For King Ecfrith’s queen, Iurmenburg, was then at the devil’s instigation moved with jealousy ... and like wicked Jezebel, killing God’s prophets and persecuting Elijah, she shot poisoned arrows from her poisonous quiver into the heart of the king with words, eloquently telling over to him all the worldly glory of S. Wilfrid, his riches, the multitude of his abbeys, the magnitude of his buildings, and the innumerable army of his companions, decked with royal garments and arms. By such darts the king’s heart was wounded: both craftily sought how to bring into contempt the holy head of the church so as to ruin him, and boldly to take away from him the gifts made by kings to God; and to aid their madness they invited, contrary to God’s will, Archbishop Theodore, by means of gifts, which blind the eyes of even wise men, as Balak blinded Balaam.
When the archbishop came to them they disclosed to him the measures they intended against Wilfrid, and he consented, alas! wickedly to condemn him without their incurring any guilt for the crime. For he alone, contrary to precedent, and irregularly, ordained three bishops whom he brought from elsewhere [Bosa, Eata, Eadhaed], who were not of those subject to his jurisdiction, to the proper positions of Wilfrid’s bishopric in his absence.
On hearing this, our holy bishop approached the king and the archbishop, asking what might be the cause why without his having committed any crime they defrauded him, like robbers, of the substance which kings had given for God. They replied to our bishop before all the people in these memorable words, “We do not ascribe to thee any fault of having injured any man, but for all that we will not change the doom which we have uttered concerning thee.” But our bishop, not contented with such a deceitful doom, chose rather, with the advice of his fellow bishops, the decision of the Apostolic See, as the Apostle Paul, unjustly condemned by the Jews, appealed to Cæsar. Then our holy bishop turned from the royal judgment-seat and said to the courtiers who were laughing gaily, “On the anniversary of this day ye, who now laugh at my condemnation, which is caused by envy, shall weep bitterly at your own confusion.” And so, according to the prophecy of the saint, it fell out. For on the anniversary of that day the body of King Ælfwin, who had been slain, was brought to York, and all the people, weeping bitterly, tore their garments and their hair; and his surviving brother reigned till his death without gaining a single victory.
THE STORY OF CÆDMON (680).
Source.—Bede, Eccl. Hist., iv. 24. A.D. 731. Translated by J. A. Giles. Bohn’s Library.
There was in this abbess’s monastery [of Whitby] a certain brother, particularly remarkable for the grace of God, who was wont to make pious and religious verses, so that whatever was interpreted to him out of Scripture, he soon after put the same into poetical expressions of much sweetness and humility, in English, which was his native language. By his verses the minds of many were often excited to despise the world, and to aspire to heaven. Others after him attempted, in the English nation, to compose religious poems, but none could ever compare with him, for he did not learn the art of poetry from men, but from God; for which reason he never could compose any trivial or vain poem, but only those which relate to religion suited his religious tongue; for having lived in a secular habit till he was well advanced in years, he had never learned anything of versifying; for which reason being sometimes at entertainments, when it was agreed for the sake of mirth that all present should sing in their turns, when he saw the instrument come towards him, he rose up from table and returned home.
Having done so at a certain time, and gone out of the house where the entertainment was, to the stable, where he had to take care of the horses that night, he there composed himself to rest at the proper time; a person appeared to him in his sleep, and saluting him by his name, said, “Cædmon, sing some song to me.” He answered, “I cannot sing; for that was the reason why I left the entertainment, and retired to this place, because I could not sing.” The other who talked to him, replied, “However, you shall sing.”—“What shall I sing?” rejoined he. “Sing the beginning of created beings,” said the other. Hereupon he presently began to sing verses to the praise of God, which he had never heard, the purport whereof was thus:—We are now to 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 God, became the author of all miracles, who first, as almighty preserver of the human race, created heaven for the sons of men as the roof of the house, and next the earth. This is the sense, but not the words in order 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 losing much of their beauty and loftiness. Awaking from his sleep, he remembered all that he had sung in his dream, and soon added much more to the same effect in verse worthy of the Deity.
In the morning he came to the steward, his superior, and having acquainted him with the gift he had received, was conducted to the abbess, by whom he was ordered, in the presence of many learned men, to tell his dream, and repeat the verses, that they might all give their judgment what it was, and whence his verse proceeded. They all concluded, that heavenly grace had been conferred on him by our Lord. They expounded to him a passage in holy writ, either historical, or doctrinal, ordering him, if he could, to put the same into verse. Having undertaken it, he went away, and returning the next morning, gave it to them composed in most excellent verse; whereupon the abbess, embracing the grace of God in the man, instructed him to quit the secular habit, and take upon him the monastic life; which being accordingly done, she associated him to the rest of the brethren in her monastery, and ordered that he should be taught the whole series of sacred history. Thus Cædmon, keeping in mind all he heard, and as it were chewing the cud, converted the same into most harmonious verse; and sweetly repeating the same, 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: and made many verses on the departure of the children of Israel out of Egypt, and their entering into the land of promise, with many other histories from holy writ.
WILFRID CONVERTS THE SOUTH SAXONS (681).
Source.—Bede, Eccl. Hist., iv. 13. A.D. 731. Translated by J. A. Giles. Bohn’s Library.