Ecclesiastical History of the English People

HE wrote concerning the place of the Nativity of our Lord, after this manner: "Bethlehem, the city of David, is situated on a narrow ridge, encompassed on all sides with valleys, being a mile in length from west to east, and having a low wall without towers, built along the edge of the level summit. In the eastern corner thereof is a sort of natural half cave, the outward part whereof is said to have been the place where our Lord was born; the inner is called the manger of our Lord. This cave within is all covered with rich marble, and over the particular spot where our Lord is said to have been born, stands the great church of St. Mary." He likewise wrote about the place of His Passion and Resurrection in this manner: "Entering the city of Jerusalem on the north side, the first place to be visited, according to the disposition of the streets, is the church of Constantine, called the Martyrium. It was built by the Emperor Constantine, in a royal and magnificent manner, because the Cross of our Lord was said to have been found there by his mother Helena. Thence, to the westward, is seen the church of Golgotha, in which is also to be found the rock which once bore the Cross to which the Lord's body was nailed, and now it upholds a large silver cross, having a great brazen wheel with lamps hanging over it. Under the place of our Lord's Cross, a crypt is hewn out of the rock, in which the Sacrifice is offered on an altar for the dead that are held in honour, their bodies remaining meanwhile in the street. To the westward of this church is the round church of the Anastasis or Resurrection of our Lord, encompassed with three walls, and supported by twelve columns. Between each of the walls is a broad passage, which contains three altars at three different points of the middle wall; to the south, the north, and the west. It has eight doors or entrances in a straight line through the three walls; four whereof face the south-east, and four the east.' In the midst of it is the round tomb of our Lord cut out of the rock, the top of which a man standing within can touch with his hand; on the east is the entrance, against which that great stone was set. To this day the tomb bears the marks of the iron tools within, but on the outside it is all covered with marble to the very top of the roof, which is adorned with gold, and bears a large golden cross. In the north part of the tomb the sepulchre of our Lord is hewn out of the same rock, seven feet in length, and three handbreadths above the floor; the entrance being on the south side, where twelve lamps burn day and night, four within the sepulchre, and eight above on the edge of the right side. The stone that was set at the entrance to the tomb is now cleft in two; nevertheless, the lesser part of it stands as an altar of hewn stone before the door of the tomb; the greater part is set up as another altar, four-cornered, at the east end of the same church, and is covered with linen cloths. The colour of the said tomb and sepulchre is white and red mingled together."

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

Of the situation of Hebron, and the tombs of the fathers, he writes thus. "Hebron, once a habitation and the chief city of David's kingdom, now only showing by its ruins what it then was, has, one furlong to the east of it, a double cave in the valley, where the sepulchres of the patriarchs are encompassed with a wall foursquare, their heads lying to the north. Each of the tombs is covered with a single stone, hewn like the stones of a church, and of a white colour, for the three patriarchs. Adam's is of meaner and poorer workmanship, and he lies not far from them at the farthest end of the northern part of that wall. There are also some poorer and

smaller monuments of the three women. The hill Mamre is a mile from these tombs, and is covered with grass and flowers, having a level plain on the top. In the northern part of it, the trunk of Abraham's oak, being twice as high as a man, is enclosed in a church."

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

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

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

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

IN the fourth year of the reign of Osred, Coenred, who had for some time nobly governed the kingdom of the Mercians, much more nobly quitted the sceptre of his kingdom. For he went to Rome, and there receiving the tonsure and becoming a monk, when Constantine was pope, he continued to his last hour in prayer and fasting and alms-deeds at the threshold of the Apostles.

He was succeeded in the throne by Ceolred, the son of Ethelred, who had governed the kingdom before Coenred. With him went the son of Sighere, the king of the East Saxons whom we mentioned before, by name Offa, a youth of a most pleasing age and comeliness, and greatly desired by all his nation to have and to hold the sceptre of the kingdom. He, with like devotion, quitted wife, and lands, and kindred and country, for Christ and for the Gospel, that he might "receive an hundred-fold in this life, and in the world to come life everlasting." He also, when they came to the holy places at Rome, received the tonsure, and ending his life in the monastic habit, attained to the vision of the blessed Apostles in Heaven, as he had long desired.

The same year that they departed from Britain, the great bishop, Wilfrid, ended his days in the province called Inundalum, after he had been bishop forty-five years. His body, being laid in a coffin, was carried to his monastery, which is called Inhrypum, and buried in the church of the blessed Apostle Peter, with the honour due to so great a prelate. Concerning whose manner of life, let us now turn back, and briefly make mention of the things which were done. Being a boy of a good disposition, and virtuous beyond his years, he conducted himself so modestly and discreetly in all points, that he was deservedly beloved, respected, and cherished by his elders as one of themselves. At fourteen years of age he chose rather the monastic than the secular life; which, when he had signified to his father, for his mother was dead, he readily consented to his godly wishes and desires, and advised him to persist in that wholesome purpose. Wherefore he came to the isle of Lindisfarne, and there giving himself to the service of the monks, he strove diligently to learn and to practise those things which belong to monastic purity and piety; and being of a ready wit, he speedily learned the psalms and some other books, having not yet received the tonsure, but being in no small measure marked by those virtues of humility and obedience which are more important than the tonsure; for which reason he was justly loved by his elders and his equals. Having served God some years in that monastery, and being a youth of a good understanding, he perceived that the way of virtue delivered by the Scots was in no wise perfect, and he resolved to go to Rome, to see what ecclesiastical or monastic rites were in use at the Apostolic see. When he told the brethren, they commended his design, and advised him to carry out that which he purposed. He forthwith went to Queen Eanfled, for he was known to her, and it was by her counsel and support that he had been admitted into the aforesaid monastery, and he told her of his desire to visit the threshold of the blessed Apostles. She, being pleased with the youth's good purpose, sent him into Kent, to King Earconbert, who was her uncle's son, requesting that he would send him to Rome in an honourable manner. At that time, one of the disciples of the blessed Pope Gregory, a man very highly instructed in ecclesiastical learning, was archbishop there. When he had tarried there for a space, and, being a youth of an active spirit, was diligently applying himself to learn those things which came under his notice, another youth, called Biscop, surnamed Benedict, of the English nobility, arrived there, being likewise desirous to go to Rome, of whom we have before made mention.

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

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

Returning to Britain, he won the friendship of King Alchfrid, who had learnt to follow always and love the catholic rules of the Church; and therefore finding him to be a Catholic, he gave him presently land of ten families at the place called Stanford; and not long after, the monastery, with land of thirty families, at the place called Inhrypum; which place he had formerly given to those that followed the doctrine of the Scots, to build a monastery there. But, forasmuch as they afterwards, being given the choice, had rather quit the place than adopt the Catholic Easter and other canonical rites, according to the custom of the Roman Apostolic Church, he gave the same to him whom he found to be instructed in better discipline and better customs.

At the same time, by the said king's command, he was ordained priest in the same monastery, by Agilbert, bishop of the Gewissae above-mentioned, the king being desirous that a man of so much learning and piety should attend him constantly as his special priest and teacher; and not long after, when the Scottish sect had been exposed and banished, as was said above, he, with the advice and consent of his father Oswy, sent him into Gaul, to be consecrated as his bishop, when he was about thirty years of age, the same Agilbert being then bishop of the city of Paris. Eleven other bishops met at the consecration of the new bishop, and that function was most honourably performed. Whilst he yet tarried beyond the sea, the holy man, Ceadda, was consecrated bishop of by command of King Oswy, as has been said above; and having nobly ruled that church three years, he retired to take charge of his monastery of Laestingaeu, and Wilfrid was made bishop of all the province of the Northumbrians.

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

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

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

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

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

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

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

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

THE next year after the death of the aforesaid father, which was the fifth year of King 0sred, the most reverend father, Abbot Hadrian, fellow labourer in the Word of God with Bishop Theodore of blessed memory, died, and was buried in the church of the Blessed Mother of God, in his own monastery, this being the forty-first year after he was sent by Pope Vitalian with Theodore, and the thirty-ninth after his arrival in England. Among other proofs of his learning, as well as Theodore's, there is this testimony, that Albinus, his disciple, who succeeded him in the government of his monastery, was so well instructed in literary studies, that he had no small knowledge of the Greek tongue, and knew the Latin as well as the English, which was his native language.

Acca, his priest, succeeded Wilfrid in the bishopric of the church of Hagustald, being likewise a man of zeal and great in noble works in the sight of God and man. He enriched the structure of his church, which is dedicated in honour of the blessed Apostle Andrew with manifold adornments and marvellous workmanship. For he gave all diligence, as he does to this day, to procure relics of the blessed Apostles and martyrs of Christ from all parts, and to raise altars in their honour in separate side-chapels built for the purpose within the walls of the same church. Besides which, he industriously gathered the histories of their martyrdom, together with other ecclesiastical writings, and erected there a large and noble library. He likewise carefully provided holy vessels, lamps, and other such things as appertain to the adorning of the house of God. He in like manner invited to him a notable singer called Maban, who had been taught to sing by the successors of the disciples of the blessed Pope Gregory in Kent, to instruct himself and his clergy, and kept him twelve years, to the end that he might teach such Church music as they did not know, and by his teaching restore to its former state that which was corrupted either by long use, or through neglect. For Bishop Acca himself was a most skilful singer, as well as most learned in Holy Writ, sound in the confession of the catholic faith, and well versed in the rules of ecclesiastical custom; nor does he cease to walk after this manner, till he receive the rewards of his pious devotion. For he was brought up from boyhood and instructed among the clergy of the most holy and beloved of God, Bosa, bishop of York. Afterwards, coming to Bishop Wilfrid in the hope of a better plan of life, he spent the rest of his days in attendance on him till that bishop's death, and going with him to Rome, learned there many profitable things concerning the ordinances of the Holy Church, which he could not have learned in his own country.

AT that time, Naiton, King of the Picts, who inhabit the northern parts of Britain, taught by frequent meditation on the ecclesiastical writings, renounced the error whereby he and his nation had been holden till then, touching the observance of Easter, and brought himself and all his people to celebrate the catholic time of our Lord's Resurrection. To the end that he might bring this to pass with the more ease and greater authority, he sought aid from the English, whom he knew to have long since framed their religion after the example of the holy Roman Apostolic Church. Accordingly, he sent messengers to the venerable Ceolfrid, abbot of the monastery of the blessed Apostles, Peter and Paul, which stands at the mouth of the river Wear, and near the river Tyne, at the place called Ingyruum, which he gloriously governed after Benedict, of whom we have before spoken; desiring, that he would send him a letter of exhortation, by the help of which he might the better confute those that presumed to keep Easter out of the due time; as also concerning the form and manner of tonsure whereby the clergy should be distinguished, notwithstanding that he himself had no small knowledge of these things. He also prayed to have master-builders sent him to build a church of stone in his nation after the Roman manner, promising to dedicate the same in honour of the blessed chief of the Apostles. Moreover, he and all his people, he said, would always follow the custom of the holy Roman Apostolic Church, in so far as men so distant from the speech and nation of the Romans could learn it. The most reverend Abbot Ceolfrid favourably receiving his godly desires and requests, sent the builders he desired, and likewise the following letter:

"To the most excellent lord, and glorious King Naiton, Abbot Ceolfrid, greeting in the Lord. We most readily and willingly endeavour, according to your desire, to make known to you the catholic observance of holy Easter, according to what we have learned of the Apostolic see, even as you, most devout king, in your godly zeal, have requested of us. For we know, that whensoever the lords of this world labour to learn, and to teach and to guard the truth, it is a gift of God to his Holy Church. For a certain profane writer has most truly said, that the world would be most happy if either kings were philosophers, or philosophers were kings. Now if a man of this world could judge truly of the philosophy of this world, and form a right choice concerning the state of this world, how much more is it to be desired, and most earnestly to be prayed for by such as are citizens of the heavenly country, and strangers and pilgrims in this world, that the more powerful any are in the world the more they may strive to hearken to the commands of Him who is the Supreme Judge, and by their example and authority may teach those that are committed to their charge, to keep the same, tqgether with themselves.

"There are then three rules given in the Sacred Writings, whereby the time of keeping Easter has been appointed for us and may in no wise be changed by any authority of man; two whereof are divinely established in the law of Moses; the third is added in the Gospel by reason of the Passion and Resurrection of our Lord. For the law enjoined, that the Passover should be kept in the first month of the year, and the third week of that month, that is, from the fifteenth day to the one-and-twentieth. It is added, by Apostolic institution, from the Gospel, that we are to wait for the Lord's day in that third week, and to keep the beginning of the Paschal season on the same. Which threefold rule whosoever shall rightly observe, will never err in fixing the Paschal feast. But if you desire to be more plainly and fully informed in all these particulars, it is written in Exodus, where the people of Israel, being about to be delivered out of Egypt, are commanded to keep the first Passover, that the Lord spake unto Moses and Aaron, saying, This month shall be unto you the beginning of months; it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house.' And a little after, And ye shall keep it up until the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it in the evening.' By which words it most plainly appears, that in the Paschal observance, though mention is made of the fourteenth day, yet it is not commanded that the Passover be kept on that day; but on the evening of the fourteenth day, that is, when the fifteenth moon, which is the beginning of the third week, appears in the sky, it is commanded that the lamb be killed; and that it was the night of the fifteenth moon, when the Egyptians were smitten and Israel was redeemed from long captivity. He says, Seven days shall ye eat unleavened bread.' By which words all the third week of that same first month is appointed to be a solemn feast. But lest we should think that those same seven days were to be reckoned from the fourteenth to the twentieth, He forthwith adds, Even the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread, from the first day until the seventh day, that soul shall be cut off from Israel;' and so on, till he says, For in this selfsame day I will bring your army out of the land of Egypt.'

"Thus he calls that the first day of unleavened bread, in which he was to bring their army out of Egypt. Now it is evident, that they were not brought out of Egypt on the fourteenth day, in the evening whereof the lamb was killed, and which is properly called the Passover or Phase, but on the fifteenth day, as is most plainly written in the book of Numbers: and they departed from Rameses on the fifteenth day of the first month, on the morrow after the Passover the Israelites went out with an high hand.' Thus the seven days of unleavened bread, on the first whereof the people of the Lord were brought out of Egypt, are to be reckoned from the beginning of the third week, as has been said, that is, from the fifteenth day of the first month, till the end of the one-and-twentieth of the same month. But the fourteenth day is named apart from this number, by the title of the Passover, as is plainly shown by that which follows in Exodus:" where, after it is said, For in this self-same day I will bring your army out of the land of Egypt;' it is forthwith added, And ye shall observe this day in your generations by an ordinance for ever. In the first month, on the fourteenth day of the month, ye shall eat unleavened bread, until the one-and-twentieth day of the month at even. Seven days shall there be no leaven, found in your houses.' Now, who is there that does not perceive, that there are not only seven days, but rather eight, from the fourteenth to the one-and-twentieth, if the fourteenth be also reckoned in the number? But if, as appears by diligent study of the truth of the Scriptures, we reckon from the evening of the fourteenth day to the evening of the one-and-twentieth, we shall certainly find that, while the Paschal feast begins on the evening of the fourteenth day, yet the whole sacred solemnity contains no more than only seven nights and as many days. Wherefore the rule which we laid down is proved to be true, when we said that the Paschal season is to be celebrated in the first month of the year, and the third week of the same. For it is in truth the third week, because it begins on the evening of the fourteenth day, and ends on the evening of the one-and-twentieth.

"But since Christ our Passover is sacrificed,' and has made the Lord's day, which among the ancients was called the first day of the week, a solemn day to us for the joy of His Resurrection, the Apostolic tradition has included it in the Paschal festival; yet has decreed that the time of the legal Passover be in no wise anticipated or diminished; but rather ordains, that according to the precept of the law, that same first month of the year, and the fourteenth day of the same, and the evening thereof be awaited. And when this day should chance to fall on a Saturday, every man should take to him a lamb, according to the house of his fathers, a lamb for an house, and he should kill it in the evening, that is, that all the Churches throughout the world, making one Catholic Church, should provide Bread and Wine for the Mystery of the Flesh and Blood of the spotless Lamb that hath taken away the sins of the world; and after a fitting solemn service of lessons and prayers and Paschal ceremonies, they should offer up these to the Lord, in hope of redemption to come. For this is that same night in which the people of Israel were delivered out of Egypt by the blood of the lamb; this is the same in which all the people of God were, by Christ's Resurrection, set free from eternal death. Then, in the morning, when the Lord's day dawns, they should celebrate the first day of the Paschal festival; for that is the day on which our Lord made known the glory of His Resurrection to His disciples, to their manifold joy at the merciful revelation.

The same is the first clay of unleavened bread, concerning which it is plainly written in Leviticus, In the fourteenth day of the first month, at even, is the Lord's Passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the Lord; seven days ye must eat unleavened bread. In the first day ye shall have an holy convocation.'

"If therefore it could be that the Lord's day should always happen on the fifteenth day of the first month, that is, on the fifteenth moon, we might always celebrate the Passover at one and the same time with the ancient people of God, though the nature of the mystery be different, as we do it with one and the same faith. But inasmuch as the day of the week does not keep pace exactly with the moon, the Apostolic tradition, which was preached at Rome by the blessed Peter, and confirmed at Alexandria by Mark the Evangelist, his interpreter, appointed that when the first month was come, and in it the evening of the fourteenth day, we should also wait for the Lord's day, between the fifteenth and the one-and-twentieth day of the same month. For on whichever of those days it shall fall, Easter will be rightly kept on the same; seeing that it is one of those seven days on which the feast of unleavened bread is commanded to be kept. Thus it comes to pass that our Easter never falls either before or after the third week of the first month, but has for its observance either the whole of it, to wit, the seven days of unleavened bread appointed by the law, or at least some of them. For though it comprises but one of them, that is, the seventh, which the Scripture so highly commends, saying, But the seventh day shall be a more holy convocation, ye shall do no servile work therein,' none can lay it to our charge, that we do not rightly keep Easter Sunday, which we received from the Gospel, in the third week of the first month, as the Law prescribes.

"The catholic reason of this observance being thus explained, the unreasonable error, on the other hand, of those who, without any necessity, presume either to anticipate, or to go beyond the term appointed in the Law, is manifest. For they that think Easter Sunday is to be observed from the fourteenth day of the first month till the twentieth moon, anticipate the time prescribed in the law, without any necessary reason; for when they begin to celebrate the vigil of the holy night from the evening of the thirteenth day, it is plain that they make that day the beginning of their Easter, whereof they find no mention in the commandment of the Law; and when they avoid celebrating our Lord's Easter on the one-and-twentieth day of the month, it is surely manifest that they wholly exclude that day from their solemnity, which the Law many times commends to be observed as a greater festival than the rest; and thus, perverting the proper order, they sometimes keep Easter Day entirely in the second week, and never place it on the seventh day of the third week. And again, they who think that Easter is to be kept from the sixteenth day of the said month till the two-and-twentieth no less erroneously, though on the other side, deviate from the right way of truth, and as it were avoiding shipwreck on Scylla, they fall into the whirpool of Charybdis to be drowned. For when they teach that Easter is to be begun at the rising of the sixteenth moon of the first month, that is, from the evening of the fifteenth day, it is certain that they altogether exclude from their solemnity the fourteenth day of the same month, which the Law first and chiefly commends; so that they scarce touch the evening of the fifteenth day, on which the people of God were redeemed from Egyptian bondage, and on which our Lord, by His Blood, rescued the world from the darkness of sin, and on which being also buried, He gave us the hope of a blessed rest after death.

"And these men, receiving in themselves the recompense of their error, when they place Easter Sunday on the twenty-second day of the month, openly transgress and do violence to the term of Easter appointed by the Law, seeing that they begin Easter on the evening of that day in which the Law commanded it to be completed and brought to an end; and appoint that to be the first day of Easter, whereof no mention is any where found in the Law, to wit, the first of the fourth week. And both sorts are mistaken, not only in fixing and computing the moon's age, but also sometimes in finding the first month; but this controversy is longer than can be or ought to be contained in this letter. I will only say thus much, that by the vernal equinox, it may always be found, without the chance of an error, which must be the first month of the year, according to the lunar computation, and which the last. But the equinox, according to the opinion of all the Eastern nations, and particularly of the Egyptians, who surpass all other learned men in calculation, falls on the twenty-first day of March, as we also prove by horological observation. Whatsoever moon therefore is at the full before the equinox, being on the fourteenth or fifteenth day, the same belongs to the last month of the foregoing year, and consequently is not meet for the celebration of Easter; but that moon which is full after the equinox, or at the very time of the equinox, belongs to the first month, and on that day, without a doubt, we must understand that the ancients were wont to celebrate the Passover; and that we also ought to keep Easter when the Sunday comes. And that this must be so, there is this cogent reason. It is written in Genesis, And God made two great lights; the greater light to rule the day, and the lesser light to rule the night.' Or, as another edition has it, The greater light to begin the day, and the lesser to begin the night.' As, therefore, the sun, coming forth from the midst of the east, fixed the vernal equinox by his rising, and afterwards the moon at the full, when the sun set in the evening, followed from the midst of the east; so every year the same first lunar month must be observed in the like order, so that its full moon must not be before the equinox.; but either on the very day of the equinox, as it was in the beginning, or after it is past. But if the full moon shall happen to be but one day before the time of the equinox, the aforesaid reason proves that such moon is not to be assigned to the first month of the new year, but rather to the last of the preceding, and that it is therefore not meet for the celebration of the Paschal festival.

"Now if it please you likewise to hear the mystical reason in this matter, we are commanded to keep Easter in the first month of the year, which is also called the month of new things, because we ought to celebrate the mysteries of our Lord's Resurrection and our deliverance, with the spirit of our minds renewed to the love of heavenly things. We are commanded to keep it in the third week of the same month, because Christ Himself, who had been promised before the Law, and under the Law, came with grace, in the third age of the world, to be sacrificed as our Passover; and because rising from the dead the third day after the offering of His Passion, He wished this to be called the Lord's day, and the Paschal feast of His Resurrection to be yearly celebrated on the same; because, also, we do then only truly celebrate His solemn festival, if we endeavour with Him to keep the Passover, that is, the passing from this world to the Father, by faith, hope, and charity. We are commanded to observe the full moon of the Paschal month after the vernal equinox, to the end, that the sun may first make the day longer than the night, and then the moon may show to the world her full orb of light; inasmuch as first the Sun of Righteousness, with healing in His wings,'' that is, our Lord Jesus, by the triumph of His Resurrection, dispelled all the darkness of death, and so ascending into Heaven, filled His Church, which is often signified by the name of the moon, with the light of inward grace, by sending down upon her His Spirit. Which order of our salvation the prophet had in his mind, when he said The sun was exalted and the moon stood in her order.'

"He, therefore, who shall contend that the full Paschal moon can happen before the equinox, disagrees with the doctrine of the Holy Scriptures, in the celebration of the greatest mysteries, and agrees with those who trust that they may be saved without the grace of Christ preventing them, and who presume to teach that they might have attained to perfect righteousness, though the true Light had never by death and resurrection vanquished the darkness of the world. Thus, after the rising of the sun at the equinox, and after the full moon of the first month following in her order, that is, after the end of the fourteenth day of the same month, all which we have received by the Law to be observed, we still, as we are taught in the Gospel, wait in the third week for the Lord's day; and so, at length, we celebrate the offering of our Easter solemnity, to show that we are not, with the ancients, doing honour to the casting off of the yoke of Egyptian bondage; but that, with devout faith and love, we worship the Redemption of the whole world, which having been prefigured in the deliverance of the ancient people of God, was fulfilled in Christ's Resurrection, and that we may signify that we rejoice in the sure and certain hope of our own resurrection, which we believe will likewise happen on the Lord's day.

"Now this computation of Easter, which we set forth to you to be followed, is contained in a cycle of nineteen years, which began long since to be observed in the Church, to wit, even in the time of the Apostles, especially at Rome and in Egypt, as has been said above. But by the industry of Eusebius, who took his surname from the blessed martyr Pamphilus, it was reduced to a plainer system; insomuch that what till then used to be enjoined every year throughout all the Churches by the Bishop of Alexandria, might, from that time forward, be most easily known by all men, the occurrence of the fourteenth moon being regularly set forth in its course. This Paschal computation, Theophilus, Bishop of Alexandria, made for the Emperor Theodosius, for a hundred years to come. Cyril also, his successor, comprised a series of ninety-five years in five cycles of nineteen years. After whom, Dionysius Exiguus added as many more, in order, after the same manner, reaching down to our own time. The expiration of these is now drawing near, but there is at the present day so great a number of calculators, that even in our Churches throughout Britain, there are many who, having learned the ancient rules of the Egyptians, can with great ease carry on the Paschal cycles for any length of time, even to five hundred and thirty-two years, if they will; after the expiration of which, all that appertains to the succession of sun and moon, month and week, returns in the same order as before. We therefore forbear to send you these same cycles of the times to come, because, desiring only to be instructed respecting the reason for the Paschal time, you show that you have enough of those catholic cycles concerning Easter.

"But having said thus much briefly and succinctly, as you required, concerning Easter, I also exhort you to take heed that the tonsure, concerning which likewise you desired me to write to you, be in accordance with the use of the Church and the Christian Faith. And we know indeed that the Apostles were not all shorn after the same manner, nor does the Catholic Church now, as it agrees in one faith, hope, and charity towards God, use one and the same form of tonsure throughout the world. Moreover, to look back to former times, to wit, the times of the patriarchs, Job, the pattern of patience, when tribulation came upon him, shaved his head, and thus made it appear that he had used, in time of prosperity, to let his hair grow. But concerning Joseph, who more than other men practised and taught chastity, humility, piety, and the other virtues, we read that he was shorn when he was to be delivered from bondage, by which it appears, that during the time of his bondage, he was in the prison with unshorn hair. Behold then how each of these men of God differed in the manner of their appearance abroad, though their inward consciences agreed in a like grace of virtue. But though we may be free to confess, that the difference of tonsure is not hurtful to those whose faith is pure towards God, and their charity sincere towards their neighbour, especially since we do not read that there was ever any controversy among the Catholic fathers about the difference of tonsure, as there has been a contention about the diversity in keeping Easter, and in matters of faith; nevertheless, among all the forms of tonsure that are to be found in the Church, or among mankind at large, I think none more meet to be followed and received by us than that which that disciple wore on his head, to whom, after his confession of Himself, our Lord said,' Thou art Peter, and upon this rock I will build My Church, and the gates of Hell shall not prevail against it, and I will give unto thee the keys of the kingdom of Heaven.' Nor do I think that any is more rightly to be abhorred and detested by all the faithful, than that which that man used, to whom that same Peter, when he would have bought the grace of the Holy Ghost, said, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this word.' Nor do we shave ourselves in the form of a crown only because Peter was so shorn; but because Peter was so shorn in memory of the Passion of our Lord, therefore we also, who desire to be saved by the same Passion, do with him bear the sign of the same Passion on the top of our head, which is the highest part of our body. For as all the Church, because it was made a Church by the death of Him that gave it life, is wont to bear the sign of His Holy Cross on the forehead, to the end, that it may, by the constant protection of His banner, be defended from the assaults of evil spirits, and by the frequent admonition of the same be taught, in like manner, to crucify the flesh with its affections and lusts; so also it behoves those, who having either taken the vows of a monk, or having the degree of a clerk, must needs curb themselves the more strictly by continence, for the Lord's sake, to bear each one of them on his head, by the tonsure, the form of the crown of thorns which He bore on His head in His Passion, that He might bear the thorns and thistles of our sins, that is, that he might bear them away and take them from us; to the end that. they may show on their foreheads that they also willingly, and readily, endure all scoffing and reproach for his sake; and that they may signify that they await always the crown of eternal life, which God hath promised to them that love him,' and that for the sake of attaining thereto they despise both the evil and the good of this world. But as for the tonsure which Simon Magus is said to have used, who is there of the faithful, I ask you, who does not straightway detest and reject it at the first sight of it, together with his magic? Above the forehead it does seem indeed to resemble a crown; but when you come to look at the neck, you will find the crown cut short which you thought you saw; so that you may perceive that such a use properly belongs not to Christians but to Simoniacs, such as were indeed in this life by erring men thought worthy of the glory of an everlasting crown; but in that which is to follow this life are not only deprived of all hope of a crown, but are moreover condemned to eternal punishment.

"But do not think that I have said thus much, as though I judged them worthy to be condemned who use this tonsure, if they uphold the catholic unity by their faith and works; nay, I confidently declare, that many of them have been holy men and worthy servants of God. Of which number is Adamnan, the notable abbot and priest of the followers of Columba, who, when sent on a mission by his nation to King Aldfrid, desired to see our monastery, and forasmuch as he showed wonderful wisdom, humility, and piety in his words and behaviour, I said to him among other things, when I talked with him, I beseech you, holy brother, how is it that you, who believe that you are advancing to the crown of life, which knows no end, wear on your head, after a fashion ill-suited to your belief, the likeness of a crown that has an end? And if you seek the fellowship of the blessed Peter, why do you imitate the likeness of the tonsure of him whom St. Peter anathematized? and why do you not rather even now show that you choose with all your heart the fashion of him with whom you desire to live in bliss for ever.' He answered, Be assured, my dear brother, that though I wear the tonsure of Simon, according to the custom of my country, yet I detest and abhor with all my soul the heresy of Simon; and I desire, as far as lies in my small power, to follow the footsteps of the most blessed chief of the Apostles.' I replied, I verily believe it; nevertheless it is a token that you embrace in your inmost heart whatever is of Peter the Apostle, if you also observe in outward form that which you know to be his. For I think your wisdom easily discerns that it is much better to estrange from your countenance, already dedicated to God, the fashion of his countenance whom with all your heart you abhor, and of whose hideous face you would shun the sight; and, on the other hand, that it beseems you to imitate the manner of his appearance, whom you seek to have for your advocate before God, even as you desire to follow his actions and his teaching.'

"This I said at that time to Adamnan, who indeed showed how much he had profited by seeing the ordinances of our Churches, when, returning into Scotland, he afterwards by his preaching led great numbers of that nation to the catholic observance of the Paschal time; though he was not yet able to bring back to the way of the better ordinance the monks that lived in the island of Hii over whom he presided with the special authority of a superior. He would also have been mindful to amend the tonsure, if his influence had availed so far.

"But I now also admonish your wisdom, O king, that together with the nation, over which the King of kings, and Lord of lords, has placed you, you strive to observe in all points those things which are in accord with the unity of the Catholic and Apostolic Church; for so it will come to pass, that after you have held sway in a temporal kingdom, the blessed chief of the Apostles will also willingly open to you and yours with all the elect the entrance into the heavenly kingdom. The grace of the eternal King preserve you in safety, long reigning for the peace of us all, my dearly beloved son in Christ."

This letter having been read in the presence of King. Naiton and many learned men, and carefully interpreted into his own language by those who could understand it, he is said to have much rejoiced at the exhortation thereof; insomuch that, rising from among his nobles that sat about him, he knelt on the ground, giving thanks to God that he had been found worthy to receive such a gift from the land of the English. "And indeed," he said, "I knew before, that this was the true celebration of Easter, but now I so fully learn the reason for observing this time, that I seem in all points to have known but little before concerning these matters. Therefore I publicly declare and protest to you that are here present, that I will for ever observe this time of Easter, together with all my nation; and I do decree that this tonsure, which we have heard to be reasonable, shall be received by all clerks in my kingdom." Without delay he accomplished by his royal authority what he had said. For straightway the Paschal cycles of nineteen years were sent by command of the State throughout all the provinces of the Picts to be transcribed, learned, and observed, the erroneous cycles of eighty-four years being everywhere blotted out. All the ministers of the altar and monks were shorn after the fashion of the crown; and the nation thus reformed, rejoiced, as being newly put under the guidance of Peter, the most blessed chief of the Apostles, and committed to his protection.