Читать книгу Yorkshire Family Romance - Frederick Ross - Страница 3

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NORTHUMBRIA was at peace, after a long period of anarchy, bloodshed, battles, and murders. Christianity had been restored by St. Oswald, King and Martyr; York Cathedral, commenced by King Eadwine, had been completed; the great Abbey of Lindisfarne had become a centre of Christian light and civilisation; and several other churches and religious houses were growing up over the length and breadth of the land. Oswy, a wise, vigorous, and warlike King, one of the most illustrious of his line, ruled Northumbria in its integrity; held northern Mercia under his sway; had subjected the southern Picts and Scots to his authority; and was Bretwalda of the Heptarchy. This position, however, he had only gained, and this peace firmly secured, after a great struggle and the shedding of much blood, and, it must be added, after the perpetration of an atrocious crime. When Paulinus, under the patronage of King Eadwine, had introduced Christianity into Northumbria, Mercia was ruled by Penda, a ferocious Pagan, who made a vow to Woden that he would exterminate the new heretical faith or lay down his life in the attempt. Accordingly, he entered into a compact with Cadwallon, a British Prince of Wales, and together they invaded Northumbria. Eadwine met them in battle and was slain; Paulinus and the Queen, with her children, fled to Kent, and the kingdom was harried by the victors, who sought out the Christians and put them indiscriminately to the sword. Cadwallon remained as ruler of the kingdom, and under his barbarous measures Christianity became almost, if not altogether, extinct, whilst the altars of Woden were re-established in every direction. Osric and Eanfrid, grandsons of Ælla, first King of Deira, after the death of Eadwine, were raised by the voice of the people to the thrones of Deira and Bernicia. They had been baptised at the court of their uncle by Paulinus, but now, as they had no Christians to govern, they apostatised and relapsed into the faith of Woden, but their reign was short; they laid siege to Cadwallon in York, were defeated, Osric slain in the battle, and Eanfrid put to death afterwards; and Cadwallon continued to rule the Northumbrians with an iron hand. At this time there was a young Prince, an exile in Scotland—Oswald, son of Æthelfred, King of Bernicia—who had fled thither when a youth, and had been instructed in the principles of Christianity by the monks of Iona. He heard of the deaths of the two Kings, and of the misery to which his native land was subjected by the tyranny and oppression of Cadwallon, and determined upon going thither and attempting to drive out the usurper. On his arrival the people flocked round his standard, and, with a cross borne in front of his army, he met Cadwallon at Deniseburn, near Hexham, and defeated him, Cadwallon falling in the fight. He established his Court at York, as King of Northumbria, and eventually became Sixth Bretwalda, extending his territories beyond the Tweed. He restored Christianity, by means of missionaries from Iona, completed the church of York, commenced by Eadwine, and founded other churches and some monasteries, leading a life of usefulness, beloved by his people for his piety and good government. But Penda was still living, as bitter as ever against Christianity, and intelligence reached the Court of York that he was preparing for a second invasion of Northumbria, again to trample out the nascent Christianity. In order to be beforehand with his enemy, Oswald invaded Mercia, where the Pagan King was again victorious, and Oswald slain at Masserfield, which came, in consequence, to be called Oswald's-town, corrupted in modern times into Oswestry. Penda caused his body to be torn limb from limb and cast abroad to be devoured by wild beasts, then crossed the border into Northumbria, and ravaged the land with fire and sword.

When the Mercians had retired, Oswy, an illegitimate half-brother of Oswald, was called to the throne of Northumbria in the year 642; but two years afterwards, Oswin, son of Osric the Apostate, disputed his right on the ground of his illegitimacy, and being backed by a numerous body of friends, Oswy agreed to a compromise, he taking Bernicia, and Oswin Deira. Seven years after, a dispute arose between the two Kings about the boundaries of their territories, and they took up arms to settle the question by the sword. The two armies met at Wulfer's Dun, near Catterick, when Oswin, perceiving the enemy's forces to be much more numerous than his own, and reluctant to shed blood recklessly, dismissed his men and went to the house of his friend Count Hudwold, at Ingethlin (Gilling), to conceal himself for the present, with a view of entering a monastery; but Hudwold betrayed him, and Oswy sent Ethelwin to murder him, who faithfully executed his mission. Eanfleda, Oswy's Queen, a daughter of King Eadwine, afterwards, with the consent of her husband, founded a monastery at Gilling, where prayers should be offered up for the soul of Oswin, and for the pardon of Oswy. The people of Deira refused to recognise Oswy as King; drove him back across the Tees when he came to take possession, and elected Æthelwald, a son of Oswald, for their King.

The hoary-headed old Pagan, Penda, although now well stricken in years, could not witness the advance of Christianity, under Oswy, without pious emotion, and he resolved upon still another invasion of Northumbria in the cause of Woden. He entered into an alliance with Athelm, King of the East Angles, and Æthelwald of Deira—the latter incited by motives of policy—and the confederates marched against Oswy. A great battle ensued at Winwidfield, near Leeds, when Æthelwald, who was a Christian, repented of having entered into a league with the enemies of that faith, and stood aloof. After an obstinate fight, Penda and thirty of his chief officers were slain, and the greater part of his army cut to pieces. This was the last struggle in England between Christianity and Paganism.

Thus there was peace in the land after the scenes of violence and bloodshed occasioned by the fanatic fury of Penda, and Oswy found himself in a position to carry out his views for establishing Christianity on a sure basis. Before the battle of Winwidfield he had made a vow that he would build a great monastery at Streoneshalh, endow it with the twelve manors of Crown property lying round the White Bay (Whitby), and that he would dedicate his daughter Eanfleda to perpetual virginity and the service of God in the monastery, if he should, by the blessing of God, be successful over his Pagan enemy.

The Cathedral of York was now finished, and he sent the masons and other workmen to erect the monastery and church on the lofty cliff overhanging the outfall of the river Esk into the White Bay, and its walls uprose with marvellous rapidity. As soon as it was completed it was opened for monks and nuns of the Benedictine order, a colony of whom migrated from Hartlepool; and the Princess Hilda, a woman highly esteemed for her learning, virtue, and piety, was placed at the head as Prioress. At this time there were two bodies of Christians in Northumbria, antagonistic to each other on many points of doctrine and ceremonial, the most important being the question of the proper time for the celebration of the Easter festival, and most important was it deemed in these primitive times, for both parties firmly believed that the soul's salvation was imperilled by its non-observance on the right day. The antagonistic sects were the priests and monks from Iona, representatives of the primitive British Church—which had been planted in the island, it was said, by Joseph of Arimathea—with their converts, comprehending the greater portion of the Northumbrian Christians; and on the other side, the ecclesiastics who had imbibed their faith at the feet of Romish teachers.

The origin of this antagonism of opinion came about in the following way. Christianity had been extirpated in Northumbria by the sword of Penda, and the people had relapsed into heathenism, very few remaining who still clung to the faith as taught by Paulinus. This was the state of the country when Oswald came to the throne. He had imbibed the tenets of Christianity in the schools of Iona, and sent thither for missionaries to re-convert his people, and founded the see of Lindisfarne, which became the focus of religion and civilisation in his kingdom. Thus, when Oswy ascended the throne, Christianity of the ancient British type prevailed in the land. But there were others who had been educated in Southern England, France, and Italy, who held to the faith as promulgated by Augustine, Paulinus, and other Roman missionaries, and a great deal of controversy, disputation, and even quarrels on tenets of belief and religious observances, took place between the two divisions of the Church. First and foremost, as stated above, was that of the proper time for observing the festival of Easter. The British Church celebrated it on the day of the full moon next after the vernal equinox; the Romish, not on the day of the full moon, but on the Sunday following. The former claimed St. John, the beloved apostle, and the usage of the Eastern Church, as their authorities; the latter, the example of Saints Peter and Paul, backed by a decree of the council of Nice, and they branded as schismatics all who refused to conform to their mode; whilst the British condemned to hell-fire all who deferred the celebration until the Sunday after the full moon. Bede said "It was not without reason that the question disturbed the minds of a great number of Christians, who were apprehensive lest after they had begun the race of salvation they should be found to have run in vain." This state of things caused great confusion, one section of the Church humbling themselves in abstinence, prayers, and tears, whilst the other were lifting up their voices in joyful celebration of the Resurrection. Even in the King's Palace there was disunion, Oswy, who had been educated in Scotland, and Eanfleda, his Queen, who had been taught in Kent, observing the festival, one on the one day, the other on the other.

It was obvious that something must be done to put an end to these disputes, and Oswy at length determined upon calling together a Synod to settle the matter once and for all. There was also another question on which the two sections of the Church were at daggers drawn, that of the tonsure, the Romish monks shaving the head all round, emblematic of the crown of thorns; the British only in front as far back as the ears; but this was not looked upon as a vital question, and was easily arranged after the great Easter dispute was settled.

The King decided upon holding the Synod in his new monastery of Streoneshalh, and had summoned all the most notable ecclesiastics on both sides to discuss the question. It was a picturesque spectacle to see the Royal train and the monks and priests winding their way up the steep hill from the valley of the Esk and entering the portals of the priory on the summit, where it stood overlooking the expanse of sea, with its rounded arches and stunted pillars, radiant in the sunshine, and glitteringly white in the freshness of its architecture. The disputants assembled in the great hall, the King taking his place on the dais as president, with the prioress Hilda by his side.

On the Scottish side were ranged Hilda, who, although she had been baptised by Paulinus, had been instructed at the feet of Aidan, the Ionian Bishop of Lindisfarne; Colman, Bishop of Lindisfarne; Cedd (a Northumbrian), Bishop of the East Saxons; and a train of monks and priests from Icolmkill and Lindisfarne. On the Romish side were Queen Eanfleda; Prince Alfred, son of Oswy; Wilfrid, Abbot of Ripon, who had been educated in Rome, a most able, eloquent, and learned man, the first Churchman of his age; Agilbert, Bishop of Paris, formerly of the West Saxons; James, the deacon who had been left by Paulinus in charge of the infant Northumbrian Church; Ronan and Agathon, priests who had been educated in France, and others who had received instruction from Italian priests and monks.

Oswy maintained a neutrality as president, although he adhered to the British mode; and Cedd acted as interpreter.

The King opened the Synod by briefly stating its object, the necessity of conformity in so important a point as that it was called together to discuss, praying the Holy Spirit to guide them in the debate; and concluded by calling upon Bishop Colman to open the discussion.

The Bishop said that Easter, as observed by his Church, was derived directly from the Apostles, not from a Romish bishop or a council of fallible men. Bishops Finan, Aidan, and Columba had so observed it; but their authority, though eminently holy men, was not sufficient. Their warrant was based on the custom of St. John, the beloved disciple of Christ, therefore, recognising his high authority, and the fact that it was so observed by the Eastern and eldest-born Church, no one could dispute its being the true method.

Bishop Agilbert was called upon to reply, but excused himself, as not knowing the Northumbrian tongue sufficiently well to make himself understood. Wilfrid, the Abbot, the great champion of his side, whose name was afterwards known from Rome to York, and who became Archbishop of York, thereupon rose and said, "Easter, as we observe it, is the same as we ourselves have seen it observed at Rome, where the blessed apostles, Saint Peter and Paul, lived, preached, suffered, and are buried; and as, in our travels through Italy and France, whether for study or pilgrimage, we have always seen it observed. We know also, by relation, that the same obtains in the Churches of Asia, Africa, Egypt, and Greece, nay, among all the churches of the world, excepting in this remote and obscure island, where a few obstinate Britons pretend to dispute the affair with the whole world."

At this taunt Bishop Colman said, "I marvel, brother Wilfrid, that you call ours a foolish contention, when we have for our pattern and guide so worthy an apostle as St. John, who alone leaned upon our Saviour's breast."

Wilfrid, touched with compunction at having spoken too harshly, replied, "God forbid that I should accuse St. John," and entered into a learned statement of the early Christians accommodating their rites and ceremonies in accordance with those of the Jews, and that St. John, who kept the laws of Moses literally, thus celebrated the feast of Easter on the first day of the Jewish Passover, whether on Sunday or any other day. But St. Peter, knowing that Christ rose from the grave on a Sunday, celebrated the feast on that day of the week, in accordance with a command which he received from our Lord, which is certainly a higher authority than that of St. John; and the decree of the council of Nice, in 525, was but a confirmation thereof. Colman replied, "Athanolius, so commendable for his holiness, and Father Columba, whose sanctity is proved by miracles, kept Easter as we do, and I do not deem it wise to depart from their method."

"Their holiness and miracles," responded Wilfrid, "I dispute not; but I have no doubt that when, in the day of judgment, they say, 'Lord, have we not prophesied, cast out devils, and wrought miracles in Thy name?' He will answer, 'Begone; I know you not.' Can you compare Columba with the most blessed of the Apostles, to whom Christ said, 'Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it; and to thee I give the keys of the kingdom of heaven.'"

"Did our Lord speak this to St. Peter?" asked the King, of Colman.

"Most certainly," was the reply.

"Hitherto," continued the King, "I have observed the rule of St. John, and in ignorance, but now mine eyes are opened. You both agree that the words of our Lord, quoted by the Father Abbot, were spoken to St. Peter, and I deem it not wise to withstand or gainsay so potent a person as the doorkeeper of heaven, lest when I come thither I find them closed against me; and I should recommend this assembly to decide upon celebrating the festival after the mode of St. Peter." The result of this speech was that several went over from the British to the Roman side, and, after a few other speeches, the question was put to the vote, and decided almost unanimously in favour of the Romanists. Cedd, Bishop of the East Saxons, was one of the converts, but Colman declined submission, soon after resigned his bishopric, and with his monks and priests returned to Iona.

Ultimately, however, all the branches of the Church conformed to the rule of St. Peter—the Picts in 699, the Scots, comprehending the monks of Iona, in 716, and the Britons or Welsh in 800.