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From The Biographical Writings and Letters of Venerable Bede, translated from the Latin, by J. A. Giles; James Bohn, London, 1845; pp. vii, 83-102.

Bede    (Bæda)

673 - 735 A. D.

[From The Publisher’s Advertisement, on page vii of the book: “In the ‘Lives of St Cuthbert, and of the Abbots of Weremouth and Jarrow,’ the simplicity of the narrative, the almost daily account of the occupations of the Monks, and the minute details of the introduction of many of the useful arts into England, form altogether an attraction, which we shall seek for in vain in any other writer, who has left us any memorials of the ways of life, which existed among our Anglo-Saxon progenitors.” — Elf.Ed.]








A.D. 674.
§  1.  THE pious servant of Christ, Biscop, called Benedict, with the assistance of the Divine Grace, built a monastery in honour of the most holy of the Apostles, St. Peter, near the mouth of the river Were, on the north side. The venerable and devout king of that nation, Æcgfrid, contributed the land; and Biscop, for the space of sixteen years, amid innumerable perils in journeyings and in illness, ruled this monastery with the same piety which stirred him up to build it. If I may use the words of the blessed Pope Gregory, in which he glorifies the life of the abbot of the same name, he was a man of venerable life, Blessed (Benedictus) both in grace and in name; having the mind of an adult even from his childhood, surpassing his age by his manners, and with a soul addicted to no false pleasures. He was descended from a noble lineage of the Angles, and by corresponding dignity of mind worthy to be exalted into the company of the Angels. Lastly, he was the minister of King Oswin, and by his gift enjoyed an estate suitable to his rank; but at the age of twenty-five years he despised a transitory wealth, that he might obtain that which is eternal. He made light of a temporal warfare with a donative that will decay, that he might serve under the 84 true King, and earn an everlasting kingdom in the heavenly city. He left his home, his kinsmen and country, for the sake of Christ and his Gospel, that he might receive a hundredfold and enjoy everlasting life: he disdained to submit to carnal nuptials, that he might be able to follow the Lamb bright with the glory of chastity in the heavenly kingdoms: he refused to be the father of mortal children in the flesh, being fore-ordained of Christ to educate for him in spiritual doctrine immortal children in heaven.

First journey
to Rome.
A.D. 653.
§  2.  Having therefore left his country, he came to Rome, and took care to visit and worship in the body the resting-places of the remains of the holy Apostles, towards whom he had always been inflamed with holy love. When he returned home, he did not cease to love and venerate, and to preach to all he could the precepts of ecclesiastical life which he had seen. At this time Alchfrid, son of the above-named King Oswin, being about to visit Rome to worship at the gates of the holy Apostles, took him as the companion of his journey. When the king, his father, diverted him from his intention, and made him reside in his own country and kingdom; yet, like a youth of good promise, Second journey
to Rome.
A.D. 665.
accomplishing the journey which he had undertaken, Biscop returned with the greatest expedition to Rome, in the time of Pope Vitalian, of blessed memory; and there having extracted no little sweetness of wholesome learning, as he had done previously, after some months he went to the island of Lerins, where he joined himself to the company of monks, received the tonsure, and, having taken the vow, observed the regular discipline with due solicitude, and when he had for two years been instructed in the suitable learning of the monastic life, he determined, in love for that first of the Apostles, St. Peter, to return to the city which was hallowed by his remains.

Third jour-
ney to Rome.
A.D. 667.

sent to
§  3.  Not long after, a merchant vessel arrived, which enabled him to gratify his wish. At that time, Ecgbercht, 85 king of Kent, had sent out of Britain a man who had been elected to the office of bishop, Wighard by name, who had been adequately taught by the Roman disciples of the blessed Pope Gregory in Kent on every topic of church discipline; but the king wished him to be ordained bishop at Rome, in order that, having him for bishop of his own nation and language, he might himself, as well as his people, be the more thoroughly master of the words and mysteries of the Holy Faith, as he would then have these administered, not through an interpreter, but from the hands and by the tongue of a kinsman and fellow countryman. But Wighard, on coming to Rome, died of a disease, with all his attendants, before he had received the dignity of bishop. Now the Apostolic Father, that the embassy of the faithful might not fail through the death of their ambassadors, called a council, and appointed one of his church to send as archbishop into Britain. Archbishop
and Abbot
Adrian sent
to Britain.
A.D. 669.
This was Theodore, a man deep in all secular and ecclesiastical learning, whether Greek or Latin; and to him was given, as a colleague and counsellor, a man equally strenuous and prudent, the Abbot Adrian. Perceiving also that the reverend Benedict would become a man of wisdom, industry, piety, and nobility of mind, he committed to him the newly ordained bishop, with his followers, enjoining him to abandon the travel which he had undertaken for Christ’s sake; and with a higher good in view to return home to his country, and bring into it that teacher of wisdom whom it had so earnestly wished for, and to be to him an interpreter and guide, both on the journey thither, and afterwards, upon his arrival, when he should begin to preach. Benedict did as he was commanded; they came to Kent, and were joyfully received there; Theodore ascended his episcopal throne, and Benedict took upon himself to rule the monastery of the blessed Apostle Peter, of which, afterwards, Adrian became abbot.


journey to
A.D. 671.
§  4.  He ruled the monastery for two years; and then successfully, as before, accomplished a third* voyage from Britain to Rome, and brought back a large number of books on sacred literature, which he had either bought at a price or received as gifts from his friends. On his return he arrived at Vienne, where he took possession of such as he had intrusted his friends to purchase for him. When he had come home, he determined to go to the court of Conwalh, king of the West Saxons, whose friendship and services he had already more than once experienced. Death of
A.D. 672.
But Conwalh died suddenly about this time, and he therefore directed his course to his native province. He came to the court of Æcgfrid, king of Northumberland, and gave an account of all that he had done since in youth he had left his country. He made no secret of his zeal for religion, and showed what ecclesiastical or monastic instructions he had received at Rome and elsewhere. He displayed the holy volumes and relics of Christ’s blessed Apostles and Martyrs, which he had brought, and found such favour in the eyes of the king, that he forthwith gave him seventy hides of land out of his own estates, and ordered a monastery to be built thereon for the first pastor of his church. This was done, as I said before, at the mouth of the river Were, A.D. 674.
A. IV. Æcg-
on the left bank, in the 674th year of our Lord’s incarnation, in the second Indiction, and in the 4th year of King Æcgfrid’s reign.

§  5.  After the interval of a year, Benedict crossed the sea into Gaul, and no sooner asked than he obtained and carried back with him some masons to build him a church in the Roman style, which he had always admired. So much zeal did he show from his love to Saint Peter, in whose honour he was building it, that within a year from the time of laying the foundation, you might have seen the roof on and the solemnity of the mass celebrated therein. When the work was drawing to completion, 87 he sent messengers to Gaul to fetch makers of glass, (more properly artificers,) who were at this time unknown in Britain, that they might glaze the windows of his church, with the cloisters and dining rooms. This was done, and they came, and not only finished the work required, but taught the English nation their handicraft, which was well adapted for enclosing the lanterns of the church, and for the vessels required for various uses. All other things necessary for the service of the church and the altar, the sacred vessels and the vestments, because they could not be procured in England, he took especial care to buy and bring home from foreign parts.

Fifth journey
to Rome.
A.D. 678.
§  6.  Some decorations and muniments there were which could not be procured even in Gaul, and these the pious founder determined to fetch from Rome; for which purpose, after he had formed the rule for his monastery, he made his fourth voyage to Rome, and returned loaded with more abundant spiritual merchandize than before. In the first place, he brought back a large quantity of books of all kinds; secondly, a great number of relics of Christ’s Apostles and Martyrs, all likely to bring a blessing on many an English church; thirdly, he introduced the Roman mode of chanting, singing, and ministering in the church, by obtaining permission from Pope Agatho to take back with him John, the archchanter of the church of St. Peter and abbot of the monastery of St. Martin, to teach the English. This John, when he arrived in England, not only communicated instruction by teaching personally, but left behind him numerous writings, which are still preserved in the library of the same monastery. In the fourth place, Benedict brought with him a thing by no means to be despised, namely, a letter of privilege from Pope Agatho, which he had procured, not only with the consent, but by the request and exhortation, of King Æcgfrid, and by which the monastery was rendered safe and secure for ever from foreign invasion. Fifthly, he brought with him 88 pictures of sacred representations, to adorn the church of St. Peter, which he had built; namely, a likeness of the Virgin Mary and of the twelve Apostles, with which he intended to adorn the central nave, on boarding placed from one wall to the other; also some figures from Ecclesiastical History for the south wall, and others from the Revelation of St. John for the north wall; so that every one who entered the church, even if they could not read, wherever they turned their eyes, might have before them the amiable countenance of Christ and his saints, though it were but in a picture, and with watchful minds might revolve on the benefits of our Lord’s incarnation and having before their eyes the perils of the last judgment, might examine their hearts the more strictly on that account.

further dona-
A.D. 682.
§  7.  Thus King Æcgfrid, delighted by the virtues and zealous piety of the venerable Benedict, augmented the territory which he had given, on which to build this monastery, by a further grant of land of forty hides, on which, at the end of a year, Benedict, by the same King Æcgfrid’s concurrence, and, indeed, command, built the monastery of the Apostle St. Paul, with this condition, that the same concord and unity should exist for ever between the two; so that, for instance, as the body cannot be separated from the head, nor the head forget the body by which it lives, in the same manner no man should ever try to divide these two monasteries, which had been united under the names of the first of the Apostles. Ceolfrid, first
abbot of Jar-
A. D. 682.
Ceolfrid, whom Benedict made abbot, had been his most zealous assistant from the first foundation of the former monastery, and had gone with him at the proper time to Rome, for the sake of acquiring instruction, and offering up his prayers. Eosterwine,
junct of
At which time also he chose priest Eosterwine to be the abbot of St. Peter’s monastery, that with the help of this fellow soldier he might sustain a burden otherwise too heavy for him. And let no man think it unbecoming that one monastery 89 should have two abbots at once. His frequent travelling for the benefit of the monastery, and absence in foreign parts, was the cause; and history informs us, that, on a pressing occasion, the blessed St. Peter also ordained two pontiffs under him to rule the church at Rome; and Abbot Benedict the Great, himself, as Pope Saint Gregory writes of him, appointed twelve abbots over his followers, as he judged expedient, without any harm done to Christian charity — nay, rather to the increase thereof.

Life of Abbot
§  8.  This man therefore undertook the government of the monastery in the ninth year after its foundation, and continued it till his death four years after. He was a man of noble birth; but he did not make that, like some men, a cause of boasting and despising others, but a motive for exercising nobility of mind also, as becomes a servant of the Lord. He was the cousin of his own Abbot Benedict; and yet such was the singleness of mind in both, such their contempt for human grandeur, that the one, on entering the monastery, did not expect any notice of honour or relationship to be taken of him more than of others, and Benedict himself never thought of offering any; but the young man, faring like the rest, took pleasure in undergoing the usual course of monastic discipline in every respect. And, indeed, though he had been an attendant on King Æcgfrid, and had abandoned his temporal vocation and arms, devoting himself to spiritual warfare, he remained so humble and like the other brethren, that he took pleasure in thrashing and winnowing, milking the ewes and cows, and employed himself in the bake-house, the garden, the kitchen, and in all the other labours of the monastery with readiness and submission. When he attained to the name and dignity of abbot, he retained the same spirit; saying to all, according to the advice of a certain wise man, “They have made thee a ruler; be not exalted, but be amongst them like one of them, gentle, affable, and kind to all.” Whenever occasion required, he punished offenders by 90 regular discipline; but was rather careful, out of his natural habits of love, to warn them not to offend and bring a cloud of disquietude over his cheerful countenance. Oftentimes, when he went forth on the business of the monastery, if he found the brethren working, he would join them and work with them, by taking the plough handle, or handling the smith’s hammer, or using the winnowing machine, or any thing of like nature. For he was a young man of great strength, and pleasant tone of voice, of a kind and bountiful disposition, and fair to look on. He ate of the same food as the other brethren, and in the same apartment: he slept in the same common room as he did before he was abbot; so that even after he was taken ill, and foresaw clear signs of his approaching death, he still remained two days in the common dormitory of his brethren. He passed the five days immediately before his death in a private apartment, from which he came out one day, and sitting in the open air, sent for all the brethren, and, as his kind feelings prompted him, gave to each of them the kiss of peace, whilst they all shed tears of sorrow for the loss of this their father and their guide. Eosterwine
dies, March
9th, 685.
He died on the ninth of March, in the night, as the brethren were leaving off the matin hymn. He was twenty-four years old when he entered the monastery; he lived there twelve years, during seven of which he was in priest’s orders, the others he passed in the dignity of abbot; and so, having thrown off his fleshly and perishable body, he entered the heavenly kingdom.

§  9.  Now that we have had this foretaste of the life of the venerable Eosterwine, let us resume the thread of the narrative. When Benedict had made this man abbot of St. Peter’s, and Ceolfrid abbot of St. Paul’s, he not long after made his fifth voyage from Britain to Rome, and returned (as usual) with an immense number of proper ecclesiastical relics. There were many sacred books and pictures of the saints, as numerous as before. 91 Benedict
visits Rome
for the sixth
A.D. 685.
He also brought with him pictures of our Lord’s history, which he hung round the chapel of Our Lady in the larger monastery; and others to adorn St. Paul’s church and monastery, ably describing the connection of the Old and New Testament; as, for instance, Isaac bearing the wood for his own sacrifice, and Christ carrying the cross on which he was about to suffer, were placed side by side. Again, the serpent raised up by Moses in the desert was illustrated by the Son of Man exalted on the Cross. Among other things, he brought two cloaks, all of silk, and of incomparable workmanship, for which he received an estate of three hides on the south bank of the river Were, near its mouth, from King Aldfrid, for he found on his return that Æcgfrid had been murdered during his absence.

§  10.  But, amid this prosperity, he found afflictions also awaiting his return. The venerable Eosterwine, whom he had made abbot when he departed, and many of the brethren committed to his care, had died of a general pestilence. Abbot Sig-
A.D. 685.
But for this loss he found some consolation in the good and reverend deacon, Sigfrid, whom the brethren and his co-abbot Ceolfrid had chosen to be his successor. He was a man well skilled in the knowledge of Holy Scripture, of most excellent manners, of wonderful continence, and one in whom the virtues of the mind were in no small degree depressed by bodily infirmity, and the innocency of whose heart was tempered with a baneful and incurable affection of the lungs.

§  11.  Not long after, Benedict himself was seized by a disease. For, that the virtue of patience might be a trial of their religious zeal, the Divine Love laid both of them on the bed of temporal sickness, that when they had conquered their sorrows by death, He might cherish them for ever in heavenly peace and quietude. For Sigfrid also, as I have mentioned, died wasted by a long illness: and Benedict died of a palsy, which grew upon 92 him for three whole years; so that when he was dead in all his lower extremities, his upper and vital members, spared to show his patience and virtue, were employed in the midst of his sufferings in giving thanks to the Author of his being, in praises to God, and exhortations to the brethren. He urged the brethren, when they came to see him, to observe the rule which he had given them. “For,” said he, “you cannot suppose that it was my own untaught heart which dictated this rule to you. I learnt it from seventeen monasteries, which I saw during my travels, and most approved of, and I copied these institutions thence for your benefit.” The large and noble library, which he had brought from Rome, and which was necessary for the edification of his church, he commanded to be kept entire, and neither by neglect to be injured or dispersed. But on one point he was most solicitous, in choosing an abbot, lest high birth, and not rather probity of life and doctrine, should be attended to. “And I tell you of a truth,” said he, “in the choice of two evils, it would be much more tolerable for me, if God so pleased, that this place, wherein I have built the monastery, should for ever become a desert, than that my carnal brother, who, as we know, walks not in the way of truth, should become abbot, and succeed me in its government. Wherefore, my brethren, beware, and never choose an abbot on account of his birth, nor from any foreign place; but seek out, according to the rule of Abbot Benedict the Great, and the decrees of our order, with common consent, from amongst your own company, whomever in virtue of life and wisdom of doctrine may be found fittest for this office; and whomsoever you shall, by this unanimous inquiry of Christian charity, prefer and choose, let him be made abbot with the customary blessings, in presence of the bishop. For those who after the flesh beget children of the flesh, must necessarily seek fleshly and earthly heirs to their fleshly and earthly inheritance; but those who by the 93 spiritual seed of the Word procreate spiritual sons to God, must of like necessity be spiritual in every thing which they do. Among their spiritual children, they think him the greatest who is possessed of the most abundant grace of the Spirit, in the same way as earthly parents consider their eldest as the principal one of their children, and prefer him to the others in dividing out their inheritance.”

§  12.  Nor must I omit to mention that the venerable Abbot Benedict, to lessen the wearisomeness of the night, which from his illness he often passed without sleeping, would frequently call a reader, and cause him to read aloud, as an example for himself, the history of the patience of Job, or some other extract from Scripture, by which his pains might be alleviated, and his depressed soul could be raised to heavenly things. And because he could not get up to pray, nor without difficulty lift up his voice to the usual extent of daily psalmody, the prudent man, in his zeal for religion, at every hour of daily or nightly prayer would call to him some of the brethren, and making them sing psalms in two companies, would himself sing with them, and thus make up by their voices for the deficiency of his own.

§  13.  Now both the abbots saw that they were near death, and unfit longer to rule the monastery, from increasing weakness, which, though tending no doubt to the perfection of Christian purity, was so great, that, when they expressed a desire to see one another before they died, and Sigfrid was brought in a litter into the room where Benedict was lying on his bed, though they were placed by the attendants with their heads on the same pillow, they had not the power of their own strength to kiss one another, but were assisted even in this act of fraternal love. After taking counsel with Sigfrid and the other brethren, Benedict sent for Ceolfrid, abbot of St. Paul’s, dear to him not by relationship of the flesh, but by the ties of Christian virtue, and with the consent 94 and approbation of all, made him abbot of both monasteries; thinking it expedient in every respect to preserve peace, unity and concord between the two, if they should have one father and ruler for ever, after the example of the kingdom of Israel, which always remained invincible and inviolate by foreign nations as long as it was ruled by one and the same governor of its own race; but when for its former sins it was torn into opposing factions, it fell by degrees, and, thus shorn of its ancient integrity, perished. He reminded them also of that evangelical maxim, ever worthy to be remembered, — “A kingdom divided against itself shall be laid waste.”

Death of
Abbot Sig-
frid. A.D. 689.
§  14.  Two months after this, God’s chosen servant, the venerable Abbot Sigfrid, having passed through the fire and water of temporal tribulation, was carried to the resting-place of everlasting repose: he entered the mansion of the heavenly kingdom, rendering up whole offerings of praise to the Lord which his righteous lips had vowed; and after another space of four months, Benedict, who so nobly vanquished sin and wrought the deeds of virtue, yielded to the weakness of the flesh, and came to his end. Night came on chilled by the winter’s blasts, but a day of eternal felicity succeeded of serenity and splendour. The brethren met together at the church, and passed the night without sleep in praying and singing, consoling their sorrow for their father’s departure by one continued outpouring of praise. Others clung to the chamber in which the sick man, strong in mind, awaited his departure from death and his entry into eternal life. A portion of Scripture from the Gospels, appointed to be read every evening, was recited by a priest during the whole night, to relieve their sorrow. The sacrament of our Lord’s flesh and blood was given him as a viaticum at the moment of his departure; and thus his holy spirit, chastened and tried by the lengthened gallings of the lash, operating for his own good, abandoned the early tenement of the flesh, and 95 escaped in freedom to the glory of everlasting happiness. That his departure was most triumphant, and neither impeded nor delayed by unclean spirits, the psalm which was chanted for him is a proof. For the brethren coming together to the church at the beginning of the night, sang through the Psalter in order, until they came to the 82nd, which begins, “God, who shall be like unto thee?” The subject of the text is this; that the enemies of the Christian name, whether carnal or spiritual, are always endeavouring to destroy and disperse the church of Christ, and every individual soul among the faithful; but that, on the other hand, they themselves shall be confounded and routed, and shall perish for ever, unnerved before the power of the Lord, to whom there is no one equal, for He alone is Most Highest over the whole earth. Wherefore it was a manifest token of Divine interposition, that such a song should be sung at the moment of his death, against whom, with God’s aid, no enemy could prevail. Death of
Abbot Bene-
A.D. 690.
In the sixteenth year after he built the monastery, the holy confessor found rest in the Lord, on the 14th day of January, in the church of St. Peter; and thus, as he had loved that holy Apostle in his life, and obtained from him admission into the heavenly kingdom, so also after death he rested hard by his relics, his altar, even in the body. He ruled the monastery, as I have stated, sixteen years: the first eight alone, without any assistant abbot; the last eight in conjunction with Eosterwine, Sigfrid, and Ceolfrid, who enjoyed with him the title of Abbot, and assisted him in his duties. The first of these was his colleague four years; the second, three; the third, one.

Ceolfrid. §  15.  The third of these, Ceolfrid, was a man of great perseverance, of acute intellect, bold in action, experienced in judgment, and zealous in religion. He first of all, as we have mentioned, with the advice and assistance of Benedict, founded, completed, and ruled the monastery of St. Paul’s seven years; and, afterwards, 96 ably governed during twenty-eight years both these monasteries; or, to speak more correctly, the single monastery of St. Peter and St. Paul, in its two separate localities; and, whatever works of merit his predecessor had begun, he, with no less zeal, took pains to finish. For, among other arrangements, which he found it necessary to make, during his long government of the monastery, he built several oratories; increased the number of vessels of the church and altar, and the vestments of every kind; and the library of both monasteries, which Abbot Benedict had so actively begun, under his equally zealous care became doubled in extent. For he added three Pandects of a new translation to that of the old translation which he had brought from Rome; one of them, returning to Rome in his old age, he took with him as a gift; the other two he left to the two monasteries. Moreover, for a beautiful volume of the Geographers which Benedict had bought at Rome, he received from King Aldfrid, who was well skilled in Holy Scripture, in exchange, a grant of land of eight hides near the river Fresca to the monastery of St. Paul’s. King Ald-
frid’s muni-
Benedict had arranged this purchase with the same King Aldfrid, before his death, but died before he could complete it. Instead of this land, Ceolfrid, in the reign of Osred, paid an additional price, and received a territory of twenty hides, in the village called by the natives Sambuce, and situated much nearer to the monastery. In the time of Pope Sergius, of blessed memory, some monks were sent to Rome, who procured from him a privilege for the protection of their monastery, similar to that which Pope Agatho had given to Benedict. This was brought back to Britain, and, being exhibited before a synod, was confirmed by the signatures of the bishops who were present, and their munificent King Aldfrid, just as the former privilege was confirmed publicly by the king and bishops of the time. Zealous for the welfare of St. Peter’s monastery, at that time 97 under the government of the reverend and religious servant of Christ, Witmær, whose acquaintance with every kind of learning, both sacred and profane, was equally extensive, he made a gift to it for ever of a portion of land of ten hides, which he had received from King Aldfrid, in the village called Daltun.

Ceolfrid re-
solves to go
to Rome.
A.D. 716.
§  16.  But Ceolfrid, having now practised a long course of regular discipline, which the prudent father had laid down for himself and his brethren on the authority of the elders; and having shown the most incomparable skill both in praying and chanting, in which he daily exercised himself, together with the most wonderful energy in punishing the wicked, and modesty in consoling the weak; having also observed such abstinence in meat and drink, and such humility in dress, as are uncommon among rulers; saw himself now old and full of days, and unfit any longer, from his extreme age, to prescribe to his brethren the proper forms of spiritual exercise by his life and doctrine. Having, therefore, deliberated long within himself, he judged it expedient, having first impressed on the brethren the observance of the rules which St. Benedict had given them, and thereby to choose for themselves a more efficient abbot out of their own number, to depart, himself, to Rome, where he had been in his youth with the holy Benedict; that not only he might for a time be free from all worldly cares before his death, and so have leisure and quiet for reflection, but that they also, having chosen a younger abbot, might naturally, in consequence thereof, observe more accurately the rules of monastic discipline.

His depar-
§  17.  At first all opposed, and entreated him on their knees and with many tears, but their solicitations were to no purpose. Such was his eagerness to depart, that on the third day after he had disclosed his design to the brethren, he set out upon his journey. For he feared, what actually came to pass, that he might die before he reached Rome; and he was also anxious that neither 98 his friends nor the nobility, who all honoured him, should delay his departure, or give him money which he would not have time to repay; for with him it was an invariable rule, if any one made him a present, to show equal grace by returning it, either at once or within a suitable space of time. Early in the morning, therefore, of Wednesday, the 4th of May, the mass was sung in the church of the Mother of God, the immaculate Virgin Mary, and in the church of the Apostle Peter; and those who were present communicating with him, he prepared for his departure. All of them assembled in St. Peter’s church; and when he had lighted the frankincense, and addressed a prayer at the altar, he gave his blessing to all, standing on the steps and holding the censer in his hand. Amid the prayers of the Litany, the cry of sorrow resounded from all as they went out of the church: they entered the oratory of St. Laurence the Martyr, which was in the dormitory of the brethren over against them. Whilst giving them his last farewell, he admonished them to preserve love towards one another, and to correct, according to the Gospel rule, those who did amiss; he forgave all of them whatever wrong they might have done him; and entreated them all to pray for him, and to be reconciled to him, if he had ever reprimanded them too harshly. They went down to the shore, and there, amid tears and lamentations, he gave them the kiss of peace, as they knelt upon their knees; and when he had offered up a prayer he went on board the vessel with his companions. The deacons of the church went on board with him, carrying lighted tapers and a golden crucifix. Having crossed the river, he kissed the cross, mounted his horse and departed, leaving in both his monasteries about six hundred brethren.

is chosen
A.D. 716.
§  18.  When he was gone, the brethren returned to the church, and with much weeping and prayer commended themselves and theirs to the protection of the Lord. After a short interval, having ended the nine 99 o’clock psalm, they again assembled and deliberated what was to be done. At length they resolved, with prayer, hymns, and fasting, to seek of the Lord a new abbot as soon as possible. This resolution they communicated to their brethren of St. Paul’s, by some of that monastery who were present, and also by some of their own people. They immediately gave their consent, and, both monasteries showing the same spirit, they all together lifted up their hearts and voices to the Lord. At length, on the third day, which was Easter Sunday, an assembly was held, consisting of all the brethren of St. Peter’s and several of the elder monks from the monastery of St. Paul’s. The greatest concord prevailed, and the same sentiments were expressed by both. They elected for their new abbot, Hwætberht, who from his boyhood had not only been bred up in the regular discipline of the monastery, but had acquired much experience in the various duties of writing, chanting, reading, and teaching. He had been at Rome in the time of Pope Sergius, of blessed memory, and had there learnt and copied every thing which he thought useful or worthy to be brought away. He had also been twelve years in priest’s orders. He was now made abbot; and immediately went with some of the brethren to Ceolfrid, who was waiting for a ship in which to cross the ocean. They told him what they had done, for which he gave thanks to God, in approbation of their choice, and received from his successor a letter of recommendation to Pope Gregory, of which I have preserved the few passages which follow.

letter to
Pope Gre-
§  19.  “To our most beloved lord in the Lord of Lords, and thrice blessed Pope Gregory, Hwætberht, his most humble servant, abbot of the monastery of the holiest of the Apostles, St. Peter, in Saxony, Health for ever in the Lord! I do not cease to give thanks to the dispensation of Divine wisdom, as do also all the holy brethren, who in these parts are seeking with me to bear the 100 pleasant yoke of Christ, that they may find rest to their souls, that God has condescended to appoint so glorious a vessel of election to rule the church in these our times; and by means of the light of truth and faith with which you are full, to scatter the beams of his love on all your inferiors also. We recommend to your holy clemency, most beloved father and lord in Christ, the grey hairs of our venerable and beloved father, Abbot Ceolfrid, the supporter and defender of our spiritual liberty and peace in this monastic retirement; and, in the first place, we give thanks to the Holy and Undivided Trinity, for that, although he hath caused us much sorrow, lamentation, and tears, by his departure, he hath nevertheless arrived at the enjoyment of that rest which he long desired; whilst he was in his old age devoutly returning to that threshold of the holy Apostles, which he exultingly boasted, that when a youth he had visited, seen, and worshipped. After more than forty years of care and toil, during his government of the monasteries, by his wonderful love of virtue, as if recently incited to conversation with the heavenly life, though worn out with extreme old age, and already almost at the gates of death, he a second time undertakes to travel in the cause of Christ, that the thorns of his former secular anxieties may be consumed by the fire of zeal blazing forth from that spiritual furnace. We next entreat your fatherly love, that, though we have not merited to do this, you will carefully fulfil towards him the last offices; knowing for certain, that though you may possess his body, yet both we and you shall have in his devout spirit, whether in the body or out of the body, a mighty intercessor and protector over our own last moments, at the throne of grace.” And so on through the rest of the letter.

The deeds of
§  20.  When Hwætberht had returned to the monastery, Bishop Acca was sent for to confirm the election with his blessing. Afterwards, by his youthful zeal and 101 wisdom, he gained many privileges for the monastery; and, amongst others, one which gave great delight to all; he took up the bones of Abbot Eosterwine, which lay in the entrance porch of St. Peter’s, and also the bones of his old preceptor, Abbot Sigfrid, which had been buried outside the Sacrarium towards the south, and placing both together in one chest, but separated by a partition, laid them within the church near the body of St. Benedict. He did this on Sigfrid’s birthday, the 23rd of August, and on the same day, Divine Providence so ordered that Christ’s venerable servant Witmær, whom we have already mentioned, departed this life, and was buried in the same place as the aforesaid abbots, whose life he had imitated.

Ceolfrid dies.
A.D. 716.
§  21.  But Christ’s servant Ceolfrid, as has been said, died on his way to the threshold of the holy Apostles, of old age and weakness. For he reached the Lingones about nine o’clock, where he died an hour after, and was honourably buried the next day in the church of the three twin1 martyrs, much to the sorrow, not only of the English who were in his train, to the number of eighty, but also of the neighbouring inhabitants, who were dissolved in tears at the loss of the reverend father. For it was almost impossible to avoid weeping to see part of his company continuing their journey without the holy father, whilst others, abandoning their first intentions, returned home to relate his death and burial; and others, again, lingered in sorrow at the tomb of the deceased among strangers speaking an unknown tongue.

§  22.  Ceolfrid was seventy-four years old when he died: forty-seven years he had been in priest’s orders, during thirty-five of which he had been abbot; or, to speak more correctly, forty-three — for, from the time when Benedict began to build his monastery in honour of the holiest of the Apostles, Ceolfrid had been his only companion, coadjutor, and teacher of the monastic rules. He never relaxed the rigour of ancient discipline from any occasions of old age, illness, or travel; for, from the 102 day of his departure till the day of his death, i. e. from the 4th of June till the 25th of September, a space of one hundred and fourteen days, besides the canonical hours of prayer, he never omitted to go twice daily through the Psalter in order; and even when he became so weak that he could not ride on horseback, and was obliged to be carried in a horse-litter, the holy ceremony of the mass was offered up every day, except one which he passed at sea, and the three days immediately before his death.

§  23.  He died on Friday, the 25th of September, in the year of our Lord 716, between three and four o’clock, in the fields of the city before mentioned, and was buried the next day near the first milestone on the south side of the city, in the monastery of the twins, followed by a large number of his English attendants and the inhabitants of the city and monastery. The names of these twin martyrs are Speusippus, Eleusippus, and Meleusippus. They were born at one birth, and born again by baptism at the same time; together with their aunt Leonella, they left behind them the holy remembrance of their martyrdom; and I pray that they may bestow upon my unworthy self, and upon our holy father, the benefit of their intercession and protection.


 *  The third voyage from Britain, but fourth journey to Rome.



1  Bede describes these triplets with the usual Latin word for twins (geminus, gemini, geminorum, etc.,): “the three twins,” “the twin martyrs are Speusippus, Eleusippus, and Meleusippus,” etc. Giles does not explain this in the English translation or in the original Latin. However, Bill Thayer tells me that the Latin word for triplets, trigeminus, was rarely used in those days. He also informs me that the subsidiary definition for geminus in the Latin-English dictionary by Lewis and Sharp, is “born at the same time.” So, I guess Bede had no other way to describe triplets, which Giles translates [wrongly, I think] as twins. Also, whether Leonella was an aunt, a grandmother or a sister of the trio, is not clear in the histories.

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