to be ordained as bishop if the king deemed him suitable, assuring him that he was worthy of the office. The king and the people received Leutherius with honor and requested Theodore, then Archbishop of Canterbury, to consecrate him as their bishop. He was accordingly consecrated in that city and governed the entire bishopric of the West Saxons for many years with diligence and synodical authority.

Chapter 8: 640 A.D. #

¹ In the year of our Lord 640, Eadbald, king of Kent, passed away and left his kingdom to his son Earconbert, who ruled with great nobility for twenty-four years and some months. He was the first of the English kings to use his royal authority to command that idols be renounced and destroyed throughout his entire kingdom and that the forty-day fast be observed. To ensure this command was not disregarded, he established appropriate and fitting punishments for offenders.

² His daughter Earcongota, worthy of such a father, was a most virtuous virgin who dedicated herself to God in a monastery in the land of the Franks. This monastery had been founded by a noble abbess named Fara at a place called Brige, for at that time, few monasteries had been established in the land of the Angles. Many, therefore, sought monastic life among the Franks or Gauls and sent their daughters there to be instructed and consecrated to their Heavenly Bridegroom. This was especially common in the monasteries of Brige, Cale, and Andilegum. Among those who entered these monasteries was Saethryth, daughter of the wife of Anna, king of the East Angles, as previously mentioned, as well as Ethelberg, the king’s own daughter. Both, though foreigners, were made abbesses of the monastery of Brige because of their virtue.

³ Sexburg, the elder daughter of that king and wife of Earconbert, king of Kent, had a daughter named Earcongota, of whom we are now about to speak.

⁴ Many wonderful works and miracles of this virgin, dedicated to God, are still recounted by the people of that place. However, it will suffice for us to speak briefly of her departure from this world to the heavenly kingdom.

⁵ As the day of her calling drew near, she began to visit the cells of the infirm handmaidens of Christ within the monastery, especially those who were advanced in age or renowned for their virtue. Humbly commending herself to their prayers, she told them that her death was near, as had been revealed to her. She recounted that she had seen a group of men clothed in white enter the monastery. When she asked them what they wanted and why they had come, they replied, “We have been sent here to take away the gold coin that was brought from Kent.”

⁶ As that same night drew to a close and the morning began to break, she left the darkness of this world and entered the light of heaven. Many of the brethren of the monastery, who were in other houses, later testified that they had clearly heard choirs of angels singing and the sound of a great multitude entering the monastery. Going out at once to see what it might be, they beheld a great light descending from heaven, carrying that holy soul, freed from the bonds of the flesh, into the eternal joy of the heavenly kingdom.

⁷ They also recounted other miracles that took place in the monastery that night by the power of God, but as we must now turn to other matters, we leave them to be told by those to whom they belong. The body of this venerable virgin and bride of Christ was laid to rest in the church of the blessed protomartyr Stephen. Three days later, it was decided to lift the stone covering her tomb and raise it higher in the same place. As they did so, a sweet and wondrous fragrance arose from beneath, so rich and pleasant that all the brethren and sisters present felt as though a store of balsam had been opened before them.

⁸ Her aunt, Ethelberg, of whom we have already spoken, remained devoted to God in the glory of perpetual virginity, living a life of great self-denial. Yet the depth of her virtue became even more evident after her death. While serving as abbess, she began constructing a church within her monastery in honor of all the Apostles, intending it to be her final resting place. However, before the work could be completed, she was taken by death and was buried in the place within the church that she had chosen.

⁹ After her passing, the brethren became occupied with other matters, and the unfinished church remained untouched for seven years. At the end of this time, they decided, due to the scale of the undertaking, to abandon its construction entirely and to transfer the abbess’s remains to a completed and consecrated church. But when they opened her tomb, they found her body as uncorrupted by decay as it had been pure from the defilement of carnal desire. After washing it again and clothing it in new garments, they reverently removed it to the church of the blessed martyr Stephen. Her feast is celebrated there with great honor on the 7th of July.

Chapter 9: 642 A.D. #

¹ Oswald, the devout and Christian king of the Northumbrians, ruled for nine years. This includes the year that was considered cursed due to the brutal cruelty of the British king and the reckless apostasy of the English rulers. As mentioned earlier, it has been agreed by all that the names and memory of those who abandoned the faith should be erased from the record of Christian kings, and no year should be counted toward their reign.

² After this period, Oswald was slain in a great battle by the same pagan nation and the same pagan king of the Mercians who had previously killed his predecessor, Edwin. This battle took place at a site called Maserfelth in the English tongue. Oswald was thirty-eight years old when he died, on the fifth day of August.

³ Oswald’s deep faith in God and his extraordinary devotion have been proven by miracles even after his death. In the very place where he was slain by the pagans while fighting for his people, both the sick and cattle are still frequently healed to this day. Because of this, many people took soil from the spot where his body fell and, after mixing it with water, used it to bring relief to their ailing friends.

⁴ This practice became so widespread that, over time, the earth was carried away little by little, leaving a hole as deep as a man’s height. It is no wonder that the sick should be healed in the place where he died, for in his lifetime, he never ceased to care for the poor and the sick, generously giving alms and offering assistance to those in need.

⁵ Many miracles are said to have taken place there or through the soil taken from the site, but we will recount just two, which we have received from our elders.

⁶ Not long after Oswald’s death, a man was traveling on horseback near the site when, suddenly, his horse fell ill. The animal stopped, lowered its head, and began foaming at the mouth. As its suffering grew worse, it collapsed to the ground. The rider dismounted, removed the saddle, and waited to see whether his horse would recover or perish.

⁷ For a long time, the beast writhed in extreme agony, but in its struggles, it happened to roll onto the very spot where the great king had died. Instantly, its pain subsided, and it ceased its frantic kicking. Then, as if simply recovering from exhaustion, it rolled from side to side, and, rising to its feet fully healed, it began eagerly grazing on the fresh grass.

⁸ The rider, a man of keen understanding, observed this and concluded that there must be something remarkable about the holiness of the place where his horse had been healed. He carefully marked the spot.

⁹ After this, he mounted his horse once more and continued his journey to the inn where he planned to stay. Upon his arrival, he found that the landlord’s niece had long suffered from paralysis. As the members of the household lamented her affliction in his presence, he recounted the story of how his horse had been miraculously healed at that sacred place.

¹⁰ Without delay, they placed the girl in a wagon, carried her to the site, and laid her down upon it. At first, she fell into a deep sleep, but when she awoke, she discovered that she had been completely healed. Overcome with joy, she called for water, washed her face, arranged her hair, and tied a kerchief around her head. Then, in perfect health, she walked home on her own, accompanied by those who had brought her.

Chapter 10: 642 A.D. #

¹ Around the same time, another traveler, said to be a Briton, happened to pass by the battlefield where the great battle had taken place. As he walked, he noticed a particular patch of ground that was greener and more vibrant than the rest of the field. Perceiving with wisdom that such unusual fertility must be due to the presence of someone of extraordinary holiness who had perished there, he decided to take some of the soil.

² He gathered a portion of the earth from that spot, wrapped it carefully in a linen cloth, and continued on his journey, believing—correctly—that it would serve as a remedy for the sick. That evening, he arrived at a village and entered a house where the villagers were gathered, feasting at supper.

³ Welcomed by the owners of the house, the traveler sat down to join them at the feast, hanging the cloth containing the sacred dust on a post in the wall. The meal continued late into the night, and the guests drank deeply.

⁴ In the center of the room, a great fire burned, and as the flames crackled, sparks shot up and caught the roof. Since the house was built of wattles and thatch, the fire spread rapidly, engulfing the entire structure in moments. Panic and confusion filled the room as the guests fled outside, but despite their efforts, the house was beyond saving and was soon reduced to ashes.

⁵ Yet, amid the destruction, one thing remained untouched—the post on which the cloth with the sacred dust had been hung. Though everything around it had burned, it stood intact, unscathed by the flames. When the people saw this miracle, they were astonished. Upon inquiring further, they learned that the dust had been taken from the place where King Oswald’s blood had been shed.

⁶ As news of this wonder spread, more and more people began traveling to that sacred site, seeking and receiving healing both for themselves and for their loved ones.

Chapter 11: 679-697 A.D. #

¹ Among the many wonders, we must not fail to recount the miracles and signs from Heaven that occurred when King Oswald’s bones were discovered and solemnly transferred to the church where they are now enshrined. This was accomplished through the devoted efforts of Osthryth, Queen of the Mercians, the daughter of his brother Oswy, who succeeded him as king, as will be related later.

² In the province of Lindsey, there was a renowned monastery called Beardaneu, which Queen Osthryth and her husband, King Ethelred, deeply loved and honored, bestowing many gifts upon it. It was her wish to lay the sacred bones of her uncle Oswald to rest in this monastery.

³ However, when the wagon carrying his bones arrived at the monastery in the evening, the monks refused to receive them. Though they acknowledged his holiness, they still harbored an ancient resentment against him, as he had been a ruler from another province who had once held sovereignty over them. Even in death, their old grievances prevented them from welcoming his remains.

⁴ That night, since the monks refused to accept the relics, the bones remained outside, sheltered only by a large tent spread over the wagon that carried them. Yet Heaven itself revealed how much reverence they were due, for throughout the night, a radiant pillar of light stretched from the wagon up to the heavens, visible across nearly the entire province of Lindsey.

⁵ At dawn, the monks who had rejected the relics the previous day were overcome with awe and remorse. Recognizing the divine sign, they now earnestly prayed that the sacred remains of this beloved servant of God might be laid to rest among them.

⁶ With great reverence, they washed the bones and placed them in a specially prepared shrine, setting it with due honor inside the church. To ensure a lasting memorial of Oswald’s royal and saintly character, they suspended his banner of gold and purple above the tomb.

⁷ The water used to cleanse the relics was then poured out in a corner of the monastery’s cemetery. From that time onward, the very earth that had received the holy water was imbued with divine grace, possessing the power to drive out demons from those who were possessed.

⁸ After the queen had remained for some time in that monastery, a certain venerable abbess named Ethelhild, who is still living, came to visit her. Ethelhild was the sister of the holy men Ethelwin and Aldwin—the former was a bishop in the province of Lindsey, while the latter was abbot of the monastery of Peartaneu, near which Ethelhild’s own monastery was located. During their conversation, the discussion turned to Oswald, and the abbess mentioned that she, too, had seen a light over his relics that night, stretching up to heaven. The queen then added that even the dust from the pavement where the water used to wash his bones had been poured out had already healed many sick people. Upon hearing this, the abbess asked for some of that miraculous dust. When it was given to her, she wrapped it in a cloth, placed it in a casket, and took it back home.

⁹ Some time later, while she was in her monastery, a guest arrived who was often suddenly and severely tormented by an unclean spirit during the night. After being hospitably received, he went to bed after supper but was soon seized by the Devil. He began to cry out, grind his teeth, foam at the mouth, and writhe in violent convulsions. No one was able to restrain or bind him, so a servant ran to the abbess’s quarters, knocked at the door, and informed her of the situation. The abbess immediately opened the monastery door and, accompanied by one of the nuns, went to the men’s quarters, where she summoned a priest and asked him to come with her to the afflicted man. Upon arriving, they found many people present who had struggled in vain to hold him down and stop his violent thrashing. The priest performed exorcisms and did everything he could to calm the unfortunate man’s madness, but despite his efforts, he could not prevail. When no hope remained of relieving him, the abbess suddenly remembered the dust and immediately instructed her handmaiden to fetch the casket in which it was kept.

¹⁰ As soon as the handmaiden arrived with the casket, as she had been instructed, and was entering the hall where the possessed man was writhing in torment, he suddenly became silent. He laid his head down as if falling asleep and stretched out his limbs in rest. “Silence fell upon all, and intently they gazed,” anxiously waiting to see what would happen. After about an hour, the man who had been tormented sat up, drew a deep sigh, and said, “Now I am whole, for I am restored to my senses.” They eagerly asked how this had come to pass, and he replied, “As soon as that maiden approached the hall with the casket she carried, all the evil spirits that tormented me departed and vanished from sight.” The abbess then gave him a little of the dust, and after the priest had prayed, he spent the night in great peace. From that moment on, he was never again disturbed at night or troubled in any way by his former affliction.

Chapter 12 #

¹ Some time later, there was a young boy in the monastery who had long suffered from a severe fever. One day, as he anxiously awaited the hour when his fit was due to strike, one of the brothers came to him and said, “Shall I tell you how you may be cured of this sickness, my son? Rise, go into the church, and sit close to Oswald’s tomb. Remain there quietly and do not leave or stir from the spot until the time has passed when the fever would have seized you. Then I will come and fetch you.” The boy followed his advice, and as he sat by the saint’s tomb, the disease dared not afflict him but fled in such fear that it never troubled him again—not that day, nor the next, nor ever after.

² The brother who told me this added that, at the time of our conversation, the young man who had been healed as a boy was still living in the monastery. Nor should we be surprised that the prayers of a king who now reigns with our Lord are powerful before Him, for even while ruling his earthly kingdom, Oswald was always more devoted to prayer and laboring for what is eternal. Indeed, it is said that he often remained in prayer from the hour of morning thanksgiving until daylight, and that, due to his constant habit of praying or giving thanks to God, he would always sit with his hands resting on his knees, palms turned upward. It is also widely affirmed and has become a proverb that he died in prayer, for when he was surrounded by the weapons of his enemies and knew that death was near, he prayed for the souls of his army. Hence, it is proverbially said, “‘Lord, have mercy on their souls,’ said Oswald as he fell to the ground.”

³ Oswald’s bones were later transferred to the monastery we have mentioned and buried there. However, the king who slew him ordered that his head, hands, and arms be cut from his body and set upon stakes. The following year, his successor, King Oswy, arrived there with his army, took them down, and buried his head in the cemetery of the church at Lindisfarne, while his hands and arms were laid to rest in his royal city.

Chaper 13 #

¹ Nor was the fame of the renowned Oswald confined to Britain; rather, it spread like rays of healing light even beyond the sea, reaching Germany and Ireland. For the most reverend prelate Acca often recounted that when he and his bishop, Wilfrid, were on their journey to Rome and stayed for some time with Wilbrord, the holy archbishop of the Frisians, he frequently heard him speak of the wonders that had been performed in that region through the relics of that most venerable king. He also related that in Ireland, where he had once lived as a priest, a stranger, and a pilgrim for the love of the eternal homeland, the fame of Oswald’s holiness was already widely known across the island. Among the many miracles he described, one in particular seemed worthy of being recorded in this history.

² “At the time,” he said, “of the plague that caused such widespread devastation in Britain and Ireland, a certain scholar of the Scottish race was among those struck by the disease. He was well-versed in letters but had shown little concern for his eternal salvation. As he saw death approaching, he began to tremble with fear, dreading that as soon as he died, he would be cast into the prison of Hell for his sins. He called me, for I was nearby, and in his weakness, trembling and sighing, he made his lament to me in a sorrowful voice, saying: ‘You see how my bodily suffering increases, and that I am now at the point of death. I have no doubt that once my body dies, my soul will be immediately seized and condemned to eternal death, cast into the torments of Hell. For a long time, despite all my reading of the divine books, I have allowed myself to be ensnared by sin instead of keeping God’s commandments. But I have resolved that, if Divine Mercy grants me a new lease on life, I will amend my sinful ways and dedicate both my mind and my life entirely to obedience to God’s will. However, I know that I have no merits of my own to obtain an extension of life, nor can I hope for it unless God, in His mercy, chooses to forgive me—wretched and unworthy of pardon as I am—through the intercession of those who have faithfully served Him. We have heard, and it is widely reported, that there was a king among your people of remarkable holiness, named Oswald, whose faith and virtue have been made famous even after his death through many miracles. I beg you, if you have any relics of his, to bring them to me, that perhaps the Lord, through his merits, may have mercy on me.’ I answered, ‘I do indeed have a fragment of the stake on which his head was set up by the pagans after he was slain. If you believe with a steadfast heart, Divine Mercy may, through the merits of so great a man, grant you both a longer life on earth and the grace to enter eternal life.’ He immediately declared his full faith in this. Then I blessed some water, placed a splinter of the oak into it, and gave it to the sick man to drink. He immediately felt relief, recovered from his illness, and lived for many years afterward. Having completely turned to God in both heart and action, wherever he went, he spoke of the goodness of his merciful Creator and the honor of His faithful servant.”

Chapter 14: 644-651 A.D. #

¹ After Oswald was taken up into the heavenly kingdom, his brother Oswy, a young man of about thirty years of age, succeeded him on the throne of his earthly kingdom. He ruled for twenty-eight years, though with much difficulty, as he was attacked by the pagan Mercians who had slain his brother, as well as by his own son Alchfrid and his nephew Oidilwald, the son of his predecessor.

² In the second year of his reign, which was the year of our Lord 644, the most reverend Father Paulinus, formerly Bishop of York and at that time Bishop of Rochester, departed to the Lord on the 10th of October, having served as a bishop for nineteen years, two months, and twenty-one days. He was buried in the sacristy of the blessed Apostle Andrew, which King Ethelbert had built from its foundations in the city of Rochester. In his place, Archbishop Honorius ordained Ithamar, a native of Kent, who was not inferior to his predecessors in learning and holiness of life.

³ During the early part of his reign, Oswy shared the royal dignity with Oswin, a descendant of King Edwin and the son of Osric, whom we have mentioned earlier. Oswin was a man of remarkable piety and devotion, who ruled the province of the Deiri for seven years with great prosperity and was beloved by all. However, Oswy, who ruled over the northern part of the nation beyond the Humber, namely the province of the Bernicians, could not remain at peace with him. Eventually, as their conflicts grew more intense, Oswy had him cruelly slain.

⁴ When both had gathered their armies for battle, Oswin realized that he could not withstand a war against his adversary, who had more allies than he did. Therefore, he decided that it was wiser, for the time being, to abandon the fight and preserve himself for a more favorable opportunity.

⁵ He therefore disbanded the army he had gathered and ordered all his men to return to their homes from the place called Wilfaraesdun—Wilfar’s Hill—about ten miles northwest of the village known as Cataract. He himself, accompanied by only one loyal thegn named Tondhere, withdrew and hid in the house of Hunwald, a noble whom he believed to be his most trusted friend.

⁶ However, things turned out quite differently. Hunwald betrayed him, and Oswy, through his reeve, Ethilwin, treacherously put him and the thegn to death. This took place on August 20, in the ninth year of his reign, at a place called Ingetlingum. Later, in atonement for this crime, a monastery was built there, where prayers would be offered daily to God for the redemption of both kings’ souls—the one who was murdered and the one who ordered the murder.

⁷ King Oswin was handsome in appearance and tall in stature, eloquent in speech, and gracious in manner. He was generous to all, whether noble or common, and so he was loved by all for the royal dignity of his character, bearing, and deeds. Nobles from nearly every province came to serve him.

⁸ Among all the virtues and temperance that distinguished him—and, indeed, if one may say so, seemed to be his special blessing—humility was said to be the greatest. One example will be enough to prove this.

⁹ He had given Bishop Aidan a fine horse, intended for crossing rivers or traveling when necessity required, though the bishop usually preferred to journey on foot. Not long after, a poor man approached Aidan and begged for alms. Moved with compassion, the bishop immediately dismounted and gave the man the horse, along with its royal trappings. For Aidan was deeply compassionate, a great benefactor of the poor, and, in a sense, a father to the destitute.

¹⁰ When the king heard of this later, as they were about to sit down to dinner, he turned to the bishop and said, “My lord Bishop, why did you give that royal horse to a poor man? It was meant for your use. Did we not have many other horses of lesser value or other possessions that would have been sufficient to give to the poor, rather than the horse I had specially chosen for you?”

¹¹ The bishop replied, “What are you saying, O king? Is the son of a mare more precious to you than the Son of God?”

¹² With that, they went in to dinner, and the bishop took his seat. The king, having just returned from hunting, stood by the fire with his attendants, warming himself. Then, all at once, as he stood there, he recalled the bishop’s words. Struck with remorse, he unfastened his sword, handed it to a servant, and hurried to the bishop. Falling at his feet, he pleaded for forgiveness.

¹³ “From this moment on,” he said, “I will never again speak of this matter, nor will I presume to judge how much of our wealth you choose to give to the children of God.” The bishop was deeply moved by the sight. Rising quickly, he lifted the king to his feet and assured him that all was forgiven—if only he would set aside his sorrow and sit down to his meal.

¹⁴ At the bishop’s urging and request, the king was comforted. But the bishop himself grew sorrowful and was moved to tears. Seeing this, his priest quietly asked him—in their native language, which neither the king nor his attendants could understand—why he was weeping.

¹⁵ “I know,” the bishop replied, “that the king will not live long. I have never before seen a king so humble, and for that reason, I believe he will soon be taken from this life. This nation is not worthy of such a ruler.”

¹⁶ Not long afterward, the bishop’s grim foreboding came to pass with the king’s tragic death, as previously mentioned. But Bishop Aidan, too, did not remain in this world much longer. Just twelve days after the death of the king he loved, on the 31st of August, he himself passed away—to receive from the Lord the eternal reward for his labors.

Chapter 15: 642-645 A.D. #

¹ The greatness of Aidan’s merits was revealed by the Judge of all hearts through miraculous signs. To ensure that these are not forgotten, three will be mentioned here.

² A certain priest named Utta, a man of great wisdom and sincerity—so esteemed that even worldly rulers honored him—was sent to Kent to bring back Eanfled, the daughter of King Edwin, as a wife for King Oswy. Eanfled had been taken there when her father was killed. Utta planned to travel to Kent by land but return by sea with the maiden. Before setting out on this long journey, he visited Bishop Aidan and asked for his prayers for himself and his companions.

³ Aidan blessed them and commended them to the Lord. Then, giving them some holy oil, he said, “I know that when you set sail, you will encounter a storm and contrary winds. But remember—when the storm arises, cast this oil into the sea, and the wind will cease at once. You will then have calm and favorable weather to carry you safely home by the way you desire.”

⁴ Everything happened exactly as the bishop had foretold. First, the waves of the sea raged, and the sailors tried in vain to hold their position at anchor. But their efforts were useless—for the sea surged over the ship from all sides, and as the water began to flood in, they all realized that death was near and would soon overtake them.

⁵ At last, the priest remembered the bishop’s words. Grasping the phial, he poured some of the oil into the sea. At once, just as had been prophesied, the storm ceased, and the waters became calm. Thus, by the spirit of prophecy, the man of God not only foresaw the coming storm but, though absent in body, subdued it when it arose.

⁶ This account was not passed down to me by someone of little credibility, but by Cynimund, a most faithful priest of our church. He testified that he had heard it directly from Utta himself—the very priest in whose presence and through whom this miracle was performed.

Chapter 16: 651 A.D. #

¹ Another remarkable miracle of this holy father is recounted by many who were well positioned to know of it. During his time as bishop, the Mercian army, led by the ruthless Penda, waged war against Northumbria, laying waste to the land far and wide—even reaching the royal city, which takes its name from Bebba, a former queen.

² Unable to capture the city by storm or siege, Penda sought to destroy it by fire. He and his men razed the surrounding villages and gathered an immense quantity of beams, rafters, wattle, and thatch. With these, they built towering pyres against the city’s landward side. Then, waiting for a favorable wind, they set the fire ablaze, hoping to engulf the city in flames.

³ At that time, the most reverend Bishop Aidan was staying on the Isle of Farne, about two miles from the city. He often withdrew there to pray in solitude and silence, and even to this day, his place of retreat on the island is still shown.

⁴ When he saw the flames and smoke rising above the city walls, carried by the wind, he is said to have lifted his eyes and hands to heaven and, with tears, cried out, “Behold, Lord, what great evil is wrought by Penda!”

⁵ No sooner had he spoken these words than the wind suddenly changed direction. Instead of driving the flames toward the city, it turned against those who had set the fire. The flames swept back upon them, injuring some and striking fear into all. Seeing this, they abandoned their attack, realizing that the city was under the protection of God’s hand.

Chapter 17: 651 A.D. #

¹ At the time of his death, Aidan was staying in one of the king’s townships, not far from the city previously mentioned. He had served as bishop for sixteen years. This township contained a church and a small dwelling where he often stayed, using it as a base for his missionary journeys to preach throughout the surrounding countryside. He did the same from other royal estates as well, for he possessed nothing of his own apart from his church and the few fields around it.

² When he fell ill, a tent was set up for him against the western wall of the church. There, leaning against an external buttress that supported the wall, he peacefully breathed his last. He passed away in the seventeenth year of his episcopacy, on the 31st of August.

³ His body was soon carried to the island of Lindisfarne, where he was laid to rest in the monastery’s cemetery. Some time later, when a larger church was built there and dedicated in honor of the blessed prince of the Apostles, his bones were translated to the new church and placed on the right side of the altar, with the reverence due to so great a prelate.

⁴ Finan, who had also been sent from Iona, the island monastery of the Scots, succeeded him and remained bishop for a considerable time. Some years later, Penda, king of the Mercians, invaded the region with a hostile army, destroying everything he could with fire and sword. The village where the bishop had died, along with the aforementioned church, was burned to the ground. However, in a remarkable manner, the buttress against which he had been leaning at the time of his death was not consumed by the fire that devoured everything around it. When this miracle became widely known, the church was soon rebuilt in the same place, and the same buttress was placed outside, just as it had been before, to support the wall.

⁵ Some time later, the village and the church were again carelessly burned down. Yet once more, the fire could not touch the buttress, and, miraculously, although the flames passed through the very holes of the nails that had fastened it to the building, they did no harm to the buttress itself. When the church was rebuilt for the third time, they no longer placed the buttress outside as a support for the structure, but within the church as a memorial of the miracle, so that those entering might kneel there and seek Divine mercy. It is well known that since then, many have received grace and been healed at that very spot, and that splinters cut from the buttress, when placed in water, have brought healing to many others, both for themselves and for their loved ones.

⁶ I have written thus far concerning the character and works of the aforesaid Aidan, in no way approving or excusing his lack of wisdom regarding the observance of Easter—indeed, I utterly detest it, as I have clearly demonstrated in the book I have written, De Temporibus. However, as an impartial historian, I have faithfully recounted what was done by or through him, commending what is praiseworthy in his actions and preserving the memory of these deeds for the benefit of readers—namely, his love of peace and charity, his continence and humility, his mind free from anger and avarice, and his disdain for pride and vainglory. He was diligent in keeping and teaching the Divine commandments, devoted to study and watchfulness in prayer, and exercised his priestly authority both in reproving the haughty and powerful and in showing tenderness by comforting the afflicted and aiding or defending the poor. In short, from all that I have learned from those who knew him, he took care to neglect none of the things he found in the Gospels and the writings of the Apostles and prophets, but endeavored, to the utmost of his ability, to fulfill them all in his actions.

⁷ These things I greatly admire and love in the aforesaid bishop, for I do not doubt that they were pleasing to God. However, I do not approve or commend his observance of Easter at the wrong time, whether it was due to ignorance of the appointed canonical date or because he was persuaded by the authority of his nation not to change it. Yet this I do approve in him—that in his celebration of Easter, his intention, reverence, and preaching were the same as ours: namely, the redemption of mankind through the Passion, Resurrection, and Ascension into Heaven of the Man, Christ Jesus, who is the mediator between God and man. Therefore, he always observed Easter not, as some falsely suppose, on the fourteenth day of the moon regardless of the weekday, as the Jews did, but on the Lord’s Day, within the period from the fourteenth to the twentieth day of the moon. He did this because he believed that our Lord’s Resurrection took place on the first day of the week, and because he, along with the holy Church, held the firm hope that our own resurrection would also truly come to pass on that same first day of the week, now called the Lord’s Day.

Chapter 18: 631 A.D. #

¹ At this time, after the death of Earpwald, the successor of Redwald, the kingdom of the East Angles was ruled by his brother Sigbert, a good and devout man. While living in exile in Gaul as a fugitive from Redwald’s enmity, he had been baptized there. Upon his return and ascent to the throne, he sought to introduce the good institutions he had observed in Gaul. Wishing to promote learning, he established a school for the instruction of boys in letters, with the assistance of Bishop Felix, who had come to him from Kent. Felix provided the school with masters and teachers following the custom of the people of Kent.

² This king became so devoted to the heavenly kingdom that he eventually renounced the affairs of his earthly rule, entrusting them to his kinsman Ecgric, who had previously shared in the governance of the kingdom. He then entered a monastery that he had built for himself and, having received the tonsure, dedicated himself to waging a spiritual battle for a heavenly crown.

³ Long afterward, the Mercians, under King Penda, waged war against the East Angles. Finding themselves unable to match their enemy’s strength, the East Angles urged Sigbert to accompany them into battle to inspire the soldiers. He refused, unwilling to take up arms again, but they forcibly removed him from the monastery and brought him to the army, hoping that his presence—given his past reputation as an able and distinguished commander—would embolden the troops and prevent them from fleeing. Yet, remaining faithful to his monastic calling, he carried nothing in his hand but a simple wand. In the ensuing battle, he was slain alongside King Ecgric, and as the pagans pressed forward, the entire East Anglian army was either slaughtered or scattered.

⁴ They were succeeded in the kingdom by Anna, the son of Eni, of the royal blood—a good man and the father of virtuous children, of whom we shall speak in due course. He too was later slain, like his predecessors, by the same pagan king of the Mercians.

Chapter 19: 633 A.D. #

¹ While Sigbert was still ruling the kingdom, a holy man named Fursa came from Ireland, renowned for both his words and deeds and distinguished by his exceptional virtues. Desiring to live as a stranger and pilgrim for the sake of the Lord, wherever providence might lead him, he arrived in the province of the East Angles. There, he was honorably received by the king and began his customary work of preaching the Gospel. Through the example of his virtuous life and the power of his words, he converted many unbelievers to Christ and strengthened those who already believed in their faith and love for Him.

² Here he fell into an illness and was granted a vision of angels, in which he was admonished to persevere diligently in the ministry of the Word he had undertaken and to devote himself tirelessly to his customary vigils and prayers. For though his end was certain, the hour was unknown, according to the words of our Lord: “Watch therefore, for you know neither the day nor the hour”. Strengthened by this vision, he hastened to build a monastery on the land given to him by King Sigbert and to establish a rule of life for its inhabitants. The monastery was pleasantly situated in the woods near the sea, within the site of an old fort, which in the English tongue was called Cnobheresburg, meaning “Cnobhere’s Town.” Later, Anna, king of that province, along with certain nobles, adorned it with more splendid buildings and enriched it with gifts.

³ This man was of noble Irish blood, but far more noble in spirit than by birth. From his youth, he had devoted himself earnestly to reading the sacred Scriptures and observing the discipline of monastic life. And, as is most fitting for holy men, he diligently put into practice all that he learned to be right.

⁴ In time, he built a monastery for himself, where he could devote himself more freely to his heavenly studies. There, as we learn from the book about his life, he fell seriously ill and entered a trance. From evening until the crowing of the rooster, his soul left his body, and he was granted the privilege of seeing the choirs of angels and hearing their joyful songs of praise. Among other things, he clearly heard this refrain: “The saints shall go from strength to strength”, and again, “The God of gods shall be seen in Zion”.

⁵ When he returned to his body, he remained alive for three more days before departing once more. This time, not only did he witness the greater joys of the blessed, but he also saw the fierce struggles of evil spirits, who repeatedly accused him in an attempt to hinder his ascent to heaven. However, the angels protected him, and the efforts of the demons were in vain.

⁶ For those who wish to learn more about these events—including the cunning ways in which the demons recounted his actions, idle words, and even his thoughts as if they had been recorded in a book, as well as the messages of joy and sorrow he received from the holy angels and the just souls among them—I encourage them to read the book of his life that I have mentioned. I am certain they will gain great spiritual benefit from it.

⁷ However, there is one particular event that we believe will be beneficial to many, and so we have chosen to include it in this account. When he was taken up to the heights, the angels who guided him instructed him to look back upon the world. Obeying their command, he looked down and saw what appeared to be a dark valley stretching far beneath him. In the air above it, he saw four separate fires burning at no great distance from one another.

⁸ Curious, he asked the angels what these fires were. They explained that these were the fires destined to ignite and consume the world. Each fire represented a different sin:

⁹ The fire of falsehood—when we fail to keep the promises we made at Baptism, to renounce the Devil and all his works.

¹⁰ The fire of greed—when we value earthly riches more than the love of heavenly things.

¹¹ The fire of discord—when we recklessly offend our neighbors, even over trivial matters.

¹² The fire of ruthlessness—when we think little of robbing or defrauding the weak.

¹³ As he watched, these fires grew steadily larger, stretching out until they merged into a single, vast and consuming flame. Seeing it draw near, he was filled with fear and said to the angel, “Lord, behold, the fire is coming toward me!”

¹⁴ The angel reassured him, saying, “That which you did not kindle will not burn you. Though this may seem like a great and terrible blaze, it will test each person according to the merits of their deeds. For every man’s sinful desires will burn in this fire. Just as a person is consumed by passion in the body through unlawful pleasures, so too, once freed from the body, will they burn in the punishment they have earned.”

¹⁵ Then he saw one of the three angels who had been his guide throughout both visions go before him and divide the blazing flames, while the other two flew on either side, shielding him from the danger of the fire. He also saw demons flying within the flames, stirring them up as weapons of war against the just.

¹⁶ What followed was a series of accusations from these envious spirits against him, met with the defense of the good angels on his behalf. Then he was granted an even clearer vision of the heavenly hosts, as well as of holy men from his own nation—renowned figures who, as he learned, had faithfully fulfilled the priestly office in times past. From them, he received many teachings that were not only beneficial to him but also to all who would heed their words.

¹⁷ When their discourse was finished, these holy men ascended to Heaven along with the angelic spirits. Left with the blessed Fursa were the three angels who had accompanied him throughout, and it was they who now guided him back to his body.

¹⁸ As they approached the great fire once more, the angel went before him and parted the flames, just as he had done before. But as the man of God stepped forward to pass through the opened path, the unclean spirits, seizing one of the souls burning in the fire, hurled him against him. The moment the soul touched his shoulder and jaw, he was scorched by the flames.

¹⁹ Recognizing the man, he remembered that he had once received his garment upon his death. Immediately, the holy angel took hold of the burning soul and cast him back into the fire. But the wicked spirit cried out, “Do not reject him whom you once received! Since you accepted the possessions of this sinner, you must also share in his punishment.”

²⁰ The angel, however, rebuked him, saying, “He did not receive them out of greed, but for the salvation of his soul.” At this, the fire ceased. Then the angel turned to him and said, “What you kindled has burned you. For if you had not accepted the goods of this man who died in his sins, his punishment would not have touched you.”

²¹ The angel then continued to offer him wise counsel, instructing him on what must be done for the salvation of those who repent at the hour of death.

²² After returning to his body, he bore for the rest of his life a visible mark of the fire he had experienced in spirit—on his shoulder and jaw—so that all who saw him could witness, in a wondrous manner, how his flesh revealed what his soul had suffered in secret.

²³ As before, he remained diligent in teaching all people the way of virtue, both through his example and through preaching. However, he would only speak of his visions to those who earnestly sought repentance and questioned him about them.

²⁴ To this day, an elderly brother of our monastery, still living, recounts how a devout and trustworthy man once told him that he had seen Fursa himself in the land of the East Angles and had heard these visions directly from his lips. He added that, though it was the dead of winter, with a harsh frost in the air, and though Fursa was clothed only in a thin garment as he spoke, he sweated as if it were the height of summer—so great was the terror or the joy of the things he described.

²⁵ To return to the account, after preaching the Word of God for many years in Scotland, Fursa found it difficult to endure the constant crowds that gathered around him. So, leaving behind everything he had once considered his own, he departed from his homeland and, with a few companions, traveled through the land of the Britons into the province of the English. There, as previously mentioned, he preached the Word and established a renowned monastery.

²⁶ Once this was accomplished, he grew increasingly eager to withdraw from all worldly affairs—including the monastery itself. Without delay, he entrusted its care and the spiritual well-being of its community to his brother Fullan and the priests Gobban and Dicull. Free from all worldly concerns, he resolved to spend the rest of his days as a hermit.

²⁷ He had another brother, Ultan, who, after long years of monastic discipline, had also embraced the solitary life of an anchorite. Seeking him out, Fursa joined him in seclusion, spending an entire year devoted to self-denial and prayer, laboring daily with his hands.

²⁸ Later, when he saw the province thrown into turmoil by the invasions of the pagans and foresaw that the monasteries would also be in danger, he made sure to set everything in order before departing. He then sailed to Gaul, where he was honorably received by Clovis, King of the Franks, or by the patrician Ercinwald. There, he established a monastery at a place called Latineacum. Not long after, he fell ill and departed this life.

²⁹ Ercinwald, the patrician, took his body and placed it in the porch of a church he was building in his town of Perrona, intending to lay him to rest near the altar once the church was dedicated. This dedication took place twenty-seven days later, and when his body was moved from the porch to be reburied near the altar, it was found to be completely intact—as though he had only just died that very hour.

³⁰ Again, four years later, when a more beautiful shrine was built to receive his body on the east side of the altar, it was still found incorrupt. With due honor, it was translated to its new resting place, where it is well known that his sanctity has been confirmed by many miracles through divine power.

³¹ We have briefly recounted these events, including the miraculous preservation of his body, so that our readers may better understand the greatness of this man. Anyone who wishes to learn more about his life, as well as about his companions in the spiritual struggle, will find a fuller account in the book written about him.

Chapter 20: 653 A.D. #

¹ In the meantime, Felix, Bishop of the East Angles, passed away after serving in that office for seventeen years. Honorius then appointed Thomas, his deacon from the province of the Gyrwas, as his successor. After five years as bishop, Thomas also departed this life, and in his place was appointed Bertgils, also known as Boniface, from the province of Kent.

² Honorius himself, having completed his course, passed away in the year of our Lord 653, on the 30th of September. After the see remained vacant for a year and six months, Deusdedit, of the nation of the West Saxons, was chosen as the sixth Archbishop of Canterbury. Ithamar, Bishop of Rochester, came to preside over his ordination, which took place on the 26th of March. Deusdedit ruled the church for nine years, four months, and two days. After Ithamar’s death, Deusdedit consecrated Damian as his successor, who was of the race of the South Saxons.

Chapter 21: 653 A.D. #

¹ At this time, the Middle Angles—that is, the Angles of the Midland region—embraced the faith and the mysteries of the truth under their prince, Peada, son of King Penda. Peada was a noble and excellent young man, worthy of both his royal title and his rule. His father had elevated him to the throne of that people, and he soon traveled to Oswy, King of the Northumbrians, to seek the hand of his daughter, Alchfled, in marriage.

² However, King Oswy would not grant his request unless Peada agreed to accept the Christian faith and be baptized, along with the people under his rule. Upon hearing the preaching of the Gospel—the promise of the heavenly kingdom, the hope of the resurrection, and the gift of eternal life—Peada declared that he would willingly become a Christian, even if he were denied the maiden’s hand. He was especially persuaded to embrace the faith by King Oswy’s son, Alchfrid, who was both his brother-in-law and close friend, having married his sister Cyneburg, the daughter of King Penda.

³ Accordingly, Peada was baptized by Bishop Finan, along with all his nobles, thegns, and their attendants who had accompanied him. This took place at a well-known royal township called At the Wall. Having received four priests—men chosen for their wisdom and virtuous lives, deemed fit to teach and baptize his people—he returned home filled with joy.

⁴ These priests were Cedd, Adda, Betti, and Diuma. Of them, Diuma was a Scot by birth, while the others were English. Adda was the brother of Utta, a renowned priest and abbot of the monastery called At the Goat’s Head, whom we have mentioned before.

⁵ Upon arriving in the province with the prince, these priests preached the Word of God, and the people listened eagerly. Many—both of noble rank and from the common people—renounced the abominations of idolatry and were daily washed in the fountain of faith through baptism.

⁶ Nor did King Penda forbid the preaching of the Word even among his people, the Mercians, if any were willing to hear it; but, on the contrary, he hated and despised those whom he perceived to be without the works of faith, when they had once received the faith of Christ, saying, that they were contemptible and wretched who scorned to obey their God, in whom they believed. These things were set on foot two years before the death of King Penda.

⁷ When he was slain, and the most Christian King Oswy succeeded him on the throne, as we shall later recount, Diuma—one of the four priests mentioned earlier—was appointed bishop of the Midland Angles as well as the Mercians. He was ordained by Bishop Finan, since the scarcity of priests required that one bishop oversee two nations. In a short time, he brought many people to the Lord, but he died among the Midland Angles in a place called Infeppingum. Ceollach, also of the Scottish nation, succeeded him as bishop, but he soon resigned and returned to the island of Hii, which was the principal monastery among the Scots and the head of many others. His successor was Trumhere, a devout man trained in monastic life, an Englishman, but ordained bishop by the Scots. This took place during the reign of King Wulfhere, of whom we shall speak later.

Chapter 22: 653 A.D. #

¹ At that time, the East Saxons also returned to the faith at the urging of King Oswy, having previously abandoned it when they expelled their bishop, Mellitus. Sigbert, who succeeded Sigbert surnamed “the Little,” was then their king and a close friend of King Oswy. When Sigbert visited the province of the Northumbrians, as he often did, Oswy would try to persuade him that those things made by human hands could not be gods. He argued that neither wood nor stone was a fitting substance for a god, since the rest of the material was either burned in the fire, shaped into vessels for human use, or discarded as refuse, trampled underfoot, and reduced to dust.

² That God, rather, is to be understood as incomprehensible in majesty and invisible to human eyes—almighty, eternal, the Creator of heaven and earth and of mankind—who governs the world and will judge it in righteousness. His eternal dwelling must be believed to be in Heaven, not in base and perishable metal. It follows, then, that all who learn and follow the will of the One who created them will receive from Him eternal rewards. King Oswy often spoke in this way to King Sigbert, advising him with the kindness of a brother. At last, with the support of his friends, Sigbert believed. After consulting with those around him and encouraging them, and when they all agreed and accepted the faith, he was baptized along with them by Bishop Finan in the royal township mentioned earlier, called “At the Wall,” because it lies near the wall that the Romans once built across Britain, about twelve miles from the eastern sea.

³ King Sigbert, having now become a citizen of the eternal kingdom, returned to the throne of his earthly kingdom and asked King Oswy to provide him with teachers who could convert his people to the faith of Christ and cleanse them in the fountain of salvation. In response, Oswy sent messengers to the province of the Midland Angles and summoned the man of God, Cedd. Giving him another priest as a companion, he sent them to preach the Word to the East Saxons.

⁴ As these two traveled throughout the land, they gathered a great number of people into the Church. On one occasion, Cedd returned home and went to the church at Lindisfarne to confer with Bishop Finan. Seeing that the work of the Gospel had flourished under his efforts, Finan appointed him bishop of the East Saxons, calling upon two other bishops to assist in the ordination. After receiving the dignity of the episcopate, Cedd returned to his province and, with greater authority, continued the mission he had begun. He built churches in various places and ordained priests and deacons to aid him in preaching the Word of faith and administering Baptism, especially in the city called Ythancaestir in the Saxon tongue, as well as in another place named Tilaburg. The first of these stood on the bank of the Pant, the other on the Thames. In both, he gathered a community of Christ’s servants and instructed them to follow a disciplined rule of life, to the extent that those newly converted people were able to accept it.

⁵ While the teaching of everlasting life continued to spread daily throughout the province for a considerable time, bringing joy to the king and all the people, it happened that the king, at the instigation of the enemy of all good men, was murdered by his own kinsmen. The wicked deed was carried out by two brothers who, when questioned about their motive, had nothing else to say except that they had been angered by the king and hated him because he was too inclined to spare his enemies and readily forgave those who wronged him whenever they pleaded for his mercy.

⁶ Such was the crime for which the king was slain—because he faithfully observed the precepts of the Gospel with a devout heart. Yet, in this innocent death, his own transgression was also justly punished, as foretold by the man of God. One of the nobles who took part in his murder was unlawfully married, and when the bishop was unable to prevent or correct his sin, he excommunicated him, commanding all who would heed his warning not to enter the man’s house or partake of his food. However, the king disregarded this command and, when invited by the noble, attended a banquet at his house. As he was leaving, the bishop met him.

⁷ When the king saw him, he immediately dismounted from his horse, trembling, and fell at his feet, begging forgiveness for his offense. The bishop, who was also on horseback, dismounted as well. Filled with righteous anger, he touched the prostrate king with the rod he held in his hand and, speaking with the authority of his office, said: “I tell you, since you would not refrain from entering the house of that sinful and condemned man, you shall die in that very house.” Yet it is to be believed that such a death, suffered by a devout man, not only cleansed him of his transgression but even increased his merit, for it came as a consequence of his piety and his obedience to the commands of Christ.

⁸ Sigbert was succeeded as king by Suidhelm, son of Sexbald, who was baptized by the same Cedd in the province of the East Angles, in the royal township called Rendlaesham, meaning “Rendil’s Dwelling.” As he emerged from the holy font, he was received by Ethelwald, king of the East Angles and brother of Anna, the former king of that people.

Chapter 23: 659-664 A.D. #

¹ The same man of God, while serving as bishop among the East Saxons, often returned to his own province of Northumbria to offer exhortation. Oidilwald, son of King Oswald, who ruled over the Deiri, recognizing him as a holy, wise, and good man, wished to grant him land for the building of a monastery. The king desired this so that he might frequently visit the place to pray to the Lord and hear the Word, and that he might be buried there after his death, believing with steadfast faith that he would gain great spiritual benefit from the daily prayers of those who would serve the Lord in that place.

² The king had with him a brother of the same bishop, named Caelin, a man equally devoted to God, who, as a priest, would regularly minister to him and his household with the Word and the Sacraments of the faith. Through him, the king especially came to know and love the bishop. Therefore, in response to the king’s wishes, the bishop chose a place to build a monastery among remote and rugged mountains, a region that seemed more like a refuge for robbers and a lair for wild beasts than a habitation for men. This was done so that, according to the prophecy of Isaiah, “In the habitation of dragons, where each lay, might be grass with reeds and rushes”, meaning that the fruits of good works might spring up where wild beasts once dwelled or where men had lived like beasts.

³ But the man of God, wishing first to cleanse the place he had received for the monastery from the stain of past crimes through prayer and fasting before laying its foundations, asked the king for permission to remain there in prayer throughout the approaching season of Lent. During all those days, except Sundays, he prolonged his fast until evening, according to custom, and then took no other sustenance than a small piece of bread, a single hen’s egg, and a little milk and water. He said this was the practice of those from whom he had learned the rule of regular discipline—to consecrate to the Lord, through prayer and fasting, any place newly received for the building of a monastery or church. When ten days of Lent remained, a messenger arrived summoning him to the king. So that the holy work might not be interrupted by the king’s affairs, he asked his priest and brother, Cynibill, to complete his pious undertaking. Cynibill willingly agreed, and when the period of fasting and prayer was completed, he built there the monastery now called Laestingaeu and established religious customs according to the traditions of Lindisfarne, where he had been trained.

⁴ When Cedd had served as bishop in the aforesaid province for many years and had also overseen this monastery, appointing provosts to govern it, it happened that he visited during a time of plague, fell ill, and died. At first, he was buried outside the monastery walls, but in time, a stone church was built within the monastery in honor of the Blessed Mother of God, and his body was laid inside, on the right side of the altar.

⁵ The bishop left the monastery to be governed after him by his brother Ceadda, who was later made a bishop, as will be recounted later. For, as is rarely the case, the four brothers—Cedd, Cynibill, Caelin, and Ceadda—were all renowned priests of the Lord, and two of them also became bishops. When the brethren of his monastery in the province of the East Saxons heard that the bishop had died and been buried in the province of the Northumbrians, about thirty of them traveled there, desiring either to live near the body of their spiritual father, if it was God’s will, or to die and be buried in the same place.

⁶ Welcomed with joy by their brethren and fellow soldiers in Christ, all of them perished from the same plague, except for one young boy, who was preserved from death through the prayers of his spiritual father. He lived for many years afterward and devoted himself to the study of Scripture. However, it was later discovered that he had never been regenerated by the water of Baptism. Upon learning this, he was baptized and cleansed in the laver of salvation, and he eventually rose to the rank of priesthood, serving many within the Church. I have no doubt that he was saved from death through the intercession of his spiritual father, to whose body he had come out of love, so that he might escape eternal death and, through his teaching, offer the ministry of life and salvation to others among the brethren.

Chapter 24: 655 A.D. #

¹ At this time, King Oswy was suffering from the relentless and unbearable invasions of Penda, king of the Mercians, whom we have mentioned many times and who had slain his brother. Driven by necessity, Oswy offered Penda an immense wealth of gifts and royal honors beyond belief in exchange for peace, asking him to withdraw and cease his devastation and destruction of the provinces of his kingdom. But the pagan king refused, for he was determined to wipe out and utterly destroy Oswy’s entire nation, from the highest to the lowest. Seeing no hope in human aid, Oswy turned to divine mercy for deliverance from his cruel and merciless enemy, and, binding himself by a vow, declared, “If the pagan refuses to accept our gifts, let us offer them instead to Him who will—the Lord our God.”

² He then made a vow that, if granted victory, he would dedicate his daughter to the Lord in holy virginity and set aside twelve pieces of land for the building of monasteries. After this, he went into battle with a very small army—indeed, it is said that the pagan forces outnumbered his by thirty to one, having thirty legions led by renowned commanders. Yet King Oswy and his son Alchfrid faced them with their small force, placing their trust in Christ as their Leader. Meanwhile, his other son, Egfrid, was being held as a hostage at the court of Queen Cynwise in the province of the Mercians.

³ King Oswald’s son, Oidilwald, who ought to have supported them, instead sided with the enemy and led them into battle against his own country and his uncle. However, during the fight, he withdrew and remained in a place of safety, waiting to see how the battle would unfold. When the engagement began, the pagans were swiftly put to flight or slain. Nearly all of the thirty royal commanders who had come to Penda’s aid were killed, including Ethelhere, brother and successor to Anna, king of the East Angles. He had been the one to instigate the war, and now he perished, having lost both his army and his allies. The battle took place near the river Winwaed, which, due to heavy rains, had overflowed its banks. As a result, more of the fleeing enemy were drowned in the floodwaters than were slain by the sword in battle.

⁴ Then King Oswy, in fulfillment of the vow he had made to the Lord, gave thanks to God for granting him victory. He dedicated his daughter Elfled, who was scarcely a year old, to be consecrated to Him in perpetual virginity. He also bestowed twelve small estates of land, so that earthly warfare might cease there and devout and zealous monks might have both a place and the means to wage spiritual warfare, praying for the eternal peace of his nation. Of these estates, six were in the province of the Deiri and the other six in that of the Bernicians. Each estate comprised ten families, making a total of one hundred and twenty families.

⁵ The aforementioned daughter of King Oswy, who was to be dedicated to God, entered the monastery called Heruteu, or “The Island of the Hart,” which was then ruled by Abbess Hilda. Two years later, Hilda acquired an estate of ten families at a place called Streanaeshalch, where she founded a monastery. There, the king’s daughter was first trained in the monastic life and later became abbess, remaining so until, at the age of fifty-nine, the blessed virgin departed to be united with her Heavenly Bridegroom. In this monastery, she was buried alongside her father, Oswy, her mother, Eanfled, her grandfather, Edwin, and many other noble persons, all resting in the church of the holy Apostle Peter.

⁶ King Oswy brought this war to an end in the district of Loidis in the thirteenth year of his reign, on the 15th of November, to the great benefit of both nations. He delivered his people from the ravages of the pagan invaders and, by destroying their heathen leader, helped convert the Mercians and the neighboring provinces to the grace of the Christian faith.

⁷ Diuma was appointed as the first bishop of the Mercians, as well as of Lindsey and the Midland Angles, as mentioned earlier. He died and was buried among the Midland Angles. The second bishop was Ceollach, who, before his death, resigned from his position and returned to Scotland. Both of these bishops were of Scottish origin.

⁸ The third bishop was Trumhere, an Englishman who had been educated and ordained by the Scots. He had served as abbot of the monastery called Ingetlingum, the place where King Oswin was killed, as previously mentioned. Queen Eanfled, who was related to Oswin, sought to atone for his unjust death by requesting King Oswy to grant Trumhere land to establish a monastery at that site. Trumhere, also a kinsman of the slain king, ensured that prayers were continually offered there for the eternal well-being of both the murdered king and the one who had ordered his killing.

⁹ King Oswy ruled over the Mercians and the other southern provinces for three years after he had slain King Penda. He also brought most of the Picts under English control.

¹⁰ At this time, King Oswy granted the kingdom of the Southern Mercians to Peada, the son of King Penda, because they were related. This region, said to consist of 5,000 families, was separated from the Northern Mercians by the River Trent. The land of the Northern Mercians contained 7,000 families. However, in the following spring, during the Easter festival, Peada was treacherously murdered—allegedly at the hands of his own wife.

¹¹ Three years after King Penda’s death, the Mercian nobles Immin, Eafa, and Eadbert rebelled against King Oswy. They declared Wulfhere, the son of Penda, as their king—a young man they had kept hidden. Driving out the officials of the foreign ruler, they boldly reclaimed their freedom and lands. Now independent, they and their king joyfully dedicated themselves to serving Christ, the true King, in the hope of attaining an eternal kingdom in heaven.

¹² King Wulfhere ruled the Mercians for seventeen years. His first bishop was Trumhere, as previously mentioned. He was succeeded by Jaruman as the second bishop, followed by Ceadda as the third, and Wynfrid as the fourth. Each of these bishops, serving under King Wulfhere, faithfully carried out their duties for the Mercian people.

Chapter 25: 664 A.D. #

¹ In the meantime, after Bishop Aidan departed from this life, Finan—who had been ordained and sent by the Scots—succeeded him as bishop. He built a church on the Isle of Lindisfarne to serve as the episcopal seat. However, following the custom of the Scots, he constructed it entirely from hewn oak rather than stone and covered it with reeds. Later, the most reverend Archbishop Theodore consecrated the church in honor of the blessed Apostle Peter.

² Later, Bishop Eadbert, who also served in that place, removed the thatched roof and had both the roof and walls completely covered with sheets of lead.

³ At this time, a major controversy arose regarding the proper observance of Easter. Those who came from Kent or Gaul insisted that the Scots were celebrating Easter Sunday in a way that differed from the custom of the universal Church. Among the most zealous defenders of the correct observance was Ronan, a Scot by birth but trained in the proper ecclesiastical traditions of Gaul or Italy.

⁴ Ronan engaged in heated debates with Bishop Finan, convincing many to reconsider their stance or at least to investigate the matter more carefully. However, he was unable to persuade Finan himself. Instead, his arguments only provoked Finan further, causing him to become even more opposed to the truth, as he was known to have a fiery temperament.

⁵ It is said that, in those days, Easter was sometimes celebrated twice in the same year. On some occasions, while the king had already ended his Lenten fast and was celebrating Easter, the queen and her household were still fasting and observing Palm Sunday.

⁶ During Bishop Aidan’s lifetime, this difference in the observance of Easter was patiently tolerated by all. They understood that, while Aidan could not celebrate Easter differently from the custom of those who had sent him, he was deeply committed to living out the works of faith, piety, and love in accordance with the practice of all holy men. Because of this, he was universally loved, even by those who disagreed with him on the matter of Easter. He was highly respected not only by ordinary people but also by bishops, including Honorius of Canterbury and Felix of the East Angles.

⁷ But after Finan’s death, his successor, Colman—who was also sent from Scotland—became bishop, and the controversy over the observance of Easter and other ecclesiastical practices grew even more intense. As a result, many began to question whether, having embraced the Christian faith, they might be following it in vain. This concern weighed heavily on the minds and hearts of those who feared they might be straying from the true path.

⁸ Word of this growing dispute reached the rulers, King Oswy and his son Alchfrid, prompting them to take notice of the matter.

⁹ King Oswy, having been instructed and baptized by the Scots, was deeply familiar with their teachings and language. Because of this, he saw no reason to prefer any doctrine over what they had taught him. However, his son Alchfrid had been guided in the Christian faith by the learned Wilfrid, who had traveled to Rome to study church doctrine and had also spent considerable time in Lyons under Dalfinus, the Archbishop of Gaul. There, Wilfrid had received the ecclesiastical tonsure. Recognizing his deep knowledge and authority, Alchfrid rightly believed that Wilfrid’s teachings should be preferred over all the traditions of the Scots.

¹⁰ For this reason, Alchfrid granted Wilfrid a monastery at a place called Inhrypum, which consisted of forty families. Previously, this land had been given for a monastery to followers of the Scottish tradition. However, when they were left to decide for themselves, they chose to abandon the site rather than change their customs. As a result, Alchfrid gave it to Wilfrid, whose life and doctrine made him a fitting steward of the place.

¹¹ Agilbert, the bishop of the West Saxons, who was previously mentioned, was a friend of both King Alchfrid and Abbot Wilfrid. At that time, he had traveled to the province of the Northumbrians and was staying there for a while. At Alchfrid’s request, Agilbert ordained Wilfrid as a priest in his monastery. Accompanying Agilbert was a priest named Agatho.

¹² As the debate over Easter, the tonsure, and other ecclesiastical matters continued, it was decided that a synod would be held at the monastery of Streanaeshalch, which means “Bay of the Lighthouse.” At that time, the monastery was ruled by Abbess Hilda, a woman deeply devoted to the service of God. The purpose of the synod was to settle the controversy once and for all.

¹³ Both King Oswy and his son Alchfrid attended the gathering, along with the bishops and clergy involved in the dispute. Bishop Colman arrived with his Scottish clerics, while Bishop Agilbert came with the priests Agatho and Wilfrid. Supporting their side were James and Romanus. On the other hand, Abbess Hilda and her followers sided with the Scots, as did the venerable Bishop Cedd, who, as previously mentioned, had been ordained long before by the Scots. Acting as a skilled and impartial interpreter, Cedd translated for both sides throughout the council’s discussions.

¹⁴ King Oswy opened the synod with a speech, emphasizing that those who serve the one true God should also follow a single, unified rule of life. Since all Christians hoped to inherit the same heavenly kingdom, he argued, they should not be divided in their observance of sacred rites. Instead, they must seek out the true tradition so that it could be followed by all in unity.

¹⁵ With this in mind, he ordered Bishop Colman to speak first, asking him to explain the custom he observed and to state its origin.

¹⁶ Then Colman said, “The way I celebrate Easter is the same way I learned from my elders, who sent me here as a bishop. All our forefathers—men beloved by God—are known to have observed it in this manner. And in case anyone think it is something to be disregarded or rejected, it is the same practice followed by the blessed John the Evangelist, the disciple especially loved by our Lord, along with all the churches under his care, as recorded in history.”

¹⁷ After he had spoken at length in this way, the king instructed Agilbert to explain the way he observed Easter, where it originated, and what authority supported his practice. Agilbert replied, “I ask that my disciple, the priest Wilfrid, speak on my behalf. We both agree with the other church leaders here who follow the tradition of the Church, and he can express our position in English more clearly than I can through an interpreter.”

¹⁸ Then Wilfrid, at the king’s command, began to speak: “The way we celebrate Easter is the same way we saw it observed by everyone in Rome, where the blessed Apostles Peter and Paul lived, taught, suffered, and were buried. We saw it practiced in the same manner throughout Italy and Gaul as we traveled through those lands for study and prayer. We found it observed in Africa, Asia, Egypt, Greece, and in every place where the Church of Christ has spread across the world—by people of many nations and languages—at the same time and in the same way. The only exceptions are these few here, along with their stubborn allies—the Picts and the Britons—who, in their foolishness, insist on standing against the rest of the world in just a small part of these two remote islands in the ocean.”

¹⁹ Then Colman responded, “It is strange that you call our practice foolish when we are simply following the example of such a great Apostle—one who was counted worthy to lean on our Lord’s breast and who is known by all to have lived with the highest wisdom.”

²⁰ Wilfrid replied, “Far be it from us to accuse John of foolishness. He followed the Mosaic Law literally because, at that time, the Church still retained many Jewish customs. The Apostles, so as not to cause unnecessary offense to the Jewish believers among the Gentiles, could not immediately abandon all the practices of the Law that had been established by God—just as it is necessary for all new converts to Christianity to forsake the idols that were created by demons.

²¹ That is why Paul circumcised Timothy, why he offered sacrifices in the Temple, and why he shaved his head with Aquila and Priscilla at Corinth—not for any personal gain, but simply to avoid causing scandal among the Jews.

²² That is why James said to Paul, ‘You see, brother, how many thousands of Jews have believed, and they are all zealous for the Law’. But now, as the light of the Gospel spreads across the world, it is not only unnecessary but even unlawful for believers to practice circumcision or to offer animal sacrifices to God.

²³ In the same way, John, following the custom of the Law, began the celebration of Easter on the fourteenth day of the first month in the evening, without regard for whether it fell on a Saturday or any other day of the week.

²⁴ But when Peter preached in Rome, he recognized that since our Lord rose from the dead on the first day of the week—bringing the world the hope of resurrection—Easter should be observed accordingly. Like John, he still followed the Law’s custom of waiting for the rising of the full moon on the fourteenth day of the first month in the evening. However, when that day arrived, if the next morning was the Lord’s Day (the first day of the week), he would begin celebrating Easter that very evening—just as we all do today.

²⁵ But if the Lord’s Day did not fall immediately after the fourteenth moon, but instead on the sixteenth, seventeenth, or any day up to the twenty-first, he would wait until then. In that case, he would begin the solemn Easter observance on the evening before, which was the Saturday night preceding the Lord’s Day.

²⁶ This is why Easter Sunday is always observed between the fifteenth and the twenty-first moon. This evangelical and apostolic tradition does not abolish the Law but rather fulfills it, since the command was to keep the Passover from the evening of the fourteenth moon of the first month until the evening of the twenty-first.

²⁷ All the successors of the blessed John in Asia have followed this practice since his death, as has the entire Church throughout the world. And the truth that this is the correct way to celebrate Easter—the only one that should be observed by the faithful—was not a new ruling established by the Council of Nicaea but simply reaffirmed, as Church history clearly shows.

²⁸ It is clear, then, Colman, that you do not actually follow John’s example, as you believe, nor do you follow Peter, whose tradition you knowingly reject. In your observance of Easter, you fail to align with either the Law or the Gospel.

²⁹ John, in keeping with the Mosaic Law, did not consider the first day of the week when celebrating Passover—but you do, since you only observe Easter on the first day after the Sabbath. Peter, on the other hand, celebrated Easter Sunday between the fifteenth and the twenty-first moon—but you do not, since you observe it between the fourteenth and the twentieth moon. As a result, you sometimes begin Easter on the thirteenth moon in the evening—a day on which neither the Law prescribed any observance, nor did our Lord, the Author and Giver of the Gospel, observe the old Passover or institute the Sacraments of the New Covenant in remembrance of His Passion, for He did this on the fourteenth.

³⁰ Furthermore, your method completely disregards the twenty-first moon, which the Law specifically commands to be observed. So, as I have already said, in celebrating the greatest Christian feast, you align with neither John nor Peter—nor with the Law, nor with the Gospel.”

³¹ To this, Colman replied: “Did the holy Anatolius, so highly praised in Church history, go against the Law and the Gospel when he wrote that Easter should be observed from the fourteenth to the twentieth moon? Should we believe that our most reverend Father Columba and his successors—men beloved by God—were in error when they observed Easter in the same way? Among them were many whose holiness was confirmed by heavenly signs and miracles. I have no doubt that they were saints, and I will never cease to follow their way of life, their customs, and their discipline.”

³² Wilfrid responded, “It is clear that Anatolius was a most holy, learned, and praiseworthy man—but what connection do you have with him, since you do not even follow his teachings? He certainly upheld the truth in his reckoning of Easter and established a nineteen-year cycle, which you either do not understand or, if you do, you disregard—even though it is observed by the entire Church of Christ.

³³ In calculating the fourteenth moon for the Lord’s Paschal Feast, he followed the Egyptian custom, recognizing that it was actually the fifteenth moon by the evening of that same day. Likewise, he designated the twentieth moon for Easter Sunday, understanding that it became the twenty-first moon after sunset. The fact that you fail to grasp this distinction is evident because, at times, you observe Easter even before the full moon—on the thirteenth day.

³⁴ As for your Father Columba and his followers, whose holiness you claim to imitate and whose rule and teachings you say were confirmed by signs from Heaven, I could respond by reminding you that, on the Day of Judgment, many will say to our Lord that they prophesied, cast out demons, and performed many miracles in His name, yet He will reply, ‘I never knew you’. But far be it from me to say such a thing about your forefathers—for it is always more just to assume good rather than evil of those we do not know.

³⁵ Therefore, I do not deny that they were servants of God, beloved by Him. They followed Him with sincere devotion, even if in simple ignorance. Nor do I believe that their way of observing Easter did them much harm, so long as no one had come to show them a more correct rule to follow. I am certain that if a teacher had come to them, instructing them in the proper Catholic tradition, they would have accepted it as readily as they obeyed the commandments of God that they had already learned and understood.”

³⁶ But as for you and your companions, you certainly sin if, having heard the decrees of the Apostolic See—indeed, of the universal Church—confirmed as they are by Holy Scripture, you scorn to follow them. For though your fathers were holy, do you think that a few men, in a remote corner of the farthest island, should be preferred over the universal Church of Christ throughout the world? And if that Columba of yours (and, I may say, ours as well, if he was Christ’s servant) was a holy man and powerful in miracles, could he still be preferred over the most blessed chief of the Apostles, to whom our Lord said, “You are Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven”?

³⁷ When Wilfrid had finished speaking, the king said, “Is it true, Colman, that our Lord spoke these words to Peter?” Colman answered, “It is true, O king.” Then the king asked, “Can you show that any such authority was given to your Columba?” Colman replied, “None.” Once more the king asked, “Do you both agree, without any dispute, that these words were spoken above all to Peter and that our Lord entrusted him with the keys of the kingdom of heaven?” They both answered, “Yes.” Then the king declared, “And I also say to you that he is the gatekeeper, and I will not oppose him, but rather, as far as I know and am able, I desire to obey his laws in all things. Otherwise, when I come to the gates of the kingdom of heaven, I may find no one to open them for me, if he, who is proved to hold the keys, is my adversary.” When the king had spoken, all who were present, both great and small, agreed with him, and, renouncing the less perfect custom, eagerly embraced what they had found to be better.

Chapter 26: 664 A.D. #

¹ When the disputation had ended and the assembly was dismissed, Agilbert returned home. Colman, seeing that his doctrine was rejected and his party held in contempt, took with him those who wished to follow him—namely, those who refused to accept the Catholic observance of Easter and the tonsure in the form of a crown (for there had been no small dispute about that as well)—and went back to Scotland to consult with his people on what should be done. Cedd, abandoning the practices of the Scots, returned to his bishopric, having submitted to the Catholic observance of Easter. This debate took place in the year of our Lord 664, the twenty-second year of King Oswy’s reign and the thirtieth year of the episcopate of the Scots among the English, for Aidan had been bishop for seventeen years, Finan for ten, and Colman for three.

² When Colman returned to his own country, Tuda, the servant of Christ, was appointed bishop of the Northumbrians in his place. He had been instructed and ordained as a bishop among the Southern Scots and bore the crown-shaped tonsure according to the custom of that province, while also observing the Catholic rule for the timing of Easter. He was a good and devout man, but he governed the church for only a short time. He had arrived from Scotland while Colman was still bishop and diligently taught all, both by word and deed, the truths of the faith.

³ Meanwhile, Eata, the abbot of the monastery called Mailros, a man of great reverence and gentleness, was appointed abbot over the brethren who chose to remain at the church of Lindisfarne after the departure of the Scots. It is said that Colman, before leaving, requested and obtained this from King Oswy, since Eata was one of the twelve English boys whom Aidan had taken in during the early years of his episcopate to be trained in Christ. The king, who greatly esteemed Colman for his natural wisdom, granted his request. This same Eata was later made bishop of Lindisfarne.

⁴ Colman took with him part of the bones of the most reverend Father Aidan and left the rest in the church where he had served, instructing that they be buried in the sacristy.

⁵ The place they governed testifies to the frugality and temperance of Colman and his predecessors, for when they departed, there were very few buildings apart from the church—only what was strictly necessary for a simple way of life. They had no money, only cattle, for if they received any wealth from the rich, they immediately gave it to the poor. There was no need to amass wealth or build accommodations for worldly dignitaries, for such men only came to the church to pray and hear the Word of God. Even the king himself, when necessity brought him there, arrived with no more than five or six attendants, and after offering his prayers in the church, he departed. If he and his companions happened to take a meal there, they were content with the simple daily fare of the brethren and asked for nothing more. For the sole concern of these teachers was to serve God, not the world—to nourish the soul, not the body.

⁶ For this reason, the religious habit was held in great veneration at that time. Wherever a cleric or monk traveled, he was joyfully received by all as a servant of God. If people met him along the way, they would run to him, bow their heads, and eagerly seek to be signed with the cross by his hand or blessed by his lips. Great heed was given to their exhortations, and on Sundays, the people flocked eagerly to the church or monasteries—not to satisfy their bodies, but to hear the Word of God. If a priest happened to enter a village, the inhabitants would gather at once, asking him to share with them the Word of life.

⁷ The priests and clerics visited villages for no other purpose than to preach, baptize, tend to the sick, and, in short, care for souls. They were so free from any stain of avarice that none of them accepted lands or possessions for building monasteries unless compelled to do so by the temporal authorities. This practice continued to be observed in the churches of the Northumbrians for some time afterward. But enough has now been said on this subject.

Chapter 27: 664 A.D. #

¹ In the same year of our Lord 664, there was an eclipse of the sun on the third day of May, occurring around the tenth hour of the day. That same year, a sudden pestilence first struck the southern parts of Britain, then spread to the province of the Northumbrians, devastating the land far and wide and claiming a great multitude of lives. Among those taken by the plague was the aforementioned priest of the Lord, Tuda, who was honorably buried in the monastery called Paegnalaech.

² Moreover, this plague ravaged the island of Ireland no less severely. At that time, many from both the nobility and the lower ranks of the English nation were living there, having left their homeland in the days of Bishops Finan and Colman—some for the sake of sacred studies, others to pursue a more ascetic life. Some devoted themselves faithfully to the monastic life, while others preferred to focus on learning, moving from one teacher’s cell to another. The Scots received them all gladly, providing them with daily food at no cost, as well as books for their studies and instruction free of charge.

³ Among these were Ethelhun and Egbert, two youths of great ability from the English nobility. Ethelhun was the brother of Ethelwin, a man equally beloved by God, who later also traveled to Ireland for study. Having received a thorough education, he returned to his homeland and, after being made bishop in the province of Lindsey, governed the Church there for many years with great distinction.

⁴ Ethelhun and Egbert were staying at the monastery called Rathmelsigi in the language of the Scots when they lost all their companions—some taken by the plague, others scattered to different places. Both of them were then struck by the same sickness and suffered greatly. Of these, Egbert—according to the testimony of a priest, venerable for his age and of great truthfulness, who had heard the story from Egbert himself—believed he was at the point of death. One morning, he left the chamber where the sick lay and, sitting alone in a suitable place, began to reflect deeply on his past life. Filled with sorrow at the remembrance of his sins, he wept bitterly and prayed fervently to God that he might not die yet, but rather be granted time either to make full amends for the careless faults of his youth and childhood or to devote himself further to good works.

⁵ He also made a vow that he would spend the rest of his life abroad and never return to the island of Britain, where he was born. Furthermore, he pledged that, in addition to singing the psalms at the appointed canonical hours, he would—unless hindered by bodily infirmity—recite the entire Psalter daily in praise of God and that he would fast for a full day and night every week.

⁶ After offering his tears, prayers, and vows, he returned to the house and found his companion asleep. He then lay down to rest himself. After some time, his comrade awoke, looked at him, and said, “Alas! Brother Egbert, what have you done? I had hoped that we would enter eternal life together. But know that your prayer has been granted.” For in a vision, he had learned what Egbert had asked of God and that his request had been fulfilled.

⁷ In short, Ethelhun died the following night, but Egbert, casting off his illness, recovered and lived for many years afterward, adorning the episcopal office with deeds worthy of it. Blessed with many virtues, he fulfilled his desire and, in the year of our Lord 729, at the age of ninety, departed to the heavenly kingdom. He led his life in the highest perfection of humility, gentleness, continence, simplicity, and justice.

⁸ Thus, he became a great benefactor not only to his own people but also to the nations of the Scots and Picts, among whom he lived in exile. He influenced them by the example of his life, the fervor of his teaching, the authority of his reproofs, and his piety in giving away whatever he received from the wealthy. In addition to the vows already mentioned, he also observed strict fasting: during Lent, he would eat only one meal a day, consisting solely of bread and thin milk, and even that in measured portions. The milk, drawn the day before, was left in a vessel, and in the morning, he would skim off the cream and drink the remainder with a little bread. He observed this same abstinence for forty days before the Nativity of our Lord and again for forty days following the solemnity of Pentecost, the feast of fifty days.

Chapter 28: 664 A.D. #

¹ Meanwhile, King Alchfrid sent the priest Wilfrid to the king of Gaul so that he might have him consecrated as a bishop for himself and his people. That ruler then sent Wilfrid to be ordained by Agilbert, whom we have mentioned before. Agilbert had left Britain and had since become the bishop of Paris. Wilfrid was consecrated with great honor by Agilbert, with several bishops gathering for the occasion in a royal village called Compendium. He remained overseas for some time due to his ordination. Meanwhile, King Oswy, following his son’s example of devotion, sent a holy man from Kent to be ordained as bishop of the church of York. This man, named Ceadda, was a priest known for his modest character, deep knowledge of Scripture, and diligent practice of what he had learned. He was also the brother of the most reverend prelate Cedd, whom we have mentioned before, and the abbot of the monastery of Laestingaeu. Along with him, the king sent his priest Eadhaed, who would later become the bishop of Ripon during the reign of Egfrid.

² When they arrived in Kent, they discovered that Archbishop Deusdedit had passed away and no successor had yet been appointed. They then traveled to the province of the West Saxons, where Wini was bishop. Wini consecrated Ceadda, assisted by two bishops of the British nation who observed Easter from the fourteenth to the twentieth day of the moon, contrary to the canonical practice, as has been often mentioned. At that time, Wini was the only bishop in all of Britain who had been canonically ordained.

³ So, after being consecrated as bishop, Ceadda immediately dedicated himself to upholding ecclesiastical truth and purity of doctrine. He embraced humility, self-denial, and study, traveling not on horseback but on foot, following the example of the Apostles. He preached the Gospel in towns, the countryside, cottages, villages, and castles. As a disciple of Aidan, he sought to guide his people through the same way of life and character, following the example of both Aidan and his own brother, Cedd.

⁴ Wilfrid, now also a bishop, returned to Britain and, through his teaching, introduced many Catholic practices into the English Church. As a result, Catholic principles grew stronger each day, and all the Scots living in England either adopted them or returned to their own land.

Chapter 29: 667 A.D. #

¹ At this time, the most noble kings of the English, Oswy of Northumbria and Egbert of Kent, conferred together to decide what should be done regarding the state of the English Church. Though Oswy had been educated by the Scots, he had rightly come to recognize that the Roman Church was the true Catholic and Apostolic Church. With the consent and choice of the holy Church of the English nation, they selected a priest named Wighard, one of Bishop Deusdedit’s clergy—a good man, well suited for the episcopate—and sent him to Rome to be ordained as a bishop. Their intention was that, once consecrated as an archbishop, he would appoint Catholic bishops for the churches of the English nation throughout Britain. However, upon arriving in Rome, Wighard passed away before he could be consecrated, and the following letter was sent back to King Oswy in Britain:

² “To the most excellent lord, our son, Oswy, king of the Saxons, Vitalian, bishop, servant of the servants of God.

³ We have received with great comfort your Excellency’s letters, through which we have come to know of your most pious devotion and fervent love for the blessed life. We rejoice to learn that, by the guiding hand of God, you have been brought to the true and Apostolic faith, with the hope that just as you reign over your nation now, you may also reign with Christ in the life to come.

⁴ Blessed is the nation that has been found worthy to have such a wise and God-fearing king—one who not only worships God himself but also labors day and night for the conversion of his subjects to the Catholic and Apostolic faith, seeking thereby the salvation of his own soul.

⁵ Who would not rejoice upon hearing such glad tidings? Who would not exult and be filled with joy at these good works? For your nation has come to believe in Christ, the Almighty God, in fulfillment of the words of the Divine prophets. As it is written in Isaiah: “In that day there will be a root of Jesse, which shall stand as a banner for the people; to it will the Gentiles seek”. And again: “Listen, O isles, to me, and listen, you people from afar”.

⁶ A little further on, it is written: “It is a light thing that you should be my servant to raise up the tribes of Jacob, and to restore the outcast of Israel. I have given you for a light to the Gentiles, that you may be my salvation to the end of the earth”. And again: “Kings shall see, princes also will arise and worship”.

⁷ Immediately after, it is written: “I have given you for a covenant of the people, to establish the earth, and possess the scattered heritages; that you may say to the prisoners, ‘Go forth’; to them that are in darkness, ‘Show yourselves’”. And again: “I the Lord have called you in righteousness, and have held your hand, and have kept you, and have given you for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoner from the prison, and them that sit in darkness from the prison-house”.

⁸ Behold, most excellent son, how clearly it has been prophesied—not only of you but of all nations—that they should come to believe in Christ, the Creator of all things. Therefore, it is fitting that Your Highness, as a member of Christ, should always follow the pious rule of the chief of the Apostles in all things, especially in the celebration of Easter and in adhering to the traditions handed down by the holy Apostles Peter and Paul. Their doctrine continues to illuminate the hearts of believers each day, just as the two great lights of heaven shine upon the world.”

⁹ And after a few lines, in which he speaks of the need for the true celebration of Easter to be observed uniformly throughout the whole world—

¹⁰ “Finally,” he adds, “due to the great length of the journey, we have not at this time been able to find a man who is both apt to teach and fully qualified to be a bishop, in accordance with the request of your letters. However, rest assured that as soon as such a suitable person is found, we will send him to your land, well instructed, so that by his preaching and through the Divine Scriptures, with the blessing of God, he may root out all the enemy’s tares from your island.

¹¹ We have received the gifts sent by Your Highness to the blessed chief of the Apostles as an eternal memorial of him, and we give you our thanks, always praying for your safety along with the clergy of Christ. However, the one who brought these gifts has departed from this world and is now buried at the threshold of the Apostles. We grieve greatly for his passing, as he died here among us.

¹² Nevertheless, we have arranged for your servants, the bearers of this letter, to deliver to Your Excellency the blessed gifts of the saints—the relics of the holy Apostles Peter and Paul, as well as those of the holy martyrs Laurentius, John, Paul, Gregory, and Pancratius.

¹³ To your consort, our spiritual daughter, we have also sent, through these same bearers, a cross along with a gold key crafted from the most holy chains of the blessed Apostles Peter and Paul. For upon hearing of her pious zeal, the entire Apostolic See rejoices with us, even as her righteous deeds rise before God like a sweet fragrance and blossom in His sight.

¹⁴ We have received the gifts sent by Your Highness to the blessed chief of the Apostles as an eternal memorial of him, and we offer you our thanks, always praying for your safety together with the clergy of Christ. However, the one who brought these gifts has departed from this world and is now buried at the threshold of the Apostles. We have grieved deeply over his passing, as he died here among us.

¹⁵ Nevertheless, we have arranged for the blessed gifts of the saints—the relics of the holy Apostles Peter and Paul, and of the holy martyrs Laurentius, John, Paul, Gregory, and Pancratius—to be entrusted to your servants, the bearers of this letter, so that they may be delivered to Your Excellency.

¹⁶ To your consort, our spiritual daughter, we have also sent, through these same bearers, a cross with a gold key attached to it, made from the most holy chains of the blessed Apostles Peter and Paul. For upon hearing of her pious zeal, the entire Apostolic See rejoices with us, even as her righteous deeds rise before God like a sweet fragrance and bloom in His sight.

¹⁷ Therefore, we earnestly desire that Your Highness hasten, as we have urged, to dedicate your entire island to Christ our God. For without doubt, you have as your protector the Redeemer of humanity, our Lord Jesus Christ, who will bless you in all things so that you may gather a new people for Christ, firmly establishing the Catholic and Apostolic faith there.

¹⁸ For it is written: ‘Seek first the kingdom of God and His righteousness, and all these things shall be added unto you’. Indeed, Your Highness seeks, and you shall receive, and all your islands shall be brought under your rule, just as we desire.

¹⁹ With fatherly affection, we greet Your Excellency and continually pray to the Divine Goodness, asking that He graciously assist you and your household in every good work, so that you may reign with Christ in the life to come. May Heavenly Grace keep Your Excellency safe and in His care.”

²⁰ In the next book, we will have a more fitting opportunity to reveal who was chosen and consecrated in Wighard’s place.

Chapter 30: 665 A.D. #

¹ At the same time, Kings Sighere and Sebbi, though under the overlordship of Wulfhere, King of the Mercians, ruled the province of the East Saxons after Suidhelm, whom we mentioned earlier. When that province was afflicted by the devastating plague previously described, Sighere, along with his followers, abandoned the Christian faith and turned to apostasy.

² The king himself, along with many among the nobility and common people, clung to this present life without seeking or even believing in another. In their fear, they began to restore the long-abandoned pagan temples and worship idols, hoping to find protection from the plague.

³ However, Sebbi, his co-ruler and partner in the kingdom, remained steadfast in the faith he had received, along with all his people. As we will later recount, he remained devout throughout his life and passed away in great peace and blessing.

⁴ King Wulfhere, upon hearing that the faith in the province had been partially corrupted, sent Bishop Jaruman, the successor of Trumhere, to correct this error and restore the people to the true faith. He carried out this mission with great wisdom, as I learned from a priest who accompanied him on the journey and had labored alongside him in preaching the Word. This priest was a devout and righteous man.

⁵ Traveling throughout the land, both near and far, Bishop Jaruman succeeded in bringing back the people and the aforementioned king to the path of righteousness. They renounced their errors, either abandoning or destroying the temples and altars they had built, reopening the churches, and joyfully confessing the Name of Christ, which they had once rejected. They now chose rather to die in the hope of resurrection in Him than to continue living in the abominations of idolatry and unbelief.

⁶ Having completed their mission, the priests and teachers returned home rejoicing.