The Bishops of Lindisfarne, Hexham, Chester-le-Street. and Durham CUTHBERT OF DURHAM The Bishops of Lindisfarne, Hexham, Chester-le-Street, and Durham A.D. 635 1020 Being an Introduction to the Ecclesiastical History of Northumbria GEORGE MILES Vicar of S. Augustine's, Newcastle-on-Tync LONDON WELLS GARDNER, DARTON & CO. 3 PATERNOSTER BUILDINGS All rights reserved THIS VOLUME IS, BY PERMISSION, RESPECTFULLY INSCRIBED TO MY RIGHT REVEREND FATHER IN GOD, EDGAR, BY DIVINE PROVIDENCE LORD BISHOP OF NEWCASTLE, SUCCESSOR OF A LONG LINE OF SAINTED BISHOPS WHO HAVE GUIDED THE NORTHERN CHURCH IN UNBROKEN CONTINUITY FROM THE DAYS OF SAINT AIDAN, FIRST BISHOP OF LINDISFARNK. 2072352 PEEFACE I BEGAN this work with the object of making a con- tinuous History of the Northern Church, more especially the sees of Lindisfarne, Hexham, Chester-le-Street, and Durham. In the course of my labours I found that it might be wearisome to the reader to burden the "text" with matter which in my opinion was more suitable for footnotes. Lord Macaulay, I am aware, held a different opinion, and considered it a weakness for a writer to have recourse to notes. I should have had a much lighter task if I had considered his method the better. The appendix, consisting of brief notices of the Popes of Rome, the Bishops and Archbishops of York, and the Archbishops of Canterbury, may be found useful for reference. I have endeavoured to cite authorities, and though the number is legion I am perhaps unconsciously indebted to many others. viii PREFACE The particular form in which this work is written Biographical as far as possible has its advantages and disadvantages. "The history of the Church," sainted Bishop Wordsworth of Lincoln wrote, " is represented in certain respects by the history of her great men." Carlyle considered Biography to be the most universally pleasant and profitable of all reading. The notices of some of the episcopates in this volume are meagre. Fire, sword, pillage, and the destruction of valuable libraries and records by the " black heathen " and other invaders are the cause of this defect. If records of those terrible years had been written and preserved not only would it be found that Northumbria had furnished a goodly number of souls for the fair fellowship of martyrs, but that her history was as thrilling and exciting as that of any part of Christendom. The Marty rologies or Menologies shew the mind of the Church as regards the form of historic records. I issue my book with many misgivings, but I trust that it will lead to an increased study of Northumbrian Church History. G. MILES. S. Avigustine's Vicarage, Newcastle-on- Tyne, CONTENTS THE BISHOPS OF LIXDISFARNE INTRODUCTION PAflE Lindisfarne and Bamburgh Early missionaries^ The episcopate during the Roman occupation The first Christian Emperor and the British Church The English conquest Edwin and Paulinus Oswald The monasteries and culture Relics "Mythic period" of the Northumbrian Church The fruits of miracles and legends 1 AIDAN, 634 OR 635 Aidan enters lona Oswald Battle of Heavenfield Gorman Aidan consecrated bishop and sent into Bernicia The Island tind Monastery of Lindisfarne Aidan's school Aidan the Apostle of England Work at Lindisfarne Church and State Aidan's love of solitude At court His work and mode of life The teaching of the Irish clergy Bede's portrait of the converted Berniciaiis Oswald's good works " Fair-hand "- Aidan founds other religious houses Irish missionary zeal Oswald visits the King of Wessex Oswald slain at Maserfield Oswald's remains Miracles OswyPenda besieges Bam- burgh Oswin murdered Death of Aidan, 651 Cuthbert's vision of Aidan's soul Burial of Aidan The ruins of Lindisfarne 13 FIN AN, 651 OR 652 A Celtic monk of "fierce" temperament Columba regarded as an intruder The Paschal question Cummian's Epistle to Seghine Ronan Finan rebuilds the church at Lindisfarne Conservatism of the Celtic monks Celtic monastic buildings x CONTENTS PACK Zeal and enthusiasm The greatness of Ireland Appeals from continental Churches to Columban customs, not to Roman Conversion of Peada Mercia The missionary char- acter of the Northumbrian Court Sigebert baptised Death of Finan, 661 37 COLMAN, 661 The Paschal question Conference at Whitby Hilda Women in councils Hilda's double monastery Bede's account of the Conference Celtic hei*o-worship Retirement of Colman Cummian's letter, 634 Colman at Innisboffin Founds Mayo His death, 676 46 TUDA, 664 Tuda a Southern Scot A compromise The yellow plague- Apostasy of the plague-stricken Charms Death of Tuda See of Lindisfarne temporarily abandoned 66 WILFRID, 665 (CONSECRATED BISHOP OF THE NORTHUMBRIANS WITH HIS SEDES AT YORK) Birth At Lindisfarne Lyons Rome Returns to Northumbria Ripon Ordained priest Synod of Whitby Consecrated bishop in France Chad (Ceadda) consecrated Wilfrid retires Archbishop Theodore "the Plxilosopher " Chad retires Progress and improvement in Northumbria Wilfrid restores the church at York, and Ripon Hexham Death of King Oswy Egfrid and Etheldreda The gathering storm Rupture Wilfrid's appeal to Rome Journey thither Neustria and Austrasia Offered the see of Strasburg Pope Agatho Northumbria The King's contempt for the papal decree Ermenburga Wilfrid imprisoned Intercession of Ebba Wilfrid liberated A wanderer Welcomed in Sussex Builds monastery at Selsea Benedict II. confirms Agatho's decision Theodore's attempts at reconciliation Wilfrid again in Northumbria Hexham More difficulties Goes into Mercia Council of Swine's Path Archbishop Berthwald Wilfrid in Friesland In Rome Pope John VI. Wilfrid's sickness at Meaux The Archangel Michael Wilfrid at Bardney, and Ripon Death of Aldfrid His character Adamnan's gift of "The Holy Places " Eadulf Osred Synod near Knaresborough A Compromise Death of Wilfrid His remains Miracles . 70 CONTENTS xi EATA, 678 PAGE Pupil of S. Aidan Abbot of Melrose, and Prior of Lindisfarne Character Synod of Twyford-on-Alne, A.D. 681 Further division of Wilfrid's diocese Egfrid's death Tumbert, Bishop of Hexham, deposed, and Cuthbert consecrated in his place Eata and Cuthbert exchange sees Eata at Hexham Eata's death, 686 Attempt to carry off his relics 101 CUTHBERT, 685 Birth and occupation Aidan 's soul The aureole Cuthbert enters Melrose Removes to Hipon Returns to Melrose Pestilence Death of Prior Boisil Cuthbert elected prior Charms A preacher Takes charge of Lindisfarne His patience with the discontented brethren Retires to an islet At Coquet Island Chosen Bishop Consecrated at York, 685 His ascetic tendencies Preaching tours Fame His last sickness Last instructions Death, 687 Death of Here- bert Cuthbert's character Reputed miracles during his life Miracles after death " Appearances "His dislike for the society of women Women forbidden to enter his churches Fascination of Hagiology Danes at Lindisfarne Flight of the monks with S. Cuthbert's bodySeven years' wander- ingsCoffin opened, body found "incorrupt" Flight from Durham Return Translation of relics Incorruptibility questioned Suppression of Durham Abbey- Desecration Grave opened in 1827 Dr. Raine's account of the proceedings S. Cuthbert's cross, ring, etc. Roman Catholic fictions Is incorruptibility a proof of holiness ? No miracles now per- formed at his grave 105 EADBERT, 688 A monk of .Lindisfarne S. Cuthbert's grave opened Alter- ations to the church Eadbert's love of solitude Death- Miracles BENEDICT BISCOP At the Northumbrian court- Visits Rome and Lerins Becomes a monk Theodore's com- panion Wearmouth monastery Pictures John the arch- chanter Easterwin and Sigfrid Jarrow Death of Benedict, 690 His work 150 EADFRID, 698 A disciple of S. Cuthbert Fame cell Lindisfarne Gospels- Description Bilfrid the Anchorite Northumbrian court xii CONTENTS PAGE dresses and furniture Monkwearmouth Reverence for the Gospels Wilfrid's Evangelaria Lindisfarne Gospels, now in the British Museum Aldred's Saxon gloss The monastic scribe Ceolf ridHis departure for Rome Death at Lan- gres Pandect "Codex Amiatinus'" 163 ETHELWOLD, (?) 724 Ethelwold Abbot of Melrose Dryhthelm Dante Ethelwold made Bishop of Lindisfarne King Ceolwulf abdicates and enters Lindisfarne Beer and wine Archbishopric of York BEDE His life and works Wearmouth Jarrow Ordina- tion Literary labours Fictions as to his travels Death Translation of his relics His shrine at Durham Encomia . 174 CYNEWULF, 740 Meagre details of his episcopate King Eadbert Quarrel between Bishop and King King abdicates Oswulf Ethel- wold Moll Alcred-Lullus Ethelred Exiled Alfwold Cynewulf resigns 197 HIGBALD, 780 Apostasy and anarchy The Northmen at Whitby Synod at Finchale Papal " legates "Murder of Alfwold Osred Ethelred I. Sack of Lindisfarne by the Northmen Jarrow and Wearmouth Higbald Death, 803 The synod of Pincanhalth 202 EGBERT, 803 Consecration Unsettled state of the kingdom King Erdulf exiled Alfwold Eardwulf Enred Court of Charles the Great His influence in England Angus Mac Fergus Ex- tinction of the sees of Hexham and Whitherne Death of Egbert, 821 ALCUIN At York Famous library Visits Rome Ordained deacon Rome Charles Pavia Rome for Pall Resides at court Visits Northumbria, 790 Returns to the Continent, 792 " Abbot " of S. Martin's, etc. Death His work and influence His colleague Theodulf .... 208 HEATHORED, 821 Heathored at Whitherne Egbert Subjection of Northumbria toWessex . . 220 CONTENTS xiii EGRED, 830 OR 831 PAGE Egred A church-builder A military and militant bishop The "man of the hour" His liberality 222 EANBERT, 845 OR 846 An eight years' episcopate No details Ethelred II. murdered . 226 EARDULF, 854 The last Bishop of Lindisfarne Fear of the Northmen Their previous enormities at Lindisfarne, lona, and elsewhere The fusion of petty states in Northmannaland a cause of the in- vasion of England The invasion of 867 Halfdane's fleet enters the Tyne, 875 Flight of the monks of Lindisfarne with " The Treasure " Their wanderings Norham and Mel- rose untouched by the Northmen Barbarities at Coldingham The Scots harass Northumbria Guthred the Dane Foun- dation of the Palatinate of Durham The monks settle at Chester-le-Street Death of Eardulf, 900 226 THE BISHOPS OF CHESTEK-LE-STREET EARDULF, 883 235 CUTHEAUD, 900 Desolation of country A "peaceful" episcopate Reign of Guthred Growth of Church property Donations by Tilred and Berrard Apostasy of Guthred's sons Their depreda- tionsBattle at Corbridge Death of Cutheard, 915 ... 235 TILRED, 915 Consecrated, 915 Battle of " Tineinoor "Reginald the Dane surprises York Edward the Elder Submission of the northern petty kings Sihtric, the Danish King of Northumbria Athelstan 238 WIGRED, 928 Athelstan in the North His offerings at S. Cuthbert's shrine- Routs confederacy of petty kings at Brunanburgh .... 241 xiv CONTENTS UGHTRED, 944 PAOK No records of his episcopate Sufferings of the people Rebellion Edmund recovers Northumbria Reginald baptised Edred Eric Bloodaxe 243 SEXHELME, 947 His inordinate greed The treasures buried Unearthed in Egelric's episcopate 245 ALDRED, 947 Aldred the Bishop Aldred the Scribe Rebellion against Edred Archbishop Wulstan Eric Bloodaxe slain The earldom of Northumberland 246 ELFSIG, 968 The partition of Northumbria Invasion by Kenneth King Edward's policy Waltheof 249 ALDHUN, 990 Threatened invasion Flight of the monks Ripon Wrdelau Eadmer's vision Durham Dedication of the third church erected by Aldhun Durham fortified Earl Uhtred " Divorce "Invasion by Malcolm Uhtred's success Reverse Death Ed wulf Cudel The battle of Carham Death of Aldhun, 1021 251 THE BISHOPS OF HEXHAM EATA, 678 259 TUMBERT, 681 At Lindisfarne Hexham a place of importance Deposed by Theodore Winf rid of Mercia Boniface 259 CUTHBERT, 684 262 EATA, 685 262 CONTENTS xv JOHN, 687 PAGE Theodore's protege" At Whitby Hexham and Eaglescliff Bishop of York Beverley Death, 721 His relics .... 263 WILFRID, 705 266 ACCA, 710 A Northumbrian Wilfrid's friend and companion Rome Meaux Succeeds Wilfrid at Hexham Forms a library Bede and Acca Exiled S. Andrews Death, 740 Acca's "tomb- stones "His grave opened Relics and miracles 266 FRITHBERT, 734 Consecrated by Egbert Cynewulf Death, 766 Translation of Frithbert's relics 271 ALCHMUND, 767 His consecration No particulars of his life -272 TILBERT, 781 Consecrated at Wolf's well Legatine Council Elf wold the Just slain His tomb Death of Tilbert, 789 . - 273 ETHELBERT, 789 Consecrated Bishop of Whitherne Friend of Alcuin Translated to Hexham Death, 797 274 EADRED, 797 Consecrated by Eanbald II. Died, 800 274 E AN BERT, 800 27r> TIDFERT, 814 Extinction of the see The screen at Hexham "The bishops ' disinterred ' by painting " 275 THE BISHOPS OF LINDISFARNE INTRODUCTION Lindisfarne and Bamburgh Early missionaries The episcopate during the Roman occupation The first Christian Emperor and the British Church The English conquest Edwin and Paulinus Oswald The monasteries and culture Relics " Mythic period " of the Northumbrian Church The fruits of miracles and legends. LINDISFARNE, including the daughter sees, can justly claim a distinguished position amongst the dioceses of Britain. The civil history and traditions of York and Winchester may surpass those of Lindisfarne, for the former city was the residence of Roman emperors during their sojourn in Britain, and the latter was the residence of a long line of English kings, yet there is a peculiar fascination about the rude and rugged capital of Bernicia, Bamburgh, the stronghold of many Bret- waldas and Northumbrian princes, whilst the ecclesi- astical traditions of the diocese ruled successively from Lindisfarne, Chester-le-Street, and Durham, are richer than any other. In the history of three hundred and eighty-five years covered by this volume (A.D. 635-1020) 2 THE BISHOPS OF LINDISFARNE an attempt will be made to record many great and useful works accomplished by men who regarded Lindisfarne as their alma mater and by the leading Churchmen of the North. The prominent civil affairs of Northumbria will also be briefly noted. Aidan and his monks were not the first evangelists in Northumbria. Others preceded them, but their work was of a temporary character. There were Christians in the Eoman cohorts in Northumbria, but whether they attempted to spread a knowledge of the Faith beyond their own ranks is uncertain. They endeavoured to teach the natives the art of agriculture, and some may, at the same time, have spoken of the Kingdom of Christ. The soldiers were drawn from all parts of the world. There were very few real Komans amongst them, for it was the rule to fight " barbarians " with " barbarian " aid. These " barbarian " soldiers were drawn from districts where the Cross had been planted, and where the blood of Christian martyrs had been shed, so that most likely there would be Christians in their ranks. The Koman occupation of Britain came to an end in A.D. 446 ; a year earlier the garrisons were with- drawn from the North. It is interesting to note that during the Koman occupation, in A.D. 314, three British bishops attended a council at Aries in Gaul. They were bishops of the three civil divisions of Roman Britain Maxima Caesariensis, Britannia Prima, and INTRODUCTION 3 Britannia Secunda. The bishops were attended by Sacerdos (a priest) and Arminius. This proves that in the diocese, first of all ruled from York, there was a properly-organised Church with apostolic orders and of orthodox doctrine. There was frequent communi- cation between York and Corbridge, and as the latter was a place of great importance, being one-third the size of York, it can safely be asserted that the Gospel of Christ was preached on the banks of the Tyne, and that the Sacraments were celebrated there. Some years ago a curious relic was found at Colchester, close to Corbridge. It was a silver basin with a design repeated round the brim which some antiquaries recognised as the sacred monogram of the Labarum, and concluded that it had been used by a Christian priest as a laraljo. Others have pronounced it to be a Roman sacrificing dish. Further, in July 306 Constantius died at York, where, in the presence of his sons, he declared Con- stantine his successor. He was there declared Emperor. Constantine never lost interest in the British Church. He gained his great victory under the walls of Rome in October 312. As the first Christian Emperor he summoned a General Council to deal with the Arian heresy. Although the names of British bishops as being present at the Council cannot be given, they were informed of its decisions, and in a letter to Constantine they signified their agreement. This fact 4 THE BISHOPS OF LINDISFARNE is also of importance in the history of the Northern Church it proves that there was an episcopate in the island, that the clergy were on terms of intimacy with the Emperor, and that the doctrine was in accord with other parts of Christendom. The English conquest and settlement had a most disastrous effect on the Church in Britain. Priests were slain, altars were desecrated, churches were destroyed, and at last, after nearly two hundred years' persecution and a policy of extermination, the Britons with their bishops fled to the West. Thadioc, Bishop of York, held his see until all was lost, and then he also retired before the invaders. When Edwin, King of Bernicia and Deira, sought the hand of Ethelburga, a Kentish princess, arid was refused because he was a heathen, he promised her the free exercise of her religion, also that he would listen to the teaching of the new Faith, and if it commended itself to him to embrace it. Eadbald, King of Kent, consented to the arrange- ment, and Ethelburga became Edwin's second wife. Paulinus was consecrated bishop by Justus, Archbishop of Canterbury, "in order that he might be to Ethel- burga in her northern home what Luidhard had been to her mother in the still heathen Kent " (Dr. Bright). In time Edwin was convinced and baptised. Paulinus in addition to his duties as chaplain undertook mis- sionary work. To this day many places where he INTRODUCTION 5 baptised converts bear his name. Paulinus laboured for five or six years in Bernicia and Deira, and when Edwin was slain at Hatfield by the heathen king Penda, who did his best to exterminate Church and people, Paulinus with Ethelburga returned by sea to Kent. He left James the Deacon, or the Chantor, to carry on his work as far as possible. Paulinus did not return to the North but became Bishop of Kochester. He did not possess the admirable characteristics of his deacon. His system, too, was faulty. There was no consolidation in his work. After converting and baptising large numbers lie failed to leave behind him capable men to " feed the flock of God." The " Apostleship of Northumbria " has been claimed for him as the labourer who laid the foundation upon which Aidan afterwards built. Paulinus' fitful and spasmodic methods debar him of that honour. James the Deacon confined his labours to the banks of the Swale. A few years after the departure of Paulinus, by Oswald's victory at Heavenfield, Northumbria was again ruled by a Christian king, and from that time there has been an unbroken succession of bishops, priests, and deacons, notwithstanding monarchical changes, savage persecutions, spiritual decay, and civil and ecclesiastical feuds which have convulsed the country from time to time. The establishment of monasteries in Northumbria opens an important era in the civilisation and culture 6 THE BISHOPS OF LINDISFARNE of the North. The monks transformed many of its social customs and raised it to an enviable position in the intellectual world. At the commencement of this period their buildings were of wattles and clay, before its close they boasted of the finest churches this side of the Alps. Not only in their stone buildings have the monks left records of progress, but their illuminated manuscripts, sculptured crosses, metal work, literature poetry and prose, bear witness to their artistic taste, skill, and learning. These monuments of culture are valuable records of the customs of the times, as frequent references in the following pages will prove. The communications between Northumbria and the Continent were undoubtedly advantageous to the Northern Church, after making allowance for Wilfrid's hysterical appeal to the Pope and the introduction of superstitious practices. Even the traffic in relics had a civilising influence, for a knowledge of the lives of the saints, possibly with many exaggerations, and a knowledge of the countries whence they were brought, was spread afar. The Northumbrian Church had its "mythic period." Some of its legends are deliberate forgeries though made with the best and most pious intention. " To deceive into Christianity," says Milman, speaking of Christian legends generally, " was so valuable a service as to hallow deceit itself. But the largest portion was probably the natural birth of that imaginative excite- INTRODUCTION 7 ment which quickens its day dreams and nightly visions into reality. The Christian lived in a super- natural world : the notion of the Divine power, the perpetual interference of the Deity, the agency of the countless invisible beings which hovered over mankind, was so strongly impressed upon the belief that every extraordinary, and almost every ordinary, incident became a miracle, every inward emotion a suggestion either of a good or an evil spirit. A mythic period was thus gradually formed, in which reality melted into fable and invention unconsciously trespassed on the province of history." The multiplication of legends is due to the emulation of monkish biographers, many of whom were not only credulous but also unscrupulous. Their object was the glorification of a diocese or of a particular church. It is almost superfluous to state that some of the miracles were recorded years after they were alleged to have been performed ! The biographers depended, to a great extent, on traditional stories, which passed from lip to lip and grew as they travelled. Traditions were confused and the same miracles are attributed to different men. This is not surprising in an age when almost every itinerant monk had his tale of wonder, and when almost every biographer embellished his work with marvels which had been ascribed to others. Even the miracles recorded in the Old and New Testaments were claimed for patron saints by ardent and unscrupulous writers intent 8 THE BISHOPS OF LINDISFARNE on the glorification of the subjects of their memoirs. In the life of Benedict of Nursia some of his reputed miracles are literally taken from the narrative of Elijah and Elisha. The Scriptures have likewise been ransacked in behalf of North-country saints. Most of the miracles ascribed to S. Cuthbert bear an affinity to anterior or contemporary records. The resemblance between North-country and Irish miracles may be accounted for by the frequent visits of the brethren to each other and to the stories of wandering bishops. The life of S. Moling, who died between 689 and 696, may serve as an illustration. Many of his miracles are like S. Cuthbert's, e. g. his prognostications, visions, and presentiments, his fondness for and subjection of the lower animals, the lost Book of the sacred writings recovered from the sea uninjured, etc. Many "miracles" can be accounted for without any supernatural intervention. Scientific knowledge has completely shattered credulous and fairy-like stories which were regarded with reverence for centuries. Nevertheless they did a great work. They inspired men and women and moved them to become self- denying and generous. Not a few churches owe their origin to myths and many souls owe their conversion to them. The stigmata of S. Francis were for long regarded as the sign of God's especial favour ; they made him a hero, drew men to his Order and made them noble and heroic workers. Most physicians now- INTRODUCTION 9 a-days have seen cases of the same category, and ex- plain the peculiarity on distinctly physical grounds. The " miracles " of S. Cuthbert may be easily explained and "witnessed." Men of no special saintliness have done the same things. S. Cuthbert's geese still allow visitors to Lindisfarne to caress them, and otters are as affectionate in Northumberland to-day as of yore. But Cuthbert's reputed miracles, his incorruptibility, and his undoubted sanctity effected great things in the North. The stately pile of Durham Cathedral, the wealthy endowments of the see, the quondam treasures and magnificent shrines, the impetus to religion, and the heroic examples of self-sacrifice are due to his renown. THE BISHOPS OF LINDISFARNE AIDAN FINAN COLMAN TUDA ... # EAT A ... CUTHBERT EADBERT EADFRID 634 or 635 ETHEL WOLD 651 or 652 CYXEWULF ... 661 HIGBALD ... ... 664 EGBERT HEATHORED ... 678 EGRED ... 685 EANBERT ... ... 688 ... 698 EARDULF ... ... 724 ... 740 ... 780 ... 803 ... 821 830 or 831 845 or 846 ... 854 " A place most holy, abundantly enriched with the prayers of many saints, but now miserably wasted by Pagans. . . . See the church of St. Cuthbert sprinkled with the blood of the Saints of God, spoiled of all its adornments the most venerable place in Britain given up to be the spoil of the heathen." Alcuin's Letters. * The Life of Wilfrid is here inserted in order to preserve the con- tinuity of narrative. AIDAN, 634 OR 635 Aidan enters lona Oswald Battle of Heavenfield Gorman Aidan consecrated bishop and sent into Bernicia The Island and Monas- tery of Lindisfarne Aidan's school Aidan the Apostle of England Work at Lindisfarne Church and State Aidan's love of soli- tudeAt court His work and mode of life The teaching of the Irish clergy Bede's portrait of the converted Bernicians Oswald's good works " Fair-hand " Aidan founds other religious houses- Irish missionary zeal Oswald visits the King of Wessex Oswald slain at Masertield Oswald's remains -Miracles Oswy Penda besieges Bamburgh Oswin murdered Death of Aidan (651) Cuthbert's vision of Aidan's soul Burial of Aidan The ruins of Lindisfarne. S. AIDAN, a man of saintly, zealous, prudent, and heroic life, was the first and greatest Bishop of Lindisfarne. Little is known of his childhood. A glimpse of his youth or early manhood is found in the Life of S. Columba, which refers to Aidan's reception into the community of Hy (lona), the mother of Lindisfarne. On a certain Wednesday, we are told, a young man of comely appearance and gentle manners reached the Island of Saints, after a stormy and perilous voyage, and at once sought the presence of Columba, the chief of that little colony of monks, prostrated himself, 13 14 THE BISHOPS OF LINDISFARNE craved the good man's blessing, and humbly desired to be admitted into the community, and he was duly received. At lona a friendship sprang up between Aid an and Oswald, son of Ethelfrid, the late King of Bernicia and Deira, who had been sent by Donald IV., King of the Picts, to whose court he and his brothers fled after the victory of Redwald, King of the South Saxons to be baptised and brought up in the Christian Faith. Fergna was Abbot of Hy when Oswald arrived, and he placed him under the care of Aidan, who acted as his instructor, not only in faith and morals, but also in secular studies. Aidan soon discovered Oswald's aspir- ations after the recovery of his kingdom his elder brother, Eanfrid the apostate, had been slain by Cad- wallon, and he (Aidan) laboured assiduously to make him a good soldier of Christ, so that if, in God's good providence, he ever attained his hopes and rights he might be serviceable in the propagation of the Faith amongst his subjects. The time came at length. Oswald, grown to man- hood, marched with a small force into Bernicia to meet Cadwallon, the Welsh pagan, who was encamped on the heights overlooking the Tyne in the neighbourhood of Hexham. Oswald had entered Bernicia trusting in the help of God. He received an assurance of this in a dream in which the blessed Columba appeared to him and promised him victory. Oswald on his part made AIDAN 15 a vow that if he gained his father's throne he would do his utmost for the conversion of the people. Before the battle a cross l was erected on the field, and Oswald called upon his followers to bend their knees, and with one voice beseech the Lord Almighty, the Living and the True, to defend them by His mercy from their fierce and proud enemy, for He knew that they had undertaken a just war. After prayer, as the day dawned, they joined battle with their enemies. Cadwallon had an immense force, which he boasted to be irresistible. He was at a disadvantage so far as the ground was concerned, whereas Oswald and his small army had chosen a good position, protected on the north and west by steep, rocky banks, and on the south 1 The Cross of S. Oswald afterwards became famous, and an object of veneration. It was supposed to possess healing virtues. Bede says that to his day the sick steeped little chips off the cross, and drank or sprinkled the water, and so recovered their health. The water in which the chips had been steeped was frequently sent to distant countries for healing purposes (cf. alleged miraculous effects of water in which Acca's bones had been steeped). An illustration of the mode of extending the "influence" of relics, or of multiplying them, is seen in the ancient practice of powdering them with gum, and pouring oil over them, as a means of conveying the mysterious virtues of the relics themselves (c/. Neale's Eastern Church). The blood of S. Thomas k Becket was endlessly diluted and kept in innumerable vials to be distributed to pilgrims ; and thus, as the palm was a sign of a pilgrimage to Jerusalem, and a scallop-shell as the pilgrimage to Compostella, so a leaden vial or bottle suspended from the neck became the mark of a pilgrimage to Canterbury (Dean Stanley's Hist. Memorials of Cant. p. 98). In some cases flowers grown beside an altar where relics were deposited were supposed to work miracles. S. Gregory of Tours says that the flowers taken from trees planted before the altar of S. Eulalia at Menda in Spain were carried to the sick, and wrought miracles. 16 THE BISHOPS OF LINDISFARNE by a barrier left by the Romans. Cadwallon was utterly routed and fled southwards, followed by Oswald's victorious soldiers, who caught him and slew him at Deniseburn (Rowley Burn), a tributary of the Devil's Water. This important battle (635) was called the Battle of Heavenfelth (Heaven's Field), and in later times the field became a place of devotion. S. Oswald's chapel was built upon the spot where the banner-cross had been erected by the King, and the monks of Hexham used to go on the day before the anniversary of Oswald's death, to spend the night in prayer, and to recite the office with many psalms, " pro salute animae ejus." The next day they offered the holy oblation. The monks of Durham kept his memory green by their processions three times a year, in which they carried a figure of the King in silver gilt, and on one side of their conventual seal was a representation of the King's head. To return. Oswald, having gained his kingdom, and driven out or subdued the pagans, remembered his vow and sent to his old home, lona, for missionaries to teach his subjects the Christian Faith. lona cheerfully responded to his appeal, and sent Gorman, 1 who found the people so stubborn, independent, and indifferent, that he lost heart and returned to lona in despair. 1 Gorman's name rests upon the authority of Hector Boethius (lib. ix.). Oswald asked for a bishop, and a bishop was sent. He was prior to Aidan, though his name does not appear as first Bishop of Lindisfarne. AIDAN 17 When Gorman related his failure to the brethren S. Aidan was amongst them, and gently rebuked him : " It seems to me, brother, that you have been harder than was meet with your ignorant hearers, and have not, according to the teaching of the Apostles, offered them first the milk of gentle teaching, till, being gradually nourished by the Divine Word, they had become capable of receiving more perfect instruction, and of fulfilling the higher precepts of God." Aidan's speech decided the future. The brethren knew that he was the best man for the work, and it was quickly agreed that the mission should not be abandoned, but that Aidan should be ordained for the work. 1 Un- 1 It will be frequently noticed that in the early ages, bishops, of whom we now speak as being " consecrated," were frequently spoken of as being "ordained." Aidan was " ordained " and sent to preach (sique ilium ordinantes ad prcedicandum rniserunt). Deacons and priests were also referred to as having been "consecrated." Bede and many other doctors of the Church have used both terms. Aidan was raised to the episcopate before being sent to Lindis- farne, over which he ruled as Abbot-Bishop. In Celtic Churches the monastic bishop was under jurisdiction of the abbot (orclo inusitatas, Bede, iii. 4), who took precedence in matters connected with the monas- tery, but in spiritual matters the bishop was of higher power. Columba himself was never raised to the episcopate though he was head of Hy. Yet he always regarded a bishop of higher spiritual power than himself, and entitled to precedence, e.g. when a strange bishop from the province of Munster, " who from feelings of hu- mility did all in his power to conceal his rank so that no person might know that he was a bishop," was about to celebrate the Divine Mysteries, Columba addressed him : "The blessing of Christ be on thee, brother ; break thou this bread by thyself alone, as it is meet for a bishop to do. For now know we that thou art a bishop ; why then hast thou thus far attempted to disguise thyself that we should not render thee the veneration due to thine office ? " (Adamnan's Life of S. Columba, i. 26). c 18 THE BISHOPS OF LINDISFARNE doubtedly there were many difficulties, yet few missions had better auspices, for the King was ready to help and to further the work by every possible means. A patient, persevering and prudent evangelist, who would not look for immediate results, but be content to sow that others might reap, was needed for the undertaking, and S. Aidan was unquestionably the right man for the work. His discretion, tact, patience, and resolute- ness proved that the choice was a wise one. Gorman's retreat, therefore, proved to be a good thing for the Church. The conduct of the Community of lona with regard to Gorman is a great contrast with that of S. Gregory with respect to Augustine of Canterbury, who lost heart when he heard of the savage manners of the Saxons, and returned to Rome to be released from his enterprise. The Blessed Gregory was not the man to accept excuses or to send substitutes, for being of noble and heroic spirit himself, he desired his disciples and followers to be the same. Through his firmness the Roman mission to Kent was not abandoned. Still, amongst many who have turned back from arduous duties and perils may be found the names of great and earnest men. S. Mark the Evangelist left S. Paul at Perga in Pamphilia and returned to Jerusalem ; Theonus, the last British Bishop (erroneously called Archbishop) of London, lost heart and fled ; Mellitus also fled from London, and Justus from Rochester, AID AN 19 believing that it was better to return to their own country, where they could serve God in peace and quietness, rather than remain amongst apostate bar- barians ; S. Palladius conducted an apparently un- successful mission to Ireland, was unable to remain in the country, and died on his way back to Rome ; S. Willebrord quitted Heligoland in despair; S. Milles, Bishop of Susa, found the people of the city so in- corrigible, and his presence the cause of so much dissension that he left and denounced Divine vengeance upon it ; the holy Wigbert left Friesland after working there two years without any prospect of success ; Friedrich, a Saxon prelate, after five years' opposition by the Scalds (pagan minstrels) gave up his work in Iceland in despair ; and the great Francis Xavier, thinking it impossible to make converts in India, left the country in disgust. Time would fail to tell of others. Yet men love to dwell upon the work of those who amid many discouragements have toiled on, like James the Deacon, who remained amongst the Northumbrians after Paulinus had hurried away with the Church treasures and Queen Ethelburga and her children into Kent. To return to S. Aidan. He received a hearty welcome on his arrival in Bernicia from his old friend and pupil, King Oswald. The Bishop began his work in down-right earnest. Close by the King's residence was a small island, which 20 THE BISHOPS OF LINDISFARNE the King gladly assigned to Aidan and his community. The Celtic monks preferred islands over which, if possible, they had exclusive rights, and large enough to provide them with food for themselves, pasturage for their cattle, and were close to the mainland. 1 Monks became deeply attached to their island homes, and memories fondly clustered around those sacred spots where their golden days were spent. The sons of lona, of Lindisfarne, of Lerins, and of a thousand other seagirt " cities " tell the same story. To leave them was a severe trial to many, though they bravely responded to the call of duty and the commands of their superiors to start new missions or to undertake special work in the Church, or in their last hours when taking farewell of the brethren. The apostrophe of S. Caesarius to Lerins typically expresses their feelings and emotions : " happy isle, blessed solitude, in which the majesty of our Redeemer makes every day new conquests and where such victories are won over Satan ! Thrice happy isle, which little as she is produces so numerous an offspring for heaven ! It is she who nourishes all those illustrious monks who are sent into all the provinces as bishops. When they arrive they are children, when they go out they are fathers. She receives them in the condition of recruits, she makes them kings. She teaches all her happy inhabitants to fly towards the sublime heights of Christ upon the wings of humility and charity. That tender and noble mother, that nurse of good men, opened her arms to one love : but while so many 1 Another reason for settling at Lindisfarne has been given, viz. that Aidan and his Celtic monks determined to hold aloof from the Roman missionaries (cf. Hook's Lives Abps. Cant.). This is improbable. AID AN 21 others owe heaven to her teaching, the hardness of my heart has prevented her from accomplishing her task in me" (quoted in Montalembert's Monks of the West}. S. Aidan's first work on taking possession of Lindisfarne would be to build a " city," i. e. a monastery. This " city " would most probably be built after the style of lona, for the Celtic monks were very conservative, and " swore " by Columba and lona. It may not be out of place to give a short description of a Celtic monastery, which represented a village consisting of huts of wicker-work and clay. The abbot's cell was built on an eminence as a mark of respect. Apart from this were the cells of the brethren, and close by the church with its " side-house " or sacristy, the refectory, the library ; then guest chambers, and outside the enclosure, cow-byre, mill, granary and outhouses. The ecclesiastical cities were surrounded by ramparts which served as boundary lines, and also for protection against enemies and wild beasts. In this they followed an old custom of surrounding the home of every chieftain's family with a similar defence (cf. Insula SS. et D. p. 94). Harbour provision was also made for craft. Aidan formed a " school " in his monastery, and received lads to be educated, some of whom he had redeemed from slavery. He was wise and far-seeing in adopting a custom long practised in the Church in different parts of the world. From the days of 22 THE BISHOPS OF LINDISFARNE Constantine great pains had been taken to establish schools in the provinces, especially by bishops like Anschar, who founded the first Christian school on the barbarian shores of Schleswig in order that he might train Danish lads purchased from the savage population, and Gregory the Great, who is recorded to have directed a priest named Candidus, manager of the papal patrimony in Gaul, to buy English lads of seven- teen or eighteen to be educated as missionaries to work amongst their own countrymen. 1 The number of lads in these schools was sometimes restricted to twelve, as at Lindisfarne. It must have been a source of great happiness to the devoted monks to watch the growth and development of spiritual power in their young disciples as it is to watch the opening of some choice bud in the beautiful spring-time. Some of Aidan's scholars became famous in the Church, especially Chad, Cedda, Eata, and Boisil. Heieu received her habit from Aidan. 2 It is customary to speak of S. Aidan as " the True 1 He was afterwards compelled to think of a more expeditious way (c/. Soames' A.-S. Ch. p. 50). 2 HEIEU was the first Northumbrian woman who received the monastic habit, and she received it from S. Aidan's own hands. She is sometimes confounded with S. Hilda. Mr. Boyle in his account of Monkwearmouth says " An entirely apocryphal Life of S. Beya con- founds S. Hilda with S. Heieu, the foundress of Herteu (Hartlepool), and makes her the foundress of a religious house on the north side of the Wear. This is purely mythical." Bede writes "After this she (Hilda) was made abbess in the monastery Heriteu, which monastery had been founded not long before by the religious servant of Christ, Heieu." AIDAN 23 Apostle of England." l If contrasted with 8. Augustine of Canterbury, this may be correct, for the work of the Celtic mission was more enduring, more wide-spreading, than the Roman. But neither S. Augustine nor S. Aidan worked on virgin soil missionaries preceded them, though the records of their work are meagre, and to some extent fabulous : in Northumbria S. Paulinus and the faithful and courageous James the Deacon ; and in Kent the mysterious Luidhard, 2 and wandering Galilean bishops. It was the same in the case of S. Columba others had worked before him in that part of " Scotland," and amongst them S. Niniaii, S. Palla- dius (with his fellow-labourers, S. Ternan and S. Serf), S. Mungo (or Kentigern), and others, many of 1 "The Mission of St. Augustine was comparatively sterile in Eng- land, whether we regaixl extent of space or duration of time. Truth requires us to declare that S. Augustine from Italy ought not to be called the Apostle of England, much less the Apostle of Scotland, but the title ought to be given to S. Columba and his followers from lona. Aidan and Finan were much more the founders of the Church of England than Augustine and Paulinus " (Bp. Chr. Wordsworth, Church Hist. p. 75). 2 Theonus, a British bishop said to have retired into Wales (Hole). The date of his flight is said to be 586. It is probable that this is about the date of Ethelbert's vigorous action northwards, by which he made himself over-lord of his East Saxon neighbours and of London, their most recent conquest, which they appear not to have occupied for some years after its fall. The political and administra- tive changes due to the expansion of the power of Kent may well have made ruined London no longer a possible place of residence, and of work, for a Christian Briton so prominent in position and office as the Bishop of London must always have been. It seems probable that Matthew of Westminster was not far wrong when he wrote that in 586 Theonus took with him the relics of the saints, and such of the ordained clergy as had survived the perils, and retired to Wales (Cliristian Church iit, these Islands, pp. 98, 99). 24 THE BISHOPS OF LINDISFAENE whom fled to Mona and Albania (the Isle of Man and the southern part of Scotland) during the Diocletian persecution ; but Columba and his monks did the greatest work. In like manner S. Patrick is called the Apostle of Ireland although others laboured there long before his birth. S. Aidan's work at Lindisfarne would most probably be moulded on the discipline and practice of the mother- house of lona a round of work, study, and prayer, with frequent journeys to the mainland for the purpose of evangelisation. A pleasing picture is that of S. Aidan in his white tunic, over which was thrown a rough mantle and hood of wool of the natural colour, 1 preaching to the Northumbrians in the presence of the King who acted as interpreter a good picture for an artist " Church and State." The Venerable Bede tells us that " The King listened gladly and humbly to the admonitions of the Bishop in all things, and with great diligence took measures for building up and extending the Church of Christ in his kingdom ; and the fair sight might often be seen of the prelate, who had but an imperfect knowledge of English, preaching in his own tongue, and the King, who in his long exile had perfectly learned the language of the Scots, explaining the heavenly Word to his officers 1 The dress of the Columban monks consisted of a white tunic, over which was worn a rough mantle and hood of wool of the natural colour, and sandals which they took off at meals (Dr. Boyd). The Ven. Bede informs us in his Life of 8. Ckithbert (c. 16) that they wore ordinary clothes (vestimentis communibus) neither splendid nor dirty and that after his example the monks of his monastery continued to wear garments of undyed wool (Cheetham). AIDAN 25 and servants. Thenceforward every day numbers of the Scots began to come into Britain, and to preach the word of faith with great devotion, and, as many as were graced with the priestly function, to minister the grace of baptism in the provinces over which King Oswald mled. Churches were everywhere built, and multitudes gladly flocked to hear the word : endowments were granted by the munificence of the King ; and the children of the English, along with their elders, were instructed by their Scottish teachers in the precepts and observances of monastic discipline." The story of King Oswald and Aidan in this work has a parallel in the life of one of the first of Icelandic Christians, Thorwald Kodransson, 1 who after travelling in Saxony and making friends with the Bishop, Friedrich, was baptised by him ; and whom he persuaded to return to Iceland in order to preach to his people. The Bishop preached in German, and Thorwald turned all his words into Icelandic. Their labours, however, were not very successful, and the Bishop, like Gorman, Aidan's predecessor, returned home dispirited, and Thorwald, after makiDg a pilgrimage to 1 Thorwald the Far-farer, about 981. Iceland is supposed to have been discovered by Irish monks in the ninth century, when their own land was ravaged by the Northmen, and they left Iceland on the same account. Another link between the British and the Icelandic Church is found in S. Thorlak, Bishop, who " fared to England, and was at Lincoln, and there he received much instruction, and benefited both himself and others ; and he gained there much good to share with others in his teaching, since he had hardly been before so well prepared as now." . . . Thorlak devoted himself to widespread learning, and humility, and many good customs which he had seen in his journey amongst many good men, bishops and other learned men and counsel- lors with whom he had come in contact, who from the beginning had supported God's Christianity, and afterwards increased it (pp. 83, 84 Translation of Biskvpa Sdgur). 26 THE BISHOPS OF LINDISFARNE Jerusalem, entered a Russian monastery, where he died. When Aidan had mastered the language, to which he was at first a stranger, he visited the houses and hamlets on the mainland, teaching the people the truths of religion. Some idea of the teaching of the Irish clergy in these early times may be gathered from a sermon of S. Gall, still extant : " He set forth before his hearers the creation of the heavens and the earth, and the expulsion of our first parents from Paradise, adding many exhortations to seek a heavenly inheritance. He recounted the righteousness of Noah, the faith of Abraham, the examples of the patriarchs, and the miracles of Moses, applying them all with a view to the welfare of souls. He drew a compari- son between the fortitude of kings and that of the champions of Christian warfare who, clothed in the armour of Christ, wage an unceasing contest with vice. He showed how the visions of the prophets were applied by them to the correction of morals and the confirming of faith. Passing on to the mysteries of the Old Testament he came to the joyful tidings of the mercy of Christ, his language rising in sublimity as he felt the greatness of his theme. As he then descanted on the miracles of the Gospel and the mysteries of the Passion and Resurrection, his glowing eloquence overcame his hearers ; they burst into tears, and an eager longing for heaven filled their hearts." Although S. Aidan failed not in his duty towards the King and his people he was always ready to serve them he loved retirement and solitude. A frequent guest at court and a staunch friend of the King, yet he knew that retirement was more suitable to progress in the spiritual life. Like S. Columbanus, who had a loving friend in Clotaire, with whom he sometimes AIDAN 27 resided amid the pomp of the Merovingian palace, he loved solitude best. Aidan, after dining at court, would hasten back to study and prayer. In these duties Aidan was most systematic. At times he would separate himself altogether from his brethren and visit Fame island, about two miles from the royal city of Bamburgh, a spot more especially associated with the names of SS. Cuthbert, Felgeld, Bartholomew, Elwin, and other anchorites, for devotional exercises. The proximity of Lindisfarne to Bamburgh, the frequent visits of the brethren to the court and their influence with the King, were important and advantage- ous in Church work generally. The Druids had for long resided at the residences of kings, and exercised great power in national affairs. They "taught the youth astronomy, and much about the nature of things and the immortal gods." Why should not Christian priests supplant them ? and having obtained the favour and support of princes, convert them ? It is remarkable that the recorded " collisions " between Druidism and Christi- anity are very few. The Christians at times displayed great tact in dealing with the Druids, for instead of totally demolishing their " sacred " places they pursued the far more prudent course of taking possession of them. This practice had been recommended by many wise and prudent Churchmen. S. Gregory directed the attention of Augustine of Canterbury to the same principle with respect to the temples of the Roman 28 THE BISHOPS OF LINDISFAENE deities which had been most successful in the city of Rome itself. Another advantage of being connected with the court was the influence to be gained over the people. The Irish monks generally endeavoured to convert the clan or sept through the example of the chief. The conver- sion of Ireland and the growth of monasticism was due in a great measure to the reorganisation of the clan or sept on a religious footing (" Ireland," Story of the Nations, 39-41). The same course seems to have been adopted by pagan missionaries. The Mahometans also tried to convert princes before the people. The Bulgarian Mahometans were the first to send . ambassa- dors to Vladimir with the offer of their Faith (Muravieff, Hist. Russian CJi. p. 11). S. Aidan was " fruitful in good works." His whole life was a sweet oblation to God. His disciples and biographers have loved to dwell upon his loving deeds and wise words. God was glorified in His saint. " It was the highest commendation of his doctrine," says Bede (Eccl. Hist. iii. 5), "with all men, that he taught no otherwise than he and his followers had lived ; for he neither sought nor loved anything of this world, but delighted in distributing immediately among the poor whatsoever was given him by the kings or rich men of the world. He was wont to traverse both town and country on foot, never on horseback unless com- pelled by some urgent necessity ; and wherever in his AIDAN 29 way he saw any, either rich or poor, he invited them, if infidels, to embrace the mystery of the Faith ; or if they were believers to strengthen them in the Faith, and to stir them up by words and actions to alms and good works. His course of life was so different from the slothfulness of our times, that all those who bore him company, whether they were shorn monks or laymen, were employed in meditation, that is, either in reading the Scriptures or learning psalms. This was the daily employment of himself and all that were with him wheresoever they went ; and if it happened, which was but seldom, that he was invited to eat with the King, he went with one or two clerks, and having taken a small repast, made haste to be gone with them, either to read or write. At that time many religious men and women, stirred up by his example, adopted the custom of fasting on Wednesdays and Fridays till the ninth hour throughout the year, except during the fifty days after Easter. He never gave money to the powerful men of the world, but only meat, if he happened to entertain them ; and, on the contrary, whatsoever gifts of money he received from the rich, he either distributed them, as has been said, to the use of the poor, or bestowed them in ransoming such as had been wrong- fully sold for slaves. Moreover he afterwards made many of those he had ransomed his disciples, and after having taught and instructed them, advanced them to the order of priesthood." 30 THE BISHOPS OF LINDISFARNE Bede also gives a portrait of the people after their conversion : " Whenever a clergyman or monk came, he was received by all with joy as a servant of God ; and when any one Avas travelling on his way they would run up to him and bowing down would be glad to be signed by his hand or blessed by his prayer. They gave diligent attention to the words of exhortation which they heard from him, and on Sundays flocked with great eagerness to the churches or monasteries to hear the Word of God. If any priest happened to come into a village, the inhabitants presently gathering together were solicitous to hear from him the Avords of life ; nor did the priests or other ecclesiastics freqiient the villages on any other account than to preach, Adsit the sick, and take care of souls ; and so free Avere they from any degree of the bane of avarice, that ho one Avould receiA'e lands or possessions for building monasteries unless compelled to it by the secular poAver" (Bede, E. H. iii. c. 26). King Oswald caught the spirit of S. Aidan, and his faith was demonstrated in good works. On a certain Easter Day, when a rich repast was set before the King, and which had just been blessed by Aidan, his almoner announced a crowd of beggars from all parts who were asking alms. Oswald immediately commanded them to carry out to the poor the meat that had been set before him, and cut in pieces the silver dish and divide it among them. Aidan seized the King's hand with joy, and exclaimed, " May this hand never grow old ! " Nor did it see corruption, for after being severed from his body by his cruel vanquisher, it was placed in a silver shrine in the church at Bamburgh. This right hand of Oswald was known to the Celts as " Oswald-Fairhand " AID AN 31 (Llanguryn, or Lamngwyn = Whitehand), because it had been specially blessed by Bishop Aidan. There is a similar story told in the Life ofS. Benedict respecting a hermit at Sublacus on the feast of Easter, 427. Nor is it improbable that the practice of the Emperor Constantine the Great as regards Easter Day was known to Oswald and to Aidan. Indeed, as one reads of the planting of Oswald's Cross at Heavenfield, of his vow, and his princely chanties, the thought of Constantine is frequently suggested. There is another link, for the first reputed Christian Emperor was born and saluted as imperator at York (Eboracum), the land over which Oswald then ruled. Celtic zeal generally displayed itself in the building of churches and monasteries as centres of religious teaching and evangelisation. S. Aidan was not a whit behind others. Besides Lindisfarne other houses owe their origin or foundation to S. Aidan and his monks, amongst them being Coldingham, Melrose, Gateshead, and Hartlepool. Whilst Aidan and his community were gaining converts in Bernicia, other men reared on the same holy ground, with the same examples of zeal and holiness, were working in other parts. Ireland was spreading light in many dark places. Her missionaries were to be found not only near " home," but over the seas amongst the Swiss, the Burgundians, the Italians, the Franco- nians, and the Frieslanders. Ireland was one grand 32 THE BISHOPS OF LINDISFARNE seminary, and sent forth hundreds of fervent and zealous men to plant the Cross in heathen lands. A holy emulation existed amongst her sons for this grand work. They were earnest, self-sacrificing, and dreaded not the perils of unknown lands. They penetrated where Caesar's legions had not. Although the pages of history unfold a long roll of these illustrious, self-sacrificing heralds of the Cross, glisten with their noble deeds, and glow with their heroic charity, hundreds of these spiritual heroes have no earthly record, their names will be found in the Book of Life ! To return to King Oswald. During- a visit to the Court of Cynegils, King of "VVessex, for the purpose of asking the hand of his daughter in marriage, he, together with Bishop Birinus, led him to the laver of Regeneration. 1 Oswald reigned only eight years. The old enemy of the Northumbrians, the heathen Penda, an ally of Cadwallon, who had lost territory during Oswald's reign, determined to strike for its recovery, and he was successful. Oswald, the Bretwalda, 2 was overcome and slain at Maserfield, 3 August 5, 642, in the thirty-eighth year of his age. Thus died the wise and sagacious king 1 To Oswald and Cynegils is due the establishment of the see of Rochester. 2 Oswald is called "Imperator" by Adamnan in his Life of 8. Cdiimba. He was not the ruler of Britain, but a " Wide-ruler "= Bretwalda = bryten, broad. 3 Maserfield, probably near Oswestry = Oswald's Tree in Shrop- shire. AIDAN 33 fighting for God and country truly king and martyr. As he had lived a life of prayer and communion with God, so at his death, for then he prayed for his soldiers who fell in battle with him : " God be merciful to the souls of those who are giving up their lives around me." The savage Penda caused the head and arms of Oswald to be cut off and fixed upon stakes. The body and dismembered parts were afterwards recovered and reverently cared for. In S. Peter's Church in Bamburgh they found a temporary resting-place ; subsequently the trunk was removed to Bardney by Oswald's niece, Osthryd ; the head was removed to Lindisfarne, and later it was placed in S. Cuthbert's coffin ; the right hand was stolen from the silver reliquary at Bamburgh and taken to Peterborough ; Colman also carried some into Ireland when he left Lindisfarne. Miracles are said to have been performed on the spot where Oswald fell whilst the stakes and splinters oft* them were reputed to possess virtuous powers. Great indeed must have been Aldan's sorrow when he heard that his friend and benefactor had been slain and his body so outraged. Oswald's brother, Oswy, succeeded to the throne of Bernicia. He had been a refugee amongst the Picts and had also been cared for by the brethren of lona. He was a man of humble and pious manners, and showed every kindness to Aidan and his community. Moreover he was zealous in the propagation of the 34 THE BISHOPS OF LINDISFARNE Faith, though in later days his life was marred by the great crime below mentioned. Penda, who had slain at least five Christian kings, marched into Bernicia against Oswy, and attempted to destroy Batnburgh. Having demolished the wooden buildings in the vicinity of the royal fortress he piled planks, reeds, and such com- bustible material against the gates of the castle and set them on fire. S. Aidan beheld the smoke and flames from Fame, and prayed that Penda's efforts might be futile "Behold, Lord, how great mischief Penda does ! " then the wind changed, and drove back the flames upon those who kindled them, some of whom were hurt and the rest so frightened that they abandoned their attempt, and soon afterwards retired south. In Oswy's reign Bernicia was separated from Deira which was ruled by Oswin, the son of Osric. The two princes lived amiably and peaceably for some time, but disputes arising they prepared for war. As Oswy's army far outnumbered Oswin's he resolved to disband his men and await a more favourable time. With only one attendant (Tondhere) he retired to Ingetlingum (Gill- ing) near Kichmond, and dwelt with the treacherous Hunwald, who betrayed him and his faithful attendant. Both were murdered by Ethel win, Oswy's steward, acting under his master's orders, August 20, 6 5 1. 1 1 Oswy, on the suggestion of his queen, Eanfleda, made a slight atonement for his crime by granting land at Gilling to Trumhere, for a monastery in which prayers were to be offered for the salvation of his victim and himself. AIDAN 35 S. Aidan survived the death of King Oswin 1 only twelve days. The blessed bishop was staying at the King's country house near Bamburgh, and was so suddenly seized with an attack of sickness that a tent had to be hastily stretched against the western wall of the little timber church. With his head leaning upon a log which formed one of the buttresses 2 he fell asleep, August 31, 651. This event was made known to Cuthbert afterwards to be monk of Melrose, and in later times a successor of S. Aidan in a vision, when he was a shepherd on the Lammermuir hills. Whilst others were sleeping Cuthbert was watching and praying. He beheld a bright light, 1 The body of Oswin is said to have been interred at Tynemouth soon after the murder, which statement Dr. Eaine considers to be a mistake on the part of a monk of S. Albans, who inserted Oswin for Osred, King of Northumbria, buried there in 792. Oswin is supposed to have appeared to a monk named Edmund, and commanded him to inform Bishop Egelwin that his body should be translated to a befit- ting shrine, which was done in 1065, through the influence of the Lady Judith, wife of Tosti, Earl of Northumberland. Ten years later the body, as well as the church of S. Mary, Tynemouth, in which it was interred, were given by Earl Waltheof to Jarrow and Durham. . . . The body must have been returned to Tynemouth, for the commis- sioners of Henry VIII. found there a feretory containing his body and vestments (Gibson). John of Tynemouth records many miracles wrought at Oswin 's shrine. The body, like Cuthbert's, may have been removed at different times to places of safety during troublous days. The church of S. Mary was destroyed by the Danes in the reign of Ecgfrid, and restored by him. In 792 Osrig (= Osred) was buried there. In 865 and in 870 it was again pillaged and destroyed (Tomlin- smi). At Collingham, in Yorkshire, there is a mutilated runic cross (about A.D. 651) to Oswin, King of Deira, which now reads only " After (to) Onswini, King " (Dr. Babington). 2 This buttress is said to have twice withstood fire when the church was burned to the ground, and to have possessed miraculous properties for curing diseases. 36 THE BISHOPS OF LINDISFAKNE and a company of angels bearing a spirit of surpassing brightness. He awoke his companions, and told them what he had seen. Next morning it was found that the beloved Aidan had passed from the scene of his arduous labours into the paradise of God there to learn more of His Love, to increase in holiness, to intercede for the Church on earth, and especially for the mission at Lindisfarne. The body of S. Aidan was temporarily buried in the cemetery at Lindisfarne, but was afterwards translated to the new church of S. Peter at Bamburgh. Dr. Johnson, when beholding the ruins of lona, the mother of Lindisfarne, and probably thinking of the last words of the Founder (S. Columba), to the effect that lona would be held in honour far and near, exclaimed : " Illustrious island, which was once the luminary of the Caledonian regions, when savage clans and roving barbarians derived the benefits of knowledge and the blessings of religion. . . . That man is little to be envied whose patriotism would not gain force on the plains of Marathon, or whose piety would not grow warmer amid the ruins of lona ! " May not these words be repeated when gazing upon the ruins of Lindisfarne ? Oh to God that someone would come forward and rebuild them, that once again they may send forth labourers, filled with the holy enthusiasm of S. Aidan, into the wide mission field ! FINAN, 651 OR 652 A Celtic monk of " fierce : ' temperament Columba regarded as an intruder The Paschal question Cummian's Epistle to Scghine Ronan Finan rebuilds the church at Lindisfarne Conservatism of the Celtic monks Celtic monastic buildings Zeal and en- thusiasm The greatness of Ireland Appeals from continental Churches to Columban customs, not to lloman Conversion of Peada Mercia The missionary character of the Northumbrian Court Sigebert baptised Death of Finan 661. As lona had supplied S. Aidan with recruits for his work in Bernicia so also she sent a successor to that bishop of glorious and blessed memory in the person of Finan. Finan's temperament differed from Aldan's. The Venerable Bede draws a comparison between the two in favour of the latter. Finan is described as resolute, "fierce," and unyielding. He is not to be despised on that account the founder of lona had the same reputation, and he probably infused his own spirit into many of his disciples. Columba was masterful, would have his own way, and spared none who attempted to thwart him. 1 This masterful spirit was displayed 1 Though Adamnan implies that he had a dove-like character, and Notker writing of S. Comgall says that he was in an extraordinary manner the heir of the virtues and merits of S. Columba. 37 38 THE BISHOPS OF LINDISFARNE immediately on his arrival at lona, though he had before that made his own country so hot for him that a Synod of Saints set upon him penance of perpetual exile and the "task" of winning as many souls from paganism as had perished in battle in Connaught in 561, for which he was said to be responsible. At lona he found two bishops who were willing to receive him, but he was unwilling to acknowledge the validity of their orders, whereupon they left the island to Columba and his disciples. This same haughty and masterful spirit was displayed by S. Augustine of Canterbury when he found British bishops in the country he was sent to evangelise. With such memories of Columba, it is not surprising that Finan should have partaken of his intolerant spirit, which was especially marked in the case of Ronan, who had travelled in Italy and Gaul, and had returned with new opinions respecting Church government, services, and the computation of Easter. During Finan's episcopate the Paschal question came to the front. It was not new, for it was in dispute when Columbanus went to Gaul in 590, and the abbots of lona had been previously approached on the question of Roman usages, etc., which they vehemently rejected. A celebrated epistle on this question was addressed by Cummian to Seghine 1 in 634 ; and again, during the 1 CUMMIAN, probably educated at Durrow, a Columban monastery, "verted" from the rigid Scotic customs and discipline to the Roman FINAN 39 vacancy of the see of lona in 640, the Roman clergy addressed a letter to the Irish bishops on this subject, and also warning them against the Pelagian heresy. Finan was probably at lona when these overtures and suggestions were made and haughtily rejected. He undoubtedly carried the same prejudice to Lindisfarne and the same firm belief that the line of sainted bishops, whose holy lives, good works and intercessions had been attested by so many miracles, could not possibly be wrong in a matter of discipline (cf. Insula Sanct. at Doct. p. 333). The difference in discipline must have been known to King Oswald, who had resided at lona, and probably heard the question discussed ; and who had also met Birinus, a native of Southern Italy, when acting sponsor at the baptism of Cynegils. Amongst those who disputed with Finan respecting the observance of Easter was Ronan, himself a Scot, who is supposed by Mabillon to be the " peregrinus ex genere Scottorum" mentioned under the name of Rom anus in a charter reciting the foundations of an side, and became an advocate of those usages, much to the disgust of his brethren, who denounced him as a schismatic and heretic. S. Cummian took the opportunity of addressing a letter of explanation to the Abbot of Hy (lona), Segienus, with regard to his new position as an advocate of the Roman usages which had been adopted in some parts of the south of Ireland. Cummian retired for a whole year to consider the subject, probably to Disert Chuimin. The result of his study is contained in his epistle (a copy of which found its way to S. Gall, where it was preserved). Copious extracts are to be found in King's Primer of the, Church History of Ireland. 40 THE BISHOPS OF LINDISFARNE ecclesiastical establishment at Mazeroles upon the river Vienne, in Picardy, of which he and his "peregrini" were the first occupants, and won many converts to the Roman side, and induced many "to make strict inquiry after the truth," but his disputation with Finan made him the more inveterate. In the life of Colman this heart-burning question will be dealt with at greater length. Finan was a great worker. Men of his temperament are generally untiring in their labours. All that S. Aidan had commenced Finan zealously continued. Moreover he rebuilt the church of Lindisfarue " after the manner of Scotland " (Irish), not in stone although there was plenty at hand, but with oak planks thatched with reeds obtained from the Links. On the right side of the altar of this church he placed the body of S. Aidan, his predecessor. This building was afterwards dedicated to S. Peter the Apostle by Archbishop Theodore (Bede, iii. 25). These rigidly conservative Celts most probably built the "city" or monastery of Lindisfarne in the same plan as the "city" of Columcille. I am indebted to the Bishop of Edinburgh's Celtic Church (p. 124) for the description : " The original monastery would seem to have been of wood, or of wattles and clay. If we would picture to ourselves what the monastery at lona looked like in the days of Columba we must fancy at a distance of two or three hundred yards from FINAN 41 the shore a large enclosure, surrounded by a high rampart or embankment (vallum) constructed of earth, or perhaps of a mixture of earth and stone. Within this rampart was a space round which the lodgings of the monks were situated, and somewhat apart from the rest, on a little rising knoll, was the hut (turguriolum) of the abbot. The church, close by, with a little room abutting on it, and, as it would seem, having a door in the outside, and also one opening into the church, like many of our modern vestries, was probably the largest building on the island. There were also a refectory, and one or more guest-chambers, and without the enclosure, a mill, a kiln, a cow-shed, a stable for one or more horses, and a barn." Finan was a characteristic Celt energetic, patriotic, restless, generous in aspiration, warm in affection, impatient of rule and order. These traits are pointed out by the saintly Christopher Wordsworth, Bishop of Lincoln, as the characteristic temperament of the Celtic Churches in Galatia as seen in S. Paul's Epistle. The Church and the world owe a debt to the Celtic Christians which can never be fully known. All their best gifts were devoted to the cause of Christ. They were desperate in their missionary zeal and therefore irresistible. They " flung themselves upon the dogged might of heathenism, and grappled with it in a death struggle. They went out by thousands, they beckoned in their converts by tens of thousands. Irish hospitality 42 THE BISHOPS OF LINDISFARNE extended its hands to half a continent. From Gaul, from Britain, from dozens of other scattered places in the wide dominions of Charlemagne the students came : were kept, as S. Bede tells us, free of cost in the Irish monasteries, and drew their first inspirations in- the Irish schools. 1 Ireland played a really great part in European history. The new religious houses looked for their traditions not to Rome, but to Ireland, and quoted for their guidance the instructions not of Gregory but of Columba" (Greene). During the episcopate of Finan happened the in- teresting conversion of Peada, son of Penda the pagan, who had harassed the Church. Peada was friendly with Alchfrid, son of Oswy, and from him had acquired knowledge of the Christian Faith. Alchfrid had married Peada's sister, Cuuiberga. Peada was a suitor for the hand of Alchfleda, daughter of Oswy, but his suit was rejected as he was unbaptised. Peada was anxious and willing to embrace the Faith, and intimated that although the hand of Alchfleda might be refused him he would still embrace the Faith of Christ. He was afterwards admitted into the Church by the rite of 1 SCHOOLS of IRELAND. Ireland was renowned for learning as well as for sanctity, hence she was called " Insula Sanctorum et Doctorum." Even in the fifth, sixth, and seventh centuries she had many famous homes of learning Armagh, Kildare, Noendrum, Louth, Emly, S. Ibar, Cluainfois, S. Asicus, Arran, Clonard, Clonfert, Moville, Clon- macnoise, Derry, Durrow and Kells. Two Irishmen going into France in 791 were there admired for their incomparable learning, and gave birth to the two first universities in the world, namely those of Paris, and Pavia (Usher, quoted by Butler, iv. 295). FINAN 43 holy baptism by Finau at "the famous royal town called Ad Murum." l Not only was Peada himself baptised, but also his followers. He is one of a long list of kings, princes, and great ones who after travel- ling brought back to their own people teachers, priests, and bishops. Bishop Finan sent four mission-priests into Mercia with Peada, They established the Church in that kingdom, and observed Scottish customs and usages. The names of these four mission-priests have been preserved Cedd, Adda, Betta, and Diuma. Adda was brother of Utta, a renowned priest and abbot of the monastery called "Ad Caput Caprae," Bede's trans- lation of what he imagined "Gateshead" to mean, the Saxon for " gate" (road) and " goat " being pronounced exactly alike (Boyle). Diuma was afterwards ordained as Bishop of the Mid-English and Mercia by Finan. 1 AD MUKUM. Supposed to be (1) Pandon in Newcastle or (2) Walbottle an important place in those clays. Pandon was the abode of Saxon royalty, and it is probable that baptisms of such importance as those of Peada and Sigbert should there take place. Moreover, the Venerable Bede describes Ad Murum as being twelve miles from the mouth of the Tyne, which, measured by the course of the river, exactly coincides with the position of Pandon, but is totally irre- concilable with that of any other site to which, on etymological grounds, these events have been referred. The exactness of Bede in other instances in which he defines distance from place to place for- bids us to assume that in this case he speaks with the conventional laxity of Symeon of Durham and other later writers. Neither, if we confine ourselves to etymological evidence alone, is the affinity of the name of any suggested site closer to Ad Murum than that of the acclivity at Pandon, which has been immemorially known as Wall Knoll (Dr. Bruce). 44 THE BISHOPS OF LINDISFAKNE The first three were trained by S. Aidan, the last named came from lona. The Court of Northumbria, in its influential work for Christianity amongst heathen princes, reminds one of the influence exerted by the court of Constantinople over the pagans of the East, and notably the case of Caesarea, the Persian queen, who visited Constantinople in 663, was baptised, and who would not return to her own country unless her husband was also baptised. When he was acquainted with the Queen's resolution, he, together with forty thousand soldiers who accom- panied him to the capital of the East, received that sacrament (Platina's Life of Vitalianus, i.). Sigebert, King of the East Saxons, was also converted and baptised whilst on a visit to the Northumbrian court, where Finan was a constant guest and teacher. Cedd returned with Sigebert to Essex, and, working under more favourable circumstances than Mellitus who had previously laboured amongst the same people, was so successful that Finan consecrated him bishop. Finan died on the last day of August 661. Though a man of fierce temper he was a most successful worker, and, as Archbishop Usher truly says, he and S. Aidan " deserve to be honoured by the English nation with as venerable a remembrance as Austin the Monk and his followers, for by the ministry of Aidan was the kingdom of Northumberland recovered from Paganism, whereunto belonged then, besides the shire of Northumberland and FINAN 45 the lands beyond into Edinburgh Frith, Cumberland also, and Westmoreland, Lancashire, Yorkshire, and the Bishopric of Durham ; and by means of Finan not only the kingdom of the East Saxons, which contained Essex,., Middlesex, and half of Herts, was regained, but also the large kingdom of Mercia was converted first unto Christianity, which comprehended under it Gloucester- shire, Herefordshire, Worcestershire, Warwickshire, Leicestershire, Rutlandshire, Northamptonshire, Lincoln, Huntingdon, Beds, Bucks, Oxford, Stafford, Derby, Salop, Notts, Cheshire, and the other half of Herts. The Scotch (or Irish), who professed no subjection to the Church of Rome, were they that sent preachers for the conversion of these countries, and ordained bishops to govern them viz. Aidan, Finan, and Colman, suc- cessively for the kingdom of Northumberland ; for the East Saxons, Cedde, brother to Cedda, Bishop of York ; for the Middle Angles and Mercians, Diuma." COLMAN, 661 The Paschal question Conference at Whitby Hilda Women in councils Hilda's double monastery Bede's account of the Con- ference Celtic hero-worship Retirement of Colman Cummian's letter (634) Colman at Innisboffin Founds Mayo His death 676. KING OSVVY appointed Colman successor of Finan in 661. Like his predecessor he was a man of hot temper, and an anti-Romanist. The Paschal question 1 came to a crisis in his episcopate. Great inconvenience had been experienced in the observance of Easter through the inter-marriage of princes. Some who had been under Roman teachers kept the Lenten fast, whilst others trained under the Celtic missionaries were celebrating the Paschal feast. This was the case in the King's household. Oswy's wife, Eanfleda, daughter of Edwin, had been brought up in Kent where the Roman custom was observed, whilst the King followed the Celtic. Consequently there was some infelicity and frequent 1 The Irish and British Churches did not celebrate with the Quarto- decimans on the fourteenth day of moon, no matter which day of the week it might happen to be, but always on a Sunday. (See articles on "Easter" and "Paschal Epistles," in Diet. Anti^j. for history of many controversies, and final settlement of this vexed question.) 46 COLMAN 47 domestic jars, which Os wy, as a wise king, desired to have settled one way or the other. To bring about uniformity a conference was held in Whitby (Streanaes- halch) Abbey, to which the leading ecclesiastics in the King's dominions were summoned. Two bishops were present besides Colman, the Bishop of London (Cedd), and the Bishop of Dorchester (Agilbert); the former being on a visit to a monastery he had founded in Northumbria, and the latter being on a visit to Wilfrid and was present at the conference by courtesy. The advocates for the Celtic method were Oswy, Colman, Cedd, Colman's clerks, and Hilda. On the Roman side were the Queen and Prince Aldfrid, Agil- bert, Wilfrid, Tuda, Agatho, Romanus, and James the Deacon. The Abbess Hilda presided. It may seem strange in these days that a woman should have attained such pro- minence, but it was by no means a rare event for women to assist in such deliberations in former times. It is well known that Marcella, a young widow who resided in her palace on Mount Aventine, became the support of ortho- doxy in Rome, and the adviser of Pope Anastasius ; the illustrious Melania brought about a public and solemn reconciliation between Rufinus and Jerome, though it was not lasting ; the sweet, though sometimes arbitrary Margaret of Scotland, in later times, frequently assisted in ecclesiastical councils, and succeeded in convincing the clergy, after prolonged discussion, of the advantage 48 THE BISHOPS OF LINDISFARNE of conforming to the practices of Catholic Christendom ; Elfleda of Whitby, " the comforter and best adviser of the whole province," was useful at Nidd ; and it is not surprising that a woman of wise, prudent, charitable dis- position, and withal favoured with the gift of concilia- tion, should preside over the deliberations of the Celtic and Koman advocates in her double monastery at Whitby. A brief account of Hilda may not be out of place in this chapter. She was the daughter of Hereric, nephew of Edwin, King of the Northumbrians, and was baptised at the age of fourteen by Paulinus at the same time as her great-uncle. Hilda was desirous of embracing the religious life, and at first intended to join her sister Hereswide at Chelles in France, where she spent some months, but her dear friend Bishop Aidan, who is said to have loved her as a daughter, prevailed upon her to return to Northumbria. For a short time she lived on the north bank of the Wear, with several companions in a small nunnery founded by Heieu, who was " the first of all Northumbrian women to receive the monastic habit from Aidan's own hand," and who afterwards retired to a place near Tadcaster (Calcester). Hilda removed to Hartlepool, and some years afterwards left to preside over the double monastery 1 at Whitby. She 1 Double monasteries were peculiar to the Celtic and Anglo-Saxon Church. The best known were at Whitby, Coldingham, Tynemouth, Wimborne, and Kildare. They were ruled by women, and amongst them are to be found eminent names such as SS. Hilda, Ebba, and ( COLMAN -49 was the foundress of Hackness. For her eminence in piety and grace she was called " the Mother," and suc- cessfully trained the inmates of her establishment " in the practice of justice, piety, chastity, and all other virtues, but especially of peacefulness and charity ; so that after the model of the primitive Church, no one there was rich or poor, all persons had all things in common, for nothing appeared to be the property of any individual. So great also was her prudence, that not only all common people in their necessities, but even sometimes kings and princes sought counsel of her and found it." Hilda supplied the Church with many dis- tinguished men, and amongst them Bosa, Hedda, Ostfor, John of Beverley, all of whom became bishops, and the Brigid. There were few houses of this description abroad, and mostly founded by Celtic missionaries. Cogitosus describes Kildare as being very lofty and very large, richly adorned with pictures, hangings, and ornamental doorways. A partition i*an across the breadth of the church near the chancel or sanctuary ; at one of its extremities there was a door which admitted the bishop and his clergy to the sanctuary and to the altar ; at the other extremity, on the opposite side, there was a similar door by which Brigid and her virgins and widows used to enter to enjoy the Banquet of the Body and Blood of Christ. Then a central partition ran down the nave, dividing the men from the women ; the men being on the right, and the women on the left, and each division having its own lateral entr-ance. These partitions did not rise to the roof of the church, but only so high as to serve their purpose. The partition at the sanctuary or chancel was formed of boards of wood, decorated with pictures, and covered with linen hangings, which might, it seems, be drawn aside at the consecration, to give the people in the nave a better view of the Holy Mysteries. The system did not always answer from a moral point of view. The "double-order" of S. Pachomius, monk of the Thebaid, in the fourth century, cannot be compared to the Celtic custom. E 50 THE BISHOPS OF LINDISFARNE poet-monk Csedmon, the father of English song. 1 The sainted Hilda died in November 680, fortified by the 1 The story of his inspiration is told by Bede. At the festive gatherings the harp was pushed round the hall at supper, and each person present was supposed to sing. Csedmon, shy, or ashamed of his shortcomings, used to slip away before his turn came. One night as he lay in his stable some one asked him to sing, " Csedmon, sing me something." " I know nothing to sing." " Nay, but thou must sing something." " What shall I sing then 1 " " Sing the Creation." Then Cwdmon poured forth his sweet song. When he awoke he told his fellows of the gift he had received. Word was taken to the Abbess Hilda of the cowherd's new-born gift. With some of the monks she visited Cjedmon, and all were convinced of his skill ! Csedmon was prevailed upon to become an inmate of Hilda's double monastery, and spent the remaining years in composing sacred poetry. The Para- phrase of Csedmon contained various portions of Holy Scripture Old and New Testament. Some maintain that there were two poets of the same name: the elder composed the lines on the Creation, and that the younger was the author of the Paraphrase. The following is a short extract from the " Paraphrase " part of the Song of Azariah : Then from the firmament was An all -bright angel Sent from above, A man of beauteous form, In his garb of glory ; Who to them came for comfort, And for their lives salvation, With love and with grace ; Who the flame scattered (Holy and heaven-bright) Of the hot fire, Swept it and dashed away, Through his great might, The beams of flame ; So that their bodies were not Injured ought. (Quoted from Dr. Collier's English Literature.) There has been a good deal of discussion respecting Caedmon did he really exist ? Was he an Anglo-Saxon, or a Celt ? What influences bore upon him? Bede must have had some basis of truth which became distorted as it passed from lip to lip. COLMAN 51 Blessed Sacrament of Christ's Body and Blood, and exhorting her nuns to keep Christian peace amongst themselves. Dr. Atkinson (Memorials of Old Whitby, pp. 15 and 16) has threshed out the subject most ably. In commenting on Bede's account of Caedmon, lie remarks that " it is very far indeed from being certain what Csedmon's social condition really was. Whether gebur or oxherd (with his own private pair of oxen and a cow), he was that present, as he not infrequently was, at a yebeorscipe at the house of one like him- self as to class and condition, a homely gathering in a cot in the tun, or hamlet, such as the cots or huts, then called houses, were, and where the liquor provided would doubtless be the beer from which the descriptive term employed takes its derivation. We see him for shame (for sceomd) creeping away when the harp was coming, in its ordered course, near to the seat he occupied, sometimes retiring to his own house or cot, but on this particular night withdrawing to the neat- shippon or oxstalls, of which by special order he happened to be in charge ; and there, at the usual hour, he laid himself down to rest. Then in the morning we see him make his way to report himself, and what had happened, to the proper official, the towns-reeve, namely, part of whose special business it was in ploughing time to see the oxen duly yoked, and the several ploughs duly and punctually at work ; and by this official he is taken as one under authority to one still nearer the head of all authority in the establishment, the ' alder- man,' as he is called, or the steward (as we might call him), by whom he is conducted to the actual head over all under ordinary circum- stances the 'Lord,' but in this particular case, the Abbess, known as the Lady Hild. The ' stable,' the ' horses,' the ' manger,' the 'menial situation,' his habitancy at the monastery, his presence with Other monks at a banquet, his ' master who was the chief man of the village,' all disappear, and instead we have the sober everyday arrangements of the ordinary old English manor or estate." Csedmon's Poem, written about 670, is for us the beginning of English poetry, and the story of its origin ought to be loved by us. Nor should we fail to reverence the place where it began (Stopford A. Brooke, Lit. Prim. p. 12). "Busy as criticism has been, it has not dethroned the humble Whitby herdman from his proud seat among the fore-elders in our national temple of song. It is undeniable that a large number of poems attributed to Csedmon were probably written or recast by other poets, but the fact remains that these assumed the name of Csedmon, just as, 52 THE BISHOPS OF LINDISFARNE In opening the proceedings of the Conference the King stated that " it behoved those who served one God to quote a well-known example, many of the Psalms of David assumed liis name though they were not written by him, because he was the chief singer of Israel, the man whose praises as a psalmist were in every mouth. So far from taking from Csedmon's fame, the fact of the assumption of his name by other poets only adds to it." ..." Caed- mon may be a nom-de-plume ; as has been suggested by Palgrave, it may come from the Hebrew, signifying Oriental, or from the East ; or again, it may be a Celtic name, the root of which, Caed, is found in Catumanus, the Cadfan of modern Welsh, as Mr. Bradley holds ; or it may be pure British, as found in Caedwalla, or Caedbed, perhaps also in Chad ; but Eastern, Welsh, British, or Old English, whatever the name be, of the personality of the man there can be little doubt. We trust the Venerable Bede the historian for that, as we trust him also for the fact of Hilda having been the first abbess upon the hill above the town" (Canon Rawnsley's paper on Ccedmon, 1897). "With the sole exception of Mceso-Gothic, the Anglo-Saxon MSS. are the oldest and best of all those produced by any Teutonic race. And when it is remembered that the Gothic fragments only contain por- tions of a translation of the Bible, our Anglo-Saxon poems remain as the oldest documents in existence as specimens of a native Teutonic literature. Not only are they the oldest, but they are the best. At least three authors are supremely first, two whose names we know, viz. Caedmon and Cynewulf, and one whose name we do not know, viz. the author of Beowulf. All scholars accept the statements of Bede as to the existence of Csedmon and his excellence as an author. More than that, there are the famous nine lines, in the old Northumbrian dialect, which have come down to us in the very form in which Caed- mon composed them. As to the poems usually attributed to him, there is admittedly some doubt. But it is generally believed that these later versions represent what he wrote with more or less fidelity. There are really two such versions, frequently distinguished by the letters A and B. Of these A is a ninth-century poem in Anglo-Saxon or Southern English, which may very well be a fair reproduction of the seventh-century poem by Caedmon originally written in the Northern dialect. The other version, B, written a little later, is certainly only an Anglo-Saxon translation of a poem originally written in the Old Saxon (Westphalian) dialect by the author of another poem known as the Heliand. This was originally only a con- jecture made by Lievers, but it is now a certainty ; for a portion of the Old Saxon original has lately been found in a MS. in the Vaticar.. COLMAN 53 to observe the same rule of life ; and as they all ex- pected the same kingdom in heaven so they ought not to differ in the celebration of the Divine Mysteries : but rather to inquire which was the truest tradition, that But the Old Saxon version may also very well represent something of Csedmon's original, though probably with less exactness. There needs no more to be said. Beyond question, Csedmon, the poet, sang at Whitby, and composed one of the earliest poems ever made in any Teutonic language. Of this poem we actually possess nine lines ; and even these are quite enough to show us that he possessed great capabilities, and understood the poetical art. If any town in Germany could boast so much, its inhabitants would long ago have proclaimed it to all Europe, and .would have taken good care that we should all know it. It is reserved for the English, alone among all races, to make but little effort to honour the great names of old. It is probably because the history of England is so full of records of great and good men that we have become almost indifferent to keeping their memories green. But our very greatness imposes on us great responsibilities, which we shall do well to recognise. I append a few notes. In the form Ccedmon, Cced is pronounced just like the London pronunciation of cad. It rhymes with glad, as glad is pronounced in London and Oxford and Cambridge : not with glad^&s pronounced in Yorkshire. I see no reason for supposing that Cced is Celtic : for mon, i. e. man, is very plain English. The name, slightly varied to Cadmon, appears in a Bucks charter, about A.D. 948, as printed in Birch, Cartularicum Garsoni- cum, vol. ii. p. 39. Hilda is a false spelling, due to the Monkish habit of Latinising all names. Her real English name was Hild, and is the same as the Anglo-Saxon word hild, meaning 'battle.' Bede spells her name correctly. So does the Old English translation of Bede. But all later books (as a rule) add the stupid a, to tell us that the name was feminine ! Why, of course it was ! Similarly, the Old High German (Frankish) name MahthUd is now spelt Matilda ! Maht- hUd means ' might-battle.' Matilda has no sense at all. I wish the spelling Hild could receive recognition " (Professor W. W. Skeat). On the Euthwell cross, inscribed with a poem, are the words " Cfled- mon made me," which may refer to the poem. "The poet Caedmon was singing inspired songs at the time when this cross must have been erected, but we have no information of his having sung sucli a song as this." (See ' further Bishop (Browne) of Bristol's Theodore and Wilfrith, S.P.C.K. p. 248, et seq.) 54 THE BISHOPS OF LINDISFARNE the same might be followed by all." Oswy then called upon Bishop Colman to declare his custom and its origin. 1 Bede gives a full account of the speeches. Colman advocated the Irish customs, and Wilfrid (who by request spoke for Agilbert) the Roman. Colman stated ; " ' The Easter which I keep, I received from my elders, who sent me bishop hither; all our forefathers, men beloved of God, are known to have kept it after the same manner ; and that the same may not seem to any contemptible or worthy to be rejected, it is the same which St. John the Evangelist, the disciple beloved of our Lord, with all the churches over which he presided, is recorded to have observed.' Having said thus much, and more to the like effect, the King commanded Agilbert to show whence his custom of keeping Easter was derived, or on what authority it was grounded. Agilbert answered ' I desire that my disciple, the priest Wilfrid, may speak in my stead; because we both concur with the other followers of the ecclesiastical tradition that are here present, and he can better explain our opinion in the English language than I can by an interpreter.' " Then Wilfrid, being ordered by the King to speak, delivered him- self thus ' The Easter which we observe, we saw celebrated by all at Home, 2 where the blessed apostles Peter and Paul lived, taught, suffered, and were buried ; we saw the same done in France and in Italy, when we travelled through those countries for pilgrimage and prayer. We found the same practised in Africa, Asia, Egypt, Greece, and all the world wherever the Church of Christ is spread 1 Eddius, Wilfrid's biographer, with all his Petrine bias, does not say a word about S. Peter teaching the true Easter at Rome. Wilfrid's argument, according to Eddius, rested entirely on the decision of the Council of Niczea, where the Easter question was not referred to in the Canons of the Council, but was settled in the Decrees (Bp. Browne). 2 See Life of Wilfrid. COLMAN 55 abroad, through several nations and tongues, at one and the same time ; except only these and their accomplices in obstinacy, I mean the Picts and the Britons, who foolishly, in these two remote islands of the world, and only in part even of them, oppose all the rest of the universe.' When he had so said, Colman answered ' It is strange that you will call our labours foolish, wherein we follow this example of so great an apostle, who was thought worthy to lay his head on our Lord's bosom, when all the world knows him to have lived most wisely.' Wilfrid replied ' Far be it from us to charge John with folly, for he literally observed the precepts of the Jewish law, whilst the Church still Judaized in many points, and the apostles were not able at once to cast off all the observances of the law which had been instituted by God. In which way it is necessary that all who come to the faith should forsake the idols which Avere invented by devils, that they might not give scandal to the Jews which were among the Gentiles. For this reason it was, that Paul circumcised Timothy, that he offered sacrifice in the temple, that he shaved his head with Aquila and Priscilla at Corinth; for no other advantage than to avoid giving scandal to the Jews. Hence it was that James said to the same Paul " You see, brother, how many thousands of the Jews have believed : and they are all zealous for the law. And yet, at this time, the Gospel spreading throughout the world, it is needless, nay, it is not lawful, for the faithful either to be circumcised, or to offer up to God sacrifices of flesh." So John, pursuant to the custom of the law, began the celebration of the feast of Easter on the fourteenth day of the first month, in the evening, not regarding whether the same happened on a Saturday, or any other day. But Avhen Peter preached at Rome, being mindful that our Lord arose from the dead, and gave the world the hopes of resurrection on the first clay after the Sabbath, he understood that Easter ought to be observed, so as always to stay till the rising of the moon on the fourteenth day of the first moon, in the evening, according to the custom and precepts of the law, even as John did. And when that came, if the Lord's day, then called the first day after the Sabbath, was the next day, he began that very evening to keep Easter as we all do at this day. But if the Lord's day did not fall the next morning after the 5G THE BISHOPS OF LINDISFAKNE fourteenth moon, but on the sixteenth, or the seventeenth, or any other moon till the twenty -first, he waited for that, and on the Saturday before, in the evening, began to observe the holy solemnity of Easter. Thus it came to pass that Easter Sunday was only 1 kept from the fifteenth moon to the twenty -first. Nor does this evangelical and apostolic tradition abolish the law, but rather fulfil it ; the command being to keep the passover from the four- teenth moon of the first month in the evening, to the twenty- first moon of the same month in the evening ; which observance all the successors of St. John in Asia, since his death, and all the Church throughout the world, have since followed ; and that this is the true Easter, and the only one to be kept by the faithful, was not ndwly decreed by the Council of Nice, but only confirmed afresh, as the Church history informs us. ; " ' Thus it appears, that you, Colman, neither follow the example of John, as you imagine, nor that of Peter, whose traditions you knowingly contradict ; and that you neither agree with the law nor the Gospel in the keeping of your Easter. For John, keeping the Paschal time according to the Mosaic law, had no regard to the first day after the Sabbath. Peter kept Easter Sunday between the fifteenth and the twenty-first moon, which you do not, but keep Easter Sunday from the fourteenth to the twentieth moon ; so that yOu often begin Easter on the thirteenth moon in the evening, whereof neither the law made any mention, nor did our Lord, the Author and Giver of the Gospel, on that day, but on the fourteenth, either eat the old Passover in the evening or deliver the Sacraments of the New Testament to be celebrated by the Church in memory of His Passion. Besides, in your celebration of Easter you utterly exclude the twentieth moon, which the law ordered to be principally observed. Thus, as I said before, you agree neither with John nor Peter, nor with the law, nor the Gospel, in the celebration of the greatest festival.' '"To this Colman rejoined 'Did Anatolius, a holy man and much commended in Church history, act contrary to the law and the Gospel, when he wrote that Easter was to be celebrated from the fourteenth to the twentieth ? Is it to be believed that our most reverend Father Columba and his successors, men beloved by God, COLMAN 57 who kept Easter after the same manner, thought or acted contrary to the Divine writings ? Whereas there were many among them, whose sanctity is testified by heavenly signs and the working of miracles, whose life, customs, and discipline, I never cease to follow, not questioning their being saints in heaven.' '"It is evident,' said Wilfrid, 'that Anatolius was a most holy, learned, and commendable man ; but what have you to do with him, since you do not 6bserve his decrees ? For he, following the rule of truth in his Easter, appointed a revolution of nineteen years, which either you are ignorant of, or if you know it, though it is kept by the whole Church of Christ, yet you despise it. He so com- puted the fourteenth moon in the Easter of our Lord, that according to the custom of the Egyptians he acknowledged it to be the fifteenth moon in the evening ; so in like manner he assigned the twentieth to Easter Sunday, as believing that to be the twenty-first moon, when the sun had set, which rule and distinction of his it appears you are ignorant of, in that you sometimes keep Easter before the full of the moon, that is, on the thirteenth day. Con- cerning your Father Columba and his followers, whose sanctity you say you imitate, and whose rules and precepts you observe, which have been confirmed by signs from heaven, I may answer, that when many, on the day of judgment, shall say to our Lord, " That in His name they prophesied, and cast out devils, and wrought many wonders," our Lord will reply that "He never knew them." But far be it from me that I say so of your fathers, because it is much more just to believe what is good than what is evil of persons whom one does riot know. Wherefore I do not deny those to have been God's servants, and beloved by Him, who with rustic simplicity, but pious intentions, have themselves loved Him. Nor do I think that such keeping of Easter was very prejudicial to them, as long as none came to show them a more perfect rule ; and yet I do believe that they, if any catholic adviser had come among them, would have as readily followed his admonitions as they are known to have kept those commandments of God which they learned and knew. " ' But as for you and your companions, you certainly sin if, having heard the decrees of the Apostolic See, and of the universal Church, and that the same is confirmed by holy writ, you refuse to 58 THE BISHOPS OF LINDISFARNE follow them ; for, though your fathers were holy, do you think that their small number, in a corner of the remotest island, is to be preferred before the universal Church of Christ throughout the world ? And if that Columba of yours (and I may say ours also if he was Christ's servant) was a holy man and powerful in miracles yet could he be preferred before the most blessed prince of apostles, to whom our Lord said " Thou art Peter, and upon this rock will I build my church, and the gates of hell shall not prevail against it, and to thee I will give the keys of the kingdom of heaven " ? ' " When Wilfrid had spoken thus, the King said, ' Is it true, Colman, that these words were spoken to Peter by our Lord ? ' He answered, ' It is true, King ! ' Then says he, ' Can you have any such power given to your Columba ? ' Colman answered, ' None.' Then added the King, ' Do you both agree that these words were principally directed to Peter, and that the keys of heaven were given to him by our Lord ? ' They both answered, * We do.' Then the King concluded, ' And I also say unto you, that he is the door-keeper, whom I will not contradict, but will, as far as I know and am able, in all things obey his decrees, lest, when I come to the gates of the kingdom of heaven, there should be none to open them, he being my adversary who is proved to have the keys.' l The King having said this, all present, both great and small, gave their assent, and renouncing the more imperfect institution, resolved to conform to that which they found to be better " (Bede, E. H. iii. 25). Wilfrid had the best of the argument, and Oswy decided to follow the Roman custom, not because he was convinced that the practice he had hitherto observed was wrong, but through fear of being excluded from heaven by S. Peter to whom were given the keys. Colman was silenced. With pain he had listened to 1 Aldhelm, an ardent Romaniser, had used the same expression in a letter (c/. King's Hist. Ireland, p. 202). COLMAN 59 Wilfrid's contemptuous remarks and references to the Irish fathers and their customs ; and as the King had charged and ordered that the Roman custom 1 of observing Easter should be kept in the future, in his dominions, Colman considered and wisely too that the best course was to resign the see of Lindisfarne and return to lona, where the beloved founder, Columba, and all his customs and usages, 2 including the Celtic tonsure, 3 which had caused no little ridicule, were 1 The Roman use finally prevailed in England. Archbishop Theodore is believed to have arranged everything according to Roman customs, and from that time general uniformity existed. Nothing further of importance occurred respecting Easter until the Gregorian reformation of the calendar, by which time the accumulated errors arising from the one and a half hours' excess of the nineteen-years cycle made the calendar moon about four days later than the real moon (Hort). 2 Customs peculiar to the Celtic Church form of tonsure, con- secration of bishops by a single bishop, no archiepiscopate, single instead of triune immersion in baptism, dedication of churches to the founder instead of to some illustrious saint, the observance of Easter, etc. :i Adopted by monks as a token of renunciation of the pleasures and riches of the world. There were two forms of tonsure, circular and semi-circular, coronal and crescent-shape. The Roman clergy shaved the crown of the head, which represented our Lord's crown of thorns. This tonsure was called S. Peter's. The Celtic tonsure was from ear to ear, and the hair was allowed to grow behind. The Romans derided this as Simon Magus' tonsure. Dr. Dowden thinks the Celtic tonsure showed a fringe of hair in front, but that the top of the head was not shaved beyond a line drawn from ear to ear, so that viewed from behind there was nothing that marked the ecclesi- astic or monk from the ordinary layman (cf. Celtic Church, p. 242-4). The tonsure of S. Paul, which was also used in the West, consisted of shaving the whole head. Archbishop Theodore having received the Eastern tonsure, was obliged to wait four months before proceeding to Britain, in order to allow his hair to grow so that he might receive the Roman (S. Peter's) tonsure. Some people maintain that "the ecclesiastical tonsure was nothing more than polling the head and cutting the hair to a moderate degree. The tonsure of the Western 60 THE BISHOPS OF LINDISFARNE venerated and observed by Churchmen who looked not upon Rome, but upon the East as the source of their Christianity. 1 At this time the Celtic monks on the clergy by no means consisted in shaven crowns : this was expressly forbidden them lest they should resemble the priests of Isis and Serapis who shaved the crowns of their heads (Hook's Did.). In Plutarch's Life of Theseus, founder of Athens, it is stated that he "according to custom offered the first fruits of his (sic) heir (hair) to Apollo. He shaved, however, only the forepart of his head, as Homer tells us the Abantes did ; and this kind of tonsure, on his account, was called Theseis. The Abantes first cut their hair in this manner, not in imitation of the Arabians, as some imagine, nor yet of the Mysians, but because they were a warlike people . . . that they might not give advantage to their enemies by their hair, they took care to cut it off." The Battle of the Tonsure had been fought on the Con- tinent almost wherever Celtic customs were observed. At Bayeux, a Saxon colony had copied the Celtic tonsure from the Bretons before A.D. 590. It was also condemned by a Spanish Council in 633. The old Russians were quite as obstinate over the beard. " Where," asked one of the patriarchs of Moscow, "where will those who shave their chins stand at the Last Day? Among the righteous adorned with beards or among the beardless heretics?" (D. Mackenzie Wallace's Russia, c. xx.). 1 The Church of Ireland was of Eastern origin, as witness the state- ment of S. Colman at this conference. The present Roman Catholic Church in Ireland is of Western origin, and is not the ancient and historic Church of Ireland. The Irish did not acknowledge the supremacy or jurisdiction of Rome until the eleventh century, when a rival episcopate was introduced through the Danish invaders who occupied some of the towns on the coast. Previous to 1074, when the second Bishop of the Danes in Dublin regarded papal jurisdiction, all had been subject to an Irish primate, to whom they had referred in spiritual matters. It was not until 1084 that Rome, in the person of Gregory VII., publicly asserted that her supremacy extended to Ireland, and the first Papal Legate was a certain Gilbert, bishop of the J)anes in Limerick (1106), who was the first to attempt to intro- duce the Roman office into Ireland and to abolish the old service books. The first Irish Council at which a papal legate presided was that of Rathbrasil (1118). The first episcopal appointment in Ireland in which any influence of the Pope, however faint, can be traced, appears to have been one made by Malachy, as legate, in the nomin- ation of a Bishop of Cork (about 1140). The first saints of the " Island COLMAN 61 Continent suffered reverses. About fifty years after the death of Columbanus the Benedictine Rule gained ascendency over the Columban Rule, " owing partly to the principles upon which it was framed and to its meeting human nature half-way, but chiefly to the sanction and patronage of the see of Rome which was not accorded to its rival." Had the Columban Rule become supreme the history of the Roman Papacy would have differed from its present form. 1 The whole of the " Scottish" and about thirty of the Anglican brethren, carrying some of the relics of Aidan, the first Bishop of Lindisfarne, and other treasures, sorrowfully wended their way to lona, leaving North- umbria in the hands of their adversaries. Colman was received with much sympathy at lona, and with evident signs of joy because he had been faithful to the of Saints " who were elevated to the dignity of that name by a papal sanction were Malachy and Laurence (who died in 1148 and 1180 respectively). Theirs* palls bestowed on any prelates of the Irish Church were sent over here in 1151. The first Council in Ireland which gave an order for regulating the Church ritual and discipline uniformly with that of the Church of Rome was the Synod of Cashel, A.D. 1172. The first Irish prelate who received orders of a pope was John Cumin, Archbishop of Dublin, A.D. 1182. The first Primate of Armagh appointed by a pope was Eugene MacGillivider, A.D. 1206. (King's Hist 597-581). 1 Columbanus had met with the same opposition, as regards Easter, on the Continent. He would not give up the Irish mode of comput- ing Easter, the Irish tonsure, or the " Cursus Scotorum," he had received from S. Comgall. In 602 he was arraigned before a synod, and argued that if there was any error it was not his but his father's. He asked for licence " to live in silence, in peace and in charity, as he had lived for twelve years beside the bones of his seventeen departed brethren." 62 THE BISHOPS OF LINDISFARNE traditions of the most holy father Columba. lona some time before had rejected proposals to adopt the Roman discipline when Cummian, the famous Paschal controver- sialist and the most learned Irish scholar of the seventh century, addressed his celebrated letter l on this question to Abbot Seghine. The language of the epistle, which was couched in humble terms, forms a contrast with Wilfrid's haughty manner and speech at the Whitby conference. Cummian failed to obtain the consent of the Abbot of lona, Seghine being too tenacious of the traditions and discipline of his sainted fathers. A letter of earlier date, addressed by Laurence, successor of Augus- tine at Canterbury, Mellitus and Justus, to their "most dear brothers the Lords, Bishops, and Abbots " through- out all Scotia, urging them to conform to " universal " practice, had been treated with silence. Honorius I. had also failed to bring into line the "scanty little number inhabiting the ends of the earth," who persevered in celebrating a different Easter " in opposition to the Paschal computations and synodal decrees of the bishops of the whole world." Columba had successfully impressed his personality upon his disciples. His words and actions were reverently 1 Cummian's Paschal epistle was probably written at the request of the " National " synod held at Magh Lene or Campus Lene, A.D. 630, to consider this question. The clergy in the northern part of the island held out against the new Roman method, whilst those in the southern and midland parts accepted it. Copious extracts of Cummian's epistle will be found in King's Primer Ch. Hist. Ireland, Bk. II. c. iv. etc. COLMAN 63 handed on from monk to monk. An illustration of this form of hero-worship occurs in the life of S. Gall, who was offered a silver cup as a chalice for Holy Communion. He declined the gift, urging that S. Peter had neither silver nor gold and his master, Columba, had used a brazen cup. 1 The same spirit ruled their church architecture to a great extent. Colman and the brethren from Lindisfarne did not remain long at lona, but passed over into Ireland to Innisboffin (the island of the white cow), bare and desolate and lashed by the Atlantic waves. There he was joined by many old friends and pupils, amongst them the four sons of a certain King Cusperius, who had been educated by Colman at Lindisfarne and were affectionately attached to him. One of them, Gerald, became Abbot of Winton, whilst Colman was Bishop of Lindisfarne, and after crossing over to Ireland was made first Abbot of Mayo with the consent of Colman (Augustin Magraidin, quoted in Bp. Healy's Ins. Doct. SS. p. 534). The two nationalities of Colman's community did not long live amicably together in their new home at 1 Gf. Savonarola's expression, "In. the early church chalices were of wood and bishops of gold." In his day the terms were reversed. By a canon of the Council of Rheims (temp. Chas. Gt.), churches were obliged to have chalices of pure metal. Bronze was peculiar to the Irish monks. Some had refused to use silver vessels as Columbanus used bronze, and alleged as a further good reason that Christ was affixed to the Cross with brazen nails. A wooden cup said to have been Columba's is preserved at Bobbio. 64 THE BISHOPS OF LINDISFARNE Innisboffin. The Irish offended the Angles by their laziness. During the seasons when there was great need for manual labour, when harvests had to be gathered, the Irish left the other members of the community to do the work whilst they wandered about seeking alms, which they kept for themselves, returning to the monastery in the winter to share the fruits of the labours of the harvesters. There was "just" cause for protest. One thing seemed inevitable viz. that the two nationalities should part. Colman therefore decided to build a monastery for the Anglican brethren elsewhere, and for that purpose purchased a piece of land from the "Earl," who, con- ditionally that the brethren should pray to the Lord for him, made them an additional grant. This was the beginning of the famous school of Mayo. Colman remained at Innisboffin with the Celtic monks, but always took a fatherly interest in the monastery at Mayo and frequently visited them. In time they became an independent community and elected their own abbot, S. Gerald being the first. Nine years after reaching Innisboffin Colman died (676), revered and respected by all, Celt and Roman alike. Bede, who wrote many years after Colman's death, paid noble testimony to his virtues although he disagreed with his views, and Aengus in his Feilire ] 1 The Feilire, or Festology of the Saints, a poem supposed to have been written by Aengus, a monk who conceived the idea from a vision COLMAN 65 calls him " the praiseworthy Colman of Inis-bo- finde." of angels over the grave of a poor soldier who used to invoke the saints. The date is uncertain. Dr. Stokes asserts that Aengus could not have been the author, whereas Eugene O'Curry, an equally eminent Irish scholar, asserts that he was (Pamphlet R. I. A. 1871 ; Bp. Healey, Insvla Doc. et SS. 410 et seq.). It is the most ancient of the five martyrologies belonging to Ireland, and consists of three parts (1) five quatrains invoking a blessing on the poet and his work ; (2) a preface of 220 quatrains ; and (3) the festology itself in 365 quatrains for every clay in the year (O'Curry, quoted by the late Bp. Forbes). TUDA, 664 Tuda, a Southern Scot A compromise The yellow plague Apostasy of the plague-stricken Charms Deatli of Tuda See of Lindis- farne temporarily abandoned. ON Colman's departure from Lindisfarne the blessed Eata, Abbot of Melrose, was appointed Abbot of Lindis- farne by the King, at Colman's request, and Tuda, who had been educated and consecrated among the southern Scots, i. e. in the south of Ireland, was made Bishop of the Northumbrians. The appointment was a sort of compromise. "His episcopal character came through a native channel, but one that fixed its centre of unity at Kome " (Soames). According to Bede he wore the " proper " ecclesiastical tonsure, and held the catholic computation of Easter. The same spirit of compromise was displayed in the selection of Wighard for the see of Canterbury. The rivalries and jealousies of the Celtic and Eoman schools had caused a good deal of friction, which the kings Oswy and Egbert were anxious to terminate by uniting the two lines of succession, and so they hoped to attain 66 TUDA 67 uniformity of worship. Wighard, a Kentish priest, was sent to Rome for consecration, but was seized with malaria and died there. It was in order to save time, that the Bishop of Rome, after receiving communica- tions from King Oswy and King Egbert, sent Theodore of Tarsus, a member of the Greek Church, to fill the vacant see. 1 During Tuda's episcopate the British Isles, with the exception of the Highlands of Scotland, were ravaged by the terrible yellow plague -pestilentice lues (Bede), or Flava scabies (Annals of the Four Masters) which amongst other good and religious men carried off Bishop Tuda. This dreadful visitation severely tried the faith of the new converts, many of whom had recourse to heathen charms. The same conduct of converts had been experienced in other parts of Christendom, much to the disappointment of the Christian leaders. S. Augustine of Hippo, S. Chrysostom, S. Gregory of Tours, S. Isidore of Seville, and S. Boniface sadly bewailed this instability of faith. Early Christian 1 By the way, the succession of the Church of England can be traced through Englisli, Roman, and Irish channels. The Roman see itself cannot claim such a genuine history, as its succession has been long broken, and is exactly the "single diocese in Christendom whose succession, from the very first, is a maze of doubt, confusion, and irregularity, and where such proof (i. e. of lawful possession of office without any legal flaw or break in its transmission to the Pope) is consequently unproducible " (c/. Dr. Littledale's Reasons). The Bishops of the Anglican Communion derive their spiritual descent through Archbishop Laud, and derive through him the three succes- sions English, Irish and Italian (see Note A. in Denny's Anglican Orders and Jurisdiction, S.P.C.K.). 68 THE BISHOPS OF LINDISFARNE writers speak of the "abominations of the Gentiles," deeds of witchcraft, incantations, suballigaturse, etc., which had the merit of martyrdom. "Thou hast fallen," wrote the glorious Augustine, "thou hast fallen into a sore disease, and there are present many who would force thee to relieve the malady, some by incantations, others by ligaturae 1 (TrepiajafAara), some by other means. Through the fear of God thou hast borne up nobly and with constancy, and wouldst choose to suffer anything rather than endure to commit any act of idolatry. This wins the crown of martyrdom" (Horn. iii. 5). It is curious to note that such heathen customs were superseded by others but little removed in character. Christians, instead of bearing the insignia of heathen magic, carried about with them relics supposed to possess virtue. Although the ligaturae of bones or herbs applied to any mortal thing, man or beast, were forbidden by canons and denounced 2 as " snares and deceits of the old enemy," relics or girdles, and handkerchiefs which had been placed on relics, were carried about the body and used as charms. Amongst the offenders were many eminent personages. a During the yellow plague, many people fled from 1 Ligaturse, ligamenta, ligamina, alligaturse, or suballigaturse were amulets or phylacteries bound (ligatae) or attached to any part of the body of man or beast, in the hope of averting or driving away evil (Scudamore). 2 Of. Council of Tours, 813. 3 e. g. Cuthbert, Germanus of Auxerre, Avidius, Willehad of Bremen, Gall, and a host of North-country Churchpeople. TUDA 69 the mainland to the small islands, believing that the contagion could not extend beyond nine waves from the land, as the sea acted as a disinfectant. Amongst the distinguished sufferers in the North were Boisil, Cuthbert, Ethelhun, Egbert the priest, and the brethren of Jarrow. Boisil died from it when he had just finished reading the Gospel of S. John with Cuthbert, in whose behalf the community devoted a whole night to prayer. On hearing this, the next morning he took his staff and shoes, exclaiming that it was " impossible for God to disregard their prayers." Cuthbert attempted to walk, and from that time his strength increased. The priest Egbert, a noble Northumbrian, who with Ethelhun was in the monas- tery of Rathsmelsigi (probably near Drogheda), also recovered, whilst his companion died after giving this assurance to Egbert. At Jarrow, Bede, then a boy, and Ceolfrid were the only inmates who could sing the service, which Bede tells us was his daily duty, in addition to the study of Holy Scripture and the observance of regular discipline. Bishop Tuda died in 664, and was buried at Pegnaleth, probably Finchale, on the north bank of the Wear, a place rendered famous by the memory of S. Godric. On the death of Tuda the see of Lindisfarne was temporarily abandoned. In 665 the see of York was restored, Wilfrid being consecrated bishop. Cuthbert became Prior of Lindisfarne. WILFRID, 665 (CONSECRATED BISHOP OF THE NORTHUMBRIANS WITH HIS SEDES AT YORK) Birth At Lindisfarne Lyons Rome Returns to Northumbria Ripon Ordained j priest Synod of Whitby Consecrated bishop in France Chad (Ceadda) consecrated Wilfrid retires Archbishop Theodore "the Philosopher" Chad retires Pro- gress and improvement in Northumbria Wilfrid restores the church at York, and Ripon Hexham Death of King Oswy Egfrid and Etheldreda The gathering storm Rupture Wilfrid's appeal to Rome Journey thither Neustria and Austrasia Offered the see of Strasburg Pope Agatho Northumbria The King's contempt for the papal decree Ermenburga Wilfrid im- prisoned Intercession of Ebba Wilfrid liberated A wanderer Welcomed in Sussex Builds monastery at Selsea Benedict II. confirms Agatho's decision Theodore's attempts at reconciliation Wilfrid again in Northumbria Hexham More difficulties Goes into Mercia Council of Swine's Path Archbishop Berth wald Wilfrid in Friesland In Rome Pope John VI. Wilfrid's sick- ness at Meaux The Archangel Michael Wilfrid at Bardney, and Ripon Death of Aldf rid His character Adamnan's gift of " The Holy Places " Eadulf Osred Synod near Knaresborough A Compromise Death of Wilfrid His remains Miracles. WILFRID was born about 634, and is said to have been of noble birth. He left his home in Bernicia at an early age on account of the harshness of his stepmother, and went to the Northumbrian court. 70 WILFEID 71 Oswy's Queen, Eanfleda, seems to have used her in- fluence in Wilfrid's behalf, and obtained admission for him into the monastery of Lindisfarne, his father consenting. Great things were expected from the intelligent youth. Not only did his natural gifts augur for his future greatness, but, what was considered to be of greater importance in those times, the brilliant illumination of the house by supernatural light at the time of his birth was deemed a prophetic symbol of his magnificent future, and the belief was verified. Wilfrid was about fourteen when he entered Lindis- farne, and for four years he studied in that island-school and learnt all that could be taught there. Amongst his accomplishments may be mentioned his ability to repeat S. Jerome's version of the Psalter by heart. 1 Wilfrid's thirst for more knowledge, and his natural inclination to rove abroad, prompted him to obtain assistance and permission to visit the Continent. He had heard a good deal of Rome, and to Rome he wished 1 Bede, writing of Aidan, says" The brethren of Lindisfarne were bound to employ themselves either in reading the Scriptures or learn- ing the Psalms. This was their daily work " (iii. 5). The practice was general. Gregory the Great ordered the deacons from country cures to be examined as to how many psalms they could say by heart (Bales). Jerome's psalter was used. The Churches of Britain and Ireland have always clung to Jerome's works and practices. S. Columbanus in a letter to Gregory the Great argues strongly in support of Irish customs. " The Western Churches, meaning those of Britain and Ireland, will not agree to anything contrary to the authority of S. Jerome " (Lanigan, quoted in King's Primer, p. 257). 72 THE BISHOPS OF LINDISFARNE to go. He was a second Ninian, travelling from the north of Britain to the capital of Western Christendom in search of knowledge. 1 Queen Eanfleda encouraged him in his desire, and gave him a letter to her brother Erconbert, King of Kent. Wherever Wilfrid found influential friends he stayed, sometimes to his own disadvantage, as we shall see in the later pages of this book. He remained a year in Kent, at Canterbury. Undoubtedly the time was profitably spent, and the traditions and associations of the city duly appreciated. There was another student in Kent at the same time, Benedict Biscop, who travelled with Wilfrid as far as Lyons. There again he remained whilst his companion pushed on towards Rome. Annemundus, 2 the Arch- bishop of Lyons, is said to have been captivated by his accomplished and affable guest, became attached to him, and tried to induce him to remain by offering to adopt him as his son, give him his niece in marriage, and 1 Ninian's journey to Rome would be in the latter part of the fourth century. At Rome he was regularly instructed in the Christian Faith and the mysteries of religion. Was consecrated bishop by the Pope. From Gaul he procured masons to build a church of stone, an unusual thing amongst the Britons. He is said to have divided the country into ecclesiastical districts, such as he had seen in Italy, though the unsettled state prevented its continuance. It is probable that he introduced the monastic system into Northern Britain. The succes- sion of bishops from Ninian entirely died out, and a new succession originated in 731. 2 Annemundus was brother of Count Dalphinus (Mabillon, Ann. Bened. i. 425-438 ; quoted by Besant in Diet. Ant.). Alban Butler says that Annemundus was the surname of S. Delphinus, and that he was put to death by order of Ebroin, at Challons, in 658. WILFRID 73 * to settle him in Gaul as governor of an extensive province. 1 Having resisted these inducements, Wilfrid set out for Home, where he studied under Archdeacon Boniface, who introduced him to Pope Eugenius I. 2 Wilfrid's short residence in Rome did much to mature his abilities. There he saw the world, for Rome was the world in miniature. A man of Wilfrid's temperament and aspira- tions would be dissatisfied with the Northumbrian style of living, its churches, and its " barbarism." Although the imperial city had been shorn of much of its grandeur, and many ruined temples and palaces whispered the tale of their former glory ; he found culture, art treasures, and opportunities there for reflection at the tombs of the martyrs. 1 Dean Hook, quoting Eddius, says that Wilfrid had a son. Whether he was born in wedlock is a question. The silence of Eddius on the subject of marriage is accounted for by bearing in mind that to canonise a married clergyman would have been contrary to the pre- valent opinion which was in favour of a clerical celibacy long before it was compulsory. It is probable that Wilfrid married during his long residence in France. That portion of Wilfrid's life is mystified by Eddius in an extraordinary manner. He speaks of a Bishop of Lyons who did not exist, and rescues his hero from French influence by a miracle, which represents as a relentless persecutor a Queen of France, whom the French regard as a great supporter of Christianity, and a saint (Lives Abps. Cant. p. 139). As Eddius is acknowledged to be unreliable, why attach any importance to this statement ? Wilfrid had an adopted son named Edwald hence probably the confusion. A remarkable coincidence with the above statement respecting Queen Baldhild is that Ermenburga, Wilfrid's persecutor, is also spoken of as a saintly woman, and earned the title of " Agna Domini " (c/. Bates, Hist. Northumberland, p. 67). 2 Eugenius was consecrated before the martyrdom of Martin I. He was therefore a doubtful pope. 74 THE BISHOPS OF LINDISFARNE Wilfrid, on his homeward journey, called again at Lyons. During his absence his friend Annemundus had incurred the displeasure of the Queen Baldhild, widow of Clovis II., and was condemned to death. The generous and impulsive Wilfrid offered to die in his stead, but was not permitted to do so. On his return to Northumbria (658) Wilfrid became the friend and tutor of Alchfrid, sub-King of Deira, a generous prince, who gave him land at Stamford l for a monastery, and soon afterwards Ripon, which had been occupied by Celtic monks, many of whom retired, like Colman and his Lindisfarne monks, on account of the change of discipline. Thus Wilfrid had an oppor- tunity of superseding the Columban Rule by the Benedictine. Wilfrid was subsequently ordained priest by Agilbert, a French bishop, who had had the oversight of the West Saxons from 650 to 664, and for whom he acted as interpreter at the Synod of Whitby, already recorded under the life of Colman. On the death of Tuda, Colman's successor, Wilfrid, 1 Prior Wessington says Stanford, or Stamford in Lincolnshire, but Dr. Smith does not think that it could be, as Alchfrid, King of North- umbria, could not give it away, and suggests Stamford Bridge in Yorkshire (note Vit. Wilfrid. Edd. : Rolls Society). Stainforth is said by some to be the place referred to. As Egf rid, Alchf rid's predecessor, won a greater part of Lincolnshire from Mercia, why should he not be able to give it away ? When Theodore divided Wilfrid's diocese he consecrated Eadhed for Lindissi, and he first resided at Sidna- cester, near Gainsborough, but after Wulfere recovered Lindsey, he retired to Ripon (Alban Butler). In authorised lists of the Bishops of Lindisse, Ethel win appears as the first (680). WILFRID 75 probably at the suggestion of Alchfrid, 1 was chosen bishop. He was called Bishop of York rather than Bishop of Lindisfarne, which for fourteen years was included in the diocese of York. This prejudice against Celtic bishops prompted him to refuse consecration at their hands. He went to Compiegne in France, where he was consecrated by Agilbert, assisted by twelve other prelates, who carried the newly consecrated bishop in procession seated on a chair of gold. This would be about the beginning of the year 665. Wilfrid did not return to his diocese for some time after his consecration, and during his absence the ill- feeling which had been long smouldering burst into a flame. Wilfrid's fondness for Rome and Roman usages was a sore point with the Scotic Churchmen, who had conformed to the decision of the Whitby Council, and they prevailed upon Oswy to make another appoint- ment. Thereupon Chad, Abbot of Lastingham, was chosen and consecrated Bishop of York, which was again becoming a place of importance, by Wine, Bishop of 1 As Alchfrid sent Wilfrid to the King of the Gallise, who should cause him to be consecrated about the same time as Oswy sent Chad into Kent to be consecrated, some think that a division of the huge northern diocese was then contemplated by the two kings. AVhen Wilfrid returned Alchfrid was dead. The popular opinion due to Eddius that Chad was consecrated in opposition to Wilfrid is probably an exaggeration of facts. Chad was not the man to lend himself to such a proceeding. Bede does not imply any such purpose. It has been suggested that Wilfrid was to be consecrated Bishop of Lindis- farne, but the Gallican bishops "tricked' Oswy. When he became sole King of Deira and Bernicia he may have seen fit to alter the plans for a division of the diocese. 76 THE BISHOPS OF LINDISFAENE Winchester, who was the only prelate at that time who had been consecrated according to Roman ritual, and two British bishops who still followed the customs and usages of the Celtic Church. After consecration Chad returned to his diocese, and zealously devoted himself to the duties of the episcopal office, making York his residence. Great must have been Wilfrid's vexation when, upon his return, he found his see ruled by another, and one who was attached to Celtic customs ! However, he quietly retired to his monastery at Ripon, seldom leaving it except to perform episcopal functions in Mercia. In 669 the truly venerable Theodore was sent by Pope Vitalian as Archbishop of Canterbury. Theodore was accompanied by Hadrian, head of a Neapolitan monastery, and Benedict Biscop, who happened to be in Rome at that time. Theodore was some time in making his way to Britain. On his way he was entertained by Agilbert, who probably informed him of the sad state of the Church, and the necessity of an immediate extension of the episcopate. Once on British soil Theodore lost no time in becoming acquainted with his new country and its people. Making his way northwards he visited Chad, who for three years had ruled the Church of York. Theodore informed him that his consecration was not in due form. Chad replied that he never considered himself worthy of the office, and would most willingly resign. Chad's meek answer touched Theodore. If WILFKID 77 Chad had been a man of like temperament to Wilfrid, or Columba, Theodore's conduct would have met with contemptuous resentment. However, Chad retired to Lastingham, and when there was an opening in Mercia he became Bishop of the Mercians, the Middle Angles, and the men of Lindsey. Theodore did not commit sacrilege by reordaining him, but confirmed his ordin- ation by the imposition of hands. On Chad's retirement Wilfrid again became head of the diocese. He lost no time. He was naturally active and energetic. The experience of recent years had taught him valuable lessons, and he had much lost ground to recover. He was unremitting in his labours, which, together with his exceptional natural gifts, raised him to a position which he well deserved. He had decided boasted that he would raise the Church in Northumbria out of its " barbaric " condition. He called to his aid music, art, and eloquence. Travel had enlarged his mind. Abroad he had seen the Church services conducted in reverent and dignified manner ; he had seen magnificent temples erected to the honour and glory of God, and they were adorned with beautiful paintings ; he had heard His praises chanted in tones which excelled the Northumbrian mode. Wilfrid's great soul burned within him. He was on fire to imitate and reproduce these excellent customs and practices in his native land. Means were soon forthcoming. The best talent he could obtain was 78 THE BISHOPS OF LINDISFARNE secured. Architects, stone-masons, artists, and glaziers came over the seas to assist him in his laudable work. From the kingdom of Kent he obtained instructors in Church music. Truly there had been many isolated attempts to improve matters, but it was reserved for Wilfrid to fire the impulse to necessary and most desir- able changes. His position as Bishop of York secured him that deference which accepted the reforms. His saintly predecessors though worthy and admirable bishops were untravelled men of cramped and stunted ideas. They were contented with the manners and customs of their spiritual fathers of lona. They had not seen better things. One of the first of the works undertaken by this little group of capable men was the restoration of the church at York. Years of neglect had brought it to a dreadful condition. Roofs and windows were in a sad state of decay. Wilfrid " was grieved in his spirit " (Eddius) at the sight, and lost no time in restoring them. A good roof of lead was put up, the windows were glazed, the walls were cleaned and white -washed, the altar was re-furnished and the building, which had for long been the home of birds, was again made fit for divine service. He received many gifts for his church, including grants of land for its endowment. Wilfrid then devoted his attention to church build- ing. Bipon once the home of Celtic monks, and the place where Cuthbert is said to have entertained an WILFRID 79 angel unawares received his early attention. With the help of his skilled architects and workmen a magnificent structure was erected " from the foundation." In 675 (September 24) Theodore called a Synod of Bishops at Hertford. 1 Wilfrid, " the bishop of the race of the Northumbrians," was absent. Perhaps this was significant, but he had his " proper representatives " there. The Celtic clergy were not invited. Ten articles were selected from canons of the holy Fathers and agreed upon. As reference may be made to them from time to time, they may be quoted here. The canons with others had been approved by the Council of Chalcedon (A.D. 451), The ten were sufficient for the time and the need of the English Church. 1. Uniformity in keeping Easter on the Sunday after the full moon. 2. Xo bishop should invade the diocese of another. 3. Bishops should not interfere with monasteries or their property. 4. Monks were not to leave their monastery without the abbot's consent. 5. Clergy were not to wander into another diocese, or be received in another diocese, without letters from their bishop. 6. Bishops and clergy were not to officiate in a strange diocese without the bishop's consent. 7. A yearly synod on August 1st should be held. 8. Bishops not to prefer themselves above others from ambitious motives : time and order of consecration should be observed with respect to rank. 1 Hertford claimed by some to be Thetford, Axdulf s royal city. The question is discussed in Blomefield's Hist. Thetfonl, p. 24. 80 THE BISHOPS OF LINDISFAENE 9. Number of bishops to be increased owing to the increase in the number of the faithful. 10. Only lawful marriage should be allowed : divorce to be allowed only in the case of fornication : those divorced not to marry again. At Hexham Wilfrid, then forty years old, also built a church., which for architectural grandeur is said to have had no equal on this side of the Alps. It took four years to build 674 to 678. Eddius confessed his inability to describe its magnificence with justice. The church was dedicated to S. Andrew, and was built upon land granted by Etheldreda (674) to Wilfrid, which was part of her dowry, and included the historic Heavenfield, where Oswald the sainted king vanquished the pagans. It is probable that the Bishops of York based their claim to Hexham on this grant. Wilfrid dedicated the church to his own patron, S. Andrew, at whose altar in Rome he had frequently prayed, and from whom he craved an increase of wisdom and intellectual powers. S. Andrew's, on the Coelian Hill, had another fascination for Wilfrid it was the home of Paulinus, the first Roman missionary to Northumbria, and in Alcuin's day his name was inscribed on the walls of the monastery as one of the most famous inmates. Great changes occurred within a few years from the restoration of York Minster and the completion of Hexham. King Os wy died in 655, and was succeeded by his son Egfrid, who married Etheldreda, an East-Anglian WILFRID 81 princess who was under a vow of virginity, which she maintained during her alliance with Egfrid. For some time a warm friendship existed between the new King and the Bishop. Egfrid assisted Wilfrid in his great undertakings. But the crisis came, and Wilfrid lost the King's favour. Etheldreda and her vow were obstacles to a succession. Wilfrid took the Queen's side, and would not hear of the violation of her vow. A divorce followed, and in 672 the Queen entered the nunnery of Coklingham. 1 Egfrid, whose marriage with Etheldreda became void in canon law when she be- came a nun, soon afterwards married Ermenburga, 2 sister- in-law of Cetwin, King of Wessex. Wilfrid disliked the marriage, and the antipathy was reciprocated. Just as Wilfrid's patron, the Bishop of Lyons, fell under the displeasure of the widow of Clovis II., so his young friend fell under the displeasure of Egfrid's queen. She probed the old wound in her husband's heart. He gave way, and evil days were in store for Wilfrid. The princely grandeur of the Bishop of York, his host of retainers, his costly vessels of gold and silver, his ex- 1 Ebba, Egfrid's aunt, was Abbess of Coldingham when Etheldreda took the veil. Thomas, a monk of Ely in the reign of Henry II., alleges that her husband made an attempt to carry her oft' from Cold- ingham, and that she was obliged to seek safety elsewhere for a time. She subsequently became Abbess of Ely. 2 Bede on S. Mark X., on Divorce. " There is one carnal cause, for- nication ; there is one spiritual cause, to enter a religious body. But there is no cause, in all the law of God, for marrying another woman while the one put away still lives." Wilfrid does not seem to have taken exception to Egfrid's " marriage : ' with Ermenburga, G 82 THE BISHOPS OF LINDISFARNE travagant mode of living, his influence over the people, and his wealth, assured his humiliation. The Queen saw in him more than the magnificent prelate the King's rival ; and to Theodore similar fears of rivalry have been ascribed. The storm gathered, and the end seemed to be near. It came in a way little expected. Theodore, Archbishop of Canterbury, again came northwards (678), bent upon the division of Wilfrid's huge diocese. He was well received by Egfrid, and being a man of discrimination saw that Wilfrid's un- popularity at court favoured his designs. It is not recorded that he ever suggested a division to him. Instead of one bishopric there were to be four York, Hexham, Lindisfarne, and Whitherne. Such a division implied a division of Church property, which of course irritated him, and he resented this high-handed policy and intrusion. He complained to the King, who firmly and decidedly replied " We have no fault to find with thee, but we shall not change what we have done." Wilfrid knew that there was no appeal in this land beyond the King's word. Theodore was responsible for the rupture, and Theodore had been sent by the Bishop of Rome. He would therefore appeal to him for justice. Nor did Wilfrid swerve from his resolve. Ridicule and opposition were powerless to divert him from his purpose. Without delay he set out for Rome, accom- panied by a number of companions. The malice of his foes dogged his way. As he passed through the WILFRID 83 dominions of the Frankish King of Neustria, a plot to rob and disable him failed. The similarity of the name of Winfrid, a Mercian bishop who was in Neustria at the time, with that of Wilfrid, led one of the King's officers to injure the wrong man. Wilfrid set sail, and a tempest drove him on the coast of Friesland, where he was well received by Adalgis (Adelgisus), whom he converted. The King's conversion was followed by that of numbers of his people. The Neustrians having dis- covered their mistake and the whereabouts of Wilfrid, made overtures to Adalgis to surrender him, but he contemptuously declined. It is interesting to note, by the way, that the Frisians were under many obligations to English missionaries. Wilfrid's efforts were followed by Willibrord, Winifred (Boniface), and others. Within a year Wilfrid was at the court of Dagobert II., King of Austrasia, whom he had befriended during his exile. 1 Dagobert showed his gratitude by princely hospitality, and by refusing to listen to the overtures for Wilfrid's destruction which were repeated by Ebroin, and by loading him with presents. Learning the reason of his journey, he offered him a home amongst his people and the see of Strasburg, which Wilfrid declined. When he set out again Dagobert commended him to 1 DAGOBERT was an exile in Ireland for eighteen years after the death of his father Sigebert III. During the anarchy which followed the death of Childeric II., Wulfoald the mayor asked Wilfrid to fetch Dagobert over from Ireland, and send him on to his native country. This he did, and he was set up as king. Dagobert was murdered in 678. 84 THE BISHOPS OF LINDISFARNE the King of the Lombards, Berchtar, at Pavia, to which city a century later the body of the illustrious Augustine of Hippo was translated by Luitprand. In the summer of 679 Wilfrid reached Rome, 1 where he was received with marked kindness by Pope Agatho, who had also received by messenger Theodore's version of the dispute. A council was held to consider the matter and decided in Wilfrid's favour. He was to be reinstated. His extensive diocese was to remain as before, but he was to select, with the help of a council to be summoned at York on his return, suffragans to assist him, and they were to be consecrated by Theodore. Those already consecrated by him were to be regarded as intruders. Thus Theodore's autocratic conduct was rebuked whilst the desirability of a division of the diocese and 1 Wilfrid's appeal to the Bishop of Rome was a thing unheard of before. Britain was never subject to the see of Rome, for it was one of the dioceses of the Western Empire, and had a primate of its own. There was no rightful appeal beyond the Primate, i.e. Theodore himself. The Bishop of Rome was never patriarch of Britain. The British bishops declared to Augustine that they were under a metro- politan of their own the Bishop of Caerleon, and that they knew nothing of the Bishop of Rome as an ecclesiastical superior. Pope Urban II. at the Council of Bari accounted S. Anselm of Canterbury as his own compeer, and said he was the Apostolic and Patriarch of the other world (Guil. Malmesbur. de Gestis Pontif. Any. p 223). Now the Britons having a primate of their own (which is greater than a metropolitan), yea, a Patriarch, if you will (ibi Cantuarise prima sedes archiepiscopi habetur, qui est totius Angliae Primas et Patriarcha, says William of Malmesbury, in Prol. lib. i. de Gestis Pont. Aug. p. 195), he could not be appealed from to Rome, by S. Gregory's own doctrine, Epist. xi. 54 : Patriarcha secundum canones et leges prsebeat finem. Bp. Christopher Wordsworth (Theoph. Ang. p. 142). WILFRID 85 the necessity of additional episcopal oversight was ad- mitted. The decision was fair and impartial. Wilfrid did not return home immediately, but lingered in Kome, and at Easter (680) he took part in a council sum- moned to consider the Monothelite heresy. Wilfrid spoke and signed the acts in the name of the northern Church. Shortly afterwards Theodore, who was not present at the council in Rome, held a council at Heathfield (Hatfield) to denounce the heresy. Wilfrid's triumph was short-lived, for when he re- turned to Northumbria he found that matters had taken an unexpected course. He produced the papal mandate to King Egfrid and the Witan. It was asserted that Wilfrid had procured the document by unfair means and more, that his act of appealing to the Pope and his council was essentially an act or rebellion. The Pope's decision was treated with con- tempt. Wilfrid was imprisoned at Bromnis (possibly either the Roman Bremenium or Byrness) in a region of thick- mists, where he restored the wife of the jailor Osfrid. The relics and treasures which he had collected during his sojourn in Rome were seized, and his hated adversary, Ermenburga, carried one of them a reli- quary about with her as a talisman. Confinement failed to humble Wilfrid. A change of prisons and a sterner discipline at Dunbar also failed to subdue him. He was a man who felt that opposition strengthened him and his cause. The man who had stood by his 86 THE BISHOPS OF LINDISFAENE friend and benefactor Annemundus, the Archbishop of Lyons, in his brave contentions, and had offered himself as a substitute when that prelate was sentenced to death the man who as an exile faced the perils of missionary work amongst pagans and barbarians was not the man to be irresolute under injustice. As he had devoted his best energies to the extension of his Master's kingdom during his exile, allowing little time to brood over his troubles and misfortunes, so during his im- prisonment in his native land he never for a moment lost heart and gave way ; his indomitable spirit never failed him, and the dungeons resounded with God's praises sung to the Bishop's favourite tones. Egfrid visited him in prison, hoping to find a sub- missive and penitent subject. He was disappointed. Conditional offers of being reinstated in a portion of his diocese were scornfully rejected by Wilfrid, who would not repudiate the authority of the papal decree. During Wilfrid's confinement the Queen was taken seriously ill. Ebba, Abbess of Coldingham, ascribed the sickness to the anger of Heaven, and suggested to her nephew Egfrid that his wife would not be restored unless he liberated Wilfrid. He was liberated. The precious relics which had been used as playthings and charms were restored to him, but he was unforgiven and banished. Wilfrid journeyed toward the South. He might have rested and done some useful work in Mercia, but Egfrid 's vindictive conduct and intimidation WILFRID 87 compelled the prince to dismiss him. From Mercia he went into Wessex. There was no rest for him there. Ermenburga's sister was queen and shared her im- placable hatred. The uncertainty of princes' favours, hostility to a prince's whims, and a rash appeal to a foreign council under an Italian prelate made Wilfrid the Magnificent a homeless and wandering beggar ! One cannot fail to sympathise with him in his humiliation. God had work for him outside the diocese of which canonically he was the ruler. It was not in the mag- nificence of Eipon or Hexham in the host of servants in architectural triumphs in art treasures that Wilfrid was to shine. His natural fondness of display and grandeur were to be eclipsed by his heroic and self- denying missionary enterprises. Driven from North - umbria, from Mercia, and from Wessex, he was received and welcomed in Sussex. Ethelwalch and his queen were Christians, but the people were pagans. The Faith did not take root, and it was reserved for Wilfrid to invigorate the weak and sickly Christians and to convert unbelievers. In Sussex he came across some Irish monks who had established themselves at Bosham near Chichester. Famine and distress were rife, and, what seems remarkable for the times, the people were entirely ignorant of the simplest means of preserving life. It is almost incredible that fishing was unknown, and that Wilfrid and his com- 88 THE BISHOPS OF LINDISFARNE panions were the first to teach them, and so preserve the lives of the famishing people. They did not quickly forget, but, drawn to the new missionary by cords of gratitude, they listened to his message. His labours were crowned with success. After careful in- struction numbers were baptised, and on the eventful day the "heavens opened" and the long-hoped-for rain fell upon the parched land. Ethelwalch gave Wilfrid land at Selsea, and a number of serfs belonging to the land. These Wilfrid liberated, and upon the land he built a monastery. He was practically missionary- bishop of the South Saxons, and for five years per- formed episcopal functions amongst them. He did not altogether forget the see of York, of which he was the rightful ruler. His heart was there, though, like a wise man, instead of bewailing his misfortune he applied himself to heroic and arduous work. Wilfrid whilst a fugitive in Sussex became acquainted with another exile, Cad walla, a West Saxon. In 685 when Cetwin died he succeeded to the throne, and made an attack upon Ethelwalch, who fell in battle. Cadwalla determined to regain possession of the Isle of Wight, which had previously belonged to Wessex, but had passed through Wulfere to Ethelwalch. Cad- walla succeeded, and in fulfilment of his vow made Wilfrid an extensive grant of land, and the people were converted through the efforts of Wilfrid and his associates. WILFRID 89 DuriDg his exile great changes had taken place in Northumbria. Theodore's scheme had been carried out, and several bishops had been consecrated for various sees. Theodore, autocrat as he was, had his good points, and one was that he saw the good points in his opponent. Few men could observe the heroic and self-denying work of a man like Wilfrid without some feelings of remorse. Even the knowledge that he had done a noble work where others had failed, and had planted the Cross in heathen lands, would be poor satisfaction to the conscience of a man who had acted in an arbitrary and imperious manner towards so ex- cellent a prelate. Theodore was not too proud to make amends. He was close upon ninety when he extended the hand of friendship to Wilfrid, who was not too haughty to accept it. They met in London, and were reconciled (686). Wilfrid's biographer, Eddius, says that Theodore expressed a wish that Wilfrid should succeed him as Archbishop of Canterbury. Wilfrid's heart was in the North. Theodore became peacemaker between Wilfrid and his late opponents. He wrote to Aldfrid, who had succeeded Egfrid as King of Northumbria, to Ethelred, King of Mercia, to Elfleda, Abbess of Whitby, beseeching them to receive him kindly, and to remember his noble work in heathen lands, and that he had been deprived of his possessions. Theodore's letter had the desired effect. Wilfrid was well received, lands and monasteries were 90 THE BISHOPS OF LINDISFARNE restored to him, and he was received at the court of Northumbria by Aldfrid. Wilfrid then occupied the see of Hexham, which was vacant on his return to Northumbria through the death of the blessed Eata. Cuthbert, Bishop of Lindisfarne, shortly afterwards died, and Wilfrid (687) administered that see. Twelve months afterwards he succeeded Bosa at York, and when Eadhed retired from Bipon he had both York and Eipon. Wilfrid therefore had a good part of his old diocese. Even in old age his love of power and ambition was vigorous, and his sense of justice forced him into conflict with Aldfrid over certain lands which had been taken from the church of S. Peter at York. He opposed the appointment of another bishop to Ripon, and refused to accept the decrees of Theodore regulating the division of the diocese. As Theodore and Egfrid were both dead Wilfrid pro- bably thought that it would be an easy matter to regain all that he had lost. He was disappointed. Neither Berth wald, Theodore's successor, nor Aldfrid, Egfrid's successor, would hear of it. King and Bishop quarrelled. Wilfrid again left Northumbria and found a temporary home in Mercia, where Ethelred received him with honour " out of reverence for the apostolic see." l Eleven 1 Anciently the title of " Apostolic See " was applied to those sees which had been founded by Apostles personally, or where they had exercised their office of preaching. The Latin of the title is Sedex Apostolica, and as there is no "article" in that language, Rome, taking WILFRID 91 years he remained and acted as Bishop of Leicester, 691 to 705. Bosa was reinstated at York. To terminate the disputes and discord Aldfrid, in conjunction with the Archbishop of the southern province, summoned a council (702) at Swine's Path, near Austerfield. A number of bishops were present, and Wilfrid was amongst those invited. He was pressed to accept the decrees of Theodore, but he flatly refused as a higher authority had pronounced against Theodore. Wilfrid was then asked to accept the decision of the president, Archbishop Berthwald. He declined to accept any decision inconsistent with that of Rome. Threats of deprivation were unavailing. He still protested against injustice. They offered to give him Ripon, but under conditions which virtually made him the King's prisoner there and would have been deprivation. That sug- gestion was too much for Wilfrid. He could not refrain from recounting his services to the Church in North- umbria, and in return they desired to deprive him of his rights ! Wilfrid was Wilfrid still. He would advantage of the ambiguity which results from this, interpreted it, where applied to herself, to mean " The Apostolic See," as if the title belonged to her alone a course of procedure in which she was materi- ally assisted by the fact that she was the sole " Apostolic See " in the West, whereas in the East there were many (Denny, quoting Barrow, etc., Anglican Orders and Jurisdiction). The city of Rome commanded the veneration of Christendom, for the ashes of S. Peter and S. Paul, the "most valiant warriors of the happiest of battlefields," as S. Columbanus says in his Epistle to Boniface IV., reposed there ; and the early bishops of Rome generally mentioned both together, not giving precedence to S. Peter as in later years. Pilgrims and scholars went to visit the tombs of both of the Apostles. 92 THE BISHOPS OF LINDISFARNE never submit to such injustice. He would again appeal to Rome. This announcement made the King furious. He would there and then have thrown the defiant prelate into prison had not the bishops interposed. Wilfrid returned to Mercia under the ban of excommunication. He was not friendless, and the sentence of excommunica- tion was treated with indifference. Some of his sup- porters set out for Rome with him, others remained at home loyally watching over his interests and pray- ing for his safe and triumphant return. Aldhelm of Malmesbury exhorted them by letter to remain constant. Wilfrid visited Friesland, the scene of his early missionary labours, en route. His interest in that work never abated, notwithstanding his arduous duties and trials. He sent out good men as bishops, amongst them Suidbert and Ostfor. Wilfrid arrived in Rome in 704. The Pope, John VI. , ordered another inquiry, which lasted several months. The result was that the former papal decrees were upheld, and the Pope wrote to Aldfrid, Ethelred, and Berthwald on the matter, and suggested an amicable settlement in synod to be sum- moned by Berthwald, and if that failed a larger council at Rome should be called. Wilfrid, sick at heart, would have remained in Rome but the Pope pressed him to return home. On his way he was attacked with a dangerous sickness at Meaux WILFRID 93 in France. For four days and nights he was in a trance, in which he saw S. Michael the Archangel, who told him that he would live four years longer, and bade him build a church in honour of the Blessed Virgin Mary. This injunction he obeyed by building a chapel on the south-east side of his magnificent church at Hexham. On regaining strength he set forward on his journey. On arriving in Kent he sent messengers to Berthwald, who received him kindly and expressed his willingness to use his influence in Wilfrid's favour. After this reconciliation the aged prelate wended his way towards Mercia, where great changes had taken place during his absence. Ethelred was no longer king but Abbot of Bardney. His nephew Cenred reigned in his stead. His name was added to the long list of good men who had resigned their crowns for the tonsure and had placed their sceptres at the feet of the humble Nazarene. Wilfrid and Ethelred met at Bardney ; it was an affectionate meeting, the Abbot hailing the pope's mandate with joy and receiving the relics which Wilfrid had brought from the holy city with tender veneration. Wilfrid then desired to see Aldfrid, and sent mes- sengers into Northumbria to acquaint him of his return and crave permission for an interview. Aldfrid absolutely refused to accept the papal decrees. He lived only a few months longer. On his deathbed it is said that he regretted his harsh conduct towards Wilfrid, 94 THE BISHOPS OF LINDISFAENE and asked his successor Eadulf to accept the decrees. 1 He paid no heed to this advice. When he came to the throne his treatment of the aged prelate exceeded Aldfrid's in severity. Wilfrid had hoped that the words of peace would bring him rest, and he ventured as far as his much-loved Kipon. Under the King's threat he was obliged to leave in great haste. By the death of Aldfrid the Church in Northumbria lost a good friend and patron. Wherever he had lands he bestowed sufficient for the foundation and endowment of religious houses. His opposition to Wilfrid can be easily understood. The King gave ex- pression to the national feeling. Independence of all foreign interference was a distinguishing trait in the national character. The 'King favoured men of the Celtic school. He had been educated at lona, and its traditions were not easily eradicated. The saintliness and unselfishness of its scholars could not be gain- said, and his opinions expressed themselves in the episcopal appointments during his reign. The bishops were Celtic by birth and education, yet they were aware of the importance of uniformity in discipline and practice. The King himself was an ardent student of the sacred Scriptures and a patron of learning, and well deserved the title "most learned in the Holy Scriptures." He greatly appreciated Adamnan's gift of the important 1 This is unlikely, as Eadulf was an usurper. WILFRID 95 work " On the Holy Places," a work compiled at lona from materials supplied by Arculf, a Gallican bishop and traveller of some repute, who had been shipwrecked on the coast of Britain and had found his way to lona, where Adamnan took down on waxen tablets his accounts of the places he had visited, which included the Holy Land, Damascus, Constantinople, Alexandria, Crete, Sicily, etc. The keenness of Adamnan in taking advantage of Arculf s presence to enrich the "library" at lona and to spread knowledge of distant places proves that literary hunger in those days was very keen. Travelled men were regarded with great respect, and their information was equally welcome. Hence the hearty reception given to relic-vendors apart from their wares. A copy of this work upon "Holy Places" written in parchment was presented to the King during one of Adamnan's visits to Northumbria. Aldfrid generously allowed "lesser persons to read the book which was so beneficial to many, and particularly to those who, being far removed from those places where the Patriarchs and Apostles lived, know no more of them than what they learn by reading." Bede used the book extensively when writing on the same subject (see E. H. Bk. V. c. 15, 16, et seq.). Adamnan's work, De Locis Sanctis, was the cause of a controversy, in recent years, between Casaubon (a Pro- testant) and Gretzer (a Jesuit). The former regarded Baronius as credulous in accepting the account of Arculf, 96 THE BISHOPS OF LINDISFARNE who was vindicated when Gretzer published the text of Adamnan at Ingolstadt in 1619. Adamnan twice visited Northumbria between 686 and 688. His first visit was to obtain the release of certain captives who had been carried off by Berctus, a Northumbrian general, when he attacked the Irish at Magh Bregh during the reign of Egfrid. Adamnan's mission was successful, and about sixty captives were liberated and allowed to return to their own country. The second time Adamnan came into Northumbria he visited several of the monastic houses, amongst them Lindisfarne and Jarrow. Although the community of lona had lost some of their interest in Lindisfarne on account of the brethren adopting certain Roman dis- cipline, they still retained many things in common, and fondly cherished the memory of the sainted founders. At Jarrow Adamnan's frontal tonsure caused a good deal of criticism. He returned to lona with new ideas, and endeavoured to persuade his brethren to adopt certain Roman customs, but they stoutly refused, and for many years strenuously resisted all overtures in that direction, considering themselves bound to the rules and customs of their beloved founder. Shortly after this Eadulf 1 was succeeded by Osred, 1 A monument bearing the name of Eadulf was found in the ruins of S. Woden's church at Alnmouth in 1789. It is supposed that he was slain there. The inscription records names of the mason and letterer as well as Eadulf s. "The grave of Eadulf. . . . Myredah wrought me, Hludwig made me." Another reference to Eadulf is on the Wensley stone (see the Bp. of Bristol's Theod. and Wilf. pp. 288, 289). WILFKID 97 then a boy of much promise, who subsequently became a ravisher of nuns and doer of evil deeds generally. A synod was summoned on the banks of the Nidd, near Knaresborough, to cousider, and, if possible, settle Wilfrid's case. The Archbishop of Canterbury (Berth- wald), the King, Bishops Bosa, John, and Eadfrid, and the Abbess Elfleda were present. The Archbishop and the Abbess were anxious for peace. Berth wald explained the state of affairs to the council, and referring to the latest decision of Rome, said that either Wilfrid must be restored to his former position, or, if no settlement could be made and the intruding bishops and their friends still protested, they must go to Rome and abide by the decision of the papal court. The laity were inclined to accept the Pope's decree, but the bishops, whom it affected most, were opposed to it. A compro- mise was effected : Wilfrid was to have Ripon and Hexham. Before the members of the synod separated the Blessed Sacrament was received, and the kiss of peace was given. Wilfrid's end was fast approaching. At Hexham he was again attacked with the sickness which prostrated him at Meaux. He recovered sufficiently to make the journey to his beloved Ripon (709), where he disposed of his earthly possessions, dividing his money into four portions one fourth each to the churches of S. Mary and S. Paul in Rome ; to the poor ; to the monasteries of Hexham and Ripon ; and to his friends and com- H 98 THE BISHOPS OF LINDISFARNE panions in tribulation. He appointed Tathbert as his successor at Kipon. The same year, at the request of King Coelred, he visited several monasteries in his kingdom of Mercia. When he reached Oundle in Northamptonshire he was again seized with sickness, and on October 12, 709, he fell asleep in his 76th year. Wilfrid undoubtedly had faults, but they were over- whelmed by virtues. Perhaps he was arrogant and imperious, hasty in temper, firm and unyielding, osten- tatious and pretentious, but yet he was a man of sterling worth. He well knew " how to abound and how to be abased," and he came out of most of his con- flicts with honour. Whilst an exile he was employed in good works. He was cheerful in adversity ; remarkable for self-sacrifice and Christian heroism. He faced the perils of robbers and assassins, spent his money in liberating slaves and in building churches, was patient under injustice, bore no ill-will towards his persecutors, and raised no clamour. Wherever Providence placed him he worked with a holy purpose. If he gave to Rome "her first foothold in the North of England" by appealing to the Bishop of Rome, he may have done so without the least desire of enthralling the English Church. He appealed to the fount of TJieodore's "authority," and he won his appeal. The Roman Church of the seventh century cannot be compared to the deceptive and domineering Church of later ages. S. Gregory the Great had not been long dead, but his WILFRID 99 spirit survived. If Wilfrid is branded as a papist, Theodore was an anti-papist, but neither term applies to the case. It is remarkable that Wilfrid, occupying so exalted a position in the North of England, never applied to Rome for the pallium. His ostentation counts nothing. When the body of the magnificent prelate, S. Thomas a Becket, was found to be covered with weals of self-mortification and the irritation of a hair shirt, the monks of Canterbury exclaimed "See what a true monk he was, and we knew it not." 1 And of Wilfrid the Magnificent it can also be truly said, autem ecce alteram ! Wilfrid's mortal remains were interred at Ripon. Bede (E. H. v. c. 20) gives the epitaph over his shrine : " Here the great prelate Wilfrid lies entomb'd, Who, led by piety, this temple rear'd To God, and hallow'd with blest Peter's name, To whom our Lord the keys of Heaven consign'd. Moreover gold and purple vestments gave, And placed a cross, a trophy shining bright With richest ore four books o'erwrought with gold, Sacred evangelists in order placed, And (suited well to these) a desk he rear'd, (Highly conspicuous) cased with ruddy gold. He likewise brought the time of Easter right, To the just standard of the Canon Law : Which our forefathers fix'd and well observed, But long by error changed, he justly placed. Into these parts a numerous swarm of monks He brought, and strictly taught their founder's rules. 1 Mem. Cant. p. 100. 100 THE BISHOPS OF LINDISFARNE In lapse of years, by many dangers toss'd, At home by discords, and in foreign realms, Having sat bishop five and forty years, He died, and joyful sought the realms above ; That, bless'd by Christ, and favour'd with His aid, The flock may follow in their pastor's path." (Bohn's translation.) Relic-hunters did not leave Wilfrid's remains undis- turbed, portions were conveyed to York and Canterbury. At York one of his arms was encased in silver. The monks of Canterbury claimed that [some of] his remains were translated to their monastery in the time of S. Odo, and deposited under the high altar in 959. They are supposed to have been enshrined by Lanfranc, and deposited on the north side of the altar by S. Anselm, and now repose near Cardinal Pole's monument. Eadmer's Life of S. Wilfrid was written to do honour to him as one of the saints of Canterbury. Miracles are ascribed to his relics. EATA, 678 Pupil of S. Aidan Abbot of Melrose, and Prior of Lindisfarne Character Synod of Twyford-on-Alne, A.D. 681 Further division of Wilfrid's diocese Egfrid's death Tumbert, Bishop of Hexham, deposed, and Cuthbert consecrated in his place Eata and Cuth- bert exchange sees Eata at Hexham Eata's death, 686 Attempt to carry off his relics. EATA is said to have been one of the twelve Northum- brian boys whom S. Aidan received "to be instructed in Christ," when he was consecrated Bishop of Lindisfarne. Eata was Abbot of Melrose when Cuthbert was admitted into that monastery, though absent at the time. He was also Prior of Lindisfarne, and had spent some time at Ripon with other members of his community until they returned to the North, in consequence of certain disputes and troubles connected with their observance of Celtic customs. Archbishop Theodore consecrated him Bishop of Bernicia, to be ruled either from Lindis- farne or Hexham. At Rome Eata was regarded as an intruder into Wilfrid's diocese, and notwithstanding his piety was threatened with excommunication. He was a " reverend 101 102 THE BISHOPS OF LINDISFARNE and meek man." Cuthbert owed much to his example and manner of life as well as to his instructions in the sacred Scriptures. In obedience to his request Cuthbert composed a Rule to be observed by the Anglo-Saxon monks at Lindisfarne, to which Rule that of S. Benedict of Nursia was afterwards added. The Synod of Twyford-on-Alne was held in this episcopate (685), when Tumbert, Bishop of Hexham, was deprived for disobedience. Cuthbert was prevailed upon to accept the honour, and was consecrated at Easter the same year. 1 Shortly afterwards King Egfrid was slain at Nectansmere, and buried at lona. 2 At Cuthbert's consecration an arrangement was made with Eata by which Cuthbert became Bishop of Lindis- farne and Eata retired to Hexham, where he soon afterwards (Oct. 26, 686) died of dysentery, and was buried on the south side of the cathedral. A stone chapel was afterwards erected over his tomb. Bede describes him as the " gentlest and simplest of all men." The body of Eata quietly rested in the grave until 1113, when Thomas, Archbishop of York, proceeded to Hexham with a large body of clergy for the purpose of removing his remains to York. A MS. Life of Eata in the library of the Dean and Chapter of York gives an account of the failure to accomplish their purpose through the intervention of Eata himself. The Arch- 1 See lives of Tumbert and Cuthbert. 2 See the co-temporary lives SS. Cuthbert and Wilfrid. EATA 103 bishop and his company reached Hexham at nightfall, and, much fatigued with their long journey, retired to rest. At midnight the Archbishop, in his sleep, saw Eata standing before him arrayed in his episcopal robes and holding in his hand his pastoral staff. " What is this," said the dead bishop, " you are intending to do ? You have come hither to transfer me from the place of my repose to a church which has no part in me, a thing which I know has not been enjoined you from above. I tell you that you shall suffer the punishment due to your presumption." And without further parley he raised his pastoral staff and began to accompany his threats with blows soundly laid on. The Archbishop awoke, and howling aloud for fear roused his clerks, who were sleeping in the same room with him, and, frightened almost out of his senses, told them with faltering voice what he had seen. The result was the departure of the whole company next morning, leaving Eata undisturbed in his grave (quoted by Raine). Many such stories were circulated from time to time with a double purpose, to extol the fame of the departed saint and to restrain unscrupulous persons from robbing graves. Platina, in his Life of Pope John IV., tells of the appearance of S. John Baptist to a priest who opened the tomb of Rhotaris, intending to pilfer. The saint threatened him with death if ever he entered his church again. Fructuosus, after his martyrdom, is said to have appeared to certain Christians who had appro- 104 THE BISHOPS OF LINDISFARNE priated some of his ashes in the amphitheatre, and commanded them to be restored without delay, and buried together. A disciple of Simeon Stylites, when relic-hunting, is said to have seen his master move, and quickly retreated ! CUTHBERT, 685 Birth and occupation Aidan's soul The aureole Cuthbert enters Melrose Removes to Ripon Returns to Melrose Pestilence Death of Prior Boisil Cuthbert elected prior Charms A preacher Takes charge of Lindisfame His patience with the discontented brethren Retires to an islet At Coquet Island Chosen Bishop Consecrated at York (685) His ascetic tendencies Preaching tours Fame His last sickness Last instructions Death (687) Death of Herebert Cuthbert's character Reputed miracles during his life Miracles after death " Appearances " His dislike for the society of women Women forbidden to enter his churches Fascination of Hagiology Danes at Lindisfame Flight of the monks with S. Cuthbert's body Seven years' wanderings Coffin opened, body found "incorrupt" Flight from Durham Return Translation of relics Incorruptibility questioned Suppression of Durham Abbey Desecration. Grave opened in 1827 Dr. Raine's account of the proceedings S. Cuthbert's cross, ring, etc. Roman Catholic fictions Is incorruptibility a proof of holiness 1 ? No miracles now performed at his grave. CUTHBERT, patron of the ancient diocese or bishopric of Durham, was the sixth Bishop of Lindisfame. He occupied the see for the short period of two years. Although he has eclipsed the great and glorious Aidan, and is regarded as the chief of the Bishops of Lindis- fame, this pre-eminence is due to the large number of miracles attributed to him both during his life and 105 106 THE BISHOPS OF LINDISFARNE after his death. On this account, he is sometimes called the Thaumaturgus of Britain. Aidan, like Boni- face, was never anxious to appear as a worker of miracles. The birthplace of Cuthbert cannot be positively stated. Both Ireland and Scotland claim him, the Irish maintaining that he was of royaFblood, his father being Muiardach and his mother Sabina, a king's daughter ; l and the Scotch hold the opinion that he was of humble origin and born in the neighbourhood of Melrose, where he tended his father's flock and frequently met with the brethren of the monastery who taught the people of the district the Christian Faith. The monks of Durham clung to the idea of his royal parentage. Cuthbert's occupation was con- ducive and helpful in fostering a devotional spirit which in later years developed to an extraordinary degree. He heard of the wonders wrought by the hands of holy men whose lives had a powerful influence over his own. His companions, who noticed his quiet demeanour, frequently told him, perhaps in jest, that he was drifting to the monastic life, and that he would 1 It is interesting to note the difference of opinion as to the advantages of royal birth of neophytes. Some consider it to be a greater sacrifice for one nobly born and accustomed to luxuries to turn ascetic. In the early days of Christianity, many kings and princes were glad to seek refuge in the monasteries from the per- secutions of their rivals. Blessed Margaret of Hungary considered royal parentage to be a misfortune. The Irish Life of S. Cuthbert, written in the twelfth or thirteenth century, was written with the express object of giving him noble ancestry. CUTHBERT 107 some day be a bishop. It is recorded that a child once rebuked him because he lacked that seriousness of demeanour which was befitting one eventually to be advanced to episcopal dignity. The prophecy was repeated in later years by Boisil just before his death. A life of prayer and meditation had a peculiar fascin- ation for Cuthbert. He would spend large portions of the nights in prayer on the Lammermuir hills. On one occasion during his midnight orisons he beheld the soul of Aidan as a globe of fire borne up to heaven by angels. In Christian Iconography this globe of fire which enveloped souls is in fact an aureole. The soul of S. Martin in the representation of his apotheosis at Chartres is also carried up in an oval aureole, red, or the colour of fire. On the chasse of Mauzac in Auvergne, the soul of S. Calminius, under the form of a naked infant, is borne away by two angels. The soul is inscribed within a perfect circle, cut into four lobes ; a hand, the Hand of God, appearing against a cruciform nimbus is extended from the clouds to receive the approaching soul (Didron's Iconography). Visions of this description were frequently reported in early times. S. Benedict saw the soul of Germanus, Bishop of Capua, carried to heaven by angels in a globe of fire ; the blessed Egidius, ravished in the spirit, saw the soul of Consalvus freed from its fleshly encumbrance, and shining with a dazzling radiance, carried by angels across the immensity of space ; Egbert the priest saw 108 THE BISHOPS OF LINDISFARNE the soul of Bishop Ceclda descend with angels to take the soul of Chad into the heavenly kingdom (Bede, iv. 3). S. Kentigern is also said to have seen the soul of S. David, patron of Wales, borne by angels. Sometimes these assertions were exaggerated with effect and made to serve political purposes. One of S. Wilfrid's bio- graphers says that the saint saw the soul of his enemy King Egfrid borne to hell by two demons whilst he was celebrating the Eucharist in Sussex I (Eadmer) ; and S. Boniface, the apostle of Germany, beheld Cuthburga, sister of Ina, King of Wessex, and foundress of Wim- borne, in his vision of purgatory : her head and shoulders radiant, but the lower part of her body in the flames (Bates). The vision of the departure of Aidan's soul decided Cuthbert's career. Without delay he went to the monastery of Melrose to seek admission. Boisil, the Prior, was the first to meet him, and turning to one who stood by said " Behold the servant of the Lord." The Abbot, Eata, was away at the time, but upon his return Cuthbert was received into the community. For about ten years he remained under that hospitable and holy roof, following the "three labours" of prayer, work, and study. Cuthbert was fortunate in having two good men like Eata and Boisil as his superiors. Upon the excellent model-life of the former Cuthbert fashioned his own. Some years after Cuthbert had been admitted into the community Eata and several brethren from Melrose CUTHBERT 109 amoDgst them Cuthbert, took charge of the monastery at Kipon, where they remained until troubles arose upon the Paschal question, Celtic usages, and discipline, when they returned to the North, and Wilfrid, who had won the King to his side, was made Abbot of Bipon. Shortly after their return to Melrose the place was visited by a dreadful pestilence which carried off Bishop Tuda, Prior Boisil, and many others. Cuthbert was also attacked but recovered. Boisil, before his death, sent for him and told him that he had but seven days to live, and that he must make the most of the short time that remained to learn as much as he could from him. They read together S. John's Gospel in seven parts, and meditated upon each part. Cuthbert was a sedulous student of the Holy Scriptures, which seem to have been the chief study at Melrose, which had a reputation at that time for missionary zeal and monkish discipline rather than any special scholastic work. Cuthbert was elected prior in place of his dear friend and master. After the appointment he made many excursions into the surrounding country, preached in remote hamlets and visited the sick in their own homes. When the rude people, who had but a superficial know- ledge of Christianity, were sick, some relapsed into paganism or sought the help of charms or enchantments which were reputed to possess healing properties. This seems to have been a difficulty with which most early 110 THE BISHOPS OF LINDISFARNE Christian teachers had to contend. If the harvests were bad, or plague raged, the people attributed their calamities to their new religion this was not by any means peculiar to any locality, but was general. In other parts of the world, as in Rome for example, people who had not embraced Christianity found a suitable opportunity of attacking the " new religion " on these grounds. 1 Cuthbert seems to have exercised great influence over the people his eloquence, his angelic countenance, 2 his earnestness and " strong cryings and tears " moved the people to repentance and confession. " Cuthbert was so skilful an orator," says Bede, " so fond of enforcing his subject, and such a brightness appeared in his angelic face, that no man present presumed to conceal from him the most hidden secrets of his heart, but all openly confessed what they had done, because they thought that guilt could not be concealed from him, and thus wiped it off by worthy fruits of penance as he commanded them" (E. H. iv. 27). Twelve or thirteen years after Cuthbert had entered the monastery of Melrose he was sent by Eata, who ruled both houses, to take charge of Lindisfarne. It was no easy task and required much tact and patience, as 1 Of. Augustine's City of God, and many works of the Christian Apologists ; also my Life of Tuda, and note. 2 This description often occurs in Hagiology. It recalls the Holy Spirit's description of Moses dermoc. The patriarch Seth, according to Apocryphal writings, had a radiant face like Moses, and was thence styled Divine (tfcmctorale Catholicum, p. 5). CUTHBERT 111 the brethren were unsettled on account of certain changes respecting the form of tonsure and the observance of Easter, and would not submit to regular discipline, or to the new code of monastic laws which Cuthbert had drawn up at the suggestion of Eata rules which probably superseded, or supplemented, those used from the days of Aidan and received by him from the mother Church of lona. 1 Cuthbert assuaged them by his gentle and patient conduct, which brought about a better feeling. Fre- quently he was bitterly reproached, and when wearied by their murmurings he would calmly dismiss the assembly and walk out. Eepeatedly he made the same proposals, and by dint of patient perseverance attained his object. He bore all his adversities, vexations, and disappointments bravely and cheerfully, " the inward comfort of the Holy Ghost enabling him to despise outward trials." For twelve years Cuthbert ruled the community at Lindisfarne as prior, and at the end of that time, the desire for solitude increasing, he obtained the consent of his superior to become a solitary. At first he retired but a short distance from the monastery, maybe to the islet now called S. Cuthbert's Island, and afterwards to the Fame, 2 hallowed by the vigils and prayers of 1 Cuthbert is reputed to be the author of a set of in j unctions entitled Ordinatioiies siue ecclesuc, and beginning Prima regula eat de Domino. He also wrote PrcEcepta titce regularis (Bale, quoted by Itaine). '* The island of Fame is one of a group six miles from Holy Island, 112 THE BISHOPS OF LINDISFARNE Aidan the first bishop, and more remote from the eyes of men far out in the middle of the sea an island, says Simeon of Durham, ill-suited for a dwelling, being without water, fruits, or trees, [yet Cuthbert] by his prayers miraculously drew water out of the rocky ground and corn from the hard earth ! Some distance from the Fame was Coquet Island 1 where Elfleda, sister of King Egfrid and successor of S. Hilda as Abbess of Whitby, had an interview with Cuthbert, who prophesied that the King would reign but one year longer and would be succeeded by his illegitimate brother, Aldfrid. When Elfleda informed Cuthbert that her brother desired to make him a bishop, and asked whether he would accept that dignity, she received the reply that he was unworthy of so high a dignity, nevertheless he could not escape what had been decreed by the Supreme Ruler, who would free him from the burden after a short time, and perhaps after not more than two years would send him back to his former solitude and quiet. Not long after this Tumbert, Bishop of Hexham, was deposed at a synod held at Twyford (684), 2 and and was supposed to be haunted by devils. Ethelwold afterwards for twelve years inhabited this hermitage, which had fallen into decay. Cuthbert had filled the holes with hay and clay. Ethelwald begged a calf-skin from the community, and nailed it to the planks to keep the wind and rain out. Felgeld attributed miraculous powers to this skin. 1 There was a small Benedictine monastery on Coquet Island as early as 684. 2 Twyford, probably Alnmouth. The river Aln was the boundary CUTHBERT 113 Cuthbert was selected as his successor at the request of King Egfrid, who, with Trumwin, Bishop of the Picts, and others, sought Cuthbert on Farne island, and on bended knee pressed him to accept the dignity. He consented, and an arrangement was made with Eata by which Cuthbert became Bishop of Lindisfarne and Eata went to Hexham. Cuthbert was consecrated the Easter following, at York, by Theodore and six other bishops. The pro- ceeding was uncanonical. Cuthbert, during the two years of his episcopate, although faithful and zealous in his duties, never overcame his great longing for solitude and the practice and habits of the anchorite. The ascetic life was his ideal. His diocese was huge, yet he was unremitting in his labours of preaching, confirming, ordaining, and in consecrating churches. It would seem that again, as in his early days when prior, he gladdened the people with his angelic countenance and comforting words. " His discourse was so pure and explicit, so serious and so candid, so full of sweetness and grace when he spoke on the ministry of the law, on teaching of faith, on the virtue of continence, and on the discipline of justice. To every person he gave varied and suitable instructions because he always knew beforehand what to say and to whom, when and how between Dio. Hexham and Lindisfarne. See Life of Tumbert, under " Bishops of Hexham." I 114 THE BISHOPS OF LINDISFARNE to say it. Above all things it was his especial care to join fasting, prayer, and watching with the study of the Scriptures ; his memory, keeping always in mind the canons and enabling him to imitate the virtue of the saints, stood him in the place of books. He fulfilled all the duties of brotherly love towards his brethren, and practised humility and that super-eminent charity without which every other virtue is nothing. He took care of the poor, fed the hungry, clothed the naked, harboured strangers, redeemed captives, defended widows and orphans in order that he might merit the reward of eternal life amongst the choirs of angels with our Lord Jesus Christ " (Lindisfarne Monk, p. 122, quoted by Eyre). During his preaching tours the people cut down the branches of trees to make tabernacles for their Bishop and his companions, and it is related that he would not leave a hamlet without inquiring if there were any sick who needed his presence and consolation. He displayed the same anxiety for the spiritual welfare of his people up to the time of his retirement to Fame to prepare for death. After Christmas 686 he took his farewell of the brethren of Lindisfarne. As he entered the boat they shed many tears, and asked him when he would return. Their distress increased by his answer not until they carried back his dead body. The brethren continued to visit him on his remote island, where he hospitably CUTHBERT 115 received them. On one occasion when he offered them food, they declined it as they had taken some with them. A storm arose and prevented their return, and on the seventh day, when Cuthbert entered the hospi- tium, observing that the refreshment had not been touched, he gently rebuked them for their disobedience and ordered them to cook it and eat it immediately. When they had done this the wind abated ! Towards the end of February 687 Cuthbert was seized with his last sickness. He was fully conscious that his end was approaching, and he earnestly prepared for his departure. The brethren from Lindisfarne and his bosom-friend Herefrid visited him. Cuthbert gave instructions as to the burial of his body in the place near his oratory towards the south, over against the eastern side of the Holy Cross which he had erected. He also told them to place his body in the sarcophagus which the venerable Abbot Cudda had given him, which was to be found under the turf on the north side of the same oratory. He further directed them to wrap his body in the linen winding-sheet sent by the Abbess Verca which he had preserved for that purpose. Some days later, at the earnest entreaty of some of the monks, Cuthbert consented to be buried in their own church, for which privilege they thanked him on bended knees. He then stated that it was his wish that his body should rest where he had fought his humble fight for the Lord : where he wished to finish 116 THE BISHOPS OF LINDISFARNE his course, and whence he hoped to be lifted up by the Just Judge to obtain a crown of justice. Moreover, he thought that it would be more advantageous to them also that he should repose there on account of the fugi- tives and criminals who might nee to his body for refuge, inasmuch as he had the character of being a humble servant of Christ : and they might often think it neces- sary to intercede for such with the secular powers, and so might have trouble on account of his body being with them. Cuthbert's desire to be alone increased with his illness, and at first he would not allow any of the brethren to remain with him, so they returned to Lindisfarne. For five days after this a terrible storm prevented communi- cations between the islands, and caused the brethren much concern. When the storm abated they put to sea and made all speed to the dear Bishop. On reaching the Fame Herefrid found that Cuthbert had crawled from his cell to the hospitium lest the monks on their return should visit him in his cell. He had been in the hospitium for five days and five nights without moving, and was worn out with pain and abstinence. Herefrid, referring to this solitude, says that all was ordered by God, who wished to cleanse His servant from every stain of earthly weakness, and, to show his adversaries how weak they were against the strength of his faith, kept him aloof from men and put him to the proof by bodily sufferings and still more CUTHBERT 117 violent encounters with the ancient enemy. The brethren, except Herefrid, could not remain with the Bishop, but he at once sought means of relieving his sufferings. Having warmed water he washed one of Cuthbert's feet which had an ulcer from a long swelling and required attention. Herefrid also warmed a little wine and begged the Bishop to take it. Then they sat down together, and Herefrid expressed his grief, seeing that Cuthbert's sufferings had been so great, that he did not allow one of the brethren five days before to remain to wait upon him. Cuthbert replied that " it was done by the providence and will of God in order that he might be deprived of the society and aid of man and suffer somewhat of affliction." Cuthbert at length consented to have two of the brethren to wait upon him Bede (not the Venerable Bede) and Walstod, who conveyed him back to his cell. This Walstod had for years suffered from incurable dysentery, but by touching the Bishop his complaint was healed. Cuthbert's last words of exhortation, heard only by few, were recorded to be repeated to the brethren of his community, and by them to be handed on through the centuries : " Have peace and divine charity amongst you : and when you are called upon to deliberate on your affairs be very careful that you be unanimous in your plans. Let there be mutual concord between yourselves and all other servants of Christ, and do not despise 118 THE BISHOPS OF LINDISFARNE others who belong to the Faith and come to you for hospitality ; but receive them familiarly, and kindly entertain them and speed them on their journey ; by no means esteeming yourselves better than the rest of those who partake of the same Faith and manner of life. But have no communion with those who err from the unity of the Catholic peace either by not celebrating Easter at the proper time, or by their wicked lives. And know and remember that if of two evils you are compelled to choose one, I would much rather that, taking up out of the tomb and bearing away with you my bones, you would leave this place to reside wherever God may direct you than consent in any way to the wickedness of schismatics, and so place a yoke upon your necks. Study diligently and carefully. Observe the Catholic decrees of the Fathers, and practise with zeal those institutes of the monastic life which it has pleased God to deliver to you through my ministry : for I know that although during my life some have despised me yet after my death you will plainly see what sort of man I was, and that my doctrine was by no means worthy of contempt " (Bede's Life). By way of comment : these " last words " bear the impress and polish of a monkish scribe. That S. Cuth- bert used some such words cannot for a moment be doubted ; but there seems to be a little " bias " running throughout perhaps a remembrance of the opposition he had endured at the hands of the Lindisfarne com- munity and other advocates of Celtic usages and discipline. The " history " of the wanderings of the monks of Lindisfarne with their precious treasure shows how faithfully they observed these injunctions. It was about midnight on Wednesday, March 20, 687, that Cuthbert fell asleep, fortified by the Blessed Sacrament of Christ's Body and Blood. Herefrid at once informed the two brethren who were waiting out- CUTHBERT 119 side the cell that their master had entered into his rest, and they, by a preconcerted signal, flashed the news by torchlight to Lindisfarne, where a brother was on the look-out. The brethren were at matins, and were saying the psalm, " God, Thou hast cast us out," pregnant and prophetic words ! The monks, following S. Cuthbert's instructions, wrapped his body in the winding-sheet, placed it in the coffin, and conveyed it to Lindisfarne where, with much ceremony and many tears, they placed it on the right side of the altar. On the same day (March 20) S. Cuthbert's friend Herebert, an anchorite of Derwentwater, fell asleep. This was the fulfilment of his own request made during Cuth- bert's last visit to Lugubalia (Old Penrith, Carlisle) " I beseech you, by our Lord, not to forsake me ; but that you remember your most faithful companion, and entreat the supreme Goodness that, as we served Him together upon earth, we may depart together to see His bliss in heaven. For you know that I have always endeavoured to live according to your directions, and whatsoever faults I have committed, either through ignorance or frailty, I have instantly submitted to correction according to your will." The Bishop prayed and received an assurance that they should both die on the same day. " Rise, brother, and do not weep, but rejoice," said the Bishop, " because the Heavenly Goodness has granted what we desired." Cuthbert and Herebert, " most 120 THE BISHOPS OF LINDISFARNE faithful companions," met once a year by arrangement and entertained each other with the delights of the celestial life. Cuthbert owes his popularity to his biographers and to the incorrupt condition of his corpse. His ideas of saintliness and self-mortification were common, and he was no great exception to many earnest-minded men who followed the extravagant fancies of the age. Had he lived in other days his Christian life would have expressed itself under different circumstances. The same may be said of most anchorites and recluses. His early environment had much to do with his works in later years. Born in a district where the people had been traditionally taught that the hills, rivers, and fountains were peopled by spirits, it was not difficult for a man of Cuthbert's temperament to believe that demons wrestled with men and that he possessed the spirit of divination. 1 1 Cuthbert foretold the death of King Egfrid. Leaning on his staff by the Roman well at Carlisle, he suddenly ; exclaimed, " It is over," referring to the death of the King, who at the same hour was slain in battle some miles distant. Benedict XIV. (Heroic Chanty, vii. 3, vi. 9, etc.) quotes similar cases as illustrations of the expedition with which things done in remote places are made known elsewhere, as in the case of Apollonius, who, says Philostratus in his Life, cried out at Ephesus that Domitian was then killed at Rome, from which he acquired the reputation of divinity so far as to know and foretell future events. A similar circumstance is related by Gellius of a certain Cornelius, and of another person by Ainmonius. A pious belief is that angels made such communications ; sometimes the devil. Joan of Arc knew at the very hour that the French were routed, not- withstanding her absence from the scene of action. S. Moling, Bishop of Ferns (died c. 696), foretold the death of Fianachta " At this CUTHBERT 121 To this " Thaumaturgus of Britain " are ascribed the power of vanquishing the devil, who had artfully set a hut on fire in order to divert the attention of the people to whom he was preaching ; and of arresting an eagle in its flight, so that the bird deposited a fish which it was carrying on the bank of a burn, to be divided into three portions, one portion for Cuthbert's companion, one for himself, and the other for the bird ; the recovery of a servant of Sibba after a third draught of water blessed by Cuthbert ; the stilling of storms ; drawing water from the rock ; turning water into wine, or giving it the flavour of wine, at the Abbess Verca's monastery ; and the restoration to health of the wife of Hemma after being sprinkled with water which he had blessed, are also ascribed to him. Cuthbert's relations with dumb animals have been regarded as miraculous, and as a sign of his dominion over the fowls of the air and the fishes of the sea. On expostulation ravens ceased to pick his crops and to strip the thatch off his shelter ; sea otters were seen by a monk to lick the saint's feet, as if to warm them, whilst he was kneeling in prayer on the beach, and that when he blessed them they left him. 1 moment, brethren, Fianachta, the glorious King of Temoria, is be- headed." S. Edward the Confessor was believed to be gifted with a prophetic spirit. He declared the death of Sweyn, King of Denmark, who was drowned whilst embarking to invade England. 1 These attentions of the dumb animals have been given as proofs of his saintliness, and are said to have been the means of winning converts. To this day S. Cuthbert's " geese " allow themselves to be 122 THE BISHOPS OF LINDISFAKNE Cuthbert's miracles did not cease at his death. Beth- wegen, the hosteller, recovered from a serious illness ; a possessed boy, afterwards a monk, was cured of palsy ; a paralytic recovered the use of his limbs ; and the eyesight of a young man endangered by a swelling under the eyelid was preserved by touching the relics. The Abbess Elfleda was cured of an infirmity by wearing Cuthbert's girdle, and one of her nuns is said to have been cured of an intolerable headache by touching it. 1 Not only was Cuthbert supposed to work miracles after death, but he is said to have "appeared" to several, e. g. in the guise of a pilgrim to King Alfred, who was regarded as his especial favourite. 2 When the monks attempted to cross over to Ireland with "the Treasure," and the Book of the Gospels was lost in the sea, in a dream S. Cuthbert directed Hunred to search for it near Whitherue, where it was found; Edwin, a monk of the new monastery at Winchester, after a vision in which S. Cuthbert appeared to him, made a pilgrimage to Durham, and wrote to his bishop respect- ing it. 3 S. Cuthbert is said to have appeared to Edgar, petted by visitors to Holy Island. Professor Stellar, James Campbell and William Collins give many instances of the affection of tamed otters in Northumberland. Mahommedan literature is not without similar instances of conversion, e. y. that of Wathek Ebn Mosapher (Ockley's Hist Saracen Empire). The dodge of Abdelmumen Aben Ali, who had taught a lion to lick his hands, secured for him the throne after the death of El Mehedi, an Arab King in Spain. 1 Qf. The girdle at Toledo. a See Liber de Hyde, edited by E. Edwards, p. 42. ;! Lib. Hyd. Introd. xcii. CUTHBERT 123 heir of Scotland, and commanded him to take his banner 1 from Durham, and assured him that he himself would aid him in his attempt to gain the crown, whilst the saint's indignation when a farmer wished to pickle beef in his stone coffin moved him to smash it ! S. Cuthbert is said to have had a great dislike for the society of women, and various reasons have been given for his aversion, some of them weak and puerile. A 1 The banner insured victory on that occasion. At a tire in Durham Castle during the episcopate of Pudsey, when the prayers of the monks and the presence of the sacred relics failed to extinguish the flames, this banner and the sacred Host were carried into the midst of the fire. For more than an hour the flames leapt about the bearer and the banner, which stayed the progress of the tire and was itself uninjured, according to the monk Reginald ! The effect of this banner on battlefields was astounding ! On the eve of the battle of Neville's Cross "ther did appeare to Johne Fossour, then prior of the Abbey of Durham, a vision commanding him to taeke the holie corporax cloth, which was within the corporax, wherewith Saint Cuthbert did cover the chalice, when he used to say masse, and to put the same holie relique, like unto a banner, upon a speare point, and on the morrowe after to goe and repaire to a place on the west parte of the citie of Durham, called the Readhills, and there to remayne and abyde till the end of the said battell." Needless to say the command was obeyed and the victory won ! The chalice veil was incorporated with other stuff which formed a goodly banner. According to the Eites the banner came into the possession of Dean Whittingham, whose wife Katherine "did most injuriously burne and consume the same in hir tire, in the notable contempt and disgrace of all auncyent and goodly reliques." The banner was also used in church processions. The banner of S. Edmund was also regarded with awe and reverence by East Anglians. Like S. Cuthbert's it was supposed to be efficacious against fires and conflagrations, and often unfurled on the battlefield. Cf. the "Vision" of S. Andrew at Antioch, when the crusaders were besieged by the Turks, to Peter Bartholemy respecting the steel head of the lance of Longinus which pierced the body of our Lord, and the promise that it should penetrate the souls of the miscreants (Gibbon's I), and F., c. 58). In one of the Persian wars, as early as A.D. 590, a portrait of Christ accompanied the Roman army and gave courage to the soldiers. 124 THE BISHOPS OF LINDISFARNE story is told that a certain Pictish princess, who laid a false charge against him in his early days, was the cause of his unmitigated aversion for her sex although he was able to vindicate his innocence by a miracle of no less magnitude than the earth opening and swallow- ing up the princess. On the intercession of the King with Cuthbert the saint's prayers restored her to her father. That S. Cuthbert did permit the society of women is beyond dispute ; but they were generally women under vows. He was not a stranger at the nunneries at Carlisle, Coquet Island, and Coldingham, though it has been asserted that the irregularities in this double monastery (Coldingham) led him to the determination to repel women. At Lindisfarne there was a church for the accommodation of females, called the " Green Church " (" Grene Cyrice ") because it was situated in a green field. It is more probable that he was aware that the society of women was generally abjured by monks (cf. Sulpi- cius, Dialog, ii. 12), and solitaries who were constantly advised to shun bishops as well as women, because they sought to impose upon them some ecclesiastical office which would take them into the world. 1 S. Cuthbert seems to have followed this advice as regards both 1 " It was the advice of the Fathers, an advice that is always in season, that a monk should at all hazard flee from bishops and women, for neither women nor bishops permit a monk whom they have once drawn into their friendship to remain peacefully in his cell nor to fix his eyes upon pure and heavenly doctrine by contemplating holy things " (Cassianus, quoted by Montalembert, Monks of the West, p. 477). CUTHBERT 125 bishops and women, for although he was a bishop for a short time he accepted the office by constraint. Churches dedicated to S. Cuthbert were supposed not to be frequented by women. This was one of the conditions laid down by the saint himself to the Pictish king, whose daughter had falsely accused him of familiarity, and he was one of the first to enforce it (Bower's Hist. Melrose, p. 18). At Durham this law of exclusion extended to the abbey gates and cemetery. In later years the rules were relaxed, and though women were permitted to approach nearer to the saint than before, they were punished when they transgressed the rule, as in the cases of Helisend, a servant of David's queen, and two Newcastle women, who all disguised themselves, hoping that they might evade the vigilance of the monks. Helisend wore a monkish garb, and the others male attire. Helisend afterwards repented of her " profanity" and became a mm at Elstow. The two Novocastrian women who had rashly ventured to S. Cuthbert's shrine were compelled to do penance in the churches of S. Nicholas and All Saints. Symeon gives other cases of the audacity of women being punished by Heaven. In the present cathedral at Durham there is a blue marble line and cross on the west side of the doors of the nave, which marks off the small portion of the church where women were allowed at the time of service. Centuries have rolled by since Cuthbert died, yet his 126 THE BISHOPS OF LINDISFARNE example of self-abnegation, meekness, tenderness, and patience is held in reverent esteem wherever his name is mentioned. Apart from the inflictions of his biogra- phers, whose exaggerated stories are offensive to his memory, he is greatly revered. The austere lives of solitaries have had wonderful power and sway over other men's lives, especially in the ages when few paths were open to people of fervent and zealous temperament. The stories of the lives of the saints have always had this fascination for a special class who have been so much influenced by examples as to renounce the world and seek solitude in huts built of wattles and mud, in deserts or ocean caves, and in monasteries and deserted temples. The readers of these lives, or the listeners to stories of spiritual heroism, fancied themselves hermits and monks, just as La Fontaine felt himself a poet as he read an ode of Malherbe, or as Correggio felt himself a painter as he contemplated Raphael's " S. Cecilia." The story of S. Willibrod stirred up the youthful Boniface to a magnificent missionary work ; the lives of the saints, read on a bed of sickness during weary and tedious days after the siege of Pampluna, made Ignatius Loyola a soldier of the Cross ; the story of the conversion of Victorinus the philosopher and the renunciation of S. Antony greatly influenced that of the most glorious Augustine of Hippo ; the stories of the hermits took such hold on Guthlac that he took up his abode in the Fens ; and the CUTHBERT 127 story of S. Cuthbert moved Godric the pedlar and a hundred others to emulate his austerities, and Ceolvvulf to resign his crown. ' Every profession has its model, says S. Jerome : " The Fathers of the deserts are our models. Let the Roman generals imitate Regulus and Scipio, let the philosophers follow Pythagoras and Socrates, the poets Homer, the orators Lysias and the Gracchi, but for us let our models and our chiefs be the Pauls and Antonys, the Hilarious, and the Macarii." Eleven years after S. Cuthbert's death his body was exhumed by the monks and found to be incorrupt. When the Northmen descended on Lindisfarne and the north-east coast in 793-794 the monks were taken by surprise, and in their hasty flight were unable to remove the body of their patron. On the departure of the depredators the brethren returned to Lindisfarne, and to their great joy found that the coffin containing S. Cuthbert's body was untouched, although the church had been plundered and desecrated. In 875, when another descent was made by the Northmen, the Bishop, Eardulph, fled with the body 1 of 1 In obedience to Cuthbert's dying request. It was an accepted custom, where possible, to remove the bodies of saints on the advance of pagans, e. y. Regulus, 300 years after the death of S. Andrew, is said to have carried away his bones, or part of them. For eighteen months he sailed amongst the Greek islands, and wherever he landed he erected an oratory. The remains of Vincentius and Anastasius, Augustine of Hippo, Edmund, K. M., Martin of Tours, etc., were also removed lest they should be violated by barbarians. 128 THE BISHOPS OF LINDISFARNE Cuthbert and relics of SS. Oswald, Aidan, Eadbert, Eadfrid, and Ethelwold, together with other treasures, such as the Lindisfarne Gospels, and the stone cross, which Bishop Ethelwold caused to be made as a monu- ment to S. Cuthbert and himself. Prior Wessington says that during these wanderings S. Cuthbert ceased not to work miracles, and wherever his body rested churches were afterwards erected and dedicated to him. 1 Assuming that Prior Wessington was correct the late Dr. Kaine, with the help of certain notices from Symeon of Durham, gives an outline of the seven years' wanderings. From Lindisfarne the monks seem to have gone to Elsdon, thence down the Rede to Haydon Bridge, after- wards up the South Tyne to Beltingham, thence along the Roman wall to Bewcastle. Afterwards they went in a southern direction to Salkeld, thence to Eden Hall, and thence to Plumland, and afterwards into Lancashire. Next they came towards the Derwent, thence they proceeded northwards with the intention of crossing over into Ireland. The body was placed in a boat, and some of the brethren, with the Bishop and Abbot, embarked. A storm arose, and the boat was almost swamped, and the copy of the Gospels, adorned with 1 Sculptured crosses frequently marked the places where the bodies of bishops rested, e. g. Aldhelm's body was removed from Doulting in Somerset to Malmesbury, and at the seven places where the procession halted on the way crosses were erected by order of Egwin, Bishop of Worcester, who buried him. CUTHBERT 129 gold and precious stones, fell overboard. The monks then turned the helm, and they reached the Cumbrian coast which they had so recently left. After this they went northwards to Whitherne in which vicinity the lost Gospels were washed ashore. 1 Then they returned southwards into Westmorland, where they stayed at Cliburne and Dufton, before crossing over Stainmore to Cotherstone in Teesdale. From Cotherstone they crossed the hills to Marske, which they quitted for Farcet and Barton. After this they migrated south- wards to Craike, where it remained four months, during which time Guthred the Dane was chosen King of Northumbria, as ancient chroniclers aver, upon the nomination of S. Cuthbert himself (cf. Raine, Boyle, Eyre). Guthred was not'ungrateful : he bestowed the territory between the Wear and Tyne upon S. Cuthbert, whose body was translated to Chester-le-Street. In 995, being threatened with another invasion by their old enemies the Northmen, the monks fled from Chester-le-Street to Bipon, where they stayed but a few months. They returned towards Chester-le-Street ; but halting at Wrdelau, near the Wear, all their efforts to move the car on which the body was placed were useless. They at once agreed that it was the will of Providence that the saint should not be taken back to 1 A similar story is told by the biographers of S. Moling, whose Book of the Epistles written by the Apostles was washed out to sea and returned to him. S. Antony of Padua (A.D. 1200) is implored to restore lost goods. 130 THE BISHOPS OF LINDISFARNE Chester. Eadmer subsequently was informed by reve- lation that the body had to be removed to Dunholme. There it remained until 1069, when William the Conqueror came into the North to chastise the nobles for supporting the claims of Edgar the Atheling, and the men of Durham for their treatment of Robert Cumin, whom he had sent to keep order. The Bishop fled with " The Treasure " at the King's approach, intending to convey the body to Lindisfarne. After four days' journey they were in sight of the island, and the waters parted hither and thither that they might pass over. During their journey they had rested at Jarrow, Bedling- ton, and Tuggall. After a few months they were able to return to Durham. In 1093, when William de S. Carileph began his cathedral, S. Cuthbert's remains were temporarily placed on the south side of the church, and on August 29, 1104, they were translated to the feretory, and various relics which were found in his coffin e. g. bones of Aidan, Eadbert, Eadfrith, Ethelwold, and the head of Ceolwulf were removed, and placed in caskets around the shrine. On the day arranged for the removal the brethren resolved that as no one living could give them accurate information respecting the arrangement of the body, etc., they would appoint nine of their number, with their Prior, Turgot, who, after fasting and prayer, should open the coffin. On August 24, says the writer of The Histwy of the Translations of St. Cuthbert, after prostrations and prayers before the coffin, they J CUTHBERT 131 succeeded in opening it. To their astonishment they found a chest covered with hides fastened by iron nails. From the weight and size of this chest, and various facts which presented themselves, they were induced to believe that there was another coffin within it ; but fear for a long time prevented them from making the experiment. They renewed their task, and when they had succeeded in opening the iron bands they lifted up the lid. Then they saw within a coffin of wood covered with linen of coarse texture. After further misgivings they removed the lid and found another lid resting on three transverse bars. Upon the upper part of it, near the head, lay the Book of the Gospels. This lid was raised by two rings, and, removing the cloth over the relics, they perceived a fragrant odour. 1 The body of S. Cuthbert was found lying on its right side in a perfect state, and, from the flexibility of its joints, representing a person asleep rather than dead. The relics consisted of bones of departed saints above mentioned, those of the Venerable Bede, and others. The body was lifted from the coffin whilst the relics were removed, and it was afterwards restored. The next day the Bishop was informed of the incorrupt state 1 Supposed to be a sure sign of the sanctity of the deceased. Cf. the opening the grave of Brother Merulus, one of S. Gregory's monks (Sanct. Cath. p. 137). When S. Stephen's coffin was opened an odour " such as that of Paradise " was perceived, and many diseases were instantly cured by it ! A celestial odour " which filled the bystanders with devotion " was perceived when a chest containing the remains of certain Hexham saints was opened in 1154. Other instances abound. 132 THE BISHOPS OF LINDISFARNE of the saint's body, which he considered at the time to be incredible. The next night the body was conveyed to the middle of the choir and placed upon robes and carpets spread upon the pavement. " The outer cover- ing was a robe of a costly kind ; below this it was wrapped in a purple dalmatic, and then in linen. All these swathements retained their original freshness without any stain of corruption. The chasuble, which he had worn for eleven years in his grave, and had been removed by the brethren of that period," was preserved as a proof of incorruption. The body was then clothed with the most costly pall they had in the church, over which they placed a linen covering, and restored certain relics with it to the coffin. These relics consisted of an ivory comb, a pair of scissors, an altar of wood overlaid with silver, 1 a linen corporal, a paten, a chalice of 1 Cuthbert's portable altar is about six inches by five and a quarter, an inch thick of oak covered with a silver plate of more recent date than the wood, which is inscribed INHONOR . . . SPETRVwith two of five crosses. The letters on the silver are P . . O X . . . . X, probably for Petros Apostolos. O HAGIA ET ERASTE a phrase akin to the inscription on Acca's altar, has also been " read " on the remaining silver portion (see his life under "Bishops of Hexham "). Portable altars were used in missionary journeys, military expeditions, private masses, and where the altars of churches were unconsecrated. Liibke says (Eccles. Art. in Germany^ p. 135-6) portable altars were commonly used during the whole Middle Ages. Even in the early Christian times there existed portable altars (altaria gesta- toria, viatica, itineraria, portatilia) which could be carried about, so that the offering of the mass could be performed in any place. In the eighth century, according to Bede, the brothers Ewald had sucli altars in their missionary journeys. The like is related of the monks of S. Denis, who accompanied the army of Charlemagne in his crusade against the Saxons. The portable altars consist as a rule of a rect- angular, generally of a precious stone as marble, agate, porphyry, CUTHBERT 133 exquisite workmanship, the lower part representing a lion in gold with an onyx stone on its back. The head of King Oswald 1 was also replaced; but the relics of other saints were deposited in another part of the church. The truth of the saint's incorruptibility was challenged by certain ecclesiastics, but in the presence of Ealph, an abbot of Seez, who afterwards became Archbishop of Canterbury, it was agreed to reopen the coffin. The word of the monks was confirmed. Subsequently the body was placed in a costly feretory, 2 which was destroyed about the year 1541, after the convent had surrendered to the Crown. onyx, amethyst in a frame of gold or gilt copper, set with precious stones, nielli or enamels. A wooden table forms the back, which is richly adorned. The relics are under the stone slab or enclosed in the corners of the frame, etc. In 1500 an altar of S. John (Beverley) of red marble adorned with silver was preserved at York. 1 In preserving the head of S. Oswald, K. M., the monks, perhaps unconsciously, observed a custom of the Church in later times. The Christian Church and religion thought but lightly of the human body, but the head was held in high estimation. "Any spot may be chosen for the interment of the trunk, when separated from the head," say the ancient liturgists, Gulielmus Durandus and John Beleth, "but the head may not be buried except in holy and consecrated ground in the church or the cemetery." The body, without the head, does not consecrate the place in which it rests ; the head, without the body, sanctifies the spot immediately. In this we see the working of that spirit of Christianity which gives every honour to the head, the especial seat of the soul (see further Didron's Iconography, "Hist. Nimbus "). Pope Pius II. received from Thomas Pateologus (1461) the head of S. Andrew, and with great ceremony deposited it beside that of S. Peter. The head of William of York was kept in a reliquary of silver gilt and covered with jewels. The head of S. Louis at the instance of Philip the Fair was placed in La Sainte Chapelle, Paris. Many other instances testify to the above belief. 2 See under " Eadf rid," in Bishops of Lindisfarne. 134 THE BISHOPS OF LINDISFARNE " The sacred shryne of holy Sancte Cuthbert, before mentioned, was defaced in the visitacion that Docter Ley, Doctor Henley, and Maister Blythman held at Durham, for the subvertinge of such monuments, in the tyme of King Henrie 8, in his suppression of the abbaies, where they found many worthie and goodly and rich ornaments and jewels of great value which the said church and St. Cuthbert was adorned withall, but most especialle one pretious stone belonginge to the said shrine, which by the estimate of those iij visitors and ther skilful lapidaries which they browght with them, worth in value a king's ransome. After the spoile of his ornaments and Jewells, cumming nearer to his sacred bodie, thingk- ing to have found nothing but duste and bones, and finding the chiste that he did lie in, very strongly bound with irone, then the gouldsmith did taike a great fore hammer of a smy th, and did breake the said chiste open, and when they had openede the chiste, they found him lyinge hole, uncorrupt, with his faice baire, and his beard as yt had bene a forthnett's growthe, and all his vestments upon him, as he was accustomed to say masse withall, and his met wand of gould lieing besid him. Then, when the gouldsmith did perceive that he had broken one of his legges, when he did breake open the chiste, was verie sorie for it, and did cry 'Alas, I have broken one of his leiggs.' Then, Docter Henley hereing him say so, did caule upon hime, and did bid him cast downe his bones. Then he made him annswer again that he could not gett them in sunder, for the synewes and the skine heild it that it would not come in sunder. Then Docter Ley did stepp up, to se if it weire so or not, and did turne hime selfe aboute, and did speke Latten to Docter Henley, that he was lieinge holl. Yet Docter Henley would geve ne creditt to his word, but still did crye ' cast downe his bones.' Then Docter Ley maide annswere, ' Yf ye will not beleve me, come up your selfe and se hime.' Then dyd Docter Henlie step up to hime, and did handle him, and dyd se that he laid hole. Then he did command them to taike hime downe, and so it hapned, contrarie ther expectation, that not onely his bodie was hole and incorrupted, but the vestments wherein his bodie laie, and wherwithall he was accustomed to saie mass, was freshe, saife, and not consumed. Wherupon the visitores commaunded that he should be karied into the revestre, where he was close and saiflie keapt, in the inner part CUTHBERT 135 of the revestrie, tyll such tyme as they did further knowe the king's pleasure, what to doe with hym, and upon notise of the king's pleasure therein, and after, the prior and the monnckes buried him, in the ground, under the same place where his shrine was exalted under a faire merble stone, which remaynes to this day, where his shrine was exalted." At the period of the Dissolution many relics and treasures disappeared, amongst them a gold ring set with a large sapphire (now in the possession of the authorities of Ushaw College), a gold chalice, and onyx stone, the paten, and a " metwand of gold" above referred to. The MS. of S. John's Gospel, which was not restored to the coffin in 1104, when the body was translated, is now at Stonyhurst, and the celebrated Lindisfarne Gospels is now in the British Museum. 1 1 S. Cuthbert's Feretory. " Next to these nine altars was the goodly monument of S. Cuthbert, adjoining to the quire, having the high altar on the west, and reaching towards the nine altars on the east, and towards the north and south containing the breadth of the quire in quadrant form ; in the midst whereof his sacred shrine was exalted with most curious workmanship of fine and costly green marble, all limned and gilt with gold, having four seats or places con- venient underneath the shrine, for the pilgrims or lame men, sitting on their knees to lean and rest on, in the time of their devout offer- ings and fervent prayers to God and Holy S. Cuthbert, for his miraculous relief and succour, which being never wanting, made the shrine to be so richly invested, that it was esteemed to be one of the most sumptuous monuments in all England, so great were the offer- ings and jewels bestowed upon it ; and no less the miracles that were done by it, even in these latter days, as is more apparent in the history of the Church at large. At the west end of this shrine of S. Cuthbert was a little altar adjoining to it for Mass to be said on, only upon the great and holy feast of S. Cuthbert's day in Lent ; at which solemnity the prior and the whole convent did keep open household in the Fraterhouse, and dined altogether on that day, and on no day else in the year. And at this feast and certain other festival days, in time of divine service, they were accustomed to 136 THE BISHOPS OF LINDISFARNE The body remained under this marble stone until May 17, 1827, when the grave was opened in the presence of certain prebendaries and gentlemen, includ- ing the late Dr. Raine, who has left a full account of the proceedings. First of all the marble slab was removed. Then a mass of soil eighteen or twenty inches in thickness was removed. Beneath this another large draw up the cover of S. Cuthbert's shrine, being of Wainscot, where- unto was fastened unto every corner of the said cover, to a loop of iron, a very strong cord, which cords were all fastened together at the end, over the midst of the cover, and a strong rope was fastened unto the loops or binding of the said cords ; which rope did run up and down in a pulley under the vault, over S. Cuthbert's Feretory, for the drawing up of the cover of S. Cuthbert's shrine : and the said rope was fastened unto a loop of iron to the north pillar of the feretory, having six very fine sounding silver bells fastened to the said rope, which at the drawing up of the cover, made such a goodly sound that it stirred all the people's hearts that were in the church to repair unto it and to make their prayers to God, and that holy man S. Cuth- bert ; and that the beholders might see the glory and ornaments thereof. Also the said cover had at every corner two hoops of iron made fast to every corner of the said cover, which did run up and down on four round staves of iron, when it was drawing, which were made fast in every corner of the marble stone that S. Cuthbert's coffin did lie upon ; which said cover on the outside was very finely and artificially gilded. And-also on either side of the said cover were painted four lively images, curiously wrought and miraculous to all beholders thereof. And on the east end was painted the picture of our Saviour sitting on the Rainbow to give judgment, very artificially and lively to behold ; and in the west end of the said cover was the picture of our Lady, and the picture of Christ on her knee ; and on the height of the said cover, from end to end, was a most fine brattish- ing of carved work cut throughout with dragons, fowls, and beasts, most artificially wrought, and set forth to the beholders, varnished and coloured witli a most fine sanguine colour, that the beholders might see all the glory and ornaments thereof, and at every corner of the said cover there was a lock to lock it down, from opening and drawing it up" (Pugin's Glossary, p. 135, "Antiquities of Durham Abbey," " Rites of Durham "). CUTHBERT 137 slab was found, which, on being raised, was discovered to be the grave cover of a monk, turned upside down, and inscribed Ricardus heswell monachus. The removal of this stone revealed a stone-built grave about seven feet long, four wide, and four or five deep. At the bottom of the grave was a large high coffin of oak in great decay. It was of very plain character, its only ornament being a mitred moulding round its bottom, lid, and sides. It was shaped like an ordinary chest, and was made of oaken planks an inch and three- quarters in thickness. Fixed to each side were three large iron rings, and one to each end. This was the new coffin made in 1542. When its fragments were removed, another coffin was discovered, in a still more decayed state. It was quite plain, and made of oak boards an inch thick. Clinging to it here and there were portions of a covering, which from length of time had become a white adhesive substance, and served to identify this with the second coffin mentioned in 1104, and at that time covered with skins. At this point in the investigation a large collection of human bones was found, loosely placed together at the lower end of the coffin. The decayed state of the lid of the second coffin prevented its being clearly determined whether the proper place of these bones was upon or beneath the lid. They consisted of a skull and several ribs, arms, thighs, and legs of a full-grown size ; and 138 THE BISHOPS OF LINDISFARNE besides these there was the skull of a child, and numerous rib-bones of other infants. The former Dr. Kaine believed to be the relics of the early bishops of Lindisfarne, which were carried thence with the body of S. Cuthbert in 875, taken from his coffin in 1104, and afterwards, till the Dissolution, preserved at his shrine. The bones of infants were possibly the same as are described in the inventories of relics preserved at the shrine as the "bones of the holy innocents." When these relics were removed the lid of a third coffin was discovered beneath them, but also in a state of extreme decay. At this point an iron ring was found, and at the lower end of the grave another full-grown skull in a somewhat imperfect state, the resting-place of which was evidently beneath the last-named lid. It may be fairly assumed that this was the reputed skull of King Oswald, which, according to both the historians of the investigation of 1104, was the only relic then replaced in the coffin of S. Cuthbert. The third coffin was also of oak, of the average thickness of three- quarters of an inch. It was of the same chest-like shape of the two already mentioned. Its lid and sides were collapsed and much broken, and the touch of time had so completely exhausted the nature of its wood that a portion ten inches long and nine broad weighed only thirteen ounces. Notwithstanding its decayed state, enough remained of this last coffin to prove that it was the one described by the historians CUTHBERT 139 of 1104, and, on their testimony, the identical coffin in which the saint's body was placed in 698, eleven years after his death. To many fragments of this coffin portions of very coarse linen, which had evidently been saturated with wax, were found adhering, thus corro- borating the statement of the anonymous chronicler of the events of 1104. The iron ring just mentioned may be safely identified with one of the two rings by which, according to both the historians, the lid was raised. The second ring is believed to have been overlooked amongst the mass of broken wood and bones : but the loop by which one ring had been held to the lid was found still fixed in its place. The carving with which the innermost coffin was decorated was strikingly in accord with the description given by Reginald. The external surfaces of its lid, ends, sides, and bottom, were occupied by various carvings, all of which appeared to have been cut on the surface of the wood, partly by a sharp-pointed knife or chisel, and partly by some such instrument as a gouge. A slight single line, made with the point of a knife, ran between each carving. The carvings represented human figures. Of these the heads in nearly all cases were surrounded by a nimbus: The right hand is generally elevated and laid on the breast, with the two first fingers extended in the act of benediction ; and the left hand, covered by a part of the robe, holds a book. The figures were accompanied by inscriptions, cut in single straight HO THE BISHOPS OF LINDISFARNE lines on the wood. Amongst the fragments of the coffin which were preserved were pieces bearing figures, in greater or less perfection, of S. John the Evangelist, S. Thomas, S. Peter holding the keys, S. Andrew, S. Matthew, S. Michael, S. Paul, S. Luke, the Virgin and Child, besides others which Dr. Raine conjectured to have represented S. Oswald, Our Saviour, and S. James. When these fragments of the coffin had been removed, there appeared at the bottom of the grave a dark substance, of the length of a human body, which proved to be a skeleton lying with its feet to the east, swathed apparently in one or more shrouds of linen or silk, through which the brow of the skull and the lower part of the leg-bones projected. The bones of the feet were disjointed and fallen flat. At this point in the investigation, the whole body, lying on the bottom of the ancient coffin, by means of boards placed beneath it, was raised, without being disturbed, out of the grave. The bottom of the grave was per- fectly dry, and there was not the slightest evidence that a human body had ever undergone decomposition within its walls. When the skeleton was raised from the grave, it was freed from the broken wood and dust which rested on it, but in doing this it was impossible to leave uninjured the robes by which it was protected, some of which were in such a state of decay as scarcely to endure the slightest touch. The first or outer covering had been of linen, and wherever his winding- CUTHBERT 141 sheet had originally come into contact with the coffin, portions of it were found adhering to the wood in such a way as to prove that it had twice, if not thrice, surrounded the body. The robes beneath this outer covering were so decayed that it was impossible to detach them one by one, or to ascertain their re- spective shapes, or the order in which they occurred. Fragments of five robes were preserved. One of these is part of a robe of thin silk. The pattern is an octofoil, the centre of which is occupied by a representation of a mounted huntsman, with hawk and hound. On the border rabbits are depicted. The ground-colour of the whole is amber, and the ornamental parts are literally covered with leaf gold, of which there remain distinct and very numerous portions. A second robe, of thick soft silk, bears a pattern consisting of a circle, the border of which is occupied by bunches of grapes and pears, or some other elongated fruit, and the centre by a representation of the sea, in which porpoises are seen swimming, whilst on it ducks are floating. Above the water in each circle is a vase containing flowers and fruit. Between one circle and the next is another vase or basket of fruit and flowers, with a solan-goose on each side. The colours of this robe, red, yellow, and purple, have been brilliant beyond measure, but are now greatly faded. A third robe is of silk, of amber colour and diaper pattern. A fourth is purple and crimson in colour, and ornamented with a cross, often 142 THE BISHOPS OF LINDISFAENE repeated. A fifth, crimson and purple in colour, has a rich damask pattern in ovals, in the centre of each of which stands an urn, supported by griffins. Reginald speaks of two robes of silk being placed round the body in 1104, in place of others which were then removed. Raine identifies these with the two first described above. Upon the lower part of the breast, and amongst the folds of the very uppermost robes, a comb was discovered. It was found to be extremely fragile, and on being touched broke into many pieces, but was afterwards skilfully joined together. It is described most accurately by Reginald in his account of the proceedings in 1104. Near the comb, but rather higher on the breast, a silver altar was found. It is mentioned by both the historians of the events of 1104. It is only of silver externally. It consists of a square piece of oak, about a third of an inch in thickness, totally covered on edge and side with a thin plate of silver, which is somewhat raised at the margin and attached to it by nails of the same metal. In the centre is a cross, the space between the arms of which is filled with a minute interlacing pattern, and in a circle round the cross is an imperfect inscription, which Dr. Raine regarded as a mixture of Greek and Latin in Latin letters. He formed the conjecture that the letters which remain formed part of the words APIA ET ERASTE CUTHBERT 143 ('0 holy and beloved'), and that the concluding word might have been Trinitas or the name of a female saint. "But this interpretation, to say the least, is doubtful" (King). Outside the circle are the letters H. The reverse of the altar was equally overlaid with silver, but of this the remains were very indistinct and imperfect. The greater part of the square had been occupied by a full-length figure of a priest in his robes, with an inscription, of which all that could be deciphered were the letters P ... OS ... S. This inscription Raine believed to have been PETROS or PAVLOS APOSTOLOS. Between the silver covering and the wood had been a composition appar- ently of paste or some such substance, about the eighth of an inch in thickness, which had evidently been in a soft state when the silver covering was first applied, as the parts of it which were perfect exhibited an .accurate outline of the ornamental parts of the plate. This coating fell rapidly into dust. The wooden substratum had apparently itself been used as an altar before it was covered with silver. There was deeply carved upon it an inscription, of which all that could be read was IN HONOR . . . S PETRV. Below the letters were two crosses. There can be no reasonable doubt that this altar had been used by S. Cuthbert himself at some period of his life. Close to the altar a small linen bag was found, which 144 THE BISHOPS OF LINDISFARNE Dr. Raine calls a burse for holding the sacramental elements. Age had rendered it brown and dusky, as if it had been tanned. But amongst the most interesting of the discoveries were a number of the minor sacerdotal vestments, including an early stole and maniple, a maniple of later date, a girdle and two bracelets. The early stole, 1 though broken into five pieces, was in other ways perfect, and, as far as the gold employed in its manu- facture is concerned, is as brilliant as ever. Except the borders, the whole stole is of needlework. The colours employed are crimson, scarlet, blue, green, purple, and brown, all in varied shades, and interspersed with threads of gold. The centre is occupied by a quatrefoil, enclosing the Holy Lamb, with a nimbus round the head, and about which are scattered the letters AGNV DI ('Lamb of God'). On each side of this are several figures representing the Old Testament prophets, accom- panied by their names. The prophets depicted are Isaiah, Jeremiah, Daniel, Amos, Obadiah, Hosea, Joel, Habakkuk, Jonah, Zechariah, another of whom the name is lost, and Nahum. The inscriptions are not in regularjines, and are arranged in a somewhat erratic 1 Etheldreda is said to have made with her own hands a magnifi- cent stole and maniple adorned with precious stones for S. Cuthbert. It was supposed that these precious stones caused a tumour in her neck as a rebuke to her vanity in wearing costly necklaces. CUTHBERT 145 way. So much of them as can be read will be best understood from the following tabular arrangement (Isaiah) ... ESAIAS ..... (Jeremiah) ....... MIAS PROPHET (Daniel) ... DANIEL PROPHETA (Amos) ... AMOS PROPHETA (Obadiah) ... ABDIA ..... (Hosea) OSE PROPHETA (Joel) ...... IOHEL PRPHETA (sic) (Habakkuk) ... ABABACVC^ (Jonah) ... IONAS PROPHE . A (Zechariah) ... ZAKHA A ..... (?) ... PROPETA(szc) (Nahum) ... NAVVM PROPHETA The stole was lined with red silk (which has been renewed), except that near the ends there was no lining, but needlework on both sides. On the front of one of these ends is a representation of S. John the Evangelist, with the inscription JOHANNES EVG On the back of the same end is an important inscription inserted amongst foliage FIERI PRECEPIT At the other end is a half-length figure of S. Thomas, with the inscription THOMAS APOST. 146 THE BISHOPS OF LINDISFAKNE On the back of this end is the continuation of the inscription which mentions Rifled PIO EPISCOPO FRIDESTANO. The translation of the whole inscription is "^Elfled commanded [this stole] to be made for the pious Bishop Frithestan." The work of the maniple is of precisely the same character as that of the stole. It is two and a quarter inches broad, and, exclusive of the fringe, thirty- two and a quarter inches long. In the middle is a quatre- foil, enclosing a stretched-out hand proceeding from a cloud with the inscription DEXTERA DI (' The right hand of God '). On one side of this is a figure of S. Gregory the Pope, with the inscription SCS GREGORIVS PAP. . . Below Gregory stands his most familiar companion, Peter the Deacon, with the inscription PETRVS DIACONVS. Below this the maniple terminates in a small square containing a half-length figure of S. John the Baptist, with the inscription IOHANNES B. Behind the last-named figure is the inscription PIO EPISCOPO FRIDESTANO. CUTHBERT 147 On the other side of the centre is a figure of S. Sixtus the Pope, with the inscription SES SYXTVS EPISCP. Beneath him is the figure of S. Laurence, deacon and martyr, with the inscription LAVRENT1VS DIACONVS. At this end the square termination contains a half- length figure of S. James, with the inscription IACOBVS APO. On the back of this end is the inscription ^ELFFL^D FIERI PRECEPIT. 1 Deeply embedded amongst the remains of the robes was Cuthbert's gold cross with a large garnet in the centre, one in each angle, and twelve in each arm. The whole weighed fifteen pennyweights twelve grains, and is hollow. It measures two and a half inches each way. The workmanship is of early date, and the cross was probably worn by him. "Under the central garnet there was probably a relic, perhaps a fragment of the true Cross " (King). A portion of the inner coffin and one of its rings, the portable altar, cross, comb, fragments of the stole and maniples, bracelets, girdle, gold wire, and other frag- ments, were placed in the cathedral library, whilst the saints' bones were placed in a new coffin and buried in the same grave. The assertions of certain Roman Catholics, viz. that the coffin found in 1827 was the original coffin of S. 1 Boyle's Durham Cathedral. 148 THE BISHOPS OF LINDISFARNE Cuthbert, that the skeleton found was not that of the saint, that the body of S. Cuthbert was removed by the men who had been Benedictine monks, though at the time they passed under the name of secular canons (1542-1558), and that they erected a screen to disguise the removal, are pure fiction. Mediaeval writers frequently asserted that an un- decayed body was an absolute proof of sanctity and a miracle. Such assertions cannot be maintained. Writers on canonisation " commonly admit that the incorruption (as they speak) of a corpse is to be accounted a miracle, in case it is clear that the man, whose corpse is in question, was in his lifetime conspicuous for heroic virtues ; and thus they consider they escape the difficulty arising from the fact that a great many bodies are found incorrupt, the owners of which when living were not adorned with heroic virtues ; nay, were even stained with vices and sins In the begin- ning of 1729 the corpse of Lorenzo Salviati, who died in 1609, was found absolutely incorrupt, which led to a publication, in which it was proved by an accumula- tion of examples that not in every instance is incor- ruption an evidence of sanctity, nor is to be accounted a miracle. . . . That state of the body, by which a long resistance is made to corruption, can be [naturally] secured by spareness of living and austerity of life " (Card. Lambertini and other writers in Benedict XIV. on Heroic Virtue). S. Cuthbert's body probably resisted corruption for CUTHBERT 149 many years by his " spareness of living and austerity of life." This assertion by no means detracts from his sanctity. And the same may be said of others SS. Etheldreda, Werburgh, Edmund K.M., Elphege, Cather- ine (at Bologna), John of Prague, Zita, Teresa, Francis Xavier, John of the Cross, Metrophanes, Sergius, Sigebert II. The three last mentioned are Russian saints and the Russian belief is that bodies of men have remained incorrupt for hundreds of years " by reason of their sanctity of life and singular piety towards God." " Incorrupt relics " is a phrase frequently met with in Eastern Church history, and generally implies canonisation. Many of the incorrupt bodies in the catacombs on the left bank of the Dnieper are preserved from falling into dust merely by the peculiar quality of the soil, and the dryness of the air in these caves, resembling that in the lower aisles of the cathedral churches of Bordeaux and Bremen (Pinkerton's Russia, p. 218). It may be added that in modern times the body of the Earl of Derwentwater was found to be incorrupt. No miracles are now worked where S. Cuthbert's body lies as in the ages of credulity and pious deception. Perhaps, to use the words of a Roman Catholic writer on S. Edmund, it is " the result of ages of neglect, and no longer necessary for its special glory and renown, since there are no more pilgrims as of old, and no longer a nation's reverence and homage ! " EADBERT, 688 A monk of Lindisfarne S. Cuthbert's grave opened Alterations to the church Eadbert's love of solitude Death Miracles BENE- DICT BISCOP At the Northumbrian court Visits Rome and Lerins Becomes a monk Theodore's companion Wearmouth monastery Pictures John the arch-chanter Easterwin and Sigfrid Jarrow Death of Benedict (690) His work. EADBERT, the successor of Cuthbert, was a monk of Lindisfarne, and "renowned for his knowledge in the Divine Writings, as also for keeping the Divine precepts, and chiefly for almsgiving ; so that, according to the law, he every year gave the tenth part, not only of four-footed beasts, but also of all corn and fruit, as also of garments to the poor " (Bede, E. H. iv. 29). In the spring of the year 698, eleventh anniversary of the death of S. Cuthbert, his grave was opened by the monks. To their surprise the body was found to be incorrupt, and presented no sign of decay. The vest- ments in which he had been buried were also 'quite fresh. The corpse was arrayed in new vestments and placed in a new coffin, which was allowed to remain on the floor of the church. The incorrupt state of the bishop's corpse prevented the dispersion of his bones. 150 EADBEKT 151 Under the direction of Eadbert many alterations were made to the monastic church. The roof of reeds was taken off, and replaced by a lead roof. The walls were also covered with lead. Bishop Eadbert loved solitude and retirement. The islet hallowed by the vigils and prayers of S. Aidan and S. Cuthbert was his frequent resort. He seems to have had a horror of sudden death, and prayed most fervently that he might have time for preparation and opportunity of receiving the last offices of the Church. His prayer was answered, and he " departed to our Lord" after long and grievous sickness. The love and respect of the brethren towards their chief " God's beloved Bishop " is observed in that they placed his body in the grave of their holy father Cuthbert, putting his coffin containing his uncorrupted remains over Eadbert's. The miracles said to have been performed at the grave " testified the merits of them both." The relics of Eadbert were carried with those of S. Cuthbert by the monks during their wanderings, and ultimately found a resting-place in Durham. During this episcopate two remarkable men died Dryhthelm, a monk of Melrose, whose visions are referred to in the next article, and Benedict Biscop. Benedict Biscop was of noble birth, and in his early manhood served in the court of King Oswy. Benedict is supposed to have been a Northumbrian by birth, 152 THE BISHOPS OF LINDISFARNE though this is disputed by others, who claim him to be a Mercian, as the name Biscop 1 which cannot satis- factorily be explained with regard to our saint occurs in the ancient genealogy of the kings of Lindissi, amongst the names of Woden's descendants. Benedict became a great favourite whilst in the King's service, and received a grant of land sufficient to sup- port himself in a manner becoming his position, besides many honours. An exceptional friendship existed be- tween Benedict and the King's son Aldfrid. At the age of twenty-five (A.D. 653) Benedict left the service of the King and proceeded to Rome. In doing so he virtually decided his future course of life, though he did not then take the monastic habit. At that time Wilfrid was also a favourite at court, and he most probably had influenced Benedict. Both set out for Rome together, though Wilfrid remained at Lyons for a long time, whilst Benedict pushed forward to the renowned city. In Rome he found many opportunities of improving 1 Biscop is also called Baducing, doubtless a patronymic. " Biscop is certainly a strange name to be borne by one who never enjoyed the episcopal dignity : it is impossible to explain it, but I must call atten- tion to the fact that it occurs in the ancient genealogy of the kings of Lindissi ... if Biscop were a descendant of that race . . . Benedictus may have been only an additional name derived from his familiarity with, and frequent pilgrimages to, Rome. A similar instance may be noticed in Beorhtgils, a Bishop of East Anglia, who was also called Boniface ; and in the celebrated S. Boniface himself. Thorpe thinks that the Biscop of the royal race of Lindissi is the same with Benedict. And it is a curious fact that his father's name is given as 'Beda'" (Kemble, Florence, quoted by Moberly). EADBERT 153 his knowledge of divine things, and he was so impressed with all that he saw that on his return to Northumbria he pressed Aldfrid to visit the famous city. Oswy objected, and the suggestion was not adopted. Benedict set out a second time for Kome, disappointed because he was unaccompanied by his friend Aldfrid. Both journeys were profitable, and the means of Benedict enriching his mind with spiritual treasures and " im- bibing sweets of no small amount of salutary learning." On his homeward journey he stayed at Lerins, another " Holy Island/' off the south coast of France, for two years. The associations and traditions of Lerins were almost as ravishing as those of Eome. A long roll of illustrious spiritual sons had been reared in the sacred island, and had gone forth into different parts of the world, as enthusiastic missionaries, teachers, and bishops. The island was frequently visited by ecclesiastics from the West during their journeys eastward, and not the least of all among the names of eminent men is found that of S. Patrick. At Lerins, Benedict heard of the glorious works of her spiritual sons. The monks were ever ready to praise famous men such as S. Honoratus, their founder and Bishop of Aries ; S. Eucherius, who " shone first as a bright star in the world by the perfection of his virtue, and was afterwards by the example of his life a model to the monastic order" (Cassian) ; the learned and 154 THE BISHOPS OF LINDISFARNE gentle Cassian himself, founder of the monastery of S. Victor ; S. Valerian, afterwards Bishop of Cemela ; S. Hilary, " of holy memory " (S. Leo) ; Mamertus Claudian, the founder of Rogation days in the Western Church ; Salvianus, " the most blessed man " (S. Hilary of Aries) and " master of bishops " ; S. Vincent, a distinguished writer ; S. Csesarius, " the first ecclesiastic in the Gaul of his own age " . . . . who knew how to assuage by the glowing zeal of Christian charity .... the physical distress of those times of desolation (Neander) ; S. Loup, who left Pimeniola that both might devote themselves to a stricter form of religion ; and a host of other worthies. The monks of Lerins would most likely, in turn, hear a good deal of Church life and traditions in the British Isles of Lindisfarne, of lona, of Whitby, and the southern missions. With mingled pride and humility Benedict would tell of Oswald's glorious victory over the pagans, the work of Aidan, of Colman and the Paschal controversy, of the life and works of Cuthbert ; in short, the monks of Lerins would hear from the lips of Benedict a fuller account of the history of the Church in the north of Britain than any extant records supply. Benedict, whilst at Lerins, decided to embrace the religious life himself, and within its sacred walls he received the monastic habit. After staying several months at Lerins, he proceeded to Rome. That journey would be about the time that Wighard was sent from EADBERT 155 Kent to Rome to be consecrated Archbishop of Canter- bury, and died there. Nothing could have happened more opportunely than Benedict's presence in Rome at that time. Theodore the philosopher, who had been chosen in the place of Wighard, was about to leave for Britain. As he had no knowledge of the language of the people, and knew little or nothing of their customs, Benedict was pressed into his service as companion and guide. Theodore and Benedict were both well received at Canterbury. Theodore appointed Benedict abbot of the monastery of SS. Peter and Paul near the city, where he remained two years, when the fascination of Rome and his personal love of travel moved him to take another journey for the purpose of collecting treasures of art and literature, pictures, books, etc., for he desired to see the monasteries at home as well furnished as possible. As a well-travelled man he was painfully aware that although the monks in Britain were pious, they were not particularly brilliant from an intellectual standpoint, which was probably due to the great dearth of literature. When Benedict returned home, he heard that his friend Coinwalch, King of Wessex, was dead, and so set his face northwards. He was well received at the Northumbrian court, where he displayed the treasures he had brought from abroad. Egfrid, who had succeeded his father, Oswy, made 156 THE BISHOPS OF LINDLSFARNE Benedict a grant of land (674) at the mouth of the Wear, upon which he subsequently built a monastery in honour of the most blessed Apostle S. Peter. It is probable that before this Romanesque church was built he erected a building of wattles and timber, of circular form, for the immediate use of his monks. In this church, dedicated to the Blessed Virgin, he hung certain pictures "like a crown round the church." ] Benedict's new church was unlike anything hitherto attempted in North Britain. The churches were for the most part of timber, mud, and wattles. The English had no idea of the mason's work, so it was necessary to procure workmen from abroad. Benedict set out for Gaul, where he had seen masons at work, and brought some over to Wearmouth. When the stonework was well forward he made another journey in order to secure glaziers, who soon " cancelled " the windows and porches of the church. They did more, they taught the English to make glass, and to put it to various uses. Benedict soon arranged his new church in seemly and decent order. He had brought many fittings from abroad, others were given him at home, including sacred vessels, vestments, and decorations. He arranged his pictures on this wise : " On a board across the middle of the nave roof he placed those whicli represented the Blessed Virgin and the Twelve Apostles, on the north wall scenes from the Gospel history, and on the south 1 There was also an oratory dedicated to S. Laurence. EADBERT 157 wall scenes from the Revelation." His object was to have them visible from all parts of the church, in order that whosoever might enter, however ignorant, " might see wherever he turned his eyes the benignant counte- nances of our Lord and His saints, and might dwell upon the blessings of the Lord's Incarnation, or might see in the scenes from the Revelation the terrors of the last Judgment, and be brought to search his heart more carefully." Pictures in churches did not merely serve for ornamentation. They were regarded as auxiliaries powerful auxiliaries too in teaching. They appealed to the beholders through the eye and made a lasting- impression. They were the " books " of the illiterate, " who contemplated in the lineaments of painting what they had never learned to read and could not discern in writing" (cf. Synod of Arras, 1025). People travelled great distances in order to see the pictures and to hear the stories of the subjects por- trayed. They were particularly helpful in places rendered famous by the labours of illustrious saints and resorted to by pilgrims. S. John Damascene says that men spent their estates to have sacred stories represented in paintings. Husbands and wives took their children by the hand, others led youths and strangers from pagan lands to paintings where they could point out to them the sacred stories with the finger, and so edify them as to lift their hearts and minds to God. The 158 THE BISHOPS OF LINDISFAKNE same interest was universal. Pictures made men think, and the terrors of the judgment, however feebly or wildly portrayed, caused many to amend their lives. 1 So far religious pictures have a mission, but it is one thing to worship a picture and another to learn by the story told in a picture what is to be worshipped. The English did not fall into such gross and superstitious abuse of paintings and images almost universal at one time, which called forth the censure of all right-thinking men. Benedict also provided for the decent choral render- ing of the service within the walls of his new church. John, an arch -chanter of S. Peter's, Kome, and Abbot of S. Martin's, had, by Pope Agatho's permission, accompanied Benedict in order to teach his community the art of singing and reading the services. During John's sojourn in Northumbria he visited several churches for the same purpose, and before returning left with the monks of Wearmouth full rules for the celebration of the festivals and the guidance of the services. Benedict once more visited Kome, where he made 1 Cf. the conversion of Vladimir. The monk Constantino in setting forth before the Prince Vladimir the judgments of God which are in the world, the redemption of the human race by the Blood of Christ, and the retribution of the life to come, powerfully affected the heathen monarch, who was burdened with the sense of a tumultuous youth. This was particularly the case when the monk pointed out to him on an Icon which represented the last Judgment, the different lot of the just and wicked. " Good to those on the right hand, but woe to those on the left ! "exclaimed Vladimir, deeply affected ; but sensual nature still struggled in him against heavenly truth, etc. (Muravieff's Hist. Russian Church, p. 11). EADBERT 159 a long stay. He returned with many books, pictures, and relics for his monasteries of Wearmouth and Jarrow. During his absence Easterwin, a kinsman whom he had appointed joint-abbot of Wearmouth, died from the pestilence, and the brethren chose the deacon Sigfrid as Easterwin's successor. Benedict found Sigfrid danger- ously ill, and with his consent appointed Ceolfrid abbot of both Wearmouth and Jarrow. The foundations of S. Paul's, Jarrow, had been laid in 681 upon a piece of land on the south bank of the Tyne granted by King Egfrid. Ceolfrid was first abbot of this new establishment and the brethren were drawn from Wearmouth. The two houses formed but one monastery. According to Benedict's wish they were joined together "in mutual peace and concord, mutual and perpetual affection." On the death of Sigfrid (689) Ceolfrid was appointed head of both houses. Benedict's pictures were arranged in the church after the order of type and antetype Isaac carrying the wood with which he was to be sacrificed and Christ bearing His Cross, the brazen serpent on a pole and Christ on the Cross, and so on. Benedict had returned home to die. Soon after Sigfrid's death he was seized with a creeping paralysis and was unable to leave his bed. Yet he never lost heart and never ceased to praise God. Being unable to enter the choir he sent for a number of the brethren who, each canonical hour, sang the appointed psalms 160 THE BISHOPS OF LINDISFARNE in his presence. His sleepless nights were alleviated by lections from the sacred Scriptures, especially such parts as were comforting to a sick man the patience of Job, etc. Benedict frequently conversed with the brethren respecting the Benedictine Rule, which he exhorted them to continue to observe, to preserve the treasures which he had been able to collect in their entirety, and not allow them to be injured by neglect or be dispersed. He fell asleep on January 12, 690, and was buried in his church of S. Peter at "VVearmouth. Nearly three hundred years later his relics were trans- lated to Thorney Abbey. Benedict Biscop stands in the front rank of North- umbrian Churchmen and scholars. He inaugurated a magnificent work at great cost and much labour. He was far in advance of any of his predecessors monks or bishops in the work of civilisation and culture. He lived at a time when an extension of the monastic curriculum of study was generally acknowledged to be advisable. The influence of Gregory the Great with respect to the subjects suitable for study in the schools was waning. There was an almost universal desire for a more comprehensive method. The ancient poets and philosophers were read without any qualms or misgivings as regards their "baneful" influence. The compre- hensive studies of Bede, who was the disciple of Benedict rather than of Theodore, mark the change. The extensive library formed by Benedict and Ceolfrid EADBERT 161 was Bede's treasury. He caught his enthusiasm for literature from Benedict, and had leisure to profit by the means of culture which arduous labour and self- denial had placed within his reach. Benedict was not raised to episcopal dignity. He was therefore free to devote his energies to his great work. The bishops who had ruled in Northumbria before his time never came up to his standard, not even Wilfrid. They were pastors rather than literary men. Benedict was a born traveller and one of the earliest in a long train of pilgrims who at that time wended their way to Rome, though he drew his inspiration from other places as well as the city which possessed the tombs of the Apostles Peter and Paul. In the controversies of his day Benedict took no important part. His life was free from the turmoil and irritation of disputation. He was unmoved by ambition. His great soul despised place and power. He lived to give pleasure to others. His soul was ravished by art, literature, and religion. Almost to the last moment of his life he regarded books and pictures as the best form of earthly treasure, and besought the monks to take great care of his collection. Benedict's influence was far-reaching. His enterprise called forth laudable emulation. Soon after the com- pletion of his churches Naiton, King of the Scots, sent to Ceolfrid for masons to instruct his own people in the art of building. 162 THE BISHOPS OF LINDISFAKNE The founder of Wearmouth must be regarded as one of the earliest of Englishmen who took advantage of the natural commercial facilities afforded by the Tyne and Wear, and when the mercantile history of the North of England is written he will occupy an important place in the gallery of the illustrious and successful pioneers. Benedict Biscop has deserved and won an honourable place in the history of the civilisation of Britain. He has earned the gratitude, not merely of the British people but also of Christendom. Bede wrote of him as "the Venerable" a title as befitting as he was worthy. EADFKID, 698 A disciple of S. Cuthbert Fame cell Lindisfarne Gospels Descrip- tion Bilfrid the Anchorite Northumbrian court dresses and furniture Monkwearmouth Reverence for the Gospels Wilfrid's Evangelaria Lindisfarne Gospels, now in the British Museum Aldred's Saxon gloss The monastic scribe Ceolfrid His depart- ure for Rome Death at Langres Pandect " Codex Amiatinus." EADFRID, a disciple of the blessed Cuthbert, was conse- crated Bishop of Lindisfarne in 698. So great was Eadfrid's reverence for his spiritual father that he took him for his pattern and model. An anonymous life of S. Cuthbert, written by a monk who had ample means of obtaining the fullest records, was dedicated to Eadfrid. The work was probably used by the Venerable Bede as the groundwork of his own compilation, which he undertook at the suggestion of the monks of Lindisfarne, and submitted it to several well-informed members of the community who had attended S. Cuthbert during his last illness. Additions and corrections were made before the manuscript was handed to the transcribers. Eadfrid rebuilt the cell on the Fame island to which 163 164 THE BISHOPS OF LINDISFAKNE S. Cuthbert and others retired for greater privacy, and which had fallen into decay. But he will be best remembered on account of his work in the Scriptorium. The Lindisfarne Gospels, or Durham Book as it is sometimes called, was his work. He began it during the lifetime of Cuthbert" for God and Saint Cuthbert, and for all the saints in the island." An eminent writer on palaeography (Prof. Westwood) thus describes the MS. : "It consists of 258 leaves of thick vellum, measuring 13| inches by 9| ; it contains the four Gospels written in double columns, with an interlinear Saxon gloss, preceded by the Epistle of St. Jerome to Pope Damasus, the prefaces, the Eusebian canons, arguments of each Gospel, and capitula of the lessons : l the whole written in a beautifully clear, large, rounded hand, and most exquisitely orna- mented with drawings, illuminated initials, and tesselated designs ; the entire volume being in an extraordinarily perfect state of preservation, although now nearly twelve centuries old. The initial letters are most elegantly ornamented with an endless variety of patterns, in which the interlaced ribbons, spiral lines, and inter- twined lacertine birds and beasts are everywhere introduced : the intervening spaces are profusely ornamented with red dots, arranged in a great variety of designs. ... It is difficult to imagine what were the instruments used by the caligrapher, so perfectly regular and free from error is the drawing, even in the most complicated parts of the designs. Each of the five divisions of the volume is preceded by a page completely covered with coloured tesselated patterns of the utmost intricacy, generally disposed so as to form a cruciform design in the centre of the page. This elaborately beautiful feature is entirely peculiar to MSS. executed in Ireland, or by Irish scholars ; and in its neatness, precision, and delicacy far 1 The Calendar attached to these Gospels is said to be the ancient Neapolitan one, a fact which would connect it with Archbishop Theodore's companion, the Abbot Adrian of Naples (Bates). EADFRID 165 surpassing the productions of contemporary nations on the Conti- nent. . . . The vellum is very thick and smooth, and the colours appear to have been mixed with thick gum or size, which has not only caused the raised, tesselated appearance of the drawings, but has evidently tended to their preservation. The ink, like that of the Irish or Hiberno-Saxon MSS., is very black: the colours are laid on very thick, only the red and blue are, properly speaking, opaque, but all the colours are as brilliant as if the paintings had been finished only yesterday." As the scribe of Lindisfarne was in the foremost rank of illuminators of his age, so was the anchorite Bilfrid amongst the "workers in gold." Under Ethel wold, Eadfrid's successor, he adorned the MS. on the outside " with gold, and with gems and with silver unalloyed overlaid." This MS. is a valuable guide to the customs of the day. From it we can gather some of the subjects of study at Lindisfarne in the seventh and earlier centuries in addition to the sacred Scriptures, the Epistle of S. Jerome to Pope Damasus, the Eusebian canons, etc., etc., which implied a fair knowledge of Church history ; some of the monks would be occupied in preparing vellum, pigments, etc., for the scribe ; and metal workers made durable covers for his MSS. In the Lindisfarne Gospels we have also the illumin- ator's idea of regal splendour : " No Syrian tax-gatherer nor fisherman of Galilee, but an Egf rid or a Keolwulf, only the crowns replaced by aureoles, the sceptres by pens : while the articles of furniture enable us to conjure up some sort of picture of the interior of the great palace of Bamburgh. The Evangelists wear state dresses, the mantles always of royal 166 THE BISHOPS OF LINDISFARNE purple, the tunics blue, or pink, or green. Their thrones are severally, a plain red stool, with a pattern of circles and triangles incised round the edge, and cross pieces to the legs, that are painted blue on the inner side : two simple chairs in green and yellow, one with a plain blue cushion, the other with a pink one embroidered with gold, and an extraordinary settle that seems to have no bottom except a blue cushion. We are also shown a brilliant red curtain with six iron rings on a rod, a small round table, and a footstool inlaid with oblong designs. The florid full face of St. John is very striking, with his brown hair curled like a flowing wig. The angel of St. Matthew and the lion of St. Mark are blowing long horns. St. Luke's ox, of a light cream colour, seems to belong to the breed still preserved at Chillingham. All four Evangelists have bare feet : even this may be part of their regal state " (Bates). Whilst the illuminations may enshrine local customs, Byzantine influence can be traced in the penmanship. This style came to Lindisfarne through the Irish by way of lona. In the vestry of the parish church of Monkwearmouth there are portions of stone slabs upon which the orna- mentation of the Lindisfarne Gospels is almost an exact copy. "It is not unreasonable to suppose that the exquisite piece of work was designed by the same great artist who, twenty-five years after Benedict began his church, drew the designs of the Lindisfarne Gospels . . . yet the interlacements of this fragment of stone have a more striking resemblance to the somewhat earlier Gospels of Durrow." The Book of the Gospels has in all ages, and by all Christian nations, been treated with the greatest respect EADFRID 167 and veneration. As early as the days of S. Jerome the MSS. were adorned and embellished at great cost. They were considered to be valuable presents, and were frequently given by princes, bishops, and abbots to churches or to each other. When about to be used, they were carried with much pomp and ceremony from the sacristy to the altar. Years before the Lindisfarne Gospels were finished, at the dedication of Wilfrid's basilica at Kipon, a copy of the Gospels specially pre- pared by his orders, written throughout in letters of the purest gold on sheets of parchment coloured purple a marvel of beauty in a case of pure gold, richly adorned with most precious gems, was placed on the altar. When the brethren fled from Lindisfarne on the approach of the Northmen, they carried the Book of the Gospels with them. During their wanderings, when they attempted to cross over to Ireland, the precious MS. fell into the sea and w T as lost for four days, when Hun red, directed by S. Cuthbert, who appeared to him in a vision, found it washed ashore near Whitherne. Wherever the brethren went they carried this precious and artistic treasure. When they settled at Durham, and times were more secure, when Lindisfarne was restored, it was taken there, and remained until the Dissolution in 1537. For about a hundred years it was lost. In the seventeenth century it was in the possession of Robert Bowyer, clerk to the House of 168 THE BISHOPS OF LINDISFARNE Commons ; thence it passed to Sir Eobert Cotton, and it is now preserved in the British Museum. Aldred, "an unworthy and most miserable priest, by the help of God and St. Cuthbert, overglossed the same in English." At the end of S. Matthew's Gospel he added, as a note, in Saxon : "Thou, Living God, bear in mind Eadfrith, Ethelwald, and Billfrith, and Aldred the sinner. These four with God's help were employed upon this book." At the end of S. John's Gospel he wrote : "Eadfrith, bishop over the Church of Lindisfarne, first wrote this book in (honour of) God and St. Cuthbert, and all the company of saints in the island : and Ethilwald, bishop of Lindisfarne, made an outer cover, and adorned it as he was well able : and Billfrith, the anchorite, he wrought the metal work of the ornaments on the outside thereof and decked it with gold and with gems, overlaid also with silver, unalloyed metal. And Aldred, an unworthy and most miserable priest, by the help of God and St. Cuthbert over- glossed the same in English and domiciled himself with three parts. Matthew, this part for God and St. Cuthbert ; Mark, this part for the Bishop ; and Luke, this part for the brotherhood, with eight ora of silver (as an offering) on entrance ; and St. John's part for himself, i. e. for his soul, and (depositing) four silver ora with God and St. Cuthbert that he may find acceptance in heaven through the mercy of God, good fortune and peace on earth, promotion and dignity, wisdom and prudence through the merits of St. Cuthbert. Eadfrith, Ethilwald, Billfrith, and Aldred have wrought and adorned this book of the Gospels for (love of) God and St. Cuthbert." In all monasteries of Columban foundation the work of the scribe was held in great reverence and honour, after the example of the blessed Columba himself, who was an accomplished penman and transcriber. It was a EADFRID 169 common practice to appoint a skilful penman as abbot or bishop, e. g. Dorbene of lona and Eadfrid of Lindis- farne. The love and veneration of the Lindisfarne com- munity for Eadfrid was seen in that they carried his bones about with them in their wanderings. In the nineteenth century he is venerated not only on account of his virtues, but also for the literary and artistic treasure the Lindisfarne Gospels. During Eadfrid's episcopate a friend and kinsman of Benedict Biscop passed to his well-earned rest the sainted Ceolfrid, for some time Abbot of Wearmouth. Benedict found him to be an invaluable helper : both were inspired with the same lofty aspirations with respect to ecclesiastical culture, and both zealously laboured for this object. They travelled together, visited Rome, and brought home literary and art treasures of no mean order. Ceolfrid was originally a monk at Grilling, but was driven North by the pestilence. He found a home at Bipon, where he was ordained priest by Wilfrid. From Ripon he went to Kent in search of knowledge, and from the famous Botulf he received help and instruction. In 674 Benedict persuaded him to become Prior of Wearmouth. He had some restive spirits to deal with, and his form of disci- pline caused unpleasantness, so he retired to Ripon. Through the intervention of Benedict matters were amended, and Ceolfrid returned to Wearmouth. It was probably about this time that he visited Rome with 170 THE BISHOPS OF LINDISFARNE Benedict. In 682 Benedict received a grant of land at Jarrow on the Tyne, upon which he erected a monastery, and sent Ceolfrid and Eosterwin as joint-abbots. The colony of monks drawn from Wearmouth was probably more amenable to Ceolfrid's methods than others. Bede, one of the monks, speaks of him with great respect and veneration a man in all regards industrious, of a sharp wit, diligent and active in what he took in hand, mature in mind, and fervent in zeal for promoting religion. The influence of the important work of Ceolfrid and Benedict was soon felt in other parts of the island. The Nursing Fathers of the Church were not slow to imitate the worthy example. In 710 Naiton, King of the Scots, sent to Wearmouth for masons to build him a Roman- esque church. And Ceolfrid at the same time took pains to inform the King respecting the observance of Easter and the tonsure. In 716 Ceolfrid, then feeble with age, resigned his position as chief of the community. He longed to visit Rome again, perhaps to die in the city which possessed the tombs of the Apostles Peter and Paul. The monks heard his decision with regret and many tears. Their grief was very great when the day for his departure arrived. Bede, an eye-witness, has left a graphic account of the proceedings, which gives an outline of the services in the eighth century. Early on the morning of Thursday, June 4, mass was sung in the church of the Blessed Mother of God and perpetual Virgin, Mary, and EADFKID 171 in the church of the Apostle Peter ; and after those who were present had received the Holy Communion he immediately prepared for his journey. All assembled in the church of the Blessed Peter ; he (Ceolfrid) kindled the incense, offered a prayer before the altar, pronounced a blessing upon all, whilst he stood on the steps holding the censer in his hand. Singing a litany they went into the oratory of the blessed martyr Laurence, which was opposite the dormitory of the brethren. In his last fare- well he admonished them to preserve good- will amongst themselves, and to correct transgressors according to the rule of the Gospel. They went down to the sea-shore, and he gave them the kiss of peace. After prayer Ceolfrid and his companions entered the ship. The scene recalls an incident in the life of the Apostle of the Gentiles, viz. his departure from Ephesus, when the brethren on the sea-shore wept, because all would " see his face no more." Ceolfrid had caused three pandects to be written in his scriptorium, two of which he placed " with his monasteries in the churches, so that any one who might wish to read any chapter from either Testament might be able at once to find what he desired." The third copy he took with him when he left Wearmouth, intend- ing to offer it in Kome " as a gift to the Blessed Peter, the prince of the Apostles." After being a hundred and fourteen days on his 172 THE BISHOPS OF LINDISFARNE journey, Ceolfrid died at Langres, in France, on Sep- tember 25, 716. He was seventy-four years old, and had been a priest nearly forty-seven and abbot thirty- five. During hie journey he recited the Canonical Hours, sung mass, except one day when he was on the sea, and three days before death. Some of the brethren returned home to relate the sad news, others remained at the grave of their departed father, and some pushed on to Home with the Pandect intended for Gregory II. This Pandect is now in the Biblioteca Laurenziana at Florence. It is known as Codex Amiatinus, and con- sidered to be one of the most valuable texts of S. Jerome's version of the sacred Scriptures. Certain verses were written at the beginning of the Pandect which still exist in dorso, on the first leaf of the Codex Amiatinus, though in an altered form. Four words of the original inscription have been erased, and other words written in their place, so as to make the verses record the gift of the book to the convent of Monte Amiata by a certain Peter, abbot of a Lombard monastery, who lived at the end of the ninth and the beginning of the tenth centuries. But the inscription as it now exists in the Codex, and as it is recorded by the author of Lives of the Abbots, is printed below side by side, the words and letters which have been written over the erasures being given in italics : EADFRID 173 Codex Amiatinw. Lives of the Abbots. Cenobium AD EXIMII MERITO CORPUS AD EXIMII MERITO VENERABILE Salwt