Bede's Ecclesiastical History of England Part 18

When she had governed this monastery many years, it pleased Him Who has made such merciful provision for our salvation, to give her holy soul the trial of a long infirmity of the flesh, to the end that, according to the Apostle's example, her virtue might be made perfect in weakness. Struck down with a fever, she suffered from a burning heat, and was afflicted with the same trouble for six years continually; during all which time she never failed either to return thanks to her Maker, or publicly and privately to instruct the flock committed to her charge; for taught by her own experience she admonished all men to serve the Lord dutifully, when health of body is granted to them, and always to return thanks faithfully to Him in adversity, or bodily infirmity. In the seventh year of her sickness, when the disease turned inwards, her last day came, and about c.o.c.kcrow, having received the voyage provision(705) of Holy Housel, and called together the handmaids of Christ that were within the same monastery, she admonished them to preserve the peace of the Gospel among themselves, and with all others; and even as she spoke her words of exhortation, she joyfully saw death come, or, in the words of our Lord, pa.s.sed from death unto life.

That same night it pleased Almighty G.o.d, by a manifest vision, to make known her death in another monastery, at a distance from hers, which she had built that same year, and which is called Hacanos.(706) There was in that monastery, a certain nun called Begu,(707) who, having dedicated her virginity to the Lord, had served Him upwards of thirty years in the monastic life. This nun was resting in the dormitory of the sisters, when on a sudden she heard in the air the well-known sound of the bell, which used to awake and call them to prayers, when any one of them was taken out of this world, and opening her eyes, as she thought, she saw the roof of the house open, and a light shed from above filling all the place. Looking earnestly upon that light, she saw the soul of the aforesaid handmaid of G.o.d in that same light, being carried to heaven attended and guided by angels. Then awaking, and seeing the other sisters lying round about her, she perceived that what she had seen had been revealed to her either in a dream or a vision; and rising immediately in great fear, she ran to the virgin who then presided in the monastery in the place of the abbess,(708) and whose name was Frigyth, and, with many tears and lamentations, and heaving deep sighs, told her that the Abbess Hilda, mother of them all, had departed this life, and had in her sight ascended to the gates of eternal light, and to the company of the citizens of heaven, with a great light, and with angels for her guides. Frigyth having heard it, awoke all the sisters, and calling them to the church, admonished them to give themselves to prayer and singing of psalms, for the soul of their mother; which they did earnestly during the remainder of the night; and at break of day, the brothers came with news of her death, from the place where she had died. They answered that they knew it before, and then related in order how and when they had learnt it, by which it appeared that her death had been revealed to them in a vision that same hour in which the brothers said that she had died. Thus by a fair harmony of events Heaven ordained, that when some saw her departure out of this world, the others should have knowledge of her entrance into the eternal life of souls. These monasteries are about thirteen miles distant from each other.

It is also told, that her death was, in a vision, made known the same night to one of the virgins dedicated to G.o.d, who loved her with a great love, in the same monastery where the said handmaid of G.o.d died. This nun saw her soul ascend to heaven in the company of angels; and this she openly declared, in the very same hour that it happened, to those handmaids of Christ that were with her; and aroused them to pray for her soul, even before the rest of the community had heard of her death. The truth of which was known to the whole community in the morning. This same nun was at that time with some other handmaids of Christ, in the remotest part of the monastery, where the women who had lately entered the monastic life were wont to pa.s.s their time of probation, till they were instructed according to rule, and admitted into the fellowship of the community.

Chap. XXIV. That there was in her monastery a brother, on whom the gift of song was bestowed by Heaven.(709) [680 A.D.]

There was in the monastery of this abbess a certain brother, marked in a special manner by the grace of G.o.d, for he was wont to make songs of piety and religion, so that whatever was expounded to him out of Scripture, he turned ere long into verse expressive of much sweetness and penitence, in English, which was his native language. By his songs the minds of many were often fired with contempt of the world, and desire of the heavenly life. Others of the English nation after him attempted to compose religious poems, but none could equal him, for he did not learn the art of poetry from men, neither was he taught by man, but by G.o.d's grace he received the free gift of song, for which reason he never could compose any trivial or vain poem, but only those which concern religion it behoved his religious tongue to utter. For having lived in the secular habit till he was well advanced in years, he had never learned anything of versifying; and for this reason sometimes at a banquet, when it was agreed to make merry by singing in turn, if he saw the harp come towards him, he would rise up from table and go out and return home.

Once having done so and gone out of the house where the banquet was, to the stable, where he had to take care of the cattle that night, he there composed himself to rest at the proper time. Thereupon one stood by him in his sleep, and saluting him, and calling him by his name, said, "Caedmon, sing me something." But he answered, "I cannot sing, and for this cause I left the banquet and retired hither, because I could not sing." Then he who talked to him replied, "Nevertheless thou must needs sing to me."

"What must I sing?" he asked. "Sing the beginning of creation," said the other. Having received this answer he straightway began to sing verses to the praise of G.o.d the Creator, which he had never heard, the purport whereof was after this manner: "Now must we praise the Maker of the heavenly kingdom, the power of the Creator and His counsel, the deeds of the Father of glory. How He, being the eternal G.o.d, became the Author of all wondrous works, Who being the Almighty Guardian of the human race, first created heaven for the sons of men to be the covering of their dwelling place, and next the earth." This is the sense but not the order of the words as he sang them in his sleep; for verses, though never so well composed, cannot be literally translated out of one language into another without loss of their beauty and loftiness. Awaking from his sleep, he remembered all that he had sung in his dream, and soon added more after the same manner, in words which worthily expressed the praise of G.o.d.

In the morning he came to the reeve(710) who was over him, and having told him of the gift he had received, was conducted to the abbess, and bidden, in the presence of many learned men, to tell his dream, and repeat the verses, that they might all examine and give their judgement upon the nature and origin of the gift whereof he spoke. And they all judged that heavenly grace had been granted to him by the Lord. They expounded to him a pa.s.sage of sacred history or doctrine, enjoining upon him, if he could, to put it into verse. Having undertaken this task, he went away, and returning the next morning, gave them the pa.s.sage he had been bidden to translate, rendered in most excellent verse. Whereupon the abbess, joyfully recognizing the grace of G.o.d in the man, instructed him to quit the secular habit, and take upon him monastic vows; and having received him into the monastery, she and all her people admitted him to the company of the brethren, and ordered that he should be taught the whole course of sacred history. So he, giving ear to all that he could learn, and bearing it in mind, and as it were ruminating, like a clean animal,(711) turned it into most harmonious verse; and sweetly singing it, made his masters in their turn his hearers. He sang the creation of the world, the origin of man, and all the history of Genesis, the departure of the children of Israel out of Egypt, their entrance into the promised land, and many other histories from Holy Scripture; the Incarnation, Pa.s.sion, Resurrection of our Lord, and His Ascension into heaven; the coming of the Holy Ghost, and the teaching of the Apostles; likewise he made many songs concerning the terror of future judgement, the horror of the pains of h.e.l.l, and the joys of heaven; besides many more about the blessings and the judgements of G.o.d, by all of which he endeavoured to draw men away from the love of sin, and to excite in them devotion to well-doing and perseverance therein. For he was a very religious man, humbly submissive to the discipline of monastic rule, but inflamed with fervent zeal against those who chose to do otherwise; for which reason he made a fair ending of his life.

For when the hour of his departure drew near, it was preceded by a bodily infirmity under which he laboured for the s.p.a.ce of fourteen days, yet it was of so mild a nature that he could talk and go about the whole time. In his neighbourhood was the house to which those that were sick, and like to die, were wont to be carried. He desired the person that ministered to him, as the evening came on of the night in which he was to depart this life, to make ready a place there for him to take his rest. The man, wondering why he should desire it, because there was as yet no sign of his approaching death, nevertheless did his bidding. When they had lain down there, and had been conversing happily and pleasantly for some time with those that were in the house before, and it was now past midnight, he asked them, whether they had the Eucharist within?(712) They answered, "What need of the Eucharist? for you are not yet appointed to die, since you talk so merrily with us, as if you were in good health."

"Nevertheless," said he, "bring me the Eucharist." Having received It into his hand, he asked, whether they were all in charity with him, and had no complaint against him, nor any quarrel or grudge. They answered, that they were all in perfect charity with him, and free from all anger; and in their turn they asked him to be of the same mind towards them. He answered at once, "I am in charity, my children, with all the servants of G.o.d."

Then strengthening himself with the heavenly Viatic.u.m, he prepared for the entrance into another life, and asked how near the time was when the brothers should be awakened to sing the nightly praises of the Lord?(713) They answered, "It is not far off." Then he said, "It is well, let us await that hour;" and signing himself with the sign of the Holy Cross, he laid his head on the pillow, and falling into a slumber for a little while, so ended his life in silence.

Thus it came to pa.s.s, that as he had served the Lord with a simple and pure mind, and quiet devotion, so he now departed to behold His Presence, leaving the world by a quiet death; and that tongue, which had uttered so many wholesome words in praise of the Creator, spake its last words also in His praise, while he signed himself with the Cross, and commended his spirit into His hands; and by what has been here said, he seems to have had foreknowledge of his death.

Chap. XXV. Of the vision that appeared to a certain man of G.o.d before the monastery of the city Coludi was burned down.

At this time, the monastery of virgins, called the city of Coludi,(714) above-mentioned, was burned down, through carelessness; and yet all that knew it might have been aware that it happened by reason of the wickedness of those who dwelt in it, and chiefly of those who seemed to be the greatest. But there wanted not a warning of the approaching punishment from the Divine mercy whereby they might have been led to amend their ways, and by fasting and tears and prayers, like the Ninevites, have averted the anger of the just Judge.

For there was in that monastery a man of the Scottish race, called Ad.a.m.nan,(715) leading a life entirely devoted to G.o.d in continence and prayer, insomuch that he never took any food or drink, except only on Sundays and Thursdays; and often spent whole nights in watching and prayer. This strictness in austerity of life he had first adopted from the necessity of correcting the evil that was in him; but in process of time the necessity became a custom.

For in his youth he had been guilty of some sin for which, when he came to himself, he conceived a great horror, and dreaded lest he should be punished for the same by the righteous Judge. Betaking himself, therefore, to a priest, who, he hoped, might show him the way of salvation, he confessed his guilt, and desired to be advised how he might escape the wrath to come. The priest having heard his offence, said, "A great wound requires greater care in the healing thereof; wherefore give yourself as far as you are able to fasting and psalms, and prayer, to the end that thus coming before the presence of the Lord in confession,"(716) you may find Him merciful. But he, being oppressed with great grief by reason of his guilty conscience, and desiring to be the sooner loosed from the inward fetters of sin, which lay heavy upon him, answered, "I am still young in years and strong of body, and shall, therefore, easily bear all whatsoever you shall enjoin me to do, if so be that I may be saved in the day of the Lord, even though you should bid me spend the whole night standing in prayer, and pa.s.s the whole week in abstinence." The priest replied, "It is much for you to continue for a whole week without bodily sustenance; it is enough to observe a fast for two or three days; do this till I come again to you in a short time, when I will more fully show you what you ought to do, and how long to persevere in your penance." Having so said, and prescribed the measure of his penance, the priest went away, and upon some sudden occasion pa.s.sed over into Ireland, which was his native country, and returned no more to him, as he had appointed. But the man remembering this injunction and his own promise, gave himself up entirely to tears of penitence, holy vigils and continence; so that he only took food on Thursdays and Sundays, as has been said; and continued fasting all the other days of the week. When he heard that his priest had gone to Ireland, and had died there, he ever after observed this manner of abstinence, which had been appointed for him as we have said; and as he had begun that course through the fear of G.o.d, in penitence for his guilt, so he still continued the same unremittingly for the love of G.o.d, and through delight in its rewards.

Having practised this carefully for a long time, it happened that he had gone on a certain day to a distance from the monastery, accompanied by one the brothers; and as they were returning from this journey, when they drew near to the monastery, and beheld its lofty buildings, the man of G.o.d burst into tears, and his countenance discovered the trouble of his heart.

His companion, perceiving it, asked what was the reason, to which he answered: "The time is at hand when a devouring fire shall reduce to ashes all the buildings which you here behold, both public and private." The other, hearing these words, when they presently came into the monastery, told them to Aebba,(717) the mother of the community. She with good cause being much troubled at that prediction, called the man to her, and straitly questioned him concerning the matter and how he came to know it.

He answered, "Being engaged one night lately in watching and singing psalms, on a sudden I saw one standing by me whose countenance I did not know, and I was startled at his presence, but he bade me not to fear, and speaking to me like a friend he said, 'You do well in that you have chosen rather at this time of rest not to give yourself up to sleep, but to continue in watching and prayer.' I answered, 'I know I have great need to continue in wholesome watching and earnest prayer to the Lord to pardon my transgressions.' He replied, 'You speak truly, for you and many more have need to redeem their sins by good works, and when they cease from temporal labours, then to labour the more eagerly for desire of eternal blessings; but this very few do; for I, having now gone through all this monastery in order, have looked into the huts(718) and beds of all, and found none of them except yourself busy about the health of his soul; but all of them, both men and women, are either sunk in slothful sleep, or are awake in order to commit sin; for even the cells that were built for prayer or reading, are now converted into places of feasting, drinking, talking, and other delights; the very virgins dedicated to G.o.d, laying aside the respect due to their profession, whensoever they are at leisure, apply themselves to weaving fine garments, wherewith to adorn themselves like brides, to the danger of their state, or to gain the friendship of strange men; for which reason, as is meet, a heavy judgement from Heaven with raging fire is ready to fall on this place and those that dwell therein.' " The abbess said, "Why did you not sooner reveal to me what you knew?" He answered, "I was afraid to do it, out of respect to you, lest you should be too much afflicted; yet you may have this comfort, that the blow will not fall in your days." This vision being made known, the inhabitants of that place were for a few days in some little fear, and leaving off their sins, began to do penance; but after the death of the abbess they returned to their former defilement, nay, they committed worse sins; and when they said "Peace and safety," the doom of the aforesaid judgement came suddenly upon them.

That all this fell out after this manner, was told me by my most reverend fellow-priest, Aedgils, who then lived in that monastery. Afterwards, when many of the inhabitants had departed thence, on account of the destruction, he lived a long time in our monastery,(719) and died there.

We have thought fit to insert this in our History, to admonish the reader of the works of the Lord, how terrible He is in His doing toward the children of men, lest haply we should at some time or other yield to the snares of the flesh, and dreading too little the judgement of G.o.d, fall under His sudden wrath, and either in His righteous anger be brought low with temporal losses, or else be more strictly tried and s.n.a.t.c.hed away to eternal perdition.

Chap. XXVI. Of the death of the Kings Egfrid and Hlothere. [684-685 A.D.]

In the year of our Lord 684, Egfrid, king of the Northumbrians, sending his general, Berct,(720) with an army into Ireland, miserably laid waste that unoffending nation, which had always been most friendly to the English; insomuch that the invading force spared not even the churches or monasteries. But the islanders, while to the utmost of their power they repelled force with force, implored the a.s.sistance of the Divine mercy, and with constant imprecations invoked the vengeance of Heaven; and though such as curse cannot inherit the kingdom of G.o.d, yet it was believed, that those who were justly cursed on account of their impiety, soon suffered the penalty of their guilt at the avenging hand of G.o.d. For the very next year, when that same king had rashly led his army to ravage the province of the Picts,(721) greatly against the advice of his friends, and particularly of Cuthbert,(722) of blessed memory, who had been lately ordained bishop, the enemy made a feigned retreat, and the king was drawn into a narrow pa.s.s among remote mountains,(723) and slain, with the greater part of the forces he had led thither, on the 20th of May, in the fortieth year of his age, and the fifteenth of his reign.(724) His friends, as has been said, advised him not to engage in this war; but since he had the year before refused to listen to the most reverend father, Egbert,(725) advising him not to attack the Scots, who were doing him no harm, it was laid upon him as a punishment for his sin, that he should now not listen to those who would have prevented his death.

From that time the hopes and strength of the Anglian kingdom "began to ebb and fall away;"(726) for the Picts recovered their own lands, which had been held by the English, and so did also the Scots that were in Britain; and some of the Britons(727) regained their liberty, which they have now enjoyed for about forty-six years. Among the many English that then either fell by the sword, or were made slaves, or escaped by flight out of the country of the Picts, the most reverend man of G.o.d, Trumwine,(728) who had been made bishop over them, withdrew with his people that were in the monastery of Aebbercurnig,(729) in the country of the English, but close by the arm of the sea which is the boundary between the lands of the English and the Picts. Having commended his followers, wheresoever he could, to his friends in the monasteries, he chose his own place of abode in the monastery, which we have so often mentioned, of servants and handmaids of G.o.d, at Streanaeshalch;(730) and there for many years, with a few of his own brethren, he led a life in all monastic austerity, not only to his own benefit, but to the benefit of many others, and dying there, he was buried in the church of the blessed Peter the Apostle,(731) with the honour due to his life and rank. The royal virgin, Elfled,(732) with her mother, Eanfled, whom we have mentioned before, then presided over that monastery; but when the bishop came thither, that devout teacher found in him the greatest help in governing, and comfort in her private life.

Aldfrid(733) succeeded Egfrid in the throne, being a man most learned in the Scriptures, said to be brother to Egfrid, and son to King Oswy; he n.o.bly retrieved the ruined state of the kingdom, though within narrower bounds.

The same year, being the 685th from the Incarnation of our Lord, Hlothere,(734) king of Kent, died on the 6th of February, when he had reigned twelve years after his brother Egbert,(735) who had reigned nine years: he was wounded in battle with the South Saxons, whom Edric,(736) the son of Egbert, had raised against him, and died whilst his wound was being dressed. After him, this same Edric reigned a year and a half. On his death, kings of doubtful t.i.tle, or of foreign origin,(737) for some time wasted the kingdom, till the lawful king, Wictred,(738) the son of Egbert, being settled in the throne, by his piety and zeal delivered his nation from foreign invasion.

Chap. XXVII. How Cuthbert, a man of G.o.d, was made bishop; and how he lived and taught whilst still in the monastic life. [685 A.D.]

In the same year in which King Egfrid departed this life,(739) he, as has been said, caused the holy and venerable Cuthbert(740) to be ordained bishop of the church of Lindisfarne. He had for many years led a solitary life, in great continence of body and mind, in a very small island, called Farne,(741) in the ocean about nine miles distant from that same church.

From his earliest childhood(742) he had always been inflamed with the desire of a religious life; and he adopted the name and habit of a monk when he was quite a young man: he first entered the monastery of Mailros,(743) which is on the bank of the river Tweed, and was then governed by the Abbot Eata,(744) a man of great gentleness and simplicity, who was afterward made bishop of the church of Hagustald or Lindisfarne,(745) as has been said above. The provost of the monastery at that time was Boisil,(746) a priest of great virtue and of a prophetic spirit. Cuthbert, humbly submitting himself to this man's direction, from him received both a knowledge of the Scriptures, and an example of good works.

After he had departed to the Lord, Cuthbert became provost of that monastery, where he instructed many in the rule of monastic life, both by the authority of a master, and the example of his own behaviour. Nor did he bestow his teaching and his example in the monastic life on his monastery alone, but laboured far and wide to convert the people dwelling round about from the life of foolish custom, to the love of heavenly joys; for many profaned the faith which they held by their wicked actions; and some also, in the time of a pestilence, neglecting the mysteries of the faith which they had received, had recourse to the false remedies of idolatry, as if they could have put a stop to the plague sent from G.o.d, by incantations, amulets, or any other secrets of the Devil's art. In order to correct the error of both sorts, he often went forth from the monastery, sometimes on horseback, but oftener on foot, and went to the neighbouring townships, where he preached the way of truth to such as had gone astray; which Boisil also in his time had been wont to do. It was then the custom of the English people, that when a clerk or priest came to a township, they all, at his summons, flocked together to hear the Word; willingly heard what was said, and still more willingly practised those things that they could hear and understand. And such was Cuthbert's skill in speaking, so keen his desire to persuade men of what he taught, such a light shone in his angelic face, that no man present dared to conceal from him the secrets of his heart, but all openly revealed in confession what they had done, thinking doubtless that their guilt could in nowise be hidden from him; and having confessed their sins, they wiped them out by fruits worthy of repentance, as he bade them. He was wont chiefly to resort to those places and preach in those villages which were situated afar off amid steep and wild mountains, so that others dreaded to go thither, and whereof the poverty and barbarity rendered them inaccessible to other teachers. But he, devoting himself entirely to that pious labour, so industriously ministered to them with his wise teaching, that when he went forth from the monastery, he would often stay a whole week, sometimes two or three, or even sometimes a full month, before he returned home, continuing among the hill folk to call that simple people by his preaching and good works to the things of Heaven.

This venerable servant of the Lord, having thus spent many years in the monastery of Mailros, and there become conspicuous by great tokens of virtue, his most reverend abbot, Eata, removed him to the isle of Lindisfarne, that he might there also, by his authority as provost and by the example of his own practice, instruct the brethren in the observance of regular discipline; for the same reverend father then governed that place also as abbot. From ancient times, the bishop was wont to reside there with his clergy, and the abbot with his monks, who were likewise under the paternal care of the bishop; because Aidan, who was the first bishop of the place, being himself a monk, brought monks thither, and settled the monastic inst.i.tution there;(747) as the blessed Father Augustine is known to have done before in Kent, when the most reverend Pope Gregory wrote to him, as has been said above, to this effect: "But in that you, my brother, having been instructed in monastic rules, must not live apart from your clergy in the Church of the English, which has been lately, by the will of G.o.d, converted to the faith, you must establish the manner of conversation of our fathers in the primitive Church, among whom, none said that aught of the things which they possessed was his own; but they had all things common."(748)

Chap. XXVIII. How the same St. Cuthbert, living the life of an Anchorite, by his prayers obtained a spring in a dry soil, and had a crop from seed sown by the labour of his hands out of season. [676 A.D.]

After this, Cuthbert, as he grew in goodness and intensity of devotion, attained also to a hermit's life of contemplation in silence and solitude, as we have mentioned. But forasmuch as many years ago we wrote enough concerning his life and virtues, both in heroic verse and prose,(749) it may suffice at present only to mention this, that when he was about to go to the island, he declared to the brothers, "If by the grace of G.o.d it shall be granted to me, that I may live in that place by the labour of my hands, I will willingly abide there; but if not, G.o.d willing, I will very soon return to you." The place was quite dest.i.tute of water, corn, and trees; and being infested by evil spirits, was very ill suited for human habitation; but it became in all respects habitable, at the desire of the man of G.o.d; for at his coming the wicked spirits departed. When, after expelling the enemy, he had, with the help of the brethren, built himself a narrow dwelling, with a mound about it, and the necessary cells in it, to wit, an oratory and a common living room, he ordered the brothers to dig a pit in the floor of the room, although the ground was hard and stony, and no hopes appeared of any spring. When they had done this relying upon the faith and prayers of the servant of G.o.d, the next day it was found to be full of water, and to this day affords abundance of its heavenly bounty to all that resort thither. He also desired that instruments for husbandry might be brought him, and some wheat; but having prepared the ground and sown the wheat at the proper season, no sign of a blade, not to speak of ears, had sprouted from it by the summer. Hereupon, when the brethren visited him according to custom, he ordered barley to be brought him, if haply it were either the nature of the soil, or the will of G.o.d, the Giver of all things, that such grain rather should grow there.

He sowed it in the same field, when it was brought him, after the proper time of sowing, and therefore without any likelihood of its bearing fruit; but a plentiful crop immediately sprang up, and afforded the man of G.o.d the means which he had desired of supporting himself by his own labour.

When he had here served G.o.d in solitude many years, the mound which encompa.s.sed his dwelling being so high, that he could see nothing from it but heaven, which he thirsted to enter, it happened that a great synod was a.s.sembled in the presence of King Egfrid, near the river Alne, at a place called Adtuifyrdi,(750) which signifies "at the two fords," in which Archbishop Theodore, of blessed memory, presided, and there Cuthbert was, with one mind and consent of all, chosen bishop of the church of Lindisfarne. They could not, however, draw him from his hermitage, though many messengers and letters were sent to him. At last the aforesaid king himself, with the most holy Bishop Trumwine,(751) and other religious and powerful men, sailed to the island; many also of the brothers from the isle of Lindisfarne itself, a.s.sembled together for the same purpose: they all knelt, and conjured him by the Lord, with tears and entreaties, till they drew him, also in tears, from his beloved retreat, and forced him to go to the synod. When he arrived there, he was very reluctantly overcome by the unanimous resolution of all present, and compelled to take upon himself the duties of the episcopate; being chiefly prevailed upon by the words of Boisil, the servant of G.o.d, who, when he had prophetically(752) foretold all things that were to befall him, had also predicted that he should be a bishop. Nevertheless, the consecration was not appointed immediately; but when the winter, which was then at hand, was over, it was carried out at Easter,(753) in the city of York, and in the presence of the aforesaid King Egfrid; seven bishops coming together for his consecration, among whom, Theodore, of blessed memory, was Primate. He was first elected bishop of the church of Hagustald, in the place of Tunbert,(754) who had been deposed from the episcopate; but because he chose rather to be placed over the church of Lindisfarne, in which he had lived, it was thought fit that Eata should return to the see of the church of Hagustald, to which he had been first ordained, and that Cuthbert should take upon him the government of the church of Lindisfarne.(755)

Following the example of the blessed Apostles, he adorned the episcopal dignity by his virtuous deeds; for he both protected the people committed to his charge by constant prayer, and roused them, by wholesome admonitions, to thoughts of Heaven. He first showed in his own life what he taught others to do, a practice which greatly strengthens all teaching; for he was above all things inflamed with the fire of Divine charity, of sober mind and patient, most diligently intent on devout prayers, and kindly to all that came to him for comfort. He thought it stood in the stead of prayer to afford the weak brethren the help of his exhortation, knowing that he who said "Thou shalt love the Lord thy G.o.d," said likewise, "Thou shalt love thy neighbour." He was noted for penitential abstinence, and was always through the grace of compunction, intent upon heavenly things. And when he offered up to G.o.d the Sacrifice of the saving Victim, he commended his prayer to the Lord, not with uplifted voice, but with tears drawn from the bottom of his heart.

Chap. XXIX. How this bishop foretold that his own death was at hand to the anchorite Herebert. [687 A.D.]

Having spent two years in his bishopric, he returned to his island and hermitage,(756) being warned of G.o.d that the day of his death, or rather of his entrance into that life which alone can be called life, was drawing near; as he, at that time, with his wonted candour, signified to certain persons, though in words which were somewhat obscure, but which were nevertheless afterwards plainly understood; while to others he declared the same openly.

There was a certain priest, called Herebert, a man of holy life, who had long been united with the man of G.o.d, Cuthbert, in the bonds of spiritual friendship. This man leading a solitary life in the island of that great lake from which the river Derwent flows at its beginning,(757) was wont to visit him every year, and to receive from him the teaching of everlasting salvation. Hearing that Bishop Cuthbert was come to the city of Lugubalia,(758) he went thither to him, according to his custom, seeking to be more and more inflamed in heavenly desires through his wholesome admonitions. Whilst they alternately entertained one another with draughts of the celestial life, the bishop, among other things, said, "Brother Herebert, remember at this time to ask me and speak to me concerning all whereof you have need to ask and speak; for, when we part, we shall never again see one another with bodily eyesight in this world. For I know of a surety that the time of my departure is at hand, and that shortly I must put off this my tabernacle." Hearing these words, Herebert fell down at his feet, with tears and lamentations, and said, "I beseech you, by the Lord, not to forsake me; but to remember your most faithful companion, and entreat the mercy of G.o.d that, as we have served Him together upon earth, so we may depart together to behold His grace in Heaven. For you know that I have always endeavoured to live according to the words of your lips, and likewise whatsoever faults I have committed, either through ignorance or frailty, I have instantly sought to amend according to the judgement of your will." The bishop applied himself to prayer, and having presently had intimation in the spirit that he had obtained what he asked of the Lord, he said, "Rise, brother, and do not weep, but rejoice greatly because the mercy of Heaven has granted what we desired."

The event established the truth of this promise and prophecy, for after their parting, they never again saw one another in the flesh; but their spirits quitting their bodies on one and the same day, to wit, the 20th of March,(759) were immediately united in fellowship in the blessed vision, and together translated to the heavenly kingdom by the ministry of angels.

But Herebert was first wasted by a long-continued infirmity, through the dispensation of the Lord's mercy, as may be believed, to the end that if he was in any wise inferior in merit to the blessed Cuthbert, that which was lacking might be supplied by the chastening pain of a long sickness, that being thus made equal in grace to his intercessor, as he departed out of the body at one and the same time with him, so he might be accounted worthy to be received into the like abode of eternal bliss.

The most reverend father died in the isle of Farne, earnestly entreating the brothers that he might also be buried there, where he had served no small time under the Lord's banner. But at length yielding to their entreaties, he consented to be carried back to the isle of Lindisfarne, and there buried in the church.(760) This being done, the venerable Bishop Wilfrid held the episcopal see of that church one year,(761) till such time as a bishop should be chosen to be ordained in the room of Cuthbert.

Afterwards Eadbert(762) was ordained, a man renowned for his knowledge of the Holy Scriptures, as also for his observance of the heavenly precepts, and chiefly for almsgiving, so that, according to the law, he gave every year the tenth part, not only of four-footed beasts, but also of all corn and fruit, as also of his garments, to the poor.