Delphi collected works o.., p.712
Delphi Collected Works of Grant Allen, page 712
CHAPTER X.
ROME AND IONA.
It was not the Roman mission which finally succeeded in converting the North and the Midlands. That success was due to the Scottish and Pictish Church. At the end of the sixth century, Columba, an Irish missionary, crossed over to the solitary rock of Iona, where he established an abbey on the Irish model, and quickly evangelised the northern Picts. From Iona, some generations later, went forth the devoted missionaries who finally converted the northern half of England.
The native churches of the west, cut off from direct intercourse with the main body of Latin Christendom, had retained certain habits which were now regarded by Rome as schismatical. Chief among these were the date of celebrating Easter, and the uncanonical method of cutting the tonsure in a crescent instead of a circle. Augustine, shortly after his arrival, endeavoured to obtain unity between the two churches on these matters of discipline, to which great importance was attached as tests of submission to the Latin rule. He obtained from Æthelberht a safe-conduct through the heathen West-Saxon territories as far as what is now Worcestershire; and there, “on the borders of the Huiccii and the West-Saxons,” says Bæda, “he convened to a colloquy the bishops and doctors of the nearest province of the Britons, in the place which, to the present day, is called in the English language, Augustine’s Oak.” Such open-air meetings by sacred trees or stones were universal in England both before and after its conversion. “He began to admonish them with a brotherly admonition to embrace with him the Catholic faith, and to undertake the common task of evangelising the pagans. For they did not observe Easter at the proper period: moreover, they did many other things contrary to the unity of the Church.” But the Welsh were jealous of the intruders, and refused to abandon their old customs. Thereupon, Augustine declared that if they would not help him against the heathen, they would perish by the heathen. A few years later, after Augustine’s death, this prediction was verified by Æthelfrith of Northumbria, whose massacre of the monks of Bangor has already been noticed.
It was in return for the destruction of Chester and the slaughter of the monks that Cadwalla joined the heathen Penda against his fellow Christian Eadwine. But the death of Eadwine left the throne open for the house of Æthelfrith, whose place Eadwine had taken. After a year of renewed heathendom, however, during part of which the Welsh Cadwalla reigned over Northumbria, Oswald, son of Æthelfrith, again united Deira and Bernicia under his own rule. Oswald was a Christian, but he had learnt his Christianity from the Scots, amongst whom he had spent his exile, and he favoured the introduction of Pictish and Scottish missionaries into Northumbria. The Italian monks who had accompanied Augustine were men of foreign speech and manners, representatives of an alien civilisation, and they attempted to convert whole kingdoms en bloc by the previous conversion of their rulers. Their method was political and systematic. But the Pictish and Irish preachers were men of more Britannic feelings, and they went to work with true missionary earnestness to convert the half Celtic people of Northumbria, man by man, in their own homes. Aidan, the apostle of the north, carried the Pictish faith into the Lothians and Northumberland. He placed his bishop-stool not far from the royal town of Bamborough, at Lindisfarne, the Holy Island of the Northumbrian coast. Other Celtic missionaries penetrated further south, even into the heathen realm of Penda and his tributary princes. Ceadda or Chad, the patron saint of Lichfield, carried Christianity to the Mercians. Diuma preached to the Middle English of Leicester with much success, Peada, their ealdorman, son of Penda, having himself already embraced the new faith. Penda had slain Oswald in a great battle at Maserfeld in 641; but the martyr only brought increased glory to the Christians: and Oswiu, who succeeded him, after an interval of anarchy, as king of Deira (for Bernicia now chose a king of its own), was also a zealous adherent of the Celtic missionaries. Thus the heterodox Church made rapid strides throughout the whole of the north.
Meanwhile, in the south the Latin missionaries, urged to activity, perhaps, by the Pictish successes, had been making fresh progress. In the very year when Oswald was chosen king by the Northumbrians, Birinus, a priest from northern Italy, went by command of the pope to the West Saxons: and after twelve months he was able to baptise their king, Cynegils, at his capital of Dorchester, on the Thames, his sponsor being Oswald of Northumbria. A year later, Felix, a Burgundian, “preached the faith of Christ to the East Anglians,” who had indeed been converted by the Augustinian missionaries, but afterwards relapsed. Only Sussex and Mercia still remained heathen. But, in 655, Penda made a last attempt against Northumbria, which he had harried year after year, and was met by Oswiu at Winwidfield, near Leeds; the Christians were successful, and Penda was slain, together with thirty royal persons — petty princes of the tributary Mercian states, no doubt. His son, Peada, the Christian ealdorman of the Middle English, succeeded him, and the Mercians became Christians of the Pictish or Irish type. “Their first bishop,” says Bæda, “was Diuma, who died and was buried among the Middle English. The second was Cellach, who abandoned his bishopric, and returned during his lifetime to Scotland (perhaps Ireland, but more probably the Scottish kingdom in Argyllshire). Both of these were by birth Irishmen. The third was Trumhere, by race an Englishman, but educated and ordained by the Irish.” Thus Roman Christianity spread over the whole of England south of the Wash (save only heathen Sussex): while the Irish Church had made its way over all the north, from the Wash to the Firth of Forth. The Roman influence may be partly traced by the Roman alphabet superseding the old English runes. Runic inscriptions are rare in the south, where they were regarded as heathenish relics, and so destroyed: but they are comparatively common in the north. Runics appear on the coins of the first Christian kings of Mercia, Peada and Æthelred, but soon die out under their successors.
Heathendom was now fairly vanquished. It survived only in Sussex, cut off from the rest of England by the forest belt of the Weald. The next trial of strength must clearly lie between Rome and Iona.
The northern bishops and abbots traced their succession, not to Augustine, but to Columba. Cuthberht, the English apostle of the north, who really converted the people of Northumbria, as earlier missionaries had converted its kings, derived his orders from Iona. Rome or Ireland, was now the practical question of the English Church. As might be expected, Rome conquered. To allay the discord, King Oswiu summoned a synod at Streoneshalch (now known by its later Danish name of Whitby) in 664, to settle the vexed question as to the date of Easter. The Irish priests claimed the authority of St. John for their crescent tonsure; the Romans, headed by Wilfrith, a most vigorous priest, appealed to the authority of St. Peter for the canonical circle. “I will never offend the saint who holds the keys of heaven,” said Oswiu, with the frank, half-heathendom of a recent convert; and the meeting shortly decided as the king would have it. The Irish party acquiesced or else returned to Scotland; and thenceforth the new English Church remained in close communion with Rome and the Continent. Whatever may be our ecclesiastical judgment of this decision, there can be little doubt that its material effects were most excellent. By bringing England into connection with Rome, it brought her into connection with the centre of all then-existing civilisation, and endowed her with arts and manufactures which she could never otherwise have attained. The connection with Ireland and the north would have been as fatal, from a purely secular point of view, to early English culture as was the later connection with half-barbaric Scandinavia. Rome gave England the Roman letters, arts, and organisation: Ireland could only have given her a more insular form of Celtic civilisation.
CHAPTER XI.
CHRISTIAN ENGLAND.
The change wrought in England by the introduction of the new faith was immense and sudden at the moment, as well as deep-reaching in its after consequences. The isolated heathen barbaric communities became at once an integral part of the great Roman and Christian civilisation. Even before the arrival of Augustine, some slight tincture of Roman influence had filtered through into the English world. The Welsh serfs had preserved some traditional knowledge of Roman agriculture; Kent had kept up some intercourse with the Continent; and even in York, Eadwine affected a certain imitation of Roman pomp. But after the introduction of Christianity, Roman civilisation began to produce marked results over the whole country. Writing, before almost unknown, or confined to the engraving of runic characters on metal objects, grew rapidly into a common art. The Latin language was introduced, and with it the key to the Latin literature and Latin science, the heirlooms of Greece and the East. Roman influences affected the little courts of the English kings; and the customary laws began to be written down in regular codes. Before the conversion we have not a single written document upon which to base our history; from the moment of Augustine’s landing we have the invaluable works of Bæda, and a host of lesser writings (chiefly lives of saints), besides an immense number of charters or royal grants of land to monasteries and private persons. These grants, written at first in Latin, but afterwards in Anglo-Saxon, were preserved in the monasteries down to the date of their dissolution, and then became the property of various collectors. They have been transcribed and published by Mr. Kemble and Mr. Thorpe, and they form some of our most useful materials for the early history of Christian England.
It was mainly by means of the monasteries that Christianity became a great civilising and teaching agency in England. Those who judge monastic institutions only by their later and worst days, when they had, perhaps, ceased to perform any useful function, are apt to forget the benefits which they conferred upon the people in the earlier stages of their existence. The state of England during this first Christian period was one of chronic and bloody warfare. There was no regular army, but every freeman was a soldier, and raids of one English tribe upon another were everyday occurrences; while pillaging frays on the part of the Welsh, followed by savage reprisals on the part of the English, were still more frequent. During the heathen period, even the Picts seem often to have made piractical expeditions far into the south of England. In 597, for example, we read in the Chronicle that Ceolwulf, king of the West Saxons, constantly fought “either against the English, or against the Welsh, or against the Picts.” But in 603, the Argyllshire Scots made a raid against Northumbria, and were so completely crushed by Æthelfrith, that “since then no king of Scots durst lead a host against this folk”; while the southern Picts of Galloway became tributaries of the Northumbrian kings. But war between Saxons and English, or between Teutons and Welsh, still remained chronic; and Christianity did little to prevent these perpetual border wars and raids. In 633, Cadwalla and Penda wasted Northumbria; in 644, Penda drove out King Kenwealh, of the West Saxons, from his possessions along the Severn; in 671, Wulfhere, the Mercian, ravaged Wessex and the south as far as Ashdown, and conquered Wight, which he gave to the South Saxons; and so, from time to time, we catch glimpses of the unceasing strife between each folk and its neighbours, besides many hints of intestine struggles between prince and prince, or of rivalries between one petty shire and others of the same kingdom, far too numerous and unimportant to be detailed here in full.
With such a state of affairs as this, it became a matter of deep importance that there should be some one institution where the arts of peace might be carried on in safety; where agriculture might be sure of its reward; where literature and science might be studied; and where civilising influences might be safe from interruption or rapine. The monasteries gave an opportunity for such an ameliorating influence to spring up. They were spared even in war by the reverence of the people for the Church; and they became places where peaceful minds might retire for honest work, and learning, and thinking, away from the fierce turmoil of a still essentially barbaric and predatory community. At the same time, they encouraged the development of this very type of mind by turning the reproach of cowardice, which it would have carried with it in heathen times, into an honour and a mark of holiness. Every monastery became a centre of light and of struggling culture for the surrounding district. They were at once, to the early English recluse, universities and refuges, places of education, of retirement, and of peace, in the midst of a jarring and discordant world.
Hence, almost the first act of every newly-converted prince was to found a monastery in his dominions. That of Canterbury dates from the arrival of Augustine. In 643, Kenwealh of Wessex “bade timber the old minster at Winchester.” In 654, shortly after the conversion of East Anglia, “Botulf began to build a monastery at Icanho,” since called after his name Botulf’s tun, or Boston. In 657, Peada of Mercia and Oswiu of Northumbria “said that they would rear a monastery to the glory of Christ and the honour of St. Peter; and they did so, and gave it the name of Medeshamstede”; but it is now known as Peterborough.
Before the battle of Winwidfield, Oswiu had vowed to build twelve minsters in his kingdom, and he redeemed his vow by founding six in Bernicia and six in Deira. In 669, Ecgberht of Kent “gave Reculver to Bass, the mass-priest, to build a monastery thereon.” In 663, Æthelthryth, a lady of royal blood, better known by the Latinised name of St. Etheldreda, “began the monastery at Ely.” Before Bæda’s death, in 735, religious houses already existed at Lastingham, Melrose, Lindisfarne, Whithern, Bardney, Gilling, Bury, Ripon, Chertsey, Barking, Abercorn, Selsey, Redbridge, Coldingham, Towcester, Hackness, and several other places. So the whole of England was soon covered with monastic establishments, each liberally endowed with land, and each engaged in tilling the soil without, and cultivating peaceful arts within, like little islands of southern civilisation, dotted about in the wide sea of Teutonic barbarism.
In the Roman south, many, if not all, of the monasteries seem to have been planned on the regular models; but in the north, where the Irish missionaries had borne the largest share in the work of conversion, the monasteries were irregular bodies on the Irish plan, where an abbot or abbess ruled over a mixed community of monks and nuns. Hild, a member of the Northumbrian princely family, founded such an abbey at Streoneshalch (Whitby), made memorable by numbering amongst its members the first known English poet, Cædmon. St. John of Beverley, Bishop of Hexham, set up a similar monastery at the place with which his name is so closely associated. The Irish monks themselves founded others at Lindisfarne and elsewhere. Even in the south, some Irish abbeys existed. An Irish monk had set up one at Bosham, in Sussex, even before Wilfrith converted that kingdom; and one of his countrymen, Maidulf (or Maeldubh?) was the original head of Malmesbury. In process of time, however, as the union with Rome grew stronger, all these houses conformed to the more regular usage, and became monasteries of the ordinary Benedictine type.
The civilising value of the monasteries can hardly be over-rated. Secure in the peace conferred upon them by a religious sanction, the monks became the builders of schools, the drainers of marshland, the clearers of forest, the tillers of heath. Many of the earliest religious houses rose in the midst of what had previously been trackless wilds. Peterborough and Ely grew up on islands of the Fen country. Crowland gathered round the cell of Guthlac in the midst of a desolate mere. Evesham occupied a glade in the wild forests of the western march. Glastonbury, an old Welsh foundation, stood on a solitary islet, where the abrupt knoll of the Tor looks down upon the broad waste of the Somersetshire marshes. Beverley, as its name imports, had been a haunt of beavers before the monks began to till its fruitful dingles. In every case agriculture soon turned the wild lands into orchards and cornfields, or drove drains through the fens which converted their marshes into meadows and pastures for the long-horned English cattle. Roman architecture, too, came with the Roman church. We hear nothing before of stone buildings; but Eadwine erected a church of stone at York, under the direction of Paulinus; and Bishop Wilfrith, a generation later, restored and decorated it, covering the roof with lead and filling the windows with panes of glass. Masons had already been settled in Kent, though Benedict, the founder of Wearmouth and Jarrow, found it desirable to bring over others from the Franks. Metal-working had always been a special gift of the English, and their gold jewellery was well made even before the conversion, but it became still more noticeable after the monks took the craft into their own hands. Bæda mentions mines of copper, iron, lead, silver, and jet. Abbot Benedict not only brought manuscripts and pictures from Rome, which were copied and imitated in his monasteries at Wearmouth and Jarrow, but he also brought over glass-blowers, who introduced the art of glass-making into England. Cuthberht, Bæda’s scholar, writes to Lull, asking for workmen who can make glass vessels. Bells appear to have been equally early introductions. Roman music of course accompanied the Roman liturgy. The connection established with the clergy of the continent favoured the dispersion of European goods throughout England. We constantly hear of presents, consisting of skilled handicraft, passing from the civilised south to the rude and barbaric north. Wilfrith and Benedict journeyed several times to and from Rome, enlarging their own minds by intercourse with Roman society, and returning laden with works of art or manuscripts of value. Bæda was acquainted with the writings of all the chief classical poets and philosophers, whom he often quotes. We can only liken the results of such intercourse to those which in our own time have proceeded from the opening of Japan to western ideas, or of the Hawaiian Islands to European civilisation and European missionaries. The English school which soon sprang up at Rome, and the Latin schools which soon sprang up at York and Canterbury, are precise equivalents of the educational movements in both those countries which we see in our own day. The monks were to learn Latin and Greek “as well as they learned their own tongue,” and were so to be given the key of all the literature and all the science that the world then possessed.
