Chronicles (1 of 6): The Description of Britaine

by Raphael Holinshed; William Harrison; John Hooker

Thus we sée how new deuises or orders of religion and heresie came in together. I could shew also what Comets, and strange signes appeared in Britaine, much about the same time, the like of which with diuers other haue beene perceiued also from time to time, sithence the death of Pelagius, at the entrance of anie new kind of religion into this Ile of Britaine. But I passe them ouer, onelie for that I would not seeme in my tractation of antiquities, to trouble my reader with the rehersall of anie new inconueniences.

Anachorites.
Heremites.
Cyrillines.
Benedictines. To procéed therefore with my purpose, after these, there followed in like sort sundrie other kinds of monasticall life, as Anachorites, Heremits, Cyrilline and Benedictine monkes, albeit that the heremeticall profession was onelie allowed of in Britaine, vntill the comming of Augustine the monke, who brought in the Benedictine sect, framed after the order of the house which Benedict surnamed Nursinus did first erect in Monte Cassino, about the 524. of Christ, & was finallie so well liked of all men, that we had few or (as I suppose) no blacke monkes in England that were not of his order. In processe of time how Benedict Biscop also our countrieman restored the said Benedictine profession greatlie decaied in England, our histories are verie plentifull, which Biscop went off into Italie, and at one time for a speciall confirmation of his two monasteries which he had builded at other mens costs vnto Monkes and Heremites onelie allowed of in Britaine. Paule and Peter vpon the bankes of the Were, as Beda dooth remember. So fast also did these and other like humane deuises prosper after his time, that at their suppression in England and Wales onelie, there were found 440. religious houses at the least, of which 373. might dispend 200. li. by the yéere at the least, as appeareth by the record of their suppression, which also noteth the totall summe of their reuenues to amount vnto 32000. pounds, their moueables 100000. li. and the number of The number of religious houses in England at their dissolution. religious men conteined in the same, to be 10000. which would make a pretie armie, wherevnto if you adde those 45. of late standing in Scotland, you shall soone see what numbers of these dens of spirituall robbers were mainteined here in Britaine. What number of saincts also haue béene hatched in them I could easilie remember, and beside those 160. which Capgraue setteth downe, & other likewise remembred in the golden Legend, and Legendarie of Excester, I might bring a rable out of Scotland able to furnish vp a calendar, though the yere were twise as long.

As touching Pelagius the first heretike that euer was bred in this realme (notablie knowne) and parent of Monachisme, it is certeine, that before his corruption and fall, he was taken for a man of singular learning, deepe iudgement, and such a one, as vpon whome for his great gifts in teaching and strictnesse of life, no small péece of the hope and expectation of the people did depend. But what is wisedome of the flesh, without the feare and true knowledge of God? and what is learning except it be handmaid to veritie and sound iudgement? Wherefore euen of Roger Bakon his saieng of the preachers of his time who were the best lawyers and the worst Diuines. this man, we may see it verified, that one Roger Bakon pronounced long after of the corruption of his time, when all things were measured by wit and worldlie policie, rather than by the scriptures or guidance of the spirit; Better it is saith he, to heare a rude and simple idiot preach the truth, without apparance of skill and learned eloquence, than a profound clearke to set foorth error, with great shew of learning, and boast of filed vtterance. Gerson in like sort hath said fullie asmuch. These follies of Pelagius were blased abroad about the 400. of Christ, and from thencefoorth how his number of monkes increased on the one side, and his doctrine on the other, there is almost no reader that is vnskilfull and ignorant.

This also is certeine, that within the space of 200. yeares and odde, More than 2100 monkes in the College or Abbaie of Bangor in whose territories the parish of Ouerton standeth. there were manie more than 2100. monkes gathered togither in his house, whose trades notwithstanding the errors or their founder, (who taught such an estimation of merits and bodilie exercise (as Paule calleth it) that therby he sought not onlie to impugne, but also preuent grace, which was in deed the originall occasion of the erection of his house) were yet farre better and more godlie than all those religious orders, that were inuented of later time, wherein the professours liued to themselues, their wombs and the licentious fruition of those parts, that are beneath the bellie. For these laboured continuallie for their owne liuings, at vacant times from praier (as did Serapions monkes, which Niceph. lib. II. cap. 34. were 10000. ouer whome he himselfe was Abbat) and likewise for the better maintenance of such learned men as were their appointed preachers. Their liues also were correspondent to their doctrine, so that herein onelie they seemed intollerable, in that they had confidence in their déeds, and no warrant out of the word for their succor & defense, but were such a plant as the heauenlie father had not planted, and therefore no maruell, though afterward they were raised by the roots.

But as Pelagius and his adherents had a time to infect the church of Christ in Britaine, so the liuing God hath had a season also to purge and cleanse the same, though not by a full reformation of doctrine, Germanus, Lupus, Palladius, Patricius. sith Germanus, Lupus, Palladius, Patricius, and such like leaning for the most part vnto the monasticall trades, did not so much condemne the generall errors of Pelagius one waie, as mainteine the same, or as euill opinions another. For as Patricke séemed to like well of the honoring of the dead, so Germanus being in Britaine repaired an old chapell to Seuerus Sulpitius in vita Patricij. S. Albane, wherein Lupus also praied, as Palladius vpheld the strictnesse of life, in monasticall profession to the vttermost of his power. Wherefore God wrought this purgation of his house at the first, rather by taking awaie the wicked and pompous schoolemaisters of errour out of this life: hoping that by such meanes, his people would haue giuen eare to the godlie that remained. But in processe of time, when this his mercifull dealing was forgotten and our countriemen returned to their former disorders, he brought in the Saxons, who left no idoll vnhonored, no not their filthie Priapus, vnto whom the women builded temples, and made a beastlie image (Cum pene intenso, and as if he had beene circumcised) whome they called Ithypallus, Verpus, and as Goropius Atvatic. pag. 26. addeth, Ters: calling vpon him in maner at euerie word, yea at the verie fall of a knife out of their hands, and not counted anie shame vnto the most ancient and sober matrone of them all. Howbeit when this procéeding of the Lord could also take no place, and the shéepe of his pasture would receiue no wholesome fodder, it pleased his maiestie, to let them run on headlong from one iniquitie to another, in somuch that after the doctrine of Pelagius, it receiued that of Rome Augustine the monke.] also, brought in by Augustine and his monkes, whereby it was to be seene, how they fell from the truth into heresie, and from one heresie still into another, till at the last they were drowned altogither in the pits of error digged vp by Antichrist, wels in deed that hold no water, which notwithstanding to their followers séemed to be most sound doctrine, and cisterns of liuing water to such as imbraced the same.

This Augustine, after his arriuall, Augustine. conuerted the Saxons in déed from paganisme, but as the prouerbe saith, bringing them out of Gods blessing into the warme sunne, he also imbued them with no lesse hurtfull superstition, than they did know before: for beside the onelie name of Christ, and externall contempt of their pristinate idolatrie, he taught them nothing at all, but rather (I saie) made an exchange from grosse to subtill treacherie, from open to secret idolatrie, & from the name of pagans, to the bare title of christians, thinking this sufficient for their soules health, and the stablishment of his monachisme, of which kind of profession, the holie scriptures of God can in no wise like or allow. But what cared he? sith he got the great fish for which he did cast his hooke, and so great was the fish that he caught in déed, that within the space of 1000. yeares, and lesse, it deuoured the fourth part & more of the best soile of the Iland, which was wholie bestowed vpon his monkes, & other religious broodes that were hatched since his time, as may hereafter appéere in the booke following, where I intreate of cities, townes, &c. In the meane season what successe his monkes had Monks of Canturburie plagued. at Canturburie, how oft they were spoiled by enimies, their houses burned by casualtie, and brethren consumed with pestilence, I refer me to Gotcellius, Houeden, Geruase, and the rest of their owne historiographers. And so sore did the pestilence rage among them in the time of Celnothus (in whose daies the preests, clerks and monkes sang their seruice togither in the quire, that (of I wote not how manie) there remained onelie fiue aliue, which was a notable token of the furie and wrath of God conceiued and executed against that malignant generation. It came also to passe at the last that men vsed to praie for helpe at the said Augustines tumbe (although afterward Thomas Becket a newer saint did not a little deface his glorie) among which king Athelstane was one,whome Elnothus the abbat staied so long in the place, when he came thither to praie, that his soldiours waiting for his comming, and supposing the monkes to haue murdered him, began to giue an assault and set fire vpon the house.

Whilest these things were thus in hand, in the south part of Albion, the Meates.
Pictes.
Caledoniens. Meates, Picts, and Caledoniens, which lie beyond the Scotish sea, receiued also the faith, by preaching of such christian elders as aduentured thither dailie, who trauelled not without great successe and increase of perfect godlines in that part of the Ile. Certes this prosperous attempt passed all mens expectation, for that these nations were in those daies reputed wild, sauage, and more vnfaithfull and craftie than well-minded people (as the wild Irish are in my time) and such were they (to saie the truth) in déed, as neither the sugred courtesie, nor sharpe swords of the Romans could mollifie or restraine from their naturall furie, or bring to anie good order. For this cause also in the end, the Romane emperours did vtterlie cast them off as an vnprofitable, brutish, & vntameable nation, and by an huge wall herafter to be described, separated that rude companie from the more mild and ciuill portion.

Scotland conuerted to the faith of Christ. This conuersion of the north parts fell out in the sixt yeare before the warres that Seuerus had in those quarters, and 170. after the death of our sauiour Jesus Christ. From thenceforth also the christian religion continued still among them, by the diligent care of their pastors and bishops (after the vse of the churches of the south part of this Iland) till the Romane shéepheard sought them out, and found the meanes to pull them vnto him in like sort with his long staffe as he had done our countriemen, whereby in the end he abolished the rites of the churches of Asia there also, as Augustine had done alreadie in England: and in stéed of the same did furnish it vp with those of his pontificall see, although there was great contention, and no lesse bloodshed made amongst them, before it could be brought to passe, as by the histories of both nations yet extant may be séene.

Paladius. In the time of Cœlestine bishop of Rome, who sate in the 423. of Christ, one Paladius a Grecian borne (to whome Cyrill wrote his dialog De adoratione in spiritu) and sometime disciple to Iohn 24. bishop of The first attempt of the bishop of Rome to bring Scotland vnder his obedience. Ierusalem, came ouer from Rome into Britaine, there to suppresse the Pelagian heresie, which not a little molested the orthodoxes of that Iland. And hauing doone much good in the extinguishing of the aforesaid opinion there, he went at the last also into Scotland, supposing no lesse, but after he had trauelled somwhat in confutation of the Pelagians in those parts, he should easilie persuade that crooked nation to admit and receiue the rites of the church of Rome, as he would faine haue doone beforehand in the south. Fastidius bishop of London. But as Fastidius Priscus archbishop of London, and his Suffragans resisted him here; so did the Scotish prelates withstand him there also in this behalfe: howbeit, bicause of the authoritie of his commission, grauitie of personage, and the great gift which he had in the veine of pleasant persuasion (whereby he drew the people after him, as Orpheus did the stones with his harpe, and Hercules such as heard him by his toong) they had him not onelie then in great admiration, but their successors also from time to time, and euen now are contented Paladius accompted for the apostle of the Scots. (and the rather also for that he came from Rome) to take him for their chéefe apostle, reckoning from his comming as from the faith receiued, which was in the 431. yeare of Christ, as the truth of their historie dooth verie well confirme.