[910]. Excerpt. Ecgberhti, § 25. Thorpe, ii. 100.
[911]. “Volens etiam unamquamque aecclesiam habere proprios sumptus, ne per huiusmodi inopiam cultus negligerentur divini, inseruit praedicto edicto, ut super singulas aecclesias mansus tribueretur unus, cum pensatione legitima et servo et ancilla.” Vita Hludovici Imp. Pertz, ii. 622. The tenth chapter of Hludwich’s capitulary is drawn up in the same words as Ecgberht uses, with the sole exception of the Frankish mansus for the English mansa, and it is therefore probable that both drew from some common and early source; unless indeed we suppose that the Frankish clergy thought the English custom worthy of imitation. The proper name for this landed foundation is dos aecclesiae, or as it is called in the Langobardic law (lib. iii. tit. i. § 46), mansus aecclesiasticus. The result of this dotation is very evident in the next following chapter of the above-quoted capitulary, by which parish-churches are obviously intended. Cap. xi. “Statutum est ut, postquam hoc impletum fuerit, unaquaeque aecclesia suum Presbyterum habeat, ubi id fieri facultas providente episcopo permiserit.”
[912]. “Non licet abbati, neque episcopo, terram aecclesiae convertere ad aliam, quamvis ambae in potestate eius sint. Si mutare vult aecclesiae terram, cum consensu amborum sit. Si quis vult monasterium suum in alio loco ponere, cum concilio episcopi et fratrum suorum faciat, et dimittat in priorem locum presbyterum ad ministeria aecclesiae.” Capit. Theodori. Thorpe, ii. 64.
[913]. Besinga hearh, fanum Besingorum. Cod. Dipl. No. 994.
[914]. For example, of the Scotch missionaries about the year 635, Beda reports as follows: “Exin coepere plures per dies de Scottorum regione venire Brittaniam, atque illis Anglorum provinciis quibus regnavit rex Osuuald, magna devotione verbum fidei praedicare, et credentibus gratiam baptismi, quicumque sacerdotali erant gradu praediti, ministrare. Construebantur ergo aecclesiae per loca, confluebant ad audiendum verbum populi gaudentes, donabantur munere regis possessiones, et territoria ad instituenda monasteria.” Hist. Eccl. iii. 3. Again in Essex, between 650 and 660: “Qui, [i. e. Ced] accepto gradu episcopatus, rediit ad provinciam, et maiori auctoritate caeptum opus explens, fecit per loca aecclesias, presbyteros et diaconos ordinavit, qui se in verbo fidei et ministerio baptizandi adiuvarent, maxime in civitate quae lingua Saxonum Ythancaestir appellatur; sed et in illa quae Tilaburh cognominatur; quorum prior locus est in ripa Pentae amnis, secundus in ripa Tamensis; in quibus collecto examine famulorum Christi, disciplinam vitae regularis, in quantum rudes adhuc capere poterant, custodire docuit.” Hist. Eccl. iii. 22. About 690, Beda says of Cúðberht, “Plures per regiones illas aecclesias, sed et monasteria nonnulla construxit.” H. E. iv. 28. And it is difficult to understand the passage about to be cited of anything but heathen temples in the marks, which the zeal of the bishop of Mercia, Gearoman, converted into Christian churches, that is separate parish-churches. A pestilence raged in Essex: one of its kings, Sigheri, apostatized together with all his part of the people, “and set about restoring their deserted temples, and adoring images.” To correct this error, Wulfheri of Mercia, the superior king, sent his bishop Gearoman: “qui multa agens solertia ... longe lateque omnia pervagatus, et populum et regem praefatum ad viam iustitiae reduxit: adeo ut relictis, sive destructis fanis arisque quas fecerant, aperirent aecclesias, ac nomen Christi, cui contradixerant, confiteri gauderent, magis cum fide resurrectionis in illo mori, quam in perfidiae sordibus inter idola vivere cupientes.” Hist. Eccl. iii. 30. This was in 665.
[915]. In his Poenitential he gives a general direction as to the penance of the parish priest who loses his chrism. He says: “Qui autem in plebe suo [var. suum] chrisma perdideret, et eam invenerit, xl dies vel iii quadragesimas poeniteat.” Bed. Poenit. xxiv. Kunstm. Poenit. p. 165.
[916]. “Cumque aecclesiarum esset non minima in Hassis et Thyringea multitudo extructa, et singulis singuli providerentur custodes,” etc. Vit. Bonif. Pertz, ii. 346. “Praefato itaque regni eius tempore, servus Dei Willehadus per Wigmodiam aecclesias coepit construere, ac presbyteros super eas ordinare, qui libere populis monita salutis, ac baptismi conferrent gratiam.” Vit. Willehad. Pertz, ii. 381. “Aecclesias quoque destructas restauravit, probatasque personas qui populis monita salutis darent, singulis quibusque locis praeesse disposuit.” Ibid. ii. 383. “Testes quoque aecclesiae quas per loca singula construxit, testes et famulantium Dei congregationes quas aliquibus coadunavit in locis.” Vit. Liutgari, Pertz, ii. 409. “Itaque more solito, cum omni aviditate et sollicitudine rudibus Saxonum populis studebat in doctrina prodesse, erutisque ydolatriae spinis, verbum Dei diligenter per loca singula serere, aecclesias construere, et per eas singulos ordinare presbyteros, quos verbi Dei cooperatores sibi ipsi nutriverat.” Ibid. ii. 411. He also founded a church of canons, “monasterium, sub regula canonica dominio famulantium,” which afterwards became a cathedral. When Liutgar and his companions landed on the little island of Helgoland, they destroyed the heathen temples and built Christian churches. “Pervenientes autem ad eandem insulam, destruxerunt omnia eiusdem Fosetis fana quae illuc fuere constructa, et pro eis Christi fabricaverunt aecclesias.” Pertz, ii. 410. In like manner Willibrord in Frisia established Christian churches on the sites of the heathen fanes. “Simul et reliquias beatorum apostolorum ac martyrum Christi ab eo sperans accipere, ut dum in gente cui praedicaret, destructis idolis aecclesias institueret, haberet in promptu reliquias sanctorum quas ibi introduceret; quibusque ibidem depositis, consequenter in eorum honorem quorum essent illae, singula quaeque loca dedicaret.” Beda, H. E. v. 11. Again, “Plures per regiones illas aecclesias, sed et monasteria nonnulla construxit.” Beda, H. E. v. 11. This was consonant with the wise advice of Pope Gregory to Augustine, already cited vol. i. p. 332, note 2.
[917]. As late as the tenth century we read of an archipresbyter at the head of a church at Ely. Hist. Eliensis, Ang. Sac. i. 603.
[918]. Æðelberht’s queen Beorhte had a chaplain, bishop Liuthart, previous to the arrival of Augustine. Beda, H. E. i. 25. Paulinus was Æðelburge’s chaplain before the conversion of Northumberland. Ibid, ii. 9. Oidilwald king of Deira maintained Caelin, a brother of bishop Ced, in his family; “qui ipsi et familae ipsius, verbum et sacramenta fidei, erat enim presbyter, ministrare solebat.” Ibid. iii. 23. Lastly we read of Wilfrið, that he was chaplain to Alchfrið of Northumberland, “desiderante rege ut vir tantae eruditionis et religionis sibi specialiter individuo comitatu sacerdos esset et doctor.” Ibid. v. 19.
[919]. The distinction is found in the Chron. Saxon, an. 870. The Saxon handpreostas is translated in a Latin copy by capellani clerici; the Saxon túnpreostas by de villis suis presbyteri.