Encyclopaedia Britannica, 11th Edition, "English History" / Volume 9, Slice 5

Articles in This Slice

I. From the Landing of Augustine to the Norman Conquest (600-1066)
With the coming of Augustine to Kent the darkness which for nearly two centuries had enwrapped the history of Britain begins to clear away. From the days of Honorius to those of Gregory the Great the line of vision of the annalists of the continent was bounded by the Channel. As to what was going on beyond it, we have but a few casual gleams of light, just enough to make the darkness visible, from writers such as the author of the life of St Germanus, Prosper Tiro, Procopius, and Gregory of Tours. These notices do not, for the most part, square particularly well with the fragmentary British narrative that can be patched together from Gildas’s “lamentable book,” or the confused story of Nennius. Nor again do these British sources fit in happily with the English annals constructed long centuries after by King Alfred’s scribes in the first edition of the Anglo-Saxon Chronicle . But from the date when the long-lost communication between Britain and Rome was once more resumed, the history of the island becomes clear and fairly continuous. The gaps are neither broader nor more obscure than those which may be found in the contemporary annals of the other kingdoms of Europe. The stream of history in this period is narrow and turbid throughout the West. Quite as much is known of the doings of the English as of those of the Visigoths of Spain, the Lombards, or the later Merovingians. The 7th century was the darkest of all the “dark ages,” and England is particularly fortunate in possessing the Ecclesiastica historia of Bede, which, though its author was primarily interested in things religious, yet contains a copious chronicle of things secular. No Western author, since the death of Gregory of Tours, wrote on such a scale, or with such vigour and insight.

The conversion of England to Christianity took, from first to last, some ninety years (A.D. 597 to 686), though during the last thirty the ancestral heathenism was only lingering on in remote comers of the land. The original missionary Conversion of England. impulse came from Rome, and Augustine is rightly regarded as the evangelist of the English; yet only a comparatively small part of the nation owed its Christianity directly to the mission sent out by Pope Gregory. Wessex was won over by an independent adventurer, the Frank Birinus, who had no connexion with the earlier arrivals in Kent. The great kingdom of Northumbria, though its first Christian monarch Edwin was converted by Paulinus, a disciple of Augustine, relapsed into heathenism after his death. It was finally evangelized from quite another quarter, by Irish missionaries brought by King Oswald from Columba’s monastery of Iona. The church that they founded struck root, as that of Paulinus and Edwin had failed to do, and was not wrecked even by Oswald’s death in battle at the hands of Penda the Mercian, the one strong champion of heathenism that England produced. Moreover, Penda was no sooner dead, smitten down by Oswald’s brother Oswio at the battle of the Winwaed (A.D. 655), than his whole kingdom eagerly accepted Christianity, and received missionaries, Irish and Northumbrian, from the victorious Oswio. It is clear that, unlike their king, the Mercians had no profound enthusiasm for the old gods. Essex, which had received its first bishop from Augustine’s hands but had relapsed into heathenism after a few years, also owed its ultimate conversion to a Northumbrian preacher, Cedd, whom Oswio lent to King Sigeberht after the latter had visited his court and been baptized, hard by the Roman wall, in 653.